the synne of Eue was more greuoê° than of Adam oftyme the lesse is punysshed harder in this worlde than the more caplm .xxiij. ¶ Grete argumentes resons that god punysshed harder Adam than he dyd Eue for his synne was more greuous for that was the opynyon of hym that drewe this boke ca. xxiiij ¶ How Adam after his falle knewe that god fyrst punysshed yâ— serpent after Eue Adam was obstynate wolde aske no mercy how god of Iustyce punysshed Adam all mankynde that come after hym for his offence ca. xxv The seuenth coÌ„mauÌ„dement ¶ By this coÌ„mauÌ„demeÌ„t is defended all theeft all the meanes to theeft Of dyuerse maners of theft dyuerse punysshynge of theftes Ca. I. ¶ Of them that robbe folke of theyr good name fame ca. ij ¶ Fals prechours fayners of fals my racles they that withdrawe true prechynge of goddes worde prechours for couetyse of the worlde or for vayne worshyp heretykes ben theues ca. iij ¶ Of many maner theftes wronge gettynges vnryghtfull occupyenge wronge witholdynge how by the lawe of kynde thynge be comon why god forbadde theft ca. iiij ¶ Of thre maner lordshyppes thre maner propretees how that god wyll not yâ— poore folke take ony thynge wâ— out leue of the propre dyspensatour that is called lorde therof ca. v ¶ In foure causes may a man take of the lordes good that ought it without his wytynge how wyues may yeue almesse ca. vi ¶ Of restytucyon of thynges loste fouÌ„de how childreÌ„ yâ— stele whyle the be yonge sholde be chastysed ca. vij ¶ Many cases of theft in lenynge borowynge hyrynge wedde leynge of restytucoÌ„n makynge of stolen thynge Also of stolen thynge bought in market It is not to stele fro a nygarde or an vsurer to gyue almes of almes gyueÌ„ of fals purchased good ca. viij ¶ Crysten men may not stele hethen childern to crysten them ayenst yâ— wyl of faoÌ„ moð how wyues sholde make restytucoÌ„n of stolen thynges cases in whiche yâ— lorde may put out his fermour out of his ferme ca. ix ¶ A man that by gyle doth an other maÌ„ to selle a thynge that he thought not to selle or to selle it lesse than he thought to do synneth Many cases of byenge sellynge the Iuste pryce of a thynge of begylynge wâ— false moneye or gyle of restytucoÌ„n in dyuerse cases in byenge or sellynge whan the seller is bouÌ„de to telle yâ— defaut of thynges yâ— he selleth of depose that is to say of thyÌ„ge that is betaken a man to kepe ca. x ¶ In thre maners may a thynge be euyll goten of whiche maner euyll goten good a man may doo almesse in what maner yâ— fals bayly that dyd fraude to his lorde was praysed thre causes why rychesses of this worlde beÌ„ rychesses of wyckednesse ca. xi ¶ Riche nygardes be maÌ„sleers theues wherof ryche men sholde gyue almesse how yâ— more lordshyp in this worlde the more nede men of holy chirche myspendyng holy chirche goodes be theues that holy chirche is endowed to helpe poore men ayeÌ„st prouâ—e syluer golden herneys of preestes of men of relygyon how suche myspeders ben bouÌ„de to restytucoÌ„n of them that spende holy chirche goodes on theyâ— kyâ—ne on ryche folke of theÌ„ that do not theyr duete for theyr benefyces though they haue vycars or parysshe prestes of men vnable to cure whiche resceyue benefyces of noÌ„ resideÌ„ceris for couetyse or vanyte Of clerkes pro prietarie why men of holy chirche be called clerkes of theyr crownes of clerkes hauynge patrymonye of theyr owne ca. xij ¶ What is sacrylege in how many maners it is done witholðs of tythes ben theues of what thynges men beÌ„ bouÌ„de to tythe how ca. xiij ¶ To what chirche tythes sholde be payed tythes goodes of the chirche sholde be spended in foure partes yf nede were to open lechours or opeÌ„ malefactours tythes sholde not be payed To whome tythes where suche euyll curaâ— ben sholde be payed or kept to what ende of tythes of bysshopeps or relygyous houses to be gyuen in case to curaâ— or parysshens ca. xiiij ¶ Dyuerse doubtes of tythynge of custome of tythynge why god bad more the tenthe parte be payed than an other parte ca. xv ¶ That symony is theeft what symony is cases of resygnacoÌ„n of benefyces wherof cam yâ— name of symony why they ben called comonly rather symonienâ— than gieziâ— Symony is done in thre maners of many other cases of symony ca. xvi ¶ Fyue cases in whiche it is lefull to yeue gyft in matâ— of spirytuelte c.xvij ¶ What payne longeth to symony by the lawe of dyuerse customes in the chirche in whiche soÌ„tyme is symony caplm .xviij. ¶ Cases in whiche confederatoures mynysters of buryeng of baptym patrons sellers of proÌ„nagis prechers pardoners do symony ca. xix ¶ Of gyuyng of moneye whan a persone is resceyued into relygyon of gyuyng of money to prest for aÌ„nuel for yeredaye â— or els to colleges how symony is do in suche thyÌ„ges or not do of the statute what a parysshe prest or an aÌ„nuler sholde take by yere ca. xx ¶ CouenauÌ„t maketh ofte symony yâ— sholde elles be none of them yâ— bynde them to saye specyal masses of yâ— golden trentall of fals faytourye in that mater that saynt Gregorye ordeyned it neuer ca. xxi .xxij. ¶ The grouÌ„de of sanctuary may not be solde to buryeng nor to chepmen for symony god taketh moche vengeauÌ„ce of sellynge of lyuersons out of abbeys other spirytuel places .xxiij ¶ What vsury is in what thynge it is done of two spyces of vsurye in what maner god suffred the Iewes to take vsurye ca. xxiiij ¶ Mauy dyuerse cases of vsury xxv ¶ Other cases of vsury dyuerse syÌ„nes of byers sellers why londes lawe suffreth vsurye of notaryes that make Instrument vpon couenauÌ„tes of vsurye ca. xxvi ¶ What payne longeth to vsurers by the lawe of theyr heyres of theyr seruauÌ„tes of theyr counseyllers of theyr offrynges of a Iewe vsurer to a crysteÌ„ man of ther punysshyng yâ— suffre vsurers dwelle in theyr lordshyp or houses A specyal case in whiche the byer doth vsurye ca. xxvij ¶ How god repreueth vsurers rauenours theues in holy wryt of false men of lawe theues do ayenst thre lawes the lawe of kynde the lawe wryten the lawe of grace for theft other lyÌ„nes men of armes haue no spede ne grace of yâ— wel of sardyn how couetyse blyndeth men of euyl Iuges temporal spirytual ca. xxviij ¶ The eyght coÌ„mauÌ„dement ¶ Lesyngmongers hyders of treuth by stylnesse whan treuthe sholde be sayd brekynge this coÌ„mauÌ„dement of thre maner stylhede wycked synful caplm I. ¶ Of eyght maner lesynges comprehended in thre whiche lesynges be dedely synne what peryll it is for men of holy chirche
not excused Also yf men for hastynesse doo theym shaue or do theyr horse shoe in the sondaye whan they may not well abyde ne myght not wel do it byfore they ben excused yf nede compelle theym therto and not couetyse ne slouthe Mylleners or crafte by wynde water is lefull in the sondaye after custome of the contree for so it may be doo with lytyll trauayl but for to do it with draught of bestes in the sondaye it is not leful for it may so not be done without grete trauayl Thus sayth Io. in suÌ„ con li. i.ti.xij De ferijs et tabule iuris Caplm .xvi. DIues It is not lefull men to begynne grete Iourneys in the sondaye of longe pylgrymage or of ferre passynge ¶ Pauper Yf they do it of custome or without nede than they synne greuously all though they here theyr seruyce er they goo and namely men of holy chirche that sholde in holy dayes occupye theym moost in goddes seruyce and deuocoÌ„n in techynge of goddes lawe and gyue the people good example to halowe well the holy daye Prechours that trauayll from towne to towne in the sondaye in grete festes to teche the people goddes lawe ben excused wynne moche mede But be they ware that vnder colour of prechyng they renne not to moche about in vayne in the sondaye ¶ Diues Is it lefull in grete holy dayes to trauayle about makynge of holy chirche as in caryage lyftynge of stones gaderynge of stones suche other ¶ Pauper As for a lytyll it is lefull but not longe to doo trauayle ne ouer grete yâ— men sholde brynge to werynesse for to lette them fro goddes seruyce For the holy daye representeth endelesse reste and halowynge without ende And therfore I holde it vnlefull to make grete caryages in the sondaye or ony pryncypall feste for ony chirche makynge ¶ Diues Is it not lefull to helpe men of holy chirche in the grete holy dayes to housynge in caryage other trauayll ¶ Pauper Yf they be poore it is lefull as for a lytyll to helpe them in housyng but yf they be riche ynoughe to paye therfore in the werke daye it is not leful to trauayll for them in the sondaye other grete festes ¶ Diues Is it lefull to vytaylers or other chapmen to ryde or to go fro towne to towne in the sondaye to selle vytayles or other thynges in the chirche or in the chirche yerde or at the chirche yate ¶ Pauper Nay forsoth For ther sholde no suche markette be holden in the sondaye ne in sentuary ne out Extra de ferijs Omnes dies dominicos And therfore ben market dayes ordeyned in other dayes that men sholde than bye selle halowe in the sondaye But it is lefull to vytayler to selle vytayles in theyr owne places so that they do it pryncypally for almesse of theyr euen crysten and for to here theyr seruyce Auyse hem that than bye ¶ Diues Is it lefull for to werke in the sondayes whan that euensonge is sayd and whan that the folke haue herde goddes seruyce ¶ Pauper Nay forsoth but grete ne de compelled them for to werke as I fyrste haue sayd for ellys men sholde be bounden to halowe from euen to euen And therfore whan euensonge is done at after none in the sondaye yet is it not lefull to werke than And also whan that euensonge is sayd in the satyrdaye at after none yet is it lefull for to werke tylle the sonne goo downe Neuerthelesse so lytyl the werke may be that it is no synne to doo it than ¶ Diues How sholde men knowe how moche werke is lefull for to do in the holy daye and what nede that excuseth man of trauaylynge in the sondaye and in other grete festes for couetyse and wanbyleue that men truste not to god but wene that god sholde fayle theym and put folke in drede of nede whan ther sholde ellys be no drede of suche nede ¶ Pauper Therfore yf they myght redely haue theyr bysshopp they sholde axe hym couÌ„seyll or ellys theyr curate or some other good wyse man And yf the nede be grete open ther owne conscyence ought to excuse them for they may than werke by auctoryte of the lawe And yf a man or woman axe couÌ„seyll in thynges of doubte of hyÌ„ yâ— he weneth shold gyue hyÌ„ resonably good couÌ„seyll though the couÌ„seyllour fayle in his couÌ„seyll gyuynge yet yâ— axer is excused but he knowe that yâ— couÌ„seyll is not good or ellys dyd no dylygence to knowe it for he loweth hym to axe couÌ„seyll forsaketh his owne wytte his owne wyl he getteth grete mede Caplm .xvij. DIues Whan seruauÌ„tes trauayll in the sondaye by compellynge of theyr soueraynes ben they not excused byfore god by theyr maystres byddynge ¶ Pauper Yf they trauayll and doo theyr maystres byddynge pryncypally for drede and for obedyence that they owe to theyr soueraynes and not for couetyse ne for none other euyll cause and the maner of trauayll be lefull in it selfe than they ben excused For as holy wrytte sayth God loueth better obedyence than sacrefyce But beware the souerayne that compelleth his seruauÌ„te in the sondaye or ony grete feste without grete nede For to the soueraynes is halowyng of holy daye pryncypaly boden for without theyr wyll theyr seruaunte ne theyr beestes comonly shall do no seruyle werkes ¶ Diues In ryaltees as playes and dauÌ„ces that are vsed in grete festes in the sondayes are they not lefull ¶ Pauper In ryaltees as in playes daunces that ben done pryncypally for deuocoÌ„n honeste and myrthe to teche men to loue god the more for no rybaudry ne medled with rybaudry ne lesynges ben lefull so that the people be not letted therby from goddes seruyce ne fro herynge of goddes worde that none errours be meddled in suche ryaltees playes ayenst the fayth of holy chirche ne ayenst good lyunge Alle other playes ben forboden bothe holy dayes werken dayes De con di iij Irreligiosa Et extra li. iij.ti.i cuÌ„ decoreÌ„ Where the glose sayth That for to represente in playnge at Crystmasse Herodes the thre kynges and other processes of the gospelles bothe than at Ester other tymes also it is lefull and coÌ„mendable ¶ Diues Than it semeth by thy speche that in holy dayes men may lefully maken myrthe ¶ Pauê‘ God forbede ellys For as I sayd the holy daye is ordeyned for reste releuynge bothe of bodye of soule And therfore in lawe of kynde in lawe wryten in lawe of grace euer from the begynnyng of the worlde the holy daye hath ben so lacyous with honeste both for soule bodye and for worshyp of god whos daye is that daye solacyouse in clothynge in mete drynke in occupacoÌ„n honeste with myrthe makynge And therfore the prophete sayth Hee dies quaÌ„ fecit dnÌ„s exultemus et letemur in ea This is
after his passyon saluacyon of mankynde the redempcoÌ„n torned the sorowe that holy chirche had on the satyrdaye by malyce of the Iewes in to reste blysse on yâ— sondaye And so it is fulfylled that the prophete Ieremy sayd .xxxi. Redemit dnÌ„s populuÌ„ suuÌ„ God hath bought ayen his people with his precyous blood and hath delyuered his people out of the fendes power God sayth I shall tourne theyr mournynge in to Ioye I shall gladde theym of theyr sorowe and conforte them And by the prophete Ozee he sayd that he sholde make the Ioye of the Iewes sabbottes and of all theyr solempnytees and of all theyr festes to cesse bycause of theyr synne Ozee .ij. Caplm .iij. ALso for halowynge in the satyrdaye was cerymonyal For as we fynde in dyuerse places of holy wryte namely Ezechielis xx Halowynge in the satyrdaye was a specyall token gyuen to the Iewes wherby they sholde be knowen from other people and so was circuÌ„cisyon and many other obseruauÌ„ces cerymonyes that god gaue theym to be knowen from other people And therfore right as the circuÌ„cisyon other obseruauÌ„ces that were bytaken them of god for a token of distynccoÌ„n from other people cessed in Crystus passyon so cessed halowynge in the satyrdaye in Crystus passyon For though it be a morall coÌ„maundement to halowe the .vij. daye yet it is not morall ne byndeth vs to halowe the .vij. daye in the satyrdaye And therfore we rede Exodi .xxxiiij. et .xxxv. That whan Moyses had ben in the mount of Synay with god .xl. dayes .xl. nyghtes without mete or drynke and spoken with god and there taken the lawe we of hym in two tables of stone two stemys and bemes of lyght rysen out of his face as it had be two hornes so shynynge so bryght that the people was adrede of hym and durst not speke with hym and therfore he put a veyll byfore his face whan he sholde speke to the people telle them the lawes and the wyll of god And whan he had soo hydde his face with the veyll The fyrste lawe that he gaue them in goddes name was to halowe the satyrdaye And he spake no worde than of the other .ix. coÌ„mauÌ„demeÌ„tes but tolde forth other obseruauÌ„ces cerymonyes whiche longed only to the Iewes were but fygures shadowes of thynges to come whiche cessed al in Crystus passyon And soo he shewed wel that halowyng in the satyrdaye was cerymonyale sholde cesse with other cerymonyes in Crystus passyon And therfore whan yâ— he badde them halowe the satyrdaye he put the veyll byfore his face in token that halowynge on the satyrdaye other cerymonyes lawes yâ— he gaue them that tyme was but a veyl helynge ghoostly vnderstandynge vnder fygures of thynges yâ— were to come And whan tho thynges were fulfylled by the passyon of Cryste yâ— veyl mysty syght of fygures sholde be done awaye cesse And in token therof in tyme of Crystus passyon the veyl of the Iewes Temple to rente cleef in two partes the men myght see all the preuy thynges yâ— were in the Temple whiche were byfore hydde fro yâ— syght of the people by yâ— veyl Also the same texte of the coÌ„maundement sheweth full well that halowynge in the satyrdaye sholde be translated in to the sondaye that is called the daye of the sonne For though god cessed in the satyrdaye from makynge of thynges of newe kynde yet in the satyrdaye he made the satyrdaye as he made eche daye byfore in the same daye But in the sondaye next folowynge he made no newe daye in kynde for that was the fyrste daye and soo he rested more in the sondaye from werkynge than he dyde reste in the satyrdaye Also after grete trauayll ought to be more reste But Cryste goddes sone hadde more trauayl in recreacyon and redempcyon of mankynde than he hadde to make al this worlde For in makynge of all the worlde he hadde no trauayll as sayth saynt Austyn but oonly he badde it sholde be done it was done anone what he wolde But in creacoÌ„n redempcyon of mankynde he trauaylled soo that he swoted blood for anguysshe deyed for trauayll shedde his herte blood cessed not of trauayll tylle in the morowe tyde of yâ— sondaye whan he rose from deth to lyue to comforte all mankynde that wolde byleue in hyÌ„ And he shewed openly than that he was is lorde of all thynge And sayd to his apostles that all the power in heuen in erthe was gyuen to hym in his manhode And therfore the sondaye is called the lordes daye Dies dnÌ„icus And therfor sythen god wolde that the satyrdaye sholde be halowed in the olde lawe for god cesseâ— than from creacyon so in that maner began to reste moche more he wyl that the sondaye be halowed in the newe lawe for god cessed than from the grete trauayll of our redempcyon and of our saluacoÌ„n creacyon Caplm .iiij. WE haue also fygures of this in holy wryte Leuitici .xxiij. â— where we fynde that god badde the childern of Israel kepe pryncypaly .vij. festes in the yere of the whiche the laste was called FestuÌ„ tabernaculorum The feste of Tabernacles He badde theym take bowes brauÌ„ches of palme trees and of other trees the fayrest that they myght fynde make them tabernacles logges dwelle therin .vij. dayes togydre in mynde that god made them to dwelle in tabernacles logges .xl. yere in deserte and there he saued them kept them he badde that the fyrste daye the viij sholde be full holy By this feste of tabernacles that came laste after the other festes of the Iewes ben vnderstanden the festes of the newe lawe whiche came laste in the ende of the worlde after the olde lawe For al the festes of the newe lawe ben festes of tabernacles For whan god came for to be man he made fyrste his tabernacle in the mayde Mary whiche tabernacle was arrayed dyght with the fayrest braunches and bowes of grace and vertues and of good thewys as it myght be founden in ony creature for she passed al creatures in grace and goodnesse Of this tabernacle speketh the prophete pÌ„o .xviij. In sole posuit tabernaculuÌ„ suuÌ„ et ipse tanquam sponsus ê“cedens de thalamo suo He made his tabernacle in the sonne that was our lady mayden and moder bryghter than the sonne He came out of her as an husbonde out of his chambre An other tabernacle god made hym in our manhode and in our kynde that was the blysfull bodye that whiche he toke of the mayden Mary For as the tabernacles were made of the fayrest braunches and bowes that myght be founde soo the bodye of Cryste was made gadred togydre of the clenest droppes of the blood that was in our blyssed ladye saynt Marye clene mayden without spotte of synne In this tabernacle god was born of yâ— mayden on Crystmasse daye In
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
