vnto the fyre of hell the whiche is a tourment ryght cruel Quere .xlix. B. A. ¶ How a man sholde take hede to serue god and his sayntes on the feestes commaunded .xvi. THyrdly for to sanctyfye the feestes a man shold serue god and his sayntes with herte / with mouthe / operacyon Saynt Poule sayth in the .xvi. chapytre of the seconde epystle to the corynthyens In oiÌ„bus exhibeamus nosmetipsos sicut dei ministros Shewe we our selfe in all thynges as the mynysters of god Et alibi seruire deo regnare est To serue god it is too reygne with hym Euery good crysten man sholde enforce him to serue god on the holy dayes after his scyence and faculte / sholde put hym in deuocyon and orayson for to gyue praysynges vnto god vnto his sayntes / as Dauyd the whiche sayd Semper laus eius more meo The clerkes sholde syÌ„ge with hert / with mouthe / and operacyon for to serue god Vnde ecclesiast xxxix In omni corde et ore collaudate et benedicite nomen domini Prayse ye and blysse ye the name of our lorde in all your hert mouth Also a man sholde serue humbly and reuerently vnto the preest in thynges the whiche vnto hym ben necessaryes / as to gyue him the water / to torne the boke / to bere the paxe to lyght and to put out the candell c. Dauyd sayth Seruite domino in timore exultate ei cuÌ„ trimore Serue ye vnto god vnto his vycars in drede To serue god in drede is the begynnynge of wysdome Vnde prouerbiorum .i. Initium sapientie timor domini Also the good and diligent seruauntes haue euermore the aduauntage / and of good as wel in this worlde as in the other / and they ben beloued of god and of grete lordes before the slouthfull Wherof speketh the wyse man Prouerbiorum .xxii Vidisti virum velocem coram regibê° stabit / nec erit coram ignobiles Et prouerbio rum .xxi. Cogitationes robusti suÌ„t semper in abundancia / omnis autem piger in egestate est The thoughtes of a maÌ„ boystous and coueytous ben euer in habundaunce of goodes / and all slouthfull people ben in nede and in pouerte All the good seruauntes shall be in paradyse with god moche honoured and praysed Vnde in euangelium Si quis michi ministrauerit honorificabit eum pater meus qui est in celis Item euangilium Volo pater vt vbi ego suÌ„ illic sit et minister meus Ihesu cryst sayeth I wyll fader where as I am that my mynister be / that is that his seruauntes be with hym parteners in his realme and his glorye Of the seruauntes the whiche ben good and faythfull / and of those the whiche ben euyll and vnfaythfull is somwhat spoken in the chapytre of Sacrylege Quere .xxx. C. Also god called the good persones swetely his seruauntes Vnde Mathei .xi. Venite me ad oeÌ„s qui laboratis et onerati estis et ego reficiam vos Also god vnto them shall gyue a grete rewarde VnÌ„ mat xxv Euge serue bone et fidelis / quia suê‘ pauca fuisti fidelis / supra multa te ê¯stituaÌ„ intra iÌ„ gauduim domini tui Good seruauÌ„t and faythful enioye the / for that thou hast ben faythfull vpon a lytell thynge I shall ordeyne the vpon a grete thynge / entre in to the Ioye of thy lorde For to make shorte euery persone sholde enforce hym to serue and honour god and his sayntes eche after as his scyence and faculte is And also sholde take hede vnto the vtylyte of theyr frendes and they shall haue grete rewarde in the realme of paradyse Of the whiche is wryten towarde the ende of this presente treatyse .xlvii. A. B. ¶ How a man sholde besy hym in prayer on the feestes commaunded .xvi. FOurthly for to sanctyfye the feestes or holy dayes we sholde pray to god in orayson and saye all the good thynges that we can more besyly than on the werkynge dayes Saynt Austyn sayth ê™ oratio est oranti presidium aduersario inceÌ„dium / angelis solacium / deo gratum sacrificium Orayson or prayer is defence vnto hym that prayeth agaynst all euyll / vnto the deuyll aduersarye Ioye and solace vnto aungelles sacryfyce vnto god moche agreable That orayson kepeth a persone from all euyll it appered by thexample of a woman the whiche wolde haue haÌ„ged her selfe by dyspayre / and as she apparayled the corde in herynge a bell rynge vnto the sacrynge she went on her knees in orayson incontynent the temptacyoÌ„ ceased and she was delyuered Also on the feestes commauÌ„ded we sholde thynke on the euylles that we haue done on the werkyng dayes / and we sholde repent vs and hertely crye god mercy / and put our selfe in orayson for to requyre of hym myserycorde c. ¶ Wherfore is it that god wyll that we requyre hym orayson For foure thynges pryncypally Fyrst to th ende that we reknowlege hym to be our god / lorde / and mayster / creatoure / benefactour / the whiche for vs hath made and created all thynges Vnde iohannis .i. appoc Adorate eum qui fecit celum terram mare et omnia que in eis suÌ„t Et psal Quoniam deus magnus dominus et rex magnus super omÌ„es deos It is good reason that a persone worshyp and pray vnto his god / lorde / and benefactour in reknowlegynge the good that he vnto vs hath done Secondly god wyll that we hym requyre in orayson to th ende that we repute vs to be his seruauntes obedyentes vnto hyÌ„ It is reason that a seruaunt obey vnto his mayster / serue / honour / pray him For as moche as Lucyfer wolde not be as a seruaunt in praynge god but enpryded hyÌ„ of the good that his god vnto hym had gyuen in so moche that he wolde haue sytten by him haue ben semblable vnto hym VnÌ„ ysaie xiiij Sedebo in moÌ„ te testameÌ„ti in lateribê° aquilonis ascendaÌ„ suê‘ altitudineÌ„ nubiuÌ„ similis ero altissimo And for that he wolde not pray god / ne reknowlege to obey vnto him but wolde shewe hymselfe as mayster / so he lost all the good that he had and is now the foulest deuyll in helle And therfore we sholde praye vnto god and confounde the synne of pryde in vs / in shewynge vs to be his seruauntes obedyent vnto him Thyrdly our lorde wyll that we requyre hym in orayson in knowlegynge our poore fraylte as of our selfe we may nothynge doo / and that all cometh and procedeth of god Vnde iohannis primo Omnia per ipsum facta sunt et sine ipso factum est nichil Item Iohannis .xv. Sine me nichil potestis facere For to vnderstande well whan we requyre one of the sayntes of paradyse that we may haue helthe of our sekenesse / it is not the saynt of hym selfe that heleth vs / but it
in the chyrche in the chyrcheyarde ben the holy bodyes of our faders / and moders / and frendes departed and deed And for these thynges here with that / that god it wyl the holy places ought to be honoured ¶ Example of hatefull men the whiche slewe a man in the chyrche were punysshed dyuynely Quere .lxxix. B. ¶ Another example how heliodorus was punysshed dyuynely in the chyrche as he toke the treasours .lxxxii. B. Many other examples ben wryten in the thyrde commaundement of the examplary how euyll came vnto them the whiche haue not borne honour vnto the holy places / as vnto the chyrche and chyrcheyarde / and how people accursed sholde not be buryed there lxii G. Our blyssed sauyoure and redemer Ihesu cryst shewed ryght clerely that he wolde that the chyrche be honoured and reuerenced whan he put out the sellers and byers the whiche there made theyr marchauÌ„dyses and seculer occupacyons / he shewed that it dyspleased hym / for he dyde make a whyppe with the whiche he chased theym out rygorously / theym and theyr oxen and kyen / and marchaundyse / and kest ouer threwe theyr stalles vnto the erthe / and vnto theym he sayd My house shall be called the house of prayer / ye haue made it a pyt or denne of theues Vnde mathei .i. Domus mea domus orationis vocabitur / vos autem fecistis illam speluncam latronum ¶ Syth that our lorde sayd that they made a denne vnto theues / it foloweth well the theues were there within Also a man may say that those the whiche there maketh suche marchaundyse and negocyacyons seculers ben theues / or the whiche is wors they ben sacryleges / in as moche as they soyle and hurte the place sanctyfyed and holy / the whiche is a dependence the whiche procedeth of sacrylege Sacrum ledens sacruÌ„ violans et deturpans This thynge here was the moost gretest rygoure that euer our lorde shewed in this worlde / wherfore it behouth to say that it is grete synne and that there a man sholde not speke of taxes of processe of detraccyon / of lawes and exaccyons / nor of ony thyng seculer Agayne many persones the whiche dooth the contrary / and the whiche gooth vnto the chyrche on the dayes of the sayd holy feestes for to speke and to treate of suche thyâ—ges more than for to praye vnto almyghty god The blyssed saynt Austyn them repreueth the whiche sayth In oratorie nemo aliqid agat nisi ad quod factum est vnde nomeÌ„ accepit No man ne dooth ony thynge in the oratory but that thynge wherunto it is made / wherof it bereth his name The oratory is not made to do ne say the seculer thyÌ„ges beforesayd / but it is made to praye vnto god / and for to do and to say thynges salutaryes / the whiche ben of sanctyfycacyon The collectours of taxes and sergeauntes or other the whiche ben charged to puruey vnto the thynges seculers sholde go in to place prophane not halowed out of the chyrche and chyrcheyarde / and there to prouoke and to bringe those with whome they haue besynes whan they haue longe maters seculers to treate / for euyte synne and offeÌ„ce of the holy place For in spekyng of suche maters there aryseth somtime noyses and cursed wordes in aggreuaunt the synne for bycause of the holy place / and it in lesse synne in vnhalowed grounde than in holy grounde Also the gospell sayth that whan two or thre persones ben assembled in the name of god for too speke good wordes that god is in the myddle of theym Vnde mathe .xviii. Vbi sunt duo vel tres congregatim nomine meo ibi sum in medio eorum Also a man may say that whan two or thre persones beÌ„ assembled at the chyrche for to speke there euyll wordes that the deuyll is in the myddle of them / the whiche wryteth that / that they speke ¶ Example how saynt Bryce sawe the deuyll the whiche wrote the euyll wordes that was spoken in the chyrche Quere .lxv. E. Of this mater it is wryten in the decrete Nemo debet in loco orationis intendere fabulis ociosus distiÌ„ctioÌ„e .xxv. Qui in aliud No man ought to take hede vnto ydle fables in the place of orayson Et poeta dicit Ve vobis gentes in teÌ„plo vana loquentes Demone scribuntur / que in templo vana loquntur Maledyccyon vnto you people spekynge vayne thynges in the temple / the vayne thyÌ„ges the whiche ben spoken in the chirche ben wryten by the deuyll / and those the whiche talketh of vayne thynges fableth with the deuyl Vnde poeta In templo fari / diccum demone fabulari ¶ Also after the ryght wrytynge men put out of the chyrche people excommunyed the whiche ben not buryed tyll that they ben assoyled and reabled Also people the whiche ben homycydes and manquellers of themself ne ben buryed in holy grouÌ„de / for that / that is appereth that they ben dampned Also men fynde in scrypture many examples how the deuylles haue vnburyed many cursed people out of the chyrche and chyrcheyarde Quere in the examplary .lxix. B. By these thynges aboue sayd it appereth that euery man and woman sholde bere honoure and reuerence vnto the holy places Thyrdly a man sholde gyue honour and worshyppe vnto the bones and relykes of the sayntes of paradyse For sith that god commaundeth that theyr feestes be sanctyfyed honoured and kept for theyr holy and deuoutenes that they haue ledde in this presente lyfe / it foloweth that he wyll that theyr bodyes the whiche haue done the good operacyons for his loue be honoured The whiche bodyes shall be at the dredeful daye of Iugement assembled and come agayne with theyr soules / and shal lyue eternally in the Ioyes of paradyse with almyghty god Legitur ecclesias .xliiij. Corpora sanctorum in pace sepulta sunt / et viuent nomina eorum in generatione generationem Fourthly the sanctyfycacyon of the seuen holy sacramentes is brought in this thyrde commaundement / for we sholde bere vnto them honoure and reuerence for that they ben holy And for as moche that the syÌ„ners by theym ben purged and made clene of the stynkynge ordure and fylth of synne and ben sanctyfyed and of the nombre of sayntes of paradyse In lykewyse as the tyme and places ben sanctyfyed / also sholde the seuen sacramentes the whiche vnto vs beÌ„ ryght necessaryes for our helthe Of these sacramentes is spoken in the fyrste commaundemente of god Quere .viij. B. And therfore it suffyseth of that the whiche is spoken vnto people of good entendemeÌ„t and reason A. ¶ The maners how men breke the feestes commaunded .xviii. IT is writen Exodi .xxxi. ca. Qui polluerit sabbatum morte moriatur Qui fecerit in eo opus petibit anima illius de medio populi sui Who polluteth or soyleth the sondaye / the feest commaunded shall deye of dethe The soule
the men of the worlde helde euery of them a glasse in theyr hande whan the sone shyneth euery man sholde se the sone in his glasse / it ne is but one sonne Also it ne is but one god the whiche is verytably in all the hostyes consecrate Sythe that the hostye is the very body of Ihesu cryst the sone of god celestyall borne of the vyrgyn marye a man sholde receyue hym honourably holyly / him behoueth to purge his conscyence of synne Vnde paulus Expurgate vetus fermentuÌ„ vt sitis noua coÌ„spersio That is to saye Take awaye the olde leuayne / that is synne to th ende that ye be newely spryncled Et legitur ad romanos .xiiii. Abiiciamus opera tenebraruÌ„ induamur arma lucis Put we out the operacyons of derkenesses tho ben of synnes And put we oute the armes of lyghte tho ben of vertues and charyte c. Men put not of wyne in a foule vessell to th ende that it be not loste / ne of roses / ne of fayre floures in the trough before the hogges to the ende that they ne be soylled ne wasted also a man ne sholde put the precyous body of Ihesu cryste in a body fulfylled with synnes c. vnde mathei .vii. Neque mittatis margaritas ante porcos ne forte coÌ„culceÌ„t eas pedibê° suis IteÌ„ in codeÌ„ capitulo No lite setmÌ„ dare canibê° Whan a lorde temporell cometh to lodge in thy house / thou makest it clene / prepayrest it and takest awaye all immuÌ„dicites thynges fylthy vnclene In lyke wyse sholdest thou doo whan thou wylte receyue thy creatoure / For yf thou receyue hym in mortall synne vnworthely that is vnto thy dampnacion Thou receyuest hym the whiche shall iuge the condempne the. Vnde pauiê° i co xi ca. Qui eniÌ„ maÌ„ducat bibit iÌ„digne iuditiuÌ„ sibi maÌ„ducat et bibit sequitur Reê° erit corporis saÌ„guinis dnÌ„i And therfore proue wele thy conscyence to knowe yf it be wele made clene by confession before that thou receyue thy creatoure VnÌ„ i. ad co v. Probat auÌ„t seipsuÌ„ homo sic de pane illo edat et de calice bibat The good and the ylle receyue hym / but dyfferently For the good receyueth hym vnto theyr saluacion And the yll vnto theyr dampnacyon SumuÌ„t boni sumuÌ„t mali sorte tameÌ„ inequali vite vel iÌ„teritê° Â¶ Example that iudas the whiche receyued his creatour in mortal synne And incontynent that he had receyued hym the deuyl entred in to his body And he had more grete puyssaunce in hym than before VnÌ„ iohaÌ„nis xiii CuÌ„ iesê° intiÌ„xisset paneÌ„ dedit iude post bucellaÌ„ tuÌ„c introiuit iÌ„ illuÌ„ sathanas c. And incontynent iudas rose him vp yode vnto the Iewes for to take delyuer oure lorde the whiche was grete maledyccyon for hym VnÌ„ luce xxii Te homini illi ê‘ queÌ„ filiê° hominis tradetur Our lorde sayd vnto his dyscyples I haue châ—se you twelue one of you is a deuil Vnde ioh vi Ego vos duodeciÌ„ elegi et vnê° ex vobis diabolê° est That was iudas that our lorde called the deuyl / he was his dysciple And for his couetyse to haue xxx pence he was peruerted he was traytour thefe / fayntyf betoke and delyuered his owne mayster in the handes of his enmyes the whiche was innocent iuste for to put hym vnto dethe And therfore in the ende and conclusyon all maladyccyon / daÌ„nacyon / perdycyon / came vpon the said iudas Vnde mathei xxvi Meliê° esset illisi natê° noÌ„ fuisset homo ille Quia dixit Quid vultis michi dare et ego eum vobis tradaÌ„ Et legitur mathei xvii Peccaui tradens saÌ„guineÌ„ iustuÌ„ Sequitur Proiectis argeÌ„teis in teÌ„plo recessit abieno laque se suspeÌ„dit It had be better vnto hym that he had neuer be borne / for he hanged hym selfe / his entraylles fel out of his bely / and is dampned legitur actuum i. De iuda qui suspensus crepuit mediê° diffusa suÌ„t oiÌ„a viscera eius By his synne he slewe hymselfe as it is said / was deposed of his prelature of his offyce sent into helle in to the place that he had deserued to haue And another had his sayd prelature And in lykewyse shall it be done of the ylle the whiche folowe his lyfe / his maners condycions Legitur in actibê° apostoloruÌ„ Fiat habitatio eius desserta episcopatuÌ„ eius accipiet alter Et dauid iÌ„ psal FiaÌ„t dies eiê° pauci et episcopatuÌ„ eius accipiat alter c. F. ¶ Another example of a woman the whiche toke her to laughe as saynt Gregorye admynystred vnto her on Ester day Cii IT is wryten in the legende of saint Gregorye / that on an ester day as the sayd saynt Gregorye admynystred the people / whan he came vnto a woman that he sayd / corpus dnÌ„i nostri iesu christi c. she began to laughe Whan saynt gregory sawe the sayd thinge he withdrewe his hande and put the hostye on the aulter And after that the other were admynystred he called the sayd woman demaunded her wherfore she had laughed She answered I laughe for that that thou hast sayd that thys lytel porcion of brede that thou woldest gyue me that it is the body of Ihesu cryste / Than the holy man made a sermon vnto the people / warned them to go in orayson and to praye that it wolde please vnto god to shewe the trouthe of this thynge and for to take awaye the erroure from the sayd woman And whan the orayson was accomplysshed saynt gregorye yode vnto the aulter the sayd hostye appered vysybly before all to be corporell in flesshe and the partye of the lytell fynger was blody / Than saynt gregorye sayd vnto the woman From now forth byleue thou truely the wordes of god Panis queÌ„ ego dabo raro mea est pro mundi vita That is for to saye The brede that I shall gyue vnto the it is my flesshe for the lyfe and redemcyon of the worlde After that at the prayer of the sayd saynt and people the hostie came agayne in symylytude of brede / and the sayde woman was confermed / and byleued in the sacrament c. God wyll that the hostye appere vnto vs in lykenes of brede for two causes The fyrst is to haue retrybucyon to byleue that that we se not The seconde bycause it sholde be vnto vs cruelte to ete vncouth mete / as rawe flesshe therfore we sholde byleue without doubte in the consecrate hostye c. G. ¶ Another example of a cursed preest that receyued the hostye wrongfully Cii THe dyscyple recyteth in his promptuarye and sayeth that as a seculer preest sange one tyme masse / another stondynge by sawe in the patent in the tyme to receyue not the lykenes of
cōmaundemētes the thre vertues theologalles .ii. A Fo. iiii ¶ That many persones loue other thȳges more than god .ix. D Fo. xx To loue his neyghbour .ii. E Fo. v ¶ The thynges esmoeuynges to loue his neyghbour .ii. F Fo. v ¶ That he is cōmaūded to loue his neyghbour as hymselfe .ii. G Fo. vi ¶ That to loue his neyghbour as hȳself cōpryseth the werkes of mercy / the .vii. last commaundemēts the cardynal vertues .ii. h. c ¶ That it is commaunded that we loue eche other as god hath loued vs .iii. A Fo. v That god hath loued vs in many maners wherof we shall tell .v. Fyrst he hath loued vs for to saue and socour vs .iii. B Fo. viii ¶ Secondly he hath loued the persones hated the vyces .iii. C Fo. viii ¶ Questyon / yf the loue of theues sȳners the loue eche other be good .iii. C. eodem ¶ Thyrdly god hath loued vs of worde of operacyon togyders .iii. D Fo. viii ¶ Fourthly he hath vs loued more thā his owne body .iii. E Fo. viii ¶ Fyfthly he hath loued the saluacyon of his ennemyes .iii. F Fo. viii ¶ Questyon / how may I loue those the doo me harme .iii. G Fo. ix ¶ Questyon / who is it that is my neyghbour .iii. H Fo. ix ¶ Of the vertue of charyte the whiche extendeth in all the commaundementes of god .iiii. A. Folio x ¶ How god defendeth in his commaundementes all euyll wordes / thoughtes / and operacyons / there commaundeth all good operacyons .v. A. Folio .xi. ¶ Questyon vnder what commaundemētes ben defended the .vii. deedly synnes And where ben commaunded the vertues opposytes and contraryes .v. C. Fo .xii. ¶ Of the condycyons of the synners after the braunches of the seuen synnes mortalles .v. D. Folio .xiii. ¶ Here foloweth the fyrst cōmaundement THe fyrst commaundement of god defendeth many thynges / and commaundeth some .vi. A. Folio xiii ¶ Fyrst it is commaunded to beleue in one onely god in trynyte / and to worshyp hym soueraynly .vi. B. Fo. xiiii ¶ Secondly it is defēded to beleue in ydolles straunge goddes in errours folysshe credences .vi. C. Folio xv ¶ Thyrdly all the artycles of the fayth ben commaunded to beleue in lykewyse as holy chyrche holdeth beleueth .vii. A. Fo. xvi ¶ Fourthly of theffect of the .vii. sacramentes the whiche ben comprehended vnder that the artycles of the faythe Credo sanctam ecclesiam catholicā Sctōrum communionē Remissionē pctōrum .viii. A. Fo. xvii ¶ Example in eodē loco .viii. C. Fo. xix ¶ Fyfthly it is commaunded to loue god aboue all thynges And how many people loueth other worldly thynges more than our lorde god .ix. A. Folio .xx. ¶ Syxtely the pryde the whiche is agaynst the dyleccyon of god is defended in this cōmaundement .ix. E. Fo. xxi ¶ That humylyte is commaunded oueral pryde defended .ix. F. Fo. xxi ¶ Seuenthly that the synne of ydolatry of infydelyte noyeth in many maners vnto the soules of them the whiche hath broken this cōmaundemēt Quere .xliiii. b / c / d / e / f g / h / i / k. Folio Ciii ¶ Of the seconde cōmaundement THe seconde cōmaundement of god treateth of them the which swereth vnprouffytably .x. A. Fo. xxii ¶ That god defendeth al vayne othes and inutyles vnder this worde vanum / all le synges and languages the whiche ben agaynst the dyleccyon of hym or of his holy sayntes .x. B. Folio xxii ¶ The maners of forswerynge by the othe affermynge .xi. A. B. Folio xxiii ¶ To be forsworne by the othe promyttynge .xi. C Folio xiiii ¶ That a venyall synne is transmuted into mortall in foure maners .xi. D. Fo. xxv ¶ That one othe is more byndynge than another .xi. E. Fo. xxv ¶ The maners to blaspheme god / that the blasphemers ben yll .xii. A. B. Fo. xxvi ¶ That the synne of blaspheme of periurynge noyeth in many maners vnto the soules of them the whiche hath broken this seconde cōmaundement Quere ad numerū .xliiii. b / c / d / e / f / g / h / i / k / Fo. Ciii ¶ Questyon / yf a man cōmyt synne at euery tyme that he swereth .xiii. A. Fo. xxviii ¶ What is requysyte to swere lefully without ony synne .xiii. B. Fo. xxix ¶ That a man sholde accomplysshe the vowes made Iustly .xiii. C. Fo. xxix ¶ That thynges requysyte to a vowe that is lefull .xiii. D. Folio xxx ¶ The thȳges wherfore a man is not boūde to accōplysshe his vowe .xiii. E. Fo. xxx ¶ Remedy ayenst swerynge .xiii. F. Fo. xxx ¶ Of the thyrde commaundement THe thirde cōmaundement cōmaundeth to kepe the feestes .xiii. A. Fo. xxx ¶ The causes reasons wherfore the sondayes and feestes ben commaunded to sanctyfye .xiiii. B Fo. xxxi ¶ Questyon at what houre one sholde begyn to kepe the feestes .xiiii. C Fo. xxxii ¶ Questyon wherfore men do kepe an holy daye in one countre and not in another countree .xiiii. D Fo. xxxii ¶ How in .vi. maners men sanctyfye the festes commaunded / the whiche maners ben put by psalmes / and some ben necessaryes for the sanctyfycacyon of the feestes / and the other ben Cerymonyalles for the augmentacyon of good operacyons and of vertues .xv. A Fo. xxxii ¶ The fyrst maner that men sanctyfyeth the feestes is for to abstayne them fro worldely operacyons .xv. A Fo. xxxii ¶ Questyon / yf a man may werke on the holy day without commyttynge of mortall synne .xv. B Fo. xxxii ¶ The seconde mater is for to take hede to here the seruyce and the predycacyons or sermons xv C. d. Fo. xxxiii ¶ The thyrde maner is for to serue god his sayntes .xvi. A Fo. xxxiiii The .iiii. is to wake ī oraysō .xvi. b. Fo. xxxv ¶ The fyfth maner is for to yelde graces thankes vnto god of his goodnes that he hath don◠vnto vs .xvii. A Fo. xxxvi ¶ Example of a good chylde the whiche yelded graces and praysynges vnto our lorde in al the aduersytees the whiche came vnto hym .xvii. B Fo. xxxvii ¶ The syxte is to wake in cōtemplacyon to do the werkes of mercy .xvii. C. Fo. xxxviii ¶ That the reuerence and sanctyfycacyon of all holy thynges is brought in this commaundement .xvii. D. Fo. xxxviii ¶ The maners how men breke the feestes commaunded .xviii. A Fo. xxxix ¶ That those the whiche breketh the feestes commaunded ben punysshed oft tymes in this worlde and they apperceyue not from whens suche punycyon vnto theym procedeth .xix. A Folio xl ¶ Of slouthe that god defēdeth .xix. B. Fo. xlii ¶ Example of a relygyous the whiche wolde do no good dede .xix. C Fo. xlii ¶ Example of a man the whiche is dāpned for that / that he wolde doo no good operacyons .xix. D Folio xlii ¶ Example of a curate the whiche taryed to admynyster the sacraments vnto his parysshen that was seke .viii. C Fo. xix
