there In the other worlde he punyssheth euery synne after that it is more greuous or lesse greuous But in this worlde he doth not alwey so But oft ī this world he punyssheth the les synne harder than he doth the more synne Therfore in the old lawe auoutre was punysshed as hard or harder than manslaughter yit māslaughter is more gruous synne than auoutrie And god toke more temporal vēgeaunce in this world for lecherie than euer he dyd for ydolatrie And yit ydolatrie is gretter synne than lecherie for it is īmediat ayens god ayens the first precept of the first table And manslaughter is harder punysshed in thys worde thā periurie And yit periurie is gretter synne as I sayde in the secūde cōmaundement And synnes in symple pore folk be harder punisshed in this worlde than synnes of the gret mē If a pore mā stele an horse he shal be hanged But if a lorde by raueyn and extorsions robbe a man of al that he hath he shal not be hanged ne lityl or nought punisshed in this world Dauid did auoutre and manslaughter for which synnes he was worthi to be slayne by comon lawe of god yit god wold not haue him slain but if apore man had do tho synnes he shulde haue be slayne A symple mā went gadered styckes ī the sabot god bad moyses stone him to deth Salomon Ieroboā achaz did gret ydolatrie and drough mech of ye peple to idolatre yit were they no slayn therfor the smaler synnes god punissheth ī this world that ye soules punyssheth ī this world that ye soulis of the synners maye be saued if they cun take it ī pacience And comonly he punisshith harder pore folk in this world than he do rich folk as by comon law For the synne of greate men as in ye same spyce of synne is more greuous than is the synne of ye pore man And therfore god reseruethe the greuous synnes and ye synnes of greate folke to punisshe them in the other world or in helle or in purgatorye There may no temporal payne be full punysshynge for dedly synne saue contricion alone And therfor god punissheth no alwey folk in this worlde after the quantite of ther synne but as he seth it most nedful and spedful to the people and to hys worshype For only god knoweth the greuoushed of dedly synne For oft that that semeth mooste greuous in mānys sight is lesse greuous in goddes sight and ayenward Therfore god mesureth not alwey peyne after the quantitye of the synne But ofte he punysshethe in thys worlde them that be lesse gyltye as moche as theym that be more gyltye As in tyme of the flode of Noe and in the perisshyng of sodom and gomorre and many other tymes he punisshed wymen children and bestis that were not giltye in the synnes for whyche that vengaunce fel And ofte he sendeth sikenes and dysese to gode men in punysshynge of ther synnes in thys worlde and suffereth shrewes to haue ther wyll lytyl or nought punyssheth thē ī thys worlde And as the lyon is chastised by betyng of the whelp so ofte tyme god punissheth and chastiseth ful hard in this world them that be lesse gyltye to warne them that be more giltye that they shulde amend them Therfore crist said to the iewes wene ye that tho men which pylat slough for ther rebellion were gretter sīners than other folke of the cuntre Nay forsoth But I saye to you forsoth but ye amend you ye shal perissh alle And wyne ye saythe crist that the eightene mē vpon which fel the tour of syloa in Ierlm̄ and slough them wene ye that they passed in synne alle the men of Ierusalem Naye forsoth But I say to you but ye amend you ye shal perisshe alle to gydre Luce. xiiio. And so the punysshyng of tho men soo slayne was a warning to them that were more synfulle that they shulde a mande theym And so thou mighteste we le see that thy ¶ skylle is nought worthy god punysshed eue harder ī this worlde than he dyd adam therfor hir synne was more than the synne of Adam The xxiiii chapter ALso the secunde maxyme and ground ī whych thou sayst that god punysshed eue harder than adā may skylfullye be denyed For in punysshīg of adam god yaue his curse and sayde Cursed be the erth in thy werke in thy synne He sayd not cursed be the erth in thy werke of eue ne he sayde not cursed be the erth in youre werke as for comon synne of them bothe but he sayd only to adam Cursed be theerth in thy wrke In punysshynge also of the serpent he yaue hys curs sayd Thou shalt be cursed amōges al thynge lyuynge vpon erthe Also god cursed caym whan he punysshed hym for sleynge of hys brother Abel But whanne god punysshed woman he yaue not hys curse And we rede not that euer god yaue hys cursse to any woman openly ī special Ne god repreued not eue so moche as he dyd adam And so the gret rep̄efe blamīg the curs that god yaue in punysshyng of adam more than he dyd in punisshing of eue sheweyng wel that the synne of adā was more greuous than was ye synne of eue and that there was more obstynacye in adam than was eue For cursyng is not youen of god ne of holy church but for obstinacie As I sayde fyrste adam answerde full obstynatly God blamed adam pryncypaly for brekynge of hys cōmaundement and sayde to hym that brekyng of his cōmaundemēt was cause of his nakednesse of hys sodeyn myschefe and not wythstondynge the techynge and the styrynge of god he wolde not be aknowe of his senne but put his synne on god and excused hym by eue and so put synne to sinne in excusacion of his synne Whanne god punisshed adam he cursed the erth for his synne whiche curse turned to woo and traueyle of him of all mankynde which we may not fle And therfore he sayd to adam thou shalt ete of the erth in trauaile sorow alle the dayes of thy lyfe I shal brīg the forth breris and thornes and thou shalt ete erbis of the erthe Also in punysshīge of adam god yaue the sētence of deth vpon hī al mākīde for his synne therfor god siad to adam thou shalt ete thi bred ī swīk swet of thy face til thou torne ayen into the erthe For erthe thou arte ¶ and into erthe ayen thou shalt wende Syth thanne god for synne of adam yaue soo greuously hys curse and blamed so harde adam of his synne and for his synne dampned hym and all mankynde and punisshed al erthely creaturis for his sīne dāpned him and al mankynd to pertuel traueyle whanne he sayde thou shalt ete thy mete with traueyle and sorowe al the daies of thy lyfe And also for the synne of adam he yaue sentēce of deth to him and to al mankynd that is moste of al peynes
to a comeÌ„tie but for synnne of the comynte Why tho vi sonnes of Iacob that were assigned to blesse Were assigned to that office and why the other sixe to curse And that prelates shulde nat curse butt for greate nede ca viii ¶ Of welthe blessing teÌ„porel endlesse that is bihight to the kepars of goddes lawe and of the ioye and blisse that is in heuen c. ix ¶ Heuene is lykned to a cyte Of the worthynesse of the people of this cite· and of the blisse that is therin ca· x ¶ Heuene is vnderstonde by the cite that seint Iohn spekith of in the apocalips and of the gostly expownyng therof ca. xi xii ¶ Why that men haue no sadde feyth to bileue that ther is so grete blisse by ensample of a childe borne in prison A lytel taste of heueÌ„ blisse turneth al erthly ioy to bitternesse Ensample by petyr and poule and moyses ¶ Of holy pouertie The firste chaptre DIues pauper obui aueruÌ„t sibi vtriusque operator est dnÌ„s Prouerbi xxii These ben the wordes of Salomon this moche to say iÌ„ englissh The riche and the pore mette to themself the lorde is worcher of euireither This texte worshipfulle Bede expowneth thus A riche man is nat to be worshipped for this cause only that he is riche ne a pore man is to be dispysed bicause of his pouertye but the werk of god is to be worshippyd in them bothe for they bothe been made to the ymage to the lyknesse of god And as it is writen Sapiencie .vii. ca. One maner of entring into this worlde and a like maner of out weÌ„dyng fro this wrechid world is to alle men both riche and pore For bothe riche and pore comen iÌ„to this worlde nakyd and pore wepyng and weilynge