the .vij. daye be halowed ¶ Pauper Ther ben as clerkes tallen .vi. causes Fyrste for that god the .vij. daye rested that is to saye he cessed fro creacyon of newe creatures Also in tokenynge that god in the .vij. daye delyuered yâ— childern of Israell from the harde seruage of Egypte ledde them thrugh the rede see drye fote in to the reste of the londe of byheste As we rede in holy wryte Deut .v. Whiche delyuerauÌ„ce was a token that mankynde sholde thrughe Crystus passyon by his blood that he shedde vpon the rode be delyuered out of the fendes seruage and come to the endelesse reste of the londe of lyfe The .iij. cause is that men sholde the daye pryncypally gyue them to holy medytacyon to thanke god of all his gyftes and his benefyces and to lerne goddes lawe to prayse god The .iiij. cause was for to be a token that Cryste the .vij. daye sholde reste in his graue after that he had trauayled .vi. dayes to refourme ayen mankynde that was lorne thrughe Adams synne The .v. cause was to be a token yâ— we must al cesse from vyces the .vij. dedely synnes yf we wyl be saued As the ê“phete sayth Quiescite agere peruerse discite bene agere Ysaye .i. Reste ye to do amys lerne ye to do well The .vi. cause is to be a token of the endelesse reste that we shall haue from synne payne in the blysse of heuen for the good werkes that we doo in the .vi. dayes of our lyfe that is to saye al the dayes of our lyf the .vi. age of our lyfe for fulfyl lynge the .vi. dedes of mercy whiche Cryste nameth in the gospell For as we rede in the apocalyps .xiiij. The holy ghoost to whom this coÌ„mauÌ„dement is applyed sayth that men after this lyf sholde rest fro theyr traueyles for theyr good werkes folowe them Caplm .ij. DIues Sythen that god badde that the .vij. daye sholde be halowed why kepe we the viij daye than that is the sondaye and not the .vij. daye ¶ Pauper God in the olde lawe gaaf thre maner of coÌ„mauÌ„dementes For some were cerymonyall some Iudycyall some morall The cerymonyalles were but fygures shadowes of thynges that were to come And therfore whan tho thynges were fulfylled that the cerymonyalles betokened the cerymonyales cessed vanysshed awaye as the shadowe vanysshed awaye by lyght of the sonne Iudycyall coÌ„mauÌ„dementes were in punysshynge of synne and Iustyfyeng of whiche some cessed some dwelle yet stylle But morall coÌ„mauÌ„dementes techeth vs to loue our god our euen crysten to flee synne to loue vertues tho laste alwaye as the .x. coÌ„mauÌ„dementes suche other And for asmoche as this coÌ„maundement is cerymonyal in parte as anentes the tyme in parte it is moral in asmoche as it techeth vs to worshyp our god to reste from vyces Therfore in as moche as it is morall it is kept but in yâ— yâ— it is cerymonynal it is chauÌ„ged in to sondaye as for the better for that yâ— it fygured betokened is fulfylled That was the reste of Cryste in the sepulcre in the .vij. daye after the grete trauayll that he had .vi. dayes byfore in reformacyon and redempcyon of mankynde Also we be all bouÌ„den to worshyp god now in the newe lawe but not in that maner ne in that tyme that they were bouÌ„den in the olde lawe ¶ Diues Why is it more chaunged in the sondaye than in to an other daye ¶ Pauper For the grete benefyces and the grete worshypfull wondres that god shewed that daye to mankynde For on the sondaye the worlde began and lyght angellys kynde was made That daye god sente downe maÌ„na that is angellys mete to the childern of Israell in deserte fedde them also .xl. yere That daye god gaaf Moyses the lawe in the mouÌ„t Synay That daye Cryste was borne of the mayden Mary to saue maÌ„kynde That daye Cryst rose from deth to lyfe gyuyng vs example hope to ryse from deth to lyf That daye the holy goost lyghted in Crystus apostles and his dyscyples That daye god shall come to dome as sayth a grete clerke dockynge suê‘ Deutro â— And also that daye was the fyrste daye shal be the laste daye that neuer shall haue ende But it shall be a daye of endelesse blysse to theym that shall be saued For right as Cryste rose vp from deth to lyfe on the sondaye neuer deyed afterward ne neuer shal deye So shal we all in the laste sondaye yâ— shal be yâ— laste day ryse vp from deth to lyf neuer deye after but lyue in blysse without ende yf we make here a good ende This daye is soo worshypfull yâ— no bysshop may be sacred but on the sondaye as RaymuÌ„de sayth li.i.ti. de ferijs And right as yâ— satyrdaye was halowed in the olde lawe for the reste yâ— god made in the satyrdaye after yâ— creacoÌ„n the werkes that he made in the fyrste vi dayes so holy chirche thrugh techynge of the holy ghoost hath ordeyned the sondaye to be halowed for the reste that mankynde shal take after the .vi. ages of this worlde on yâ— sondaye whiche reste sabbot shall neuer haue ende Theyr sabbot that was on the satyrdaye tourneth alwaye ayen to trauayll but our sabbot yâ— is in the sondaye atte laste shal tourne in to endelesse reste Ioye blysse Sabbot in hebrewe is reste in englysshe And euery daye in the weke is called sabbot ferir yâ— is reste in englysshe For euery daye we be bouÌ„de to ferie to rest froÌ„ synne Also all the weke is called sabbot as there Ieâ—unio bis in sabbato And Math vlti â— The sondaye is called the fyrste daye of the sabbottes as there Vna sabbatorum and Math vlti â— it is sayd Prima sabbati For it is fyrste not oonly in ordre of dayes but it is also fyrste in dygnyte For yâ— sabbot the reste in the solempnyte of the satyrdaye of the olde lawe is now chauÌ„ged in to yâ— sondaye for synne of yâ— Iewes whiche slewe Cryste on good frydaye so put our lady saynt Mary all holy chirche in sorowe care grete trauayll both frydaye satyrdaye whyle Cryste laye in his graue But for asmoche as he rose froÌ„ deth to lyf on the sondaye apperyd to his mod to his dyscyples .vij. tymes yâ— daye soo on the sondaye began the fyrste Ioye blysse reste of the newe lawe Therfore by goddes rightfull dome the Iewes sabbot on the satyrdaye torned them to sorowe care and moche trauayll our sondaye torned vs in to grete reste and Ioye blysse And as the satyrdaye was halowed by the olde lawe for god grauÌ„ted that daye fyrste reste to all mankynde after his dampnacyon to perpetuell trauayll for Adams synne So is now the sondaye halowed for than Cryste grauÌ„ted fyrste reste Ioye blysse to mankynde in the newe lawe
this tabernacle he was circumcyded worshypped of the thre kynges dwelled with vs in erthe in our pylgrymage .xxxij. yere and more In this tabernacle he deyed for mankynde rose from deth to lyfe on Ester daye styed vp in to heuen on holy thursdaye very god and very man there he sytteth on his faders right honde aboue all heuens in this tabernacle lorde kyng of all thynge In this tabernacle he shall come ayen at the dome to deme the quycke and the deed And all the festes that we holde of ony sayntes we halowe them holde them for the good dedes that they dyde whyle they dwelled here in the tabernacle of theyr bodye in hope to come to the endelesse tabernacle full of Ioye blysse without ende Of whiche tabernacle god speketh in the gospell whan he byddeth the riche men make poore men theyr frendes that they may resceyue them in to the endelesse tabernacle of whiche speketh Dauyd QuaÌ„ dilecta tabernacula tua dnÌ„e virtutuÌ„ concupiscit et deficit aia mea in atria dnÌ„i Lorde of vertues how louely how lykynge ben thy tabernacles My soule sayth he desyreth longeth to entre in to the halles of our lorde And for his desyre is delayed he fayleth and faynteth for sorowe And so yâ— solempnyte that euer shall laste shall be a solempnyte of tabernacles whan we shall dwelle in endelesse tabernacles with endlesse reste Ioye blysse There the fyrste daye the .viij. daye shall be full holy whiche daye is the sondaye For that is the fyrste daye it is the .viij. daye shall be the laste daye euer lastynge in Ioye and blysse And therfor in the festes of yâ— newe lawe that ben festes of the tabernacles is yâ— sondaye pryncypally halowed as god badde than For it was the fyrste daye and it is the .viij. daye and it shal be the laste daye euer lastynge in Ioye blysse Caplm .v. DIues Why badde god that we sholde thynke to halowe wel the holy dayes the sabbot ¶ Pauper Ther is thre maner of sabbottes that is to saye of reste or of halowynge Scilicet pectoris temporis et eternitas That is to saye of reste of herte of tyme of endlesse restynge By reste of herte of thought men come to reste of tyme. And by reste of thought of tyme men come to endelesse reste So without reste of herte and of thought noo man may come to the endelesse reste that the sabbot and the holy daye betokeneth And therfore god bad vs that we sholde pryncypally trauayll to haue sabbot reste of herte of thought without whiche reste sabbot we may not well halowe ony holy daye And therfore Cryste sayd in the gospell that out of the herte whan it is out of rest come euyll thoughtis manslaughters auoutrers lecherers theftes false wytnesses dyspyte of god Mathei .xv. whiche synnes destroye charyte and peas and ben causes of moche vnrest in this worlde and lette reste of tyme so that vnnethes they may be ony tyme in reste And therfore god sayth thynke that thou halowe well thyn holy daye Bethynke the yf thou be in charyte reste of herte with god man And yf thou be styred ayenst thyn euen crysten by wrath hate or enuye or haue ony heuy herte ayenst thy brother go as god byddeth in the gospell be fyrste recouÌ„seylled to thy brother and than come make thyn offrynge of holy prayer of thankynge of praysynge and of thy gyftes to god And but thou do soo put awaye all rancour and heuynesse of herte ellys thyn halowynge thy sabbot is not pleasauÌ„t to god Also bethynke the yf thou be in dedely synne and repente the and be shreuen as soone as thou myght in good maner so offre vp thy selfe to god by charyte by sorowe of herte make thy selfe holy and than art thou able to halowe well the holy daye For as longe as thou art in dedely synne by wyll or by dede so longe thou halowest not thyn holy daye For thou dost seruyle werke of synne and dost dyspyte to the holy daye whiche is or deyned that men sholde than amende them and serue god more specyally than in the werken daye And as longe as man or woman is in dedely synne they serue the deuyll and not to pleasauÌ„ce of god Also god byddeth that men sholde bethynke theym to halowe well the holy daye For in the holy daye namely on yâ— sondaye men sholde drawe theyr wyttes to gydre from the worlde bethynke them yf they had ought trespassed that woke by recheleshede or by couetyse or by lechery or by ony other wyse and aske god forgyuenesse Also thynke on the good spede and benefyces that god hath sente theym that woke or euer byfore thanke hym therof Thanke hym of his endelesse mercy and of his endelesse charyte that he shewed to mankynde Thynke how he made man to his owne lykenesse to be heyre cytezeyn of heuen Thynke how he made all thynge for man Thynke what blysse he hath ordeyned to man and woman yf they doo well what payne yf they do euyll Caplm .vi. THerfore sayth Orygenes suê“ LeuiticuÌ„ .xxviij. On the sondaye thou sholdest doo noo worldly thynges but oonly gyue the to god and also to ghoostly thynges Than sayth he come to chirche and laye thyn ere 's to goddes worde thynke heuenly thynges thynke on the lyfe that we hopen all for to haue in endelesse blysse Thynke on the laste dome how harde that shall be and how strayte Take than none hede to this worlde ne to thynges bysyble But on the holy daye haue thy ghoostly eye pryncypally to thynges that ben to come that yet ben Inuysyble He that thus doth sayth he haloweth wel his holy daye and he maketh the sacrefyce of his sabbot And therfore the lawe sayth thus we haue ordeyned that all sondayes be kepte with all maner worshyp from euen to euen and that men absteyne theym from all maner vnlefull werkes that ther be noo markette holden on the sondaye ne plee ne no man dampned to deth ne to payne ne none othe taken solempnely but yf it be for peas or for some other grete nede Extra li. ij.ti de ferijs Omnes dies dnÌ„icos The lawe sayth that men sholde no thynge do on the sondaye but gyue theym to god ne do no seruyle werke But that daye sholde be occupyed in pray synge worshyppynge of god and in ghostly songes De con di .iij. Ieiunia Men sholde on yâ— holy daye serue god with herte mouth and werke With herte thynke as I haue sayd With mouth well spekynge in prayer praysynge and worshypynge of god and good informacyon of theyr euen crysten In werke also of dedes of almesse in peas makynge accordynge of neyghbours suche other But now alas it is fulfylled that Ieremye sayd Trenorum pri â— Viderunt eam hostes et deriseruÌ„t sabbata
beest as the sabbot was ordeyned for reste in the olde lawe Caplm .xi. DIues Be we bounden by this coÌ„maundement to kepe the holy dayes that holy chirche hath ordeyned in the newe lawe ¶ Pauper Yes forsoth for though the coÌ„mauÌ„dement passed in that the it was cerymonyall as anentes tyme yet it dwelleth in that it was is morall byndeth vs to flee vyces serue our god one daye more than another whiche daye is yâ— sondaye in the newe lawe by ordenauÌ„ce of god holy chirche For as yâ— gospell sayth Ma. xij DnÌ„s est emÌ„ filius hoiÌ„s et sabbati The maydens sone Cryste Ihesus is lorde of the sabbot And for as moche as it was so euyll kepte in the olde lawe soo moche blood was shedde in the sabbot Cryste hyÌ„selfe suffred so moche despyte on the sabbot therfore he was dyspleased sayd by the prophetes Ysaye .i. and Ozee .ij. That he sholde noo lenger suffre theyr sabbottes but as a lorde of the sabbottes he chauÌ„ged that reste solempnyte of theyr sabbottes in to the sondaye for the causes whiche I sayd byfore whiche daye all yf it be the .viij. daye in the fyrste ordre of dayes yet it is but the .vij. daye in obseruauÌ„ce of the coÌ„maundement For we haue now .vi. dayes for to werke in in token yâ— god in .vi. dayes made all yâ— worlde the vij daye we halowe as god badde vs in token that god the .vij. daye cessed of creacoÌ„n ordeyned reste in yâ— sondaye As saynt Poule sayth in his pystle ad Colo .ij. That openly the sabbot other festes of the olde lawe were but shadowes fygures of the newe lawe And therfore after Crystus passyon tho festes cessed noo man ought to kepe them And who so kepeth them in that he forsaketh yâ— Cryste was borne of the mayden deyed for mankynde And saynt Gregorye in his pystle ad Ro sayth That all that halowe the satyrdaye for it was so holy in the olde lawe that ben Antecrystes dyscyples For Antecryste shall do men halowe both sondaye satyrdaye Sondaye for to drawe crysten peple to his secte for he shall fayne hym deed to aryse ayen fro deth to lyf on yâ— sonday And yâ— satyrdaye to drawe the Iewes to his secte De con di.iij Peruenit Caplm .xij. DIues Why wolde god make the worlde more in the nombre of .vi. dayes than in ony other nombre of dayes ¶ Pauper For as Salomon sayth God made al thynge in nombre in weyght and in mesure He made noo thynge to moche ne to lytyll But he made euery thynge parfyghtly in his kynde and ended all his werkes in parfyghtnesse And for the nombre of .vi. is the fyrste nombre euen yâ— is parfyght therfore he made all the worlde in nombre of .vi. dayes ¶ Diues How is yâ— nombre of .vi. dayes more parfyght than another nombre ¶ Pauper For all his partes yâ— mete him yf they be taken to gydre make euen .vi. as i.ij.iij make euen .vi. these .iij. mete hym For .vi. tymes one is .vi. thryes two is .vi. twyes thre is .vi. And this parfeccoÌ„n is in no nombre within .x. but in .vi. And fro .x. to an hondred is none but xxviij And fro an hondred to a thousande is but this euen nombre four hondred four score .xvi. The next is .viij. thousande one hondred and xviij thaÌ„ no mo suche but one with in an hondred thousande And who soo wyll fynde that he muste studye After an hondred thousande ben mo suche than all the clerkes vnder the sonne can telle and mo than ony herte may thynke or tongue can telle yet is it full harde to fynde one And for that .vi. is the fyrste parfyght nombre in this maner Therfore god wolde make this worlde in the nombre of .vi. in a token that all his werkes were parfyght And therfore sayth holy wryte GenÌ„ .ij. That heuen and erthe al theyr arraye were parfyght And for the same cause god made man the .vi. daye as for a parfyght and a noble creature For the same cause in the .vi. age of the worlde he bycame man And on the â—i daye a good frydaye the .vi. hour of the daye in the .vi. age he bought mankynde ayen with his precyous blood in token yâ— all his werkes were parfyght And the same nombre of dayes god hath grauÌ„ted vs for to werke in in token yâ— all our werkes sholde be parfyght good no thynge do amys that we sholde for noo couetyse do to moche ne for no slouth do to lytyll but holde vs alwaye in a meane in euenhe de for god grauÌ„ted vs no tyme to synne Therfore wyll he that we alwaye be euen with god and with our euen crysten as sixe is alwaye euen with his partes to gydre Caplm .xiij. DIues Why bad god reste on the .vij. daye more than an other daye ¶ Pauper In token that as .vij. cometh next after yâ— parfyght nombre of .vi. dayes of werkynge soo after parfyght werkes in this worlde shall folowe parfyght reste in the other worlde Also he badde reste in the .vij. daye for yâ— passeth the parfyght nombre in token yâ— he wyll that no thynge be done passynge parfeccoÌ„n And therfore all synne is comprehended in .vij. dedely synnes For as .vij. passeth yâ— parfyght nombre of .vi. so euery synne passeth parfeccoÌ„n is out of parfeccoÌ„n of all good werkes Also god badde reste the .vij. daye for he wyll that men reste them than both goostly bodely Goostly from besynesse thought of the worlde Bodely from bodely trauayll For why vij is made of four thre Four betokeneth bodely thynges made of four elementes Thre betokeneth mannes soule made to the lykenesse of the holy trynyte And therfor he badde reste in the .vij. daye that men sholde than rest both bodye soule Also god bad rest in the .vij. daye in token yâ— after parfyght werkes shal folowe endeles rest both of bodye of soule For this noÌ„bre vij in asmoche as all tyme all duracoÌ„n is coÌ„prehended in .vij. dayes therfore it betokeneth endeles lastynge And therfore reste on the .vij. daye betokeneth endeles rest Also my frende god ordeyned reste in the .vij. daye in token of .vij. blysses whiche we shal haue for parfyght werkes that we do here in .vi. dayes and .vi. ages of this worlde For anentes yâ— bodye we shall haue four blysses bryghtnesse beaute without ony spotte For as Cryste sayth in the gospell Men wymen shall shyne in heuen as bryght as the sonne Also men shall haue there inpassybylyte helth of bodye without all maner sekenesse no thynge shall dere them ne dysease them Also they shal haue delyuerhede of body lightne s se without lettynge for they sholde be as lyght as thought in twynkelynge of an eye be where as they wyll Also they shall haue sotylte of bodye without