counceyle for to make to commyt fornycacyon with the chyldren of ysraell / for there were .xxiiii. thousāde brent with the fyre that descended from heuen lxxxx D Fo. Clxxxxviii ¶ That a wytche counceyled yll Theophyle to renye god lviii B Fo. Cxliii ¶ That kinge Ezechyas sought counceyle of the deuyll / his messagers were brent with the fyre celestyall lx G Fo. Cxlvi ¶ Of a man that gaue yll counceyle to martyr the crysten men / that counceyle redoūded fyrst on hymselfe lviii F Fo. Cxliiii ¶ That the yonge men counceyled yll the kynge Roboam to gyue proude answere to the chyldren of ysrael lxxxxix M Fo. CCxiii Adulterium ¶ Examples of aduoutry ¶ That a woman vsed her lyfe in lecheryes and glotonyes / and her husbande was vnto the contrary the whiche lyued ryght sobrely lxxxxii A Fo. CC ¶ Of the dāpnacion of a burgeys aduoutrer of a woman wedded lxxxxii B Fo. CCi ¶ Of an aduoutrer that deuyls posseded at the chyrche dore lxxxxii C Fo. CCi ¶ Of an aduoutresse dampned that two dragons tourmented lxxxxii D Fo. CCi ¶ Of the payne of a man that knewe the wyfe of his neyghbour lxxxxii E Fo. CCi ¶ That a man sawe a woman payned for her aduoutry lxxxxii F Fo. CCi ¶ Of a yonge man that synned with his wyfe maryed lxxxxii G Fo. CCi ¶ That .ii. aduoutresses bet eche other for a pyece of clothe lxxxxii H Fo. CCi ¶ That a quene rode on Arystotle that was a grete clerke lxxxxii I Fo. CCii ¶ That Dauyd cōmytted aduoutry and homycyde lxxvii E Fo. Clxxvi ¶ Of a woman aduoutresse that bare an hote yren lxxxxii K Fo. CCii Deccatum in matrimonio ¶ That in the solempnyte a man sholde abstayne fro his wyfe lxxxxiii A Fo. CCii ¶ That the chyldren of a man and of a woman might not haue baptym for the synne the whiche they commytted togyder in maryage lxxxxiii B Fo. CCii ¶ That a woman chylded .ix. chyldren at a burden lxxxxiii C Fo. CCii ¶ Of this mater .iiii. examples ben wryten in the floure of the commaundementes of god xxxvi e / f / g / h / i / Fo. lxxxvii Sacrilegium ¶ Examples of lecherous people of the chyrche ¶ That a preest that was a fornycatoure deyed sodaynly lxxxxiii D Fo. CCiii ¶ That two relygyous were lecherous appostates lxxxxiii E Fo. CCiii ¶ Of the dampnacyon of a nonne that cōmytted lechery lxxxxiii F Fo. CCiii ¶ Of two lecherous prestes Iuges that coueyted Susanne lxxxxvi C Fo. CCvii ¶ That the deuyll charged a woman to do lechery with prestes lxv F Fo. Clvii ¶ That a relygious appostate lecherous had mercy in requyrȳge the sone of the vyrgyn mary on crystmas day Cxiiii A Fo. ccxliiii ¶ That a pylgrym sawe a preste caste in the pytte of hell lxxxxiii G Fo. CCiii ¶ Of the punycyon of two prestes the whiche receyued theyr creatour redemptour in synne xxxvii E Fo. lxxxx ¶ Of a relygyous woman dampned that was a grete almeswoman in her lyfe / but she conceyued a chylde and secretely dyde sle it lxxxxiii H Fo. CCiii ¶ Of the terryble Iugement and horryble punycyon that was doone of an archebysshop named Vdo a grete harlot of cursed lyfe Cvi D Fo. CCxxviii ¶ Of a relygyous that couered his handes of drede to touche his moder in goynge ouer a water xxxvii F Fo. lxxxx Castitas et bonitas ¶ That a vyrgyn sawe a preste clere fayre in syngȳge masse lxxxxiiii A Fo. CCiiii ¶ That two relygyous vyrgyns were fro crystmas tyl the day of saynt Iohn̄ baptyst in spekȳge of god wende to haue be there but two houres lxxxxiiii B Fo. CCiiii ¶ Other examples xxxviii E Fo. lxxxii ¶ That a bysshop chast and pure sawe on ester day some cōfessed the which were blacke other whyte lxxxxiiii C Fo. CCiiii ¶ Other examples xxxvii F Fo. lxxxx Peccatum sodomyticum ¶ Examples of the synne of sodomye ¶ Of the lechery and meruaylous punycyon of Sodom lxxxxv A Fo. CCv ¶ Of the warre and slaughter that was made vpon the sodomytes Beniamyn for the lechery that they commytted in the wyfe of Leuyte pylgrym lxxxxv B Fo. CCv ¶ Of a man the whiche haunted his wyfe sodomytly lxxxxv C Fo. CCvi ¶ That a sodomytyke deyed Impenytent dyspeyred that sayd that he sawe hell / the tourments the deuyls lxxxxv D Fo. CCvi ¶ That a woman sodomytyke was vnburyed horrybly lxxxxvi E Fo. CCvi ¶ That the deuylles haue horroure of the synne of sodomye lxxxxv F Fo. CCvi ¶ Octauum preceptum Testimonium ¶ Examples of fals wytnessynge OF a crystyen that forsware hym cauteloussion the auter of saynt Nycolas lxxxxvi A Fo. ccvi ¶ That they the whiche kept the tombe of Ihesu cryst toke money for to wytnes fals that the dysciples had stolen the body by nyght lxxxxvi b. Fo. CCvi ¶ Of the fals wytnessynge that two auncyent prestes made agaynst Susanne yl came vnto them lxxxxvi C Fo. CCvii ¶ That the kynge Achab Iesabell made to make fals wytnesses agaynst the good man Naboth for to slee him and to possede his vyneyarde lxxvi B Fo. Clxxiii Periurium ¶ Examples of periurynge ¶ Of thre persones the whiche forsware them in imposynge fals cryme vpon a patryarke lxxxxvii A Fo. CCvii ¶ Of a man that forsware hym myght not wtdrawe his hande lxxxxvii B Fo. CCvii ¶ Of a man that wolde forswere hym for money lende lxxxxvi C Fo. CCviii ¶ Of two men the whiche forsware them and the one was mesell and the other was seke of the fyre of saynt Anthony by dyuyne suffraunce lxxxxvii D Fo. CCviii ¶ Of a kynge of many of his people the whiche forsware theym and they deyed sodaynly lxxxxvii E Fo. CCviii ¶ Of maryners the whiche forswore them of drede for to gyue of almesse vnto a poore man lxxxxvii F Fo. CCviii ¶ Of hym the whiche constreyned a man to swere and knewe well that he sholde be forsworne lxxxxvii G Fo. CCviii ¶ Of a earle that gaue vnto the deuyl that the he hadde to ete whan two clerkes him demaūded almesse lxxxxvii H Fo. CCviii ¶ Of a frere deane of Coleyne the whiche forsware hym for money that had be lende to hym lxxxii C Fo. Clxxxxiiii Mendatium ¶ Examples of lyenge / and it is to be noted that al fals wytnesses and periuryes ben lyes ¶ That the holy saynt Iherom was belyed before god / the whiche commaunded that he were beten / and af er the sayd Iherom dyde penaunce lxxxxviii A Fo. CCix ¶ That two marchaūtes sayd vnto theyr curate that they coude nothȳge sell wtout lyenge swerynge lxxxxix K Fo. CCxii ¶ That the deuyll lyed vnto a noble man to deceyue hȳ at his dethe lx B Fo. Cxlv ¶ That the deuyll lyed vnto our fyrst moder Eue. liiii A Fo. Cxxxiii ¶ Of a doughter the whiche
CCiii ¶ That the prynce of theues that saynt IohnÌ„ conuerted was saued by penaunce and correccyon lxxiiii E Fo. Clxxi ¶ That of theues were reuoked to doo penaunce made restytucyon by the pacyence of an olde fader lxxxxii H. I Fo. Clxxxv ¶ That theues repented them and dyde penaunce by that an holy man made to kepe his dore with dragons liii C Fo. Cxxxi ¶ Of hym the whiche wanne his broder that was fallen in fornycacyoÌ„ in doynge penauÌ„ce for hym lxxv F Fo. Clxxxiii ¶ The goodnes that penaunce the other sacramentes done shall be founde in the floure of the commaundementes of god in the nombre viii B. c. Fo. xviii ¶ That a man sholde do of good dedes in his lyuynge wtout to trust his frendes after his dethe lxxii A b / c / d / e / f. Fo. Clxvii Contritio ¶ Examples of contrycyon ¶ Of a synner that repented hym at a predycacyon at euery teere that he wept he brake a lynke of the chayne that he had about his necke lv A Fo. Cxxxvi ¶ Of the contrycyon correccyon of a relygyous haâ—lot Cxiii A Fo. CCxliii ¶ Of a thefe that repented hym was saued by contrycyon Cii C Fo. CCxvii ¶ That by contrycyon a relygyous apostate was saued Cii B Fo. CCxvii ¶ That a woman the whiche renyed her faythe slewe her chylde was saued by the grete contrycyon that she had / for beynge in wyll to confesse her lx I Fo. Cxlvii ¶ Of a doughter that slewe her fader / and her moder had mercy by contrycyon and confessyon lxxvii D Fo. Clxxvi ¶ Of the correccyon of a man of grose conscyence lv B Fo. Cxxxvi ¶ That a woman vnto whome the deuyll gaue in charge .iiii. thynges was saued by grete contrycion her sone dyde penaunce for her lxv F Fo. Clvii Confessio ¶ Examples of confessyon ¶ That by detaute to confesse one synne the doughter of a kynge was dampned the whiche hadde be a grete gyuer of almesses to the poores lxxxxiii H Fo. CCiii ¶ That a woman a gyuer of almesse was dampned by defaute to confesse one lecherous thought C. A Fo. CCxiiii ¶ That a woman was dampned for that she ne made hole coÌ„fessyoÌ„ lxxxx A Fo. clxxxxvi ¶ That a womaÌ„ a giuer of almesse that slewe two of her chyldren was daÌ„pned by defaut of confessyon lxxxxii D Fo. CCi ¶ Another example Cxxii D Fo. CClvi ¶ That a man and a woman were dampned for that / that theyr confessyon at the dethe was made without charite good purpose And that a woman synner was saued for that that her confessyon was salutary and wel made lxxxxii B Fo. CCi ¶ That a bysshop saw on Eester day some men confessed / of the whiche some were all blacke and some whyte the whiche denoteth that all they that go to confessyon be not in the state of grace lxxxxiiii C Fo. CCiiii ¶ That a blacke man bounde with a grete te chayne of yren went to confession and he came agayne more strongely bounde blacker than before Cii Z Fo. CCxxiii ¶ That confessyon is the thynge that noyeth the deuyll moost Cii Fo. CCxxiii ¶ That the deuyl knewe not a man after his confessyon Ci. C Fo. CCxvi ¶ Another exaÌ„ple lyke lxxxxv f. Fo. ccxlvii ¶ Another example Cxxiii F Fo. CClvii ¶ Of a myller daÌ„pned that wolde not coÌ„fesse hym at his dethe Cx. A Fo. CCxxx ¶ Of a clerke dampned for lacke of confessyon / the which yode to the tauerne to play to drynke c. whan he sholde haue be at the masse lxvii D Fo Clix ¶ Of an vsurer that confessed him restored at his dethe lxxxvii F Fo Clxxxxiii ¶ Of a detractour dampned that coÌ„tempned to confesse hym at his dethe yet he was warned lxxxxviii C Fo. CCâ—x ¶ Of a woman that bare an hote yren in her hande wtout hauynge yll after her confessyon and after that she retorned to synÌ„e was brente lxxxxii K Fo. CCii Eucharistia ¶ Examples of the sacrament of the auter ¶ Of an abbot that sayd that the hostye consacred was not the body of Ihesu cryst but that it was his fygure lxxxxii D Fo. CCxviii That Iudas receyued his creatour in mortall synne and euyll dyde come vnto hym therfore Cii E Fo. CCxix ¶ Of a woman that laughed whaÌ„ saynt Gregrory admynystred vnto her on Eester daye the whiche was incredule towarde the holy sacrament Cii F Fo. CCxix ¶ Of a woman that put the body god before hogges Cii L Fo. CCxx ¶ Of a mayden that shed the body of god vp on colwortes Cii M Fo. CCxx ¶ That the vyrgyn Marye many other vyrgyns the whiche were at the dethe of a wydowe yode on knees and worshypped the body of our lorde whan it was brought to her Cv. A Fo. CCxxvii ¶ That the hony bees made to the body of our lorde a chapell and an auter in doynge hym honoure Cii O Fo. CCxxi ¶ That a hors / an oxe / and an asse knewe Ihesu cryst in the sacrament and honoured hym Cii I Fo. CCxx ¶ Of the hors of a Iewe the whiche knewe Iesu cryst in the sacrament of the eucharystye Cii K Fo. CCxx ¶ That the oxes knewe Ihesu cryst in the felde Cii N Fo. CCxx ¶ Of a chylde of .ix. yeres the was admynystred at his dethe Cxxiii A Fo. CClvi ¶ Of the sone of a Iewe the whiche was preserued from brennynge for that / that he hadde receyued the body of our lorde Ihesu cryst Cii P Fo. CCxxi ¶ Of a man hanged the whiche might not deye tyll that he hadde receyued his creatoure Cxiiii C Fo. CCxlv ¶ That a vyrgyn sawe a preste replenysshed with grete clerenesse beaute in syngynge masse lxxxxiiii A Fo. CCiiii ¶ That a bysshop sawe on eester day some men confessed the whiche were blacke the other whyte lxxxxiiii C Fo. CCiiii ¶ Of a holy fader the whiche withdrewe the synners from receyuynge theyr creatour in mortall synne Cii S Fo. CCxx ¶ Of the punycyon of the relygyous of saynt Bernarde that receyued his creatour in mortall synne Cii R Fo. CCxx ¶ Of the punycyon of two prestes the whiche dyde receyue theyr creatour in mortall synne xxxvii E Fo. lxxxx ¶ Of an euyl preste synÌ„er the whiche receyued the body of Ihesu cryst with grete dyffyculte Cii G Fo. CCxix ¶ Of a preste fornycatour that deye sodaynly as he preprayred hym to synge the masse at the auter lxxxxiii D Fo. CCiii ¶ Of the punycyon of a curyal that knewe lecherously a yonge doughter the nyght of Eester lxxxx C Fo. Clxxxxvii ¶ That the daye of Eester the body of our lorde lept out of the mouthe of a man / and he myght not receyue it for that / that he hadde knowen his wyfe on the vygyll of the sayd Eester lxxxiii A Fo. CCii ¶ Another example lxxxxii G Fo. CCi ¶ That the seruaunt that
had stolen his maysters fygges myght not receyue our lorde of saynt Thomas lxxxi B Fo. Clxxxi ¶ That a woman that wolde haue hāged her selfe was delyuered in herynge them rynge to a sacrynge lxv B Fo. Clvi ¶ That the deuyls kept an heretyke from brennynge / but whan the body of Iesu cryst was brought they myght noo longer kepe hym lix A Fo. Cxliiii ¶ Of a man that wolde not leue his synne came to receyue his creatour agaynst the defence of the preste Cii Q Fo. CCxx ¶ That a woman appered to a preste in sȳgynge masse lxxxx C Fo. Clxxxxvii ¶ Of the punycyon of some the whiche retourned vnto theyr glotonyes and synnes after Eester Cii T Fo. CCxxii ¶ Another example lxxix C Fo. Clxxxxv ¶ Of a man the which was delyuered fro the paynes of purgatory by the saynge of thre masses Cii V Fo. CCxxii ¶ Of a frere the whiche sholde haue be .xv. yeres in purgatory / he was delyuered by one masse Cii x Fo. CCxxii ¶ That one of the relygyous of saynt Gregory was delyuered fro purgatory by .xxx. masses lxxxii E Fo. Clxxxiiii Perditio bonorum ¶ Examples of them that deye in mortal syn̄e dampne themselfe / lose paradyse and al goode spyrytualles as vnto the soule ¶ In lykewyse as the water departeth fro the broken pot euen so dooth all the vertues of a man by mortall synne Cii Y. Fo. CCxxiii ¶ Another example that the aungell sayd to a vyrgyn / chaste / deuout / almesgyuer / and charytable that she myght not be saued but yf she had pacyēce / for the synne of yre reygned in her lxxxxix B Fo. CCx ¶ Of the doughter of a kynge a grete almesgyuer the which was dampned for one mortall synne lxxxxiii H Fo. CCiii ¶ That a woman a gyuer of almesse was dampned for the delyberacyon of wyl to do lechery C. A Fo. CCxiii ¶ Of a woman gyuer of almesse dāpned that slewe .ii. chyldren lxxxxii D Fo. CCi ¶ That a woman the which fasted excercysed her in oraysons good operacyons was dampned for kepynge of yre without wyll to pardon lxxviii D Fo. Clxxviii ¶ That a monke lost the breed celestyall after that he had done synne Ci. A Fo. CCxv ¶ That a yonge man the which had lyued lowably ynough in Innocence vyrgynall was dampned and lost by cōmytynge mortall synne lxvii D Fo. Clix ¶ That the sone of a ryche man that serued god in fastynges / orayson / in good operacyōs was dampned for kepynge yre in his herte wolde be auenged lxxix A Fo. Clxxviii ¶ That an erle was dampned for an herytage yll wtholdē though that he had done good operacyons lxxxii A Fo. Clxxxiii Finis iniquorum est peccatum ¶ Examples of mortal synne the whiche is the lyne wherby the deuylles holdeth synners ¶ That the deuylles helde a man bounden with a chayne and ledde hym with grete so lace Ioye Cii Z Fo. CCxxiii ¶ That saynt Bernarde sawe a synner that had a chayne about his necke the whiche had mo than an C. lynkes / at euery teere that he wept there fell a lynke lv A Fo. Cxxxvi ¶ That the deuyll sayd to a doctour that a man beynge in synne is so bounde that he ne may do ony operacyon the whiche to hȳ is merytoryous Cii Fo. CCxxiii ¶ That saynt Anthony sawe the worlde ful of the deuyls nettes Cii r Fo. Cxxiii ¶ That a monke sawe of ryche men hāged wtin the fyre of hell / hanged that is to say by the lyne of the deuyll lxxxiiii D Fo. Clxxxviii ¶ Of a woman dāpned bounde with chaynes in a basket lxxxx C Fo. Clxxxxvii ¶ Of some auarycyous vsurers hanged in the fyre of hell lxxxvi A Fo. Clxxxxi ¶ That foure men were hanged in hell for that / that they dyde possede vniustly an herytage lxxxi G Fo. Clxxxiii Mors bonorum ¶ Examples of some the whiche hath accōplysshed the wyll cōmaundement of god hath deyed of good dethe hath had consolacyon of god of his sayntes ¶ That a holy fader sawe at his dethe god his prophetes Ciii A Fo. CCxxiiii ¶ That the sayntes of paradyse and the angelles god came vnto the dethe of an holy fader Ciii B Fo. CCxxiiii ¶ That a woman sawe Ihesu cryst at her dethe Ciii C Fo. CCxxiiii ¶ That a frere shewed Iesu cryst with his fȳger in syngynge Ciii D Fo. CCxxiiii ¶ That a holy bysshop was cōforted with sayntes at his dethe Ciii E Fo. CCxxv ¶ That sayntes conforted an holy bysshop at his deche Ciii F Fo. CCxxv ¶ That saynt Peter conforted a mayden named Gelyne Ciii G Fo. CCxxv ¶ That a preste that fledde the company of a woman was conforted at the dethe of the sayntes of paradyse Ciiii. A Fo. CCxxv ¶ That by the good correccyon the whiche was done vnto a chylde he fynysshed well his dayes lxxiiii B Fo. Clxx ¶ That a frere went to heuen as swyftly as an arowe Ciiii. B Fo. CCxxvi ¶ Of the dethe of a pylgryme that was conforted of angelles of paradyse / of the dethe of a synner Ciiii. C Fo. CCxxvi ¶ That a knyght sawe the dethe of an yll man that the deuylles tourmented And also he sawe the dethe of a good man that angelles bare to heuen Ciiii. D Fo. CCxxvi ¶ Of an holy fader that deyed in the drede of god Ciiii. E Fo. CCxxvi ¶ Of a pryour relygyous the whiche sayd that he deyed lawfully / faythfully / amyably Ioyously Ciiii. F Fo. CCxxvii ¶ Examples of the inestymable Ioyes of paradyse xlvii b / c / d. Fo. Cxix ¶ Of a monke the which was chosen to be bysshop and he refused it / and after deyed well Ciiii. G Fo. CCxxvii ¶ Examples of the dethe of many holy persones of the whiche the byble maketh mencyon Ciiii. H Fo. CCxxvii Mors malorum ¶ Examples of some the whiche hath not wylled to accomplysshe the cōmaundementes of god they ben deed of euyll dethe in paynes and dolours ¶ That the deuyll drewe the soule from the body of a cursed riche man with a hoke a woman wydowe was conforted of our lady other vyrgyns Cv. A Fo. CCxxvii ¶ Of a monke ypocryte that eate secretely fayned to fast / and the dragon infernall deuoured hym Cv. C ¶ That the deuylles gate the soule of an ypocryte with an hoke Ciiii. C Fo. CCxxvi ¶ That a knyght sawe that the deuyls take a yll mannes soule Ciiii. D Fo. CCxxvi ¶ Another example Cvii D Fo. CCxxxi ¶ Another exāple lxxxxiii H Fo. CCiii ¶ That Cayn was cursed of god deyed impenytent lxxvi A Fo. Clxxiiii ¶ That the pyllars of sodom deyed impenytentes lxxxxv A Fo. CCv ¶ That Chore / Dathan / and Abyron impenytences descended all quycke in to the helles liiii H Fo. Cxxxix ¶ That Absolon impenytent deyed myscheuously lxx A Fo. Clxiii ¶ That the harlot Iesabell was caste by a
were seÌ„blable in merytes vnto saynt Pafuncius the holy fader Cxxiiii D Fo. CClix ¶ That a mynstrell was lyke in meryte to saynt Pafuncius Cxxiiii E Fo. CClix ¶ That a prouost his wyfe were semblables to aâ— hermyte Cxxiiii F Fo. CClx ¶ Examples of people obedyentes li. A / b c / d / e / f. c. Fo. Cxxvii ¶ Examples of people charitables lxxv A b / c. c. Fo. Clxxi ¶ Examples of people stedfast in ferme in the faythe lxi A / b. Fo. Cxlviii ¶ Example of a nonne the whiche fayned to be a fole lxi C Fo. Cxlviii Of a relygyous that ceased not to be in the orayson of the psalmody lxvi F Fo. Cxlviii ¶ Of vyrgynyte and chastyte lxxxxiiii a / b / c. Fo. CCiiii Et. xxxviii C. Fo. lxxxxi ¶ Of a frere that wanne .vii. crownes in one nyght to resyst in his thought to the deuylles temptacyon Cii A Fo. CCxvi ¶ Of a relygyous the whiche bywrapped his handes to th ende that he ne sholde touche his moder xxxvii F Fo. lxxxx ¶ Examples of the dethe of vertuous people Ciii a / b / c. c. Fo. CCxxiiii ¶ That a bysshop was .xl. yeres doynge penaunce ne ete but fruyte lviii d Fo. cxliii ¶ Of the fastynges abstynences of saynt Germayne Cxxiiii G Fo. CClx ¶ Of the austeryte of lyfe of two holy women Cxxiiii H / I / Fo. CClxi ¶ Of a monke vnto whome god sent euery day of good breed / and after that he had commytted synne he loste the sayd good breed Ci. A Fo. CCxv ¶ Another table HEre foloweth a table for to fyÌ„de lyghtly in generall all the maters wherof the examples of this boke treateth and speketh And fyrst Of obedyence li. A Fo. Cxxvii Of inobedyence liiii A Fo. Cxxx To here goddes worde lv A Fâ— Cxxxvi Primum preceptum exempla ¶ Examples of ydolatry lvii A Fo. Cxl Of apostasye lviii A Fo. Cxlii Of heretykes lix A Fo. Cxliiii Of people out of the faythe lx A Fo. Cxlv Of people in the faythe lxi A Fo. Cxlviii Of pryde QueÌ„ anÌ„ in priÌ„o pÌ„cepto ê‘ tabulaÌ„ Of humilyte ayenst pryde lxi C Fo. cxlviii Secundum preceptum exempla ¶ Examples of blaspheme lxii A. Fo. Cxlix Of periuryes lxiii A Fo. Cli Of vowes lxiii D Fo. Clii Tertium preceptum exempla ¶ Examples of them that hath wrought on the holy dayes lxiiii A Fo. Cliiii Of seruyce lxv A Fo. Clvi To slepe in the seruyce lxvi A Fo. Clviii Of slouthe Quere iÌ„ tercio pÌ„cepto ê‘ tabulaÌ„ Of orayson lxvi E Fo. Clviii Of fedyÌ„ge in seruyce tyme. lxvii A. Fo. clix To hunte on the feestes lxviii A Fo. Clxi To daunce on the feestes lxviii C Fo. Clxi To playe on the feestes lxii C / G. Fo. Cl. Et. lxvii D Fo. Clix Et. lxiii B Fo. Cli Of the chyrche lxix A Fo. Clxii Of sepultures lxix B Fo. Clxii Quartum preceptum exempla ¶ Examples of chyldren lxx A Fo. Clxiii Of correccyon lxxii A. Fo. Clxvii Et lxxi G Fo. Clxvi Of charyte lxxv A Fo Clxxi Quintum preceptum exempla ¶ Examples of homycyde that is vniustly done lxvi A Fo. Clxxiiii Of homycide doutful lxxviii A. Fo. clxxvii Of homycyde iustly done Cvi c. Fo. ccxxvi Of yre lxxviii D Fo. Clxxviii Of impacyence pacyence QueÌ„ ê‘tabulaÌ„ Of hate lxxix A Fo. Clxxviii Sextum preceptum exempla ¶ Examples of theft lxxx A Fo. Clxxx Of sacrylege lxxxii A Fo. Clxxxiii Of tythes lxxxiii A Fo. Clxxxv Of rapyne Quere iÌ„ sexto pÌ„cepto ê‘ tabulaÌ„ Of people to moche holdynge and vnmercyfull lxxxiiii A Fo. Clxxxvi Of mercy Quere iÌ„ sexto pÌ„cepto per tabulaÌ„ Of symony lxxxv A Fo. Clxxxviii Of vsury lxxxvi A Fo. Clxxxxi Of restytucyon lxxxviii A Fo. Clxxxxiii Of excoÌ„munycacyoÌ„ lxxxix A. Fo. clxxxxiiii Of maledyccyon Quere per tabulam Septimum preceptum exempla ¶ ExaÌ„ples of lechery lxxxx A. Fo. clxxxxvi Of defloracyon lxxxxi A. Fo. Clxxxxviii Of yll counceyle lxxxxi F Fo. CC Of aduoutry lxxxxii A Fo. CC Synne in maryage lxxxxiii A Fo. CCii Sacrylege as to lechery lxxxxiii d. Fo. cciii Of chastyte lxxxxiiii A Fo. CCiiii Of sodomye lxxxxv A Fo. CCv Octauum preceptum exempla Of fals wytnesse lxxxxvi A Fo. CCvi Of periuryes lxxxxvii A Fo. CCvii Of lyers lxxxxviii A Fo. CCix Of detractours lxxxxviii B Fo. CCix Of derysers lxvii f. Fo. clx .lxx. c. Fo. clxiii Of yll spekers lxxxxix A Fo. CCx Of yll herers lxxxxix I. L Fo. CCxii Nonum preceptuÌ„ exempla et decimuÌ„ Of yll thoughtes C. a / b / c. Fo. CCxiii Of good thoughtes Cii a / b / c. Fo. CCxvi Penitentia ¶ Examples of penaunce Quere ê‘ tabulaÌ„ Eucharistia ¶ Examples of the holy sacrament of the auter Cii D Fo. CCxvii Perditio bonorum ¶ Examples that the synners loseth the spyrytuall goodes Cii Y Fo. CCxxiii Finis iniquorum est pctmÌ„ ¶ Examples that the mortal synnes ben lynes or bondes Quere per tabulam Mors bonorum ¶ Examples of the dethe of good and Iust men Ciii A / b / c. Fo. CCxxiiii Mors malorum ¶ Examples of the dethe of euyll and vniust men Cv. A Fo. CCxxviii Iudicia dei ¶ Examples of the secrete Iugementes of god Cvi A / b / Fo. CCxxvi Iudicium ¶ Examples of the Iugement of euery man and woman Quere per tabulam Peni inferni ¶ Examples of the horryble paynes that ben in hell Cvii A Fo. CCxxx Iesus ¶ Examples that this name Ihesus dooth many goodnesses Cxii a / b / c / d Fo. CCxli Natiuitas christi ¶ Examples of the natyuyte of our lorde Ihesu cryst Cxiii a / b / c / d Fo. CCxliii Passio christi ¶ Examples of the passyon of our lorde Ihesu cryst Cxiiii A / b / c. Fo. CCxliiii Signum crucis ¶ Examples of the sygnes and token of the crosse Cxvi A / b / c. Fo. CCxlvii Aqua benedicta ¶ Examples of the vertues of the holy water Cxvii A / b. Fo. CCxlix Maria. ¶ Examples of the moost gloryous vyrgin Marye Cxviii A / b / c. Fo. CCl Innocentia ¶ Examples of people symples and innocentes Cxxiii A / b. Fo. CClvi Virtus ¶ Examples of people vertuous Quere ibi ante per tabulam ¶ Examples that a man sholde do of good dedes in his lyfe wtout abydynge his pareÌ„ts after his dethe lxxii a / b / c / d / e / f. Fo. Clxvii Finis The perambule and dyuysyon of this boke ¶ Here begynneth the perambule and dyuysion of this present boke called the floure of the coÌ„mauÌ„dementes of god GOd the fader / the sone / and the holy goost the whiche is one seul god in trynyte whome it wyll lyke to gyue vnto vs his loue / his grace and his mercy And the it wolde please hyÌ„ to enlumyne the hertes and the thoughtes of synners the whiche wyllen repent them / correct / and amende And who so
delyteth and loueth his wombe and body more than god and aboue hym he coÌ„mytteth ydolatry and breketh the fyrst commaundement as in that shall be declared / and yf he breke the fastes of the solempnytees / or that he excede in drynke or in meet in the feestes commaunded he breketh the thyrde commaundement Sabbata sanctifices And at all tymes that he nouryssheth his body stroÌ„gely in so moche that it moeueth him to coÌ„myt lechery he offendeth agaynst the seuenth commaundement / for glotoni and lechery ben systers Syxtely all the sortes and maners of lechery the whiche ben commytted in operacyon ben defended in the seuenth commaundemeÌ„t / and those of the wyll in the .ix. commaundment And a man sholde note that in all the commaundementes where god defendeth the sinnes he commaundeth the vertues opposytes contraryes / as who wolde saye Be thou not proude / than be thou humble Be thou not slouthfull / than delygent Be thou not to moche holdynge ne auarycyous / than that thou be lyberall Be thou not enuyous / thaÌ„ charytable Ne yrefull / than pacyent Ne gloton / than sobre Ne lecherous / than chaste So it appereth that god commauÌ„deth the vertues in his commaundementes defendeth the synnes / the whiche synnes ben too be blamed / and the condycyons of those the whiche commytteth theym that here foloweth D. ¶ Here after foloweth the .vii. mortall synnes defended in the coÌ„maundementes of god ¶ Who so wyll knowe the offenders By the braunches of the seuen synnes I shall reherce them by orders And fyrst with pryde that all yll begynnes ¶ Of pryde ¶ The proude man is dysobedyent Ypocryte / and grete in bostynge Apte to euery inconuenyent Contemnynge also presumynge ¶ Of auaryce ¶ The auarycyous is a thefe Full of gyle / and grete defrauder Vsury and symony to hym is lefe Sacrylege is he / and also rauyssher ¶ Of slouthe ¶ The slouthfull man is also musynge Ydle / neclygent / gyuynge no force Vayne / tydeous / delytynge inslepynge Sluggysshe / vnlusty / an vnthryfty corce ¶ Of enuye ¶ The enuyous is full of hate A grete detractour and full of yll Dysposed euer to make debate Full of malyce and euyll wyll ¶ Of wrathe The enuyous is a grete thretener Iniuryous and blasphematour Also he is a murderer Dysdaynous / cryer / full of murmour ¶ Of glotony ¶ The gloton deliteth in drynke fedyÌ„ge Encombrynge his stomacke with excesse Full seldon sobre / or yet fastynge Puttynge his body to no dystresse ¶ Of lechery ¶ The lecherous is a fornycatour ¶ Aduoutrer / and defloratour Sacrylege / and rauysshour Sodomyte and incestour ¶ The auctour ¶ Who so wyll do his saluacyon Fle the mortall synnes seuen In auoydynge of dampnacyon Yf he wyll enheryte heuen ¶ It is wryten ecclesiastici .xxj. Quasi a facie colubri fuge peccata si accesseris ad illa suscipient te dentes leonis dentes illius interficientes aiÌ„as hominum Fle the synnes as frome the face of a serpent / yf thou approche vnto them they shall take the with lyons tethe / the whiche ben the tethe of that serpent whiche is synne / the whiche tethe sleeth spyrytuall by dethe of gylt the soule of man There is not a worse heed than is the heed of a serpent as sayth the sage eccle xxv Non est caput nequius super caput colubri For his tethe / his tongue / brethe ben venymous / the whiche enuenymeth maketh the persones to deye Also for toâ— speke spyrytually there is nothynge worâ— vnto the soule than mortal synne / the company of it is nothynge worth / for it ledeth vnto dampnacyon and perdycyon Vnde Ezechielis .xviij. Anima que peccauere ipsa morietur The soule the whiche hathe commytted mortall synne shall deye spyrytually of dethe eternall without extynguysshement yf it be not medycyned by penaunce A. ¶ Here foloweth the fyrst commaundement of god .vi. ONe onely god thy creatour Thou shalt serue / in hym beleue And loue hym best with all honour As nere as grace wyll gyue the leue Vno credo deuÌ„ Beleue in one god onely and loue hym ryght parfytely It is euyll taken to them that hath done vnto the contrary / in lykewyse as we may fynde by examples Quere .lvij. c. d. e. In this coÌ„maundement many thynges ben commaunded and defended B. ¶ That it is commaunded to beleue in onely god in trynyte to worshyp him .vi. IT is wryten deutero .vi. Audi Israel / dominus deus vester deê° vnus est O Israell your lorde god is one god Et legitur marci xii Vnus est deus et non alius preter eum One god is / and there ne is none other but he Of necessyte of helthe it is requysyte to all persones for too put theyr faythe credeÌ„ce in god the creature / and not in ydolles and thyÌ„ges created For it is wryten that without faythe it is Impossyble to please god Vnde ad hebreos vndecimo capitulo Sine fide impossibile est placere deo And therfore he commaundeth vs too beleue in one onely god in trynyte That is to knowe in god the fader al puyssaunt / in lykewyse as sayth saynt Peter Credo in vnum deum patrem omnipoteÌ„tem And in Ihesu cryst his dere sone / in lykewyse as sayth saynt Andrewe Et in iesum christum filium eius vnicum dominuÌ„ nostrum Also in the holy goost in lykewyse as sayth saynt Barthylmewe Credo iÌ„ spiritum sanctum These thre persones beÌ„ one onely god in one vnyte and symplycyte / and not many goddes / for they ben in one selfe substaunce and nature / in one selfe myght / dyuynyte / and glory Anathase sayeth Fides autem catholica hec est / vt vnum deum in trinitate / et trinitatem in vnitate veneremur The faythe catholyke is that we honour one god in trynyte the trynyte in vnyte And it behoueth not to confounde the persones ne to separate the substaunce Neque confundeÌ„tes personas neque substantiam separantes For they ben thre persones deuysed and dystyngued the whiche ben in one substaunce and nature / in one vnyte and symplycyte as it is sayd the whiche ben one onely god And therfore it is here commaunded to beleue in hym to worshyp / honour / and serue hym / and to gyue the dyuyne honour the whiche apperteyneth vnto hym and not to ydolles Our blyssed sauyour and redemptour Iesus gyueth it clerely by wordes to vnderstande the whiche ben wryten Mathei .iiij. Dominum deum tuum adorabis et illi so li seruies Thou shalte worshyp thy lorde god and hym alonely serue Also it is wryten deuterono .vi. Dominum deum tuum timebis et ipsi so li seruies Thou shalt drede thy lorde god and hym all onely serue ¶ Examples to worshyp one onely god in trynyte and not many It is wryten in the xviij chapitre of Genese that as