bothe they wenden hens nakyd and pore with moche peyne Nathelesse the riche and the pore in their lyuynges in this worlde in many thinges been ful vnlyke For the riche man abouÌ„deth in tresoure gold and siluer other richesses He hath honours grete and erthly delices where the pore creature lyueth in grete penury and for wantyng of richesses suffreth colde and hunger and is ofte in dispyte Pauper I that am a pore caytyf symple lytel set by biholdynge the prosperite of them that been riche and the disese that I suffre and other pore men like vnto me am many a tyme steryd to grutche and to be wery of my lyf But thanne reÌ„nen to my mynde the wordes of Salomon bifore rehersyd howe the lorde made as wele the pore as the riche And therto Iob witnessith that noo thinge in erthe is made withouten cause Iob v. Thanne I suppose within my self that by the preuy domes of god that be to me vnknowen it is to me ê“fitable to be pore For wele I wote that god is no nygarde of his giftes But as the apostle sayth RomÌ„ viii To them that been chosen of god alle thinges worchen to gydre into gode And so sithen I truste throughe the godenes of god to be oon of his chosen I can nat deme but that to me it is gode to be pore Moreouir seint Poule .i. Thy moth .vi. writeth in this maner They that wylle or desire to be made riche falle into temptacion into the snare of the deuyl and into many desires vnprofitable noyous For couetise of richesses more than is bihoueful a maÌ„ for to haue is rote of al euylles Experience accordeth with this sawe of the apostle ¶ For lesynges and ê‘iuries falssotelties and gyles and many other wyckednesses been as comon as the cart weye with suche inordinate louers of richesse whiche synnes brynge theim to endlesse perisshinge but if they be wasshen away bifore the our of dethe with greate and bytter penaunce It is an olde prouerb He is wele at ese that hath ynough and can say ho He hath enough holy doctoures sey to whom his temporalle godes be they neuir soo fewe suffisen to hym and to his to fynde them that them nedyth Wel I know that as poul saith in the place bifore rehersed and Iob sayth the same Iob .i. Nakyd we coÌ„me iÌ„to this world we brynge noo richesse with vs. ne none shalle we bere with vs whanne we shalle passe fro this world as is also bifore seid Nathelesse whiles we lyue here we may nat vtterly caste alle temê‘al godes awey wherfore after the iÌ„formacion of this holy maÌ„ Poule in the same cheptre haue I belynge and symple liuelode I purpose through goddes grace to holde me content neuyr bisye me to kepe to gider aboundaunce of worldly richesses The secounde Cheptre DIues Thou arte the more fole But it is a comon prouerbe A foles bolte is sone shotte Abyde and aunswere I wol ley an hundryd pouÌ„de that I shalle preue the by gode argumentis that he is but a fole whiche wyl nat bisye him to be riche And that thou be nat in dout of what richesse I speke worldly richesse or gostly I do the oute of doute I speke of worldly richesse Pauper I wyl neither stryue ne leye wageours but if it lyke your benignite to â—arpe with me a symple caytyf I wyl lowly admyt your comynynge Saye what ye wole Diues God made Adam and maÌ„kynd lorde of erthly thinges whanne he sayde GenÌ„ i. Dominamini piscibus maris c. Be ye lordes he sayde of the fysshes of the see and of the birdes of the eyre and of alle thinges that lyue styre vpon erthe Nowe to a lorde it longith to be riche Sithen than lorshyppe perteyneth by kynde vnto man and so suyngly to be riche how maist thou deny but that he is a fole that wole nat besye him to be riche For who is a more fole than he that wol nat besy him to kepe goddes ordenauÌ„ce what canst thou say to this Pauper Lordshyppe is taken in diuerse maners Ther is naturel or kyndely lordshippe Ther is also ciuyle or seculer lordship And ther is lorshyppe pretense Of naturel lordship spekith the scripture that ye allegyd For god ordeyned in the state of iÌ„nocencie man kyndely to haue soueraynte ouir bestes fisshes and byrdes And this maner of lordshyp ordeyned by wey of kynde may a iuste man haue withoute abouÌ„daunce of worldly richesse To seculer or cyuyle lordshyp introducte by occasion of synne ê‘teyneth worldly riches which maner lordshyp longith to kynges dukes erlys and other lower lordes If I that am a pore wretch shulde besy me to gete suche lordshyp of holy scripture ne of holy doctours I wote wel prisyynge gete I none Domini um or lordshyp pÌ„tense haue tyrauntes and fals oppessoures ouir the people whiche maner of lordship god forbede that euir I desire Sir if ye marke wele this distinction and this simple shorte aunswere ye shalle clerly se that your argument is but feble preuyth nat me to be a fole bicause that I besy me not to
be worldly riche ¶ The iii. chaptre DIues What sayst thou thanne to this Criste ihesus sayde thus Beacius est magis dare quam accipere act xx It is he saith more blisful to yeue thaÌ„ to take But the riche man may betrÌ„ yeue than may the pore for he hath more wherof Ergo it is more blisful to be riche than to be pore But he that wole nat bisye him to haue the better parte is a fole Ergo nunc tibi concluditur Nowe thou art coÌ„cludid Pauper That crist saith may nat be false But ye riche men take ful moche and yeue oftentyme fulle lytel for the loue of god ¶ ye take the grete and yeue the smalle ye take moche more thaÌ„ takith the pore And the more that ye take the harder ye be bouÌ„den and the harder reknyncte ye ninste yeue For as sayth Gregory Quanto dona crescunt taÌ„ to crescunt raciones donorum The more that giftes encrease the more encrease reknynges of gifte seint poule sayth to the riche maÌ„ Quid heÌ„s qd noÌ„ accepisti what haste thou that thou hast nat receyued of god Right nought but synne So ye riche men been alle on the takynge syde lytel or the yeuynge syde The pore man takyth but lytel and yeueth fulle moche For one peny yeuyn of the pore man is more in goddes sighte in case than twenty pounde yeuen of the riche And therfore Criste sayth in the gospel Luce. xxi that the pore wydowe whiche offryd but ii mytes in the teÌ„ple that ben but one ferthynge she offryde more than dyd alle men and wymen that day and yet it was fulle greate offrynge For as Criste sayth she offride al that she hadde to lyue by Other men myghte haue offryd moche more than they dyd and not haue be the worse And as touchyng cristes wordes whiche ye allegge Beacius est dare c. It is more blisfulle to yeue thanne to take Worshypful Be de sayth vpon the same text act xx The lorde he sayth prefer ryth natt by thyse wordes ryche men that yeue almes bifore theym that forsake al thyngis and sue Criste But Criste commendith them most which forsake worldly richesse and trauayl natheles with their hondes with suche lytel as they may get iustly to helpe the pore nedy Or ellis it may be vnderstonde thus That to euery man be he riche be he pore if he haue any thinge whiche he may forbere it is better to hym with suche as he may to helpe other that been pore nedy than hym self to take yeftes of other men Moreouir sithen the pore wydowe that offryd but ii mytes yaf so greate a gyfte bicause of her gode wylle A man that forsakyth the worlde and yeueth away alle that he hathe for the loue of god and also forsakith therwith couetyse of hauynge saue only that him bare nedythe bicause that he soo dischargyd of worldlye besynesse may be the more goostly occupied yeueth a fulle grete gyfte ye so greate a gyfte that a riche maÌ„ as he kepith his richesse with couetyse may nat yeue soo moche as suche a pore man yeueth Ergo sir by youre owne wordes suche a pore man is more blyssed thanne many that ben ful riche The iiii chaptre DIues If alle men were as pore as thou arte thou shuldest fare ful euyl Pauper If alle men were as riche as ye been ye shuld fare moche worse who shulde tile your londe hold your ploughe repe youre corne kepe youre bestes whoo shulde shape your