Rich and poor have like coming into this world. & like outgoing/ but their living in this world is unlike. What should comfort a poor man against grutching/ and what wickednesses. follow lovers of richesses. the first chapter  
¶ Of three manner lordships & of which lordship it is understand that god gave man lordship over fishes/ briddes & beasts ca two.  
¶ How this scripture is understand. It is more blissful to give than to take. & how sum wilful poor man giveth more than a rich covetous man so standing may give. ca iii.  
¶ That rich & poor either is necessary to other/ and that the rich man needeth more than the poor. ca iiii.  
¶ Why richesse is cleped a devylship of wickedness/ and one exposition of this text It is more easy a camel to pass by a nedlis eye than a rich man to enter the kingdom of heaven. ca v.  
¶ How men should have them to richesses when god giveth them. & when god taketh them away/ and in what manner each man must forsake all that he hath. also the literal exposition of this text bifore seide. It is more easy a camel etc. ca vi.  
¶ rich men be not lacked or blamed in scripture for they be rich but for their covetise and misuse. Ne poor men praised for wan.tyng or lacking of richesses/ but for good will and patience/ of diverse manners of poor men. and how richesse is occasion of sin more than poverty. ca seven.  
¶ How this text of salomon is understand. give not me richesses and beggary. ca viii.  
Of two. manner of ꝑfections/ sufficient and excellent. He rehersythe the x. commandments. ca ix.  
¶ Why christ informed more the young rich man in the preceptis of the second table/ than of the first. and why more in the second precept of charity than in the first. ca x  
¶ Of two. lives contemplatif & actif/ also other causes of expnssinge of the preceptis of the second table to the young man before said. ca xi   

¶ The first precept.  
¶ How imagery is leeful/ and how images were ordained for three causes. cap̄. i.  
How the people should read in the book of imagery. ca two.  
¶ How the people should do worship the longith to god & to saints. to god and to scintes before images/ and not ꝓpirly should such worship be do to such images. cap̄. iii. & iiii.  
¶ Crist is the cross that men creep to on godefriday. & why such creeping is than do bifore an ymaged cross/ & how christ is worshipped on Palm-Sunday when the veil is draw up before the road. ca iiii.  
¶ What folly it is to speak to images/ or to do service to them. & why crosses be set by the high ways & crosses borne in ꝓcessions. ca v.  
¶ What painture of images bitokneth in special. Ensample of the image of our lady/ of petyr. paul. john evangelist/ john baptist/ and so of other seyntes. ca vi.  
¶ What painture of images bitokneth in general/ as that all the apostles been painted/ bare foot in mantles. and round things up on their hedes/ and that the painture of images may be considered on two wise. ca seven.  
¶ What the painture of aungelis signifieth in sickness of young men with wings. ca viii  
¶ Why the iiii. evangelists been painted in the likeness of a man. of a lion/ of an ox/ and of an eagle/ and· Why they been painted in four parties of the cross/ and of an house. ca ix.  
¶ Why images be hyled or should be hiled in lenten. ca x  
¶ What service & worship we own to god & what to man/ what divine worship is/ & how it is showed to god by heart speech & deed/ & how men & women should be worshipped & why. ca xi. xii.  
¶ How worship is taken diversly for worship of adoration proper & unꝓpre/ also for worship of veneration/ & so on many manners. for the unknowing whereof many men fall in doubts. & errors when they read of worshipping of images ca xiii  
¶ Offering is not made to priests but to god by the hands of priests/ & in shrift men kneel to god before the priest ca.▪ xiiii  
¶ Sensing may be done in two. manners/ with encense hallowed/ & with incense not hallowed/ & what incense bitokneth ca xv  
¶ diverse causes why christian people pray & worship god/ commonly eastward/ and that the sun ne the moan be not to be worshipped of men as sum fools do. ca xvi  
Of ye falsehood of judicial astronomy & how it blaspheme god c. xvii  
¶ What service planetis and the bodies above do to mankind and how god doth with them what he will. Ensample of a smith and his grinding stone. ca xviii.  
¶ Men may not know by the course of the planetis the dooms of god ne certainly what is to come/ & holy god chaungith his sentence/ as men change their life into good or wycked· ca·s nineteen  
Skills ayens false excusations of judicial astronomers c· xx·  
¶ diverse skills why one is inclined to good or evil/ sickness or health. more than another· ca xxi  
¶ Causes why one man is disposed to this state or this craft/ and another man to another state or to another crafte· ca xxii·s  
¶ That there is no destiny/ & of the star of epiphany ca· xxiii  
¶ How the three kings knew the birth of christ by the star/ & that the science of judicial astronomy is ꝓpirly no science· ca· xxiiii·  
¶ How judicial astronomy is reproved in old law/ and in the new lawe· and by the law of holy church ca· xxv  
¶ Of the folly of them the divine by astronomy. & of the mischyf. of them that trust in the craft/ & that the planets and bodies above. been tokens of things to cumme and not causes. ca xxvi  
¶ Examples how the bodies above been such tokens and natt always causes. ca xxvii  
How the sun & moan be toknes to creatures here beneath when they should do their kind/ & of diverse wonders in kynde· ca· xxviii  
¶ What it bitokneth when any star or comet appeareth ayens comen course of kind/ and what other wonders appear & fall ayens comen course of kind. ca xxix·  
¶ diverse wiles whereby astronomyers and faitoures that been cleped soothe sayers and other wyches know things that been doone● or that been to be done. ca xxx·  
¶ diverse canes why feendes cantel things that been privily done. or things that be to be done. & on what manner they tell such things c. xxxi  
¶ The fiend may neither say ne do but as god giveth bin leave. He is evir a liar say he sooth say he false. and why god suffereth him to temple men. ca xxxii.  
¶ Witches & iapers that conjure fiends/ compel not fiends as it seemeth that they do/ ne the fiend is not closed in a ring/ natheless by holy conjurations ordained of holy church been fiends cast out of men. ca xxxiii  
¶ How wichecrafte is foreboden by the law canon & law imꝑial & what pains long to witches & to her fautoures·s ca xxxiiii  
¶ It is unleeful to trust that a man is a thief/ or to slay him for a witch saith a person to be a theef· ca xxxv.  
¶ Wytches using prayers and deeds of holiness/ and hold things in her wichecraftes/ in so much they worship the fiend the more. and the more they despise god. also why witchcraft is most used among old folk. ca xxxvi.  
That god forbiddeth all manner sin by the first command ᵗ c. xxxvii  
¶ How it is leeful to use lots/ and how not/ and so of pleiing at the dice. ca xxxviii.  
¶ What wichecrafte is/ and of sin to feign witchcraft/ also of feigning of miracles by hypocrisy. ca xxxix.  
¶ Of charming of adders/ and how it is unleeful and perilous to man to charge his friend to cumme again after his death. and show him his estate. ca xl.  
¶ How after men's death sometime fiends go feigning them to be spirits of such men/ and sometime the souls of deed men appear and why. ca xli.  
¶ How the new fast cleped our lady fast hath no ground/ neither it is of authority. ca xlii  
¶ diverse causes of dreams/ and that it is ꝑilouse to believe in dreams. To trust in dreams is foreboden in scripture/ and why it is hard to know what dreams betoken. ca xliii. & xliiii.  
¶ stirrings to goodness that a man hath in his dreams. may he follow. so that it be done warly. and what harm cometh to them that had liefer dream of. he fiend than of god. ca xlv.  
¶ Of the folly of them that had liefer meet with a toad than with a knight/ or with a man of religion/ and of them that ween to far better if the puttok i'll ovir the weigh. ca xlvi  
¶ Of the folly of them the divine what shall fall in the year following for cristmasse day/ or the first day of january falleth on a sunday or on a monday/ and so forth/ also of the folly of them that make them wise what shall fall in the year suing for it thundereth in this month/ or in this. Also what fools they be that divine of the year following by the xii. days in cristmasse. ca xlvii. & xlviii.  
¶ Of the folly and falsehood of iapers that been cleped multiplyers. of gold and silver/ and why god suffereth covetous men to be beguiled of such feytoures. ca xlix  
On what manner men of holy church should be no hunters/ and of them that when they meet men of holy church and namely freres. they put them on the left hand. ca l.  
¶ Arguments why it is to dread the solemn making of churches and good arraing of them/ and that fair service is done in churches of England/ is more of pomp and pride than to the worship of god. ca li.  
Good causes why it was boden Exodi xxxo. the rich & the poor pay elyke to the tabernacle. & that after diverse circumstances sometime it is more convenient to make churches than to help poor men/ & sometime againward. ca lii.  
¶ How that many that grudge against making of churches & things longing to churches been like juda the gruched when mawdeleyne anointed christ. and that waaste costs and pomp in such things been to be reproved ca liii.  
¶ How it is undstone the christ saith/ when thou shalt py hostry thy chamber etc. & how with even charity better is to pray in churches than out of churches & so the prayer of many is better than of one alone. ca liv.  
How ꝓcessions done for to pray for the peace be not do with due circumstauncis & good/ & therefore our prayer is not heard/ & that the people is liefer to pay taxes to have were than peace. ca lv.  
¶ How it is understand that short prayer thirlith heaven/ & that sometime it is to pray only in heart/ and sometime with mouth. & the distincly. neither to fasten to treat. cause why. ca lvi.  
¶ How it is understand that Criste bade that men should not speak moche in prayer. and causes why principally men should pray in churches. ca lvii  
¶ Why men pray to god not withstanding that he is unchaungeable· & of two. manner prayers/ one comen/ another singular▪ and divers skyles why men should pray by mouth. ca lviii.  
¶ Why in the beginning of holy church was not so great solempnite. of divine service as now is in churches Also skills why song & melody was ordained in holy church. ca lix  
¶ It is a shame to a land to have many martyrs which the people of the same land have slain/ and of vengeance coming. to the people that sleeth martyrs. ca lx.  
¶ Why miracles be not now so comen as they were in the beginning of christian faith. and that the multitude of miracles signify. unstableness in the faith. and rather showeth that the people is malicious than good ca lxi.  
¶ Doing of miracles is no siker proof of holiness. of the dediss of hypocrites/ and why that god suffereth false men to do woundres and miracles to beguile the people. ca lxii  
¶ Comen solemnity of christian burying is not to be forsaken and of the dignity of man's body and woman's. ca lxiii.  
¶ Feyres and markets to be held in sanctuary is unleeful/ and of harms that come thereof. ca lxiiii.   

¶ The second precept.  
¶ In three manners is gods name taken in vain/ christ is our principal godfader/ for after Christ we be cleped christian men/ and if we live not cristenly/ we take the name of Criste in vain for mysliving. ca i.  
God's name is taken in vain by myspeche in many manners. in scorning/ in iaping/ in erroneus teaching/ in covetous or envious preaching/ in bamning of wariing/ in lewd vows making and in breaking of leeful vows cap̄. two.  
¶ Vows should be made with a good advisement. that Jept sinned in his vow making/ and that wicked vows and wicked bihe●tes been to be broken. ca iii.  
¶ Gods name is taken in vain by blasphemy/ by gruching against god/ by ovirhope and wanhope/ and by vain swearing and what harm cometh of customable swearing. cap̄. iiii  
¶ Three false excusations of oaths/ and answers to the two. first excusations. ca v.  
¶ In vii· cases it is lawful to swear/ and in every oath should three things be kept/ & so answer to the third false excusation. Also true understanding of texts of the new law that speak of swearing. ca vi.  
¶ Of two. manner sweringes/ of attestation & execration/ and why it is forboden to swear by creatures on the first manner. ca seven.  
¶ How perilous the second manner swearing is & what it is to say so help me god at the holy doom. & why men swearing before a iuge lay their hands on a book. and kiss it. ca viii  
¶ They that beguile men with their subtle oaths been forsworn. though they say sooth/ for in two. manners may a man be forsworn. in swearing sooth. ca ix.  
¶ In vi manners may a man be forsworn/ also he that doth another to swear witing well that he will forswear him sinneth greatly ca x.  
¶ How great sin it is to swear by god's body/ by gods heart. and other parties of Criste/ and how they should be punished by law canon/ and law imperial. ca xi.  
¶ How they sin that swear nice oaths/ as by cock. by our lakin. by hood tepat. and such other Also that yhe truly/ and nay truly. been none oaths. ca xii.  
¶ It is more sin a man to forswear him by god than by any creature A man suering a leeful thing by his hood is bound to keep his oath. A cristen man may leefully take an oath proffered of an heathen man/ that sueryth by his false gods/ but he may not stir him to swear so. On what wise servants been bounden by their oaths to be true to their masters. ca xiii.  
¶ successors be bound to keep that their pndecessoures' bond them to by oath. How a man may be unbound of his oath & how not A vow bindeth harder than an oath. though a man be clean shriven of deadly sin/ yet may he not swear sickerly that he is not guilty. and cause why/ A man swearing two. contrarious oaths/ shall keep the first if it be lawful/ If he make two. vows contrary/ the greater vow shallbe kept. ca xiiii  
¶ What vow is. of vows made in disease/ of wives vows. of childrynes vows/ of servants vows/ A deed done with a vow is more medeful than the same thing done withouten vow/ of vows made under condition. For four causes a man is knbounde of his vow. A maiden that vowed chastity and after is corrupt/ yitt she is bounden to continence. in as much as she may. and so it is of other vows/ that may not fully be kept. Of vows of need and of vows of free will. Rightful cause and authority of the sovereign been necessary in dispensation. or changing of a vow. The husband ne the wife may not enter into religion/ but if that the other make perpetual vow ¶ of continence. Which vow is solemn. and how it letteth matrimony Breaking of fast in sickness is not breaking of abstinence. ca xv  
¶ Of oaths made in hastiness/ and of children's oaths and wives oaths. ca xvi  
¶ Perjury is greater sin than manslaughter/ & causes why the perjury is cause of moche manslaughter/ and of many great harms that come of forswearing ca xvii  
¶ what penance longeth by the law to forswerers/ and why so great penance/ also what vengeance hath fallen in England for perjury. ca xviii.  
God's name is taken in vain by mishering and that in divers manners. ca nineteen.  
¶ Gods name is taken in vain by breaking of covenant made in god's name. & confirmed by swearing in god's name. Of the oath of gabonytes made to joshua/ and how the perjury is cause of hunger & many mischievous. ca xx·   