left VnÌ„ aug xxvj qÌ„re .vij Non obseruetis dies qui dicuÌ„tur egyptiaci / aut kalendas Ianuarij in quibus caÌ„delle et quedam coÌ„messationes / et ad inuicem dona donantur quasi in principio boni aÌ„ni facti augurio aut reliquas menses et tempora dies ve aut annos aut lune et mensis solisque cursus hora / et qui has quascuÌ„que diuinationes aut facta / aut auguria / aut tendit / aut contendit / aut conseÌ„tit obseruationibus / aut credit / aut ad eoruÌ„ domum vadit / aut in sua domo introducit vt interroget / sciat se cristianam fidem et baptismum preuaricasse / et paganum et apostatam et dei inimicum / iram dei in eternum incurre re nisi penitentia ecclesia emeÌ„datus deo rereconsilietur ¶ Example of a relygyous man and of a woman the whiche put faythe in the songe of a cuckowe / and yll came to them Quere .lx. c. d. All maner of mysbeleuynge people sholde drede temporall punycyon and eternall dampnacyon It is wryten deuteronomie .xi. Cauete ne forte decipiatur cor vestrum recedatis a domino seruiatisque dijs alienis et adoretis eos / iratusque dominus claudat celum et pluuie noÌ„ descendant / nec terra det germen suuÌ„ ê‘eatis velociter de terra optima quam dominus daturus est vobis Beware lest by aduenture your herte be deceyued and that ye ne departe you from the lorde / and that ye serue not vnto straunge goddes / that ye ne worshyp theym for drede that your lorde be not wrothe / and that he close not the heuens / and that the rayne descende not and the erthe ne gyue his fruyte / and that ye perysshe not hastely from the londe that almighty god sholde gyue vnto you They the whiche hath broken and froyssed this commaundement sholde not dyspayre theÌ„ but they ought for to do penaunce they shall be saued how greuous so euer the synnes ben the whiche they haue commytted ¶ Example in Theophyle whiche renyed god and he was saued by penaunce Quere .lviii. b. Another example of a relygyous the whiche was apostate and harlot she was saued by penaunce Quere .cxiiij. a. Also those the whiche desyreth to be saued sholde take the condycion of the pylgrym of paradyse the whiche ben wryten after .xlv. a. b. c. Also people incredibles sholde drede to be sent in to the fyre of hell there to be breÌ„t eternally / the whiche is a tourment moost cruell as it is wryteÌ„ afterwarde qÌ„re .xlix. b. ¶ Example of a preest prynce of the ydolles the whiche is in the fyre of hell Quere .lvij. a. A. ¶ Thyrdly all the artycles of the fayth ben here commaunded to beleue in lykewyse as the chyrche beleueth and holdeth .vii. ANathasius sayth Quicunque vult saluus esse ante omÌ„ia opê° est vt teneat catholicam fidem Quam nisi quisque integram inuiolataÌ„que seruauerit absque dubio ineternum peribit Euery persone the whiche wyll be saued it is requysyte before all thynges that he holde the faythe catholyke / the whiche yf euery one ne kepe hole without doubt he shal perysshe in perdurabylyte Al good catholykes sholde beleue in one onely god in trynyte as it is sayd before And who soo beleueth in god stedfastly it behoueth that he beleue in all his operacions / as in the creacyon of heuen and of ertth and in his sanctyfycacyons / as in the holy chyrche Wherfore the artycles of the faythe ben here commaunded the whiche dothe folowe ¶ Saynt Peter sayeth Credo in vnum deum Who so wyll beleue stedfastly In the faythe of crystyente Beleue in one god alonely Thre persones in vnyte ¶ Agayne saynt Peter sayth Patremâ—â— potentem And saynt Andrewe sayeth Et in iesum christum filium eius vnâ—â—â— dominum nostrum And saynt Barthylmewe sayeth Credo in spmÌ„ sanctum VnuÌ„ crede deum personis hunc fore tâ—num Sunt pater natê° neuma sacer deus vnus That is in the fader all puyssaunt And in the holy goost also And in Iesus his dere infaunt As crysten men sholde do ¶ Also saynt Andrewe sayth Creatoreâ— celi et terre And this onely god in trynyte The heuen the erthe and the see And all other thynges made hath he For the conforte of our humanyte ¶ Saynt Mathewe sayth Sanctam ecclesiam catholicam In holy chyrche also beleue By stedfast faythe and deuocyon As nere as god grace the shall gyue Yf thou entende to haue saluacyon ¶ Agayne saynt Thomas sayth SctoÌ„ruÌ„ coÌ„munionem And saynt Symon Remissiomem peccatorum And beleue that all good crystyens Haue with the sayntes communyon Of all good dedes by the sacramentes And of theyr synnes remyssyon Saynt iude sayth Carnis resurreccioneÌ„ And whan the aungell his horne shal blowe All that ben deed shall appere Lye they in erthe neuer so lowe In body and soule enrere ¶ Saynt Mathewe sayth VitaÌ„ eternam And those the whiche hath lyued wele In to paradyse shall ascende The euyll also grete payne shall fele In hell euer withouten ende ¶ Saynt Iames the more sayth Qui coÌ„ceptus est de spiritu saÌ„c to natus ex maria virgine Beleue also by grete veryte In Ihesu crystes humanyte Conceyued of the spyryte holy And borne of the vyrgyn Mary ¶ Saynt Iohn sayth Passus sub poÌ„tio pylato crucifixus mortuê° et sepultus And saynt Thomas sayth Descendit ad in ferna After this he suffred gretely On the crosse for vs to deye And than buryed by Ioseph the good Streyght in to the helles he yood ¶ Also saynt Thomas sayth Vercia die resurrexit a mortuis And saynt Iames the lesse sayth Ascendit ad celos sedet ad dexteram dei patris oiÌ„potentis On the thyrde day he dyde aryse And in to heuen ye shall vnderstande He reascended in moost goodly wyse And sytteth on his faders ryght hande ¶ Saynt Phylyp sayth Inde venturus est iudicare viuos et mortuos He hath promysed as we rede On domes day to come agayne To Iuge the quycke and the dede Some to blysse and some to payne Hec est fides catholica quam nisi quisque fideliter firmiterque crediderit / saluê° esse non poterit Who so his soule thynketh to saue Entendynge here after to come to blysse Parfyte faythe must he haue In one artycle he may not mysse THe persone the whiche wyll be saued ought to be stedfast / stable / and immouable in the fayth for it is the foundement vpon the whiche men edifye the other vertues for to multyply them in goodes espyrytuelles and for to mounte in to paradyse Vnd ad collocenses .i. In fide sitis fundati stabiles et immobiles Be ye founded in the faythe stable and immouable ¶ Also we rede of a wyse man the whiche edyfyed his house vpon a stedfast stone / and the
put awaye that is orygynall all synne actuall mortall / and venyall And this sacrament gyueth grace and also all vertues as wel theologalles as moralles / and yf it ne gyueth them as vnto the vsage / yet it gyueth theÌ„ as vnto the habyte Si non dat quantum and vsum ad minus dat quantum ad habitum Ista est sentencia consilii generalis Vt habetur in constitutionibus domini clementis extra de suÌ„ma trinitate et fide ca. c Fidei catholice Also the effecte of the holy sacrament of baptysme gyueth an affynyte espyrytuall the whiche is so ryght parfytely grete that it letteth maryage / soo that the baptysant and the godfaders and god moders and gosseppes ne may haue in maryage the baptysed Also baptysme openeth the gates of paradyse and maketh hym to possede / and maketh hym to be perteyner in the passyon of our sauyour and redemtour Ihesu cryst Quia omnes qui in christo baptizati sunt christum induunt Vt dicit paulus in suis epistolis This sacrameÌ„t of baptysme is requysyte of the necessyte of helthe For it is wryten Iohannis tercio Nisi quis renatus fuerit ex aqua spiritu sancto non potest introire in regnum dei Who so hath not be goten agayn / or newly borne / regenerate / or wasshed from synne orygynall by water and by the holy goost ne may entre in to the realme of god Also as sayth the holy euangelyst saynt Marke It is requysyte that we be all baptysed in lykewyse as it hath ben sayd and declared here tofore B. ¶ The effecte of the sacramente of penaunce well taken in contrycyon / confessyon / satysfaccyon and purpose noo more to retorne vnto synne dooth many goodnesses vnto the soule of euery man and woman contryte for theyr synne The fyrst is that it wassheth / puryfyeth / and maketh clene the soule from the fylthe of synne The seconde that it effaceth / adnychylleth / maketh to put in forgetfulnes all venyall and mortall synnes The thyrde that vnbyndeth and lowseth the lynes of the deuyll of synne / and taketh the soule from her vyle seruitude The fourth goodnes that the sacrament of penaunce dooth is that it maketh the appoyntement of the dyscorde the whiche was betwene god man by synne The fyfthe that it maketh man to be the sone of god and of grace that was by syne the sone of yre and of the deuyll by Imytacion The syxte goodnes that penaunce dooth is that it recouereth and maketh to come agayne the good vertues and operacions the whiche had ben done in thestate of grace the whiche were put in forgetynge and lost by mortall synne The seuenth goodnes that penaunce dooth is that it maketh a man to be the membre of god and of the chyrche maketh hym to be pertener and gadred in the good dedes of sayntes / for by mortall synne the man is separate frome god and from his sayntes The .viij. goodnes that the sacrament of penaunce dooth is that it vnbyndeth and dyschargeth man from daÌ„pnacyon and perdycyon The nynth goodnes is that it openeth paradyse vnto the synner and maketh hym to haue the lyfe eternall and to reygne with god All synners sholde receyue this sacrament in grete faythe / humylyte / and reuerence / for by the grete grace that is in it all synnes ben pardoned / in lykewyse as sayth holy scryptures in many places It is wryten Mathei .iij. Facite fructum dignum penitentie Make ye fruyte dygne of penaunce Et legitur Ezechielis .xviij. Si autem impius egerit penitenciam ab omnibus peccatis suis que operatus est et custodierit vniuersa precepta mea et fecerit iudicium et iusticiam vita viuet / et non morietur / omnium iniquâ—tatum eius quas operatus est non recordabor That is to say Yf the synner wyl do penaunce of all his synnes that he hath commytted / and after that he hath kept all my commaundementes / that he hath doone Iugement and Iustyce whiche is to yelde vnto euery man that the whiche vnto him apperteyneth he shall lyue in lyfe eternall and shall not deye in dampnacyon / nor I shall neuer recorde ne remembre none of the synnes that he hath commytted And it is wryten Eyechyelis .xxxiij. Nolo mortem impii sed vt conuertatur a via sua viuat Sequitur post iusticia iusti non liberabit eiâ— in quacunque die peccauerit / impietas iÌ„pâ— non nocebit ei in quacunque die conuersus fuerit ab impietate sua That is to say I wyll not the dethe of the euyll synner / buâ— that he be conuerted from his cursed way and that he lyue / and it foloweth The Iustâ—ce of the iust shall not delyuer hym in oâ—â— daye that he hath synned / and the synne of the wycked man shal not noye hym in onâ— daye that he coÌ„uerteth hym from his euylnes and therfore the synners ben not to be dyspysed For suche one shall be this day euyll the whiche peruauenture shall be tâ—morowe a good penytent and of the nombre of the saued ¶ Example in of the synner publycan the whiche in shorte tyme was Iustyfyed and better than the pharasee whiche dyspysed hym / in lyke wyse as it is wryten in the .xviij. chapytre of the gospeles of saynt Luke ¶ Another example 〈◊〉 the thefe zacheus the whiche at the begynnynge was euyll and in shorte tyme waâ— conuerted and a good man in lykewyse as it is wryten in the gospelles of saynt Luâ— Also Theophyle Thais Mary magdalene in shorte tyme conuerted them / and many other examples semblables shall be foâ—de by the table of the examplary in the tyâ—tre of penaunce It is wryten in the .xviij. chapytre of the gospelles of saynt Mathewe that yf a man hadde an hondred shepe and that one of them were lackynge / he wolde leue the lxxxxix too seche that one / and yf he may fynde hym he wyll enioye more of that shepe than of the other whiche hathe not gone out of the way Also Ioye shal be made in heuen vpon a synner the whiche hathe done penaunce VnÌ„ Luce .xv. Gaudium erit in celo super vno peccatore penitentiam agent quam super nonaginta nouem iustus qui non indigent penitentiam Also the publyke synners and the manyfest harlottes the whiche cometh vnto penaunce and reknowlege theyr defautes shal be more sooner saued than the deuout people that Iustyfyeth themselfe and reknowlege not theyr synnes Vnde Math xxi Amen dico vobis quia publicani et meretrices precedent vos in regno dei / venit enim ad vos iohannes in via iusticie et non credidistis ei / publicam autem et meretrices crediderunt ei c. By theffect of the sacrament of confyrmacyon well taken the venyall synnes ben pardoned The holy goost fortyfyeth the persone in the faythe and assureth hym from
deo veniale c. The thyrde is by that / that a man is fallen in delectacyon of venyall synnes he dysposeth hyÌ„ ofte tymes to come vnto mortall synnes / wherof speketh saynt Gregory the whiche sayeth Vitasti gaudia / vide ne ebruaris arena He sayth so for that often tymes fro small synnes men come in to grete In lykewyse as by a lytel sparkle of fyre there ryseth a grete flambe Wherof the sage speketh in his prouerbes saynge Qui minima negligit paulatim decidit in maiora He that dyspreaseth the small thynges falleth in to grete The fourth whan that venyall synnes ben not repelled comynly procedeth after the synnes mortall As it appereth in the fyrst mouementes the whiche ben deputed amonge the venyall synnes whan the delectacyon hathe conualescence in soo moche that the consentement also approcheth / so sourdeth incontynent mortall synne Also the accustomaunce to swere is dauÌ„gerous for who so swereth often often him for swereth / and who so often lyeth often synneth mortally Therfore sayth the holy Ysodore Vsus iurandi periuruÌ„ ducit The vsage to swere maketh forswerynge Et legitur hie remie .xiij. Si ethiops mutare poÌ„t pellem suam et pardus varietates suas vos poteritis benefacere cuÌ„ didiceritis maluÌ„ Yf the ethyopyen that is blacke myght chaunge his skynÌ„e / and the leoparde her varyeteâ— that is whyte blacke / and ye may do well 〈◊〉 lykewyse as ye haue lerned accustome yll Also of lytell cornes men may makeâ— grete somme or burden lade an hors so moche that he ne may bere it Also of lytel venyall synnes men make grete mortal sines the whiche ladeth dampneth the pesones VnÌ„ mgrÌ„ alanus De minimis granis fit maxima suÌ„ma cabali / de breuibê° mâ—dis non veniale maluÌ„ So it appereth thâ—â— the venyall synnes and the accustomauÌ„â— to swere ben to fle as it is sayd before E. ¶ To the regarde of othes a man sholde vnderstande that some ben more horryble / greter / solempnell / and byndynge the the other For he the whiche swereth gods well bounde / but he that swereth by god bâ— the euangelyst he is yet more bounde / and so of other swerynges whan the solempâ—â—te groweth the oblygacyon groweth Bâ—â— what is it of one that swereth by god the othe by the euangelist IohnÌ„ Crysostome sayâ—â— that he the whiche swereth by god is moâ—â— bounde than he that swereth by the euaÌ„gelyâ—â— agaynst some that beleueth the contrary Sâ—â— ti scripture proptur deum fcteÌ„ sunt non deu ê“pter scripturas .xxij. q j. Aliqua Foles scryptures ben made for god and not goâ— for the scryptures Also the doctours saytâ— that the one othe and other solempnely mâ—de the one and the other egally byndeth / â— be it yf the one be solempnely made and other not / that the whiche is solempneâ— made byndeth more as vnto the chyrche more penaunce vnto hym ought to be 〈◊〉 ioyned the which transgresseth / but as â—â—to god they ben egally bounde extra quâ— dei vel vo Yet agayne vnto the contrary the holyer that a thynge is wherby a maâ— swereth of soo moche is he more worthye greter payne that soo forswereth hyÌ„ / thâ—â— sayth saynt Austyn Than more bound xxii q. i. Mouet te Yf thou be forsworne repeÌ„t the / do penaunce the whiche effaceth the syn synnes as it wryten before queÌ„ ante .viij. b Also kepe the from swerynge vaynely and vnprouffytably or thou shalt lose the Ioyes of paradyse the whiche ben grete / quere .lxvij. a Also thou sholdest drede to be sent in to the fyre of hell the whiche is a cruell tourment as it is wryten after QueÌ„ xlix b. ¶ Examples shal be founde by the table in the ende of thexamplary quere C. vii A. A. ¶ The maners to blaspheme god / and that the blasphematours ben ryght cursed and euyll .xij. IT is wryten eclesiastice .xxiij. ca. Vir multum iurans implebitur iniquitate non discedet a domo illiê° plaga ¶ A man moche swerynge as he the whiche blasphemeth god / or the whiche forswereth hym shall be replenysshed with inyquyte and the plage shall not departe from his hous To blaspheme god is a ryght grete synne detestable the whiche a man commytteth in many maners Fyrst in gyuinge vnto god ony thinge that apperteyneth not vnto hyÌ„ as to say that god is a lyer Secondly whaÌ„ a man taketh from god that thynge the whi apperteyneth vnto hym / as to say that he is not Iust and good Thyrdly whan man graunteth or gyueth vnto ony creature that thynge the whiche apperteyneth vnto god the creatour / as to saye suche a man or suche an ydoll is god Or as dyde the seruauntes of the kynge of Assyryens the whiche grauÌ„ted vnto theyr kynge that the whiche apperteyned vnto god / for they sayd vnto the kynge Ezechyas Whiche ben the goddes of all the erthe the whiche haue power to delyuer theyr regyons from the handes of our kynge / there is none And whiche is the god that may delyuer Iherusalem froÌ„ his honde c. This blaspheme dyspleased so moche vnto god that the aungell of our lorde stroke the people of the army of the sayd kynge slewe an C. lxxxv M. as it is wryten in the .xix. chapytre of the .iiij. boke of kynges Fourthly whan a man bryngeth forth towarde god contumelous moeuynges to debate or stryfe Vnde mathei .xii. Hic noÌ„ ei cit demones / nisi in belzebub principe de monioruÌ„ Et luce .xi. In belzebub principe demoniorum ei cit demonia Some Iewes sayd that they had founde hym subuerty syÌ„ge the people / and defendynge to gyue the trybute vnto cesar / and they lyed VnÌ„ luce xxiij Hunc inuenimus subuertanteÌ„ genteÌ„ nostram et prohibenteÌ„ tributa dari cesari Also some wende for to haue sayd Iniury vnto hym that he receyued the synners that he eate and dranke with them Vnde luce .xv. Hic peccatores recipit et manducat bibit cum illis Also some sayd that he was good / and other sayd that he was not good but that he seduced the people in yll Vnde IohÌ„ .vii. Quidam dicebant bonus est / alu dicebant non / sed seducit turbas Fyfthly in the swerynge cursedly / execrably / and irreuerently as whan ony cursed crystyens ben angry anenst god / and by that maner of Iniury and of vengeaunce swere by the vertue of god / by the blode / by the guttes / by the lunges / by the herte / by the fete / by the heed / the eyen / the tethe / or ony of his membres The persone that so swereth by delectacyon delyberacyon obstynatly yf he be a clerke he ought to be deposed / yf it be a lay man he ought to be excommunyed as it is wryten .xxij. q. i. Si quis per capillum We rede that saynt Poule thappostle cursed some
appetyte / the dylectacyon / and the accustomauÌ„ce to swere vaynely vnlefully / as a thynge ydle / vayne / and peruers Saynt Poule the appostle knewe the commaundementes of god / and neuertheles he sware as it is wryten in his epystles Vestis est michi deus By that it is to vnderstande that swerynge is lefull necessary whan by the same a man thynketh vnto that welfare of his neyghbour after the commaundement of god the whiche sayth Diliges proximuÌ„ tuuÌ„ sicut teipÌ„m And the psalme DnÌ„e quis habitabit in tabernaculo tuo aut quis requiescat in monte sancto tuo Lorde who shall dwell in thy tabernacle / or who shal rest in holy mountayne The answer Qui iurat proximo suo et non decepit eum He the whiche swereth vnto his neyghbour deceyueth hym not shal mounte in to heuen c. Also the aungell that saynt Iohan sawe standinge on the see as it is wryten in the appocalyps Teuauit manum suaÌ„ ad celum iurauit per viuenteÌ„ in secula seculorum He lyft vp his hande sware by the lyuyÌ„ge in the worldes Also our lorde sayth in the gospel Amen / amen / dico vobis Also we rede that our lorde sware in the olde testament Iurauit dnÌ„o et noÌ„ penitebit euÌ„ agayne Iurauit dnÌ„s vitateÌ„ c. Our lorde sware true yet he commaunded in the olde lawe Redde dnÌ„o iurameÌ„ta tua c. Yelde thyn othes to our lorde By these foresayd auctorytees a maÌ„ may swere wtout synÌ„e at a nede And for that god sayth in the gospell that our worde sholde be / it is so / it is not so MathÌ„ v. Sit auÌ„t sermo vrÌ„ est / est / noÌ„ / noÌ„ / qd autem his abundaÌ„tiê° malo est The answer that the affyrmacyon or negacyon that is in the hert ought to be in the mouthe / but for that malyce is so growen that they wyll not beleue by syÌ„ple worde / and therfore god hathe put to prudently Quod amplius est malo est That the whiche is more than ynough is yll / not euyll vnto those the whiche swereth for the welfare of theyr neyghbour / but yll vnto those the whiche ne wyll beleue wtout swerynge / theyr incrudylyte is soÌ„tyme of payne and of culpe / and therfore he sayeth not malum Yll vnto hym the whiche hyÌ„ vseth moche in swerynge But he sayth a malo / from the euyll of hym the whiche otherwyse beleueth not / that is of his synÌ„e ne departeth from hym the whiche is somtyme payne / and somtime payne and gylte / thaÌ„ god defendeth the othe the whiche is yll He coÌ„maundeth to speke well in saynge Sit sermo vester est / est / non / non It is soo / it is not so / and he graunteth the swerynge the whiche is necessary Also whan a man wyl not beleue the trouthe but by swerynge / he the whiche swereth in good and Iust cause synÌ„eth not / but he sholde offende yf he sware not For it sholde befall soÌ„tyme that a good man sholde lese his good and Iust cause yf veryte were not approued by good men And therfore sayth saynt Austin Quisqis meru cuiuscuÌ„que potestatis veritatem ocultatiram dei super se prouocat quia magis timet hominem quam deum Yf ony hyde veryte by the drede of puyssauÌ„ce he prouoketh the yre of god vpon hym / for he dredeth the men more than god In suche wyse to swere by necessyte is no synne as it is sayd Also albeit that god hath defended othes inutyles / neuertheles by especyall he defeÌ„deth the swerynges the whiche ben made by the creatures to th eÌ„de that man ne do honour vnto creatures the whiche apperteyneth vnto the creatour Ne honorificeÌ„tia creatoris transferetur ad creaturas Or that man beleue not that ony dyuyne thynge be in hyÌ„ wherby reuerence vnto ought to be done And therfore after that god had said in the gos tild Mat. v. NoÌ„ iurare oiÌ„no Hastely 〈◊〉 putteth after Neque per celuÌ„ qr thronê° dâ— est / neque per terraÌ„ qr scabellum peduÌ„ eiê° ã€ˆâ—Šã€‰ neque per hiero solimam qr ciuitas est regâ—magni neque per caput tuuÌ„ quia non potâ—â—vnum capillum tuuÌ„ facere albuÌ„ vel nigri Swere thou neuer aboue all thynge / neyther by the heuen for it is the throne of gâ—â—ne by the erthe for it is the stole of his feâ—ne by Iherusalem for it is the cyte of the grâ—te kinge / ne by thy heed for thou can not maâ—â— one of thy heere 's whyte ne blacke Also 〈◊〉 rede that saynt Iames defended that noâ— sholde swere AnÌ„ oiÌ„a frÌ„es mei nolite â—â—â—re The glose sayth that he defendeth not syÌ„ sweryÌ„ge / but he defendeth the wyll to â—â—re And therfore he sayd vygylaÌ„tly noâ—â— for the affeccyon wyll sholde not draâ—â— vs to swere / but the necessyte oportum te sholde drawe vs there vnto for the heltâ— and welfare of our neyghbours And thâ— that saynt Iames putteth Nec per celuÌ„ / 〈◊〉 per terraÌ„ / nec per quodcuÌ„que aliud iuramâ—tuÌ„iurare vetat Whan nede is to swere man sholde swere by god in callynge hyâ— to wytnesse / not by the creatures as it sayd In lyke wyse as the wyne is not yâ—â— of it selfe And all be it saynt Poule defedeth men to drynke superfluously / for it cureth dronkenes lechery Nolite iÌ„eâ—â—ri vino iÌ„ quo eÌ„ luxuria Ad eph v. Also sâ—â—rynge in superfluyte is defended All the thynges beforesayd ben expounded spâ—â—ken by saynt Austyn / by Inno. by mâ—ny other .xxii. q. i. NoÌ„ eÌ„ ê¯tra deipÌ„ceptuÌ„ iiii sequeÌ„tibê° SipctmÌ„ extra e. si epÌ„s Aâ— how be it that sweryÌ„ge is defended / notâ—â—â—dynge some ben except wherby a maÌ„â—â—swere whaÌ„ nede is / that is by the euangelyst the auter wherupon the body of cryst is concrate Also by the relykes of sayntes / by 〈◊〉 holy crosse Also a man may swerein the hâ—de of the bysshop lyke as it is wryten xâ—â— q. i. Si aliqua causa ca. Habemus B. ¶ What is requysyte for to swere lefully without ony synne .xiij. THre thinges ben requysyte or that a man swere without commyttynge ony synne That is to vnderstonde / veryte / iugement / iustice Vnde Hieremye .iiij. Iurabis viuit dominus in veritate et in iudicio in iusticia Et habetur .xxii. q. i. Et iura bunt Yf these these thre thynges defayle or ony of theym it is periury / as it is wryten .xxii. q. ii Animaduertendum ¶ The fyrst thynge the whiche is requysyte or that a man may swere without synne is veryte in the conscyence / that is that a man knowe the thynge stedfastly for to be soo as he it swereth For who so sholde thynke one thynge and swere another sholde be periured Or who so sholde beleue that ony thynge were true / and