clothes or sewe them what mylwarde wold than grinde your corne what baker bake youre brede what brewer brewe youre ale what coke dighte youre mete what smyth or carpenter amende your house other thingis necessary ye shuld go sholesse and clothlesse goo to youre bed metelesse Al muste ye than do alone â–ª If ye had a wif moche wo shulde she haue And if ye hadde none ye shuld be wreche of alle wreches Ther shulde no man we le do any thinge for you Therfore saith seynt austyn ê™ diues pauê‘ sunt duo sibi necessaria The riche and the pore been ii thinges fulle necessarye eche to other And I saye moreouir the riche maÌ„ hath more nede than the pore Diues howe preuyst thou that Pauper Haue a pore man simple lyuelode simple mete siÌ„ple drink and other symple thynges and fewe necessaries to him it suffiseth to his persone and to his astate He carith nat but for him self or for fewe mo But the rich man carith for his ê‘sone for his astate for his greate meyne for his worshyppe for his godes He hath nede of moche gold and siluer moche meyne many vitayles He hath nede of many mennys helpe of seruauntes of labourers men of craft of men of lawe of grete lordshyp without whiche he may nat mayntene his state ne his richesse The pore nedith but lytel of alle this He that moche hath moche bihoueth And he that lesse hath lesse bihoueth The riche man muste yeue to his frendes to haue their assistence and their helpe He yeueth his enemyes to let their malyce And so of moche richesses he yeueth but lytel to help with his soule The pore man of lytel may yeue lytel and hath moche thanke of god So the riche maÌ„ nedith more and hath more nede and myscheif thaÌ„ne hath the pore man For the more that he hath the more him nedyth in more myscheif and in perel he is day and nyght For as the hous that stondith highe on a hylle is in more tempest thaÌ„ne the hous in the valy So men of high dignite and greate richesses in high worshippes been in moost drede and moste disease And therfore god sayth to the proude couetoê° riche man Thou holdest the fulriche thou seest that thou haste nede of no gode and thou knowest nat howe wreched thou art howe myscheuous howe blynd pore and nakyd Apoc. iii. The v. chaptre DIues Thou magnifiest moche pouertie Pauper Cristes wordes muste nedes be true Beati pauperes quoniam vestrum est regnum celorum Luce. vi Blessyd he sayth be ye pore men for youres is the kingdome of heuyns And in a nother place he sayth thus to the pore ye that haue haue forsake al thies worldly richesses for loue of me and haue folowed me shalle sytt on twelue trones at the day of dome deme the twelue kyntedys of israel That is to say al that shal be demyd quycke or dede And therfore riche men do ye as Criste biddeth you in the gospel Make ye the pore meÌ„ your frendes of the deuelsheue either richesses of wyckednes that the pore men may resceiue you into duellynges of endlesse blisse Eyther ye must be pore or begge heuyn of the pore if ye wole come to heuyn Diues Why clepythe Criste richesse richesses or a deuelsheue of wyckydnesse Pauper For couetyse of richesse makith folk to serue the deuyl and brynge
them to synne and shrewydnesse Diues This is fulle wounderfulle to the riche folke to here Pauper We fynde matheâ— .xix. that ther came a yongmaÌ„ to our lorde and axed him what he shulde do to haue the lyf that euir shalle laste Cryste aunsweryd Serua mandata Kepe coÌ„maundementes Slee no man Do no foly by no woman Stele nat Bere no false wytnesse worshippe fader and moder and loue thy neighboure as thy self Lorde sayde he alle these haue I do what lackith me yit ThaÌ„ sayde Criste. If thou wylt be ê‘fite go and selle al that thou haste and yeue it to pore folk come and folowe me But as saith the gospel whan he herde these wordes he went away fulle sory for he hadde many possessiones and moche richesses â–ª Thanne Cryst sayde to his disciples It is ful hard the riche man to entre into the kingdome of heuynes It is more easy sayde he a camele to posse bythe nedles iye thaÌ„ne the riche man to entre the kyngdodome of heuynes Thanne his disciples sayde to Cryste Lorde who may thanne be saue Cryst aunsweryd and sayde That as anentes man it is iÌ„possible but to god alle thinge is possible Diues These wordes sounde fulle harde to myne vnderstondynge and sone may bryng me and suche other in dispayre I praye the declare me this maner of speche if thou canne Pauper Some expositoures of the wordes of Cryste say that in IerusaleÌ„ was a lytel priue yate whiche for straytnesse was clepyd the nedyl Whanne the cameles came y charged to this yate they might nat entre but they dyd awaye their burdeynes and theire packys And so by these wordes Cryste excludyth natt you riche men from heuyn But he techyth you howe ye may entre the yates of heuyn For as he sayth in the gospel The yate and the weye that ledith to lyf blysse is fulle strayte and fewe passe therby And soo by this nedyl is vnderstonde the entre of heuyns blysse By the camel chargyd the riche men that ben chargyd with the rychesse of the worlde whiche charge as longe as it is faste vpon theym Soo longe they may nat entre in to heuyne blysse For Criste sayth in the gospel Nisi quis renunci auerit omnibus que possidet noÌ„ potest meus esse discipulus But a man forsake alle that he â—athe he may nat be my disciple ¶ And therfore if thou entre the straite yate of heuyn thou must vnbynde and louse thy charge of richesse from the and ley it besydes the vndre fote Soo that thou be lorde and maister of thy rychesses and natt richesses thy maister The vi chaptre DIues Howe shulde I louse my richesses fro me Pauper As the prophete saith Diuicie si affluaÌ„t nolite cor appouere If richesse and welthe falle to the set nat thyne hert to moche theron Loue theym nat to moche Be redy to thank god whanne he sent theym the And as redy to thank him paciently if he take theym fro the And sey as Iob sayde Nudus egressus sum de vtero matris mâ—e Nakyde I came into this worlde oute of my moders wombe and nakyd I shalle wende hense Sithen we haue taken goodes of richesses and of welth of god des honde why shulde we natt suffre paciently wo and disease if he sende them to vs. God yaue me godes and god hathe taken awey as god wolde so is it done Blessyd be goddes name Iob. primo Vnlouse so thy rychesses from the that in goddes cause thou be redye to forsake alle that thou haste rather than thou shuldyste offende thy god Soo that for no wynnynge ne for noo losse thou woldyste doo any dedly synne Alway be redy rather to forsake thy godes thanne thy god And on this maner muste euery man forsake al that he hath if he wolâ—e Cristes disciple that is to saye he muste with drawe his herte and his loue from alle that he hath so that he loue no thing asmoch as god ne in letting of his loue ne of his worshyppe ¶ For who that wole be sauyd he muste be pore in spirite and in wylle And therfore sayth Criste in the gospel Beati pauperes spiritu quo niam ipsorum est regnum celorum Blessyd been they that ben pore in spyrite and in wylle For theires is the kyngdome of heuynes Alle though this exposicion as touchyng the moralle sense be fulle true and faire Nathelesse doctor de lira bicause it hath noon autoritie of holy scripture that ther was such a yate at Ierusalem that was clepyd a nedle expowneth the wordes of Cryste in a nother maner and sayth that Criste spekith in that teâ—te of riche men that sett their blysse and their truste in richesse wherfore this is the menynge of the teâ—t as lire saith As it is impossible a camele to passe throughe a nedlys iye So it is impossible a man that settith his trust and his blysse in richesses to entre into the Realme of heuyns But if he cast from him suche in ordinate loue and trustynge in richesse And that thies wordes of Criste shulde be thus vnderstoÌ„de the same doctour preuith by Cristes owne wordes in a nother place Mark .x. where oure lorde sayth thus Howe harde