¶ The third precepte·  
¶ On what manner god rested the seventh day/ and vi· skylles·s why god bad the seventh day to be halewyd· ca· i·  
¶ Of three manner preceptis cerimonyal/ judicial/ and moral/ also diverse skills why the hallowing of the sabott is changed from the seventh day· unto the sunday· ca i●·  
¶ Fair declaring how hallowing in the saturday was cerymonial/ and why it ceasyd· ca· iii·  
¶ all the feestis of the new law been feestis of tabernacles. and why the sunday is principally hallowed. ca iiii  
Of three manner sabotis. and skills why god bade us have mind to hallow the sabott day. ca v.  
¶ what holy occupations men should have on sunnedayes/ and on other feestis. ca vi·  
¶ Another skill why god bad have mind to hallow the holiday. For men should so ordain their occupations on work days. that then should not need to break the holiday/ also which been servile werkes·s ca seven.  
¶ why god bad man & be'st to rest on the holiday/ & how it is understand that god fulfilled his work in the seven. day/ and that mercy is fulfilling and pf●●tcion of all god's work ca viii·  
Of four manner sabotes/ & what they betoken. ca ix.  
¶ why the sabot in the old law was more solemn than other festis of other of the time/ how all the festis of the new law been days & sabotes of our lord/ specially the sunday Causes why more solemnity is made and in sum other feestis/ than in comen sundays/ why oath thursday is not hallowed as it was sometime/ and of the ꝓcession that is done on sundays. ca x.  
¶ holidays that holy church hath ordained been to be kept & how the sunday though it be the viii. day/ yet it is the seven. day in observance of the precept. ca xi.  
How the number of six is a perfit number/ and therefore god made the world in vi. days/ and made in the sixth day. and the vi. age of the world he became man. ca xii.  
¶ Skills why god bad rest on the seven. day. and of six blisses. that men shall have in heaven. ca xiii.  
¶ How long the holiday should be hallowed/ and why men ring in vigiles at midday. and how great need & pite excuse works done on holidays/ and what manner folk be excused though they travail on the holiday. ca xiiii. et xv  
¶ How it is leeful to begin journeys on holidays/ or to travail about making of churches. and how not. Ditaylers and other chapmen should natryde fro town to town to use their markets on holidays/ for such markets should not be holden on sunnedays. neither in sanctuary. What hour so evensong be said on vigilies or holidays/ the haliday is to be kept from even to even How men should axe doubts of their curates. and what ignorance excusith. ca xvi.  
¶ In what manner the servant is excused of his travail on the holidays by the bidding of his sovereign/ and to the sovereign is hallowing of the holiday principally boden. In what manner pleyes and dances. been leeful on the holidays. And in what manner men should both mourn. and also make mirth on holidays. cap̄. xvii.  
¶ Where it is grounded in holy writ that men may make merry/ and far weal on holidays. and why fasting is defended on sundays. Why it should not be much used in paske time. holy wryt showeth summ̄ dances & songs to be pleasant to god/ & that these two. things sadness. & gladness should be kept in god's service. ca xviii.  
¶ which been the preceptis of the first table. & which of the two. & why & how the x. preceptis be comprehended in the two. preceptis of charity How the three first preceptis been applied to the three persons in trinity after declaring of this first precept of charity. thou shalt love thy lord god with all thine heart. With all thy soul. ca nineteen.  
¶ Also how we should love god with all our heart & with all our soul. etc. How by the three first commandments we be taught faith. hope and charity. and how these three preceptis teach us to love god. in heart word and deed. ca xx   

¶ The fourth precept.  
All the precepts of the second table be knit in the second precept of charity/ why the precept of worshipping father & mother. is the first. of the second table/ & how they should be worshipped/ also of pain that cometh to them that worship not father & mother. Ensample of chanthe son of Noe. ca i  
¶ what mischief cometh to children the hinder father and mother for their good. and of them that been unbuxum to father & mother Ensample by absolon and adonye. ca two.  
¶ By ensample in kind we been taught to worship father & mother as of the stork & of the pelican. ca iii.  
¶ Help at need is cleped worship in holy writ/ & that oweth the child to father and mother/ what peril it is & folly man or woman to dismytte them of their good. in trust of their children. ca iiii.  
¶ In what manner t●e child oweth to hate father and mother/ and to forsake them/ and how father and mother should help the child and the child them at need. Ensample by the rote and the crop of a tree. but the father and the mother. have more kindly love to their children thanue againward. ca v.  
¶ In what manner men of religion should help father. and mother. at need. ca vi.  
¶ The gods of holy church been the gods of poor men and needy. how saint Benet gave gods of his covent to poor men. seint Frances bad the same. ca seven.  
Gods of religion should be more comen than other men's gods. to help needy folk/ of the abusion of sum proud religious men & their hypocrites excusing fro giving of alms. ca viii.  
¶ Textis of holy wryt how children should be obededient to father & mother/ & that good living of the child is worship to father & mother. & their evil living is shenship to father & mother. ca ix.  
¶ Missuffcaunce of children in their youth is their shenship and velony to all their kin. that men should chastise their children. and teach them to serve god. ca x.  
¶ Every man & woman is bound after his degree to do his business to know god's law that he is bound to keep/ & how each man in sum manner should teach gods law/ how the child should worship father & mother when they been deed. ca xi.  
How we should worship god as principal father & mother ca xii.  
Our ghostly faders be to be worshipped/ & why they been cleped ghostly faders. What harm cometh by them that been cleped curatis both to themself & to the people for they do not their devoir ca xiii  
Our elders that be our faders & mods in age be to be worshipped/ old men that been customed in sin should be hard repuyd· ca xiiii.  
¶ kings & all sovereigns own to be faders to their subgettes & of them to be worshipped/ how & why servants should obey to their lords/ & how lords should do to their servants ca· xv.  
How wicked men & tyrants been gods servants. & why god suffereth wicked folk to be in this world. ca xvi  
God giveth lordship & power to wicked men for sin of the people/ to whom men own to obey & to do them worship for their dignity. c. xvii  
¶ How and in what order men should obey to their sovereigns & in what things/ In what things knight is/ bond men/ wyue● & children each been bound to obey to their sovereigns'/ & in which things they been not bounden. ca xviii.  
¶ In which things subgettes been bound to obey to their p̄lati● & in which not/ though placy or lordship be occupied ayens the comen law/ yet is it good to obey. What a priest should do if the bishop bid him curse a man whom he holdeth unguilty ca nineteen.  
¶ In what manner officers of the king should obey to the judge in matter of men's death In which things a religious man is bound to obey his prelate/ & in which things not In what manner things a prelate of religion may dispense & in sum things not. ca xx.  
¶ In what things a clerk is bound to obey his bishop. how the wife is bound to her husband in breaking of her vow. sum things been good of the self. sum dead evil of the self. & sum indifferent▪ In which things indifferent standeth ꝓpirly obedience to men that been sovereigns. ca xxi.  
¶ all men of state and dignity been cleped faders/ and own to be worshipped of lower men. ca xxii  
¶ Angels & saints in heaven been our faders/ and be to be worshipped/ how aungelis keep and defend us. ca xxiii.  
¶ patrons of churches been faders of the same churches On three manners bicometh a man patron. & what right longith to pronnes. also of presentation of persons to churches. ca xxiiii.  
¶ Every man oweth to hold other his father in sum degree/ for there been many manner faders/ and so by this commawndment we be bound to help all needy folk upon our power. ca xxv  
why this command ᵗ is given with a bihest of welfar & meed ca xxvi  
¶ Pride rebellion & unbuxunnesse of the people again their sovereigns'/ & that they will entmer them & detmyne every cause of the land/ & of the church is cause of destruction of reams. ca xxvii   

¶ The fift precept.  
¶ Vnleful manslaughter is done by heart/ by mouth/ by deed. and how a backbiter sleeth three at once. ca i.  
¶ Three manner of flateringes in which is manslaughter & deadly sin also of pain of flattering both by god's law & man's. ca two.  
¶ what mischief cometh of flattering/ and to them that have liking in flattering. ca iii  
¶ A muster or whisterer is a privy rowner & a privy liar/ who is a double tunged man/ the flattering tongue is the third tongue that doth moche woe. ca iiii  
¶ Flattering of false prophetis and preachers. & other false men. destroyeth cities & kingdoms Ensample by scripture/ and how the flattering tongue is a gilous tongue. ca v.  
¶ On three manners may a man be slain unrightfully. ca vi  
¶ Nigardes the will not help poor folk at need/ also tyrants and extortioners that take fro men their skins & their flesh fro the bones be manslayers/ what i● understand by these three skin flesh. and boon. ca seven.  
¶ Men that withhold servants their hire. been manquellers/ why christ said to petyr thrice Pasce. Feed. Men of holy church spend amiss gods of holy church/ and will not help the poor needy folk been manquellers. ca viii.  
¶ all the draw folk to sin by miss enticing or wicked ensample or miss counseylor false lore. & namely men of holy church be manquellers/ also all that give occasion of slander/ how prelates. and their officers should have themself in their visitaciouns. Withouten what devotion prayer is dede· ca·s ix.  
All that let men of their good deeds of their good purpose & miss teachers been mansleers/ as the fiend is a contynuel manqueller Also men of holy church that withdraw or let god's word to be preached been manquelers/ & the gods word should highly be worshipped/ & what ꝓfyt it is to here god's word. ca x  
¶ Curates that reprove not their subjects of their sins/ also they that defraud & take away holy church gods/ been manquellers/ and so be the priests that deny the sacrament of penance to repentant men in their last end/ what peril it is to trust to much on gods mercy· ca· xi·  
¶ He that doth another man wittingly to forswear him/ also he that consentith to deadly sin. & who so doth any deadly sin is a mansleer/ why god gave the commandments in the number of x. & yet been they all knit in one precept of kind. how gods law is likened to a sautrie/ and to an harp. ca xii.  
¶ Declaration of this text. He that offendeth in one/ offendithe· in all. ca xiii.  
How preceptis of the first table be comprehended in the precept of kind & of vengeance of manslaughter & of murder. ca· xiiii.  
¶ God defendeth not slaying of beestis/ but only manslaughter with outen gifte· how men may sin in slaying of beestis· ca xv.  
In what manner and to whom manslaughter is leeful/ God and the law slay wicked doers/ and judges slay as god's ministers. & his officers. ca xvi  
¶ why the sword was granted to pnstis & ministers of the old law & why the sword of shedding of blood is foreboden pnstis of the new law also what the sacrament of the altar representith. ca xvii  
¶ How the law punisheth clerks/ sheders of blood. Many cases of irregularite for manslaughter/ women that do miss crafts. or unleeful crafts to let themself fro bearing of children/ & all that come to slay though they sle not/ be manslayers ca xviii  
Many other cases of irregularite for manslaughter ca nineteen  
¶ An exposition of this text he that hath not a sword sell he his cote and by him a sword etc. and of the death of many/ and saphira at saint petyrs words. ca xx.  
¶ A judge knowing a man unguilty shall not damn the man though the queest or the witness say that he is guilty & what the judge shall do in such a case. ca xxi  
¶ Skills why it is unleeful in any case a man or a woman to slay themself. ca xxii  
¶ why it is more sin to slay a righteous man than a wicked man/ in what manner it is unleeful a man to slay his wife for adultery/ & that it is more sin a man to slay his father or mother than his wif. ca xxiii  
¶ why god suffereth were and battle. Three things be needful that a bateyl be rightful How clerks & other men may defend themself How subgettes been excused of fighting by precept of their prince and soudeoures also. and how not. ca xxiiii.   

The sixth precept.  
¶ Nine spices of lechery. and in how many manners a man may sin with his wife ca i.  
¶ why matrimony was ordained/ & of the three good things of matrimony. What nirō●ye bitokneth & the wedding ring. ca two.  
¶ what mischief cometh of adultery. & what vengeance god hath do therefore in holy writ. Of the prophecy of Boneface matter of the lechery of england/ and how the ground & the beginning of every people is lawful generation. in wedlock. ca iii.  
¶ when god made matrimony & gave laws. A good declaring of these words of adam/ This bone is now of my bones etc. why woman was made of the rib of man & not of earth as adam was ca iiii.  
¶ Auoutry is more grievous sin in the husband than in the wife. A great process of saint austin rebuking men adulterers. ca v.  
¶ saint austin aunswerith to the false excusations of men lechoures/ how christ saved the woman taken in adultery They that should punish sin/ should be unguilty in that sin Cases in which the husband may not accuse his wife of adultery. ca· vi.  
¶ In what manner a man may forsake his wife for fornication. of the irregularite of a man knowing his wife after that he knoweth that she hath do fornication Only death deꝑtith & breaketh the bond of true matrimony/ & of two. manner deaths. of entry into religion of wedded folk before they know together fleshly/ the wife hath as great occasion in that that longith to faith of matrimony again her husband as her husband against her/ and cause why. ca· seven.  
¶ Simple fornication is deadly sin. These words. Crescite et multiplicamini/ that is wax ye & be ye multiplied were spoken only to man & woman wedded together/ & why christ would his mother be wedded or he were conceived. ca viii.  
¶ wedded man and woman may live chaste if it like them both. For many causes or deigned god man and woman not to know together fleshly. but in wedlock. What sins a woman adulteress dothe· ca ix  
¶ A woman lecchoure is the fiends snare/ & a man lecher is the fiends net. Commonly more malice is in men than in women/ of excusation of adam/ and why he sinned more than eve. Why christ became man and not woman. ca x.  
¶ Sampson· david· & salomon· deceived themselves or women deceived them. Petyr when he forsook christ was more in default than the woman that spoke to him Men lechers diffame chaste women that will not assent to them. ca xi.  
¶ Blaming or lacking of wicked wymen·s and prising of good women/ & that the wine is not to blame/ though the glutone there of do lechery. Neither the beauty of a woman is blame though a man by occasion thereof be stirred to her. the misuse is to blame c. xii  
¶ Of man's array & woman's array· Cause why women been oft more stable in goodness than men. Of men anchors and women anchors/ that woman's counseyl cometh oft of god. ca xiii  
diverse remedies ayens lechery/ ensample of rosamond/ & of the bauson & the fox/ & of unclean & lecherous thoughts ca xiiii.  
Mind of Christ's passion/ reading in holy wryt & thinking of the pains of hell been also remedies against lechery. ca xv.  
¶ Vengeance the god hath taken for fornication/ for adultery/ for misuse of a man's own wife/ for incest/ and for sin of sodomy why women and children were punisshid in the subversion of sodomy. etc. ca xvi.  
¶ Of lechery of p̄sti●/ deknes and subdekyns/ & pains set in the law for such sins/ & when a man of holy church is cleped in the law an open notory lecher. ca xvii  
Skylies why lechery in clerks is more grievous. than adulter in seculars. ca xviii.  
How men fall in bigamy. & why they been irregular by bigamy. & that bigamus shall not have the privileges that long to clerge. ca nineteen.  
¶ women delivered of child may enter holy church what time that they will. and been of power. Neither husband ne wife may give leave the one to the other. to take another woman or another man. Eycusation of abraham and of jacob. that had at once diverse wives. ca xx.  
¶ In what manner elves that been fiends been said to do lechery. With man woman & be'st/ & of monsters or wonder things so gendered ca xxi  
¶ what is ghostly fornication and ghostly adultery. ca xxii  
An answer to an argument that the sin of eve was more grievous than the sin of Adam Oft time the less is punished harder in this world than the more. ca xxiii  
great argumentis & reasons that god punished harder adam than he did eve/ for his sin was more grievous. for that was the opinion of him that drew this book. ca xxiiii.   