sapyence and accion of graces / honoure / vertue / and force vnto our lorde god in secula seculoruÌ„ AmeÌ„ Also all the creatures gyueth prayse vnto the creatoure That is to vnderstande the beestes and the serpentes / the byrdes the kinges / the prynces / the Iuges / the vyrgyns / the auncyent with the yonge prayseth the name of our lorde / for his onely name is exalted Vnde psal Bestie et vniuersa pecora serpentes et volucres pennate Reges terre et omnes populi principes et omÌ„es iudices terre Iuuenes et virgines senes cuÌ„ innioribus laudent nomen dnÌ„i quia exalta tum est nomen eius solius IteruÌ„ psalmê° A solis ortu vsque ad occasum laudabile nomen domini B. ¶ Example of a good chylde the which yelded graces and praysynges vnto god in all aduersytees that came to hym ¶ We fynde by wrytynge that a chylde was soo perfyte that he sayd deo gracias in all thinges And it be befell soo that after that his fader and his moder were departed men of warre came vnto his hous / the whiche tasted of a tonne of eygre sydre / the whiche a none they brake shedde the sayd sydre / whan the chyld sawe that he sayd I yelde graces vnto god I dranke eygresydre / now I shall well drynke good water After that the men of armes brake his house and warmed them with the tymbre And whan the forsayd chylde sawe that he sayd Deo gracias I yelde graces vnto god I was wonte in fore tymes to be lodged in this grete house and now I shall make me a lytell lodge and therin I shal abyde And the sayd men of warre yode in to his gardyn and brake and pulled vp al the herbes as cooles / lekes / borage / onyons / ê‘cely / letuse c. Than the chylde sayd agayne deo gracias / ye haue broken the lekes and other herbes I yelde graces vnto god / it me behoueth to take wylde leues of the feldes / to go frye them with a lytell pot of butter that ye haue left in suche a corner And whan the men of warre sawe that they hadde done soo moche harme vnto the sayd chyldren sayd vnto themselfe / we ben ryght cursed the whiche haue doone so moche harme to this chylde the whiche is not wrothe ne neuer euyll worde vnto vs he hath sayd / and vnto vs dooth the best that he may in doynge good agaynst euyll For to make shorte they repented them and conuerted theym vnto good by his example E. ¶ To wake in contemplacyon and to do the werkes of mercy at the feestes coÌ„maunded .xvii. SYxtely to kepe the feestes gardables or that ben to be kept a man sholde employe the tyme wakynge in operacyons spyrytualles / as to occupye hymselfe in the lyfe contemplatyue the whiche belongeth vnto the dyseccyon of god / that is to serue / to honoure / and to worshyp hym as it is sayd And to thynke on thynges celestyalles and spyrytualles to mounte on heyght with god and his sayntes / and to reygne with theym eternally in the Ioyes of paradysethe whiche ben so grete that they ben infynyte and inenarrables This lyfe contemplatyue vnto vs is gyuen in fygure of the blyssed Mawdeleyne the whiche sette her oft at the foote of our sauyour redemptour Ihesus and herde his worde as it is wryten Luce .xi. Sedens secus pedes domini audiebat verba illius Another example of the contemplacion of two relygyouses the whiche were fro crystmas tyll mydsomer spekynge of god wtout enoyenge theym / they wende to haue ben there but two houres Quere lxxxxiiii b. And after that the soule hath taken her refeccyon and the body his nourysshement it is good after dyner on the sayd dayes of the feestes to take hede also to the dyleccyon of his neyghbours indygentes and nedy / as to gyue almesse to vesyte the seke / to counceyle theÌ„ that lacke counceyle / to coÌ„forte them that ben heuy / sorowfull seke / and also to doo all other werkes of mercy This lyfe actyue is gyuen vnto vs by fygure in Mary marthe hostesse of our blyssed sauyour and redemptour Ihesu cryst the whiche prepared him his meet and toke hede vnto the werkes of mercy the whiche is the lyfe actyue Also by this Marthe is vnderstande the deuocyon by the whiche we ben accoÌ„panyed by charyte with our neyghboure And by Mary magdaleyne is vnderstande the intencyon relygyous of the thought The lyfe actyue gyueth the breed corporell vnto hyÌ„ the whiche hath hoÌ„gre / and doctryne vnto the ygnouraunt and vnlerned It correcketh the synner errant / and calleth agayne the proude man vnto humylyte Also it mynystreth vnto euery one that the whiche is vnto hym expedyent The lyfe contemplatyue reteyneth the charyte of god and of his neyghbour / but it resteth it of the accyon wtoutforth / at the onely desyre of the conductour to Ioyne soo vnto hym And all hertes erthly fouled and put vnder fote is embraced to se the face of the creatour and desyreth to medle / that is to be with the cytezyns of the hye regyon enioyenge them in the beholdynge of god of the incorrupcyon eternall The lyfe actyue vnto the perturbacions of the worlde The lyfe contemplatyue the whiche extendeth to god is moost sure And therfore our lorde sayd to Martha Illud luce .x. Martha martha solicita es et turbaris erga plurima maria optimaÌ„ parteÌ„ elegit que non auferetur ab ea D. ¶ How the reuerence and sanctyfycacion of al holy thyÌ„ges is brought in this thyrde commaundement .xvii. SAynt Ysodore sayth in his boke Secundum dignitateÌ„ redde cuique honoreÌ„ Yelde honour vnto euery man after his dygnyte Many thynges ben holy wherunto we owe honoure / for theyr sanctyfycacyon is conteyned vnder this commaundement Sabbata sanctifices Of that whiche holy thynges we shall tell foure ✿ Fyrst the tyme of the dayes of the feestes commaunded sholde be sanctyfyed in lykewise as is before declared Secondly a maÌ„ sholde bere honour and reuerence vnto the holy places / as vnto the chyrches VnÌ„ psal DomuÌ„ tuaÌ„ decet sanctitudo And of good ryght a man sholde honour the chyrches / for they ben the places the whiche ben blyssed / the holy seruyce is doone therin / the body of our sauyour is therin consecrate / the whiche there resteth nyght and daye in the custode Also in the chyrche we ben baptysed / confessed / purged / and made clene of al our synnes Also we ben thyder borne after that we ben dysceased and deed It is the hous of orayson in the whiche we make our prayers and oraysons / and there ben made the good predycacyons Also the chyrche is the saufgarde of the crymynalles and for banysshed people It is the place wherto they renne the whiche them kepeth frome dethe / from euyll and punycyon Also
and Dauyd sayth Myn eye is troubled with Ire Vnde psalmista Turbatus est in ira a furore oculê° meus A man sholde note that the vengeaunce the whiche is done by ire is iniuste and yll in four maneres The fyrste is whan ony punyssheth / or woide punysshe hym the whiche hathe not deserued it The seconde is whaÌ„ he hym bryngeth or wolde brynge to gretter payne than he hathe deserued The .iii is whan he infere / or wolde inferer asmoche of payne egally as he hathe deserued / but not after the ordre of iustyce as whan he wyll punysshe ony of hymselfe without callyng iustyce superyores / vnto whom it apperteyneth for to do it The fourth is whan ony bryngeth in or wolde brynge in ony iuste / and after the ordre of iustice but not by good iuste entencyon / for good ende The entencyon of hym that whiche punissheth sholde other for the welth saluacyon of him the whiche hathe deserued punycyon / to the ende that he correcte hym / or by the conseruacyon of the iustice comune / to th ende that all other correcte theym by his example / or for to do honoure vnto god in punysshynge the offence that a man hathe done to breke his coÌ„maundemente He than the whiche vengeth hym / or appetyteth to venge hym by hate / rancour / or to the ende that he beholden called a good iusticier / in sechinge the preyse of the worlde / or to the ende that he haue moneye / or for ony other cursed ende / he sholde vnderstonde that he syÌ„neth mortally / after saint Thomas Ire is mortall synne whan ony bryngeth in or wyll do ony vengeauÌ„ce vnto another after the maneres beforsayd / or after some of them / for it is agayne iustyce and charyte Also he the whiche vengeth / hym dysobeyeth vnto god after the scryptures the whiche sayth in many places and passages / that a man ne yelde the yll for the yll Vnde paulus .i. thessal quiÌ„to Videte ne quis maluÌ„ pro malo alicui reddat sed semper quod bonum est sectamini inuicem et in omnes Take hede that none ne yelde vnto ony yll for yll / but that ye folowe euermore togyders that the whiche is good Et legitur ad roma .xii. Noli te prudeÌ„tes tieri aput vosmet ipsos nuilli maluÌ„ ê“ malo reddeÌ„tes Be ye not prudentes ayenst yourselfe ne yeldynge yll for yll vnto ony Sequitur Non vos deffendeÌ„tes carissimi sed date locum ire Ryght de re frendes defende you not but gyue place vnto ire Item ad roma xii Benedicte ê‘ sequentibus vos benedicite et nolite male dicere Blysse ye those the whiche persecuteth you / blysse them and curse them not / Example We rede that our lord appered hym vnto a woman in trybulacyon vnto whome he sayd / kepe thre thynges thou shalte be saued / holde thy peas in malediccyons / be pacyent in trybulacions / yelde not the yll for the yll Quere lxxxix b. Another example how the blyssed and holy saynt Machayre was pacyente and suffred whan he was wronged and beten cruelly and impyteously for a woman the whiche hadde accused him and put vpon him falsly and wrongfully that she hadde conceyued a chylde of his sede and of none other Quere lxxxx a. It is a greate perfeccyon as to bere pacyently aduersyte and to doo the good agayne the yll And therfore god sayth / yf ony stryke the on the ryght cheke gyue vnto hym the other And he the whiche stryueth with the in iugement and take awaye thy robe and gowne / leue it him and the mauntell Vnde mat v. Si quis te percusserit in dexteram maxillaÌ„ tuaÌ„ prebe ei et alteram et ei qui vult tecum in iuditio coÌ„tendere et tinicam tuam tollere dimitte ei et palium vt dictum est Those that whiche be not of suche perfeccyon maketh them to amende the yl done by iustyce Al so thou shalt not seche vengeaunce And thou shalte not be remembred of the iniurye of thy cytezeyns In lyke wyse as it is wryten Leuitici xix Non queras altionem nec memor eris iniurie ciuium tuoruÌ„ Et legitur eccle x. Omnis iniurie proximine memineris et nichil agas in operibus iniurie Thou shalt not remembre the of the iniurie of thy neyghbour / and do nothyng in the operacions of iniurye And Chaton sayth Litis preterite noli maledicta referre Compte not ne reken the cursed thyÌ„ges of stryfes paste Et prouerbiorum .xx. Ne dicas reddam maluÌ„ pro malo sed expecta dominuÌ„ et liberabit te Also god wyl not that a man venge hymselfe In lyke wyse as it appereth clerely in the gospell / of saynt Marke whan the samarytayns wolde not receyue him / and saynt Iamis and saynt Iohan sayd vnto hym Wylte thou that we saye that the fyre dyscende frome heuen and that it consume them Our lorde blamed and repreued them of that thyÌ„ge / vnto whom he sayd luce ix Nescitis cuius spiritus estis filius hominis non venit animas perdere sed saluare Know ye not of whose esperyte ye be / the sone of a man is not come for to lese the soules / but to saue them Example how a boye or knaue was dampned for hate wolde be venged Quere lxix a. I ¶ Also Ire and vengeaunce dyspleaseth vnto god For he the whiche vengeth hym by ire brenneth his temple That is the conscyence of the man the whiche is the place and the house wherin god resteth vnde psal Incenderunt igni sanctuarium tuuÌ„ in terra polluerunt tabernaculum nominis tui That is to saye these wrathful people hathe brente by the fyre of ire thy holy place / where as they haue soyled the tabernacle of thy name in the erthe / and saynt poule sayth ad corinth iii. ca. Descitis qia templum dei estis et spiritus dei habitat in vobis And there foloweth a thinge moche to drede Si quis autem templum dei violauerit desperdet illum deus Certaynly yf ony hathe fyled the temple of god / god shall dystroye hym Iterum in eodem ca. TeÌ„pluÌ„ dei sctuÌ„ est ê™ estis vos The teÌ„ple of god is holy / the whiche ye be Whan an hostyller is angrye or wrothe the hostes that he hathe lodged in his hous be not at their ease herbeged / god is not in the man angry or wrothe Vnde super illud ad ephe iiii Nolite contristari spiritum dei sanctum vnde grego Dum ira animuÌ„ pulsat spiritusancto habitationem turbat Trouble thou not the holy spyryte of god / whan ire stryketh the courage of the man it troubleth the habytacion of the holy ghost And therfore god wyll not enhabyte / nor abyde by grace with a mamirous / furyous / motyf hasty / but he wyll enhabyte and abyde in
speke the holy doctoure saynt Iherome vpon the pystyll of saynt poule ad titum / and saith Neque vero qui aliquando irascitur iracundus est / sed ille dicitur iracundus qui crebo hoc passione superatur ¶ Ire is mortall synne whan a man desyreth to do yll and for to coÌ„myt and do vengeaunce vnto his neyghboure by delyberacyon and consentynge of reason And suche or semblable ire the whiche is synne in somtyme in the herte alonely without ony more / and somtyme it appereth also in a man withouteforth / eyther by tokens or by wordes / and somtyme in werkes and operacyon In lyke wyse as it is declared here before more alonge in this sayd booke Quere xxvi b. d. e. L ¶ Of the remedyes agaynst the syn of ire Ca. xxvi DEnuntiamus auteÌ„ vobis fratres vt subtrahatis vos ad oiÌ„ fratre ambulante inordinate ad thessal iii. ca. Saynt poule sayth in his epystyl Brederne we denounce vnto you that ye withdraw and take awaye from euery broder that whiche lyueth walketh dysordynately Four remedyes ben fouÌ„de in scrypture as agayÌ„the ire of his neyghbour The fyrst is how a man sholde speke swete wordes vnto peple the whiche ben treful / troubled or wratheful / for to cole them and appease them from theyr ire / in lyke wyse as sayth the sage Also the experyence techeth it vs. VnÌ„ prouer xxv Lingua moliis coÌ„tringit duritiaÌ„ cordis et ê“uer xv Respontso mollis frangit iram sermo durus suscitat furorem That is to saye a softe answer breketh ire / a harde worde moueth furoure / answer peasybly in swetnes VnÌ„ eccle iiii RespoÌ„de pacitice iÌ„ man suetudine eccl vi VerbuÌ„ dulce multiplicat amicos and maketh softe the enemyes Also the sage man maketh him amyable in wordes vnÌ„ eccle xx Sapiens is vbis am abtleÌ„ se facit The seconde remedye agayne ire is the a man sholde holde his peas agayne hym the whiche is wrothe / that whiche menaceth or wrongeth And hyÌ„ behoueth not to yelde iniurye agayne iniurye for to defende hym In lyke wyse as sayeth saynt Poule ad romanos .xii. Non vos deffeÌ„deÌ„tes carissimi sed date locum ire Example of a relygyous the whiche demaunded of a holy fader what he sholde doo for that / that he had no peas with the other The good fader answered hym In omnibus si tacueris requiem habebis Thou shalt haue rest and peas in all thynges and agayn al persones the whiche sayeth the yll yf thou holde thy peas Whan a man holdeth hys peas agayne a man that is wrothe he appeaseth hym lytell and lytell And the fyre of his ire he is quenched Verbi gratia Also whan a man taketh the wodde from the fyre the whiche is matere it quencheth lytell lytell Whan a man holdeth his peas agayne a man ireful / and that in his fyre of ire a man putteth no matere for to encrease the fyre / he quencheth it And yf there be in companye an irefull man detractoure by whom noyse is moued / hym behoueth to departe and after peas shall be there Vnde prouerbiorum .xxvi. Cum defecerit lingua extinguetur ignis / susurrectione subtracto conquiescuÌ„t iurgia eccl viii Non litiges cuÌ„ homine liÌ„guato ne strues in igneÌ„ illius ligna And Chaton sayeth vnto his chylde CoÌ„tra verbosos no li conteÌ„dere verbis Lis minimis verbis interduÌ„ maxima crsccit Stryue thou not in wordes agayne these tangelers saynge yll Greate ire / noyse / and stryfe they make somtyme by lytell wordes Dauyd the prophete vsed of this remedye For whan a synner spake agayne hym / he kepte his mouthe from yll spekinge VnÌ„ psal Posui ori meo custodiam / cum coÌ„sisteret peccator aduersum me ¶ Another example how a chamberer or mayden seruaunt in a house was pacyent whan her maystres cursed her and tormented her by strokes / and god appered vnto her Quere lxxxxix b. ¶ Another example of the pacyence of a good chylde the whiche praysed our lordes Ihesu cryste in many tormentes that he suffred / the whiche were done vnto hyÌ„ by men of warre Quere xvii b. Also for to put scylence vnto a man lygycyous and debatefull / ire is appeased peas cometh in the company Vnde prouerbiorum .xxvi Qui imponit stulto silentium / rigas mitigat Also it is a grete goodnes as of peas And it is more worthe than meate as to eate a mouthefull of brede in peas than to haue wynes and meates in warre and dyuysyon Vnde prouerbiorum .xvii. Melior est bucela sicca cum gaudio quam domus plena diuiciis cum iurgio ¶ And therfore men sholde seche the meanes to appease the people irous Example how that a knight abstayned hym for to speke for to flee cursed wordes / and to the ende that he offended not ayenst god The thyrde remedye agayne ire is to fle the company / famyly arite / amytee / and felawshyp of all people Irous / noysefull / furyous / wrathful ¶ Fyrst a man sholde fle the suroure and ire of an Emperour / a kynge / or of a myghty prynce or lorde / for he is ryght terryble and furyous whan that he is wrothe / or hathe ony body in indygnacyon Vnde prouerbiorum .xx. Sicut tremitus leonis ita et ira regis et sicut ros super herbam ita ethyleritas eius ¶ Also it behoueth to kepe hym to speke vnto him wordes that ben noyfull and wrongfull For they trouble somtyme those that ben sages Vnde ecclesiastisis vii Calumia conturbat sapientem et perdet robur cordis illius Also it behoueth to kepe hym to take stryfe agaynst an Emperoure / a kynge / or another grete lorde / for the dethe therto belongeth and apperteyneth Vnde prouerbiorum .xvi. Indignatio regis inimicus est mortis et vir sapiens placabit cum Et ecclesiastisis .iiii. Noli resistere contra facieÌ„ potentis ne coueris contra ictum fluuit / ¶ Resyste thou not agaynste the face of a puyssaunt kynge / or lorde that he make that not for to be casten in to the water for to be drowned Et ecclesiastisis .viii. Non litiges cum homine potente / ne / forte / insidas in manu illius Also a man sholde flee the companye and famylyerte of men and women irous / furyous / and noysefull for a man is not surely nere them nor aboute them And theyr famylyarte is worthe nothynge Vnde prouerbiorum .xxii. Noli amicus esse homini iracundo neque ambules cum viro furioso ne forte discas semitas eius et sumas sclandalum anime tue ¶ Also it is more worthe to haue the hate of the ylle than there company For a maÌ„ there lerneth non ylle / and no good therof ê“cedeth vnde ysidorus Melius est enum maloruÌ„ odium quam coÌ„sortiuÌ„ Et psal Cum
suche wyse saued / but dampned with all the deuylles of helle Also saynt Ambrose sayeth Qui caritatem non habet amyttit omne bonum quod habet He the whiche hathe no charyte leseth all his spyrytuell goodes And he the whiche hateth his neyghboure hathe no charyte For charyte is to loue god and his neyghbour / and it behoueth that there be the one loue and the other / or charyte is loste For vnto the dystruccyon of all one diffynycyon or proposycyon it suffyseth that the one partye be false / thus sayeth the logyciens Ad destructionem totius diffinitioÌ„is vel prepositionis sufficit vna pars esse falsa And mayster Nycole de lyre sayeth that by an yll cyrcuÌ„staunce all the dede is yll Malum consistit in singulis defectibus ita quam vna circunstantia mala facit totum actum mala And the holy and blessyd saynt poule sayeth Illud .i. ad corinth xiii Si linguis hominum loquar et angelorum caritatem auteÌ„ non habuero factus sum velut es sonans aut cymbalum tinniens This auctoryte is expounded in the ende of the chapytre of charyte Quere .iiii. c. ¶ Example how a woman auoutres was dampned for the kepynge of hate withoute beynge in wyll to pardon lxxviii d. ¶ Another example how that a woman aduoutres was dampned the whiche trusted in the almesdedes that she had gyuen Quere lxxxxii d. It is wryten eze chie .xxxiiii. that the iustice of the iuste and his almesdedes and good operacyons ne shall delyuer hym in ony houre that he hathe synned ¶ Also it is wryten in the said chapytre as here after ensueth Iustus non poterit viuere in iustitia sua in quacuÌ„que die peccauerit The iuste ne maye lyue in his Iustice in ony daye that he synneth mortally / as to hate his neyghboure and euen crysten be it man or woman Al maner of goodes spyrytual and temporal groweth there as is peas / concorde / and perfyte loue / and they lesse and dymynysshe where as is dyscorde / malyce / wrathe / Ire and enuye Vnde ambrosius Parue res concordia crescunt magne vero res discordia dilabuntur ¶ Also euery royalme the whiche is deuyded shall be desolate Vnde mathei xii Omne regnum in se ipsum diuisum desolabitur et domus supra domum cadet C ¶ The seconde cause wherfore hate is to drede / is for that / that it is soo greate a glayue and swerde and offence that it sleeth spyrytuelly of dethe of gylte the soules of haynours or hatefull people the whiche hateth theyr neyghbours and euen cristen by enuye or malyce desyrynge theyr vnfortune and losse bothe in theyr bodyes and goodes vniustelye .i. vnde iohannis tertio Oninis qui odit fratrem suum homicida est et scitis quoniam omnis homicida noÌ„ habet vitam eternam in se manentem ✿ That is as moche for to saye Euery man the whiche hateth his neyghboure in hys herte is a man kyller and knowe ye that euery homycyde hathe not eternall lyfe abydynge in hym For by his hate he departeth froo god / his loue / and his grace / the whiche is the lyfe of his soule In lyke wyse as it is declared in the coÌ„maundement of homycyde and murdre ¶ Also by hate and cursed malyce a man sleeth his soule spyrytuelly / in lyke wyse as a man maye se by symylitude that a stroke with a swer defieeth a man corporelly For hate rancouce and enuye and all mortall synnes / is by symylytude as a swerde cuttynge of dothe syâ—es the whiche stryketh the soule for to dampne it And yf that remedye be not had therin in this worlde by penauÌ„ce there is no helthe after the dethe Vnde eccle xxi ¶ Quasi rumphea bis acuta omnis iniquitas plage illius non est sanitas ¶ Also the synnes be to flee as frome the face of a serpent For they slee spyrytuelly the soules of men Vnde ecclesi xxi Quasi a facie colubrifuge peccata si accesseris ad illa suscipient te dentes illius dentes leonis interficientes animas hominum Note wele that a man sholde not vnderstonde that the soules ben deed / slayne / that they defaylleth aboue al by synne / for they ben mortelles / but a man sholde vnderstonde that they ben deed spyrytuelly / of dethe of gylte / and dyscendeth in to the dethe eternel / the whiche is dethe without deyenge as it is sayd before For to auoyde the sayd dethe it behoueth to loue oure lorde Ihesu cryst and his neyghbours / to flee hate Saynt Austyn sayeth Vita mea dilectio est et mors odium My lyfe is dileccyon / and my dethe is hate Et legitur de peni di i. Omnis qui non diligit manet in morte Euery man the whiche loueth not dwelleth in dethe Et poeta dicit Si quis odit fratrem suum censetur ob hoc homicida He is iuged for homycyde c. ¶ Example how a boye was dampned for hate and that he wolde be venged Quere .lxxix. a. Another example how the deuyll slewe a man for the kepynge of hate and wolde not pardon hym .lxxix. c. D ¶ The thyrde thynge wherfore the sinne of hate is for to be dredde is for that / that it blyndeth the soule of the haynoure / that is to put oute the inwarde eyes of his vnderstondyng Vnde i.x.ii Qui diligit fratrem suum in lumine manet qui autem odit fratrem suum in tenebris est et in tenebris ambulat et nescit quo eat quoniam obcecauerunt oculos cius That is to saye in oure maternall tonge of Englysshe to you the whiche vnderstondeth not the laten He the whiche loueth affectuously his euen crysten broder he dwelleth in lyghte And he the whiche hateth hym is in derkenes and walketh in derkenes And he ne knoweth where he gothe For derkenes hathe put oute his eyes His entendemente is made derke / his lyght is lenyne / that is charyte the whiche gyueth lyght and shyneth is put oute / charyte is adnychylate loste ¶ Also in lyke wyse as the eyes of the body of a persone wexeth dyÌ„me and derke for to beholde sharpely the beaumes of the sonne In lyke wyse the eyes of the soule ben put oute and made derke for to se the welth of theyr neyghbour Vnde gregoriê° Mens inuidi tam de alieno bono affligitur quam de radio solis excecatur By the grete lyght is vnderstonde here the haboundauÌ„ce of the good operacyons of thy neyghboure / by the whiche good operacyons the enuyous haynoure is blynded of duyl that he hathe to se them Also thou hateful thy soule is in derkenes In lykewyse as a man may se by symylytude that the body of a blynde man is in derkenesse whan his eyes ben put oute Thou seyth not the ylle that is in the ne that that thou hast for