ony withstandynge for ther shal no thynge withstande them But as the sonne passeth yâ— glasse without lettynge of the sonne so shal they passe ouer walle euery thynge at theyr wyll without ony dysease or ony lettynge And anentes the soule we shal haue the blysfull syght of goddes face brennynge loue to god and to our euen crysten alwaye haue hym that we loue and what we desyre There all our loue shall be in Ioye without woo drede and sorowe In this worlde euery loue is medled with woo in token of these seuen blysses that we shal haue in endelesse reste for our parfyght werkes Therfore god badde vs reste in the .vij. daye Caplm .xiiij. DIues Why longe ought the holy daye to be kepte and halowed ¶ Pauper From euen to euen as Raymonde sayth and the lawe also Extra li ij.ti.de ferijs Omnes dies dominicos And holy wryte sayth also and god hym selfe Leuitici .xxiij. A vespera vsque ad vesperam celebrabitis sabbata vestra From euen to euen ye shall halowe your holy dayes Neuerthelesse some begynne sooner to halowe after that the feste is after vse of the contree Extra e. quoniaÌ„ But that men vse in the satyrdayes vygylyes to rynge holy euen at myddaye compelleth not men anone to halowe but warneth them of the holy daye folowynge yâ— they sholde thynke theron spede them so dyspose them theyr occupaco ns that they myght halowe in due tyme. ¶ Diues Is it leful for ony causes in the sondaye to gadre in corn fruyte or hay ¶ Pauper Suche nede it may be that it is excusable as yf they may not in other dayes gadre it in for enemyes as in tyme of warre yf they sholde gadre it they haue rightful cause to withstande theyr aduer s aryes Also yf corn or grasse be in the felde sholde be lorne but it were dyght gadred it is lefull in the holy dayes to saue it kepe it soo that goddes seruyce be not lefte therfore But for to mowe or to repe carre or to sowe in the sondaye I holde it not lefull but in ful grete nede Pryncypale festes sholde alwaye be halowed but right grete nede compelled men for to werke so that grete nede excused them For as the lawe sayth Extra li .v. De regulis iuris Nede maketh lefull that ellys is vnlefull by the lawe for nede hath no lawe De con di.i Sicut et di.v. Discipulos Extra de furtis Si quis per necessitatem Also is lefull to fysshe after the seruyce on the sondaye other fysshe also that may not be taken but certayne ceson of the yere for whiche fysshe men muste goo ferre in the see longe abyde Extra de ferijs ca Licet It is lefull also to do rightfull batayles on the sondaye and also in other holydayes for saluacyon of the comunyte Than it is lefull to saue that er they sholde all perysshe both man beest fruyte corne other thynges alwaye with reuerence of god and of the holy daye It is lefull than to leches to helpe the seke folke It is leful to dyke or walle in defence of townes castels to araye men to batayll in the sondaye whan nede compelleth peryll of enemyes Thus sayth Io. in suÌ„ con.li.i.ti.xij.qÌ„.vij Soo that in all these and suche other nede and pyte excuseth men Cryst helyd men in the sabbot and repreued the Iewes that were dyspleased therwith and sayd to them Sythen a man taketh his circuÌ„cisyon in the sabbot why haue ye Indygnacyon to me for that I haue made a man hole in the sabbot Io. vij And in an other place he sayd to the Iewes who is it of you that hath a sheep it falled in the dyche in the sabbot that wyll not go lyfte it vp out of the dyche But forsoth man is better than a sheep therfore sayth he it is lefull to do good dedes in the sabbot in the holy daye Matheâ— .xij. An other tyme Cryste helyd a womaÌ„ of an harde seknesse that had holden her xviij yere she wente stoupynge don warde and myght not loke vpwarde Than the maystre of the lawe of the Synagoge was wroth sayd to the people Ther ben vi.dayes to werke in come than and be ye helyd and not in the sabbot Cryste answered to hym Thou ypocryte eche of you vnbyndeth his oxe his asse from the maunger or cratche in the sabbot ledeth it to the water Moche more it is nedeful for to vnbynde this doughter of Abraham in the sabbot from the harde bounde in the whiche Sathanas had holden her bounden xviij yere longe And all tho ypoâ—rytes were ashamed By these examples Cryste shewed that dedes of pyte and of almesse and namely prechynge techynge by whiche mannes soule is losed out of the fendes boundes they ben medefull and nedefull in the holy dayes And he excused Dauyd by nede that he ete of the holy loues that no lewde man sholde haue eten of by the lawe Also he excused his discyples that they gadred the eerys in the felde in the sabbot ete the corn Maâ—. xij For as he sayth there god loueth better mercy pyte than ony sacrefyce Caplm .xv. NEuerthelesse notwithstondynge all this euery man woman sholde besely halowe yâ— holy daye not lyghtly for no smale nede breke thyn holy dayes For god charged this coÌ„maundement full hyghely whan he sayd Thynke that thou halowe well the holy daye And in an other place Deu .v. He sayth Loke that you halowe wel the holy daye And in an other place of holy wrytte he sayth Loke ye kepe wel my sabbot and my daye for that is a token bytwene me and you Who so defouleth that daye or dooth ony seruyle werke in that daye he shall deye Exodi xxi Leuitici xvi.et.xix Item Iere â— .xvij. Ezechielis .xx. et .xxij. et .xxiij. By the lawe bochers tauerners other vytaylers may lefully dyght in the sondaye vytayles to be solde in the mondaye yf they myght not dyght it in the daye byfore to saue them theyr vytayles so that it be done pryncypaly to goddes worshyp and for the comon prouffyte Also marchauÌ„tes that leden their marchauÌ„dyse in yâ— sondaye and other holy dayes to fayres in ferre contree by londe of by water ben excu s ed yf they may not lede theym in other dayes Also messagers pylgrymes and wayfarynge men that may not well reste without grete harme ben excused so yâ— they do theyr dylygence to here masse matyns yf they can For longe abydyng in a maÌ„nes Iourney is costly and peryllous Also they that lete to hyre horse carte or shyp to pylgryms to passynge folke in the sondaye for to spede them in theyr Iourney yf they do it pryncypaly for ease and spede of theym that so hyre them they ben excused But yf they do it pryncypally for lucre or for couety s e they be
ben lowe meke in myn owne syght to please god that made me kyng And for that Mychol scorned so Dauyd for his spryngynge his dauÌ„synge his lowenesse therfore god made her barayne that she had neuer childe as yâ— boke sayth there Also god gladded his people that was in moche care trybulacyon and sayd yet shall maydens make mery in songe dauÌ„synge and olde folke togydre For I shall torne theyr care in to Ioye and gladde them conforte them of theyr sorowe Ieremye .xxxi. ¶ Diues It may well be as thou sayst For myrth gladnesse conforteth men in goddes seruyce and heuynesse dulleth letteth all maner lykynge ¶ Pauper Therfore Dauyd sayth Seruite dnÌ„o in leticia Serue ye our lorde in myrthe and gladnesse But two thynges my frende muste be kepte in goddes seruyce and in good lyuynge sadnesse and gladnesse Sadnesse in chere and in doynge Gladnesse in herte thynkynge Sadnesse without sorynesse of malyce of wrath hate and of enuye And gladnesse without folye and rybaudrye And therfore my frende I praye you saddeth well but baddeth not Be alwaye gladde but neuermore made by no folye Alwaye sadde alwaye gladde so that your gladnesse and your sadnesse be alwaye meddled with lykynge and loue of god and with deuocyon Caplm .xix. DIues Why ben these thre coÌ„mauÌ„dementes called the coÌ„maudementes of the fyrste table ¶ Pauper For whan god gaue Moyses the lawe in the mount of Synay He toke hym the .x. coÌ„mauÌ„dementes wryten in two tables of stone In the fyrste table were wryten the thre fyrste coÌ„mauÌ„dementes whiche techen vs how we sholde worshypp our god loue hym aboue all thyng And therfore they ben called the coÌ„mauÌ„dementes of the fyrst table both for worthyne s se of themselfe for they were wryten in yâ— fyrste table In the seconde table were wryten other .vij. coÌ„mauÌ„dementes that techen vs to loue our euen crysten as our selfe ben called the coÌ„mauÌ„demeÌ„tes of yâ— seconde table And so all the .x. coÌ„mauÌ„dementes ben coÌ„prehended closed in yâ— two coÌ„mauÌ„dement of charyte The fyrst coÌ„mauÌ„dement of charyte is this the thou shalt loue thy lorde god with all thyn herte with al thy soule with al thy mynde with al thy myght Whan he sayth thou shalt loue thy god with all thyn herte excludeth all maner of ydolatrye that is forboden by the fyrste coÌ„mauÌ„dement that no man sette his herte ne his faythe ne his truste in no creature more than in god ne ayenst goddes worshyp For who so loueth well an other he hath kyndely a truste a fayth in hym And after that he loueth so he trusteth And there he trusteth moost comonly he loueth moost And therfore god badde that thou sholdest loue hym with all thyn herte that is to saye with all thy fayth soo that thou sette all thy fayth thy truste in hym byfore all other as in hym that is almyghty may best helpe at nede And therfore the fyrste coÌ„mauÌ„dement of these thre is applyed pryncypally to the fader almyghty Also god byddeth that thou loue hym with all thy soule that is to saye as saynt Austyn sayth with all thy wyll without contradiccoÌ„n that thy wyll be not contrarye to his wyll but alwaye confourmed to his wyll And in that he byddeth that thou take not his name in vayne But as thou haste taken the name of Cryste art called crysten so confourme thy wyll thy lyfe thy speche to yâ— wyll of Cryste that thou wyll no thynge ne do no thynge ne saye no thynge ayenst his wyll by thy wyll thy wyttynge ne make none o the ne auowe ayenst his wyll his worâ—hyp And tho that thou haste made to his worshyp kepe them and hope sykerly that yf thou fulfylle goddes wyll here in erthe he shall fulfyll thy wyl in heuen And loke that thou spende all thy lyfe and thy beynge to his worshyppe and in his loue And than louest thou hyÌ„ with all thy soule in whiche pryncypally is thy lyfe and thy beynge And therfore yf thou spende not thy lyf and thy beynge in his loue thou louest hym not with all thy soule and therto thou takest his name in vayne for his name is Qui est That is to saye He that is For all thynge that is taketh his beynge of hym And therfore yf yâ— spende thy lyfe thy beynge in synne vanyte thou takest his name of beynge in vayne Also loke that thou spende all thy wytte in his loue that thou studye to knowe the treuth that is Crystus name For he sayth Ego sum verytas And so study to flee falshode folye by helpe of Cryste goddes sone that is al wytty And therfore the seconde coÌ„maundement is applyed to yâ— seconde persone in trynyte that is the sone all wytty Also he byddeth that thou loue hym with alle thy mynde without forgetynge of his benefyces and his gyftes to the to mankynde And in that he byddeth the to kepe well the holy daye whiche is ordeyned pryncypaly that men sholde than withdrawe her thoughtes theyr mynde from the worlde and thynke than on god and on heuenly thynges Than thynke on theyr owne vnkyndnesse and of goddes goodnesse as I sayd fyrste And therfore he sayth Memento Thynke that thou halowe well the holy dayes that is to saye loue god with all thy thought and with al thy mynde that thou be in wyll no thynge to thynke ayenst his plesaunce and that thou haue lykynge to thynke of hym by grace of the holy ghoost to whome the thyrde commaundement is applyed without whome as saynt Poule sayth We may thynke noo good thought The fyrste coÌ„maundement is applyed to the fader almyghty that may best helpe at nede For mawmettes ydolatrye may not helpe The seconde coÌ„maundement is applyed to the sone alwytty whose name is treuthe souerayne wysdome For he knoweth all he may not be dysceyued treuth sholde not be taken in vayne but alwaye worshyped wysely mayntened The thyrde coÌ„maundement is applyed to the holy ghoost whiche is called Paraâ—litus that is to saye comforter For the holy daye is ordeyned for to comforte both the soule and the bodye and to comforte man and beste And the holy ghoost comforteth vs in sorowe and care and he is bote of euery bale He gyueth reste after trauayll he is solace in dysease he abateth carefull thoughtes gyueth peas and reste in herte And therfore the prophete sayth to hym Cogitacio hominis confitebitur tibi et reliquie cogitaciones diem festum agent tibi Mannes thought shall ben knowen to the his myschyues and the remenauntes of his thoughtes shall make an holy daye to the in yâ— sondaye other festes SecunduÌ„ multitudineÌ„ dolorum meorum in corde meo consolacoÌ„nes tue letificaueruÌ„t animaÌ„ meaÌ„ Lorde sayth he after the multytude of sorowes in myn herte so thy confortes haue gladded my soule For the holy ghoost byddeth that men sholde
with derkene s se of synne yâ— he wote not what is good neyther what is wycked And therfore sayth he in the next chapytre wysdome with rychesses is more profytable than without rychesses it profyteth moost to them yâ— see the sonne yâ— is to saye to them yâ— haue an eye to the sonne of ryghtwylnesse that is god For as Salomon sayth Oculi â—apteutis in capite eius Eccl .ij. The eyen of the wyse man be alwaye in his hede That is to saye in cryste yâ— is hede of holy chirche of all thynges And Dauyd sayth Sicut oculi seruorum in manibus dnÌ„orum suorum et sicut oculi ancille in manibus dnÌ„e sue it a oculi nossri ad dnÌ„m deum nostruÌ„ donec misereatur nostri As the seruauntes haue theyr eyen to the handes of ther lorde and as the mayde in chambre hath her eyen to the handes of hyr lady So muste we haue our eyen vp to our lorde god tylle he wyll haue mercy on vs. Caplm .xi. DIues Reason gyueth that men sholde teche ther childeren goddes lawe good thewes for to take hede to god yâ— made vs all of nought bought vs so dere But now men saye that ther sholde noo leude folke entremete them of goddes lawe ne of the gospell ne of holy wryte neyther to conne it ne to teche it ¶ Pauper This is a foule errour full peryllous to maÌ„nes soule For euery man woman is bouÌ„de after his degree to do his besynes to knowe goddes lawe that he is bouÌ„de to kepe And faders moders godfaders and godmoders be bounde to teche theyr childern goddes lawe or ellys do them to be taught And therfore god sayth EruÌ„t vba hec â— These wordes that I bydde the this daye sholde be in thyn herte Thou shalt tell them teche them to thy childern Thou shalt thynke theron syttynge in thy house amonges thy folke And whan thou goste by the waye whan thou goste to slepe whan thou aryseste thou shalt bynde them as a token in thyn hande in thyn dede in thyn werke they sholde be alwaye steryng byfore thyn eyen of thyn herte Thou shalt wryte them in thy dressholde and in thy dores of thyn house that is to say whan thou comest in and whan thou goste out in thyn begynnynge and in thyn endynge of euery dede alway loke that thou ne none of thyne forfette ayenst goddes lawe bycause of the. Deu â— .vi. And in an other place of the same booke he sayth thus Thou shalt teche my wordes to thy childern to thy folke and to thy kynne s men Deut â— .iiij. And saynt Austyn sayth That eche man in his owne housholde sholde do the offyce of the bysshop in techynge correctynge of comon thynges And therfore sayth the lawe That the offyce of techynge and chastysynge longeth not only to the bysshop but to euery gouernoâ—â—e after his maner his degree To the poore man gouernynge his poore housholde To the ryche man gouernynge his folke To yâ— housbon de man gouernyng his wyf To the fader moder gouernynge ther childern To the Iustyce gouernynge his contree To the kynge gouernynge his people .xiij qÌ„ .iiij. duo et qÌ„ v. noÌ„ putes And one neyghbour sholde teche an other For saynt Peter sayth Euery man mynyster on to other the grace that he hath taken of god pri o petri ij ¶ Diues My fader moder be deed and therfore I lete me dyscharged of this commaundemente ¶ Pauper Though they be deed â—et art thou bouÌ„de to doo them worshyp and to helpe theyr soules with holy prayers and almesse dedes yf thou myghtest Also thou art bounde to worshyp them with thy good lyuyng as I sayd fyrste For the wyse man sayth That he that techeth well his childe he shall be praysed worshypped in his childe amonge his kynrede he shal haue Ioye and worshyp in his childe The fader of the well taught childe in some maner is deed in some maner is not deed For he lefte his childe lyke after hym for all yf the fader dye bodely yet he lyued is worshypped in the goodnesse of his childern Est mortuus et quasi noÌ„ est mortuê° Eccl .xxx. And in the wycked lyuynge of the childe the fader is vnworshypped deed whyle he goth vpon erthe Also by this coÌ„maundement we be bounde to worshyp godfader godmoder Caplm .xij. ALso to worshypp god that is fader of all thynge that is called fader of mercyes and god of all conforte Pater misericordiarum et deus tocius consolacionis He is our fader for he made vs of nought he bought vs with his blood he fyndeth vs all that vs nedeth and moche more he saueth vs he kepeth vs he ledeth vs he fedeth vs he medeth vs. He is our fader by grace for by his grace he hath made vs eyres of heuens blyssâ— was there neuer fader soo tender ouer his childe as god is tender ouer vs. He is to vs bothe fader and moder And therfore we be bounde to loue hym and to worshyp hym aboue all thynge as I sayd in the fyrst coÌ„mauÌ„dement But he may saye to vs as that he sayd to the vnkynde Iewes Filius honorat patrem et seruus dominuÌ„ suum timebit cÌ„ The sone sayth he by waye of kynde worshyppeth his fader and the seruaunt shall drede his lorde Sythen than I am fader of all where is my worshyppe And sythen I am lorde of all where is my drede Neyther ye worshyppe me as a fader ne drede me as a lorde Malach .i. Nunquid noÌ„ est pater vnus omniuÌ„ vestruÌ„ Nun quid noÌ„ deus vnius creauit vos Haue ye not sayth he al one fader and one god made you all why than sayth he despyse ye eche man other That is his brother by pryde ouerledynge and brekynde the coÌ„maundement of your form faders Malach .ij. Also for tendre loue that he hath to mankynde he calleth hym selfe our moder sayenge to synfull soules Wenest thou sayth he that the moder may forgete her yonge childe that she bare of hyr bodye haue no compassyon ne pyte theron though she forgete her childe haue no pyte theron yet I shall not forgete the to shewe the mercy Ysaye .xlix. And therfore he sayth Ego mater pulcre dilectioiÌ„s â— I am moder of fayre loue of loue drede of knowynge of holy hope In me is all maner grace of truthe of lyfe In me is all hope of lyf of vertue of mercy of al maner goodnes Eccl .xxiiij. And thus by this coÌ„mauÌ„demeÌ„t we be bounde to loue our god worshyppe hym aboue all thynge as our pryncypall fader moder And that pryncypaly for the mercy pyte that he sheweth to mankynde in his gouernauÌ„ce kepynge By the fyrst coÌ„mau dement we be bouÌ„de to worshyp hym aboue al thynge for he is endles myght as god begynner