The seven precept  
By this precept is defended all theft & all the means to theft Of diverse manners of theft/ & diverse punysshing of theftiss. ca i.  
Of them the rob folk of their good name & fame. ca two.  
False pchoures/ feyners of false miracles/ they that withdraw true preaching of god's word/ pchoures for covetise of the world or for vain worship/ & erretikes been thiefs. ca iii.  
Of many manner theftiss/ wrong gettings/ unrightful occupying wrong withholding/ & how by the law of kind thing be comen. and why god forbade theft. ca iiii  
Of three manner lordships/ & three manner propirties/ & how that god will not the poor folk take any thing withouten leave of the proper dispensatoure· that is cleped lord thereof. ca v.  
In iiii· cases may a man take of the lords good that oweth it withouten his witing/ & how wives may give alms. ca vi.  
¶ Of restitution of things lost & found/ & how children that steel while they be young should be chastised. ca seven.  
¶ Many cases of theft in leaning borrowing/ hiring & wed laying of restitution making of stolen thing/ also of stolen thing bought in market. It is not to steel fro a niggard or an usurer to give alms/ & of alms given of false purchased good ca viii  
¶ christian men may not steel heathen children to cristene them again the will of father & mother/ how wives should make restitution of stolen things Cases in which the lord may put out his farmer out of his farm. ca ix.  
A man that by guile doth another man to sell a thing that he thought not to sell/ or to sell it less than he thought to have sold it/ sinneth. Many cases of buying & selling/ & what is the just price of a thing Of begiling with false money of guile. Of restitution in diverse cases in buying or selling when the seller is bound to tell defaults of things that he selleth Of depose that is to say/ of thing that is bitaken a man to keep. ca x.  
¶ In three manners may a thing be evil gotten/ & of which manner evil gotten good a man may do alms. In what manner the false bailie that did fraud to his lord was prized Three causes why richesses of this world been richessis of wickedness. ca xi  
¶ rich niggards been mansleers & thieves/ whereof rich men should give alms/ & how the more lordship in this world/ the more need men of holy church myspending holy church gods be thiefs/ & the holy church is endowed to help poor men/ again proud siluerne and golden harness of pnstis & of men of religion/ how such myspenders been bound to restitution Of them that spend holy church gods on their kin & on rich folk/ of them that do not their duty for their benefices/ though they have vicaries or parisshe pnstis/ Of men unable to cure. Which receive benefices/ & of nonresidenceris for covetise or vanity. Of clerks ꝓprietarie. Why men of holy church been cleped clerks & of their crowns. Of clerks haning primmony of their own. ¶ what is sacrilege/ & in how many manners it is done ¶ ca xii.  
Witholders of tithes been thiefs/ and of what things men been bound to tith. and how. ca xiii.  
¶ To what church tithes should be paid/ & tithes & gods of the church should be spended in iiii. parties if need were. To open lechers or open malefactors tithes should not be paied· To whom tithes where such evil curatis been should be paid or kept & to what end. Of tithes of bishops or religious houses to be given in case to curates of perisshynes. ca xiiii  
¶ diverse doubts in tithing/ & of custom of tithing/ & why god bade more the tenth part to be paid than another part. ca xv  
¶ That simony is theft/ & what simony is Cases of resignation of benefices/ whereof came the name of simony/ & why they been cleped commonly rather simonients than giezitis simony is done in three manners/ and of many other cases of simony. ca xvi.  
¶ five cases in which it is lawful to give gifts in matter of spiritueltie. ca xvii·  
¶ What pain longith to simony by the law/ & of diverse customs in the church/ in which sometime is symonye· ca·s xviii·  
Cases in which confederatoures/ ministers of burying & of baptism/ patrons and sellers of patronages/ prechoures and pardoners do symonye· ca nineteen.  
¶ Of giving of money when a person is received into religion/ of giving of money to priests for annuel/ for yereday/ etc. or else to collegis· how simony is done in such things and how not. And of the statute what a parisshe priest or an annueler should take by year. ca xx.  
Covenant maketh oft simony that should else be none Of them that bind them to say spenal messis. of the golden trental & of false faitourie in that matter/ & that saint gregory ordained it nevir ca xxi. xxii.  
¶ The ground of sanctuary may not be sold to burying nor to chep men For simony god taketh moche vengeance Of selling of lyversouns out of abbeys & other spiritual places. xxiii.  
¶ What is usury & in what thing it is done/ of two. spices of usury/ & in what manner god suffered the jews to take usury. ca xxiiii·  
¶ Many diverse cases of usury. ca xxv.  
¶ Other cases of usury and diverse sins of buyers & sellers. Why lands law suffereth usury Of notaries that make instruments upon covenants of usury. ca xxvi.  
¶ What pain longeth to usurers by the law/ of their heirs Of their servants/ of their counseiloures/ of their offerings/ of a jew usurer to a christen man/ of their punysshing that suff●e usurers duel in their lordship or houses A spenal case in which the bier doth usury. How god reproveth usurers raveners & thiefs in holy ¶ ca xxvii  
Wryt/ of false men of law. Thevys do ayens three laws/ the law of kind. the law written/ & the law of grace For theft & other sins men of arms have no speed ne grace/ of the well of sardyn & how covetise blindeth men. of evil judges temporal & spiritual. ca xxviii.   

¶ The eight precept.  
¶ Lesyngmongers and hiders of truth by stillness when truth should be said/ breaking this commaundement· of three manner stylhede wicked and sinful ca i.  
Of viii. manner leasings comprehended in three/ & which losings be deadly sin And what peril it is for men of holy church to be iaꝑs or customable liars in board. ca· two.  
¶ Aunsweris to authorities of holy writ by which men excusen losings. ca iii  
¶ Nat all feigned dediss be leasings but all feigned speech. for deceit is losing/ what feigning of deed is sin and what not. ca iiii.  
¶ Of falsehood of the sayer & falsehood of the thing that is said. And in what manner it is sin to believe thing that is falls It is more sin a man to prize himself falsely/ than to lack or blame himself falsely. Which been cleped false witnesses by the law ca v.  
¶ What manner folk may not bear witness in doom by law. By false witnesses christ & seyntes were slain How false witnesses be bound to restitution Flatterers and bacbiters break this commandment & why they be likened to a best chameleon Good spekers that been evil doers break this precept ca vi  
¶ How in many manner false men of law & vain preachers and false/ been false witnesses ca seven  
¶ all wicked clerks been false witnesses How the vestmentis of prestis and of bishops betoken christs passion/ and what they be token morally. ca viii  
¶ What the bishops cross & the party thereof betoken All false livers that be christened been false witnesses How witnesses should have them in doom to bear witness. & how amam should bear witness. ca ix  
¶ Too whom the witness shall make restitution of meed taken to bear witness After that the cause is/ & after the dignity of the person against whom wytnessis been brought. must be the number of witnesses·s In what manner cases one witness sufficeth/ when the witness shall say in certain & when in doubt. ca x.  
¶ Of keeping of counseyl of thing that a man knoweth by prive telling Many things required in witness/ and of diverse judgement after diversity of witnesses/ of atteynting of witnesses A man may be witness in doom against himself/ but not for himself Of witness of erretikes & of heathen men. ca xii  
¶ What penance longeth by the law to false witnesses & to them that procure false witness/ and to all that assent to false witness Many other things required and to be considered in this matter of bearing witness. ca xii  
¶ Of three witnesses. god/ our conscience. & each creature· How we should dame oure self in the court of conscience/ of a ghostly qnst. and of mysusing of creatures. ca xiii.  
How christ shall come to doom. & how he shall dame c. xiiii & xv  
¶ Of two domes special and general And of sudden coming to the last dome· ca xvi.  
¶ Crist may not be deceived in his doom/ and what strait rekning shallbe there. And of four diverse peoples that shallbe at that doom. ca xvii.  
¶ How hard the doom shallbe to rich men/ and to them that have received many gifts of god. ca xviii.   

¶ though ninth precepte·  
¶ Covetise rote of all evils is foreboden in these last two. preceptis· How cursed false purchasoures been. ca i.  
¶ A story of naboth/ & another of saint Beatrice· against false purchasoures. ca two.  
¶ Heirs been bounden to restore thing myspurchased of their fads A fearful story against them that will not restore· ca iii.  
¶ What vengeance hath fall for false covetise in holy writ/ of iii. wisdom's needful to all men/ which the nightingale ●aught ca iiii.  
¶ How the story of Balaam is removed to false covetise/ and that the god of covetise is betokned by the image of golde· that Nabugodonosor did make. ca v.  
¶ Which folk been helped with their good after their death Of three toknies of warning to rich folk by ensample of balames ass Riches of this world is likened to a ioguloures horse· ca vi.  
¶ False borowers and false executors. been likened to sheep that go from their fellows And that no thing saveth more a comyntie than feithfulnesse & keeping of true biheest. ca seven.  
¶ Two things should abate covetise of manne● heart This world is likened to iiii. things full unstable. to a wheel. to a ship/ to a rose/ to a shadow. also to sliderweye. ca viii & ix.  
¶ Mind of death should let false covetise/ by ensample of the fox Alms do before death is much betr than alms done after ca x.  
¶ Ensamples against false executors. ca xi.  
¶ A parable of three freendis/ and how almsdeed is the best friend when other friends fail. ca xii.  
¶ To whom men should do alms/ and how feestis should be made to rich men Also what order should be kept in giving of alms. And of the diversity of poor men to whom alms is to be given. ca xiii  
¶ Men been diversly poor against their will And to all is alms to be given/ why christ shall clepe poor wicked people his brethren at domes day. And how Crist shall thank men at the doom. for alms done to the good and to the wicked. And how gods mercy and pity shallbe showed that day. ca xiiii  
¶ All poor and needy must be holpen by alms/ but principally wilful poor Also needy preachers. ca xv.  
¶ In giving of alms a man should take heed to x things. & in what cases a man shall rather give to one poor man than to another. And that a rich man should take Crist as one of his children. Also they that will not forsake sin/ do not alms pleasant to god ca xvi   

¶ The tenth precept.  
¶ What manner covetise is foreboden in the ninth precept and what in the tenth. Assent to deadly sin/ is deadly sin/ why the x. commandments that forbid the deed of lechery/ and of theft stand before the commandments that forbid wicked will of lechery and theft. ca i·  
¶ Cause of diversity why the two. last preceptis been transposed/ exodi. xxo. and Deutro· quinto· ca two.  
¶ Mind of Christ's passion is remedy against temptations of lechery· Ensample by the pelican. Of the love of Crist. and how it quencheth unclean love· ca iii·  
¶ diverse remedies against lechery/ and removing of occasions. Ensample by two. holy women. ca iiii.  
¶ A man should rule his flesh as a knight doth his horse· And of ghostly saddle. bridal and spores·s ca u·  
¶ How a christian man is like a bridde that is cleped a bernak. How every christen man is a knight/ & with what armure he should be armed. As much as a man keepeth gods commandments so much he is in god's sight & no more· all that break gods commandments been accursed by the great sentence of god. ca vi· & seven  
¶ Of mischevys and curses temporal and endless that shall come to the brekers of gods law Comen mischief fallith not to a comentie. but for synnne of the comynte. Why though vi. sons of jacob. that were assigned to bless. Were assigned to that office/ and why the other six to curse. And that prelate's should not curse butt for great need. ca viii.  
¶ Of wealth & blessing temporal & endless that is bihight to the keepers of god's law. and of the joy and bliss that is in heaven c. ix.  
¶ Hevene is likened to a city. Of the worthiness of the people of this cite· and of the bliss that is therein. ca· x  
¶ Hevene is understand by the cite that saint john speaketh of in the apocalypse. and of the ghostly expowning thereof. ca xi. & xii  
¶ Why that men have no sad faith to believe that there is so great bliss by ensample of a child borne in prison A little taste of heaven bliss turneth all earthly joy to bitterness. Ensample by petyr and paul/ and moyses.    


¶ Of holy poverty. The first chapter.  
dives & pauper obui averunt sibi: utriusque operator est dns Proverbi. xxii. These been the words of Solomon this moche to say in english The rich and the poor met to themselves/ the lord is worcher of evireither This text worshipfulle Bede exponeth thus. A rich man is not to be worshipped for this cause only that he is rich/ ne a poor man is to be despised. because of his poverty. but the work of god is to be worshipped in them both/ for they both been made to the image. & to the likeness of god. And as it is written. sapiency vii ca One manner of entering into this world/ and a like manner of out wending fro this wretched world is to all men both rich and poor: For both rich and poor comen into this world naked and poor/ weeping and weiling/ & both they wenden hens naked and poor with moche pain Nevertheless the rich and the poor in their livings in this world in many things been full unlike For the rich man aboundeth in treasure gold and silver/ & other richesses He hath honours great and earthly delices/ where the poor creature liveth in great penury. and for wanting of richesses suffereth cold and hunger/ and is oft in despite.  Pauper. 
I that am a poor caitiff simple & little set by. biholding the prosperity of them that been rich. and the disease that I suffer and other poor men like unto me am many a time stirred to grudge. and to be weary of my life. But than rennen to my mind the words of Solomon before rehearsed/ how the lord made as weal the poor as the rich. And thereto job witnessith/ that no thing in earth is made withouten cause. job v. then I suppose within myself/ that by the privy domes of god that be to me unknown/ it is to me profitable to be poor. For weal I wot that god is no niggard of his gifts. But as the apostle saith. Rom̄. viii. To them that been chosen of god all things worchen to gydre into good. And so sithen I trust through the goodness of god to be one of his chosen/ I can not dame but that to me it is good to be poor. Moreovir saint Poule i Thy moth vi writeth in this manner They that will or desire to be made rich fall into temptation & into the snare of the devil. and into many desires unprofitable & noyous For covetise of richesses more than is bihoveful a man for to have/ is rote of all evils. Experience accordeth with this saw of the apostle.  
¶ For lesynges'/ and ꝑiuries/ falssotelties and guiles and many other wickednesses/ been as common as the cart weigh with such inordinate lovers of richesses which sins bring them to endless perisshinge/ but if they be washen away before the our of death/ with great and bitter penance It is an old proverb He is weal at ease that hath enough and can say ho He hath enough holy doctors say to whom his temporal gods be they nevir so few/ suffisen to him and to his/ to find them that them nedyth. Well I know that as paul saith in the place before rehearsed and job saith the same job i naked we come into this world we bring no richesse with us. ne none shall we bear with us/ when we shall pass fro this world as is also before said Nevertheless whiles we live here we may not utterly cast all temꝑal gods away/ wherefore after the information of this holy man Poule in the same cheptre/ have I beling and simple livelihood I purpose through god's grace. to hold me content/ & nevyr bisye me to keep to gider abundance of worldly richesses.   