theyr lecheryes lxxxxi b. Many other examples of aduoutrye shall be fouÌ„de in the exemplayre and by the table the whiche is all alonge The punycyon of those the whiche dydde breke theyr maryage and wedlocke in the auncyent and olde testamente was that they were stoned put vnto deth incontynent the whiche sholde be a thynge ryght cruell yf it sholde be vsed as nowe a dayes For many sholde be punysshed the whiche ben a lyue Legitur leui xx deutero xxii Si me chatus qis fuerit cuÌ„ vxore alteriê° et adulte riuÌ„ ê“petrauerit cuÌ„ coÌ„iuge ê“ximi sui morte morientur mechus adultera Those and they that haue broken theyr maryages by lecherye sholde haue contrycyon make coÌ„fession sacramentally do penauÌ„ce they shall haue grace mercye ¶ Example of a woman aduoultres that was saued by makyÌ„ge coÌ„fessyoÌ„ sacramental Que. lxxxxii b ¶ Another example how dauid the prophete that coÌ„mytted auoutrye with the wyfe of vrie was sauid by repentauÌ„ce He reknowleged his defaute sayd peccaui In lykewyse as it is wryten in the .xii. cha of the boke of kynges c. ¶ Of thynges meritoryous of offences lecherous that a man coÌ„mytteth with his owne wyfe Ca. xxxvi SAynt poule sayeth in his epystylles Satagitevt ê“ bona opera certaÌ„ faciatis vocationeÌ„ vestraÌ„ Procure ye that ye make your vocacyon certayne by gode operacyons Maryage is certayne vocacyon whan it is kepte holyly / clenly / and honestly And it is dampnacyon whan peple the whiche ben knytte vnyed in maryage ne kepeth the honeste the chastyte the whiche apperteyneth vnto the sayd holy sacrament The dede of maryage may be merytoryous in .iii. maners Fyrst whaÌ„ the pryncypall cause of that is for to conceyue lygnee Secondly whan it is for to yelde the deuoyre of the sacrament the one with the other Thyrdly whan it is by good dyscrecyon to eschewe synne in hymselfe or in other In this laste manere yf they therin haue no meryte yet may he do it without synne Some tyme the dede of maryage is alonely venyel synne as whan ouer the thre maners beforsayd a man secheth the pleasaunce of his sensualyte / how be it in suche conscyence that the man ne wyll excede the termes of honeste of maryage somtyme there is mortall synne many maners A metrifiour sayeth QuiÌ„que modis peccatiÌ„ vxoreÌ„ maritus abutens TeÌ„pore mente loco / coÌ„ditione / modo The husbande abusynge hym with his wyfe synneth in fyue maners That is to vnderstonde by tyme / by mynde / by place / by condycyoÌ„ bi the maner Bi this worde here tempore is to vnderstonde that in the tyme that his wyf is seke / feble / and weyke / a man sholde absteyne from the operacyon of maryage / the woman sholde excuse her / for it sholde be grete syÌ„ne in lykewyse as it is wryten leui xx ¶ Also it is to absteyne him in the tyme of fastynges for to take awaye the pleasures of the body / for to gete anenst god more grace vertues ¶ Also in the tyme of the feestes solempnelles for to santyfye honoure the sayd feestes the better ¶ Also in tyme that the woman is layed in chyldbedde or redy to chylde This worde mente denoteth that whan the thought concupyscence is carnall lecherous / that it is out of the boundes of maryage / that is that the man sholde accede also wyllyngly promptly vnto a harlot yf he holde her as he dothe his wyfe / the synne is grete for the thought is ylle in all maneres where it is out of mariage This worde loco denotethe whan a man knoweth his party in place holy / as in the chirche / or chircheyarde / it is synne for the holynes of the place Also conditione / for to knowe it by condycyoÌ„ of vnhoneste as openly before the people or by condycyon vnlefull It is a grete offence Also this worde / modo / denoteth that a man ne sholde knowe his party in other maner than nature it techeth for it is grete synne vnÌ„ au Vsus q i est ê¯tra naturam execrabiliter fit in meritrice sed execrabilius fit iÌ„ vxore .xxx. q. v. adulteri The vsage that is agayne nature is done execrablye in the harlot / but it is done more execrably in his owne wife E. ¶ Examples men rede in thobye .vi. of the wyfe vnto lytel thobye that was meruaylous fayre maryed vnto .vii. husbandes successyuely The whiche the deuyll strangled all seuen the fyrst nyght that they were layde togyder / for that that the sayd husbandes acceded with her / not vnder the entencyon of the honeste of maryage / but for to accomplysshe the voluptuolyte of their bodyes as they vse somwhyle to doo with a harlot The lytell Thobye dyde not so by the counsayll of the aungell raphaell / and therfore the deuyll slewe hym not vnÌ„ tho vi Illa mulier tradita eÌ„ septeÌ„viris mortui suÌ„t sed et hoc odiui qia demon occidit illos c. F. ¶ Another example saynt Gregorye sheweth in the fyrste boke of the dyalogue that a woman in Catane of newe maryed was conuayed with other women to goo vnto the dedycacyon of the chirche of saynt Sebastian / the nyght that she sholde go in the mornynge she was pricked with the flesshe that she ne myght holde her froÌ„ her husbande And in the mornynge she hadde more greate shame of men than of god yode theder And anone as she was entred in to the oratorye where the relyques of saynt Sebastyan were / the deuyll toke her began to tourmente her before all that there were Than the preest of the chirche toke the couerture from the alter couerde her / anone the deuyll assaylled the preest / than the frendes of that woman sayd vnto the enchauntours that they sholde enchaunt the deuyll by theyr enchauÌ„tementes / but anone as they enchaunted by the iugement of god a legion of enemyes .vi. M.vi C.lxvi deuylles entred in to the woman tormented her asprely And an holy man named Fortunate heled her by his prayers G. ¶ Another example saint gregorye telleth in his dialogue how a woman lefully was knowen of her owne husbande at saterdaye at nyght / whan she accompanyed with the other at the processyon of the sondaye the deuyll entred in to her tourmented her strongly before all the people By this example it is to note that in holy tymes a man sholde absteyne hym somtyme from thyÌ„ges lefull ¶ Also a man sholde vnderstonde that maryage is one of the .vii holy sacramentes / for as moche as it is holy he sholde drawe hym honestly holyly / accede on his partye in good entencyon Those they the whiche done the contrary sholde drede to lese paradyse and the rewarde that the good shall haue the whiche haue kepte the sayncete of the
false wytnessynge is holden to restytucyon as it is wryten in many places in the decrete Tenetur autem falsis testis ad restitutionem oiÌ„m que per suum falsum testimoniuÌ„ proximus eius amisit extra de elec significati vlter med .xxviii. di de syracusa ne extra de of orde ad reprimeÌ„dam .ii. q. c. presbiter non sane / et non res aliena .ii. q. notuÌ„ ar iii. q. ix nichilominus Somtyme a false wytnesse or a false accusatoure is homycyde or thefe He is homycide of his neyghbour innocent whan that he deyeth by his false accusynge or witnessynge / as the Iewes the whiche made Iesu cryst to deye And yf he deye not he taketh from hym steleth his good renoune / is holden to make restytucyon / or elles he ne may be saued nor he sholde not be absoyled Qr noÌ„ dimittitur pctmÌ„ nisi restituatur ablatuÌ„ xiii q. vii ca. Sires The synne is not pardoned yf the thynge taken awaye withdrawen / stolen / or alyened be not restored The good renoune of a persone is better thaÌ„ an hepe of golde Vnde prouerb Melius est nomen bonum quam diuitie multe super auruÌ„ et argeÌ„t uÌ„ gratia bona A good name is better than moche rychesse / good grace is aboue golde and syluer Yf a man make restytucyon of golde nnd of syluer / by more greter reason a man sholde make restytucyon of the good renoune the whiche is more precyous than golde or syluer Also they the whiche make false wytnessynge and lesynge wytingly in Iugement in cause of cryme for to noye vnto theyr neyghbours synneth mortally and breketh this commaundemente For they subuert the trouthe of the Iugement the whiche is vnto the dethe of gylte of all communyte present Of the whiche thynge it appereth yf the Iuge speke false thynge wytyngly in vttrynge false sentence or wytnessyÌ„ge it in reportynge vnto the procuroure or aduocate in folowynge and defendinge false cause they transgresse this commaundement / and ben bounden towarde hym that suffreth the iniury Also the false accusatoure or wytnesse is a thefe whan he maketh to lose the goodes or the herytage of his neybour vniustly by false wytnessynge is holden to restytucion as it is sayd For his neyghbour had not lost the thynge yf he hadde ben by reportinge falsely WhaÌ„ a wytnesse is called to reporte of a thynge he shold say for the one other the good pure trouthe that he knoweth of it / wtout puttynge ony wyle or lesynge .iii. q. xi hortamur .iiii. q. iiii nullus .xiiii. q. v. NoÌ„ sane Et legitur deuter v. Non declinabitis neque ad dextraÌ„ nequam ad sinistraÌ„sed ê‘ viaÌ„ quaÌ„ precepit dnÌ„s deê° vrÌ„am bulabitis vt viuatis et bnÌ„ sit vobis Ye shall not declyne on the ryght honde ne on the lyft hande / but ye shall walke by the waye that your lorde god you hath commauÌ„ded to th ende that ye lyue and that it be well with you Et prouer xii Qui qd nouit loqitur iuder est iusticie / qui auteÌ„ mentitur testis est frauduleÌ„tus He the whiche speketh that / that he hath knowen is iuge of Iustyce Certaynly he the whiche lyeth is a fraudulent wytnesse Also a wytnesse shold not receyue money to bere wytnesse of ony thyÌ„g For in lykewyse as the sentence ne sholde be solde no more sholde wytnesse Howbeit the wytnesse may receyue the dyspence of hyÌ„ that bryngeth hym / as it is wryten .iiii. q. Venturis And yf the wytnesse take money for to bere wytnesse of ony thynge Raymonde sayth that fouly and cursedly he taketh it / that by his aduyse he sholde make restytucyon And of those the whiche seeth to lese the thynge of theyr neyghbour by defaute of probacyon say nothynge for fere to haue the hate of one of the partyes they synne mortally Vnde au Quisquis metu cuiusque optaÌ„tis veritateÌ„ occultat / iraÌ„ dei super se prouocat qr magis timet homineÌ„quam deum / post pauca vterque reus est Et qui veritateÌ„ occultat et qui ê“fert mendaciuÌ„ qr ille ê“desse noÌ„ vult / et iste nocere desiderat .xii. q. iii. Quisquis That is to vnderstonde yf ony hyde the trouthe by drede of ony puyssaunce he prouoketh the yre of god vpon hym / for he dredeth man more than god / it foloweth the one and the other is calpable And he that hydeth the trouthe and that bryngeth forthe lesinges for he the whiche holdeth his peas ne wyll prouffyte / and the lyer desyreth to noye In suche a case a persone preuyleged as a preste shold be constrayned for to bere wytnesse .xiiii. q. ii quamquam But it is to vnderstonde yf the cause be suche wherin it is lefull to a preste to bere wytnesse / for it shall not be lefull vnto hym in cause of blode as homycide Ouer this case beÌ„ .vi. cases wherin a preste or a clerke may swere as a laye persone / that is for the ryght of the faythe for obedyence / for peas / for the domynacy on of the chirche whan ony is vnbounde of sentence of excommunycacyon / whan that an enfamed ought to be purged / these here ben taken extra de eccle significa vlt med xviii di Syracusane Legitur in .ii. ethi ê™ in obscuris apertis testimonijs oportet vn In thyÌ„ges derke it behoueth to vse by wytnessynge appert Thou shalt not bere false wytnesse agaynst none in Iugement Many false wytnesses reygneth now in the worlde the whiche forswereth them for lesse thaÌ„ a pot with ale / and lendeth the conscyence the one vnto the other / and suche shall not abyde vnpunysshed without satysfaccyon vnto god vnto theyr neyghbour VnÌ„ prouerb xix Testis falsus non erit impunitus qui loquitur meÌ„datia non effugiet et al. testis ê‘ibit A false wytnesse that speketh lesynges shall not escape / he ne may flee but that he haue punycion / also a wytnesse lyer shal perysshe yf he deye impenytent And yf so be that he demaunde penaunce / after the canons for periury manyfest the whiche is so lempnysed a man hym sholde enioyne .vii. yeres of penaunce yf he swere fermely .xxii q. v. Si quis se periurauerit ¶ Examples of false wytnesses periuryes And fyrst of a crysten man that forsware hym on the auter of saynt Nycolas Que. lxxxxvi A. ¶ Another exaÌ„ple of a frere of doyen of Coleyne that forsware hyÌ„ for money borowed lxxxxii.c ¶ Another example of wytnessynge how two olde men wytnessed agaynst SusanÌ„e Quere lxxxxvi C. Many other examples of false wytnesses ben wryten in the examplary Que. lxxxxvii a.b. Also of .ii. that made false wytnesse agaynst saynt Stephen for to stone hym / and how they theymselfe fyrste dyde caste stones at hyÌ„ / in lykewyse as it is wryten Actuum .vi.
that it is in the mouthe it enuenymeth enfecteth all the persone VnÌ„ psal AccueruÌ„t liÌ„guas suas sicut serpeÌ„tes venenuÌ„ aspiduÌ„ sub labiis eorum They haue whetted theyr tongues as these serpeÌ„tes the sharpe venym of the adder mortal is vnder theyr lyppes Et iacobi .iii. Lingua iÌ„qietuÌ„ maluÌ„ plena mortifero veneno This lesynge was the venym that the serpent of hell had in his mouthe whan he deceyued Eue And therfore men say that lyenge gyueth occasyon that the serpent hath venyÌ„ in his mouthe And those the whiche lyeth hath the tongue enuenymed of the serpent of hell that tolde vnto Eue the contrary of that god vnto her had sayd in lyenge And therby they resemble to the deuyl that is theyr fader by imytacyon VnÌ„ iohÌ„ .viii. Vos ex patre dyabolo estis et desideria ptis vti vultis face ille homicida erat ab uÌ„tio et iÌ„ vitate noÌ„ stetit qr noÌ„ est vitas in eo cuÌ„ loquitur meÌ„datiuÌ„ ex proprus loquitur qr meÌ„dax est prÌ„ eiê° You be of the parte of your fader the deuyl / ye wyll do the desyres of your fader / he was homycyde from the begynnyÌ„ge he holdeth him not in veryte / for veryte is not in him whaÌ„ he speketh a lye he sayth it of hymselfe / for he is a lyer also his fader The deuyl is fader of lyers / for the fyrst inuentour of lyeÌ„ge was the deuyll / also he forged lyes and taught them to his dyscyples C. How a man shold fle lyes loue trouthe xli IT is wryten ad ephÌ„ iiii DeponeÌ„tes meÌ„daciuÌ„ loquimini vitateÌ„ vnusquisque cuÌ„ ê“ximo suo Take away lyenge / speke truely euery maÌ„ with his neyghbour And saynt Peter sayth in the seconde cha of his fyrst epystle Put away all malyce / all trechery / symulacyons / enuyes / and all detraccyons as reasonable chyldren newly engeÌ„dred c And it is wryten ad col iii. Nolite meÌ„tiu iÌ„uiceÌ„ Lye ye not togyders but speke ye true We sholde loue veryte fle lyenge for many thynges Fyrst in folowyÌ„ge our fader celestyall It is wryten ê“uer vi how god hateth .vii. thynges wherof lyenge is one / that is to vnderstande / the eyen lyft vp in pryde / the lyenge tongue / the handes shedynge blode that noyeth not the herte ymagenynge yll thoughtes / the fete redy to renne in to ylle the brynger forth of lyes / the fals wytnesse he the soweth dyscorde betwene his bredreÌ„ Also god loueth veryte as sayeth Dauyd VnÌ„ psal Ecce eniÌ„ veritateÌ„ delixisti Alsoo god is veryce that deceyueth not ne lyeth VnÌ„ iohÌ„ xiiij Ego suÌ„ via vitas et vita And by that we sholde hate to lye loue veryte in folowynge our lorde VnÌ„ ma. viii VeritateÌ„ paceÌ„ diligite Loue ye trouth peas a good chylde sholde loue the good maners of his fader / than yf we ben the chyldren of god we ben also verytables not lyers It is wryten zacha viii Loqinum vitateÌ„ vnusquisque cuÌ„ ê“ximo suo seqitur iurameÌ„tuÌ„ meÌ„dar ne deligatis Secondly we sholde fle lyeÌ„ge and loue veryte / for lyenge dyffameth the persones yf theyr lesynges ben dyscouered VnÌ„ eccle xx OpprobriuÌ„ nequam in hoiÌ„e meÌ„daciuÌ„ et iÌ„ ore in disciplinatorum assidue erit Lyenge is an euyll rebuke to a man / it shall be accustomed in the mouche of them not dysciplyned / verite maketh to haue good renoune before god the worlde VnÌ„ iiii â—hi Verax est laudaÌ„dê° / meÌ„dax vero vituperaÌ„dê° That is to say The veritable is to prayse / the lyer is to be shamed or hated Whan a persone is verytable that for one ne other / for cousyn / kinnesman / ne frende ne swerueth on the one syde ne on the other / but sayeth the pure veryte he is to prayse to loue holy thynge habyteth in hyÌ„ VnÌ„ i. ethi Ambobê° existaÌ„tibê° amicis sctmÌ„ est prehonorare veritateÌ„ Saynt Iames sayth in his canons Si quis in vbo noÌ„ offeÌ„dit his ê‘fectê° est Who so offendeth not in worde he is perfyte Et legitur eccle xxxvii AnÌ„ oiÌ„a oê‘a verbuÌ„ verax pÌ„cedat / anÌ„oeÌ„m actuÌ„ coÌ„siliuÌ„ stabile Thyrdly we sholde fle lyenge loue veryte / for lyenge putteth man fro paradyse departeth him from god / veryte ledeth man in to paradyse VnÌ„ sap vi CoÌ„cupisceÌ„tia id est amor sapieÌ„tie vitas ducit hoiÌ„em ad regnuÌ„ ê‘petuuÌ„ Fourthly we sholde fle lyenge loue verite / for lyenge maketh to haue perdycyon daÌ„pnacyon VnÌ„ psal Perdes oeÌ„s qui loquuÌ„tur meÌ„daciuÌ„ Thou shalt lese all those the whiche speketh lesynges yf they deye Impenytentes / veryte delyuereth from euyll dampnacyon VnÌ„ io viii Si maÌ„seritis in sermone meo vere discipuli mei eritis et cognoscetis veritateÌ„ et veritas liberabit vos Yf ye be abydynge in my worde ye shall verely be my dyscyples and ye shall knowe veryte / and veryte shall delyuer you / in lykewyse shall god the whiche is veryte the whiche shall preserue you from dampnacyon shall lede you in to his glorye / wherunto we may all go Amen A. ¶ The .ix. commaundement of god defendeth all lecherous thoughtes commaundeth clennesse of heâ—te .. xlii ¶ Man beware that thou ne desyre Thy neyghbours wyfe / dought ne mayde In auoydynge eternall fyre God to offende be thou afrayde THis commaundement is wryteÌ„ in the auncient testament Deutero v. ca. NoÌ„ coÌ„cupisces vxorem ê“xum cui That is to saye thou shalt not coueyte thy neyghbours wyfe for to do synne In this coÌ„mauÌ„dement god defeÌ„deth all euyll thoughtes disordonate of the synne of lechery and commaundeth chastyte of thought For as nothynge serueth the chastyte of the body where the thought is corrupt VnÌ„ au Nichil ê“dest vginitas corporis vbi oê‘atur corruptio mentis God defendeth in the seueÌ„th commaundement the operacion of lechery and in that he defendeth the wyll the whiche cometh of the thought These two lecheryes here ben to fle Dauyd it required of god Vnd psal Vre renes meos cor meum Brenne my raynes my hert that they ne coÌ„mytte lechery For to haue the herte blyssed / pure / clene after the gospell math v. Beati muÌ„do corde qmÌ„ ipÌ„i deuÌ„ videbuÌ„t It behoueth to shytte well the gates of the wyttes or nature that the lecherous enemy mortal entre not / that he soyle not the sayd herte by euyl thoughtes Mayster Hugues de saynt victor sayth that lechery cometh in to the herte in .vi. maners Somtyme by syght / somtyme by herynge / or by touchynge / or by thought / or by worde / or by operacyon / by suche thynges lechery is chauffed nourysshed / the soule is departed fro god / chaftyte is fledde from the maners
vnto theyr moders the whiche wept / morouer made to gyue vnto them gyftes And the nyght folowynge he sawe saynt Peter the whiche sayd vnto hym that he sholde call the pope Syluester and that by hym he sholde be conuerted / baptysed heled of his lepry and meselry And in lykewyse was it done as it appereth in the sayd legende ¶ Another example It is wryten in the legende of saynt Eustace how the cause of his conuercyon was for the almesdedes that he dyde The begynnȳge of the lyfe of saynt Eustace was that he was an ydolatre and synner / but he was a grete gyuer of almesse full of pyte of mercy / and for the good dedes that he dyde god wolde not that he were dampned / but gaue hȳ grace to conuert hym / to correcte and to amende / appered vnto hym the whiche sholde be to longe to tell / and for an ende conclusyon he is holy and saued c. C. ¶ Another example It is wryten in the legende of saynt Iohan thalmosyner of the conuersyon of the riche man chaunger and exposytour named Peter / the whiche in the begynnynge of his lyfe was ryght cruel vnto poore people and chased them out of his hous with grete yre and Indygnacyon And on a time the poore men complayned them togyders that neuer in theyr lyfe they myght not haue so moche as one onely almesdede of hym The one of them sayd What wyll ye gyue and I this daye may gete ony almesse of hym Than they made couenaunt with him / he yode vnto the hous for to demaunde almesse And whan the sayd ryche man came sawe the sayd poore man before his gate he coude fynde no stones to cast at hym / so as one of his seruauntes passed by the whiche bare barly loues to his hous he toke one of those loues and smote the sayd poore man by grete wodenes Than the pore man toke vp the lofe and so ranne vnto his neyghbours vnto whome he shewed the almesse that he hadde goten of his hande And two dayes after the sayd ryche mā was seke to the dethe sawe in vysyon that he was in Iugement blacke men put his ylles in balaunce / on the other parte of the sayd balaunce some other clad in whyte / the one of them sayd We haue but one barly lofe that he gaue vnto god by constraynt two dayes passed And whan they had put the sayd brede within the sayd balaunce it semed vnto hym that the balaunces were egalles / thā they sayd vnto the sayd ryche man Multyplye this barly lofe or these blacke men shall take the and than he awoke sayd Alas yf one barlylofe that I kest by wodenes hath so moche auayled me / how moche auayleth the almesdedes the whiche ben giuen lyberally c. For to make short the sayd ryche man conuerted hym was a ryght grete gyuer of almesses after and a veray good man ¶ Another example of another ryche man the whiche serued the deuyll about .xl. yeres / and for goynge to here a predycacion he conuerted hym and was saued As it is wryten in the examplary Quere lvi K. ¶ Another example by that that a man dyspayred had serued saynt Domynycke / he appered vnto hym / conforted hym / and put hym in the waye of saluacyon / as it is wryten in the Legende of the sayd saynt ¶ Another example of a man that was sētencyed Iuged vnto dampnacyon / and was delyuered at the request of the vyrgin Marye / as it is wryten in her myracles ¶ Another example of a fayre mayden pōpeously arayed and cladde vpon a sondaye after that she was wery of daunsynge the deuyll wolde haue taken and borne her away in body and in soule / and she began to crye for helpe of the vyrgyn Mary / for her moder had lerned her to serue her / and she was delyuered from the deuyll / as it is wry in thexamplary Quere lxviii c. d. ¶ A questyon What deference is there betwene the good dedes the whiche ben done in deedly synne / and those the whiche ben done in the estate of grace The answere There is grete deference / for the one is ryght lyuely merytoryous for to haue the rewarde eternall in paradyse It is that the whiche is done in thestate of grace without synne The other the whiche is doone in mortall synne is a good dede / deed and without rewarde eternall / for it is done without grace charyte Also synne is a venym so mortall vnto the soule that it mortyfyeth all goodnes spyrytuall / and departeth god his loue and his grace / wherby the synner loseth his rewarde eternal But the good dedes that he dooth in mortal synne serueth hȳ / for there ben the .v. retrybucions beforesayd ¶ For to vnderstande well this mater the persones the whiche shall be saued at the day of Iugement shall haue meryte and rewarde eternall that they haue done in the worlde in thestate of grace And yf they had commytted ony mortall synnes after doo penaunce all those good dedes that they haue done in thestate of grace in precedinge the sayd synnes come agayne vnto theym in theyr good valour by the penaunce And of those good dedes the whiche ben comen agayne in conualescence ben saued and they shall haue rewarde eternalle in paradyse And not of those the whiche they haue doone in mortall synne / for that / that whan they were done they were deed by synne as it is sayd / by that the meryte eternall is lost Vnde sctūs thomas Nullus pōt mereri nisi mediante gratia vt dictū est quere .xlv. b. Vn̄ versus Illa remiscūt que mortificata fuerunt Viuere nō possunt q̄ mortua nata sūt That is to say that those good dedes reuyueth in god cōualescence by penaunce / the whiche haue ben mortyfyed by synne But those good dedes the whiche were done in synne may not lyue / that is reuerte in conualescence after penaunce to haue rewarde eternall It foloweth than that the good dede that is done in the estate of grace is better than the other deed And therfore those the whiche dyfferreth to confesse them in lentē or in other tymes ben to be reprehended to do a good dede in synne Also a man sholde vnderstande that noo good dede is loste / but the one good dede is moche better than another c. A ¶ The thynge mouynge for to kepe the cōmaundementes of god Ca. xliiii ¶ Those that lerne ne wyll The cōmaundementes lawe to kepe And in euery poynt them fulfyll In hell shall lye ryght depe IN that aege that an enfant is capable of the cōmaundements of god he is holden to lerne theym / for that that he sholde kepe hym that he breke them not vpon the payne of dampnacyon Vn̄ legitur in secundo libro sententiarū distī xvii Statī enī
good spyryte and of ylle In lyke manere I ne may be in grace and in synne / for they ben thynges contraryes that whan the one ruleth it chaseth and putteth awaye the other what so euer it be Vnde bernardus Sicut ignis et aqua simul esse non possunt / sic spirituales et carnelis delitie non se coÌ„patiuntur ad inuicem In lyke wyse as the water quencheth the fyre / or bytternes chaseth awaye swetnes and all thynges delycyous / or the traycle the venyme / or the derkenesse the lyght / or the hete the colde / In lyke wyse mortal synne chaseth away the vertues and the goodes spyrytuell of the soule Example also as the water departeth it from the pot the whiche is perced or holed In lyke wyse dothe good operacyons from men by mortal synne Quere cii.x Also mortall synne is by symylytude as infeccyon and venym mortell / for in lyke wyse as venym corrupteth the helth and the goodes of the body / in lyke wyse synne corrupteth the helthe goodes spyrytuelles of the soule And in lyke wyse as those that whiche ben inuenymed ben in dauÌ„ger of dethe yf they ne go to seche of tryacle / so ben they in mortall synne yf they ne goo vnto penaunce Quere .viii. a whiche is the tryacle and the remedye agayne sin Augustinus dicit Omne seminarium voluptatum venemim puta Et luce .xiii. Nisi penitentiam egeritis omnes simul ê‘ibitis Also mortall synne is a rotennesse the whiche corrupteth the beaute of the soule the ende of vertues / the odour of good renomme and the sauoure of glorye And in lyke wyse as roteÌ„nesse gothe vnto nought and leseth all beaute and bounte of an apple so dothe mortall synne of the soule vnde iob xiii Qui quasi putredo consumendus sum et quasi vestimentum quod comeditur a tinea Example how an erle was dampned for an herytage ylle witholden albe it that he hadde done of good operacyons Quere .lxxxii. a. Another example how a woman the whiche fasted excercysed her in oraysons and good operacyons was dampned for the kepynge of Ire without beynge in wyl to pardon Quere lxviii d. Also a man may say by symylytude that mortall synne noyeth vnto the soule / in lyke wyse as epedyme or pestylence or other sekenes mortall noyeth vnto the body For in lyke wyse as the sekenes corporall taketh awaye the helthe and al the goodes of the body In lyke maner the dyâ—â—beysaunce the whiche is â—â—â—hin mortall synne is so grete a sekenes vnto the â—â—uâ—e that it taketh away and chasethâ— vertues and good spyrytuelles the whiche restâ—th in her Vnde ezechielis .xxxiii. Inquaâ—turque die peccaueâ—it iustus omnes iustitie â—ius obliuioni tradentur In what houre that the iuste hathe synned all his iustices ben forgoten Also whan one membre is seke / all the body feleth it and playneth Cum patitur vnum membrum coÌ„patiuntur oiÌ„a membra Also whan a man coÌ„mytteth one mortall synne in brekynge one of the coÌ„maundementes of god a man dampneth the body and the soule / he leseth god / he leseth paradyse and all good spyrytuell / the whiche ben forgoten as vnto saluacyon Vnde iacobi .ii. ca. Quicunque totam legeÌ„ obseruauerit offendat autem in vno factê° est omniuÌ„ reus Qui enim dicit non mechaberis dicit non occides quod si noÌ„ mechaberis occidas autem factus es traÌ„gressor legis Example how a woman a grete gyuer of almes the whiche wende to be saued in doynge the almesdedes that she dyde in the ende was dampned by mortall synne not confeste Quere lxxxxii d. Also one ylle or synne that a man coÌ„mytteth maketh all the persone to be culpable and dygne of punycyon And also as one cyrcuÌ„staunce ylle maketh all the dede to be yll / in lyke wyse one synne bryngeth vnto nought all vertues good spyrytuell VnÌ„ magister nicholaus de lyra dicit super illud ad galla Modicum fermenti totam massam corrumpit Malum enim consistit ex singulis defectibus ita ê™ in congregatione fidelium vnus peruersus in fide corrumpit alios per suam malitiam E alibi Vnica sola pecus inficit omne pecus Whan that a towne is taken with assault those the whiche taketh it putteth vnto dethe and chaseth awaye those the whiche it possedeth In lyke wyse done the synnes deuylles whan they haue possessyon of a persone / and that they rulen / they slee the dethe of gylte and chaseth awaye the vertues Vnde ad roma .vi. Qui mortuus est peccato mortuus est semel He the whiche is deed by syÌ„ne / is one tyme deed / that is to vnderstonde of dethe of gylte / for grace and vertues ben departed from him c. Also whan the iewes / sarazyns / or paynyÌ„s haue the dominacion of crysten men they slee them and take from them theyr goodes / in lyke wyse done the synnes and deuylles whan they haue domynacion vpon a persone to speke spyrytually c. Example how the body the whiche is a fole maketh the soule to lese all her spyrytual goodes and putteth her in dampnacyon and perdycyon quere .lxvi. a. For to reherse in partyculer vpon the synne of lecherye A man sholde vnderstonde that in commyttynge lecherye a man breketh the coÌ„maundemente of god / and also a man synneth mortally / and suche sinne maketh the vertues and good operacyons goten before to be forgoten ¶ In lyke wyse as a man may saye by symylytude / as yf they were brente / broyled / loste brought vnto noughte For in lyke wyse as the fyre of the worlde brenneth / consumeth and putteth in to asshes and vnto nothynge these wordes these other materes combustybles that a man gyueth vnto it In lyke maner that body the whiche is chauffed to do the operacyon of lecherye that god defendeth brenneth and bryngeth vnto nought the good operacyons and vertues of the soule / yf the sayd fyre be not put out by penaunce Of the whiche it is wryten iob xxx Crimen luxurie fax est et iniquitas maxima ignis est deuorans vsque ad perditionem et omnia eradicans gemmina virtutum WhaÌ„ a house is enbraced strongly with fyre / yf the sayd fyre be not quenched by water iâ— brenneth and consumeth all the goodes materes combustybles tyll vnto the erthe and vnto the stones / in lyke maner the fyre and embracement of lecherye brenneth and dystroyeth all the goodes spyrytuelles of the soule of the lecherous man / or woman / in suche wyse that the germe and engendrement of vertues ben taken awaye and enrached / and it is vnderstonde by the wordes before spoken EradicaÌ„s omnia gemmina virtutum gemmen geminis id est germen vel genero generas Also the blyssed and holy man saynt Ierome saith Gladius igneus eÌ„ species mulieris The glayue of fyre is the beaute corporall of