it is that men trustyng in riches entre into the Realme of god It is easyer or lighter that a camele passe through a nedles iye thanne that a riche man entre into the kingdome of god that is to say so trustynge in his richesses inordinatly theym louynge ¶ The vii chaptre DIues I assent to this exposicioÌ„ I was aferd that god hadde nat louyd riche men Pauê‘ Abraham Isaac and iacob the holy patriarkes werÌ„ ful riche men yet god louyd them fulle wele Dauyd ezechie and iosye were kinges of goddes peple moche louyd and prysed of god Ioseph Danyel reulers of realmes werÌ„ of god chosen Iob zachee Ioseph of Aramathie were fulle riche men and nowe ben fulle high in blisse For the riche men be nat lackyd in holy wryt for their richesses but for her wykyd couetyse and myswylle of richesse And therfore sayth seint aÌ„brose st lucaÌ„ that the faute is nat in the richesse but in theym that can nat vse their richesse in due maner And therfore sayth he that right as riches is letting of vertue to wycked men soo it is helpinge of vertue to gode men Ne pore men be nat prysede soo moche in hole wrytte for wauntyng of richesse ne for myscheif that they been in but for their gode wyl and their loue that they haue to god whanne for his loue they forsake richesse and put them in pouert and mischeif to serue ther god the more frely with oute lettynge of worldly couetyse For more shrewys fynde I none than pore beggers that haue no gode that the world hath forsake but they nat the world Diues Therfore me thynketh alway that it is better to be rich
thanne pore For pouerte myscheif drawe many a man to robbery manslaughter and lichery other synnes many moo And therfore sayth Salomon Propterinopiam multi deliquerunt Ecclesiastes xxviii Pauper Some be pore and nedy by ther gode wylle and some ageynste their wylle And they that be pore ayenst their wylle some haue pacience and some haue no pacience and they bicause of myscheif lightly falle in synne But neither pouert wilfully taken for the loue of god ne pouert that fallith to man ayenst his wylle bringith man to synne if he haf pacience More ouir I say that couetyse of richesse is more cause of synne thaÌ„ne is pouert And therfore sayth seynt Poule that couetyse is rote of al maner wickydnes And the pore man dare nat ne may nat synne ne meyntene his synne as the riche man may For he may soner be punysshed and chastised thaÌ„ne the riche maÌ„ Also ther is nede of pouert and nede of couetise For as SalomoÌ„ sayth the couetoê° maÌ„ hath neuir ynough But for mischeif of herte he lesith his soule And of this myscheyf and nede spekith Salomon the wordes that thou alleggist The viii chaptre DIues I here by thy talkynge thou arte a lettryd man what canst thou sey to the wordes of Salomon Prouerb xxx where he prayde thus Mendicitatem et diuicias ne de â—eris michi ne egestate compÌ„ssê° ê‘iureÌ„ nomen dei Lorde he saith yeue me neither grete richesse ne beggery that Ibe nat coÌ„streyned by nede to forswere my goddes name holy chirche singith saith Diuicias pauê‘tates ne dedet mÌ„ Lord saith he yeue me no gret richesse ne grete pouerte wherby as me thynkith eche man shuld be besy to flee pouerte beggerye and myscheif Pauper I pray the be as besy to forsake thy rychesse by ensample of Salomon as thou arte to forsake pouertie and beggery For in his prayer in whiche be conteyned mo wordes thanne thou rehersist he for soke bothe richesse and beggery But thou doiste as many men doon Thou allegyst the scripture as the lyste and applyest it to thy fantasye leuyst behynd what the liste whiche is ayenste thy fantasye The hole prayer of Salomon is this Mendicitatem et diuicias ne dede ris michi Tribue tantum victui meo necessaria Ne forte saciatus illiciar ad negandum et dicam quis est dominê° et egestate coÌ„pulsus furer et periurem nomÌ„ dei mei Beggerye he sayth riches ne yeue thou nat to me yeue thou only to my lyuelode ne deful thinges Lest ê‘auenture I fulfylled be drawen to denye and sey who is the lorde And through nede constreyned stele forswere the name of my god After the exposicion of Bede Lyre in this texte Salomon prayeth to god that he be nat so fylled with richesses that he for pride and aboundauÌ„ce of worldly godes foryet his god endles godes Also on that other syde that vnpacience of pouert compelle him nat to stele neither to forswere him In whiche prayer he refusith no more pouertie thanne he dothe aboundaunce of richesse But his prayer in differently biholdith grete richesse and moche pouertie Also sir sauf thy pacience thou rehersist the wordes of Salomones pÌ„yer with false englisshe and nat conuenyent For he saide nat yeue me neither richesse ne beggerye as thou saydest But he sayde yeue me richesse and beggery That is to saye yeue me nat richesse with nygardshyp straytnesse of herte and couetyse whiche make the riche man alway to begge and craue For as I saide Ecclesiastes the v. c. the nygard hath neuir enough And so by these wordes he prayeth to god that if he yeue him richesse that he shuld gyue him therwith largenesse of hert and grace to spende them to goddes worship and to haue gode of his gode by his lyf For as he sayth Ecclesiastes vi It is a greate myscheyf and a greate vanytye that god gyueth a man richesse and godes ynough what he wol haue And with that he yeueth him no power fornygardship to haue parte therof But kepith theym to the straungere whiche shal deuoure al that he gettyth With moche care Ayen this myscheyf and beggery of couetyse Salomon made his prayer sayenge to the lorde yeue me nat richesse and beggerye to gyder For suche nygarshyp and beggerye makith riche men to forsake their god So it is vnderstonde of beggery and pouertie that cometh of myscouetyse nat of pouertie and begery that comyth of nede and wantynge of gode For the riche maÌ„ nedith more to begge bodily thaÌ„ne the pore Diues That is false Pauper I preue it Dauyd the worthy kynge sayde Ego autem mendicus sum et pauper I am sayd he a begger and a pore man where the glose saith thê° Beggynge is to axe thynge of a nother that he hath not of him self But the riche man nedythe more thaÌ„ne the pore to axe help of other as I shewyd here afore Ergo it nedith him more to beg thaÌ„ne the pore man Diues Althoughe we axe helpe of other men as vs nedith al yit we pay theym for their trauayl and for their gode And therfore it is no beggery but a couenauute makynge paynge byeng and sellynge Pauper Fulle ofte ye paye fulle euyl Thou askyste for the loue of the penye and a pore nedy man axith for the loue of god Thou profryst men of whom thou axist bodily help the peny tother nede and god ê“feryth him self to mede to theim that helpe pore men Diues Al we be begers gostly as saith seynt austyne for we haue noo gode gostly but of goddes gifte Pauper Ergo we be alle beggers bodily for we haf no gode bodily but of goddes gyfte ¶ The ix chaptre DIues Thy speche is skilfulle but nat moche plesauÌ„t to many riche folk I pray the what is thy name Pauper Why askyst thou DIues Twenty yere a goo I spake with a maÌ„ of thyn astate that was fulle lyke the in spech and persone But he spake of so high perfection as thou nowe begynnest to do that vnto this day I coude neuir ateyn therto And he tolde me the same tale of that yonge maÌ„ that thou toldest me nowe Pauper Of whiche yonge man Diues Of hym that asked Criste what he shulde do to haue the blisse with outen ende To whom Cryste taught him that ê‘fection that thou spekest of And yit he dyd it not no more than I do Pauê‘ Ther is two maner of ê‘fectoÌ„ns of whiche Criste spake taught that yonge riche man Ther is perfection lesse and perfection more The firste is nedeful and sufficient The secouÌ„de is a passynge holynesse and fulle excellent Of the firste god sayth Perfectê° eris â—ine macula Gloâ—a Criminali deut xviii Thou shalt sayth he be parfyte without spotte of dedely synne Of this parfection spake Cryst to that yong riche man whanne he badde him kepe the coÌ„mauÌ„dementes Of the secounde parfâ—ction that is so