The second Cheptre  dives. 
Thou art the more fool But it is a common proverb. A fool's bolt is soon shot Abide and answer & I will lay an hundred pound that I shall prove the by good argumentis that he is but a fool which will not bisye him to be rich And that thou be not in doubt of what richesse I speak/ worldly richesses or ghostly. I do the out of doubt I speak of worldly richesses.  Pauper. 
I will neither strive ne lay wageours. but if it like your benignity/ to ●arpe with me a simple caitiff/ I will lowly admit your comyning Say what ye will.  Dives. 
God made Adam and mankind lord of earthly things when he said. Gen. i. Dominamini piscibus maris etc. Be ye lords he said of the fishes of the see. and of the birds of the air and of all things that live & stir upon earth. Now to a lord it longeth to be rich Sithen than lorshyppe pertaineth by kind unto man/ and so suingly to be rich/ how mayst thou deny but that he is a fool. that will not busy him to be rich. For who is a more fool than he that will not busy him to keep god's ordinance. what canst thou say to this.  Pauper. 
lordship is taken in diverse manners There is natural or kindly lordship There is also civil or secular lordship And there is lorshyppe pretence. Of natural lordship speaketh the scripture that ye alleged. For god ordained in the state of innocency man kindly to have sovereignty ovir beasts fishes and birds And this manner of lordship ordained by weigh of kind may a just man have without abundance of worldly richesses To secular or civil lordship. introducte by occasion of sin pertaineth worldly riches/ which manner lordship longeth to kings/ duke's/ earls/ and other lower lords/ If I that am a poor wretch should busy me to get such lordship/ of holy scripture ne of holy doctors I wot well prisying get I none Domini 'em. or lordship pntense have tyrants and falls oppessoures' ovir the people/ which manner of lordship god forbid that evir I desire. Sir if ye mark weal this distinction and this simple short answer ye shall clearly see that your argument is but feeble & proveth not me to be a fool because that I busy me not to be worldly rich.   

¶ The three chapter.  dives. 
What sayest thou than to this Criste ihesus said thus Beacius est magis dare quam accipere. act xx. It is he saith more blissful to give than to take But the rich man may better give than may the poor/ for he hath more whereof Ergo it is more blissful to be rich. than to be poor But he that will not bisye him to have the better part. is a fool Ergo nunc tibi concluditur. Now thou art concludid.  Pauper. 
That christ saith may not be false But ye rich men take full moche and give oftentime full little for the love of god ¶ ye take the great and give the small/ ye take moche more than taketh the poor. And the more that ye take the harder ye be bound/ and the harder reknyncte ye ninste give/ For as saith Gregory. Quanto dona crescunt tam to crescunt raciones donorum. The more that gifts increase. the more increase reknynges of gift/ & saint paul saith to the rich man Quid hens qd non accepisti. what hast thou. that thou hast not received of god Right nought but sin. So ye rich men been all on the taking side/ & little or the giving side. The poor man taketh but little/ and giveth full moche For one penny yeven of the poor man is more in god's sight in case/ than twenty pound yeven of the rich And therefore Criste saith in the gospel Luce. xxi. that the poor widow which offered but two. mites in the temple/ that been but one farthing/ she offryde more than did all men and women that day/ and yet it was full great offering For as Criste saith she offride all that she had to live by. Other men might have offered moche more than they did and not have be the worse. And as touching christs words which ye allegge. Beacius est dare etc. It is more blisfulle to give than to take. worshipful the saith upon the same text. act xx. The lord he saith prefer ryth natt by these words rich men that give alms/ bifore them that forsake all thyngiss and sue Criste But Criste commendith them most which forsake worldly richesses and travail natheless with their hands with such little as they may get justly to help the poor needy Or else it may be understand thus That to every man be he rich be he poor if he have any thing which he may forbear/ it is better to him with such as he may to help other that been poor & needy. than himself to take yefts of other men. Moreovir sithen the poor widow that offered but two. mites gave so great a gift. because of her good will. A man that forsaketh the world/ and giveth away all that he hath. for the love of god/ and also forsakith therewith covetise of having/ save only that him bare nedythe/ because that he so discharged of worldly business/ may be the more ghostly occupied giveth a full great gift/ ye so great a gift that a rich man as he keepeth his richesse with covetise may not give so moche as such a poor man giveth Ergo sir by your own words such a poor man is more blessed. than many that been full rich.   

The iiii. chapter.  dives. 
If all men were as poor as thou art thou shouldest far full evil.  Pauper. 
If all men were as rich as ye been/ ye should far moche worse who should tile your land/ hold your ploughed/ reap your corn/ keep your beasts/ who should shape your clothes or sew them what mylwarde would then grind your corn/ what baker bake your breed/ what brewer brew your ale/ what coke dight your meet/ what smith or carpenter amend your house/ & other things necessary/ ye should go sholesse and clothlesse/ & go to your bed metelesse Al must ye than do alone▪ If ye had a wife moche woe should she have. And if ye had none ye should be wretch of all wretches There should no man we'll do any thing for you. Therefore saith saint austin/ qd dives & pauper sunt duo sibi necessaria. The rich and the poor been two. things full necessary each to other: And I say moreovir the rich man hath more need than the poor.  Dives. 
how prevyst thou that.  Pauper. 
Have a poor man simple livelihood/ simple meet/ simple drink and other simple things/ and few necessaries to him/ it sufficeth to his person and to his estate He carith not but for himself or for few more But the rich man carith for his person for his estate/ for his great main/ for his worship for his gods He hath need of moche gold and silver. moche main/ many victuals He hath need of many men's help/ of servants/ of labourer's/ men of craft/ of men of law/ of great lordship without which/ he may not maintain his state ne his richesses The poor needeth but little of all this. He that moche hath moche behooveth And he that less hath/ less behooveth The rich man must give to his friends to have their assistance/ and their help He giveth his enemies to let their malice And so of moche richesses he giveth but little to help with his soul. The poor man of little may give little and hath moche thank of god So the rich man needeth more and hath more need and mischief than hath the poor man. For the more that he hath/ the more him nedyth/ & in more mischief and in peril he is day and night For as the house that standeth high on a hill is in more tempest than the house in the valley So men of high dignity and great richesses in high worships been in most dread and most disease And therefore god saith to the proud covetous rich man/ Thou holdest the fulriche/ thou seest that thou haste need of no good/ and thou knowest not how wretched thou art how mischievous/ how blind poor and naked. Apoc. iii.   

The v. chapter  dives. 
Thou magnifiest much poverty  Pauper 
Cristes' words must needs be true. Beati pauperes quoniam vestrum est regnum celorum Luce. vi. blessed he saith be ye poor men/ for yours is the kingdom of heavens And in another place he saith thus to the poor/ ye that have have forsake all these worldly richesses for love of me and have followed me/ shall sytt on twelve trones at the day of doom/ & dame the twelve kyntedies of israel That is to say all that shallbe deemed quick or deed/ And therefore rich men do ye as Criste biddeth you in the gospel. Make ye the poor men your friends of the develsheve either richesses of wickedness/ that the poor men may receive you into duellynges of endless bliss Either ye must be poor or beg heaven of the poor/ if ye will come to heaven.  Dives. 
Why clepythe Criste richesses richesses/ or a develsheve of wickedness  Pauper. 
For covetise of richesse maketh folk to serve the devil/ and bring them to sin and shrewydnesse  Dives. 
This is full wounderfulle to the rich folk to here.  Pauper. 
We find mathe● xix that theridamas came a youngman to our lord and axed him what he should do to have the life that evir shall last. christ answered. Serua mandata. Keep commandments. Slay no man/ Doo no folly by no woman/ Steel not/ Bear no false witness/ worship father and mother and love thy neighbour/ as thyself Lord said he/ all these have I do/ what lackith me yet Than said Criste. If thou wilt be perfect. go and sell all that thou haste and give it to poor folk/ & come and follow me But as saith the gospel when he heard these words he went away full sorry for he had many possessiones and moche richesses▪ then Cryst said to his disciples/ It is full hard the rich man to enter into the kingdom of heaviness It is more easy said he a camel to posse bythe needles eye/ than the rich man to enter the kyngdodome of heaviness. then his disciples said to christ Lord who may than be save. christ answered and said That as anents man it is impossible/ but to god all thing is possible.  Dives. 
These words sound full hard to mine understanding/ and soon may bring me and such other in despair/ I pray the declare me this manner of speech if thou can.  Pauper. 
Some expositoures of the words of christ/ say that in Jerusalem was a little prive gate which for straightness was cleped the nedyl. when the camels came y charged to this gate they might not enter but they did away their burdeynes and their packies. And so by these words christ excludyth natt you rich men from heaven/ But he teacheth you how ye may enter the yates of heaven. For as he saith in the gospel The gate and the weigh that leadeth to life & bliss is full straight/ and few pass thereby. And so by this nedyl is understand the entry of hevyns bliss. By the camel charged/ the rich men that been charged with the richesse of the world/ which charge as long as it is fast upon them/ So long they may not enter in to heaviness bliss. For Criste saith in the gospel. Nisi quis renunci auerit omnibus que possidet/ non potest meus esse discipulus: But a man forsake all that he ●athe/ he may not be my disciple ¶ And therefore if thou enter the strait gate of heaven/ thou must unbind and lose thy charge/ of richesses from thee/ and lay it besides the under foot. So that thou be lord and master of thy richesses/ and natt richesses thy master.   

The vi. chapter.  dives. 
How should I lose my richesses fro me.  Pauper. 
As the prophet saith Divicie si affluant nolite cor appovere/ If richesses and wealth fall to thee/ set not thine heart to much thereon. love them not to moche Be ready to thank god when he sent them thee/ And as ready to thank him patiently/ if he take them fro thee/ And say as job said. Nudus egressus sum de utero matris m●e. Nakyde I came into this world. out of my mothers womb/ and naked I shall wend hence. Sithen we have taken goods/ of richesses and of wealth of god's hand/ why should we natt suffer patiently woe and disease if he send them to us. God gave me gods/ and god hath taken away/ as god would so is it done/ blessed be gods name. job. primo. Vnlouse so thy richesses from thee/ that in god's cause thou be ready/ to forsake all that thou haste/ rather than thou shuldyste offend thy god. So that for no winning/ ne for no loss/ thou woldyste. do any deadly sin. Always be ready rather to forsake thy gods than thy god And on this manner must every man forsake all that he hath if he wol●e Cristes' disciple/ that is to say he must with draw his heart and his love from all that he hath/ so that he love no thing as much as god ne in letting of his love ne of his worship. ¶ For who that will be saved he must be poor in spirit and in will And therefore saith Criste in the gospel Beati pauperes spiritu quo niam ipsorum est regnum celorum blessed been they that been poor in spirit and in will. For theirs is the kingdom of heaviness. all though this exposition as touching the moralle sense be full true and fair Nevertheless doctor de lira because it hath noon authority of holy scripture/ that there was such a gate at jerusalem/ that was cleped a needle/ exponeth the words of christ in another manner and saith that Criste speaketh in that te●te of rich men that set their bliss and their trust in richesses wherefore this is the meaning of the te●t as lire saith As it is impossible a camel to pass through a nedlies eye So it is impossible a man that setteth his trust and his bliss in richesses/ to enter into the Realm of heavens. But if he cast from him such in ordinate love and trusting in richesses. And that thighs words of Criste should be thus understand/ the same doctor proveth by Cristes' own words in another place/ Mark ten where our lord saith thus How hard it is that men trusting in riches enter into the Realm of god It is easier or lighter. that a camel pass through a needles eye/ than that a rich man enter into the kingdom of god/ that is to say so trusting in his richesses/ inordinately them loving.   

¶ The seven. chapter.  dives. 
I assent to this exposition I was afeard that god had not loved rich men:  Pauper. 
Abraham Isaac and Jacob the holy patriarchs were full rich men/ & yet god loved them full weal david/ ezechie. and iosye were kings of god's people/ moche loved and prised of god. joseph Danyel rulers of realms were of god chosen job zachee joseph of Aramathie were full rich men/ and now been full high in bliss. For the rich men be not lacked in holy wryt for their richesses/ but for her wicked covetise and myswylle of richesses And therefore saith saint ambrose st lucan. that the fault is not in the richesse/ but in them that can not use their richesses in due manner. And therefore saith he that right as riches is letting of virtue to wicked men/ so it is helping of virtue to good men Ne poor men be not prysede so moche in hole writ for waunting of richesses/ ne for mischief that they been in/ but for their good will and their love that they have to god/ when for his love they forsake richesses/ and put them in poverty and mischief to serve their god the more freely with out letting of worldly covetise For more shrews find I none than poor beggars that have no good that the world hath forsake/ but they not the world  Dives. 
Therefore me thinketh always that it is better to be rich than poor For poverty & mischief draw many a man to robbery/ manslaughter and lichery & other sins many more And therefore saith Solomon Propterinopiam multi deliquerunt: Ecclesiastes. xxviii.  Pauper 
Some be poor and needy by their good will/ and some against their will/ And they that be poor against their will/ some have patience/ and some have no patience/ and they because of mischief lightly fall in sin. But neither poverty wilfully taken/ for the love of god/ ne povert that falleth to man against his will bringith man to sin if he haf patience More ovir I say that covetise of richesse is more cause of sin than is povert And therefore saith saint Poule that covetise is rote of all manner wickedness And the poor man dare not/ ne may not sin ne meyntene his sin/ as the rich man may. For he may sooner be punished and chastised than the rich man Also there is need of poverty and need of covetise For as Solomon saith/ the covetous man hath nevir enough But for mischief of heart he loseth his soul. And of this mischief and need. speaketh Solomon the words that thou alleggist.   

The viii. chapter  dives. 
I here by thy talking thou art a lettered man/ what canst thou say to the words of Solomon Proverb. thirty. where he prayed thus. Mendicitatem et divicias ne de ●eris michi/ ne egestate compnssꝰ ꝑiurens nomen dei. Lord he saith give me neither great richesse ne beggary that Ibe not constrained by need to forswear my god's name/ & holy church singith & saith Divicias & pauꝑtates ne dedet m Lord saith he give me no great richesse ne great poverty whereby as me thynkith each man should be busy to flee poverty beggery and mischief.  Pauper. 
I pray the be as busy to forsake thy richesse by ensample of Solomon as thou art to forsake poverty and beggary/ For in his prayer in which be contained more words than thou rehersist/ he for soak both richesse and beggary: But thou dost as many men done/ Thou allegyst the scripture as the list/ and appliest it to thy fantasy/ & levyest behind what the list which is against thy fantasy. The hole prayer of Solomon is this/ Mendicitatem et divicias ne deed michi Tribue tantum victui meo necessaria Ne forte saciatus illiciar ad negandum. et dicam quis est dominus. et egestate compulsus furer et periurem nom̄ dei mei. beggery he saith & riches ne give thou not to me/ give thou only to my livelihood ne deful things Lest peradventure/ I fulfilled be drawn to deny. and say who is the lord/ And through need constrained steel/ & forswear the name of my god. After the exposition of Bede/ & Lyre. in this text. Solomon prayeth to god that he be not so filled with richesses/ that he for pride and abundance of worldly gods foryet his god & endless gods/ Also on that other side that unpatience of poverty compel him not to steel/ neither to forswear him. In which prayer he refusith no more poverty/ than he doth abundance. of richesse. But his prayer in differently biholdith great richesses/ and moche poverty. Also sir safe thy patience/ thou rehersist the words of Salomones prayer with false english and not convenient. For he said not give me neither richesse ne beggery. as thou saidest But he said give me richesse and beggary. That is to say/ give me not richesses with nygardshyp & straightness of heart and covetise/ which make the rich man always. to beg and crave. For as I said. Ecclesiastes. the v. c. the niggard hath nevir enough And so by these words he prayeth to god that if he give him richesse. that he should give him therewith largeness of heart/ and grace to spend them to god's worship and to have good of his good by his life. For as he saith Ecclesiastes vi. It is a great mischief and a great vanity that god giveth a man richesse. and gods enough what he will have And with that he giveth him no power fornygardship to have part thereof/ But keepeth them to the straungere/ which shall devour all that he gettyth. With moche care Again this mischief and beggary of covetise. Solomon made his prayer saying to the lord. give me not richesses and beggery to guider. For such nygarshyp: and beggery/ maketh rich men to forsake their god. So it is understand of beggary and poverty that cometh of miscovetise/ not of poverty and begery that cometh of need and wanting of good For the rich man needeth more to beg bodily than the poor.  Dives. 
That is false.  Pauper. 
I prove it. david the worthy king said. Ego autem mendicus sum et  pauper: 
I am said he a beggar and a poor man/ where the gloze saith thus Begging is to ask thing of another that he hath not of himself/ But the rich man nedythe more than the poor to ask help of other/ as I showed here afore Ergo it needeth him more to beg than the poor man.  Dives. 
Although we ask help of other men as us needeth all/ yet we pay them for their travail and for their good. And therefore it is no beggary/ but a covenawte making/ paying/ buying and selling.  Pauper. 
full oft ye pay full evil. Thou askyste for the love of the penny/ and a poor needy man axith for the love of god. Thou profryst men of whom thou axist bodily help the penny other need/ and god ꝓferyth himself to meed to them that help poor men.  Dives. 
Al we be beggars ghostly as saith saint austyne/ for we have no good ghostly but of god's gift  Pauper. 
Ergo we be all beggars bodily/ for we haf no good bodily but of god's gift.   