And they toke the preest with them in blyssynge god / ledde hym vnto the chirche with honoure And so the crystyens were ioyful / the heretykes confounded c. This example denoteth that by the bounte grete fayth that the sayd preest had he was preserued and kepte from brennynge And so had honoure before god and the worlde for puttyng hym in daunger of dethe for to defende the fayth / and so sholde we do c. ¶ Humilitas contra superbiaÌ„ C. Examples of humylyte of a holy noÌ„ne the whiche fayned to be a fole / was scolyon of the kechyn SAynt Basyll telleth that in a monasterye of women / there was a vyrgyn the whiche for the loue of god fayned to be a fole And where the other vyrgyns were olde wele ioconde / she lyued sobrely And she serued al the other / neuer a noÌ„ne of forty ne se her eate / ne neuer sat she at the table / nor neuer toke she pece ne partye of brede / but gadred the groÌ„mes that fell from the table made clene the pottes And of that she contented her / she neuer did ne sayd iniurye to none / she spake veryly tell / euery body she fledde as a fole And vnto a holy man the whiche dwelled nere vnto the sayd monasterye came the auÌ„gel of god vnto whome he sayd Thou wenest to be grete / wylt thou se a woman more holy than yu. Go vnto suche a monastery wher thou shalte fynde one of them the whiche hathe a crowne vpon the heed the whiche is more holy better than thou / the whiche fighteth agayne the people nere vnto her nyghte and daye / her herte departeth not from god Than he came vnto the sayd monasterye and desyred to se all the relygyeuses the whiche came with greate Ioye vnto the holy man set them at his fete And for as moche as he ne sawe her for whome he was come / he sayd brynge theym all vnto me there lacketh one And they said that they sholde make the fole of the kechyn to come The whiche ne wolde come / for she knewe the sayd dede by reuelacyon And they sayd vnto her SctuÌ„s pirus vocat te Than she yode theder And whan the sayd saynt sawe her he fell at her fete and requyred her benedyccyon Than she gaue it vnto hym And also she requyred the benedyccyon of hym And the laid relygyeuses hadde shame the whiche sayd vnto hym Abbot doo not that thynge she is a fole And he answered them / ye ben all foles Please it vnto god that I were fouÌ„de at the daye of Iugement also dygne worthy as she is And whan they herd these wordes / they yode on knees to crye her mercye Whan the sayd saint was parted she myght no more bere the glorye that they dyde vnto her And she parted lefte the house / wheder she yode / how she ended her dayes it came not vnto knowlege for to speke of certayne But men presuppose that she is saued c. ¶ This example denoteth that for to be of the nombre of those the whiche ben perfytely good It behoueth to dyspyse the prayse honour of the worlde to haue humylyte pouerte as hadde the sayd woman Vnto purpose of this example the holy scrypture putteth Si quis in t vos voluerit sapieÌ„s esse stultê° fiat vt sit sapieÌ„s sequit SapieÌ„tia huiê° muÌ„di stultia eÌ„ apud deuÌ„ That is to say yf ony amonge you hath wyl to be wyse make hymselfe a scole vnto the wysdome of this worlde the whiche taketh hede vnto pryde / auaryce vanytees And he be sayge as vnto god And fulfylled of grace and of vertues for the gospell sayeth that he the whiche humbleth hym boweth downe shall be lyfte vp and honoured in glorye Vnde mathei xxiii OiÌ„s qui se humiliat exaltabitur qui se exaltat humiltabitur Et legit iob xxii Qui eniÌ„ humiliatus fuerit erit in gloria ¶ SecunduÌ„ preceptuÌ„ Blasphemia A. ¶ Examples of those the whiche hathe blasphemed sworne god his sayÌ„tes vnprouffitably And fyrst of the sone of a woman of Israhell the whiche was stoned by the coÌ„maundement of god for his blaspheme c. IT is wryten in the byble in the .xxiiii. cha of the boke of nombres that one of the sones of the women of Israhell toke stryfe and noyse with a man of Israhell / the whiche sone blasphemed the name of god cursed hym And afterwarde was ledde vnto Moyses His moder was called salumyth the whiche was proceded of the ligne of dan. Moises made that blasphematour to be put in prysoÌ„ / tyll men knewe what god sholde coÌ„mauÌ„de / for in the tyme he spake to moyses sayd Lede the blasphematoure withoute the castelles put they all theyr handes vpon his heed the whiche hath harde the blaspheme / all the vnyuersall people caste stones at hym slee hyÌ„ / so was it done And more ouer god sayd to moise Say vnto the chyldren of Israhel that the man the whiche hathe sayd yll of his god shall bere his synne And he the whiche hathe blasphemed the name of the lorde shall deye of dethe / the multytude of people rebuke hym slee with stones Vnde leuiti xxiiii Homo q i maledixerit deo suo portabit pcimÌ„ suuÌ„ Et quiblasphemauerit nomen dnÌ„i morte moriat lapidibê° oprimet euÌ„ oiÌ„s multitudo populi Syth that it is so that god made to stone to sle the blasphematoures that regned in this worlde in the tyme of Moyses It foloweth wele that he shall punysshe theym terrybly after theyr dethe yf they deye impenytentes Yf men drede the punycion of this worlde / a man sholde yet more drede the punycyon eternell The persone the whiche blasphemeth iniuryeth sayeth yll of his god / his kyng his Iuge mayster is not wyse / ne he ne may do wele For he deserueth to haue punycyon and to be pryued as was he the whiche was stoned the whiche is an example the whiche sholde drawe backe all persones from blasphemynge god Yf all the blasphematoures the whiche regneth in this worlde were stoned / many sholde be deed the whiche ben alyue / but they sholde drede to be stoned and punysshed in helle B. ¶ Another example of a chylde of the aege of fyue yeres blasphematour the whiche the deuylles slewe in the lap of his fader IT is wryten in the fourth booke of the dyalogue of saynt Gregorye That in a cyte there was a man knowen of all / puyssaunt the whiche had a sone that he loued to moche carnally / and nourysshed hyÌ„ to moche softely without correccyon And that sone had of custome a thynge the whiche is greuous to tell and to here / the whiche is that he blasphemed the maieste of god whan there came vnto hym ony thinge in courage / he was of the
the nombre of the saued / yf they in suche wyse deye without amendement It is here vnderstande by that that god made to efface his name out of the boke of lyfe And that / that saynt Iames prayed for hym denoteth that pylgrymage is agreable / whan ony dooth in the honour of ony saynt remuneracyon there foloweth For the sayd man was saued by the prayer and meane of saynt Iames. c. I. ¶ Another exāple how a preste the whiche wolde not accomplisshe his vowe ended his dayes yll Also of his Iugement of his punycyon lxiii IT is wryten in the boke of Peter of Cluny that a preste cōmytted many synnes the whiche as he was warned many times of the pryour ot bonneuall that he sholde amende his lyfe / that he sholde renounce the worlde / and that he sholde entre in to thordre of relygyon The whiche preest vowed that he therin sholde entre / but he accomplysshed not his vowe / sodaynly he began to b◠seke / sent for the pryour Whan he was come he warned hym to accomplysshe his vowe wtout more dyfferrynge / he began to crye sodaynly O fader praye for me For two beres cometh to deuoure me Than the sayd pryour with them present prayed for hym and forthwith he was delyuered / yet he accomplysshed not his promesse And agayne he began to crye that men sholde praye for hym / for the fyre dyde renne vnto hym for to deuoure hym / and he was delyuered agayne at the prayers and requestes of the good man And yet he contempned to accomplysshe his promesse and vowe / and as despayred he was rauysshed in the Iugement of god / and herde that sentence was gyuen agaynst hym for his synnes / and for the brekynge of his vowe And he was incōtynent brought agayne vnto the place fro whens he had ben rauysshed / and tolde these thynges the whiche he hadde sene herde and that he had nomore hope of helthe And he put to and sayd Here ben to deuylles the whiche bereth a fryenge panne for to haue me fryed wtin it by perdurabylyte And as he sayd the sayd worde a droppe of the fryture fell vpon his hande the whiche deuoured hym vnto the bones before all that before hym were the presente / and than he sayd Beleue ye now that here ben the deuylles the whiche casteth me in to the fryenge panne And in spekinge these wordes he departed and ended his lyfe without correccyon c. ¶ By this example a man sholde denote that he ought too accomplysshe his vowes and hȳ correcke amende whyle that he lyueth for to escape punycyon / to haue saluacyō The sayd preest was warned of the holy pryour / and for that that he wolde not correcke hym he was dampned with the deuylles K. ¶ Another example of a carle the whiche vowed a cowe her calfe vnto saynt Myghell and he accomplysshed not his vowe lxiii IT is wryten in some bokes Also the dyscyple recyteth in his prōptuary and sayeth how a carle led his cowe and her calfe vnto the mountayne of saynt Myghell fered of the peryll of the see for the wawes of the water came vnto hym / in cryenge he sayd O saynt Myghell helpe me and delyuer me / and I shall gyue the my cowe and the calfe And whan he was delyuered he sayd Saynt Myghell was a veray fole to wene that I sholde gyue hym my cowe my ealfe And agayne the wawes of the water came vnto him / and yet he cryed sayd O good saynt Myghell helpe me and delyuer me / and I shall gyue the my cowe and my calfe Whan he was delyuered he sayd O saynt Myghell thou shalt neyther haue cowe nor calfe And as he was so as assured the wawes of the see came agayne the whiche englouted hym / and drowned hym and his cowe and calfe L. ¶ Another example how some Iewes made a folysshe vowe for to slee saynt Poule lxiii IT is wryten in the .xxiiii. chapytre of the dede of the appostles that mo thā .xl. Iewes vowed and made an othe that they sholde neyther eete nor drynke tyll that they hadde put saynt Poule to dethe And they departed and went to tell vnto the prynce of the preestes that they hadde vowed by deuocyon not for to ete nor drynke tyll that they hadde put to dethe the sayd saynt Poule And that he sholde make the sayd Poule to come afore hym for some cause And the sone of the syster of saynt Poule the which herde theyr malycyous counceyle wente tolde it vnto saynt Poule the whiche founde the meanes for to escape and eschewe the cursed intencyon that they hadde conspyred agaynst hym And than he was ledde and conduyted by nyght out of theyr boundes and fraudes c. Almyghty god delyuered his seruaunt from the handes touchementes of euyll people / the whiche had made cursed vowe and othe the whiche they might not accomplysshe as reason was c ¶ By the examples afore declared and shewed it euydently appereth that all maner of persones ought for too kepe theym well from swerynge / from blaspheminge / fro brekynge the vowes iustly made for the loue of god for to escape dampnacyon / also to haue saluacyon ¶ Tercium preceptum ¶ Operatio A. ¶ Examples of thē the whiche hath broken the festes commaunded And fyrst Example of a man that moyses made to be stoned for that that he gadred wood on the holy day lxiiii IT is wryten in the byble in the .xv. chapytre of the boke of nombres that a man of the chyldren of Israel was founde gadrynge wood on the day of the feest commaunded He was taken gyuen vnto Moyses and Aaron the whiche made hym to be put in prison for that that they knewe not what they sholde do And god sayd vnto Moyses the wordes the whiche folowe Morte moriat homo ista obruāt eū lapidibus oīs turba extra castra That is to saye / this man shall deye of dethe / al the company of the people cast stones at hym / lete hym be broken slayne without the castels And thus was done the cōmaundement of god ¶ By this example a man sholde knowe the it dyspleaseth to god to werke on the feest commaunded It was a lytell thynge as to gadre wode / but it is a grete thynge as to breke the commaundements of god that sayth Kepe sanctyfy the feest wtout werkynge theron By this that god commaunded that he were stoned / slayne / punysshed is to vnderstande that so shall be those the whiche breke the feestes / in lykewise as god sayth in the holy scryptures Vn̄ psal Si iusticias meas prophanauerīt et mandata mea non custodierīt visitabo in virga iniquitates illorum et in verberibus pctā eorū That is to say Yf the synners haue taken in scorne my Iustyces / yf they
haue not kept my cōmaundementes I shall vysyte theyr iniquytees in rodde betynge theyr synnes And the sage sayth O ye cursed men maledyccyon vnto you the whiche haue left the lawe of that right hye god Vnde ecclesiastic xli Ve vobis viri impii qui dereliquistis legem dei altissimi B. ¶ Another example of a woman that was dyuynely punysshed for that that she sercled and closed her felde on the fest of saynt Iohan baptyst lxiiii IT is wryten in the myracles of saynt Martin that as a woman closed her felde the day of saynt iohn baptist whā other were at masse Whan she began to be besye her handes were taken incontinent with the fyre dyuyne / and her vysage was enbrased as it had cast flambe of fyre / all her body her membres were replete with bladders brennȳge and pryckinge / so that the cursed vnhappy was bounde not alonely of dolour of body / but with that of dolour of shame whan it was so that she must nedes declare her syn̄es ¶ This example sholde withdrawe all persones fro worke on the holy daye / ought for to warne too sanctyfye it For whan a man dooth theron operacyon he breketh the commaundemente of god / he synneth mortally / and he byndeth hymselfe vnto punycyon and dampnacyon / and also it putteth hym from the Ioyes of paradyse / from the vysyon of god C. ¶ Another exāple of a man that wrought on the sonday lxiiii IT is wrytē in the myracles of saȳt Martyn how a man made his hedge on the sonday / his handes harded them in the wood he drewe backe strongly his ryght hande / but the fyngers fastned them vnto the palme / was in grete dolour by .xl. days And afterwarde by the merytes of saynt Martyn he was heled D. ¶ Another example of a man the whiche caryed hey on the sonday lxiiii IT is wryten in some bokes / also the dyscyple recyteth it in his promptuary and sayth the a man was led to se the paynes of hell / and he sawe as it had ben a carre ful of hey and it was sayd vnto hym There must nedes as moche hey be brence on thy backe for that / that thou hast ladde hey on the sonday And thou knowest well it was defended of the preest Afterwarde he was brought agayne and dyde penaunce / and was confessed of his synnes and was of right good lyfe after E. ¶ Another example of a man the whiche bare his whete on the day of the feest commaūded lxiiii MEn fynde by wrytynge this the whiche foloweth how the dyscyple recyteth in his promptuary sayeth that a carie ledde his whete from the feldes in to his graunge on the day of the feest commaunded And by the suffraunce of god the fyre brent al the sayd wheet and the graunge This sayd man yede agaynst the scrypture the whiche defendeth that a man sholde not bere charges on the day of the solempnyte / that is of the feest commaunded And that a man sholde put no charges without his houses Also that a man ne do operacyon the whiche sholde lette the sanctyfycacion of the feest Vnde hieremie decimoseptimo Nolite pondera portare in die sabbati et oē opus non facies in eo c. F. ¶ Another example of goynge vnto the plough on the day of the feest commaunded lxiiii ALso the dyscyple recyteth in his promptuarye how Gregory of tours telleth that as a carle wolde plowe / that is to ere / he toke with his ryght hande the hafte or the handle of an axe for to make clene the plough / but his hande was nayled and harded in the wood / and two yeres after was heled in the chyrche of saynt Iulyen by the prayers of the sayd saynt G. ¶ Another example of two women the whiche baked theyr breed in the solempnyte of the sonday lxiiii IT is wryten in the myracles of saynt Martin of a woman of the partyes of Angyers the whiche wolde bake on the saterday after the sonne goynge downe And as she made the breed she was smyten of euyl in suche maner that her body and her membres became all drye And in especyall her ryght hande and her fyngers were more drye than the other mēbres And afterwarde she yode vnto the sepulcre of the holy archebysshop saynt Martyn of Tours and fell prostrate in deuocyon and prayer And at the last she had helthe by the merytes of the sayd saynt Martyn By this example a man ought to absteyne him from worke on the holy dayes ¶ Another example wryten in the sayd myracles of a woman the whiche baked on the saterdayes at nyght within the fast of the sonday / and as she put the breed within the ouen her handes were greuously seke / the whiche claue and toke in the hafte of the pele in settynge in the breed And whan the sayd woman felte that payne and punycyon toke her she wolde haue casten away the sayd pele hastely / but she myght not escape the payne And her sayd handes were croked / and the nayles of her fyngers fastned them in the palmes of her handes in suche maner that the leches sayd that she myght not be remedyed Afterwarde she went vnto the tombe of saynt Martyn by grete deuocyon and there was heled / and vowed vnto god and vnto saynt Martyn that she sholde goo to serue one weke in euery moneth in the holy place where the body of the sayd saynt Martyn rested And she accomplysshed the sayd vowe one yere without faylynge it And after that yere she left one weke of a moneth without goynge thyder doloure toke her in her eyen in suche maner that in lesse than halfe an hour she was blynde of bothe the eyen And afterwarde she confessed her of her neclygence to haue lefte the sayd vowe / dyde penaunce / retorned vnto the tombe of saynt Martyn in orayson for to accomplysshe her vowe / her eyen keste blode and she was enlumyned at the ende of .viii. dayes ¶ These examples here denoteth that a man sholde abstayne hym from werke on the festes commaunded / that a man sholde do and accomplysshe his vowes / or elles he shall be punysshed be it eyther in this worlde or in the other I. ¶ Another example of bakȳge of breed on the daye of the holy feest commaunded lxiiii MEn fynde by wrytynge this the whiche foloweth that the dyscyple recyteth in the boke of his promptuary and sayth that a chorle baked his breed on the daye of the feest / and al the sayd brede was blody in token of offence made / also that the feest sholde be halowed kept K. ¶ Another example that god sendeth punycion vpon those the whiche breketh his cōmaundementes lxiiii THe dyscyple recyteth in his sermons that men fynde by wrytynge that it happened in the coūtree of Englonde in a yere that the cornes came grewe in grete haboundaunce and were
sayeth in the psalter Dirigat dn̄e ad te oratio mea sicut incensum inconspectu tuo That is to saye O thou my lorde dyrect myn orayson and prayer in thy syght in lykewyse as ensence Whan ensence is put vpon the coles of fyre it casteth a good odoure and smoke the whiche mounteth vnto heuen towarde god Also orayson prayer well made and embrased vpon the coles of deuocion is a good odour the whiche mounteth on hyghe before god the whiche maketh to haue grete rewarde in paradyse c. ¶ Gula. A. ¶ Examples of drynkynge whan men sholde serue god And fyrst example how a nonne the whiche ete letuse before that she serued god / and without makinge the sygne of the crosse was posseded of the deuyll lxvii IT is wryten in the dyalogue of saynt Gregory that a mayden entred in to a gardyn the whiche be helde and coueyted a letuse / she forgate to make the benedyccyon and sygne of the crosse ete glotonously the the sayd letuse / and incontynent was posseded of the deuyll and fell vnto the erthe in the sayd gardyn And as she was strongely tourmented it was shewed vnto a holy man named Equycius the whiche came to pray for her to socour her the whiche ye de thyder and entred in to the gardyn And the deuyll the whiche was in the sayd mayden began to crye by her mouthe and sayd What haue I done I sette me on a letuse she is come and hath eten me And the mā of god commaunded hym that he sholde departe that he had no more place in the seruaunt of god / and forthwith he departed without power to do her ony more euyll grefe c. B. ¶ Another example that euyll came vnto a conuers the whiche dranke wyne in the cyte without lycence / without makynge the sygne of the crosse lxvii THe dyscyple recyteth in his boke that it is wryten in a boke how a frere conuers was ryght greuously tourmented of the deuyl in a conuet The freres of y◠conuent arose them vp for they were layde / called theyr mayster saynt Domynycke the whiche was at that tyme in the hous / the whiche sent that he were brought vnto the chyrche And with grete payne .x. freres brought hym And in entrynge in to the chyrche with a grete blast he put out all the lampes in the chyrche that there were brennynge And as the deuyll tourmented hym in many maners saynt Domynycke sayd vnto the deuyll I the coniure from Ihesu cryst that thou thou tell wherfore thou tourmentest this frere here And whan and how thou art entred in to hȳ The whiche answered I tormente hym for he hath deserued it He dranke wyne yesterday in the cyte without hauynge lycence / and without makynge the token of the crosse And in drynkynge I entred in hym / that is he dranke me with the wyne After these thynges matynes were ronge And the deuyll sayd I may nomore tary here syth that these hoded folke aryse to prayse god And the deuyll departed fro the frere and left him as deed lyenge vpon the erthe And the freres bare him in to the fermoury Whan the mornynge came he arose all hole and wyst not what was comē vnto hym He the whiche wrote this myracle herde it tolde of one of those the whiche at that sayd time was presente there in the abbaye C. ¶ Another example of a smyth the whiche waked to drynke and to ete whan the other waked to serue god lxvii THe venerable Bede telleth in gestis angelorū in libro quīto how a smyth had of custome to drynke and to ete and to be dronken whan the other waked in the chyrche at seruyce And on a tyme there came vnto hym a sodeyne sekenes in the whiche he was warned to repent hym / to confesse and to do penaunce The whiche as dyspeyred began to crye that he myght not repent hym For in lykewyse as saynt Stephen sawe heuen open soo he sayd that he sawe hell apertly / and a place of tourmente the whiche was made redy nygh vnto the place where as were Pylate / cayphas / Iudas and the other the whiche made our lorde Ihesus to deye / and afterwarde tolde what the Iugement of hym was made / that he shold neuer haue hope of helthe for the grete contynuacyon of dronkenes that he had ledde And whan he had tolde this he deyed and was put from sepulture ecclesyastycall from all prayers c. ¶ This example here is good for those the whiche leseth the masses and the seruyces of the chyrche for to be waytynge in tauernes and potacyons by that that the sayd smyth wolde not wake at the sanctyfycacyons of the feestes in the seruyce of the chyrche / but dyspysed them In lykewyse god wolde that he were put at his dethe / and fcom the prayers of the chyrche and from sepulture ecclesyastycall / from all good and honour And by that that he sayd that the Iugement of hym was made and that he sawe the tourments the whiche was made redy vnto hym sholde vnderstande these dronken slouthfull people to go to sanctyfye and to honour god in solempnytees commaunded that the Iugement partyculer shall be made of those at theyr dethe and that they shall haue there punycyon after theyr deseruynge Vnde psal Tu reddes vnicuique iuxta opera sua And god suffred that he spake the sayd wordes to th ende that his semblables therby take example and hede D. ¶ Another example of a man that yede t◠playe and to drynke at the tauerne with his felawes whan he sholde wake in the seruyce of the chyrche lxvii THe dyscyple recyteth in his sermons this the whiche foloweth the whiche is also wryten in other bokes and sayeth that in the tyme of a deuoute bysshop named Cyryllus there was a yonge parent of the sayd bysshop Cyryllus named Ruffus dwelled with hym as a seruaunt And whan the bysshoppe sange masse the sayd Ruffus yode vnto tauernes to playe with his felawes So it befell that he was seke deyed After that he was deed the sayd cysshop requyred the people the whiche vnto hym were subgecte that they wolde make prayer for hym / for he loued hym moche was well loued of the people And one day after that the bysshop hadde songe for his soule as he was in deuocion and orayson the sayd deed body appered vnto hym all in fyre in grete tourment And he demaunded hȳ what he was He answered I am the soule of thy cosyn for whom thou prayest god in vayne for I am dampned eternally Than the sayd bysshop was ferefull and sayd Alas how hast thou deserued it the whiche hast lyued truely ynough / I wened that thou haddest be yet in Innocency vyrginal And he sayd It is soo / for I am yet vyrgyn But I am dampned for that that I had of custome in the mornynge