In all thynge that longeth to kepynge of fayth of goddes lawe fleynge from vyces to whiche thynges they bouÌ„de them in ther baptem they be bounde to obeye And in all thynges of the whiche the gouernauÌ„ce longeth to men of holy chirche by comon lawe grounded in goddes lawe to gouerne the people not in other thynges that longe not to men of holy chirche ne in ther precept not grouÌ„ded in goddes lawe And in the same maner clerkes be bounde to obeye to ther prelates in thynges that longe to ther offyce grouÌ„ded in goddes lawe relygyouse to ther prelat in thynges yâ— longe to kepynge of relygyon ¶ Diues I suppose yâ— lordshyp or prelacy be occupyed vnryghtfully by myght falsnesse by symonye gyle treason be ther sugettes bounde for to obeye to them ¶ Pauper Yf they obey to them in thynges leful it is medefull Netheles some clerkes saye yâ— suche caas men be not bouÌ„de to obeye but for to flee sclauÌ„der the more decease Petrus in scrip suê‘ .ij. sent .d. vt smÌ„ confes li. iij ti 0 xxxiij qÌ„ .v. But for as moche as god gyueth oftymes the realmes the lordshyppes of this worlde prelacy also not by mannes lawe ne mannes dome but but by his owne preuy dome and he is souerayn myght lorde of lordes kyng of kynges therfore it is moost sure to obeye to suche lordes and souerayns as longe as god suffreth them For god gyueth lordshyp prelacy in this worlde both to good wycked And therfore as we fynde in Danye lys ê“phecye God made Nabugodonosor the wycked tyraunt kynge and lorde of the gretest parte of this worlde And after for his pryde he toke his kyngdom fro hym made hym in wytt lyke a beste that he wende to haue be a beste halfe lyon halfe oxe and so he wente on all foure fedde hym amonges bestes in the forest seuen monethes tyl he knewe that god was pryncypall lorde of euery kyngdome that he gyueth kyngdom lordshyp to whom that he wyll Daniel iiij And therfore god sayd to Sedechye that was kyng of goddes people to other kynges in the couÌ„tre besyde I made erth man beest vpon erthe in my grete myght and I haue gyuen the lorshyp to hym that me lyketh And I haue gyuen all these londes kyngdoms here about to Nabu godonosor my seruauÌ„t kyng of Babylon all nacyons shall serue hym his sone his sones sone what nacyon or kyngdome wyll not serue hym ne obeye hym I shall destroy yâ— nacion by sworde hongre moreyn who so wyll serue hym obeye to hyÌ„ I shall late hyÌ„ dwelle styll in his owne londe therfore serue ye hym mekely obeye ye to hym ye shall lyue fare wel Ieremie .xxvij. And cryst in the gospell sayth Reddite qÌ„ suÌ„t cesaris cesaâ—i et qÌ„ suÌ„t dei deo Yelde ye to the emperour of Rome that is the emperours yelde ye to god that is goddes And yet the emperour of Rome had no ryght to the lordshyp that he occupyed but only by the gyfte of god by swerde ¶ Diues I suppose that the bysshop byd a preest curs a man whiche man the preest holdeth vngylty the multytude of the people also ¶ Pauper Eyther the bysshop byddeth the preest denouÌ„ce hym acursed or he byddeth hym acurse hym Yf he byd the preest denouÌ„ce hym acursed in the bysshppes name yf he may not well put it of But he shall by waye of charyte excuse that man in as moche as he knoweth hym vngylty And also excuse the bysshopp saynge that he is mys enformed yf he had knowen yâ— treuth he wolde not haue cursed hym And he shal couÌ„seyll that man to suffre it lowely for helpe of his soule he shal enforme the bysshop as soone as he may of that mannes vngyltynesse But yf the bysshop byd yâ— preest acurse hym the preest muste take hede whether his vngyltyed is openly knoweÌ„ or is in doubte or it is certeyn but not openly knowen Yf his vngyltyed be openly knowen the prest shal allegge to the bysshop that he is vngylty proue it by wytnesse And yf he fayle in his proue he shall obeye to the bysshoppes byddynge though he knowe that the man is vngylty And yf he may preue him vngylty he shal not curse hym though yâ— bysshop byd hym neuer so fersely Yf it be in doubte whether he is gylty or nay than the preest shall obeye to the bysshppes byddynge SmÌ„ pfes li.ti xxxiij qÌ„.vi Quid si eps Caplm .xx. DIues Whan the offycers of the kyng knowe well that a man or woman is dampned to the deth vngylty shall they obeye to the Iuge that byd them slee man or woman without gylte ¶ Pauper Yf the offycer be seker yâ— he is vngylty he shall not slee hym but he shall obeye to god yâ— byddeth hym slee noo man ne woman vngylty But yf he be in doubte whether he is gylty or vngylty than he shall obeye to the Iuge do his byddynge he is excused by his obedyence Ray. li. ti.ix.de iurameÌ„ to et ê“iurio C.xiiij â—d de iudice Netheles the sugettes muste beware in suche doubtes that they presume not to moche of ther owne wyt For ful ofte a man weneth to knowe a thynge be in certayn of his knowynge yet he is desceyued it is not as he weneth And it is full peryllous to yâ— suget to repugne the dome of his souerayn to repreue yâ— wyt the sentence of many wyse men therfore I couÌ„seyl the sugettes yâ— offycers in suche to stande to yâ— conscyence the ordenauÌ„ce of ther souerayns obey with sorowe of herte hauyng pyte of mannes deth of his dysease no lykyng in cruelte And therfor god bad in holy wryte that men sholde folowe the sentence of ther Iuges do ther byddynge who so wolde not obeye them he sholde be slayn Deut.â—xvi The kynges Iustyce represent the kynges persone in full hygh degree And therfor men must be more adred to withstande his sentence and his dome for his dome is called goddes dome And as Salomon sayth Sicut diuisiones aquarx ita cor eius in manu dnÌ„i â— As the watres sayth he may lyghtly be departed drawen in dyuerse partes soo is the herte of the kynge of Iuges rulers in the hande of our lorde He shall enclyne it whether he wyll For the dome that semeth vnryghtful to mannes wyt is ryghtful in goddes syght And though the dome be ryghtfull in goddes syght and though the man be worthy to dye yf the Iuge wene that it be vnryghtfull he gyueth yâ— sentence wenynge sekerly that it be vnryghtfull he synneth dedely though his sentence be ryghtfull For as saynt Poule sayth All that is not done of fayth of good conscyence it is synne Yf the man be gylty the lawe his mysdedes
sylke with an hondred yonge men al clothed in whyte that were angels also or ellys holy soules came to the beryenge layde a stone of marble vpon her graue with a wrytynge of grete confort to all yâ— contre went not thens tyll all the buryenge was do neuer after was see ony of all that coÌ„pany Also the good angell brake the wheles that sholde haue slayne saynt Katheryne And whan she was deed for goddes sake yâ— angels toke her bodye bare it in the erthe in to yâ— mouÌ„te of Synay ther buryed it worshyp fully And therfor leue frende I praye you yâ— ye haue sayntes in heuen holy angels in reuerence deuocyon for they be to vs fader moder as I sayde fyrste Worshyp ye our lady moder mayde aboue all next after god than other sayntes bothe man woman and holy angels as god gyueth you grace worshyp ye them not as god but as our tutours defendours kepers our leders gouernours vnder god meanes bytwene god vs that is fader of all souerayne Iuge to queme hym and to praye for vs to gete vs grace to do well forgyuenes of our mysdede And therfore Dauyd sayth Pro hac id est ê“missione peccati orabit ad te oeÌ„s scuÌ„s in temê‘e oportuno Euery saynt shall praye to the lorde in behofull tyme for mercy and forgyuenesse of synne And leue frende praye ye hertely to your angell as to hym yâ— is next you hath moost cure of you is moost besy to saue you vnder god And yf ye wyl folowe his gouernauÌ„ce truste in hyÌ„ in all goodnes with reuerence clennes praye ye hyÌ„ faythfully playne you to hyÌ„ speke ye to hym homely to be your helpe as he is your tutour keper assygned of god saye ye oft that holy prayer Angele qui meus es â— Caplm .xxiiij. DIues Thy speche pleaseth me well thy wordes be good and deuoute but I parye the saye forth of this coÌ„maundement yf thou can more ¶ Pauper Also by this coÌ„mauÌ„dement men of holy chirche be bouÌ„de to worshyp ther patrones For the patron of the chirche is fader of the chirche of the benefyce in that that he begynneth it of noughte xvi qÌ„.vij.pia in glosa ¶ Diues For whiche thynges is a man called patron ¶ Pauper For thre thynges For foundacyon that is gyuynge of grouÌ„de for the fyrste dotacyon for makynge of the fyrste chirche Patronum faciunt dos edificacio fundus ¶ Diues What worshyp ought men of holy chirche to do to ther patrons what ryght longeth to the patron ¶ Pauper It longeth to hym for to present a persone able gyue the chirche the benefyce by waye of almes to whome he thynketh able by assent of the bysshop Also it longeth to hym to mayntene the chirche to kepe it fro dylapydacyon from destruccyon from all maner wronges as a good fader a good tutour as a true aduocate to kepe defende the chirche the mynystres of the chirche from all wronges dyseases vpon his power And yf he fynde persone vyker or curate or ony other clerke or prelate mysusynge the benefyce in whiche he is patron he ought to amende them in fayre maner yf he may And yf he may not he ought to tell the bysshop therof or some of his offycers to whom longeth the correccoÌ„n of suche defautes And yf the bysshop do not his deuoure ne his offyceres he shal tell it to the archebysshop And but he do his deuour he shal tell it to kynge xvi.qÌ„.vij filijs And therfore men of holy chirche that be auauÌ„câ—d by ther patrons muste nedely do they patrons worshyp haue theym in reuerence by waye or kyndenes for nede of helpe to be mayntened in ther â—yght And also for drede of thâ—r offence For yf they mysbere them ther patrons may depryue them of ther benefyce by assent of the bysshop in â—aas ayenst the bysshoppes wylâ— Also it longeth to men of holy chirche to susteyne ther patrons ther childern whan they fall to nede And yf they be taken prysoners to helpe to paye ther rauÌ„some xvi.qÌ„.vij qcuÌ„que Ex. li.iij de iure patronatê° canobis fuit Et x.ij qÌ„ .i. aplicos â— sacrorum et ibideÌ„ qÌ„ ij.aureu And it longeth to men of holy chirche to do ther patrons worshypp in lyttynge in goynge put them before in syttynge in goynge .xvi qÌ„ vij pâ—a mentis And it longeth to the patron to haue the pryncypall place sytte pryncypally in his chirche Tabula iuris dictione patâ—onatê° And for worshyp of the patron his ease the preest may synge two masses in one daye Extra li.iij de celebracoÌ„e missarum consuluisti And whan the patron presenteth a persone to the bysshop whiche persone he wyll auauÌ„ce the bysshop is bounde to resceyue that persone but yf he be proued knowen for a wycked man and vnable xvi.qÌ„.vij monasteriuÌ„ Also yâ— patron may in his fouÌ„dacyon before the halowynge of the chirche reserue to hym a certayne rente by yere by assente of the bysshop to resceyue it of yâ— chirche Ex de iure pat â— t. pÌ„terea Et hostiensis in suÌ„ sua li. iij e. ti â— Also yf a prelate be chosen in a chirche collegyat as in aâ—â— abbay pryory haâ—try he shall by yâ— lawe be presented to â—he patron or that he be confermed yf he be vnable he may ought to with stande the confyrmacyon Ec. de â—ure patronatus ca nobis fuit et.xvi.qÌ„.vij filus Also he may in his foudacyon of the chirche collegyat reserue to hyÌ„ to be in the eleccyon of the prelate of the chirche with assent of the bysshop or of the pope by the same lawe but he muste shewe that wryten whan he wyll vse it Hostiensis li. iij Ru. de iure patronatus Et tabula â—uris dictione patronatus Et extra de iure patronato nobis fuit in glosa ¶ Diues Patrons fynde full ofte ther auâ—uÌ„ces full vnkynde to them full proude And therfore many a patrone may saye Filios exaltaui et enutriui ipsi autem spreuerunt me Ysaye primo I haue auauÌ„ced childern brought them vp of nought and they haue despysed me ¶ Pauper Suche vnkynde men of holy chirche but they amende them they shall haue goddes curse that he gaaf to all suche in the same chaptre Ve geÌ„ti peccatrici pplo graui iniqtate semini neê™ filijs sceleratis Woo be to the synfull people heuy through wyckednes to the wycked sede to the vnkynde synfull childern ¶ Diues Yf a chirche be destroyed a man do it make ayen of his coste shall that man be called patrone of the chirche ¶ Pauper Ye though he doo make it ayen of the same mater that it was made of byfore And the patron that was byfore patron onely by makynge of
the chirche or gyuynge of the grouÌ„de leseth his ryght of the patronage But yf he were patrone by dotacyon he leseth not his ryght of patronage In tabula iuris patronatê° Yf the patrone vary in his representacoÌ„n presentynge fyrste one sythen an other it standeth in yâ— dome wyll of the bysshop to resceyue whiche he wyll Though the patron of layfe present a persone vnable he leseth not his ryght of repÌ„sentacoÌ„n ne ought to lese it But yf a college present a persone vnable in yâ— he leseth his ryght of presentacoÌ„n for that tyme And yf a clerke present a persone vnable he is worthy to lese his ryght of presentacyon for that tyme. Extra de electione cuÌ„ in cuÌ„ctis The patron of the layfe may abyde but four monethes of his presentacoÌ„n The college the clerke patrone may abyde six monethes yf they passe ther tyme by retchelesnesse or by bryge the bysshop shall ordeyne for that chirche benefyce Noo man ought to presente hymselfe The patron may lefull present his sone his neuewe ony of his kynne yf they be able power And yf a patrone be poore nedy the bysshop may gyue hym that benefyce in whiche he is patron he may take it of his gyfte so that that gyfte come only of the bysshoppes free wyl without ony procurynge of hymselfe Hostien sis li. iij.de iure patronatus Caplm .xxv. DIues I thanke the for thou haste tolde me more of this coÌ„mauÌ„dement than euer I herde byfore But yet me meruayleth moche why that god byddeth not men do almesdede to strauÌ„gers to other folke at nede in none of all the ten coÌ„mauÌ„dementes For but men be bounde therto by goddes coÌ„mauÌ„dement I holde it no dedely synne to leue it Ne men sholde not be dampned for they dyde it not ¶ Pauper By this coÌ„maundement pâ—yncypaly we be bouÌ„de to helpe al nedy tolke vpon our power For by this coÌ„mauÌ„dement we be bouÌ„de to shewe pyte to all men ¶ Diues CoÌ„tra god speketh in this comauÌ„dement only of worshyp that longeth to fader moder ¶ Pauê‘ That worshyp standeth in two thynges in affeccoÌ„n of herte thyÌ„ kynge in dede doynge By affeccoÌ„n of herte we sholde loue all men wemen with drede to offende them vnskylfully By dede doyng we sholde do al men reuerence after ther degre help them in nede as we wolde be holp ourself And therfor saynt Peter byddeth vs worshyp al men saynt Poul byddeth that eche man womaÌ„ do put other before in worshyp for eche maÌ„ ought to holde with others fad in some degre Caplm .xxvi. DIues Why so ¶ Pauê‘ For eche man passeth other in some degre of worshyp in that he is his fad or in beynge or in wysdome or in goodnes In beyng we haue many faders For some be fad s of oure fyrst beyng as our bodely faders moders that vs begate Some be faders in well beynge and that in two maners for some ghoostly some bodely In well beynge ghoostly be our faders prelates of holy chirche al that haue cure of our soules In wel beynge bodely be our faders all that haue cure gouernauÌ„ce of our bodye and of our lyuynge in this worlde as kynges prynces lordes suche other Also all that be elder in age had ther beynge before vs be our faders Faders in wysdome be prechours techers men of lawe clerkes and men of age whiche by longe experyence knowe more than theyr yonger Faders in goodnes be all holy men all that passe vs in goodnes And for that eche man ought to deme other better than hymself therfore eche man ought to worshyp other as fader in goodnes but yf open malyce make hym lyke a beest no man And therfore saynt Poule sayth Suê‘iores sibi inuiceÌ„ arbitrantes Euery man woman deme other his souerayn in goodnesse Ad PhilipÌ„ .ij. For as the glose sayth there Though we seme souerayne to other by some goodnesse and dygnyte that is in vs openly knowen yet ther may be some goodnesse preuely in another of lower degre in whiche goodne s se he is our souerayne in goddes syght ¶ Diues Why is this coÌ„mauÌ„dement gyuen with a byhest of helth more welfare than ony of the other coÌ„mauÌ„dementes For he sayth thus worshyp thy fader moder that thou may lyue longe vpon erth fare wel in the londe that thy lorde god shall gyue the. Deut â— vi ¶ Pauê‘ For syth god behoteth so grete mede for kepynge of this coÌ„mauÌ„demeÌ„t that is moost naturall wherto man woman is moost enclyned by waye of kynde he sheweth well that men sholde haue moche mede for kepynge of other coÌ„mauÌ„deme t that be not so naturall And by yâ— mede assygned for kepynge god sheweth well what payne man womaÌ„ shall haue for the brekyng that is to saye short lyue vpon erth euyll fare both here in yâ— londe of deth after lese that londe of lyf without ende wende to yâ— londe of wo of derkenes TerraÌ„ miserie et tenebrarum And for that this coÌ„mau dement is pryncypall of yâ— seconde table in maner encludeth all six folowynge thorfore to this coÌ„mauÌ„dement he knytteth the mede for the kepynge of all payne for brekynge of all For after he behoteth many dyuerse medes to theym that kepe his byhestes many myscheues to theym that breke them And all they be coÌ„prehended in this shorte byhest knyt to this coÌ„mauÌ„deme t. For yâ— byheste is moost coÌ„uenyent to this coÌ„mauÌ„demeÌ„t For as saynt Poule sayth ruth pyte almesdede is good for al thynges hath his mede both in this worlde also in yâ— other worlde that is comynge ¶ Diues Shewe me that ¶ Pauê‘ For it is good reason that they lyue longe whiche mayntene well theym that be begynnynge of ther lyfe that is fader and moder For whan the rote of the tree fayleth by defaute of the tree aboue than the tree shal soone fayle and sere vp And it is not worthy that he lyue longe ne fare well that worshyppeth not them ne helpe them by whom he lyueth hath his lyfe his welfare And he that worshyppeth not the begynnynge of his beynge is worthy soone to lese his beynge And he that helpeth other with his good to lyue longe good lyfe is worthy to haue good good lyfe Caplm .xxvij. ALso good frende ye shall vnderstande that god sayth these wordes not onely to euery persone by hymself but he sayd them to all the people and to euery people as to one persone not only for worshyppynge of theyr flesshely fader moder but also for worshyppynge of ther souerayns in ther degre as I sayd before For why as longe as ony peple is burum meke to ther souerayns wyll folowe her gouernauÌ„ce worshyp men after ther degre and euery man be payd with his owne degre do the dute of his degre so