¶ The ix. chapter.  dives. 
Thy speech is skilfulle/ but not much pleasant to many rich folk I pray the what is thy name.  Pauper 
Why askyst thou.  dives. 
Twenty year a go I spoke with a man of thine estate/ that was full like the in speech and person But he spoke of so high perfection as thou now beginnest to do/ that unto this day I could nevir ateyn thereto And he told me the same tale of that young man that thou toldest me now  Pauper. 
Of which young man  Dives. 
Of him that asked Criste what he should do to have the bliss with outen end. To whom christ. taught him that perfection/ that thou speakest of And yet he did it not no more than I do.  Pauper 
There is two manner of ꝑfectonns of which Criste spoke & taught that young rich man/ Theridamas is perfection less. and perfection more The first is needful and sufficient The second is a passing holiness and full excellent. Of the first god saith. Perfectus eris ●ine macula. Glo●a. Criminali. deut. xviii. Thou shalt saith he be perfit without spot of deadly sin Of this perfection spoke christ to that young rich man when he bad him keep the commandments Of the second parf●ction that is so excellent/ he said to him. Si vis perfectus esse. etc. If thou wilt be perfit go and sell all that thou haste and give it to the poor folk and come follow me.  Dives. 
The same tale told me thy brother twenty year ●aste. But we spoke than most of the high perfection of excellency I pray the let us now speak a while of the less perfection that is needful to all. For sithen I may not attain to the more perfection. I would as me must/ keep and hold weal the less perfection/  Pauper. 
Do than as Criste taught that young rich man. Serua mandata. Keep weal the commandments Have one god in worship Take not his name in idleness/ hallow thine holiday. Father and mother worship and pay slay no man/ Doo no folly by no woman/ Look that thou not steel. And no false witness that thou bear covet thou not thy neighbours good with wrong house ne land Desire not his wife ne his child/ ne his servant ne his be'st/ ne any thing that to him longeth. ¶ These been the ten commandments which god wrote in two tables of stone/ and took them to Moses'/ for to teach them to the people. The three first precepts were written by themself in the first table/ For though principally teach us how we should worship our god/ and love him above all thing And therefore they been cleped the three precepts/ of the first table. The other seven. been cleped of the second table/ for they were written in the second table And they teach us how we should worship and love our even christian as oure self. And so all the ten commandments been comprehended. in the two precepts of charity.  Dives. 
Which been tho.  Pauper. 
The first is that thou shalt love thy lord god with all thine heart with all thy mind. With all thy might: The second is that thou shalt love thy neighbour as thyself/ that is to say. thou shalt love him to the same bliss that thou lovest to thyself/ and do to him as thou wouldest men died to thee/ and not do to him but as thou wouldest men died. to thee/ as long as he keepeth the law of charity For and if he forfete and do against charity/ it is charity to chastise him and punish him. till he will amend him/ for salvation of his soul. and ensample of other In these two. commandments as christ saith in the gospel/ hangith all the law and all the prophecy. And therefore saint paul saith that love and charity is fulfilling of all the law.   

¶ The x. chapter.  dives. 
me merueylith moche why Crist taught more that young rich man the commandments of the second table: than of the first/ and why he taught him more how he should love his neighbour. than he should love his god For neither Criste spoke to him of the first precept of charity/ how he should love his god above all thing/ ne how he should have one god in worship. ne how he should flee perjury/ ne that he should hallow the holiday And yet without keeping of these may no man be saved.  Pauper. 
when Crist bad him keep the precepts in general he bad him keep the x. commandments & the two precepts of charity/ & all god's hests & his laws But he specified more the precepts of the second table than of the first/ & more the second precept of charity than the first. not that he was more bound thereto but for he was more inclined. because of youth/ of richesses/ & of lordship/ to forfeit against the precepts than against the other of the first table For youth is inclined to wrath/ hastiness. fighting/ and so to manslaughter to lichery/ avowtry/ to dying/ & so to false witness/ to theft/ to pride & rebellion/ to indignation to despite of his elder/ And so in many wise offendeth his neighbour & his even christian And namely when youth is undersett with riches/ & is at his own rule without dread of punysshinge. as that young man was. For he was full rich/ and he was a prince leader and ruler of the country. as saith saint Luke. in his gospel. And therefore Criste moste sovereign leech. not only taught him how he should live withouten end. but more ovir he warned him to what sickness he was most disposed to/ whereby he might lose that life and die withouten end & taught him medicines against the seknesses/ when he bade him not slay/ do no lichery/ no theft. bear no false witness/ worship father and mother/ and in his reuling love his neighbour as himself/ and do to him as he would men died to him.  Dives. 
Why specified not christ to him the two. last precepts of the second table which be against false covetise.  Pauper. 
For young folk be be not so much inclined to covetise as they be to other sins  Dives. 
That is sooth/ for covetise reigneth most in old folk And so as men wax in age/ so encresith their covetise And when all other sins forsake man for eld and feebleness/ than covetise is most breme Pride is first i● youth/ covetise last in age Say forth what thou wilt.  Pauper 
Euirmore thou shalt understand that there be two. manner of lives by the which man may be saved The first is contemplative/ the secounde is active. The first standeth principally in business to know god and gods laws/ & to love him above all thing. The second standeth principally in good deeds & good rule/ and help of our even christen The three first precepts of the first table belongith to all/ but principally to them that been in life contemplative that have forsake the world and worldly business for the love of god. The seven. precepts of the second table also longen to all/ but principally to them that been in life active & in business of the world The life contemplatif is in ease & rest of heart. The life active is in doing & travail and business of body & soul And of this life spoke the young rich man when he said. Lord what shall I do. how shall I live to have the life withouten end And christ taught him what good deeds he should do what misdeeds he should i'll/ if he would keep weal the life active Also thou shalt understand for this speech of christ and many such other/ that Christ in the gospel & hole writ by example of the less proveth & showeth the more As when he saith that men should be saved at the day of doom for they gave meet to the hungry. drink to the thrusty/ moche more than should there be ●aued that give all that they had or might have for the love of god. and hem self to serve god night and day. body and soul/ and put them to the death for his love. And they also that feed man's soul with breed of god's word And sith they shallbe dampened that will natt give to poor folk meet & drink for god's sake/ Moche more should they be dampened that rob men of there life & livelihood. & they that done lechery/ avowtry/ manslaughter/ robbery/ and other horrible sins. And on the same manner when christ specified to that rich man/ the precepts of the second table/ and the second precept of charity/ He showeth that sithen though were so necessary to have the life withouten end/ Moche more the precepts of the first table and the first precept of charity been necessary to all that will have the life with outen end.  Dives. 
Therefore would I fain keep them better than I have done. But I see many doubts therein the I can not keep them.  Pauper. 
What doubt hast thou therein.    


The first chapter.  dives. 
In the first commandment as I have learned/ god saith thus. Thou shalt have no on other strange gods before me. Thou shalt make to the no gravyn thing/ no mawmet/ no likeness that is in heaven above/ ne that is beneath in earth/ ne of any thing. that is in the water under th'earth Thou shalt not worship them with thy body outewarde/ ne with thine heart inward. Exodi xx. c. So by this me thinketh the god defendeth making of images and worshipping of them/ and yet men do make images/ these days great plenty/ both in church and out of church And all men as me think worship images: And it is full hard to me but I do in that as all men done And if I worship them me thinketh I do idolatry against god's law.  Pauper. 
God forbiddeth not men to make images/ For he bad moyses make images of two. aungelies/ that be cleped cherubin. in the likeness of two young men/ as we find Exodi. xxxvii. c. And salomon made such and many more thereto in the temple/ to the worship of god. the three book of kings vii.c. And god bad moyses make his tabernacle & all that longeth thereto/ after the example and the likeness. that was shewyde to him upon the hill/ when he was there with god xl. days & xl. nights. Exodi. xxv. And therefore god forbiddeth not utterly the making of images/ but he forbiddeth utterly for to make images for to worship them as gods/ and to set their faith/ their trust/ their hope their love/ & their believe in them For god will have man's heart hole knit to him alone/ for in him is all our help & all our salvation And therefore we must worship him & love him/ & trust in him above all thing. & no thing worship but him or for him. That all the worship that we do to any creature be do principally for him. & arectyd to him. For he saith. Gliam meam alteri non dabo/ et laudem meam sculptilibus/ isaiah xlii. I shall not give my worship/ my bliss/ my glory/ to none other/ ne my prising to gravyn images/ ne to painted images  
And in the same chapter he saith Shamefully shent mote they be all that set their trust in graven images.  Dives. 
Whereof serve these images/ I would they were brent all/  Pauper. 
They serve for three. things/ For they be ordained to steer man's mind to think on Christ's incarnation/ and on his passion & on his living/ & on other saints living Also they been ordained to stir man's affection. and hi● heart to devotion For oft man is more stirred by sight than be hearing or reading/ Also they be ordained to be a token & a book to the lewd people/ that they may read in imagery & painture/ that clerks read in the book as the law saith. de consecra. distinct iii ꝑ latum. Where we find that a bishop destroyed images as thou wouldest do/ and forfended that no man should worship images He was accused to the pope saint Gregory which blamed him greatly for that he had so destroyed the images/ but utterly he prised him for he forfended them to worship images.   

The two. chapter.  dives. 
How should I read in the bo●ke of painture. & of imagery.  Pauper. 
when thou seest the image of the crucifix/ think on him that died on the cross for thy sin and thy sake and thank him for his endless charity/ that he would suffer so moche for the Take heed by the image how his heed was crowned with a garland of thorns till they went into the brain/ & the blood burst out on every side/ for to destroy the high sin of pride/ that showeth most in man's heed and woman's and make an end of thy pride take heed by the image how his arms were spread abroad & drawn fulstrayte upon the tree. till all the veins and the sinews craked/ And how his hands were nailed to the cross and streamed out blood/ for to destroy the sin that Adam and Eue. did with their hands/ when they took the apple against gods forbade/ Also he suffered this to destroy the sin of wicked deeds and wicked works/ that men and women do with their hands/ & make an end of thy wicked works Take heed also how his side was opened/ & his heart cloven in two with the sharp spear/ and how he shed blood and water/ to show that if he had had more blood in his body more he would have yeven for man's love. He shed blood to ransom of our souls/ & war to wash us from our sins Also he suffride this for to destroy the sin of pride/ covetise envy. hate wrath and malyce· that reign in man's heart & woman's  
Take heed & make an end of thy pride/ of thy false covetise/ of hate/ envy wrath & malice/ & foryeve thine even christian/ for his love that forgive his death take heed also by the image/ how his feet were nailed to the cross and streamed on bode/ to destroy the sin of sleuth in god's service. And make an end of sleuth in god's service/ and hast thy foot to god's house & to god's service/ Take heed also by the image how his body was to rend and all to torn/ with though sharp scourges that fro the sole of the foot unto the top of the heed/ there was no hole place on his body. & that was to destroy the sin of lust and liking of the flesh. gluttony & lichery. Which reign in man's body and woman's. and make an end of gluttony & lychery. Take heed how naked & poor he hinge upon the cross/ for thy sin & thy sake/ and be thou not ashamyd to suffer poverty & mischief for his love. And as saint bernard byddith take heed by the image how his heed is bowed down to the ready to kiss the and come at one with thee/ See how his arms and his hands been spread abroad on the tree/ in token that he is ready to half and clip thee/ & kiss thee/ and take the to his mercy. See how his side was opened. and his heart cloven on two/ in token that his heart is alway open to thee/ ready to love the and to forgive the all trespass/ if thou wilt amend thee and axe mercy/ Take heed also how his feet were naylyde full hard to the tree. in token that he will not i'll away from the. but abide with the and dwell with the withouten end. On this manner I pray the read thy Book and fall down to ground/ and thank thy god that would do so moche for thee/ and worship him above all thing not the image/ not the stock/ stone/ ne tree/ but him that died on the tree/ for thy sin & thy sake So that thou kneel if thou wilt before the image. not to the image. Do thy worship afore the image not to the image. Make thy prayer before the image. but not to the image. For it seeth the not/ herythe the not. understandeth the not Make thine offering if thou wilt before the image/ but not to th'image Make thy pilgrimage not to the image ne for the image. For it may not help thee/ but to him and for him that the image representith to the. For if thou do it for the image/ or to the image thou dost idolatry.   

The three chapter  dives. 
Me thynkith that when men kneel before the image pray and look on the image/ with weeping tears/ bunch or knock their breasts/ with other such countenance/ they do all this to the image/ and so weeneth moche people.  Pauper. 
If they do it to the image/ they sin greatly in idolatry against reason and kind/ Butt as I said bifore/ they may do all this before the image & not to the image/  Dives. 
How might they do all this before the image/ and not worship the image.  Pauper. 
Oft thou seest that the priest in the church hath his book before him. he knelyth he stareth▪ he looketh on his book he holdeth up his hands And for devotion in case he weepeth/ and maketh devout prayers/ To whom wenyste thou the priest doth all this worship/  Dives 
to god & not to the book.  Pauper. 
On the same manner should the lewd man use his book that is imagery and painture not to worship the image/ but god in heaven and saints in their degree And that all the worship that he doth before th'image/ he doth not to the image/ But to him that the image representith.  Dives. 
this example is good/ but knowest thou any better/  Pauper. 
when the priest saith his mess at the altar/ commonly there is an image before him/ & commonly it is a crucifix stone/ or tree/ or portrayed.  Dives. 
Why more a crucifix than an other image.  Pauper. 
For every mess singing is a special mind making of Christ's passion. And therefore he hath before him a crucifix to do him have the more fresh mind as he oweth to have of Christ's passion.  Dives. 
The skill is good/ say forth.  Pauper. 
Bifore this image the priest saith his mess/ & maketh the highest prayers the holy church can devise/ for salvation of the quick & of the deed He holdeth up his hands/ he louteth/ he knelyth in case/ & all the worship that he can do he doth Ouirmore he offereth up the highest sacrifice & the best offering that any heart can devise/ that is christ/ god's son of heaviness/ under form of breed and wine all this worship doth the priest at the mess before the image/ and yet I hope that there is no man ne woman so lewd/ that he would say that the priest syngith his mess ne maketh his prayer/ ne doth that worship/ ne offrith up gods so ne christ himself to the image.  Dives. 
God forbid that any man or woman should say so or believe. That were error most of all errors  Pauper 
On the same manner. should the lewd man do his worship before the image Make his prayer before the image and not to the image.   