whyle that ye dyde synge masse to go and vysyte the tauernes with my felawes and to play with them at the dyse cardes / that that I wanne I kept to my selfe without beynge in wyll to make restytucyon And I was the occasyon somtyme that they sware / wrothed and blasphemed god And of this I am not confessed I ne haue done of conscyence ne of penaunce / howbeit that I was warned in sermons and by good people Alas I cared not / therfore I am lost eternally This bisshop Cyrillus wrote this vysyon vnto holy saynt Austyn ¶ This example denoteth that dampnacion cometh vpon those the whiche go to dryÌ„ke and to ete or to playe whan they sholde wake in the seruyce of the chyrche / vnto the solempnytees teestes commaunded yf the they correcke them not and amende by penaunce Also it is to note that it is offence not beynge in wyl to restore / or to be the occasyon to swere and to blaspheme god and his sayntes c. E. ¶ Another example of a maÌ„ named Vodo the whiche yode vnto the tauernes whan he sholde go vnto the chirche / what drinke / what bayne / what bed he hath now in hell lxvii MEn fynde in wrytynge this the whiche foloweth how the dyscyple recyteth in his promptuary and sayth that a man named Vodo had of custome to be dronken well nere euery day / and lyued after the voluptuosytees of the body / to drinke wynes and to ete metes goten ryght applykes And for as moche as he dyde good operacyons god sent fyrst his aungell / and secondly warned hym that he sholde amende him / elles that he ne myght in suche wyse be saued / thyrdly the aungell warned hym and with that sayd Yf thou amende the not shortely thou shalte sustayne cursed dethe and so the angel departed The whiche maÌ„ amended him not and perceuered in his syÌ„nes as before And on a daye he layde hym downe dronke / he had a good seruaunt deuout the whiche sawe the soule of his mayster that the deuylles drewe from the body in the sayd nyght / and ledde it vnto the paynes of hell And the prynce of the deuylles rose hym vp and came before hym / and made hym sytte vpon a seete of fyre / and commaunded that deuylles sholde bringe to hyÌ„ to drynke of molten brymstone medled with fyre And they gaue it hym to drynke in saynge For as moche as in the worlde thou hast made thy selfe dronken this shall be here thy drynke / and parforced hym to drynke After the prince of deuylles made to apparayle hym a bayne of fyre in pytche and sulphre medled / was put there in the bayne And the prynce of deuylles sayd vnto hym this here shall be thy bayne for thou hast offended thy creatour in baynynge the with delytes and draughtes of lechery c. Thyr dely that deuyl made to prepayre a bedde / and than he was casten in to a dyche ryght depe the whiche was ful of fyre / smoke / sulphre and stynke And the pryÌ„ce of the deuylles sayd vnto him Hast thou not herde and redde what is sayd by the prophet Amos. Ve qui dormitis in lectis eburneis et lesciuitis in stratis vestris And for as moche as thou shalte be suche this shal be here thy bedde and thou shalt rest in this dyche of fyre for to lay the on c. ¶ By this example that this wretched gloton wolde not leue his synne and beleue the admonycyons of the aungell the whiche gaue hym warnynge to correct hym all glotons sholde vnderstande and other synners the whiche wyll not correct them and leue theyr synnes by the admonycyons that the holy prechours maketh vnto them the whiche in the ende of theyr dayes shall be punysshed And by that that he was perforced to drynke of sulfre And that he was bayned and layde in bed is vnderstande that the dampned shall haue punycion for euery synne that they haue commytted in this worlde Vnd psal Tu reddes vnicuique iuxta opera sua And therfore euery man sholde do the fewest sinnes that he myght so that he may escape payne and punycyon c. F. ¶ Another example of a boucher the mocked the holy asshes / and dranke at the tauerne whan the other good folkes were at masse lxvii IT is wryten in dyaloguo Cesarii that there was in the towne of FloreÌ„ce a boucher the whiche waked well nere al the nyght on the shroue tuesday to fyll his bely as many done the whiche is grete dolour Whan asshewednesday came he mo of his felawes entred in to the tauerne for to vngrese theyr tethe And for to wasshe put away shrouetyde And whan the masse was ronge and the good crystiens yode vnto the holy asshes they abode all alone too drynke to ete / and the one of theym sayd vnto the boucher We tary here to longe / go we to the chyrche to take holy asshes Vnto whome the boucher sayd in mockynge of the holy asshes Syt thou styll and I shall gyue the asshes and thou shalte gyue me And the other toke asshes in the harthe of the fyre kest vp on the heed of the sayd mockynge boucher And incontynent payne punycyon folowed of his mockery / for he felte soo moche dust about his heed and his vysage the whiche on hym was blowen that he was all aferde And as he began to crye soo many asshes entred in to his mouthe that he was well nere choked and his brethe gone ThaÌ„ clamour was there / and many came to se the plage of his mockery He was ledde in to a place nere therunto where as there were none asshes / but it prouffyted hym nothynge by the Iust Iugement of god / ne in waters / ne in gardyns / ne amonge apple trees / ne in no place where so euer it were / he myght neuer defende him from the asshes in hepes the whiche came about hym And in conclusyon with an hepe of asshes he was choked / and so he ended his dayes myserably for his mockery c. ¶ By this example mockers and glotons ben rebuked And aâ—so ben those the whiche gooth-vnto the tauerne whan men go vnto the seruyce of the chyrche Yf the sayd mocker were in suche wyse tourmented in this worlde by punycion dyuyne / by more grete reason it is to presuppose that god punyssheth there semblables in hel yf they deye impenytentes wtout correccyon c. G. ¶ Another example of a knyght the yode to vysyte tauernes whan he sholde vesyte the dedycacyons / and pardons of the chyrche lxvii MEn fynde by wrytinge this the whiche foloweth how the dyscyple recyteth in the boke of his promptuary and sayeth that a knyght wolde be dronke often tymes And one tyme he yode with the vessell wherof he dranke vnto the dedycations and pardons of the chyrches / but he vesyted the tauernes cared not of
wrothe Albeit at the prayer of some sayntes the whiche there were present god dyfferred his sentence sayd vnto that relygyous the he sholde make theym to be warned to correcte them by his abbot the whiche thynge was done The erle corrected hym by the sayd admonycyon for the drede of the sayd vysyon And the sayd prelate contempned the sayd visyon correcte hym not he deyed sodaynly in his bedde E. ¶ Another example how a man sholde correcte drawe backe the synners swetely as saynt Iohan the whiche drewe wele by swetnes the prynce of the theues lxxiiii SAynt Clement telleth in the fourth boke of the hystorye ecclesyastyce that saynt Iohan the euangelyst conuerted a fayre yongman the whiche was cruell the whiche he betoke vnto a bysshoppe for to enstructe And a lytell whyle afterwarde the said man lefte the bysshop became prynce of theues And one tyme that saynt Iohan came agayne demauÌ„ded of the said bisshop where he was that he had recoÌ„maunded so curyously vnto hym He answered Fader he is deed in spyrite dwelleth in suche a mountayne with theues is theyr prynce Than saynt Iohan was wrothe sayd vnto hym Thou arte a gode keper / thou hast suffred to lese the soule of thy brother And anone he toke a horse yode surely in to the mountayne And the yonge man sawe hym had grete shame lepte on horsbacke fledde hastely And than the appostle forgate his aege stroke the sayd hors with the sporres began strongly to crye after him the whiche fled Ryght swete sone wherfore fleyst thou thy fader sone doubte the not / for I shal yelde the vnto Ihesu cryste by reason And certes I shall deye with good wyll for the / in lyke wyse as dyde Ihesu cryste for vs / for god hathe sent me vnto the. And whan he herde that he repented hym wepte ryght bytterly And the appostle fell at his fete began to kisse his honde / as yf he hadde be lately purged by penauÌ„ce Than the sayd appostle fasted for him prayed and gate hym pardon And after the sayd penitent was ordeyned a bysshop by the sayd appostle was a good man and a deuoute c. By that / the saynt Iohan kyssed the hande of this synner and drewe hym agayn swetely called vnto penaunce In like wyse sholde those do the whiche wyldrawe backe these persones from synne and brynge them vnto saluacyon ¶ Caritas A. ¶ Examples of charyte fyrste example of a clustre of grapes the whiche was sente vnto many by charyte lxxv IT is wryten in the lyfe of faders the a frere relygyoÌ„us gaue a grape vnto sayÌ„t Machayre / of his charyte he sent it vnto the moost seke weyke of his brethern And he toke it gaue it agayne vnto another vnto whome it semed as hym thought that it sholde be better employed than vnto hym And he sente it agayn vnto another And this sayd grape yode soo from one to another tyll that it came agayn at the laste vnto the sayd Machayre the whyche hadde it fyrst gyuen And also they ne knewe the one of the other Than the said Machayre thanked god of the grete charite abstinence that he sawe in his bredern relygyous c. Vnto the example of these good religyous here a man sholde gyue so me noueltees to his neyghboures yf they ben seke weyke for to chere them comforte them c. B. ¶ Another example of the charyte of two men the whiche wolde deye the one / for the other lxxv PEter Alphons telleth in his booke that two marchauntes of dyuers countrees mette accompanyed togyder loued so moche the one the othe that the one toke in maryage the doughter of the other And after that the maryage was past done the sayd marchauntes yode backe euery of them in to his countre And it be fell that in short tyme he that toke the others doughter in mariage loste all his godes came vnto soo grete pouerte that he begged / He came in to the towne where his sayde compaygnon dwelled And it happened that whan he arryued that men sought an homycyde the whiche had slayne a man / and on hym was this cryme put And how be it that he was innocent he confessed it For vnto hym it forced not to dye bycause of his pouerte And was Iuged and ledde vnto the gybet And whan he was there for to be hanged his compaygnon beforsayd knew hym sayd It is not this here the whiche hathe done the homycyde It is I the whiche hathe done the deed / wolde well dye for his compaygnon so moche he loued hyÌ„ Than that laste was taken the fyrst delyuered And the homycyde the whiche had done the dede the whiche was presente had remors in his conscyence cryed sayd He there ne this here hathe not done the homicyde / it was I. Than the two fyrste were delyuered the laste was taken holden The Iuges were meruayled / ledde vnto the kynge the two fyrste delyuered and the laste reteyned And after that the kynge had knowen the trouthe he pardoned al the payÌ„ And this fyrste the whiche was come vnto pouerte was releuid of his compaygnoÌ„ the whiche gaue vnto hym the halfe of his goodes by loue and charyte This example denoteth that it is parfyte loue charyte as to put his body the one for another / wherof speketh the euangelyst Iohan. xv ca. MaioreÌ„ caritateÌ„ nemo habet vt aiÌ„am suam ponat quis pro amicis suis C. ¶ Another example how an holy man named sanctulê° lyuered himself to be slayÌ„ for the loue of his compaygnon lxxv IT is wryten in the dialogue of sayÌ„t gregorye that the Lombardes toke a deken for to slee hym And a holy man named sanctulus requyred theym gretely of his delyueraunce / the whiche ne wolde here hym / but was betaken vnto hym to kepe by suche lawe that yf he escaped that the sayd sanctulus sholde be slayne for hym were so agreed Whan the nyghte came the they slepte the sayd sanctulus sayd vnto the sayd deken / ryse thou and go thy waye / he sayd vnto hym O fader yf I goo my wayes they shall slee the / he sayd go thy wayes We ben all in the handes of god / they ne maye nothynge do vnto vs but that god shal suffre Than he fledde And after the Lombardes sayd vnto the sayd sanctulus Chose the of what dethe thou wylte deye / for thou shalte deye for the deken / he sayd Sle me of what dethe that god shal suffre Than they chose a stronge man to stryke of his heed at the fyrste stroke The sayd sanctulus fell prostrate in orayson requyred god And whaÌ„ his orayson was made the hangman made him to stretche the necke / he lyfte vp the swerde in the ayre for to slee hym
auÌ„cient whiche sayd vnto hym Go thou with hyÌ„ in to the worlde / god ne shall suffre hym to be lost for thy labour than he yode with him And whan they came in to a strete god the same the charite of the frere whiche yode to saue his broder toke awaye the coÌ„cupyscence of the frere syÌ„ner Than he sayd vnto his broder that they sholde retorne vnto theyr hermytage I wende nowe to haue synned with the woman but I haue no more of wyll syth that I haue conquest in suche dede And they retour in to theyr hermytage in deuocyon wtoute coÌ„myttynge synne By these examples be forsayd it appereth that a man sholde haue loue charyte with his faders neyghbours And as a man sholde honour them socour them in theyr necessytees ¶ QintuÌ„ preceptuÌ„ HomicidiuÌ„ iÌ„iustuÌ„ A. ¶ Examples of those the whiche haue done homicide iniustely And fyrst example of Cayn the whiche slewe abel his broder Ca. lxxvi IT is wryten in the .iiii. chapitre of gene that after that Cayn had slayÌ„ his broder abell by enuye cursednes god demauÌ„ded / where is thy broder Abell / he answered I can not tell / am I the keper of my broder And god said vnto hyÌ„ what haste thou done / the voyce of the blode of thy broder cryeth vnto me from the erthe It is that that demaundeth vengeaunce / incontynent god cast forth maledyrcyon VnÌ„ gene iiii NuÌ„c maledictê° eris suê‘iraÌ„ cuÌ„ operatê° fueris eaÌ„ noÌ„ dabit tibi fructus suos spinas tribulos germinabit tibiva gus et ê“fugê° eris suê‘ terram That is to saye thou shalte be cursed aboue the erthe Whan thou it shalt laboure it ne shall gyue vnto his fruytes It shall brynge forth thornes thystylles / thou shall be wandryng and fugytyue vpon the erthe Cayn sawe that his broder Abell was better than he / and more loued of god bycause that he payed better his dysmes thenne he dydde / And therfore god multeplyed his goodes and fruytes / sente vnto hym habouÌ„dauÌ„ce And vnto cayn and vnto his gyftes he regarded nothynge Soo Cayn wrathed hym hugely and had enuye vpon his broder slewe hyÌ„ VnÌ„ ge iiii Propter hoc deê° respexit ad abel et ad munera eius ad cayn et ad munera eius noÌ„ respexit iratusque est cayn vehemeÌ„ter inuidit suê‘ fratreÌ„ suuÌ„ et occidit Enuye procedeth to se to consyder that his neyghboure is better than hymselfe in ony thynge be it temporell gode or spyrytuell VnÌ„ grego iÌ„ mora Inuidere eniÌ„ non possumê° nisi eis quos nobis in aliquo meliores esse putamê° That is to saye we ne maye haue enuye but vnto those that whiche we wene to be better than we in some thynge By this example and by the scryptures a man sholde vnderstond that those the whiche foloweth the lyfe of Cayn haue maledyccyon VnÌ„ in epi. iude ii ca. Ve his qui via cayn abieruÌ„t erroris baâ—aaÌ„ mercede effusi suÌ„t et contradictione chore perieruÌ„t For to vnderstonde what maledyccyon is A man sholde vnderstonde the maledyccyon is puttynge from benedyccyon from all goodes spyrytuel / and assocyacyon with al yll And whan a persone is cursed of god of the chirche knowyng that he is pryued from benedyccyon / and from all goodes spyrytuelles done in holy chirche / is assocyate with all yll And yf he deye in suche estate impenytent he shal be put from paradyse / as sayth saynt poule i. co vi Neque maledicti regnuÌ„ dei possi debuÌ„t Also whan a man obeyeth soner to the deuyll than to god / he is moche cursed or whan he leueth god for to folowe the deuyll / or whan he loueth syÌ„nes leueth vertues VnÌ„ psal Dilexit maledictioneÌ„ veniet ei â–ª noluit benedictionem et elongabitur ab eo c. That is to saye He hathe loued malediccion and it shall come vnto hym / And he hathe not wylled to haue benedyccyon / and it shall be lenthed from hym B. ¶ Another example how the kynge achab iezabell his wyfe made to sle Naboth for to haue his vyneyarde lxvi IT is wryten in the .xxi. chapytre of the thyrde boke of kynges that the kynge Achab coueyted to haue to possede the vyneyard of a good man named Naboth And for as moche as he ne might haue it ne by sale ne by eschaunge was sory And layde hym downe wolde not eate The sayd Naboth wolde not sell the herytage of his predecessours And Iesabell wyfe of the sayd Achab comforted her husbande And to be shorte in the matere she sente lettres vnto the grettest of the cyte And caused to make false wytnes agayne the sayd Naboth And so made hym to be stoned slayn And whan he was deed by the counsayll of Iesabell Achab wente to take possessyon of the sayd vyneyarde / the worde of god was made in the prophete Helye in saynge Aryse dyscenbe thou agayne the kinge Achab thou shalt saye vnto him Thou hast slayne Naboth and possedeth his vyneyard / god hathe sayd that in the place where the dogges haue lycked the blode of Naboth / they shall lycke thy blode More ouer god hathe sayd that he shall sende yll vpon the vpon thy house as vnto Hieroboam the whiche was cursed brought vnto nought c. Grete thretenynges ben here wryten And the sayd prophete Helye sayd vnto Iezabell that god had sayd that the dogges sholde ete Iezabel in suche a felde Whan the kynge Achab herde these wordes here / he cutte his clothes cladde his flesshe with a sacke / fasted and slepte in a sacke the heed bowyng downe And whan god had sene his humilite said vnto the prophete Helye Haste thou not sene Achab humble hym for bycause of me I ne shall sende hym the said yll in his dayes / but in the dayes of his sone I shal bringe in yll vnto his house And so was it done And it is wryten in the .ix. chapytre of the .iiii. booke of kynges that Iezabell deyed myscheuously For the kynge Cheu made her be caste forthe at a wyndowe in to the strete / the horses of his armye yode ouer her notwithstondynge that she was a kynges doughter And after the dogges brake her body she ne was buryed thys example denoteth many thyÌ„ges The first is the auaryce and couetyse to haue possede the vyne of Naboth that whiche is fraccyon of the .x. coÌ„maundement of god Non â—oÌ„cupisces reÌ„ proximi tui The seconde is fals wytnessyng NoÌ„ falsuÌ„ testimontuÌ„ dices And also homycyde NoÌ„ sis occisor / the thyrde is grete punycyons temporelles corporelles folowe after without the punicyon eternell for the fraccyon of the thre coÌ„mauÌ„dementes of god And it is here to be noted that by the penaunce and humylyte of the kynge Achab god spared hym in his lyfe / but his
shalt haue gyue vnto me / al that that he shal bâ—â—ge vnto the take it gyue it vnto pylgryÌ„s / good auncyentes theym requyre that they praye for hym The sayd monke dide this counsayll / the sayd seculer yode heuely to laboure And the fyrste daye that the sayd seculer came vnto the monke he brought him halpens / the whiche gaue them as it is sayd Afterwarde he broughte vnto hym of herbes thre loues / the whiche dystrybute them Thyrdly he brought vnto hym of vytaylles / of wyne fysshe / Whan the sayd monke sawe it he meruayled / called the pores fedde them And demaunded of his broder yf he had ony more nede that he wolde ayde hym He answered that naye / sayd vnto hym All that thou gaue me consumed awaye / nowe I take nothynge of the Ihabounde in al goodes that god sendeth me Also these seculers shal not be ryche for to drawe vnto them the goodes of the chirche H. ¶ Another example of an holy man the whiche gaue the whyppe vnto those that had taken awaye his hors lxxxii SAynt gregorye sheweth in his dyalogue that as an holy man named lybertyn was vpon his hors he met an host of men of warre that keste hym to the erthe / toke his hors to lede him awaye / and he sayd vnto them / take this whyppe for to make hym go the better / they departed lepte vpon the hors / gaue hym the sporres impetuously for to make hym to goo / but for to be shorte / they ne myght ferther go / Soo they byleued that this thynge came vnto them for the rauyne that they hadde done vnto gods man / and yelded him his hors agayne And afterwarde yode theyr waye lyghtly c. This example denoteth that the good lybertyn was ryght lyberall pacyent to take vnto them the whyppe after that they had caste hym downe vnto the erthe taken awaye his hors And god shewed manyfestly vnto the pyllers that they had syÌ„ned offended And that they ne sholde trouble ne pyl the people of the chirche where god them shal punysshe eternally yf they deye without correccyon and amendement c. I. ¶ Another example how that theues sacryleges reuoked themself vnto penauÌ„ce / and made restytucyon by the pacyence of an auncyent lxxxii IT is wryten in the promptuary of the dyscyple that there came theues to the monastery of an auÌ„cyent vnto whom they sayd We are come to bere awaye all that is in thy house And he said / chyldren bere awaye what ye wyl Than they toke al that they founde / yode theyr waye And the sayd auncyent founde a sacke the whiche apperteyned vnto theym / the whiche they had stolen / he ran after them sayd vnto them Chyldren bere away this that ye haue forgoten in my house Than the said theues were ameruayled of his pacyence reuoked them vnto penaunce / restored to hym all his goodes ¶ Decime A. ¶ Examples to paye his dysmes and fyrst example of a lorde the whiche reteyned the tenthe of his goodes that he gaue vnto his seruaunt lxxxiii MEn fynde by wrytynge that a grete lorde was requyred of his seruaunt to gyue hym of his godes The whiche lorde gaue vnto hym by condycyon to reteyn / that is to knowe / he gaue hym .x. kye x. shepe .x. geete c. all by tenthes / Vnto whom he sayd I gyue the these goodes here by suche condycyon that I reteyne the .x. pyece euery yere And also I wyll that thou theym nourysshe in my pasture Than he thanked the said lorde toke them ioyously / promysed in suche wyse to do it And dyde it by two or thre yeres / but whan he was riche he gaue it with yl wyl of the worst Than the sayd lorde made hym come before hym demauÌ„ded why he had not gyuen vnto hym the tenthe of his goodes the whiche he had gyuen him / it was by the admonycyon of his wyfe He answered that it was by his proprecouetyse not by his sayd wyfe Than he requyred pardon and promysed satysfaccyon / he it pardoned him c. By this lorde is vnderstonde god the whiche reteyneth the .x. partye of the goodes that he maketh to come / to growe vnto the as thou haste herde by the scryptures And by that that he hathe payed with yl wyl denoteth vnkyndnes or couetyse And by this that he repented hym promysed satysfaccyon is to note that those the whiche haue yll payed theyr dysmes shold repent them reknowlege theyr faute they shold make satysfaccyon / they shall haue pardon of god Vnde ezechielis .xviii. Si auÌ„t impius egerit penitenciaÌ„ ab oiÌ„bus peccatis qÌ„ operatê° eÌ„ c. vita viuet et noÌ„ morietur B. ¶ Another example of a knight the whiche dysmed wele and his vyne bare fruyte two tymes in the yere lxxxiii MEn fynde by wrytynge this the whiche foloweth how the dyscyple recyteth in his promptuarye sayeth that there was a knyght replenysshed with soo moche of vertues of Iustyce that in payenge hys dysmes he had all good condycyons pleasauÌ„tes vnto god / for he them payed without taryenge / wtout malyce / of the best / He had a vyne that bare agayne from yere to yere aboute ten pypes of wyne And it befel one yere more of the dyspensacion of god than of the attempraunce of the ayre after that the wyne was gadred there ne was but one onely pype of wyne And as the sayd knyght had herde that he sayd vnto his seruaunt That the whiche was myn that I sholde lyue wtall of the vyne god hathe taken fro me And I wyll not take awaye his porcyon Goo gyue vnto the preest this pype of wyne for his dysme it was done And in that tyme as the cosyn germayne of the sayd knyghte and a preest past by the said vyne the whiche was all full of grapes / yode vnto the knyght / repreued hym of his neclygence Wherfore haue not you gadered wyne He answered sayd / it is lately gadered And the said preest sayd that it was replenysshed with fruytes Than yode men to se it / and they fouÌ„de more grapes and better than euer they had done before And therfore it is a good thyÌ„ge to paye wele his dismes The sayd knyght was lawful and iuste to pay wele that that he sholde in obeynge vnto god Also he ne was vnkynd / for he reknoleged the good the god to hym hadde done And he was moche lyberall to gyue vnto god the sayd pype of wyne And god the whiche is the rewarder of the goode dedes that men do vnto hym he hym restoreth / and sheweth that he hathe done thynge digne of prayse and of retrybucyon C. ¶ Another example of a symple man the whiche dysmed we le / dyd myracle IT is wryten in
maye hyde it / this daye I haue taken it for my lorde iesu cryste hathe promysed me to be in presence at my dethe And the frere hym requyred in the name of Ihesu cryst that whan he sholde se hym that he wolde shewe him by some tokens or with the fynger He answered that soo sholde he doo yf it pleased god The thre dayes after the sekenes groged hym men stroke on the table for to assemble the freres as it was of a custome / And the freres ranne in to the fermery / as they were in orayson in abydynge hys dethe the seke man stretched forth his fyngre in a certayne place And as his eyes were confused at the dethe he toke him to synge to saye in syngynge ioyous In galileaÌ„ iesuÌ„ videbitis sicut dixivobis that is to saye that ye shall se Ihesus in galilee / that is in paradyse as he hathe tolde you / whaÌ„ he had fyned these wordes he deyed in gode consuÌ„macyon / for he had lyued in thys worlde of a holy lyfe And by that reason it was that he dyffyned wele his dayes / vnto this purpose saynt austyn sayeth Morte mala mori noÌ„ potest qui bonaÌ„ ante duxerit vitaÌ„ Et iheronimê° dixit NoÌ„ memi ni me mala morte vidisse homineÌ„ qui bonam ante duxerit vitaÌ„ E. ¶ Another example how a good relygyous woman was comforted of saynts of paradyse the whiche were at her dethe IT is writen in the fourth boke of the dyalogue of saynt gregorye that a good relygyous woman named rachetee had two relygyeuses of her habyte with her her dyscyples of the whiche the one had to name romula These thre religiouses woman dwelled togyders the whiche lyued of a holy lyfe replenysshed with good maners with vertues / but a poore lyfe corporell they ledde And the sayd romula was replenysshed with greate pacyence / of souerayne obedyence / kept scilence of her mouthe toke hede moche vnto the vsage of orayson the whiche was seke in beddâ— by many yeres / in a nyght the sayd romula called her sayd maystresse rachetee and sayd vnto her Mater veni Mater veni The whiche came with the other syster / at the houre of the verye mydnyghte as they were in one bedde / lyght celestyal discended in to theyr house the whiche it replenysshed all And the said lyght was so grete that the presentes had grete drede And as they were in that drede lyght they herde noyse as many men entrynge in the house But for the grete fere lyghte they ne might se those the whiche entred in to the sayd house with the sayd lyght And there entred so swete odoure that it was meruayl And the sayd Romula began to comforte her sayd maystresse and her syster the whiche were in fere sayd Noli timere mater noÌ„ morior modo And after that she had sayd that she sholde not deye at that hour the sayd lyght dymysshed lytell and lytell but the grete odoure abode And so it passed the seconde the thyrde daye that the sayd odour abode And the .iiii. nyghte the sayd romula called her sayd maystresse / whan she was come she demaunded the body of god receyued it And before that they parted frome bedde there arryued before the dore of the house two companyes / the one of men / that the other of women the whiche songe melodyously The men songe the psalmodie And the woman answered in doynge the seruyce celestyall of exeqâ—yes of the sayd romula she deyed And her soule yode with the aungelles sayntes the whiche came to fetche it And of asmoche more as they mounted in to the skye / soo moche the lesse herde they of the songe of the psalmodie And the sayd odour also departed c. F ¶ Another example how a holy bisshop was comforted at his dethe of the sayntes of paradyse Ciii IT is wryten in the dyalogue of saynt gregory of a good holy bysshop named probus Whan it came vnto hys dethe his fader assembled many physycyens for to hele hym The whiche sayd after that they had vysyte hym that he sholde deye And than the good bysshop sayd vnto al those that they sholde go with his fader to take theyr refeccyon after they re laboure The whiche theder yode / there ne abode with hym but one yonge chylde / after that the sayd chylde sawe some come entre clothed with whyte theyr faces clere shynynge as the soÌ„ne The whiche chylde after that he was stryken with the grete lyght the whiche proceded of theim he toke hym to crye demauÌ„ded of them what they were At the whiche voyce the sayd bysshop was moued / behelde them the whiche entred / he knewe them began to comforte the chylde the whiche trembled for fere sayd vnto hym My sone drede the not for saynt Iuuenall saynt Eleuthere martyrs ben come vnto me And the sayd chylde ferefull of that vysyon ranne oute and tolde to the physycyens to the fader the sayd vysyon The whiche ranne and founde the bysshop deed For his soule yode with those that the sayd chyld had sene â–ª c. G ¶ Another example how a mayden named gelyne was comforted at her dethe of saynt peter Ciii IT is wryten in the dyalogue of saynt gregorye of a good noble mayden named Gelyne / the whiche was maryed / and was one yere with her husbande the whiche deyed And whan she was wedowe she put her vnto the seruyce of god in the chirche and monastery of saynt Peter And there lyued holyly in al symplesse in makynge oraysons and grete almesdedes Whan it came to th ende of her days that she was wery of sekenes in a nyghte as she had two candelles lyght by her bed saynt peter appered vnto her betwene the two forsayd candelles And she enioyed her sayd vnto hym Who is there my lorde ben my syÌ„nes pardoned Vnto whom he sayd benyngly in bowynge downe the heed They ben pardoned the / come thy waye And for as moche as in the sayd monasterye there was a holy relygyous that she loued before the other she requyred vnto holy peter in saynge I praye the that my syster named benet come with me and he answered the shall not be so / but suche one in this wyse named shall come with the And she that thou requyrest shall come after the / the thyrty daye Than the sayd appostle departed And her moder abbesse was called vnto her she recompted the said vysyon And she deyed the .xxx. daye with her that the appostle had sayd And the .xxx daye after she that she had requyred folowed her and also deyed c. A. ¶ Another example how a preest fled the company of a woman that was comforted at his dethe of sayntes of paradyse ciiii IT is wryten in the dyalogue of saynt gregorie of a good preest the whiche iâ— the drede of