is a mansleer ghoostely that denyeth the sacrament of penaunce to man or woman in his laste ende and wyll not assoyle theym whan they repent them and axe absolucyon For so they put folke in dyspayre ayenst the goodnesse and mercy of god that is endeles and alwaye redy to all that seke mercy as longe as the soule the bodye be knyt to gydre Example of the theef that hynge on the ryght syde of cryste the whiche of payne knowleched his synne and axed grace gate the blysse of paradyse whan he sayd lorde haue thou mynde of me whan thou comest in to thy kyngdom And anone cryste ryghtful Iuge that best knewe his herte sayd to hym I saye the forsoth this daye thou shat be with me in paradyse xxvi.qÌ„.vi si presbiter â— agnouimê° Where the lawe sayth That they that be soo harde vpon men in ther deynge doo not ellys but put deth to deth Deth of soule to dethe of bodye ¶ Diues Moche folke presume so moche on yâ— mercy of god that they gyue no tale to lyue in ther synne moche of all ther lyf in hope to haue mercy in yâ— last ende ¶ Pauper And yet yf they axe mercy in due maner they shall haue mercy as yâ— lawe sayth well in yâ— same place and holy wryte in many places For god sayth by the prophete Ezechielis xxxiij.ca That in what houre yâ— synner sygeth for his synne axe mercy I shall forgyue hym his synne forgete his synne Netheles I dare not behote suche folke yâ— they sholde haue grace stede tyme to axe mercy as them nedeth to axe For comonly suche maner folke be dysceyued by sodayne deth or elles in ther deynge they lese ther hedes ther wyttes begynne to raue Or ellys they haue soo moche payne in theyr bodye and soo moche besynesse with the worlde that they thynke neyther of god ne of themself And as saynt Austen sayth in his sermon de Innocentibus Iusto dei iudicio agitâ— vt moriens obliuiscatâ— sui qui duÌ„ viueret oblitus est It is goddes ryghtfull dome that he forgete hymselfe in his deynge that hath forgeten god in his lyuynge As fell in englonde besydes Oxenford There was a tyraunt in the countre that dredde not god ne had pyte of man Ofte men preched hym couÌ„seyled hym to good He had despyte of ther wordes and sayd that yf he myght haue thre wordes before his deynge he sholde be saued as well as the best man lyuynge At the laste it befell that he rode by the waye to be on a queste before a Iustyce And he began to slepe his hors stombled he fyll downe brake his necke And in his fallynge he sayd with grete herte Ore vaunte a deblis That is to saye in Englysshe Now forth to the deuyll And so he had thre wordes to his daâ—pnacyon not to his saluacyon Therfor the wyse man sayth De propiciatu pccoÌ„rum noli esse sine metu Be not without drede of forgyuesse of thy synnes ne put synne to synne ne saye not that the mercy of god is grete he shall haue mercy on the multytude of thy synnes for mercy wrathe also hastely come fro hym nyghe to mankynde But his wrath loketh to synners that wyll not amende theym his mercy to theym that wyll amende theym Ne tardas conuerti ad dominuÌ„ â— Therfore lette not to tourne the to god delaye not from daye to daye For yf ye do his wrath shall come sodaynly and destroye the. Ecclesiastici v. For suche folke that be so bolde in theyr synne in hope of the mercy of god do the worse bycause of his goodnes they scorne god seke vengeauÌ„ce no mercy They take hede to his mercy and not to his ryghtfulnesse Dauyd sayth Vniuerse vie dnÌ„i misericordia et veritas All the wayes of god and all his domes be mercy trouth Yf thou seke mercy it were ayenst his ryghtfulnesse but he shewed mercy and but thou seke mercy ryghtfulnesse muste dampne the. Seke mercy and mercy and his ryghtfulnesse wyll saue the yf thou seke it in due maner Caplm .xij. DIues These wordes be good and confortable resonable Saye forth what thou wylt ¶ Pauper Also he is a mansleer ghoostely that maketh ony man or woman to forswere them For he sleeth his owne soule and his soule that he doeth soo forswere hym xxij.questione .v. ille Also men slee themselfe as oftentyme as they assent to wycked thoughtes in herte tourne them awaye fro god in whom is all our lyfe And therfor Salomon sayth Auersio paruulorum interficiet eos Prouer. i That the tournynge awaye of the lytyll childern slee them For they that soone be ouercome in temptacoÌ„n and soone assent to the fende be lykened to yonge childern that be faynt feble to withstande ony thynge Of suche childern god sayth that a childe of an hondred yere shal be acursed of god Ysa lxv Also they slee ther soules that gydre foule lustys vnlefull desyres in ther herte wyll not redely put them out Therfore the wyse man sayth Desideria occiduÌ„t pigruÌ„ Prouer. xxi Wycked desyres sle them that is slowe to put them out And therfor Dauyd sayth Beatus â— tenebit et allidet ê‘uulos suos ad petraÌ„ Blessyd be he that shall holde hym with god smyte downe his smale yonge thoughtes desyres to the stone that is cryste Blessyd is he that anone as he begynneth to haue suche wycked thoughtes anone begynne to thynke on crystus passyon of goddes lawe as saynt Ierome sayth in his pystle ad PaulaÌ„ et EustochiuÌ„ ¶ Diues It foloweth of thy wordes that whâ— soo doth ony dedely synne he is a mansleer And so euery synne is forboden by this coÌ„maundement Non occides Thou shalt not slee Why yaue than god ten coÌ„mauÌ„dementes sythen tâ—ey be all comprehended in one ¶ Pauper For dulnes of mannes wyt it nedeth to gyue mothan one to declare mannes synne that he may knowe whan he synneth and how he may flee synne All the lawe all the â—phecye as cryste sayth in the gospell hangeth in two coÌ„mauÌ„dementes of charyte whiche teche vs to loue our god aboue all thynge out euen crysten as our selfe But yet god wolde declare tho two coÌ„mauÌ„dementes by ten coÌ„mauÌ„dementes that man woman sholde yâ— better knowe them please hym the more flee his offence ¶ Diues Why declared he theÌ„ more by ten coÌ„mauÌ„dementes than by twelue or by nyne for he myght haue gyuen many mo whan he gaue but ten ¶ Pauper To gyue ouermoche many was not profytable ne to gyue ouer fewe And therfore god gaue his byhestes in the nombre of ten for as ten is nombre perfyght conteyneth all nombres soo goddes lawe is perfyght and all is comprehended in ten byhestes that ben so knytte to gydre of so grete acorde that who so trespaceth in one
xxiij Therfore the lawe byddeth that the Iustyce be not to lyght ne to redy to leue ne to redy to take vengeaunce Di. lxxxvi si quid Et. xi.qÌ„.vi.iij.quamuis Et. xvi.qÌ„.viij Si quid The ende of euery dome shall be iusticia that is ryghtwysnes in englysshe And ryghtwysnesse is a vertue and a stedfaste wyll alwaye to yeloe euery man woman his ryght Extra de ver significacione ca. forum in glosa And therfore whan the Iustyce dooth wronge in his sentence gyuynge that is noo ryghtfull dome for it endeth not in ryghtwysnesse But more wronge may he not do to man or woman than robbe hym of his lyfe and slee hym without gylte Therfor than what Iuge sleeth man or woman vngylty wytytngly he is no Iuge but he is a tyrauÌ„t and doth ayenst all lawes whiche be ordeyned to do ryght to euery man to punysshe the gylty to saue the vngylty And therfore sayth the lawe that he is no Iuge yf ryghtwysnesse be not in hym Non est iudex si non est in eo iusticia xxiij qÌ„.ij.iustuÌ„ Caplm .xxij. DIues Is it leful to ony man or woman in ony case to slee themselfe ¶ Pauper In no case that for many reasons Fyrste for by waye of kynde euery man loueth hyÌ„self is besy to saue hyÌ„self to with stande al thynge that wolde destroye hym And therfore it is synne ayenst al kynde man or woman to slee hymselfe Also it is ayenst charyte for eche man is bounde to loue hymselfe and his euen crysten as hymselfe Also he doth wronge to the comonte of mankynde For as the phylosophre sayth v â—o ethicorum Euery man is a parte of the comonte as euery meÌ„bre is a parte of the bodye Also for mannes lyfe is an hygh gyft of god gyuen to man to serue god And only god may take it awaye whan he wyll And therfor he that sleeth hymselfe he synneth ayenst his god in that that he sleeth his seruauÌ„t ayenst his wyll for thoughe god gyue a man auctoryte to slee an other man for his mysdede yet god gyueth no man auctoryte to slee hym selfe And therfore sayth the lawe xxiij qÌ„.v.non licet That no man ne woman sholde slee hymselfe neyther to flee myschyfe of this worlde ne to flee other mennes synne ne for sorowe of his one synne that he hath done ne for to go the sooner to heuen For yf he slee hymselfe as the lawe sayth there he gooth to endelesse myscheef And he falleth in ouer greuous synne And in that that he sleeth hymself he falleth in wanehope dooth despyte to the mercy of god as Iudas dydde For after his deth he may not amende hym of that greuous synne of manslaughter And by that manslaughter he sleeth his lyf in this worlde his lyf in heuen blysse and gooth to the deth in helle without ende And therfore ther sholde noo woman slee hyrselfe to saue hyr chastyte that she be not defouled For yf she be defouled by vyo ence ayenst hir wyl she synneth not For as saynt Lucye sayth to yâ— tyrauÌ„t Pascasius the bodye is not defouled but by assent of the soule But the synne is in hym that soo defouleth hyr And lesse synne it is to fall in lechery than man or woman to slee hymself for there is noo helpe after Ne there sholde no man ne woman slee hymself ne mayme hymself for drede that he sholde consent to synne but truste in god that may kepe him from consentynge and lette occasyons of synne And though man or woman be constrayned to synne for drede of deth better it is a fayrer that an other slee hym than he slee hymself for that is dampned in euery lawe ¶ Diues Contra te Sampson dyuerse other slough theÌ„ self as we rede in holy wryt ¶ Pauê“ As saynt Austen sayth de ciuitate dei They slough themselfe by the preuy couÌ„seyll of the holy goost that wolde by ther deth do myracles As whan that Sampson toke the two pylers of the paynyms temple whiche bare vp all the temple and shooke them to gydre with his armes tyl they brosten the temple fell downe and slough many thousandes of the hethen people that was gadred to wondre on Sampson in despyte of god of heuen whos seruauÌ„t Sampson was Caplm .xxiij. DIues Whether is it more synne to slee the ryghtfull man or the wycked man ¶ Pauper It is more synne to slee the ryghtfull man for in that the sleer noyeth moost hym whome he ought more to loue Also for he doth wronge to hym that haue not deserued it and more ayenst ryghtwysnesse Also for he pryueth robbeth the comonte of manhode of a grete Iewell For euery good man and good woman is a welle to the comonte of mankynde Also for he dooth more despyte to god for to all good cryste sayth Qui vos spernit me spernit Who despyseth you despyseth me ¶ Diues Contra. Yf a good man be slayn he shal soone go to heuen But the wycked man yf he be slayne vnwarly he shall goo to helle And lesse synne it is to sende by sleynge a man to heuen than to helle ¶ Pauê‘ Saynt Poul sayth .i. ad corum iij. That euery man woman shall take his owne mede after that his trauayll is Therfore the good man soo slayn shal go to heuen for his good dedes not for yâ— malyce of the sleer And the wycked man so slayne shall goo â—o helle for his owne wycked dedes not for the wycked dedes of the sleer And the sleer shall goo to helle bothe for the sleynge of the good and of the wycked But he shall be depper in helle for sleynge of the good than of the wycked For he sheweth more malyce and more aggreueth god and all the courte of heuen in sleynge of the good than of yâ— wycked And he shall answere for all the good dedes that the good man sholde haue doo yf he had lyued lenger And he shall be puny s shed for the sleynge of the wycked man for that that he sleeth hym ayenst goddes lawe letteth hym that he may haue no tyme to amende hym ¶ Diues Is it lefull to ony man to slee his wyf yf he take hir in auoutre ¶ Pauper To slee hyr by lawe cyuyle there lawes ordeyne man woman that done auoutre to be slayne It is lefull so that he do it only for loue of ryght wysnesse and of clennesse not for hate ne for to be auenged on hyr And lete hym well charge his conscyence yf he be ought gylty in the same eyther in wyll or in dede and take hede to his owne freelte and thynke that the lawe is as well ordeyned to punysshe him yf he do amys as to punysshe the woman But ony man to slee his wyte by his owne auctoryte or do hyr be slayne without lawfull Iuge it is not lefull by all goddes lawe And thoughe ony londes lawe gyue men leue to slee
ornament longe pryâ—cypaly to a wyfe A rynge on hyr fynger a broche on hyr breste a garlonde on hyr hede The rynge betokeneth true loue as I haue sayd the broche be tokeneth clennesse in herte chastyte that she ought to haue the garlonde betokeneth gladnesse and the dygnyte of the sacrament of wedloke For the husbonde betokeneth cryste the wyfe holy chirche whiche is called quene goddes spouse And therfor saynt Poule sayth thus Viâ—i diligite vxores vestras Ye men loue ye your wyues as cryste loued holy chirche and put hymselfe to the deth for holy chirche so sholde men do yf it neded for ther wyues as the glose sayth Men sayth he ought to loue ther wyues as theyr owne bodyes He that loueth his wyf he loueth hymselfe Sythen than this sacrament of wedloke is soo greate and so worshypfull in cryste and holy chirche therfore euery man loue his wyfe as hymselfe And the wyfe loue hyr husbonde and drede hym Wymen sayth he muste be suget to ther husbondes as to ther lorde For man is hede of woman as cryste is heâ—e of holy chirche And as all holy chirche is suget to cryste so muste wymen be sugett to ther husboÌ„des These be yâ— wordes of saynt Poul Ad eph .v. Caplm .iij. SYthen that the ordre of wedlok is soo grete and so worshypfull in cryste holy chirche as saynt Poule sayth without doubte they that breke it or mysuse it in luste lykynge of the flesshe folowe only ther luste as bestes refreyne not themselfe by reason and by goddes lawe they synne full greuously Therfore we fynde in holy wrytte Thobie .vi. That there was a woman that hyght Sara she was wedded to seuen husbondes a deuyll that hyght Asmodeus slough them all eche after other the fyrste nyght or that they medled with hyr For they wedded hyr more for breÌ„nyÌ„ge luste of the flesshe than for ony true cause of matrymonye After the angell Raphaell cam to the yonge Tobye sayd to hym that he sholde wedde Sara Than yonge Tobye sayd to the angel I haue herde he sayd that the deuyll hath power ouer al men that wedde hyr sleeth them Than the angell sayd to hyÌ„ I shall tell the ouer whiche men the fende hath power ouer them that so take wedloke that they put god from theym fro ther mynde gyue tente to flesshely lustes as horse and mule that haue no vnderstandynge ouer them the deuyll hath power But thou shalt not take hyr in suche a maner but threnyghtes ye shall kepe you chaste and gyue you to holy prayers than thou shalt take thy wyfe with the drede of god pryncypaly to brynge forth childern to the worshyp of god Sythen than the deuyll hath suche power ouer them that so mysuse ther wyues the ordre of wedloke Moche more power hath he ouer them that breke the ordre of wedloke take other than ther wyues Therfore god badde in the olde lawe Deutâ— .xxij. That yf ony man medled with an other maÌ„nes wyfe they sholde be slayn both the man the woman And the wyfe man sayth that he that doth auoutrye for myscheef of herte he shal lese his soule he gadreth shame shenshyp to hymselfe his shame shall neuer be do awaye Prouer .vi. And there he sayth that although theeft be a greuous synne yet in regarde of auoutre it is but a smal synne And soo sayth the greteâ—clerke Bede the glose also Many myscheues falle to theym that lyue in auoutrye moche sekenesse moche myshappe losse of good vanysshynge of catell lytel foyson therin sodayn pouerte euyl name moche shame grete hurte ofte maymynge and myscheuous dethe as deth in pryson and hangynge and ofte sodayne deth and Instruccyon of heyres and of theyr herptage And therfore the wyse man sayth Filij adulterorum â— The childern of theym that lyue in auoutrye shall soone be at an ende and the yssue the sede that cometh of the wycked bedde shall be destroyed though they lyue longe they shall not be set by theyr laste age shall be without worshyppe Naciones inâ—que dire sunt consummacionis They that be mysborn moost comonly they haue an harde ende SapÌ„ .iij. And as he sayth in the next chaptre folowynge Childeren borne in auoutrye shall gyue no deperotes ne sette noo stable grounde but tehy shall alwaye be in tempest of trybula cyon Theyr braunches shall breke and theyr rotes be plucked vp The fruyte of theym shall be vnproufytable and they shall be ful bytter in euery mete and able to ryght nought SapiÌ„e .iij. In token and confyrmacyon of this we fynde in the lawe that the holy pope Bonyface the thyrde whiche was a martyr wrote to yâ— kynge of englonde in this maner as it is tolde openly to the contrees vpbreyded to vs that be in frauÌ„ce Italye hethen men repreue vs therof that engâ—ysshe people despyse the lawes of wedloke gyue them to auoutrye lecherye as dyde the folke of Sodom But wyte it well yf it be soo as men saye of theym the people that shal be borne of suche lechery spouse breche shall be vngentyll people and a repreue to all ther kynrede They shall be wood in lecherye alwaye the people shall come to worse worse and at the laste be vnable to batayll vnstable in fayth and without worshyp not beloued of god ne of man as it falleth to many other nacyons for they wolde not knowe goddes lawe DistincoÌ„e .lvi. Si gens anglorum ¶ Diues It semeth that the prophecye of that pope is now fulfylled For what auoutre hath reygned in this londe many a yeres it is no couÌ„seyll namely amoÌ„ges these lordes which haue now brought this londe in bytter bales Some of them be slayne some of theym yet lyue in moche woo Goddes lawe is foryete forboden that men sholde not knowe it ne haue it in ther mod tonge The people is vnworthy in despyte to al crystendom for ther falsehede and ther false byleuynge and so wood in lecherye that the brother is not ashamed to holde openly his owne syster They be harlottes in lyuynge vnstable in fayth vnable to batayll ouercomen nyghe ouer all hated of god of man without grace and spede nyghe in all ther doynge ¶ Pauper Example to this we fynde in the seconde boke of kynges .xij. ca. Where we fynde that whan Dauyd had done auoutre with Barsabee the wyfe of yâ— noble knyght Vrye after that treccherously that knyght slayne god sente the ê“phete Nathan to Dauyd repreued hym of his synne and sayd that swerde and debate sholde neuer passe fro his housholde fro his kynrede I shall sayth god reyse myscheef dysease ayenst the of thyne owne manye and take thy wyues and gyue them all to thy next and he shall openly lye by thy wyfe Thou doost it preuely I shall punysshe
the openly And soo it befell for Absolon his owne sone droffe hym out of his owne kyngdome and laye by hys wyf in the syght of all the people And therafter was neuer stabylyte in his kyngdome And yet the auoutrye of Dauyd was more punysshed for the childe that was begoten in auoutrye dyed soone after for the synne of the fader and of the moder And afterwarde Aaman Dauydes sone lay by Thamar his owne syster therfore Absolon hyr brother sloughe Aaman his brother in treccherye And all these myscheues felle for Dauydes synne with Barsabee We fynde also in holy wryt IudicuÌ„ .xx. That for defoulynge of one mannes wyfe were slayne thre score thousande and fyue thousande It is a comon prouerbe in latyn Debâ—le fundamentuÌ„ fallit opus A feble grouÌ„de desceyueth the werke For whan the grounde is feble and false the werke that is setttheron shall soone fayle But yâ— grouÌ„de and the begynnynge of euery people is lawfull wedloke lawfull generacoÌ„n in matrymonye And yf that fayle the people shall be vnstable and vnthryfty and that god sheweth wel in the begynnynge of the worlde for whan men wedded vnlawfully and brake the bondes the lawes of wedloke whiche god ordeyned at the begynnynge Than god sente the grete flood and destroyed all mankynde saue Noe his wyfe and his thre sones and ther wyues Caplm .iiij. DIues Whan gaaf god lawes of matrymonye what lawes gaaf he ¶ Pauper Whan god had made Adam he put a grete slepe in Adam in his slepe he toke out one of his rybbes fylled vp the place with flesshe of that rybbe he made Eue brought hyr to Adam Than Adam awoke as god Inspyred him he toke the lawes of wedloke and sayd thus This bone is now of my bones this flesshe of my flesshe For this thynge man shall forsake fader moder and take hym to his wyfe and they shall be two in one flesshe GenÌ„ .ij. In whiche wordes whan he sayd that man for his wyfe sholde forsake fader and moder and take hym to his wyfe he shewed the sacrament of true loue and vnyte that ought to be bytwene husbonde and wyfe And by the same wordes he sheweth what fayth ought to be bytwene theym For he shall take hym to his wyfe and medle with hyr and with none other and she with hym and with none other And in that he sayd that they sholde be two in one flesshe he sheweth that they sholde medle togydre pryncypally to brynge forth childern to goddes worshyp For in ther childe husbonde and wyfe ben one flesshe and one blood Also in that he sayd that the husbonde sholde cleue to his wyfe he forbyddeth fornycacyon and auoutrye And that he sayd in the synguler nombre to his wyfe and not to his wyues he forbyddeth bygamye that a man sholde not haue two wyues to gydre ne one woman two husbondes to gydre And in yâ— he sayd that they sholde be two in one flesshe he forbadde sodomye also by the same wordes he sheweth that eche of theym hath power ouer others bodye none of them may conteyne but by assent of them both ¶ Diues Why made god woman more of the rybbe of Adam than of an other bone ¶ Pauê‘ For the rybbe is next the herte in token that god made hyr to be maÌ„nes felowe in loue his helper And as the rybbe is next the herte of all bones soo sholde the wyf be next in loue of all wymen of al men God made not woman of the fote to be mannes thrall ne he made hyr not of the hede to be his mayster but of his syde of his rybbe to be his felowe in loue helper at nede But Whan Eue synned than was woman made suget to man so that the wyfe sholde be ruled by hyr husbond drede hym and serue hym as felowe in loue helper at nede as next solace in sorowe not as thrall bouÌ„de in vyleyne seruage For yâ— husbonde ought to haue his wyfe in reuerence worshyp in that they be both one flesshe one blood ¶ Diues Why made not god woman by hyrselfe of the erthe as he dyd Adam ¶ Pauê‘ For to encrease ther loue to gydre also to gyue woman mater of lowenesse Fyrste for encreasynge of loue for in that woman is parte of mannes bodye man muste loue hyr as his owne flesshe blood And also she muste loue man as hyr begynnyng as hyr flesshe hyr blood Also she ought to take grete mater of lownesse thynke that man is hyr perfeccyon hyr begynnynge haue man in reuerence as hyr perfeccoÌ„n as hyr pryncypal as hyr begynnynge hyr fyrste in ordre of kynde God made all mankynde of one for he wolde that all mankynde sholde be in one charyte as they came all of one Caplm .v. DIues Whether is auoutry gretter synne in the man or in the woman ¶ Pauper Comonly it is more synne in the man For the hygher degre yâ— harder is the falle the synne more greuous Also man is more myghty by waye of kynde to withstande hath more reason wherby he may withstande beware of the fendes gyle And in that he is made mayster gouernour of womaÌ„ to gouerne her in vertue kepe hyr fro vyces Yf he falle in vyces and in auoutre more than yâ— woman he is moche to blame worthy to be repreued shamefully Therfore saynt Austen in li. de decem cordis Vndernemeth husbondes that falle in auoutrye sayth to eche of them in this maner God sayth to the thou shalt do no lecherye that is to saye thou shalt medle with no woman but with the wyfe Thou axest this of thy wyfe that she medle with none but with the. And therfore thou oughtest to be byfore thy wyfe in vertue thou fallest downe vnder the fylthe of lecherye Thou wylt that thy wyfe be ouercomer of lecherye haue yâ— maystrye of the fende thou wylt be ouercome as a cowarde lye downe in lecherye And notwithstandyng that thou art hede of thy wyfe yet thy wyfe go byfore the to god thou that art hede of thy wyfe goost bacwarde to helle Man sayth he is hede of woman therfore in what housholde the woman lyueth better than the man in yâ— housholde hangeth the hede donewarde For syth man is hede of woman he ought to lyue better than woman go byfore his wyfe in all good dedes that she may sue hyr husbonde folowe hyr hede The hede of eche housholde is the husbonde yâ— wyfe is the bodye By course of kynde theder that the hede ledeth thyder sholde the bodye folowe Why wolde than the hede that is the husbonde go to lecherye he wyll not that his bodye his wyf folowe why wolde the man go thyd wheder he wyll not that his wyfe folowe a lytyll after in yâ— same boke saynt Austen