The iiii. chapter.  dives. 
Contra. On good friday ovir all in holy church/ men creep to the cross and worship the cross.  Pauper. 
that is sooth/ but not as thou menyst The cross that we creep to and worship so highly that time/ is christ himself that died on the cross that day for our sin and our sake As saith Beda libro three de gemma anime/ For the shap of a man is a cross. And as he heng upon the road he was a very cross He is that cross as all doctoures say/ to whom we pray/ & say O crux ave spes unica Hail be thou cross our only hope/ increase thou to the meek her right wisnesse this passion tyme. and give pardon to them that been guilty. He is that cross brighter than all the stars of the world as holy church singeth & saith O crux splendidior. cunctis astris mundi/ etc. And as Bede saith for asmuch as christ was most despised of mankind on good friday/ therefore holy church hath ordained that on good friday men should do him most worship. And for this skill we do that high worship that day/ not to the cross that the priest holdeth in his hand/ but to him that died for us all the day upon the cross For oftym the cross that the priest holdeth in his hand is full unthende christ himself/ Christ's passion/ Christ's death/ Christ's living/ in earth full of pain & woe/ the cross that he died on & every likeness of the cross is cleped christs cross But the likeness of a thing o with not to be in as much reverence/ & worship as the thing himself And every lord & knight hath a special token in his arms or else besides his arms whereby he is known/ & oft beareth the name of his token/ & by the name of his token his deeds been told of heraudes & gestours that know not their name ne their person. Right so Criste in holy wryt oft times is clepyde a cross/ for the cross is his special token And so sometime we speak to the cross as to christ himself sometime we speak of the cross only/ that he hinge upon And so we speak oft in holy church service to the cross as to christ himself/ & anon we turn the word only to the cross/ that he died on And so sometime we speke to the cross & of the cross/ as to him & of him that the cross betokeneth sometime we speak of the cross only as of his token/ & the cross that he died upon/ and so one word is referred to diverse things And this blindith moche folk in their reading For they ween that all the prayers that holy church maketh to the cross/ that he maketh them to the tree that Criste died on/ or else to the croce. in the church/ as in that anteme. O crux splendidior. And so for lewdness they been deceived/ and worship creatures as god himself.  Dives. 
On palm sunday at procession the priest draweth up the veil before the road/ & falleth down to ground. With all the people/ and saith. thries. ave rex noster. Hail be thou our king/ and so he worshippeth that image as king  Pauper. 
Absit. God forbid. He speaketh not to the image/ that the carpenter hath made and the peyntour painted but if the priest be a fool For that stock or stone was nevir king/ but he speaketh to him that died on the croce. for us all/ to him that is king of all thing.   

The v. chapter.  dives. 
I assent/ for this is against skill and reason and kind/ that man which is near of kin to god that is very man and our brother. should worship in that manner either stock or stone For they may neither hear ne se. ne help themselves And therefore who so worshippeth images in this manner/ doth great dishonour to man that is so noble in order of kind/ & much more to god that took mankind. & became man/ & in our manhood is above all mankind.  Pauper. 
If the kings son. kneeled to his churl or to his page & worshipped him as his sovereign and prayed him of grace. that only the king might grant and did him the same worship. that he should do his father the king it were a great dishonour both to the son and to the father. And therefore it is reproof to gentiles to be ovir homely with boys against good nurture. But much more dishonour. do we to god & to oure self also/ sithen we be the kings children of heaven. so nigh of kin & heirs of the kingdom of heaven/ if we worship stocks or stones or any other images/ or done them any service/ as saith the law. De consecrac. di iii Venerabiles.  Dives. 
This is open enough that thou sayest For the image. neither can ne may help at need For it hath no virtue at all It is nothing else but a book or a token to the lewd people as thou saidst first to stir 'em to think on god & on seyntes in heaven/ & so to worship god ovir all thing and seyntes in their degree  Pauper. 
For this skill been crosses made by the weigh/ that when folk passing see the cross/ they should think on him that died on the cross. & worship him above all thing. And for the same skill is the cross borne before in procession/ that all that follow & meet with the cross should worship him that died on the cross and thank him for his endless charity. Also the cross is borne bifore. in token that in all our living & all our deeds/ we should haf eye & heart to him that died on the cross. as to our king our heed/ our lord/ our leader to heaven bliss. And therefore Solomon saith. Oculi sapien●is in capiteeius. The iyens of the wiseman been always in his heed. that is jesus Criste. Which is heed of holy church/ and of al. christian people.   

The vi chapter  dives. 
Sithen imagery is but a token & a book of the lewd people/ teach me yet a little better to know this book & to read therein  Pauper. 
Imagery somewhat betokeneth in special. somewhat in comen & general In special token the image of our lady is painted with a child in her left arm/ in token that she is mother of god/ & with a lylie or else with a rose in her right hand/ in token that she is maiden withouten end & flower of all women And so of other seyntes/ whose images have diverse signs in their hands and other places/ for diverse virtues & martyrdoms that though seintes suffrydde & had in their life  
The image of saint petyr is painted with keys in his hand in token that Christ betook saint petyr the keys of holy church/ & of the kingdom of heaven But yet afterward/ Criste gave tho keys to all the apostles/ as the gospels witness. Mt xviii & io. xx.c. saint paul is painted with a sword in his hand/ in token that he was heeded with a sword for Christ's sake/ & also in token/ that sometime he pursued holy church with the sword/ saint john/ the evangelist is painted with a coupe in his hand/ & an edder therein/ in token that he drank deadly venom/ & through the virtue of the cross it lost his molice. and did him none harm. And in his other hand he beneath a palm. in token that he was a martyr/ & had the palm of martyrdom/ all though he were natt slain for his will was to die for god's sake saint john baptist is painted in a camelys skin at the peintoures will in token that his clothing was full hard and sharp/ made of camelies ●ere He ●erith a lamb with a cross in his left hand: and his fyngere of the right hand. there toward/ in token that he showed gods lombe gods son that died for us on the cross when he said to the people. Ecce agnus dei/ ecce qui tollit pctā mund. Se gods lamb/ se him that doth away the sins of the world saint Kateryne is painted with a wheel in the one hand/ in token of the horrible wheels which the tyrant maxence. ordained to rent her lithe from lithe But the angel destroyed them & many thousands of heathen people. And so they did her no harm. She hath a sword in the other hand/ in token that her heed was smitten of with a sword for Christ's sake/ saint margarete is painted with a dragon under her feet/ & with a cross in her hand in token that when the dragon devoured her/ she blessed her and by the utue of the cross/ the dragon braced and she came out of him in health & hole And so forth of diverse images of other seyntes/ which images be made to represent to man the virtuous living of saints/ & the holy ending of their temporal life.   

The seven. chapter.  dives. 
What betokeneth imagery in gnal or common  Pauper. 
Commonly all the apostles been painted bare foot in token of innocence & of penance Nevertheless they went not always fully barfoote/ but sometime with galoches/ a sole bineth & a fastening above the foot Of which galothes saint Bede saith in his original The angel spoke to saint Petyr. saying. Calciate caligas tuas. Do on thy galoches or sandalynes as saith saint make in his gospel Also the apostles commonly and other seyntes been painted with manteles in token of the virtue & poverty which they had For as saith saint Gregory. All these worldly gods been nought else but a clothing to the body And a mantel is a louse clothing not fast to the body but louse. & lightly may be done away Right so the gods of this world were but a mantle to apostles & other seintes. For they were always so louse from their heart that they give no great tale thereof/ nor to lose them. They were not fast ne cleaved not to them by no false covetise/ but always they were ready to forsake all for Christ's sake.  Dives. 
What betokeneth the round things painted on their heads  Pauper. 
The bliss that they have withouten end Of which the prophet isaiah▪ speak Leticia sempiterna super capita eorum. ꝑsa: li.c.  Dives. 
they were not so gay in clothing as they be painted  Pauper. 
That is sooth For many of 'em were clothed in full hard clothing and poor/ as saint Poule saith. Circuierunt in melotis in pellibus caprinis angustiati. They went about in brock skins/ in skins of get needy anguysshed Nevertheless images standing in churches may be considered in two. manners/ either as they represent the state of seintes of whom they be images/ as they lived in this life/ and so they be to be painted in such manner clothing as though seintes used whiles they lived here Or else they may be considered as they represent the state of enldesse bliss. in which seyntes be now/ & so they be to be painted ryaly and solemnly/ as the cherubynes that represented the angels that been in heaven were made of gold Exodi. xxv. natheless in all such painture an honest mean neither to costly because of this consideration/ ne to vile because of the former consideration me thinketh is to be kept   

The viii. chapped  dives. 
Why been angels painted in likeness of young men sith they be spirits & haf no bodies  Pauper. 
There may no peyntoure paint a spirit in his kind And therefore to the better representation they be painted. in the likeness of a man/ which in soul is most according to angels kind And though the angel be not such bodily. as he is painted. he is nevertheless such ghostly/ & hath such doing & being spiritual. They be painted like young men berdlesse/ in token that they been endless & elden not/ ne feeble not/ but alway in one liking/ in one state. alway mighty and strong/ And also they be painted with crulled here in token that their thoughts & their love been set alway in right order/ and turn always up again to god/ thanking him and worshipping him in all thing For by the here of the heed in holy wryt been understand thoughts/ & affectiones of the heart. Also they be painted with towells about their necks/ in token that they be always ready to serve god & man at gods bidding And therefore they been cleped. Administratorii spiritus. Ad hebre. i.c. That is to say. spirits of service. For they serve to god/ in ruling of mankind/ & governance of this world/ They been painted feathered & with wings/ in token of lightness & delyvernesse in her works For in a twinkling of an eye they may be in heaven & in earth/ here & at rome/ & at Jerusalem They be painted with whelys under their feet in token that they mean & rule the round bodies. the wheels & the circles/ in heaven/ & the course of the planets/ as the philosopher saith/ & also in token/ that as the wheel turneth always about the centre. & his mids/ so the angels doing is always about god/ & alway been nigh him where evir they be Also sometime they be painted armed with spear sword & shield/ in token that they be ready for to defend us fro the fiends that been busy night and day to lose us For but if holy angels helped us & defend us & kept us. letting the fiends malice. We might not withstand ne be saved And therefore right as every man and woman hath a wicked angel assigned to him by the fiend to tempe him/ So hath he a good angel assigned to him of god/ to save him if he will follow his rule.   

The ix. chapter.  dives. 
Why been the iiii. evangelists painted in such diverse likeness sith they were men all iiii.  Pauper 
For diverse manner of writing & teaching/ matheu is painted in likeness of a man/ For he principally wrote & taught the manhood of Criste and told. how he became man/ And most specially and most openly wrote his genologie saint john that wrote In principio erat verbn. is painted in likeness of an eagle which of all fowls fleeth highest/ & in sight is sharpest. & may see the ferthest/ So saint john spoke and wrote highest of the godhead/ and had more insight & understanding in the god heed. than the other evangelists. saint luke is painted in the likeness of a calf or an ox/ because that he speaketh most openly of the passion of christ that was of fryd up to the father of heaven/ on the alter of the cross on good friday/ as the ox or the calf: was offered on the altar in the temple. by the law/ for salvation of the people/ which offering was tokning of Christ's passion And for that saint luke spekith most openly of christs passion. Which was betokned by the sacrifice of the ox Therefore he is painted & presented by the likeness of an ox. saint mark is painted in likeness of a lion/ because that he speaketh most openly of christs resurrection/ how he rose from death to life/ For when the lioness hath whelpid they lie deed iii: days & three nights/ till on the third day/ the lion their father cometh & maketh an hideous cry over them And anon with the voice & cry they quyckne & waken/ & in manner rise from death to live And for this skill is saint mark presented by the likeness of a lion for he spoke more openly of christs resurrectonn And therefore his gospel is read on ester day Also thou shalt understand the Criste was god & man/ & priest & king Mathewe spoke most openly of his manhood/ and began at his manhood/ and therefore he is painted in the likeness of a man saint john spoke most of his godhead/ and began at his godhead/ And therefore he is painted in the likeness of an eagle as I said first saint luke spoke most of his priesthood/ and therefore he is painted in the likeness of an ox or of a calf/ For that was the principal sacrifice that the priests by the old law offered in the temple. saint mark spoke most of his kingdom/ showing him king of all thing. And therefore he is painted in the likeness of a lion/ that is king of unreasonable beasts.  Dives. 
Why been they so painted in four ends of the cross  Pauper. 
In token that he that died on the cross is king of all thing For the Eagle is king of all fowls The lion is king of all wild beasts unreasonable.  
The ox is king of tame beasts/ helpli●h to mankind. Man is king of all beasts & of all visible creatures/ that were made for him But christ is king of all thing visible and unuysible. And in token thereof the four evangelists been painted about him on the cross in diverse likeness of iiii. diverse kings in kind as four kings herawdes blazing his arms/ & the great battle & victory that he did against the fiend/ for mankind upon the cross/  Dives. 
Why be they painted in houses in four parties of the house.  Pauper. 
For the same skill and for devotion & for knowledging of his high lordship that all we have of him and against tempests and wicked spirits that i'll the evangelists set in manner of a cross/ and been ashamede and abashed of the cross/ and specially of Crystes passion. by the which they were all disconfyt.   

The x. chapter  dives. 
Why been images. hilyd in Lenten from man's sight  Pauper. 
In token. that while men been in deadly sin they may not see god's face/ ne seyntes in heaven And in tokening that god & all the court of heaven hide their face from man & woman/ whiles they be in deadly sin/ till the time that they will amend them by sorrow of heart & shrift & satisfaction.  Dives 
Why been they more hid in lentem then in other time  Pauper· 
the time of Lente betokeneth the time of Adamies sin/ for the which we lost the sight of god's face/ & god & the court of heaven hid their faces from mankind unto the time of Christ's passion. & in token thereof in lxx. When holy church beginneth to make mind of Adamys sin/ he leaveth songs of mirth/ as Gloria in excelsis. Te deum. & Alleluya For through the sin of adam/ our joy was turned in sorrow & woe  Dives. 
I hold it weal done to hide images in Lenton to let men from idolatry. Nevertheless images of common offering been selden hid in lenten/ for letting of lucre.  Pauper. 
saint paul saith that covetise and namely of priests is cause of moche idolatry. Auaricia est ydolorum servitus. Coloc. iii. c. For ne were covetise though images should be set as little by as other and as soon hiled and hid  Dives. 
I suppose that saints in earth were not arrayed so ●ay with shone of silver/ and with clothes of baudkyn rings & broochs & other jewels as images be now And sometime thou seydest that by the feet is understand man's love & his affection/ And therefore me thinketh that the feet so should in silver show that the love & the affection of priests is much set in gold & silver/ & earthly covetise For such richesses of clothing of the image is but a tolling of more offering. & a token to the lewd people/ where they should offer and what/ for they had liver a broche or a ring of silver or of gold than a penny or a halfpenny/ though the broche or the ring be but of easy price/ And commonly they shoe none images ne cloth them so richly/ but if they earn first their shone & their clothes/ but if it be to tolle folk to offering.  Pauper. 
leave this matter for it is odious to the coveitouse presties that win great richesses by such images. And therefore let such words pass at this time and speak we of somewhat else more to purpose.   