man / for yf I had not slayne hym he haâ— slayne his fader this nyght And whan the monke herde those wordes he yode on knees before the sayd aungell / knewe that it was the aungell of god / the whiche departed incontynent frome hym And he knewe that the Iugements of god ben iust c. B. ¶ Another example that an hermyte murmured agaynst god for his dyuers Iugementes Cvii MEn fynde by wrytinge this the whiche foloweth how the dyscyple recyteth in the boke of his promptuary and sayeth that an hermite murmured in his herte of the dyuers Iugementes of god for that / that those the whiche lyued yl had godes And vnto the contrary those the whiche lyued well had of trybulacions / and somtime those the whiche had ledde a good lyfe had in th ende dethe abiecte the yll the fayre ende And the good loste oft the temporall godes / yll had prosperyte And as the sayd hermyte thought moche on the sayd thynges he prayed god that he wolde shewe hyÌ„ his Iugementes Than an aungell came vnto hym sayd that he was sent from god for to shewe them vnto hym / that he sholde come after hym The sayd aungell was in fourme of an hermyte pilgrym Whan they had walked they came fyrst to the hous of an hermyte the whiche they founde broken wasted with wolues Of this thynge the sayd hermyte was moche admeruayled sayd This here was an holy man the whiche lyued here solytaryly fyfty yeres to serue god And god hathe suffred that he hath be broken with beestes And the aungell of god sayd vnto hym Thou seest here one of the Iugementes of god Secondly they came vnto another that had his hous set on an high roche aboue these / vnto whome the aungel preched of pacyence agaynst aduersytees trybulacyons agaynst impacyence And in wepynge grete contrycyon he confessed that as he had ben there by the space of .xl. yeres with grete afflyccyon of penaunce at the laste he was vaynquysshed so stroÌ„gly in his myÌ„de that he wolde leue his good lyfe and retorne in to the worlde And whan the sayd aungell sawe hym veray contryte he toke hym kest hym in to the see drowned hyÌ„ And whan the hermyte sawe this he was in grete fere fledde / but the auÌ„gell called hym agayne sayd to him Drede thou not god had shewed the here his seconde Iugement Thyrdly they came in to the hous of the thyrde hermyte that receyued them gladly gaue theym drynke in a cuppe of syluer that he had And the aungel toke the sayd cuppe secretely put it in his bosom bare it away Afterwarde they came by nyght to the hous of a knyght robber with grete payne they were receyued to lodge euyl entreated tourmented of reproches rebukes / notwithstandinge men gaue them somwhat a bedde yll apparayled In the mornyng the aungell wolde not departe tyll he had spoken with his hoost And he drewe out the sayd cuppe gaue it hym Whan thermyte sawe that he was admeruayled murmured in his herte of that he had seen After in another nyght they came to the hous of another knyght that receyued them ryght we le / albeit he treated them ryght meanely And in the mornyÌ„ge whaÌ„ they sholde parte he was prayed of the aungell that his onely sone engendred shol conduyte them on the way And as the chylde ledde them he toke slewe hym and kest hym in to a dyche Whan the hermyte sawe that he fledde sayd Thou art none auÌ„gel thou arte a deuyll And the aungell sayd to hyÌ„ These thynges that thou hast seen ben the Iugements of god occulte hyd that thou requyred too knowe Vnderstande thou the causes The fyrst hermyte that we founde deuoured knowe thou that it was comen vnto hym in crowne of martyrdome that he hath deserued to haue by loÌ„ge tyme requyred of god by grete prayers The seconde hermyte that I kest in to the see after that he was conuerted vnto god that he had contrycyon good repentaunce / so he is well deed is gone to god wtout hauyÌ„ge other payne but onely the dethe that I haue gyuen hym And yf he had not be slayne whan the temptacion was to men agayne he had accomplysshed that / that he had conceyued had ben lost The thyrde hermyte is a contemplatyfe and of good prayers But the deuyll by his cautele had procured hyÌ„ lettinge in his oraysons hath ordeyned that a ryche man gaue vnto hym the cuppe of syluer for to pray for hym And I haue taken it from hym / for whan he wolde praye there came vnto hym of thought what he myght do with the sayd cuppe that the theues ne sholde stele it from hym / soo the thought of the sayd cuppe letted his hert to praye god And by that he shal retorne in to oraysons accustomed wtout hauyÌ„ge ony lettynge The fyrst knyght where we yode is an yll man that is not worthy to haue remuneracyon celestyall / for a lytell goodnes that he dyde vnto vs we gaue vnto hym remuneracyon temporall in gyuynge him the sayd cuppe The seconde knyght was a good hospytaller that dyde grete almesses / for that he had none heyre he prayed the relygyous men that they wolde pray vnto god for hym that he myght haue lygnage And god hath gyuen vnto him this sone that thou hast seen that I haue slayne / he is retorned to do the werkes of mercy that he had left to do vnto the poores / also he hath left to do many ylles that he dyde for to assemble teÌ„porall goodes vnto his sayd sone Also we haue ê“cured theyr helthe that they sholde conuerte them vnto god shall do good dedes after the dethe of theyr sayd sone ¶ By these thynges before sayd a man may knowe that the Iugements of god ben Iust harde to knowe as vnto vs. And therfore it nedeth vs not to enquyre forther ne to knowe than our entendement ne may comprehende Non oportet sapere plusquam sapere oportet c. C. ¶ Another example how a holy bysshop was punisshed by the Iugement occulte and hydde of god for that / that he receyued a vestyment of an vsurer Cvi IT is wryten in the legende of sayntes that after that saynt Fortyn bysshop was deed he sawe two aungels that came vnto hym to bere his soule / the thyrde auÌ„gell came with a whyte bokeler and with a swerde shynyÌ„ge that yode before And afterwarde he sawe the deuylles the whiche cryed / herde that they sayd Go we before make we batayle before hyÌ„ And whan they were before they keste brennynge dartes / but the aungell that yode before receyued them on his bokeler Than the deuylles put them agaynst the auÌ„gelles sayd This man spake often of ydle wordes / he ne sholde wtout hauynge payne a blyssed lyfe And
so bytterly He answered sayd that one of the thynges wherfore he al the dampned sorowe moost fore is that that they haue loste consumed the tyme of grace vnprouffytably in synnynge / where in an houre by repentaunce they myght haue goten grace and escaped the tormentes wherin they be and shal be eternally By this example these synners sholde vnderstonde that it is the moost grete good dede that may be in them as to be in the state of grace wele confessed / repentaunte of theyr synnes Also by that that this soule wepte in helle is vnto the purpose of that that the euangylles saye that the dampned wepe in hel Vnde mathei .viii. Et luce .xiiii. Ibi erit fletâ—s et stridor dentiuÌ„ Vnto this purpose tongdalus the whiche sawe the tormentes of helle afterwarde was brought agayne tolde that he sawe in helle a torment of an yzy ponde where the soules the whiche therin were tormented cryed so horrybly that they were herde vnto heuen And after where the sayd tongdalus spake of the pytte of helle he herde grete cryes and howlinges of soules thondre so horryble that no man ne myght thynke ne tongue declare the horryble crye and the noyse the whiche was in the sayd torment c. C. ¶ Another exaÌ„ple of two men the whiche were in paynes whan saynt taurayn areysed them Cviii IT is wryten in the legende of saint taurayn the tydynges were brought vnto a ryght honourable man that his sone and his squyere were deed And for to abredge the matere saynt taurayne areysed the sayd sone The whiche yode incontynent on knees before saynt taurayne requyred hym to be baptysed And after that he was baptysed sayd vnto his fader Halas fader thou knowest what myserable lyfe we lede what paynes those susteyne the whiche ben semblables vnto vs And what glorye is vnto those the whiche loue and serue vnto that god the whiche is to be honoured of man CertayÌ„ly I haue sene hym to be in the company of aungelles and to praye vnto god for vs. And whan the sayd sone areyâ—ed had spoken these wordes many other vnto his fader he yode on knees before saynt tauryn caused hym to baptyze him And also his wyfe moder of the sayd reysed And for to be shorte in that daye soo many of grete lordes as of lytell people a thousande two hondred persones were baptyzed And afterwarde at the request of the sayd sone areysed sayÌ„t tauryn areysed also afterwarde the squyer the whiche wytnessed that he was in grete paynes whan a messengere came to tell him of the souerayne maister that he were brought agayne taken vnto sayÌ„t tauryn And this said squyer areysed sayd vnto the said sone He the whiche hathe brought me agayne heder coÌ„maundeth the that thou dispose the to retourne vnto hym And incontynent a feuer toke hym / after the coÌ„mauÌ„dement deyed D. ¶ Another example of .iii. deed men areysed the whiche recompted of the paynes of purgatorye and of helle / how they were in iugement before god Cviii IT is wryten in the epystyll of the holy bysshop named sirillus that by the merytes of saint Iherome the whiche appered vnto saynt eusebe thre deed bodyes were areysed for to take awaye a grete erroure the whiche regned in the tyme amonge the grekes that it came in the latyns of the heretykes that sayd that the ylle persones ne sholde haue of tormentes in helle tyl vnto the daye of Iugement that the body the soule shold be remyt togyders The thre deed bodyes that were areysed lyued .xx. dayes / the whiche were demaunded why they wepte so sore And the one of them sayd vnto hyÌ„ that asked it Yf thou knewe the paynes the whiche before yesterday I endured thou sholdest haue euermore cause to wepe he was requyred to tell what paynes he hadde endured and suffred within helle / He sayd that the dampned those in purgatorye haue so grete paynes that yf a persone sholde endure in this worlde all the paynes / tormentes / afflyccions that a man may thynke / that ne sholde be but consolacyon to endure al that / in regarde of the leest payne of purgatorye / or of helle Also he sayd / yf ony lyuynge had felte the experyence of the dolour the whiche is in helle or in purgatorye / that he sholde loue better to endure tyll vnto th ende of the worlde without ony remedy togyders all the paynes and tormentes that all the men women hath endured one after another syth Adam vnto nowe / than to be tormented one daye in the leest payne that is in helle or in purgatorye And therfore yf ye axe me what the cause is wherfore I wepe It is for that that I knowlege me to haue synned ayenst god / and that iustely he punyssheth the syÌ„ners Wherfore I wepe to haue deserued suche punycyon Afterwarde he was axed wherin dyffereth the paynes / and tormentes of purgatorye / and those of helle He answered that they ne dyffere as vnto the qualyte quantyte of paynes they ben of one self gretenes / but they differe in asmoche as the paynes of helle haue none ende And also the dampned shal haue augmentacyon of tormentes in Iugement whan they shall there be tormented in body and in soule And the paynes of purgatorye shal haue an ende For whaÌ„ the penaunce is accomplysshed / those of purgatorye ben delyuered Also he was asked yf those the whiche ben in purgatory and in helle haue egalle tormentes or dyuers He answered that the one haue more greate tormentes and dyuers than the other after the quantyte and gretenes of synnes that they haue coÌ„mytted And also the dampned albeit that they ben in a place of paynes / yet fele they more grete tormentes the one than the other / after the quantyte / and qualytees of synnes that they haue commytted For in the persone where there is more of matere of synne / and more strongly the fyre hym taketh breÌ„neth more cruelly Also he was demauÌ„ded how he bare the dede whan the soulâ— yssued out frome the body He answered / Whan myne houre of dethe came in place where I was he fouÌ„de so many of deuylles that a man ne myghte nombre theÌ„ for the grete multytude the whiche were so horrybles to beholde that a man ne can thynke more grete payne than it is Ony man had leuer caste hymselfe more soner in a fyre flambynge and brennynge than to beholde them with the eye / the whiche deuylles came vnto me brought agayn vnto my mynde all the cursed operacyons that I had done agayne god esmouynge that I ne had more of esperaunce of the dyuyne mercy the whiche I haue gretely offended And certes knowe ye that yf the mercy of god ne had ayded me I ne might haue resysted vnto them For whan my spyryte was destytute of all force lytel and lytell I
lorde of all / had thus the vyctorye After constantyn sent his moder Helene in to Iherusalem for to seke the crosse of our lorde Whan she was gone theder she made to come all the wyse iewes of the regyon / for to enquyre of the place of caluarye of the crosse of Ihesu cryste And bycause that they wolde tell nothynge / she commaunded that they sholde be brente For to a brydge they gaue a man named iudas that in the ende shewed the place of caluarye / and made to dygge in the erthe / in the whiche was founde the crosses / the whiche were borne in to the place of the cyte And bycause that he coude not chose the crâ—sse oâ— ihesus from them of the theues / Iudas put the fyrste the seconde vpon a deed body it remeued not And incontynente that he had touched the crosse of Ihesus he rose hym vp all on lyue ¶ Another example / Men rede in the historye ecclesiastice that a woman the whiche was lady of the cite of Iherusalem was syke as halfe deed And the bysshop of Iherusalem toke the fyrst the seconde crosse and layde theym vpon the syke body they prouffyted nothynge And incontynente that the crosse of cryste touched her she was hole By these examples here a man may â—now that the crosse of Ihesus is moche dygne that wâ—iche reyseth in suche wyse the deed and heleth the syke And we shold prayse it / loue it / honour it For by the crosse the deuylles ben vaynquysshed / by the â—â—ecyous blode of Ihesus the whiche was shedde on the crosse we haue ben redemed And therfore we sholde enioye vs to se the crosse vnÌ„ canitur iÌ„ vna anÌ„ Nos auÌ„t gloriari oportet iÌ„ cruce dnÌ„i nrÌ„i thuÌ„ christi c. Also the crosse maketh the deuylles to fere / chaseth theim awaye / it taketh awaye theyr force setteth them at nought And whan ony persone is tempted of the deuyll or that he hathe fere or drede / or that he fynde hymself in ony dauÌ„ger c. He sholde make the token of the crosse call deuoutely the ayde of Ihesus of the vyrgyn marye he shall haue incontynente socours / in lykewyse as men shall fynâ—e here after by exaÌ„ples Also men sholde make the token of the crosse whan they lye downe and ryse or whanâ—y men wolde ete or drynke / or do ony operacyon For the token of the crosse is prouffytable ouerall agayn all inconuenyences the whiche may come vnto the body or vnto the soule c. B. ¶ Another exaÌ„ple how saynt Iustine resysted had vyctorye agayne the deuyl by the token of the crosse Cxvi IT is wryten in the legende of sayÌ„t Iustyne that the deuyll tempted her by many tymes to loue vnlefully a man named Cypryen By two tymes he tempted her inuysybly of loue vnlefull And in contynent that she perceyued the sayd temptacyon she coÌ„maunded her vnto god deuoutly and made the token of the crosse / And the dâ—â—yll was so aferde that he fled Also the deuyl tempted her another tyme vysybly in semblaunce of a vyrgyn / And whan she had made the token of the crosse blewe agaynst hym he departed had no more puyssaunce Also the deuyl transformed hym in a yongmans lykenes and entred in to her chambre / lepte vpon her dyshonestly as she laye in bedde / wolde haue had to doo with her And whan she sawe that she consydered that they were ylle spyrytes / she marked her with the crosse the deuyll departed C. ¶ Another exaÌ„ple of a man of warre penytent that resysted agayne the temptacions of deuyll by makynge the crosse Cxvi MEn fynde by wrytynge that after that a man of warre had done many ylles synnes / he repented hym confessed / had in penaunce to be one nyghte in the chirche without drynke / sholde say My redemptour Ihesus haue mercy on me / in that nyghte the deuylles tempted hym in guyse of marchauntes / but he ouercame them with his prayer in makynge the crosse Afterwarde two deuylles came vnto hym in semblaunce of the woman and her chylde / tempted hym strongly / but he had the victorye by the token of the crosse in saynge the wordes beforsayd Thyrdly the deuylles tempted hym in guyse of a bysshop the whiche had confessed hyÌ„ c And he had vyctorye as it is sayd before by the tokyn of the crosse in saynge My redemptour Ihesus haue mercy on me / Lastly the deuylles in guyse of beestes bet hym he was pacyent wtout remeuynge And after he was a good man a holy D. ¶ Another example how the token of the crosse serued vnto a Iewe agayne the deuylles that helde theyr chapytre Cxvi IT is wryten in the dyalogue of saint Gregorye that as a Iewe yode by the countree in defaute of hospytall yode for to lye in the temple of the ydoles / made the token of the crosse And by nyghte the deuylles came to holde theyr chapytre in the sayd temple And there deuysed of the ylles that they had done And as the sayd iewe was in a corner and herde them in tremblynge of drede the prynce of deuylles coÌ„maunded vnto the other that they sholde go to se hym that had presumed to lye there They yode afterwarde sayd vnto hym Ve ve vas vacuuÌ„ sed signatuÌ„ maledictuÌ„ It is a vessell that is a man voyde of vertues of goodes spyrytuel / but he hathe the token of the crosse Than all the deuylles departed without doynge ony yll vnto the sayd iewe / bycause he made the sygne of the crosse c. E. ¶ Another exaÌ„ple how a man shewed at his dethe that he had receyued the crosse and the deuyll fledde Cxvi THe disciple recyteth in his promptuary that a knyght a greate synner wolde haue remyssyon of his synnes / receyued the crosse And the deuyll appered vnto hym in his sykenes sayd vnto him thou arte myne Vnto whom the knyght sayd / that am I not / for I haue coÌ„fessed me haue receyued the crosse / the whiche he vncouered shewed hym saynge / here is the token that I haue receyued vnto the defence of the fayth Whan the deuyl sawe that he vanysshed awaye ¶ Aqua benedicta A. ¶ Examples of holy water / fyrst example that the deuylles the were in the house of a syke man were chased awaye by holy water Cxvii THe disciple recyteth in his sermoÌ„s sayeth that as a man laye madde of newe a conuers was in a monastery in the artycle of dethe he sawe all the house replenysshed with deuylles as persones with longe nebbes And whan the sayd syke body had sygnyfyed it vnto his gardyen he vnderstode that they were foule spyrytes he made to brynge of holy water in a vessell bespryncled all the place And as he dyde that the syke man toke
vowed vyrgynyte kepte it in all estates / wherfore thou arte floure of vyrgynyte / vnto this vyrgynyte is appropryed these wordes Elores mei fructê° honoris honestatis that is to say My floures ben fruytes of honour of honeste as the floure delys the rose / the violet / thâ— gelofre The said floures haue in them foure thynges that is in the vyrgyn marye Primo they haue beaute to beholde / odour to smell / they decore them that bere them / auaylleth vnto the medecynynge c. Semblably the virgyn marye is the moost fayrest rose of all the women as sayd is Sicut liliuÌ„ Also her sone was the moost fayrest of all the men / Vnde psal Speciosê° forma pÌ„filiis hoiÌ„m She was fayre wtoute foulenes / she dyde neuer mortall synne / nor venyell VnÌ„ caÌ„t ii.i. Tota pulcra es amica mea macula noÌ„ eÌ„ in te Et alibie Pulcra facie sed pulchrior fide SecuÌ„do she had the odour of good renoÌ„mee VnÌ„ BeataÌ„ inedicent oeÌ„s generationes illud Nardê° mea dedit odoreÌ„ suauitatis c. Tertio she decoreth them that serue her / the place where is her remembraunce Quarto she is of valour apprecyable for to helpe in all necessytees c. The vyrgyns the whiche kepe vyrgynyte ben of the housholde of the vyrgyn marye / shall haue retrybucyon an hondreth double And yf they corrupt virgynyte they lese the sayd treasour / shall not be of the nombre of vyrgyns Also the vyâ—gyn marye is more fayre than the wyues For she was maryed vnto Ioseph conceyued not of him / but of the holy ghost luce i. Spiritê° sctuÌ„s suê‘ueniet iÌ„ te virtê° altissimi obuÌ„brabit tibi Also she bare the sone of god gaue hyÌ„ souke / abode vyrgyn after chyldynge / in chyldynge / before childynge Virgo ante ê‘tuÌ„ virgo iÌ„ ê‘tuÌ„ et virgo post ê‘tuÌ„ virgo iÌ„uiolata ê‘maÌ„â—isti She was the veray moder of Iheâ—us for thre thynges Prima bycause that the body of our lorde toke humanyte in the wombe of the vyrgyn marye moost pure clene Secunda he had place rest in her precyous wombe Tertia he had nourysshyng of her body / by that she is the moder of the sone of god Also she is moder of the kynge of aungelles sayntes of paradyse She is moder of the kynge of kynges the whiche gouerneth the heuen the erth RegeÌ„ q i celuÌ„ terraÌ„que regit She is moder of the lorde of lordes / of the â—uge of Iuges and mayster of all She is moder of grace of mercy VnÌ„ hymnê° Maria matur gratie matur miÌ„e c. She is moder of grace / for she encreaseth theym in goodnes that are in the estate of grace / also vnto synners / for she hathe pite compassyon and prayeth for them She â—ydeth agayne the enmye Tu nos ab hoste ê“tege And also she heâ—peth at the dethe Et hora mortis suscipe Also she is moder nouryssher of orphelyns / beggers wedowes / her sone nouryssheth all the worlde / therfore a man may say that she is blyssed amonges the women maryed / aboue all those the whiche hathe wele kepte maryage BnÌ„dictatu iâ— mulieribê° Loue we than marye / serue marye / honour we her / kepe we her feltes all good shall come vnto vs. Also the vyrgyn marye is more blyssed than the wedowes She was wedowe .xiiii. yere / she gouerned her chastely purely so that neuer man ne synned in her / neyther by sight nor otherwyse / yet was she the moost fayre woman of the worlde as sayd is She was so full of grace of bounte that the grace of her enlumyned those that behelde her so that they had no wyll to synne nor do ylle And therfore men maye saye BnÌ„dictatu iÌ„ mulieribê° .i. intur oes mulieres Et bâ—nedictê° fructê° veÌ„tris tui The fruyte of the wombe of the vyrgyn marye is right blyssed / for all goodnes of it is proceded By the sone that she bare peas was made by the inobedyence of Adam of eue Also by the fruyte the whiche is yssued oute of the wombe of the vyrgyn marye paradyse hathe be opened to all good loyal crystyeÌ„s And the yates of helle hathe be broken the holy soules taken out put in to paradyse Also by the greate myracles by the grete thynges that the sone of the vyrgin sayd dyde saynt marcelle said vnto our lorde illud luce xi Beatê° veÌ„ter qui te portauit et vbera qÌ„ suxisti The wombe and pappes of the vyrgyn marye were ryght blissed / whan they had borne gyuen souke so precyous fruyte as the sone of god / Ihesus is enterpreted sauyour redemptour of all the worlde / in lyke wyse as it is sayd / the whiche brynge vâ— vnto his blysse Amen A. ¶ Another example of hym that knewe no good but aue maria Cxx. MEn fynde by wrytynge that a maÌ„ of armes renouÌ„ced vnto all yll / made hym relygyous of the ordre of chartreux the whiche in his lyfe ne myght lerne no good thynge but these two wordes aue maria / but he said them right deuoutly of herte of mouthe togyder / of tyme he repeted them / so vsed his lyfe After his departynge there â—prange frome hys graue a fayre flourdelys whyte And on the leues of the floure was wryten in lettres of golde aue maria The people meruayled of this thynge For to be shorte it was fouÌ„de that the sayd flouredelys proceded from his mouthe / that it was for that that he had honoured the vyrgyn marye with those wordes aue maria B. ¶ Another example of hym that whiche kneled at the name of our lady Cxx. IT is wryten that there was a relygyous that loued soo moche the vyrgyn marye that whan hâ— herde her name spoken of he kneled downe / wrote it wiâ—h gold azure or yelowe At the laste he was seke / another relygyous that laye nere vnto his bedde herde on a nyghte how the vyrgyn marye with grete lyght company of aungelles came to fetche hym sayd vnto hyÌ„ for as moche as thou hast wryten my name / had it in so grete reuerence I shall make thyn to be wryten in the boke of lyf so he deyed c. C. ¶ Another example of the moder the whiâ—he taught vnto her chylde to salue the vyrgyn marye Cxx. MEn fynde by wrytynge that a goode moder taught wele her chylde / lerned hym to salue the vyrgyn marye to go euery daye on his knees to saye aue maria before her ymage that was in her chambre The sayd chylde was so accustomed loued so moche the vyrgyn marye that whan he was beten he yode to complayne hym to the sayd ymage / and also he bare often a party of his