worlde ne for shame of thy wyfe to whom thou art bounde to be true ne thou wylt leue it for no good norture but lyue as an harlotte and vse harlottes maners Thou art not ashamed of thy synnes sayth saynt Austen for so many men falle there in The shrewednesse of man is now soo greate that men be more ashamed of chastyte than of lecherye Manquellers theues periurers false wytnesse rauenours and false men be abhomynable and hated amonges the people But who soo wyll lye by his woman be a bolde lechoure he that is loued is praysed And all the woundes of his soule tourne in to game And yf ony man be so herdy to saye that he is chaste and true to his wyfe And yf it be knowe that he be suche he is ashamed to come amonges men that be not lyke hym in maner For they sholde Iape scorne hyÌ„ saye that he is no man For maÌ„nes shrewednes is now so grete that ther is no man holde a man but he be ouercome with lecherye And he that ouercometh lecherye and kepeth hym chaste he is holde no man These be the wordes of saynt Austen in a boke de decem cordis ¶ Diues Me meruayleth moche that saynt Austen and you also accuse man soo moche of lecherye and put more defaute in man than in woman ¶ Pauper Cryste dyde the same We rede in the gospell Io. viij that on a tyme whan cryste satte in the temple of Ierusalem techynge the people his lawes Than the scrybes the men of lawe and the phareseys brought a woman newely taken in auoutrye sette hyr byfore cryste and sayd to hym all in gyle Mayster this woman ryght now was take in auoutrye The lawe of Moyses byddeth vs stone all suche but what sayest thou there to All this they sayde in gyle for hadde he bode them stone hyr he hadde sayd ayenst his owne prechynge For his prechynge and techynge was full of mercy and pyte And yf he hadde sayd that she sholde not haue be stoned than hadde he sayd ayenst Moyses lawe and than wolde they haue stoned hym And therfore he sayd ne that one ne that other But he stouped downe and wrote with his fynger in the erthe And whan he hadde wryten a whyle he sette hym vpryght ayen sayd to them Whiche of you be without synne he caste on hyr the fyrste stone And afterwarde he stouped downe and wrote in the erthe And whan the accusers of the woman herde these wordes of cryste and see his wrytynge they were ashamed and went out eche after other and the eldeste wente out fyrste and none of them lefte there For as saye these clerkes eche of theym sawe in that wrytynge all the euyll synnes that he had done of lecherye of spousebreche or of ony other synne And eche of them wende that all other about had seen his synne And so for drede for shame they went out for they sawe well that they were more gylty in lecherye than the woman more worthy to be stoned But cryste of his goodnesse wrought soo that eche of theym sawe there his owne synne and none other mannes so gyuynge vs ensaumple to hydde other mennes synne and not defame our euen crysten whyle ther synne is preuye And whan they were gone out for drede and shame Than sayd cryste to the woman where be they that accused the. No man hath dampned the. Lorde sayth she that is soth noo man hath dampned me Than cryste sayd to hyr Ne I shall not dampne the. Goo be in wyll no more to synne ¶ Diues By yâ— lawe she was worthy to be deed why wolde than cryste that gaue the lawe saue hyr ¶ Pauper All though she were worthy to dye yet hyr accusers the people that brought hyr thyder were not worthy to dampne hyr ne to pursue hyr to deth for they were more gylty than the woman And therfore sayth the glose in that place Though the lawe byd them be slayne that be gyltye yet the lawe wyll not that they sholde be slayne by them that be gylty in the same synne But he that is vngylty in the same synne shall punysshe hym that is gylty And therfore sayth the glose that they that so accu s ed the woman by ryght of yâ— lawe or they muste haue lete hyr go or ellis be stoned with hyr for they were more gylty in that synne than the woman And soo by the lawe cryste delyuered hyr ryghtfully saued hyr mercyably Therfore sayth the lawe of holy chirche that tho that be gylty in ony grete synne sholde not be take for accusers ne wytnesses in dome no man queller no theues ne wycked Iogulers robbers of chirches rauenours ne open lechours ne they that be in auoutrye ne they that poyson folke ne periurers ne fals wytnesses ne they that axe counseyll of wytches All these and suche other be vnable to accuse in dome or to bere wytnesse in dome but yf it be for to accuse them that be the felowes and helpers in ther synne .ii. qÌ„.r constituimus Et vi.qÌ„.li qÌ„ crimen And saynt Ambrose sayth that onely he is worthy to be domesman and dampne the errours of an other that hath nought in hymselfe that is dampnable suê“ Beati imaculati Et. iij.qÌ„.vij.iudicet And therfore the lawe putteth many a case in whiche the husbonde may not accuse his wyf of lecherye Fyrst yf he be gylty in the same xxxij.qÌ„.nichil iniquiê° Also yf he gyue hir occasyon to do for nycacoÌ„n by withholdynge of dette of his bodye xxij.qÌ„.vij Si tu Also yf she be defouled by strength grete vyolence ayenst hyr wyl xxxij.qÌ„.v Ita ne Also yf she wene that hyr husbonde be deed .xxxiiij qÌ„ i.si ê‘ bellicaÌ„ And yf she be wedded to an other wenynge that hyr husbonde be deed whan he cometh home she muste forsake the seconde husbonde go ayen to the fyrste and but she forsaketh yâ— seconde anone as she knoweth that hyr fyrste husbonde is a lyue ellys she falleth in auoutrye hyr fyrste husbonde may accuse hyr forsake hyr Also yf she be desceyued medle with an other wenynge that it were hyr husbonde xxxiiij.qÌ„.ij in lectuÌ„ Also yf he knowe hyr lecherye suffreth hyr in hyr synne and meddleth with hyr after that he knoweth hyr synne or forgyueth it hyr recouÌ„seyll hyr to hym than may he not accu s e hyr xxxij.qÌ„.i Si quis vxorem Also yf hyr husbonde put hyr to doo a mys Extra li.iij ti xiij discrecione Also yf an hethen man forsake his hethen wyfe and she be wedded to an other hethen man and after they be both tourned to crysten fayth than is he bounde to take hyr ayen but she felle in ony other fornycacyon Not withstandynge that she be knowen flesshely of the seconde husbonde Extra li. iiij de diuorcijs ca. gaudemus S. si ergo Caplm .vij. DIues Is a man bounde to forsake his wyfe
taken in fornycacoÌ„n she sholde be brente Leuitici .xxi. ca. And yf ony other mannes doughter felle in to fornycacyon in hyr faders house or she were wedded she sholde be stoned to deth Deutâ— .xxij. Therfore god wolde that his moder Marye sholde be wedded or he were conceyued of hyr For yf she hadde be founde with childe out of wedlocke the Iewes sholde haue stoned hyr without wercy And yf it were lefull to syngell man and syngell woman to medle togydre gendre god hadde made matrymonye in vayne and there wolde noman knytte hym vndepartably to ony woman yf he myght without synne medle with what woman he wolde Therfore cryste in yâ— gospell dampned symple forntcacyon and all maner lecherye and sayth that who so loketh on ony woman in wyl to medle with hyr out of matrymonye he dooth lechery ayenst goddes coÌ„maundement synneth dedely Mathei .v. And therfore as I sayd fyrste generacyon and bryngynge forth of childern is graunted only to theym that be wedded togydre lawfully Caplm .ix. DIues Be all wedded folke bouÌ„de by this coÌ„mauÌ„dement of god Crescite et multiplica mini To do ther dylygence to byget childern ¶ Pauê‘ Byfore mankynd was multyplyed wedded folke were bouÌ„de to do ther dylygence to brynge forth childern But now that mankynd is multyplyed the coÌ„mauÌ„dement byndeth them not so moche to generacoÌ„n But they be free to coÌ„tynence kepe them chaste yf they be both of one assent therto For many reasons god or deyned that man woman sholde not medle togydre but they were wedded togydre For by auctoryte fornycacyon falleth full ofte that the brother lyeth by his syster and the fader by his doughter And many vnlawfull wedloke is made bycause of auoutre And he that dooth auoutrye he is a theef and robbe the man or woman of his bodye that is better than ony worldely catell For the wyues bodye is the husbondes bodye and his body is hyr bodye for neyther of theym hath power of his owne bodye to gyue it to ony other by flesshely luste And he that dooth fornycacoÌ„n he robbeth cryste of his ryght both bodely goostly And therfore saynt Poule sayth that the lechour taketh the membre of cryste maketh it the membre of yâ— struÌ„pet with whom he medleth .i. ad corum vi Also by auoutrye be made false heyres and true heyres truly bygoten put out of ther herytage Also by auoutrye goddes lawe that he made so solempnely in the begynnynge of the worlde fyrste of all lawes is broken And therfore he that breketh it is an open traytour To this accordeth the wordes of the wyse man where he sayth that the woman whiche forsaketh hyr husbonde taketh an other maketh herytage of an other matrymony dooth many synnes Fyrste she is mysbyleuynge to goddes lawe breketh goddes lawe Also she trespaceth ayenst hyr husbonde Also she dooth fornycacoÌ„n in auoutrye maketh childern to hyr of an other man But hyr sones shall gyue no rotes ther braunches shall gyue no fruyte She shall leue ther mynde in cursynge hyr shame shall neuer be doo awaye Eccl .xxiij. And therfore sayth the glose that auoutry is as daÌ„pnable in the man as in the woman And therfore in the same chaptre he repreueth auoutrye and fornycacoÌ„n in man ful hyghely Caplm .x. DIues Reason holy wryt dryueth me to grauÌ„te that both auoutrye symple fornycacyon be full greuous synne but more greuous is auoutrye fayne I wolde kepe me fro both synnes But wymen be the fendes snare so tempte me to lecherye that it is ful harde to me to kepe me Adam Sampsonem Petrum Dauid et Salomonem Femina decepit â—s modo tuttê° erit Woman deceyued Adam Sampson Peter Dauyd Salomon who may than be syker fro womans gyle ¶ Pauper Many a man hath be desceyued by wycked wymen more by his owne foly than by dysceyte of wymen But many more wymen haue be deceyued by malyce of men than euer were men deceyued by malyce of wymen And therfore the woman lechour is called the snare of the fende that hunteth after maÌ„nes soule For the wyse man sayth Inueni amarioreÌ„ morte muliereÌ„ â— I haue fouÌ„de woman more bytterer than deth Suche is the snare of the hunter hyr herte is a net hyr handes be harde bondes He that pleseth god shall ascape hyr but the synful man shall be take of hyr Eccl .vij. But men be called not only yâ— snare of the fende but also they be called his net sprede abrode on the hylle of Tabor for to take many at ones Ozee .v. Mannes malyce is called a net spred a brode on an hyghe hylle for it is open bodely done not in a fewe but in many And therfor whan holy wryte speketh of yâ— malyce of men he speketh in the plurell nombre as to many But whan he repreueth the malyce of woman he speketh in the synguler nombre as to fewe in token that ther be more shrewes of men than of wymen comonly more malyce in men than in wymen all though some woman be malycyous Fyghtynge robbery manslaughter open lechery glotony gyle falsenesse periurye traytoury false contryuynge and suche other horryble synnes reygne more in man than in woman This false excusacy on that excuse so ther synne by the malyce of wymen began fyrste in Adam and loste Adam all mankynde for synfully he excused his synne by woman whan god vndernam hym of his synne put woman in defaute Also he putte god in defaute that made woman answered full proudely as men do now a dayes sayd to god The woman that thou gaue to me to be my felowe yaue me of the tree I ete therof As who sayth Haddest thou not gyuen hyr to be my felowe I sholde not haue synned And so notwithstandynge that he was more in defaute than yâ— woman yet he wolde not knowelege ony defaute but he put woman god pryncypally that made woman in defaute ¶ Diues How was Adam more in defaute than woman ¶ Pauê‘ For to hym pryncypaly god gaue the coÌ„maundement that he sholde not ete of that tree Eue knewe it not but by Adam Woman was tempted by the fende wonderfully in the adder whiche went that tyme ryght vp and hadde a face lyke a woman As Beda sayth the mayster of storyes And she was dysceyued with his fayre byhestes and his false slye speche For he behyght hyr that they sholde not dye but be as goddes knowynge good and euyll Adam had no temptacyon from outwarde but a symple worde of his wyfe that profered him the apple For we fynde not that she sayd to hym ony desceyuable worde And therfore sythen man was forboden of goddes mouthe and she not but by man and man had lesse temptacyon than woman and therto in no thynge wolde accuse hymselfe ne yelde hym gylty but put defaute all in woman in god therfore he synned more than
byhestes and tourneth him to the fende by his owne fyndynges of mys lustes leueth the loue of cryste for the loue of ony creature than he doth goostly lecherye with the fende And therfore sayth Dauyd that they haue do fornycaco n in ther owne fyndynges And on this maner all flesshely thought al mys luste vnryghtfull doynge vnleful couetyse in that it withdraweth the loue of man or of woman fro god it is called goostly fornycacoÌ„n and auoutrye And thus euery dedely synne is called goostly auoutrye goostely fornycacyon but pryncypaly ydolatrye forsakynge of the fayth Also false prechynge false exposycoÌ„n of holy wryt is called spyrytuell fornycacyon As they that preche pryncypaly to please the people and to gete a name or to gete temporall good Of suche sayth laynt Poule That they put goddes worde in auoutrye Adulterantes verbuÌ„ dei ij.ad Corum iiij For there the sholde vse it to the worshyp of god and to the proufyte of mannes soule they vse it to ther owne worshyp and to ther owne worldely proufyte and to pleasaunce of the fende and harme of mannes soule Also false couetyse is called goostly fornycacy on Therfore saynt Iames sayth to false couetyse men AdulteriuÌ„ nescitis quia amicicia huius mundi inimicicia est deo Iacobi .iiij. Ye auouterers and lechours wyte ye not that frendshyp of this worlde is enmye to god Therfore in the boke of goddes preuytees couetyse pompe of this worlde and couetous and proude people is called the cyte of Babylon that is to saye the cyte of shenshyp And it is lykened to a comon woman with whiche kynges prynces lordes marchauÌ„tes all couetouse folke haue doo lecherye and it is called moder of fornycacyons and of abhomyncyons For as saynt Poule sayth Couetyse is rote of all wyckednesses And therfore god byddeth there that his people sholde go out of the cyte of Babylon That is to saye forsake synfull companye forsake luste of the flesshe pompe and couetyse of this worlde that maketh men to forsake god and doo goostly lecherye with the fende wende ye out sayth god fro this wycked Babylon forsake this wycked comon woman of luste of false couetyse that desceyueth all this worlde For in one daye shal come all hyr destruccyon that shall be endeles deth wepynge hongre without ende and there shall be brennynge fyre smoder without ende And than all that haue do goostly lecherye lyued in delyces false couetyse shall wepe says Ve ve alas alas Apo. xvij.et.xviij Caplm .xxiij. DIues All though thy speche de resonable yet in one thynge clerkes holde ayenst the in that that thou sayst that the synne of Adam was more than the synne of Eue. And they argue thus ayenst the God ryghtfull Iuge punysshed Eue hard for hyr synne than he dyd Adam for his synne but that sholde not god haue do but for hyr syÌ„ne was more greuous than yâ— synne of Adam therfore the synne of Eue was more greuous than Adams synne ¶ Pauê‘ This argument is grounded in two false maximis Fyrste that euery punysshynge and vengeaunce assygned of god for mannes synne and womans is assygned after that the synne is more or lesse And this maxime grouÌ„de is false wherfor thou shalt vnderstande that god punysshe some synne in this worlde and some in the other worlde some bothe here there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he dooth not alwaye so But oft in this worlde he punyssheth the lesse synne harder than he doth the more synne Therfore in the olde lawe auoutrye was punysshed as harde or hard than manslaughter yet manslaughter is more greuous synne than auoutrye god toke more temporall vengeuÌ„ce in this worlde for lecherye than euer he dyd for ydolatrye yet ydolatrye is gretter synne than lechery for it is in medyat ayenst god ayenst yâ— fyrst coÌ„maundement of the fyrste table And manslaughter is harder punysshed in this world than periurye yet ê‘iurye is gretter synne as I sayd in yâ— seconde coÌ„mauÌ„dement And synnes in symple poore folk be harder punysshed in this worlde than synnes of the grete men Yf a poore man stele an horse he shal be hanged But yf a lorde by raueyn extorcyons robbe a man of all yâ— he hath he shall not be hanged ne lytyll or nought punysshed in this worlde Dauyd dyde auoutre man slaughter for whiche synne he was worthy to be slayne by comon lawe of god yet god wolde not haue hyÌ„ slayn but yf a poore man had do tho synnes he sholde haue be slayne A symple man went gadred styckes in the sabot god had Moyses stone hyÌ„ to deth Salomon Ieroboam Acham dyd grete ydolatrye drough moche of the people to ydolatrye yet were they not slayn therfore the smaller synnes god punysshed in this worlde that the soules be punysshed in this worlde so that the soules of the synners may be saued yf they take it pacyently comonly he punysshed hard poore folke in this worlde than the ryche folke as by comon lawe For the synne of grete men as in yâ— same spyce of synne is more greuous than is the synne of the poore man And therfore god reserueth the greuous synnes and the synnes of grete folke for to punysshe them in the other worlde or in helle or in purgatorye There may no temporall payne be full punysshynge for dedely synne saue contrycyon allone And therfore god punyssheth not alwaye folke in this worlde after the quaÌ„tyte of ther synne but as he seeth it moost nedefull spedefull to yâ— people and to his worshyp For only god knoweth the greuoushede of dedely synne For oft that that semeth moost greuoê° in mannes syght is lesse greuous in goddes syght ayenwarde Therfore god melureth not alwaye payne after the quantyte of the synne But oft he punyssheth in this worlde them that be lesse gylty as moche as theym that be more gylty And in tyme of the flood of Noe in the pery s shynge of Sodom and Gomor and many other tymes he punysshed wymen childern and bestes that were not gylty in the synnes for whiche that vengeaunce felle And oft he sendeth sykenes dysease to good men in punysshyng of ther synnes in this worlde and suffereth shrewes to haue ther wyll and lytyll or nought puny s sheth them in this worlde And as the lyon is chastysed by betynge of the whelpe so oftyme god punyssheth chastyseth ful harde in this worlde them that be lesse gylty to warne theÌ„ that be more gylty that they sholde amende them Therfore cryste sayd to the Iewes wene ye that tho men whiche Pyâ—at slough for theyr rebellyon were gretter synners than other folke of the contre Nay forsoth But I say to you forsoth but ye amende you ye shall perysshe all And wene ye sayth cryste