The xi. chapter.  dives. 
christ saith in the gospel: Dn̄m deum tuum adorabis. & ei soli seruies. Mt. iiii. c. Thou shalt worship thy lord god & serve him alone And it is of the first commandment as holy writ showeth weal. Deut. vi. c. How might I keep this that I should no thing worship ne serve but god. I must worship my king/ my prelate/ my sovereigns. & serve them as mine estate axith/ and do to them my duties homage/ and fewtie. & saint Poule saith Per caritatem seruite invicem/ Ad gala v c. Serve ye to gyd each man other by charity: And saint Petyr saith: servi subditi estote. dnis urines/ non tantum bonis et modestis/ sed eciam discolis. ¶ ye servants be ye subject to your lords/ not only to the good and the meek/ but also to tyrants. And in the same place he biddeth us worship all men He biddythe us also. dread our god & worship our king.  Pauper. 
As clerks say there is two. manner of service and of worship. One that longeth only to god and to no creature/ and is cleped Latria. on latin that is to say divine service and divine worship/ for it longeth only. to god Another is a service & a worship common/ to god & to creature reasonable & intellectual that is to say to man woman & angel. & it is cleped Dulia. on latin: The first service and worship that is clepyde Latria. divine. service longeth only to god And on this manner service speaketh Criste when he saith the words Dominum deum tuum. etc. Thou shalt worship thy lord god and serve him alone with divine service/ and divine worship. that is to say. Thou shalt do no Latriam. no divine worship ne divine service to no creature. but only to god/ And therefore who so doth any divine service that is cleped Latria. to any creature to any image. or any form or figure. he doth idolatry. For ydolum. on latin is cleped a form and an image. on english. And therefore who so doth divine worship that is cleped Latria. to any image he doth idolatry.  Dives. 
What clepist thou properly latriam. divine worship and service that longeth only to god  Pauper. 
As saith a great clerk Antisidorensis in summa sua. libro tercio. Latria is a protestion & knowledging of the high majesty of god that he is sovereign goodness. sovereign wisdom/ sovereign might. sovereign truth/ sovereign largeness. shaper and saver of all creatures. & end of every thing. & all that we have we have of him/ & withouten him we have right nought. & nought may have ne do withouten him we. ne none other creature/ This knowledging & protestion is done on three manners/ by heart by speech/ by deed By heart that we love him as sovereign goodness. & love him as sovereign wisdom & sovereign troth that may not deceive/ ne be deceived/ & hope & trust in him as in sovereign might that may best help at need/ & as sovereign largeness & lord that best may yield us our meed/ & as sovereign saviour moste merciful & most ready to forgive us our misdeed By mouth & speech this knowledging & this service is done/ when we swear by his name worshipfully & truly in thing of charge. & i'll idle oaths/ foul oaths false oaths/ & in our speech do worship to his holy name/ & swear not by creatures/ but only by his holy name For he saith in the gospel. Reddes dno iuramenta tua. Thou shalt yield thine oaths to thy lord god & to no creature Also it is done by vows making For it is not leeful to make a vow to any creature And therefore he saith Reddes dno vota tua. Thou shalt yield thine a vows to thy lord god. and to no creature. And the prophet saith/ Vovete et reddite domino deo vestro. Make ye vows/ and yield ye your vows to your lord god not to the images stocks ne stones Also it is done with prayer. & prising of the mouth For we must pray him and prise him as sovereign might/ sovereign wisdom/ sovereign goodness sovereign truth/ as all rightfulle and merciful. as shapper & saver of all thing/ & lord of all & sovereign help in every need. And on this manner may we not pray ne prize any creature And therefore they that make their prayers and their prisinges before the images/ & say their Pater nost. their ave maria/ and other prayers & prisynge/ used commonly of holy church/ or any such other if they do it to the image/ & speak to the image/ they do open idolatry And they be not excused all if they understand not what they say. For their sight & their other wits/ & their inner wit also/ showeth weal that there oweth no such prayer prising ne worship be done to no such images. For they may not hear them/ ne see hem/ ne help them at need.   

The xii. chapter  
ALso this protestion and knowledging is done by deed/ as by offering/ & sacrifice making which long only to god. For what man offereth or maketh sacrifice/ he knoulegith him yever of grace. & maker of holiness/ saviour & foryeur of sin/ & this may no creature do Also it is showed by tokens of the body/ as by kneeling louting lifting up of hands/ by bunching of the breast/ which tokens may be do both to god and to reasonable creatures/ but otherwise to god than to reasonable creatures. For as saith a clerk Ricardus de media villa super tercium sentenci. dist. i● qōne ultima when we kneel to god/ in that we knowledge that we may not stand in virtue/ in goodness/ ne in we'll but only by him/ when we fall all down to ground to god we knowledge that but he held us & kept us/ we should fall all to nought And when we hold up our hands to him. We knoulege that we may right nought do withouten him/ & that we be all in his power/ and that he may do withouten us what he will/ & so we put us only in his grace Also by that we knowledge. that all that we have of any goodness we take it of his hand/ and of his gift. when we bunch our breesties/ we knowledge us guilty against him in heart/ and in deed. And that we have done. moche sin/ which only god knoweth For only he knoweth man's heart and man's will Also we bunch oure self on the breast in token of sorrow of heart for our mysdedies/ and that we repent us sore of our misdeeds These toknes of reverence be do also to reasonable creatures/ as to angel/ man & woman/ but not in this manner: For when we kneel or lout. or fall down to ground/ or hold up our hands to any creature/ we knowledge that there is some sovereinte & some virtue in him that we kneel to/ whereby he may help us. not as principal helper/ but as secondary with the help of god And therefore these deeds of worship and reverence should not be done to images/ stocks/ or stones/ ne to none such other For they have no such virtue ne sovereignty above man ne woman. ne right nought may help them at need/ ne themselves neither So that these deeds of reverence principally aught to be done to god. secondary to angel man or woman/ but on no wise to noon other unreasonable creatures/ ne to none such images And as saith a great clerk. Doctor halis in summa sua. To god men should kneel with both the knees/ in token that in him is all our principal help/ but to man only with the one knee. So leave friend ye shall understand that the worship which is cleped Latria. shallbe done only to god. The worship that is cleped Dulia. is common both to god & man For we should worship man woman and angel. not for themself/ but principally for god/ for that they been made to god's image For they be gods servants and god's ministers. For there is no lord/ ne tyrant/ ne prelate/ man ne woman so wicked but that he serveth god in some thing. And all though he be now wicked/ we wot nevir how soon he shall amend him. and be our brother in bliss. as saith saint Austyn upon the sauter But to the fiend should we do no worship/ for he is dampened withouten end/ and there is no hope of his salvation.   

The xiii. chapter  
WE should worship man & woman/ for he is made to the likeness of god/ for his office/ for the worship of god/ & despise his sin And therefore saith saint petre. Omnes honorate. Worship ye all men and women Honore invicem prevenientes. Be ye busy/ who so may every man worship other  Dives. 
me marveleth moche why men be so ●●sy to do the people worship images  Pauper. 
covetise of men of holy church and lewdness both of them and of the people been cause of such idolatry.  Dives. 
I have herd say that many great clerks holden therewith/ & say that men should worship images  Pauper. 
Worship is a large word and common to divine worship. and service that is clepyde Latria. and to worship that is cleped Dulia. Which longeth properly to speak only to reasonable creature For as saith the philosopher. quarto ethicorum. Worship is meed of virtue And it oweth not to be done to any creature. but that creature have some goodness of virtue moral/ & of grace/ or else some office to lead & bring folk to moralle virtue  Dives. 
then to the image stock or stone/ gold or silver/ longith none such worship For when it is so sere and dry. & worm eaten/ it hath no virtue at all/ but for to burn sooner in the fire than a green tree But when it wext upon the earth. it had virtue to wax & spring & to bring forth green levys & flowers to comfort of man's eye & fruit. to help of man and be'st And yet will no man worship such green trees ne precious stones ne herbs all if they haf great virtues and wounderfulle for they have no virtue moral. ¶ Moche more men should not worship sere dry trees/ that have no virtue at all/ Say forth what thou wilt.  Pauper· 
Also worship is cleped veneration that standeth in honest & siker keeping/ honest handling/ clean dighting/ in standing/ in sitting/ in place setting And this manner of worship may be done & ought to be done to every holy thing that longeth to god. and holy church as book chalice vestment/ bells & images. in asmuch as they be ournamentes of holy church/ and the lewd men's book. But this worship and veneration is no service ne subjection of him that doth it to the thing that he doth it to/ but it she with subjection/ & service of the things so worshipped to him that putteth it so in worship. so keepeth it & so saveth it And on this manner the law clepeth images venerable & worshipful/ for there should no man despise them ne defoul been. burn them ne break them De consecrac. di/ iii. Venerabiles. & for this manner of veneration. and worship saith the law in the same place/ & sum doctoures/ that images book or vestment and chalice/ may be worshipped with Dulia. But they take that . full largely/ & full unpropirly/ For such worship & veneration/ is no service ne subjection as I said bifore. And properly to speak . is a worship that longeth only to god and to reasonable creatures/ And principally and excellently/ to our lady saint marry. and to the manhood of Criste. Which worship is cleped. yꝑdulia: properly said Also to the cross that christ died upon/ if that men had it as clerks say longeth yꝑdulias For of all things that want life/ the cross of christ oweth most to be worshipped/ and be in most veneration and reverence But that veneracione is cleped yꝑdulias. unpropirly Also friend there is worship that the subject doth to his sovereign/ knowleching him his sovereign/ by word or by token/ as by kneeling louting & such other/ & this manner worship is cleped properly adoration Other worship that is cleped honoration/ & veneration is convenient both to the sovereign & to the subject For a lord honoureth his servant by gifts/ by promotions in office. in dignity/ Also a lord worshippeth a poor man when he setteth him at his own table or above other that been of higher degree than he/ and yet adoreth he him not/ ne doth him the worship of adoration/ Nevertheless adoration is taken sometime full unpropirly/ for common honoration and veneration/ And for asmuch as all these manners of worship so diverse been cleped with one name of worship in english tongue. & oft the latin. of worship is taken and used. unpropirly and to commonly. Therefore men fall in much doubt and error in reading & not weal understand what they read   

The xiiii. chapter.  dives. 
This distinction. and declaration of worshipping how it is taken/ and used in diverse manner/ & how it is cleped with one name in englisse/ hath avoided many argugumentes and skills which I thought to have made against thee/ I am out of doubt. I can answer thereto myself by thy declaration/ But two. things as me thinketh thou saidst not all truth  Pauper. 
Which be though  Dives. 
Thou seydest that men should not offer but only to god  
Ne kneel on both knees but only to god And we see at eye that men offer to the priest in the church & kneel on both knees to the priest in sherifte.  Pauper. 
Men offer not the priest but only to god. as I said first by the hands of the priest For the priest is goddess minister ordeynede to receive things that been offered to god/ as tithes & devotions/ & live thereby honestly & dispend the remenant to needy folk/ & to worship of god & help of holy church. Ne men kneel not on the manner/ to the priest/ but to god before the priest. for the reverence of god & of the sacraments of holy church But when man knelith to temporal lords prelates or priests/ or any other person/ for reverence of his pnsoone or of his dignity/ he should kneel only with th'one knee But as saith saint Austyn de civitate dei. lio. xo.c.v. By flattery and ovirlownesse of the people & ambition of the sovereigns many worships that longed sometime to god alone/ been now used in the worshipping of sinful man & woman/ And though it be do to man or woman for the worship of god as I said first it is suffrable:   

The xv chapped  dives. 
Thurification. & encensing was by old time an high divine worship. And many seyntes were put to the death for they would not incense images stocks ne stones But now clerks incense images & other/ priests & clerks & lewd people also. And so as me think they do idolatry  Pauper. 
In every law thurification & encensing hath been an high divine worship. that ought not to be done to any creature by weigh of offering nevertheless it may be done on two/ manners. first by weigh of offering with convenient tokning & so it may not be do to any creature For on this manner it oweth not to be done butt only of a priest/ & at an altar. hallowed or with a suꝑaltare hallowed/ so the priests leefully may say there their mass. For by the encensour is understand man's heart/ by the encense holy pyer/ by the fire charity And so such encensing and thurification betokeneth that right as the priest offrith up in the encensoure incense. sweet smelling by heat of the fire So the priest & the people by the priest offer up her hearts to god and her prayers quycned by the fire of charity. And pray that their beads and their prayers and devotions may be pleasant to him for that endless charity that he showed to mankind/ when he died for us all upon the cross/ which charity is presentyde in the sacrament of the altar. For all the mass singing is a special mind making of Christ's passion/ And right as christ was mean in his passion between god and mankind/ so is the priest in his mess saying/ and sacrifice making and offering and encensing/ mean between god and the people. And therefore only a priest should incense at the altar/ and with hallowed incense/ and with holy prayer saying on this wise for himself & for the people. Dirigatur oratio mea sicut incensum in conspectu tuo. Lord make my prayer go right up in thy sight as incense Also thurification may be done only for stering to devotion & for to kening And so it may be done to the clergy and to the people. in token that as the incense by heat of the fire smellith sweet/ & styeth up to heaven ward/ So should they life up their hearts/ with devotion/ and make their prayers in charity that they might be pleasant to god/ and wend up to god. For but the priest and the people be in charity/ else their prayer pleaseth not god/ ne goeth not up to god as it should else do. & therefore is no man worthy to be incensed but if he be in charity And when the clergy in the quere or the people is incensed/ they should lout low/ for reverence of god/ and take it not as for worship done 'em but as steering to devotion/ & as a token/ what devotion they should show to god/ & by louting show lowness of devotion that it sterith them to For without devotion and lowness of heart our prayer goth not up to god But as saith the wiseman The prayer of him that loweth him in his prayer thirlith the clouds The myssalle and the gospel is encensed in token that the prayers written therein profit little or nought but if they be made with devotion and in charity And there should no man preach the gospel. butt with devotion and for charity & all his speed and all his profit refer up to god/ and all his prayers put in his will At buriing men incense the deed bodies/ in token that he died in charity. & in his dying he had his heart up to god/ by hope faith charity & devotion/ for else he is not worthy to be buried in christian buryelles. Also in token/ that he shall quicken again and rise up from death to life at the doom and wend up to heaven for his charity which he had by his life as the incense stieth up by the heat of the fire/ And for the same skill is the grave incensed in token that he shall awake and rise from death to life Also the body & the grave been encensed/ in token that it is pleasant to god the holy church pray for him. But this manner of encensing done to the clergy to the people & to the deed bodies to the grave should be done with encens not hallowed ne blessed. for it is noon offering And as touching encensing. done in the presence of images. as it seemeth to me it is not done properly to the images/ but before the images in diverse significaciones or toknynges/ For when encensing is done before a painted image that repnsentith christ which is very god & man. It seemeth to me that the encensing signifieth that all devotion & charitable prayer which is betokned by incense/ should principally. sty up to god/ & when encensing is done before any image of our lady or of other seyntes/ it may signify that the prayers of saints which pray for us wretches in earth sty up by their great cherite to the majesty of god.  Dives. 
Sith encensing is not done to the people by weigh of worshipping/ why incense they first the sovereynes more than the subjects.  Pauper. 
For in all thing must be kept order in doing And also in token that as they been principal in state & dignity. so should they be principal in devotion & charity/ and give other good ensample.   