crosse and been ashamede and abasshed of the crosse and specially of Crystes passion by the whiche they were alle disconfyt The x. chaptre DIues Why ben ymages hilyd in Lenten from maÌ„nes sighte Pauper In token that while men ben in dedly syn they may nat se goddes face ne seyntes in heuyn And in tokenynge that god al the court of heuyn hyde their face from man woman whiles they be in dedly synne tyl the tyme that they wole amende them by sorowe of herte shryfte satisfaction Diues Why been they more hyd in lenteÌ„ than in other tyme Pauper· the tyme of Lente betokneth the tyme of Adamys syn for the whiche we loste the sight of goddes face god the courte of heuen hydde their faces from maÌ„kynd vnto the tym of cristes passion in token therof in lxx WhaÌ„ holy church begiÌ„neth to make mynd of Adamys synne he leuyth songes of myrthe as Gloria in excelsis Te deuÌ„ Alleluya For through the synne of adam our ioye was turned in sorowe wo Diues I holde it wele done to hyde ymages in Lenton to lette men from ydolatry Nathelesse ymages of comon offrynge ben selden hyd in lenton for lettyng of lucre Pauper Seynt poul sayth that couetise and namely of prestes is cause of moche ydolatrye Auaricia est ydolorum seruitus Coloc iii. c For ne were couetise tho ymages shuld be sette as lytel by as other and as sone hiled and hyd Diues I suppose that seintes iÌ„ erth were nat arayed so â—ay with shone of syluer and with clothes of baudkyn rynges broches other iewelles as ymages be nowe And suÌ„tyme thou seydest that by the feet is vnderstonde mannes loue his affection And therfore me thynketh that the feet so shode in syluer shewe that the loue the affection of prestes is moche set in golde siluer erthly couetyse For suche richesses of clothynge of the ymage is but a tollyng of more offrynge a token to the leude people where they shulde offre and what for they had lyuer a broche or a rynge of syluer or of golde than a peny or a half-peny thoughe the broche or the rynge be but of easy pryce And comoÌ„ly they shoe none ymages ne clothe them so richely but yf they erne firste their shone ther clothes but if it be to tolle folk to offrynge Pauper leue this mater for it is odiouse to the coueitouse prestys that wynne great richesse by suche ymages And therfore let suche wordes passe at this tyme and speke we of suÌ„what elles more to purpose The xi chaptre DIues Cryste saith in the gospelle DnÌ„m deuÌ„ tuuÌ„ adorabis ei soli seruies Mt. iiii c Thou shalte worship thy lorde god serue him alone And it is of the firste coÌ„maundment as holy wrytte shewyth wele Deut. vi c Howe might I kepe this that I shulde no thinge worshyppe ne serue but god I muste worshyp my kynge my prelate my soueraynes serue them as myn astate axith and do to them my dueties homage and fewtie seint Poule saithe Per caritateÌ„ seruite iÌ„uicem Ad gala v c. Serue ye to gyd ech maÌ„ other by charitie And seint Petyr sayth Serui subditi estote dnÌ„is vriÌ„s non tantum bonis et modestis sed eciam discolis ¶ ye seruauntes be ye subget to your lordes nat only to the gode and the meke but also to tyrauntes And in the same place he byddeth vs worshyp alle meÌ„ He biddythe vs also drede oure god worshyppe oure kynge Pauper As clerkes say ther is ii maner of seruice and of worshyp One that longith only to god and to noo creature and is clepyd Latria on latyne that is to saye diuyne seruyce and dyuine worshyp for it longith only to god A nother is a seruyce a worshyp comon to god to creature resonable intellectual that is to say to man womaÌ„ auÌ„gel it is clepyd Dulia on latyne The firste seruyce and worship that is clepyde Latria dyuyne seruice longith only to god And on this maner seruyce spekyth Criste whanne he sayth tho wordes Dominum deum tuum c. Thou shalte worshyp thy lorde god and serue him alone with diuyne seruyce and dyuyne worshyp that is to say Thou shalt do no Latriam no diuyne worshyp ne diuyne seruyce to no creature but only to god And therfore who so doth any diuyne seruyce that is clepyd Latria to any creature to any ymage or any fourme or figure he doth ydolatry For ydolum on latyne is clepyd a fourme and an ymage on englisshe And therfore who so dothe diuyne worshyp that is clepyd Latria to any ymage he doth ydolatrye Diues What clepist thou propirly latriam diuyne worshyp and seruyce that longith only to god Pauê‘ As sayth a grete clerke Antisidorensis in summa sua libro tercio Latria is a ê“testacion knowlechyng of the high maiestye of god that he is souerayne godenesse souereyne wysdome souerayne myghte souerayne trouthe souerayn largenesse shaper and sauer of al creatures ende of euery thynge al that we haue we haue of him withouteÌ„ him we haue righte nought noughte may haue ne do withouten him we ne none other creatur This knowlechynge ê“testacion is done on thre maners by hert by speche by dede By hert that we loue him as souerayne godenesse loue him as souerayn wisdom souerayn trouth that may nat disceyue ne be disceyued hope truste iÌ„ him as iÌ„ souereyn might that may best help at nede as souerayn largenesse lorde that beste may yelde vs our mede as souerayn sauyour moste merciful moste redy to forgyue vs oure mysdede By mouth spech this knowlechynge this seruyce is doon whan we swere by his name worshipfully truly iÌ„ thing of charge fle ydel othes foul othes false othes in our spech do worship to his holy name swere nat by creatures but only by his holy name For he saith in the gospelle Reddes dnÌ„o iuramenta tua Thou shalt yelde thyn othes to thy lorde god to no creature Also it is done by vowes makynge For it is nat leeful to make a vowe to any creature And therfore he sayth Reddes dnÌ„o vota tua Thou shalte yelde thyne a vowes to thy lord god and to no creature And the prophete saythe Vouete et reddite domino deo vestro Make ye vowes and yelde ye youre vowes to youre lord god nat to the ymagis stockes ne stones Also it is done with prayer prisynge of the mouth For we muste praye him and pryse him as souerayne might souerayne wysdome souerayne godenesse souerayne treuthe as alle rightfulle and merciful as shapper sauer of alle thing lorde of al souerayne helpe in euery nede And on this maner may we nat praye ne prise any creature And therfore they that make their
I saide bifore And propirly to speke dulia is a worship that longith only to god and to resonable creatures And principally and excellently to oure lady seint mary and to the manhode of Criste. Whiche worshyp is clepyd yê‘dulia propirly said Also to the crosse that criste dyed vpon if that men had it as clerkes saye longith yê‘dulia For of al thinges that want lyf the cros of criste owith most to be worshipyd and be in most veneracion and reuerence But that veneracione is clepid yê‘dulia vnpropirly Also frende ther is worshyp that the subget doth to his souerayne knowlechyng him his souerayne by worde or by token as by knelynge loutyng suche other this maner worship is clepyd propirly adoracion Other worshyp that is clepyd honoracion veneracion is coÌ„uenyent bothe to the souerayne to the subget For a lord honoureth his seruaunt by yiftes by promocions in office in dignitie Also a lorde worshypeth a pore man whanne he settith him at his owne table or aboue other that been of higher degree thanne he and yit adoureth he him nat ne doth him the worshyp of adoracion Nathelesse adoracion is taken suÌ„tyme fulle vnpropirly for comon honoracion and veneracion And for asmoche as al these maners of worshyp so diuerse ben clepid with one name of worship in englisshe tunge ofte the latyne of worshyp is taken and vsed vnpropirly and to comonly Therfore men fal in moch dout and errour in redyng nat wele vnderstonde what they rede The xiiii chaptre DIues This distinction and declaracion of worshypynge howe it is taken and vsed in diuerse maner howe it is clepyd with one name in englisse hath auoided many