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
bysshoppes prelates that take gyftes of men by comon custome or by proufre yâ— they sholde mayntene them gyue them fauour in theyr causes they may do almes of goodes so goten all though it be full ofte euyll goten xiiij qÌ„.v.noÌ„ sane For to suche cryste badde that they sholde make them frendes in heuen of rychesses of wyckednesse that is to saye of rychesses so mys goten For he that taketh it hath no ryght therto ¶ Diues Why praysed cryste in the gospell the false bayly that so forgaue men theyr det in fraude of his lorde to haue thanke of hem helpe at nede For he forgaf one yâ— halfdele his deth an other the fyfth parte of his deth ¶ Pauper Cryste praysed not the false baylye but cryste sayth that his lorde praysed hym not for his fraude but for his slyght that he dyde in helpe of hymselfe ne cryste telleth not that parable in the gospell that men sholde take example of his fraude to helpe themselfe by fraude of robberye of other meÌ„nes good but to teche men to make theym frendes by dedes of mercy of almesse and forgyue other men theyr dettes as they wyll that god for gyue them ther dettes make them frendes in heuen with rychesses of this worlde ¶ Diues Why called cryste rychesses of this worlde rychesses of wyckednesse ¶ Pauper For they ben to moche foâ—ke occasyon of moche wyckednesse moche dysease of hate wrath enuye of debate of plee of grete dyscensyon And it is full harde to gete them or to kepe them without synne grete dysease And therfore saynt Poule sayth that they that coueyte to be ryche in this worlde falle in the fendes snare And the wyse man sayth Yf thou be ryche in this worlde yâ— shalt not be vngylty ne clene from synne Also leue frende ye shall vnderstande that wyckednesse in holy wrytte is taken not only for synne but also for payne dysease myscheues of this worlde And soo goodes of this worlde ben called rychesses of wyckednesse that is to say of payne dysease and of myscheef For they brynge men in to payne trauayle moche dysease for men haue moche trauayle in gettynge moche drede in kepynge moche sorowe in the lesynge Diues diuicias noÌ„ ogregat absque labore Non tenet absque me to nec deserit absque dolore They behote sykernesse brynge folke in to grete peryll grete drede and in grete enmyte They behote a man to haue his luste lykynge brynge hym in endelesse hongre For as Salomon sayth The couetous man hath neuer ynough Auarus noÌ„ impletur pecunia But alwaye coueyteth more more Also they byhote a man ease reste brynge hym in moche trauaylle for nyghe all the trauayle of this worlde is to gete good An other cause ther is why they ben called rychesses of wyckednesse For the lawe sayth x.qÌ„.i dilectissimis By waye of kynde al men ben euen in lordshyppes rychesses but by wyckednesse of false couetyse in the people men ben vneuen in rychesse For some haue moche some lytyll some ben ryche some ben poore god hath gyuen more rychesse to one man in dyspensacoÌ„n gouernaunce than to many other And that is to refrayne the wyckednesse of false couety s e in the people And for wyckednes is cause that one man is rycher than an other therfore they be called rychesses of wyckednesse For ne hadde be the wyckednesse of Adams synne of false couetyse of mannes herte els all men sholde haue ben euen ryche But now they ben vneuen in rychesse for synne and shrewednesse And therfore goodes of this worlde ben called rychesses of vneuenesse and of wyckednesse Iniquitatis .i. noÌ„ equitatis And therfore all the rychesses that one man hath passynge another it is rychesses of vneuenesse For in that he is vneuen with his euen crysten therfore they ben called rychesses of vneuenesse Therfore god byddeth the ryche men that ben but his bayllyes and his reues in this worlde make frendes of the poore folke both by gyuynge and forgyuynge as that bayllye dyd and be not to harde to theyr sugettes but mercyable and forgyue hem theyr dettes whiche they ought to god to them For god is so grete a lorde so ryche that ther may no man do hym fraude of his good ne hyndre ne lese his lordshyppe Caplm .xij. DIues In the fyfth coÌ„mauÌ„dement thou saydest that ryche men yâ— wyll not helpe the poore folke be mansleers Here thou sayest yâ— they be theues so it semeth that that they do ayenst both coÌ„mauÌ„dementes ¶ Pauper In yâ— the poore man may dye for the ryche man with holdeth his good from hym in yâ— the ryche man is a mansleer doth ayenste this coÌ„mauÌ„dement Non occides thou shalt not slee And in yâ— he witheldeth his good from the poore man in his nede he is a theef dooth ayenst this coÌ„maundement Non furtuÌ„ facies thou shalt do no theeft For all yâ— the ryche man hath passynge his nedefull lyuynge after the astate of his dyspensacoÌ„n it is the poore maÌ„nes And therfore sayth saynt Ambrose yâ— it is noo lesse synne to the ryche man for to denye yâ— poore man helpe at nede whan he may helpe hym of his habondauÌ„ce than it is to robbe a man of his good The brede sayth he that thou withholdest in superfluyte is the poore folkes that haue hongre And the waste clothynge that thou shettest vp in superfluyte is the poore wedowes And the moneye that thou hydest in the erthe in waste is the raunsome of the prysoners and of myscheuous folke for to delyuere them out of pryson and out of boundes and helpe them out of woo And therfore sayth he wytte thou it well that of as many goodes thou art theef rauenour as thou myghtest gyue to helpe of the poore folke yf thou gyue them not Noo man sholde saye ony thynge his owne that is comon to al ¶ Diues I assent well to thy wordes that ryche men sholde gyue almesse of theyr habondauÌ„ce sauynge the astate of theyr dyspensacoÌ„n and that is full harde to doo For moche thynge is nedefull to the ryche man more than to the poore bycause of his astate of dyspensacoÌ„n For mo thynges ben nedefull to a kynge than to an erle and mo to an erle than to a symple knyght and soo it is of other astates To kynges prynces and lordes is nedefull to haue treasoure to wage men of armes in defence of the Realme and to wage theyr offycers in gouernaunce of the Realme and of ther lordshyppe And therfore an Emperour sayd Qui omnibus pree s t. omnibus indiget He that is lorde by dyspensacyon of all thynge in this worlde hath nede of all thynge And soo the more lordshyppe in this worlde the more nede ¶ Pauper Therfor of suche thynges so nedeful to man after the astate of his dyspensacoÌ„n he is not
londe shall mysfare Therfore Dauyd sayth that wyckednesse hath beseged that cyte yâ— comynte by daye and by nyght aboue the walles trauayle vnryght moche wronge is in yâ— cyte gyle vsure fayleth not from the streâ—es of that cyte Die ac 〈◊〉 circuÌ„dabit eaÌ„ suê‘ muros eiê° iniâ—â—◠〈◊〉 For suche vsurye gyle false othes in byenge sellynge the prophete Zacharye sayth yâ— he sawe a boke fleynge in the ayer that was â—x cubytes longe and .x. in brede And he axed the angell of god what it myght be yâ— angel sayd to hym it is the curse of god yâ— gooth to the houses of theues to mennes houses that forswere theym by the name of god Zacharie .v. And therfore Salomon sayth yâ— who so gadreth tresours with a lyenge tonge he is vayne euyll herted and he shall stumble to the snares of deth Raueyners robberers of wycked men shal drawe theym downe to helle for they wolde do no ryghtfull dome Prouer. xxi To suche god gyueth his curse Wâ—â— he sayth be to you that Ioyne house to house and couple felde to felde saye of ryght that is wronge of wronge yâ— is ryght put lyght in to derknesse derknesse in to lyght bytter in to swete swete in to bytter Ysaye v For these false men of lawe and slyght couetouse folke be a mannes cause euer so good but they haue moneye to stande with hym they shal saye that it is a wycked cause And be it euer so clere in ryght they shal say it is full derke they can see none helpe therin And be it neuer so derke yâ— no man can see ryght therin for moneye they shal say yâ— it is clere ynough And be it euer so syker or easy to pnrsue swete in it selfe they shal say it is a bytter cause vnsauery to dele with but they haue moneye be it euer so peryloê° bytter for moneye they shal saye that it is syker ynough He that robbeth his euen crysten of ony good he doth ayenst .iij. lawes Fyrste ayetst yâ— lawe of kynde that sayth thus That thou hatest to be done to the do thou it not to an other Also he dooth ayenst lawe wryten Non furtuÌ„ facies That byddeth thou shalt do no theft Also he doth ayenst the lawe of grace for charyte yâ— is pryncypall byhest of the lawe of grace byddeth yâ— men sholde gyue to other of theyr good not take froÌ„ theÌ„ wâ—ongfully We fynde in holy wryt Iosue vi.et.vij.ca That Achor stale golde syluer cloth ayenst the byhest of god he his wyfe his childern all his bestes were stoned to the deth fyrste and afterwarde brente with all his other good that he had .xxxvi. men slayne with enemyes for yâ— theft of Achor that so stale ayenst goddes byheste And god sayd tyll whan his thefte was punysshed the people sholde neuer haue spede in batayle ne in other Iourneye ¶ Diues It is than lytell wondre that our folke spede euyll these dayes in warre vpon theyr enemyes for they go more to robbe to pyle than to fyght for ony ryght ¶ Pauper For that synne many other they spede full euyll For they be so blent with synne that the lyght of grace by whiche they sholde be wyssed in ther dedes is hyde awaye fro them so they wandre forth amonge theyr enemyes as blynde bestes for they sene no myscheef tyll they falle there in For as the wyse man sayth Obcecauit eos malicia eorum SapÌ„ .ij. Ther malyce hath made theym blynde A grete clerke telleth Solinus de mirabilibus mundi That in the londe of Sardynye is a welle of the whiche welle yf a true man drynke his syght shall amende But yf a theef drynke therof though his syght be byfore neuer so clere he shall wexe blynde By this welle I vnderstande plentee of worldely goodes of rychesses the god sendeth amonges mankynde whiche goodes rychesses comen of the erth and newen yere by yere as water in the welle and al true folke that drynken of this welle that is to saye that comen truly to theyr good and rychesses of this worlde and spenden them well to the worshyp of god and profyte of theyr euen crysten they haue more lyght of grace to see what is to doo and what may please god And they that falsely come to goodes of this worlde by theeft by gyle vsure by fals othes they wexen blynde for they lese the lyght of grace be blent with ther malyce Therfore saynt Ambrose suê‘ LucaÌ„ sayth That in the tyche s ses is no blame but the blame the defaute is in theym that can not wel vse theyr rychesses And as rychesses sayth he is lettynge of vertue to shrewes is helpe of vertue to good folke yâ— can ben in wyll to vse well her rychesses ¶ Diues I drede me that nyghe all our nacyon hath soo dronken of this welle of Sardynye yâ— they ben goostly blynde For yf I take hede what theeft of symonye regneth in the clergye what theft of vsure regneth pryncypaly amonge marchau tes ryche folke what theeft of raueyne extorcyon regneth amonge the lordes grete men what mycherye robberye amonge the poore comons that be alwaye enclyned to slee to robbe Me thynketh that moche of our nacoÌ„n is gylty in theft ouerdone moche blent with false couetyse ¶ Pauper Therfore god sayth thus A minimo vsque ad maximuÌ„ omnes sequunt auariciaÌ„ A ppha vsque ad sacerdote cuncti faciunt mendaciuÌ„ et ideo corruent Fro the leste to yâ— moost all they folowen auaryce and false couetyse From the prophete to the preest all they make lesynges and do gyle falsehede therfore they shall falle and I shall gyue theyr wymen to straungers and theyr londes and theyr feldes to other heyres Ieremie viij And by the prophete Ysaye god vndernameth the gouernoures of the people bothe in temporalyte and in spyrytualyte and sayth thus Principes tui infideles socij furum et cetera Thy prynces ben false and felowes of theues All they louen gyftes folowe medes yeldynge ayen For they demed not after the ryght but after yâ— men myght paye Ysa .i. Si videbas furem currebas cuÌ„ eo et cuÌ„ adulteris porcionen â— Yf thou see a theef thou ranne with hym to helpe hym as false Iuges in temporalte done these dayes And with lechoures and auouteres thou puttedeste thy parte as Iuges in spyrytualte done these dayes ¶ Here endeth the seuenth coÌ„maundement And begynneth the eyght Capitulum PrimuÌ„ DIues It is full moche to drede that gyle and falsehede shal vndo this londe as thou sayest but god of his mercy he doo bote I thanke the with all myne herte for thou haste well enfourmed me in kepynge of the seuenth coÌ„maundement Now I praye the for charyte that thou
tyme and yet it is in many londes And yf they dysheryte ony man or woman or doo hym lese onythynge by false wytnesse they ben bounden to restytucyon Also bacbyters forfet ayenst this coÌ„mauÌ„dement â—hiche by malyce bacbyten them that ben good and by lesynges dyffame â—â—ym Also flaterers that falsely prayse them yâ— be wycked so to fauour them in theyr synne And so both the bacbyter bacbytynge the good man and the flaterer praysynge yâ— wycked man haue goddes curse that he gyueth to all suche thus saynge Ve qui dicunt bonuÌ„ maluÌ„ et maluÌ„ bonuÌ„ Wo be so all them that saye the good wycked wycked good Ysaye .v. And namely they that ben nyghe to lordes to grete men and ben theyr gouernours or ther counseyllours or confessours and to please them to flater theym be it neuer so false and take none he de to god ne to treuthe but onely to please and saye nay or ye not after the treuth is but after the lorde wyll haue it and soo harden hym blynden hym in his folye Suche flaterers be lykeneth to a beest that is called Camâ—lyon whiche beest chauÌ„geth his coloure after the thynges yâ— be besydes hym now whyte now blacke now rede now grene now blewe now yelowe Ryght so suche flaterers chauÌ„ge theyr speche after that they hope best to please ther lordes other men For now they speke good of a man why le the lorde is his frende And yf he falle enemye to hym anone they speke hym harme velonye so to please the lorde other also that ben yâ— maÌ„nes enemyes In presence of his frendes they speke a man good thoughe they wyll hym no good and in presence of his enemyes they speke hym euyll And as the fane of the steple torned after the wynde soo torne flaterers bacbyters theyr speche as companye speketh that they ben in The mosell and the face of the Camelyon is lyke a swyne and an ape For eueâ—y flaterer is a bacbyter And as a swyne hath more lykynge to lye in a foule slough than in a fayre grene with wrotynge of his snoute defouleth the place there he gooth so hath the bacbyter more lykynge to speke of other mennes defautes of theyr vnhonestes synne than to speke of theyr goodnesse honeste and wysely speche wrotynge vpon theyr defautes to appere defoule theyr good name And in that he is a flaterer he is lyke the ape that what he seeth other men do he wyll do the same For flaterers rule theyr tonge not after the treuth but after the pleasaunce speche of other men But this beest Camelyon though it be fayre whyle it is a lyue yet as soone as it is deed it is ful foule as sayth the mayster of kynde Ryght so suche flaterers fayre spekers the speke well doo full euyll all though they seme fayre worshypful in this worlde in the other worlde after theyr deth they shall be full foule fendes felowes in helle payne but they amende them And all yâ— speke well do not therafter forfet ayenst this coÌ„mauÌ„dement For they denye by theyr dedes the treuth that they saye with theyr mouth Of suche saynt Poule sayth yâ— with theyr mouth they knowlege themself to knowe god but with ther dedes they denye it Confitent se nosse deuÌ„ factis auteÌ„ negant Tite .i. And therfore god warneth folke of suche false wytnesses that speken the treuth with theyr mouth dâ—nye it in dede sayth thus Omnia quecuÌ„que dicerint nobis facite scdm vero opera eorum nolite facere Math .xxiij. Alle thynge that they bydde you do do ye it But do ye not after theyr wycked werkes Caplm .vij. ALso these men of lawe that for mede mayntene falsehede ayenst the tâ—â—uthe or for mede hyde the â—â—euth that they sholde mayntene or â—or mede withdrawe them to suffre or lette falsehede haue his forth they forfet ayenst this commau dement whiche forbedeth al maner falsehede I rede on a tyme there were two men of lawe dwellynge in owne towne The one at euen came home from the assyse yâ— other ared hym what he had wonne that daye And he sayd .xx marke that he had right moche trauayle therfore Ye sayd the other and I haue wonne as moche more to be at home and not to trauayle Suche men of lawe and batteres of lawe that haue noo conscyence may well saye that is wryten in the boke of Ysaye the prophete Concipimus et locuti sumus de corde verba mendacij â— We haue conceyued by studye by good enformacyon knowynge of the treuth and of our owne herte of our contryuynge we haue spoken wordes of lesynge of falsehede And therfore ryghtfull dome is tourned bacwarde ryghtfulnesse stode from ferre myght not nyghe treuth felle downe in yâ— strete equyte myght not entre the treuth is all forgeten And he yâ— went awaye fro wycked thynge wolde haue lyued in peaâ— treuth he was open pray to false men Qui recessit a malo prede patuit Ysaye .lix. But wolde god that they wolde amende theym and saye that is wryten the same chaptre Lorde god our synnes ben multeplyed by fore the and our synnes answere to vs for our grete synnes ben with vs and accuse vs. We knowe our wytnesses for we haue synned and lyed falsely ayenst our lorde god We tourned vs awaye and wolde not go after our god to folowe hym in treuth but spake ayenst hym falsehede and passynge of goddes lawe for to endaunger the symple folke Also prechours of goddes worde that preche more for wynnynge of worldely good than for wynnynge of mannes soule and seke more theyr owne worshypp than goddes worshyppe in theyr prechynge and preche not the treuth ne wyl saye men theyr sothes in repreuyÌ„ge of theyr synnes they ben false wytne s ses do ayenst this coÌ„mauÌ„dement For yf they hyde treuth in fauour of synners wyl not preche ayenst theyr vyces Or yf they preche fallehede errour to shewe theyr wyt by curyoust speche or preche hygh maters not profytable to the people not helpely to mannes soule all suche prechours ben called false wytnesses Also they that preche soo harde ayenst the mercy of god that they brynge folke in wanehope And also they that preche so moche of the mercy of god so lytell of his ryghtwysnesse that they make folke to bolde in synne suche prechoures ben false wytnesses of cryste For all his mercy is medled with ryghtwysnesse and all his ryghtwysnesse is medled with mercy Therfore Dauyd sayth Vniuerse vie dniÌ„ mia et veritas Alle the wayes the domes of our lorde god ben mercy and treuthe Deus iustus et misericors God is ryghtfull and he is mercyable to all that wyll amende them All prechoures of goddes worde sholde be wytnesses of Cryste that is souerayne treuthe And therfore cryste sayth to his dyscyples
sekenesse feblenesse losse of catell and aduersyte than he may saye Regnaui I haue reygned somtyme I was a man But whan he lyeth on deynge he may saye Sum sine regno I am without kyngdome My reygne my kyngdome my welth is done Also in the whele of fortune yâ— is in the one syde anone it is in the other syde For they that ben this daye a maÌ„nes frendes stande on his syde to helpe hym the next daye they shall be his enemyes stande ayenst hym with his aduersarye Of this whele speketh Dauyd In circuitu impij ambulant Wycked couetouse folke go about as a whele Posuisti eos vt rotaÌ„ et sicut stipulaÌ„ ante facieÌ„ venti Lorde sayth he thou haste put them as a whele a stoble byfore the face of the wynde For as the stoble whyle the wynde bloweth wauereth fleeth aboue in the ayer now hyghe now lowe but anone as the wynde passeth it falleth adowne to the erth lyeth there stylle Ryght so the proude couetouse folke wauere in this worlde in welth and worshyppe now hygher now lower And as the stoble the strawe in his flyght kepeth no certayne waye so kepe they no waye of goddes lawe tyll at the laste the wynde passeth out of theyr bodye they falle downe in to ther graue many of them in to the pytte of helle Also this worlde is lykened to a shyp in the see saylynge For be the shyp euer so grete of hym selfe haue the wynde with hym all at wyll bere he his sayle neuer soo hyghe go he neuer soo yerne be he passed ther is no token where he went Ryght so be a man neuer so grete in this worlde haue the wynde of meÌ„nes mouth neuer so wel with hym to bere his name to prayse him to flater hym though his naâ—e sprynge neuer so wyde bere hym neuer so hygh in pryde or be he so solempne so myghty yâ— no man dare quycche ayenst him ne do be he deed passed out of this worlde soone he is foryeten Men shal fynde no token of hym within a fewe yeres Vnnethes shall he fynde one frende that wyl do synge a masse for his soule Goo to the chircheyerde and thou shalt knowe by the bodyes the ryche from the poore the fayre from the foule the wyse from the foles the free fro the bouÌ„de But all they torne there to erth asshes to wormes mete to stenche vnclennesse All these grete kynges yâ— were somtyme so grete of name where ben they all bycomen Alexander Iulius cesar Nabugodono sor Octauyan Arthur kyng Charles all suche other where ben they bycomen Therfore they may saye yâ— is wryten in the boke of wysdom Quid nobis ê“fuit suê‘bia â— What profyted to vs our grete pryde what halpe vs our pompe our grete rychesses All is passed awaye as a shadowe as a shyp that passeth the wawes of the see of whiche be it passed men may fynde no token Sap. v. Mannes lyf may well be lykened to a shyp whiche is streyt narowe at both endes but in the myddes it is wyde large Ryght so is mannes lyfe for his byrth his begynnynge is full strayt ful narowe For he cometh into this worlde naked poore wepynge walynge vnmyghty vnwytty nought may ne can helpe hymselfe with moche trauayle is brought forth tyll by lytell lytel he cometh to maÌ„nes age There the shyp of his lyf is somdele wyde large for in his myddell age he hath moost his myght his wytte his wyl But anone the shyp of this lyfe draweth to an other strayt ende Anone cometh age feblenesse seknesse aduersyte losse of catell pouerte at the laste deth maketh a full strayt ende whan he dyeth with bytter payne in moche drede moche sorowe and gooth hens naked poore ryght as he cam bereth nought with him but his good dedes wycked Of these two strayt endes sayth Iob thus Nudus egâ—essê° snm de vtero matris mee et nudus reuertar illuc Naked I cam out of my moders wombe naked I shall tourne ayen in to the erthe moder of all And yf a man wyll styre well a shyp or a bote he may not stande in yâ— myddes of the shyp ne in the former ende but he muste stande in yâ— laste ende there he may styre the shyp as he wyl Ryght so he yâ— wyll styre well yâ— shyp of his lyf in this worlde he may not stande in yâ— myddes of his shyp not set his thought his herte in welth that he hath in his myddel age ne he shal not stonde in yâ— former ende not set his herte ne his thought in his byrthe ne in his begynnynge to thynke moche of his kynrede ne of alyauÌ„ce to styre him to pryde But he must stonde in the laste ende of his shyp of his lyfe thynke on his deth and on his laste ende And how myscheuously how perylously he shall wende hens and how wheder ne whan wote he neuer And in that maner he shall beste styre the shyp of his lyfe to the syker hauen of heuen blysse Therfore the wyse man sayth Memorare nouissimatua et in eternuÌ„ non peccabis Thynke Inwardly of thy laste thynges of thyne ende thou shalt neuer do synne Eccl vij In the begynnynge of euery dede thynke on the ende what ende it may haue what may falle therof Caplm .ix. ALso welthe of this worlde is lykned to a floure that soone fadeth falleth to the grouÌ„de For as the roso floure is fayre to the syght swere in smellynge softe in handelynge so welth of this worlde is fayre to the syght of man lykynge in the hauynge But ryght as the rose wexeth alwaye amonges the chornes and he that gadreth roses but he be more ware shal lyghtly hurte hym and prycke hym Ryght so welth and rychesses of this worlde wexeth all amonges thornes of harde trauayle of thonght of bâ—ysynesse and of many peryls both bodely and goostely For a man hath moche trauayle in the getynge moche drede in the kepynge moche bytter sorowe in the lesynge Diues diuicias noÌ„â—gregat absque labore Non tenet absque metu nee deserit absque dolore Whan a man hath trauayled all his lyfe tyme to gadre good and to haue welth worshyppe in this worlde it wyll soone welke tade falle awaye as the rose Sodaynly cometh moreyn his beestes dye cometh aduersyte losse of catel and at laste deth taketh awaye euery dele And who so wyll be besy to gadre the rose of worldely weth of rychesses but he be ryght ware he shall hurte hym both bodely goostly And therfore saynt Poule sayth that they that coueyte to be riche in this worlde they falle in the fendes snare in to full harde temptacyons For these causes saynt Iames sayth yâ— the ryche man shall
honde tylle yâ— fynde hym to whome thou muste gyue Gyue thou to euery man yâ— axeth the but moche rather more gyue to goddes seruauÌ„tâ— to yâ— knyght of cryste though he axe not Hec augustinê° et ponit in glosa suê‘ illud pÌ„i Producens fenuÌ„ iumentis And therfore sayth the lawe that who so wyll not gyue almesse to men that folowe the lyfe of the apostles in pouerte to the poore prechoures for theyr nedefull vse he dampneth hymselfe .xvi. qÌ„ .i. aplicis For as the apostle sayth it is due dette to yâ— poore prechour of goddes worde to lyue by his prechynge Therfor RaymuÌ„dde hospitalitate ordinand sayth that some axe almesse of dette some only for nede to susteyne the bodye They that axe almesse of dette eyther they be knowen for suche or not knowen for suche Yf they be knowen for suche they muste nedes be holpen Yf they be not knowen they shall be examyned wysely whether it be as they saye For it were grete peryll to lette them yf it be so For in that they gyue goostely thynges bodely thynges be due dett to them as saynt Poul sayth and the lawe .xlij. dist quiescamus And yf they axe only for sustenaunce of the bodye eyther thou myght gyue all for stede tyme eyther thou myght not gyue all Yf thou mayst gyue all thou owest to gyue all after the nede that they pretende after theyr astate well ruled Take exsample of Abraham and Loth whiche resceyued folke Indyfferently to hospytalyte so they resceyued angels And yf they had put some awaye peraduenture they sholde haue put awaye angeles for men As sayth Crysostom suê‘ eplam ad Hebre. Therfore he sayth that god shal not yelde the thy mede for the good lyfe of them whiche thou resceyuest but for thy good wyll for the worshyp yâ— thou dost to them for goddes sake for thy mercy thy goodnesse And therfore the lawe sayth that men ought to gyue theyr almesse to cursed folke to synfull folke be they neuer so wycked .xi. qÌ„ .iij. qmÌ„ multos et di lxxxvi pasce â— noÌ„ satis in fine But they do the worse for that they ben syker of theyr lyuelode For as saynt Austen sayth yf the synner do yâ— worse for mennes almesse it is better to withdrawe it from him than to gyue it hym .v. qÌ„ .v. noÌ„â—nis Nathelesse yf he be in vtter nede he muste be holpen di lxxxvi pasce Caplm .xvi. ANd in case whan thou mygh not helpe all thou muste take hede to ten thynges To fayth cause place tyme maner nede nyghenesse of bloode of affynyte age feblenesse nobley Fyr c take hede to fayth for in caas thou shalt put a crysten man byfore an hethen man Also take hede to the cause of his nede whether he is come to nede for goddes cause or by cause of synne Take hede also to yâ— place as whan yâ— ryght full man is tourmented in pryson for dette helpe hym yf thou may For sythen we be bouÌ„de to helpe all yf we may moche more we be bouÌ„den to helpe the ryghtfull man woman Also take hede to the tyme for yf he gete no thynge of the in tyme of his trybulacyon in tyme of peryll whan he is led to his deth vnryghtfully but thou settest more by thy moneye than thou doost by his lyfe it is no lyght synne Also take hede to the maner of gyuynge that thou gyue soo one daye that thou may gyue an other daye so to one that thou may gyue to an other but thou wylt forsake the worlde all at ones for goddes sake for perfeccoÌ„n Also take hede to nede gyue them after that they haue nede Also take hede to nyghenesse of bloode and of affynyte for by waye of kynde they muste be holpen rather than straungers yf the nede of both be euen Also take hede to age for olde folke muste be put byfore yonge folke Also take hede to the feblenesse for blynde lame other feble folke must be holpen rather than hole folke in euen nede Also take hede to the nobley of the persone namely to them that with out synne ben fallen to pouerte myscheef for comonly suche ben shamefaste to axe dist .lxxxvi. Non latis Et eadem dicit Ambro .li. de officijs Vnde vsus Causa fidem tempus sanguis locus ac modus etas Debilis ingenius vericuÌ„dus factus egenus Hijs bona ê‘sonis prudens erogare teneris And saynt Austen accordeth therto in de doctrina xpiana li. i. ca .x. ¶ Diues I suppose that I mette with two poore men strauÌ„gers alyke nedy both they axe I haue nought yâ— I may gyue but only to the one of them ¶ Pauê‘ Saynt Austen in the same place byddeth yâ— thou sholdest than gyue it by lot ¶ Diues I assent saye forth what thou wylt ¶ Pauper Also in thy gyuynge thou muste take hede to the holynesse to the profytablenesse the nyghenes of the persone yâ— nedeth helpe For to the holyer man to hym yâ— is or hath ben more profytable to the comonte yf he nede thou shalt gyue rather better than to a persone nyghe of kynne or of affynyte not so holy ne so profytable but thou haue the more specyall cure of hym but he be in the greter nede Also to them yâ— be poore for crystus sake to the poore prechours that preche pryncypally for the worshyp of god helpe of mannes soule puttynge awaye all spyces of false couetyse thou shalt gyue them that is nedefull to them after yâ— tyme after thy power as to dyscyples of cryste But to other poore folke yâ— ben poore ayenst theyr wyll whiche the worlde hath forsaken not they the worlde it suffyseth to gyue of thy relyf honeste holsome for it is synne to gyue deyntees to suche poore comon beggers whan they ben not conuenyent to them As the lawe sayth di .xxv. vuuÌ„ S. multi et di .xli. Non cogant Of other poore men speketh saynt Austen in a sermone of clerkes lyfe sayth thus Yf the riche man haue but one childe we ne he yâ— cryste be his other childe yf he haue two childern wene he that cryst be yâ— thyrde Yf he haue ten make cryste the enleuenth that is to saye gyue he to cryste yâ— he sholde spende on the enleuenth .xiiij. qÌ„ .ij. si â—s trascit And thus leue frende ye may see that riche men whiche be goddes reues goddes bayles owe to ordeyne for them that ben poore for goddes loue wylfully haue forsaken the worlde for his sake that they haue no nede But to comon beggers to nedy folke whiche the worlde hath forsaken it suffyseth so to helpe them to gyue them yâ— they perysshe not Also leue freÌ„de as saynt Austen sayth in the boke of the Cyte of god li .xxi. ca .xxvi. They that wyl not amende ther lyf
and no more as sayth saynt Ansten de ci li.xx.ca.iiij For as he sayth ther is noâ— man ought but the keper of goddes coÌ„mauÌ„dementes For as he sayth who so is not keper of goddes coÌ„mauÌ„demeÌ„t he is nought for he is not reformed ayen to the lykenesse of treuth that he was made after but dwelleth styll in the lykenesse of vanyte that he was not made to Therfore Dauyd sayd Maledicti qui declinaÌ„t a mandatis tuis Cursed be they that bowe awaye fro thy coÌ„mauÌ„dementes wyll not kepe them We rede in holy wryte Deut â— .xxvij. That god bad yâ— childern of Israel that whan they came newely in to yâ— londe of byhes e vi kynredes of Iacob that is to say Symeon Leui. Iuda Ysachar Ioseph Beniamyn sholde stande on yâ— hylle of Garizym there to thanke god to blesse all the kepers of goddes lawe And ayenst them sholde stande other vi kynredes of Iacob that is to saye Ruben Gad. Aser Zabulon Dan. and Neptilym on yâ— hylle that hyght Ebal curse with hygh voyce all yâ— breke goddes byhestes saye in this wyse Cursed be that man woman yâ— maketh ony grauen ymage yâ— is abhomynacoÌ„n to god werke of yâ— hondes of men of crafte to worshyp it outwarde with his body setteth it in preuy place that is to saye in his hert to set his fayth his trust therin so to worshyp it with his hert Inwarde at goddes byddynge all the peple sholde answere saye amen So mote it be Cursed be he that not worshyppeth fader mod amen sayd the people Cursed be he that flytteth the boundes the doles or termes of his neyghbour putteth hym out of his ryght amen sayd all the people Cursed be he that maketh the blynde to wyl or to erre in his waye amen sayd al yâ— people Cursed be he that peruerteth the ryghtful dome of the comelynge and of the strauÌ„ger and of the faderlesse childe of the moderlesse childe and of the wydowe amen sayd all the peple Cursed be he that lyeth by his faders wyfe or by ony of his nygh kynrede or of nygh affynyte amen sayd al the people Cursed be he that medleth flesshely with ony vnresonable beest amen sayd all the people Cursed be he that lyeth by his neyghbours wyf amen sayd all the people Cursed be he that pryuely sleeth murdreth his neyghbour amen sayd all the people Cursed be he that taketh gyftes to slee hym that is not gylty amen sayd al the people Cursed be he that dwelleth not in the wordes of goddes lawe ne dooth them not in dede amen sayd all the people This is the hygh curse the solempne sentence whiche god gyueth to all tho yâ— wyl not kepe his byhestes lawe what curse myscheef sholde falle to them yâ— wyttyngly or wyllynge breke his byhestes he sheweth in the same booke the next chaptre where he sayth thus Caplm .viij. YF thou wylt not here the voyce of thy lorde god to kepe and to do all his commaundementes his lawes all these curses and myscheues shall falle to the and take Thou shalt be cursed in cyte in towne in felde thy berne thy garner and thy seller shall be cursed and that yâ— leueth the ouer the yere shall be cursed The fruyte of thy bodye shall be cursed the fruyce of thy londe shall be cursed thy bestes thy shepe shall be cursed Thou shalt be cursed whan yâ— comest in whan yâ— goest out God shall sende vpon the hongre myscheef myshap and blame to all thy werkes that yâ— doost â—He shall smyte the with pestylence tyll he shall waste the destroye the. He shall smyte the with harde feuers both colde hote and with venemous ayer God shall make heuen the ayer aboue the brasen the erthe byneth the yreny that is to saye bareyne for defaute of rayne For thy rayne shall be powder asshes and myldewe to destroye the. God shal take the in to thy enemyes hondes thou shalt fall byfore thyn enemyes Thou shalt go ayenst them by one waye flee awaye by seuen wayes and bryddes bestes shall ete thy bodye in the felde God shal smyte the with sekenesse that may not beheled God shall smyte the with wodenesse blyndenesse of wytte and so bysot the that yâ— shalt not wyt what is for to do ne can no â—ede ne couÌ„seyl Thou shalt house other shall dwelle therin Thou shalt tylle and other shall in that thou tyllest Thyn oxe thy asse thy horse thy shepe thy bestes shall be take fro the and thy wyf thy childern ledde awaye prysoners God shall smyte the with sekenesse vncurable from the sole of thy feet vnto the top of the hede that is to say god shal punysshe the peple that wyl not toÌ„ne ne kepe his lawes from the lowest astate to the hyghest And but thou wylt kepe his lawes amende the he shall lede the thy kynge yâ— thou shalt make vpon the prysoners in to ferre contree that thou neuer knewe ne thy faders byfore the. All these curses and many mo therto whiche be wryten in the same place shall take the and pursue the tyll thou be destroyed For thou herdest not the voyce of thy lorde god ne kepest not his byhestes his lawes that he bad the kepe And at the daye of dome he shall gyue to all tho that despyse his lawes his endelesse curse bytterest of all whan he shal saye to them Discedite a me maledicti in igneÌ„ eternuÌ„ â–ª Math .xxv. Go ye hens fro me ye cursed wretches in to yâ— fyre of helleâ— there to dwelle with the fende his angels without ende ¶ Diues That laste curse is moost for to drede for other curses of temporall myscheef falle as soone to the good as to the wycked ¶ Pauper Temporall myscheef somtyme falleth to a persone in specyall somtyme to comonte in generall In specyall it falleth somtyme for synne somtyme without synne to encreasynge of a mannes mede But than that myscheâ—f is no curse but a louetyk of god But comon myscheef falleth not to the comonte but for synne of the comonte And of sâ—che comon myscheues that sholde falle to the people yf they despysed goddes byhestes speketh god in that plale And suche comon myscheues yâ— falle to the comonte for comon synne be called curses ¶ Diues Why were tho six kynredes of Iacob so assygned of god to curse the brekers of goddes lawe the other six assygned to blesse the kepers of goddes lawe ¶ Pauper Them that were moost vngentyll of byrth god assygned to curse for al tho six sones of Iacob were borne of the secondarye wyues that were but seruauÌ„tes to his chyfe wyues Lya Rachell saaf Ruben whiche loste his worshyp for that he laye by his faders secondary wyf that hyght Bala The other six hynâ—redes were born gentyll of byrth for they were born of the