argugumentes and skylles which I thoughte to haue made ayenste the I am oute of doute I can aunswere therto my self by thy declaracion But ii thinges as me thynketh thou saidest nat al trouthe Pauper Whiche be tho Diues Thou seydest that meÌ„ shulde nat offre but only to god Ne knele on bothe knees but only to god And we se at iye that meÌ„ offre to the prest iÌ„ the church knele on both kneis to the pÌ„ste iÌ„ sherifte Pauper Men offre nat the preeste but only to god as I saide firste by the hoÌ„des of the pÌ„ste For the preest is goddes mynistre ordeynede to resceyue thinges that been offryd to god as tithes deuocioÌ„s lyue therby honestly dispende the remenaÌ„t to nedy folke to worshyp of god helpe of holy churche Ne men knele nat on the maner to the pÌ„ste but to god bifore the preest for the reuerence of god of the sacrameÌ„tes of holy chirch But whan man knelith to temporal lordes pÌ„lates or pÌ„stes or any other ê‘sone for reuereÌ„ce of his pÌ„soone or of his dignyte he shuld knele only with th one knee But as saith seynt Austyn de ciuitate dei lio. xo.c.v. By flaterye and ouirlownesse of the people ambicion of the souereyns many worshyppes that longed suÌ„tyme to god alone ben nowe vsed in the worshipyng of synful man woman And thoughe it be do to man or woman for the worship of god as I saide firste it is suffrable The xv chapt DIues Thurification encensyng was by olde tyme an high diuyne worshyp And many seyntes were putt to the deth for they wolde nat encense ymages stockes ne stones But nowe clerkes encense ymages other preestes clerkes lewde people also And so as me thynke they do ydolatrie Pauper In euery lawe thurificacioÌ„ encensyng hath been an highe dyuyne worship that ought nat to be done to any creature by wey of offrynge Neuirtheles it may be done on ii maners Firste by weye of offrynge with coÌ„uenient toknynge so it may nat be do to any creature For on this maner it owith nat to be done butt only of a preeste at an auter halowed or with a suê‘altare halowed so the prestes lefully may sey there their masse For by the encensour is vnderstonde mannys herte by the enceÌ„se holy pyer by the fyre charitie And so suche encensyng and thurificacioÌ„ betokneth that right as the pÌ„ste offrith vp in the encensoure encense swete smellyng by hete of the fyre So the preest the people by the preest offre vp her hertes to god and her prayers quycned by the fyre of charite And pray that their bedes and theire praiers and deuociones may be plesaunte to him for that endles charite that he shewyd to mankynde whanne he dyed for vs alle vpon the crosse whiche charitye is presentyde in the sacrament of the autre For alle the masse syngyng is a special mynde makynge of cristes passion And right as Cryst was meane in his passion bitwene god and mankynde so is the preest iÌ„ his messe saynge and sacrifice makynge and offrynge and encensynge meane bitwene god and the people And therfore only a preest shulde encense at the autre and with halowed encense and with holy prayer sayng on this wyse for him selfe for the people Dirigatur oratio mea sicut incensuÌ„ in conspectu tuo Lorde make my praier go right vp in thy sighte as encense Also thurificacion may be done only for steryng to deuocion for to kenynge And so it may be done to the clergie and to the people in token that as the encense by hete of the fyre smellith swete styeth vp to heuen warde Soo shulde they lyft vp their hertes with deuocion and make their prayers in charite that they mighte be plesaunte to god and wende vp to god For but the preest and the peple be in charite elles their prayer pleasith nat god ne gothe nat vp to god as it shuld elles do therfore is no maÌ„ worthy to be encensed but if he be in charite And whan the clergye in the quere or the people is encensed they shulde lowte lowe for reuereÌ„ce of god and take it nat as for worshyp done hem but as sterynge to deuocion as a token what deuocion they shuld shewe to god by loutyng shewe lownesse of deuocion that it sterith them to For withoute deuocion and lownesse of hert our prayer goth nat vp to god But as saith the wiseman The prayer of him that loweth him in his prayer thirlith the cloudes The myssalle and the gospel is enceÌ„sed in token that the praiers writen therin profit litel or nought but if they be made with deuocion and iÌ„ charitie And ther shuld no man preche the gospel butt with deuocion and for charitye alle his spede and alle his profytte referre vp to god and alle his prayers put in his wylle At buriynge men encense the dede bodies in token that he dyed in charitye in his dyenge he had his hert vp to god by hope feith charite deuocion for elles he is nat worthy to be buryed in cristen buryelles Also in token that he shalle quycken ayen and ryse vp from deth to lyf at the dome and wende vp to
if thei do some tyme amisse for that yâ— they be not customable to synne therfore ther prelatis shulde the more spare them and mor worshipfully speke to theÌ„ Som olde folke be customable to siÌ„ne and wyl not amende them and such be worthy no worshyp as god sheweth wel by the wordys of ysaie And therfore saint gregori sayth that the olde man â—ole shuld be harde vnder nomaÌ„ The xv chapter DIues Thy answer is skilful say forth I praye the Pauper Also by thys precepte we be bounde to worshype oure kynge oure lege oure souereins alle For al tho that haue gouernaunce of vs or of the comontie owe by ther office and ther dignite to be faders of the comontie of ther sugettys And be besy to saue ther sugettys as the fader hys children And therfore naa man prynce of syrye was cleped fader of hys seruantys .iiii. â„ž. v. c. And iob sayde Pater eraÌ„ pauperum I was fader of the pore and ye cause that I knew not I traced it and sought it vp besyly iob xxix.c And therfore saynt poule byddeth the peple do worship and obey to ther souereyns And he sayth thus Serui obedite dnÌ„is vestris carnalibus ye seruantes obey ye to your flesly lordes with drede and trimelyng in simplenesse of youre herte as to crist Serue ye theÌ„ not only at ye iye to plese them but as crystys seruantis do ye the wyll of god of hert wythe gode willferuynge them of oure lorde god Not as men That is to saye serue ye them truly for ye drede of god and for the loue of god And thenke ye that the seruyce that ye do to them ye do it to god And he principaly shall yeld you youre mede For wete ye well sayth he that euery goode dede that man or woman doth be he free be he bond he shal take his mede therfore of oure lorde god And ye lordes souereins sayth he do ye the same to youre seruantis and foryeue them your thretnynges and thenke ye and wete ye it wel that god iÌ„ heuin is god both of you and of youre seruantys and soo ye and they haue bothe oon lord oon god that accept no man for hys persone but yelde eche man and woman after he deserueth Ad eph vio.c. Diues By these wordes it semeth that seruantys for her true seruice shal haue moch mede Pauper That is soth For he that doth goddes byddiÌ„g god shal yeld him hys mede And it is godges biddynge and goddes wyl that they serue truly lowly ther souereyns And therfore sayth the glose That sythe crist biddethe the seruantes serue truly if they serue truly they serue not only maÌ„ ne womaÌ„ but priÌ„cipaly they serue criste Diues Why byddeth the apostle that the seruantes shuld obeye and serue to flesly and carnal lordes Pauper For the glose sayth Them most by goddes lawe obeye not only to good lordes but also to shrewys Therfore saynt Peter sayth Subiecti estote oiÌ„m humane creature ê“pter dmÌ„ c. Be ye sugettis sayth he to euery man woman that is youre souereyn not for them sylfe but for god Be ye sugettis to kynges to dukes to temporal lordes theÌ„k ye thatodg hathe ordeyned them to veniaunce of wicked doers to preysinge of good folke For thus is the wyl of god that with youre good dedys and youre meke seruice ye stoppe make styll the vnkunnynge of the vnwise folke Serue ye as fre men that is to saye not only for drede of man But for drede and loue of god as goddes seruantes Drede ye god and worshyp ye your kynge And ye seruantes be ye sugettis and meke in al drede to youre lordes that is to saye not only in seruyle drede but also in loue drede for goddes sake Be ye sugettis for goddes sake not only to gode lordis and wel reuled but also to shrewys and tyrauntis Non tantuÌ„ bonis modestis sed eciaÌ„ discolis For than ne is man and woman worthy thanke of god Whanne for consciens and goddes sake he suffereth paciently disese wythe oute gylt If ye be beten and bofeted for youre synne and youre trespase ye be worthy no thank neyther of god ne of man But if ye do wel and with that suffre paciently disese vngyltly Than be ye worthi moche mede of god And for to do thê° criste yaue you ensaumple whanne he suffered pacieÌ„tly bitter deth withuot gilt that ye shulde folowe hys steppes and paciently suffre woo with oute gylt Theyse be the wordes of saint peter in hys first pistle iio.c. Here to accordethe saynt poule in his pystle Ad romÌ„nos xiiio.c. Where he sayth thus Euery soule that is to say euery maÌ„ and woman moste be suget and meke to the power aboue theym and to hys souereyns For there is no power ne lordshype but of god and of goddes ordinaunce And therfore saythe he Whoo so withstondeth the lorship and the power of his souereyn he wythstondeth goddes ordinauÌ„ce and getthe him dampnacion wytheoute end For why sayth he princes lordes be ordeyned of god to drede of wycked werke not to drede of gode werke wolt thou not drede the power of thy souereyn Do wel and thou shalt haue preysing of him For if he be a gode lorde he shall loue the the better And if he be a shrewe thou shalt haue the more preisiÌ„g of god that thou doest wel vnder a wycked souereyn as saythe the glose Thy kyng thy lord is godges ministre ordeyned of god to thy good If thou do amys drede thou For he beryth not the swerd without cause For he is goddes mynistre to venge the wrath of god in hym that doth amys And therfore sayth he be ye sugettys and meke to your souereyns as to the nedful ordinaunce of god not only for to fle wrath of your souereyns but also for conscieÌ„s And therfore ye yeue tributes to youre princes and lordes-for they be goddes mynestres and serue therfore in defendyng and gouernaunce of the people And as the glose sayth in that ye yeuen them tribute ye serue god for they be goddes mynistres The xvi chapter DIues Whanne saint poule sayde tho wordes emê‘ours kynges and nyghe al prynces and temporal lordes vpon erth were hethen and of false by leue bou might they be goddes minystres or goddes seruÌ„antys Pauê‘ Eueri creature is suget and seruant to god or wyth hys wylle or wythe oute hys wyl And therfore saynt austen vp yâ— psalme Exoudi deus oracioneÌ„ meam sayth thus wene ye not that god suffereth wicked folke to be in thys worlde with oute cause For euery wicked man sayth he eyther god suffereth hym to lyue for to amende him or elles that good men maye be amended by hym and wynne mede by him in that that they suffre hys malyce paciently and trauayle for to amende him The malyce of shrewys is purgatorie to gode folke and shrewys be goddes scourge to
ye flaterynge tunge whyche is the worste of all For euery flaterer that flatereth man or woman in his synne he is a flaterer he is a bacbiter he is double tunged so he may be cleped in lateyâ— trilinguis that is treble tunged in englisshe The flaterer blyndeth so folke that he flaterethe that they take no hede to theym sylfe ne to god ne knowe not theÌ„silfe and waye so proude that they yeue no tale of ther euencrysten Also the flaterer lacketh and bacbiteth al tho that he heteth whom he flatereth so to plese him and hiÌ„dereth another mannys name to enhaunse his name and so maketh discorde and discencion Also flaterers be double tuÌ„ged For as lyghtly as they preysen man or woman as lightly they wyll lacke theym if they fayle of ther purpose haue noo lucre by ther flateriÌ„ge as they wend haue had For comonly graete preysers be greate lackers and as moche as they preyse man or woman oute of mesure by flateringe as moch they willacke him or another by bacbytinge Therfore seneca sayth Lauda parce vitupa percius Preyse scarsely but lacke more scarsely For these skyllis salomon saythe that the thyrde tunge hathe stired moche iÌ„to pride and so made them falle iÌ„ shame and shenship and dysperpled theÌ„ fro nacion to nacion It hath destried walled townes dolue vp the housis of grete forbis It hathe kyt a weye the myght and the vertue of peple that were ful strong and made them feble For flaterers make townes nacions and fordes bolde to beginne werrys plees and debate by whych they come to nought For they be so blent by flatering and ouer preysinge that they knowe not themsylfe but wene to ouerlede al men tyl at the last they be destroied themsilfe Also as the wyse man seyth the thirde tung hath caste stronge wemen that is to saye good wemen syker and vertuouse oute of ther vertue priued them and put them from ther trauayls For whaÌ„ne a gode woman hath traueyled moch of hir lyfe to plese god to haue a gode name cometh a false flaterer in gyle and wyth flatering wordes fayre bihestis of matrimony or of richessys bryngethe hyr to synne doth hir to lese hir good name and bryngeth hyr to shame and veleny And therfore seythe the wyse man in thesame place Eccle. xxviii c that who so taketh bede to the flaterynge tunge that is the thirde tung to haue lykinge therin he shal neuer haue reste And he shal haue no frende in whom he may reste ne trust For flaterers be no true frendys but alle blinde so men the thei mai not knowe ther frendis ne take hede to the speche of ther freÌ„dys that wold say them the soth warne theym of ther harme The fifth chapter DIues That many a gode woman is deceyued and destroyed by flatering men knowe wel But that flatering destroyed cetyes lordes houses nacions and desperpled them from nacion to nacion I se not but I praye the telle some exaumple Pauê‘ As we fynde iÌ„ the fourth boke of kynges and the boke of ieremye For the chyldren of israel wolde not here the wordys of ieremye and of other true prophetys ne do therafter but had lyking in flateringe of fals prophetis which bihight them welth and prosê‘ite for to plese the people therfore was the cetye of ierusalem destroied and nigh al ye cetyes and castellys of the londe The hynge sedechie was take his children slayn byfore hym after his iyen were put oute All the lordis and the gentilis of the londe eyther they were slayn or elles ledde prysoners into babyloyne The peple was sleyn with hungur moreyn swerde And al tho that were left a lyue after that the cetye of ierusalem was taken were desparpled in diuers nacions and slayn in diuers maner for they trusted alwey in flaterynge of false prophetys and slowe ieremye and other good ê“phetys that sayde them the truth and wold haue saued them And I dare say that flateringe of false prophetis and prechours and of other spekers that blynde the people with plesaunt lesiÌ„ges ne wyl not vndo to theÌ„ ther wickednesse is priÌ„cipal cause of destruccion of many realmys and londdes people and cetyes into thys day as we might se at iye if flateringe and lesiÌ„ges blent vs not Diues Men prech these dayes ful welle a yens synne Pauper SuÌ„me do so but a yens the grete synne that al the lond is entriked in al cristendome knowth is open cause of oure myschefe ayens that no man precheth but nighe al be aboute to maiÌ„ten it Diues Which sine is that Pauper Ofte haue I tolde the but thou beleueste me not Go ouer these and there men shal tel it ye if thou axe we fynde iÌ„ the thyrd boke of kynges that the kynge of israel whos name was achab was styred to be sege the cetye of ramathigalaad so begiÌ„ne werrÌ„ ayens the kynge if sirie This achab sent after foure huÌ„dred fals flatering prophetys of his londe whych were wont to plese hym to flatere him axed them couÌ„seyle and howe he shulde spede They flatered him al and badde him go and fight and sayd that he shuld spede right wel and take the ceti and destroie al the loÌ„d of sirie Thanne at the counseyl of iosephat the king of iuda that was come to helpe hym he sent for mychee goddes prophete to knowe what he wolde saie And as he came towardys the kynge the masseÌ„gere sayde to michee ye prophete Al other prophetys withe one mouth tel oure lorde the kynge good tidynges and say that he shal spede right wel I praye the saye as theye saye Thanne the prophete answered what my lorde god saythe to me that shal I speke to oure lorde the kynge And whanne he cam by fore the kyng he said to ye king achab I sawe bi visoÌ„n al the peple of israel desê‘pled iÌ„ the hillys scatered aboute as shepe wythoute a shepeherd Anon the king was wrath and saide that he tolde him neuer good ne welthe Thanne the prophete sayde Here the worde of god I sawe oure lorde god sittynge on hys sete and al the ofte of heuen stondynge bisydys him on the right syde and on the lifte syde Thanne sayde oure lorde god who shal deseyue achab kiÌ„ge of israel to do him go fighte in ramothgalaad and faliÌ„ fight Anon a wicked sprite stode forthe and sayde I shal desseyue hiÌ„ Than oure lorde axed him hou he shuld disseue him I shal seide he go oute and be aspryte lyer in the mouth of al his false prophetys Thanne oure lorde god seide Thou shalt deseyue hym and thou shalt haue the maistri of hiÌ„ Go forthe and do as thou haste sayde Thanne the kynge was more wroth and coÌ„maunded hiÌ„ to presone The kynge lefte the counseile of the prophete michee and followed the counseile of his false prophetis and went to bateile and was
the lord of ye thiÌ„ge shal not be mispayd For in the lening he vseth another mannis gode ayens his wil for lucre and wynnyng of frendshyp And if a man lene another any thyng vpon a wed And he vse the wed without leue of hym that oweth it he doth theft but it be for saluacoÌ„n of ye thiÌ„ge For if he vse it for spariÌ„g of his own gode for lucre or for fals couetise ayens his wyl that oweth it he doth thefte as sayth the same clerk If athiÌ„g stolne perissh thoughe the theefe haue no profyte therby yit is he bouÌ„de to restitucoÌ„n and he most yeld as gode or better thaÌ„ it was whaÌ„ he toke it And he is bouÌ„d to mak restitucoÌ„n both of ye thiÌ„g of the ê“fyt that cam therof to hiÌ„ And for ye ê“fyt that shuld haue come therof to the lord in the tyme that ocupied it ayens his wil And if he haue ameÌ„ded the thing that he stale he may nott axe ayen ne withold his expeÌ„sis And he shal make restitucion after that the thyng was worth whanne he stale it or better If the thefe ê“fre the lord in couenable tyme place the stolen thiÌ„ge and the lorde wyl not receyue it if the thynge after that by mishap perisshe the lorde hath non accion ayens the thefe for the lettiÌ„ge of restitucoÌ„n ne for the ê“fyte that might haue come therof after that he ê“fered it to him but for the tyme byfore If a maÌ„ haue stolen a thiÌ„g he is bound not only to restitucion of the thynge but also of the value of the vse Diues If a man or woman bye in open markette a thyng stolen wening that it were not stolen whanne he knoweth the soth may he axe the pryse of that thyng of him that owethe it or withdraw it til he haue pated hiÌ„ as moch as he payd therfor Pauê‘ ReymuÌ„d other clerkes sey nay And therfore be ware another tyme both for losse of his and also for susspeccion of theft for lightly for beggiÌ„ge of stolen thiÌ„g he might be take as a thefe Nethelesse he my rightfully axe hys payment of hym that sold it to hym whanne he hath restored it to the lorde of that thynge if he speÌ„t any thyng in ameÌ„demeÌ„t of that thyng while it was in his kepyng he may with good fayth axe that of him that owth the thyng without restoryng of the prophet that he had of that thiÌ„g bifore he wyst that it was stolen But whaÌ„ne he knowethe that it is stolen other mennys kepeth it stylle for couetise or any other vnleful cause he is bouÌ„d to restitucoÌ„n fro the time as long as he kepeth it of the ê“fyt to the lord If the thing perissh while he kepe it not knowyng that it was stolen by good feyth he is bound to restitucion And if he solde it awey or yaue it or he knew of the stelthe be is not bound to restitucoÌ„n of the thing but of the ê“fyt if he be ameÌ„dyd therby and this is gode lawe of coÌ„science If a maÌ„ stele fro a rich negard or an vsurer any thyng to do almes he dothe theft Quia noÌ„ sunt facieÌ„da mala vt veiÌ„aÌ„t bona .xxxii. qÌ„ iiii sic t non sunt For as saynt Austen sayth alle though he yeue in almes al that he hath take in stelth he is not excused of thefte for he putteth synne to synne First he steleth and in that yeueth it awey he makethe himsylfe vnable to make resttuicoÌ„n And though a man purchase moch good falsly and do almesse of the misgote gode he is not excused of rauayne The nynth chapter DIues May not cristeÌ„ meÌ„ stele yong childreÌ„ of iewes of hethen peple baptise them ayens the wyl of ther fader and moder Pauper Nay And that for thre skilles Fyrst to fle perel of the feyth For whaÌ„ne they come to age they myght lightly be peruerted fro the feythe by mys eggyng of the fader and moder Also by rightful lawe of kynde the childe is vnder cure of the fader and his moder and of his freÌ„des tyl he come to yeris of discrecion But whanne they be in age of discrecion they may be cristened ayens the wyll of ther fader and moder but nott ayens ther owne wyl Also it was neuer the maner of holy church to cristene yonge children of hethen people ayens the wyll of ther fader and moder And if it myght haue be don lefully saynt Siluestre and saynt Ambrose other holy men of holy church shulde haue gette that leue of cristen prynces that were lordes that tyme bothe of cristen and hethen people But they axed neuer that leue ne did it by ther owne auctorite as sey the saynt Thomas In quadam ¶ questione de quolibbus smÌ„ â–ª coÌ„f lio. io. ti iiii VtruÌ„ pueri Diues If a woman stele any thyng or she be wedded may she make restitucoÌ„n after that she is wedded without any leue of hir husbond Pauper If she haue stole thyng she is bouÌ„d to make restitucyon therof thoughe hyr husbond ayen say it For hir husbond hath no right in that thing And if the thynge stolen be wasted she is bounde to make restitucion if she may of hir owne traueyle and of hir owne wynniÌ„ge But of hir husbondys godys ne of ther godys in comon she may not wele make restitucion with oute his leue but if he were consentynge to the thefte and if the husbond stele any thynge if the wife consent therto or haue part therof in etiÌ„ge and drynkyng or any other vse be it with hir wyll be it ayens hir wyl she may preuely make restitucoÌ„n of ther comon godys For in that she doth no gyle ne theft to hir husbonde but she doth that â—e aught to do But if he forbid hir vttrly to make restitucion and she be not coÌ„senting to the theft it is siker thaÌ„ to hir to obey and make no restitucion ayens his wyl thoughe she dyd it were no dedly synne And if she stele any thyng hir husbond be coÌ„sentyng therto or wetingly taketh part of ye theft she may make restitucion pÌ„uely of ther comon godys if she maye not do it of hir own laboure Hec smÌ„ confes li. iio. tio. vio. qd de illa Diues If a man haue late hys house or place to ferme for acerteÌ„ tyme may he in any case put the fermore out within that tyme. Pauper In many case he may put him out First if the place be nedful to his owne dwelliÌ„ge for his other place that he dwelled iÌ„ whanne he lete that to hyre is perisshed by fire or by mishap or take fro him and he hath noÌ„ other to dwelle in But if he had non other whaÌ„ne he lete him to hyre he may not put him out for that nede For he might auysed hiÌ„ whaÌ„ he lete it so to hyre Also if the house haue nede of amendemeÌ„t Which byganne after that he lete it