The xvi chapter.  dives. 
Why worship we god and pray to him more in the est than into the west. south and north.  Pauper. 
east and west south and north and ovir all it is leeful and medeful to worship god/ as him that is over all/ lord of all thing. But for to draw christen people to one manner doing/ & to i'll difformite. Therefore holy church hath ordained that men should in chi●che & other places if it may be weal done/ worship god pray him & prise him in the east/ as the law showeth we'll/ Distinct xi. ecclesiasticarum. And that for divers skills first for christ upon the cross died into the west/ & therefore in our prayer we should turn us into the east/ to see how christ for us hinge upon the tree/ & so to have an eye to his passion/ & worship him that died for us all. upon the tree Also to let the people to sue the jews in manner of worshipping For at god's ordinance they worshipped west ward in token that their law and their manner worshipping in their ceremonies should soon pass & go down & make an end as the day endeth & passeth a way into the west And also in token that for any worship or prising or prayer that they did/ yet they should go down to hell/ till the new law came when christ died for us all And for the same skill Christ died west ward/ and in his dying said. Consummatum est. That is to say It is ended/ For in his death the old testament ended & went down as the son And the day goeth down in the west And therefore we christen people worship into the east/ by teaching of the holy ghost/ in token that our law shall spring & spread as the day coming of the son riseth & springeth out of the east. and as all the stars been most bright in thest. & when they wend into the west all they begin to dim & derk/ so was th'old law full dim & full derk/ but the new law is open bright & clear Also we worship christ most in the east for he was most despised in the east when on good friday he heng on the cross turned into the west/ when the jews stood before him & passide bifore him with many scorns & dispytouse words/ with mows/ & many a jape they saide. Vath q destruis templum dei: Tprut for the that distroyest gods temple. And for he was most despised into the east of the jews & heathen people/ Therefore christian people there against worship him most into the east And for he was most despised for us on good friday Therefore we worship him most on good friday And on this manner as much as we may/ all his despite we turn to worship of him Also we worship god in the east in token bright as the son riseth up in the east/ so we believe that christ rose up from death to life/ and in that we worship: him as him that rose from death to life/ & shall live withouten end Also in token that we long to come again to the bliss of paradise that we lost in the east/ & pray god that we may with his mercy/ come again thereto.  Dives. 
These skills been good But why were than the xxv. men blamed of god for they worshipped eastward at the rising of the son/ as we find. ezechielis. viii.c.  Pauper 
Nat for they worshipped god eastward For danyel & many other worshipped god eastward. west. south/ & north/ as he is worthy to be worshipped ovir all A solis ortu usque ad occasum laudabile nomen dn̄i.. From the son rising unto the going down god's name is prisable & worshipful But they were blamed for they worshipped the son in his rising/ & did divine worship thereto in despite of god's temple/ & of god's law as many fools yet do these days worshipping the son in his rising & the new moan in his first she wing.  Dives. 
They worship him that made the son & the moan.  Pauper. 
If they do so they do we'll/ But I dread not all do so And as saith a great clerk Leo papa in a sermone/ for asmuch as it hath a likeness of idolatry & custom of heathen people. men should abstain them therefro For the people is full moche inclined to folly & to idolatry.   

The xvii. chapter.  dives. 
That is sooth For these days men do wor/ ship to son/ moan/ & stars/ that for to worship the stars and the planets & the craft of astronomy. they will put out god of his majesty. out of his kingdom & his lordship/ & out of his freedom/ & make him more bond to stars/ than evir was any king or any lord/ or any man upon earth They will be of gods prive counsel/ will god nyl god/ & rule his domes his deeds his works/ & all by their wits & by the course of the planets in so much that as they say there shall no man ne woman be hole ne seek/ foul ne fair/ rich ne poor/ wise ne fool/ good ne wicked. but by the working of the bodies above & by their wits so that they can tell it afore There shall fall no mischief ne wealth neither to person ne to comunyte/ but by her wits & by the course of the planets None hungers more rain ne tempest. no sickness no war shall fall but by their wits & by the working of the bodies above For as they say/ the bodies above rule all thing here beneath And thus they will make god more thrall & of less power than any king or lord upon earth. For why our liege lord the king god save his life hath power & freedom of a page to make a yeoman/ of a yeoman a gentleman/ of a gentleman a knight/ of a poor man a great lord/ without leave or help of the planets And if a man trespass against him & be taken with treason/ he is of power to do him to be hanged & drawn/ & to take from him & his heirs the heritage & make him full poor And he is of power to make his true lie geman rich though he be right poor This freedom and this power hath our liege lord/ our king where so the planets been or in what sign/ in what respect or in what constellation or conjunction our king may do all this & a●e the planets no leave They may not let him Ne all the astronomoures with all their calculation though they watch & stare/ after the stars/ till they lose their heads may not let him/ ne save oon mannes life that the king will haf deed much more than the king of heaven that made son & moan/ & stars & all thing of nought & ruleth guideth & weldith all thing at his will may make rich and poor/ fair & foul/ hole & seek/ wise and fool/ good or wicked whom he liketh withouten help. of the planetis And if any person or communyte trespass against him he may chastise him by hungres/ by moreyne/ by sickness/ by tempest/ by sword. by pounte. by loss of cattle & what wise he will/ & he may reward his true servants as him liketh/ both in this world & in the other world asking the planets no leave/ ne counsel of astronomours   

The xviii c.  PAuper. 
As we find in holy writ Gen. i.c. At the beginning of the world when god made all thing of nought the iiii. day he made son & moan & stars & set 'em in the firmament to give light to the creatures here beneath/ that the son principally should shine & give light/ by day/ moan and stars by night. More ovir as saith the book he made them & ordained them for to part the day from the night/ & they should be in tokens/ & times days & years. that by the tokens of the bodies above men should know the day from the night & one day from another/ & wite what day it were/ & what time of the day/ what night & what time of the night/ what year and what time of the year/ what month & what time of the month Also god ordained them & made them that by the toknes & by the bodies above. men should know when it were time to sleep & time to wake/ time to travail/ & time to rest/ time to hallow/ & time to labour/ time to eat and time to fast. time to set & to sow: time to ere time to reap & to mow And therefore salomon saith Ecclesiastices iii. c. that all thing hath his time/ & all thing under heaviness passeth away by space of time/ And so god made the firmament above with bright bodies that been therein to serve mankind. & other creatures also of light & time Of light as a lantern that may not be quenched Of time as an orloge that may not fail God made 'em to serve man/ not man to serve them He made them for man. not man for 'em He made 'em not to govern man/ but he gave man. & woman wit & discretion to govern themself with his grace by the light & wissing of time/ which he hath of the bodies above/ that by their light they may see. to work. & by their stirring & their course they may wit when it is time to work And therefore saith the law xxvi. q̄. Non licet. in glosa. That the bodies above been toknes & not causes. of things here beneath And as a lamp or an orloge been necessary to religious by night where by they may rise and rule themselves/ in god's service/ so serve the bodies above to mankind that we may have of them bodily light And by their moving know our time to serve our god each man & woman in his degree And as the lamp & the orloge in the dortoure rule not the religious but the religious rule hem by the lamp and by the orloge/ & in cities and towns men rule them by the cloak/ & yet properly to speak/ the clock ruleth natt them but a man ruleth the clock Right so man & woman/ be'st and ●yrde & other creatures rule 'em self by the bodies above/ & the bodies above rule not them And therefore they should not be cleped governors of this world/ for they govern not this world. They be nought else but ●strumentes of god's governance For it fareth by god & the bodies above/ as it doth by the smith & his grinding stone/ by the wright & his axe: by the orloger and his orloge.  Dives. 
I pray the show me weal this  Pauper 
Thou seest at eye that when the smith grindeth a knife or an axe or a sword on his stone/ the stone doth nought but goth about in one course. And as the smith that sitteth above will dispose and hold/ so grindeth the stone. If he will grind sharp it shall grind sharp If he will grind blunt and play ne/ it shall grind blunt & play ne Right as he will that it grind. so it grindeth. If he take away the knife axe or sword the stone grindeth right nought/ & yet it goth about the same course as it did bifore/ Right so it is of god and the bodies above. For the planets & the bodies above gone always about in one course certain/ in which god ordained them at the beginning of the world/ which course they shall keep unto the doom. And as god will that they work/ so they shall work If god will that they grind sharp/ & cause moreyne sickness & tempests hungres & were & such other they shall do so If he will that they grind plain & smooth & cause health of body/ fair wedyr & wholesome/ plenty of corn & victuals/ peace & rest/ they shall do so Right as god will that they work so they shall work So that god may do with the planets what he will & he may do without the planets what he will In what sign in what constellation/ conjunction/ or resp te that they be/ they be always ready to fulfil the will of god.  dives. 
Sithen god may do with the bodies above what he will & when he will/ & sithen god is so free in his doing. & not artid by the planets ne by none other creature/ how should any man know gods domes by the course of tie planets/ or dame thereby/ or tell what god will do in time coming/ or divine of things that be to come.  Pauper. 
Thou mayst not know by the axe what the wright will work ne when Ne thou mayst not know by the orloge what time the orloger will set it ne know the orlogers will. Ne thou mayst not know by the gryndstone what the smith will grind/ ne what manner ne when  Dives 
It is sooth  Pauper. 
No more may we know by the bodies above ne by the course of the planets what god will do/ ne what he will ordain of man or of woman/ or of any comunyte land. realm/ country or cite/ for the planets & the bodies above been nought else but god's instruments/ & the course of the planets is not changeable ne variable/ but it is put in certain moving and stirring which they may natt flee ne change/ for they have no free election in their doing But god is sovereign judge most rightful most merciful most free/ to punish & to spare/ For he is most of might & no thing may him withstand & therefore his domes & his works be not needed ne artid by the planets/ but after that men change her living so changith he his domes/ to punish or spare to well or to woe to heaven or to hell He deemed the sinful cite of nynyue. because of sin to be destroyed within xl. days but when they repented 'em & amended them & cried after mercy/ he changed his doom & spared the city/ & destroyed it not as telleth jonas the prophet/ & yet the planets changed not her course for non amendment of the people Also we find in holy wryt the fourth book of kings that god send the prophet isaiah to the king ezechie when he had sinned and bad him make his testament for he should die & no lengre live Anon the king repented him & wept full sore & axed mercy/ And anon god bad the prophet isaiah that yet was in the kings hall to wend again to the king & say to him that god had accepted his repentance/ & heard his prayer/ & that he should not die than/ but he should live xv. year lengre. Lo leave friend how soon the doom of god was changed all to mercy And though the planets yet the time kept forth their course. they changed not for all the kings weeping  Dives. 
Anon after the son changed his course & turned again into the east & began a new day  Pauper. 
The turning again of the son was natt cause of the mercy of god. ne of changing of his domes/ for god changed his doom before or the son turned again So the turning again of the son was nought else/ but a token of mercy to the king ezechie/ & to all sinful wretches that would amend 'em For right as the son changed his course after the repentance of the king Right so god chaungith his sentence anon as man or woman repentith him of his sin/ & is in will to amend him. Therefore saith the law De penitent. di. i. sufficiat No uit deus mutare sentenciam/ si tu novis emendare delictum: God can change his sentence &/ his doom anon as thou canst amend thy trespass Also it was a token to the king that gods bihest to him should be fulfilled Butt all the astronomours that evir were could not tell before of the wonderful token in the son. For it was all against the common course of kind/ & that and such other show weal that god is not ruled by the course of the planets/ but that god ruleth the planets and not the planets him/ ne his domes ne his works. But god ruleth deemeth and governeth all mankind person & community after that they deserve/ and as him thinketh most speedful to his worship & to the common proufyt of his Realm/ in heaven in earth & in hell/ whose domes and ordinance pass man's wit And therefore saint paul saith. Quis cognovit sensum dni aut quis consiliarius eius fuit/ who saith he hath know the wit of god/ or who was his counseloure. Forsooth not the astronomoures ne wyches/ for they been fools of all fools/ and put fettheste out of god's counseyl/ as folk that god most hateth saint paul saith/ that the domes of god been incomphensible/ noman may know them we'll/ no man may trase his ways Thomas been his wonderful domes/ they been so meddled with mercy & rightfulness that they pass man's wit Therefore the prophet david saith. Universe vie dni mina et veritas: all the ways of the lord been mercy and truth. judicia dni abissus multa. The domes of god been a much deepness/ ye so deep that no man's wit may seek to the deepness/ ne know weal the cause. ne skill of his wonderful domes And therefore such astronomoures & wyches that entermet them so high of god's domes/ & wonderful works & presume to divine of things that been to come and make them wise/ as if they were gods fellows. and knew all his privy counseyl/ they been fools of all fools.  Dives. 
Therefore clerks say. that they may no thing tell for certain But they may tell where to man or woman or community is enclened by the working of the bodies above Nevirthelesse as they say/ man and woman may by virtue overcome the planets/ and so every wise man is lord and master of the planets And therefore ptolomeus the great astronomoure saith. Qd vir sapiens dnabitur astris.   

The xx. chapter.  
ALso as they say by astronomy they may know when men been inclined to were or to peace And when by common course of kind should fall moreyn/ hungres/ tempest/ drought and such other. But as they say one holy prayer may change every deal And though it fall not in one country it falleth in an other country.  Pauper. 
Sithen they can not tell for certain/ what shall befall but all in doubt/ & their saws & their domes may so lightly be changed & brought to nought/ it is a great folly to set any trust to their tales For so may every fool tell what he will and excuse every losing. This manner of speech is nought else but a mayntening of losings and of faytrye and of hiding of folly and a sinful excusation of sin/ & a net to cache with woman's soul. & a strenge to draw men to hell/ & to draw man's heart his love his trust from god They would fain beholden wise & nigh of god's counsel but they wot not how for they be founden so false. ¶ ye shall understand leave friend. that there is but one son & one moan/ and other five planets/ Saturn jubiter Mars Venus and Mercury. Which with other. stars gone about all earth with the firmament every day natuturel/ & so pass all the lands/ all realms/ persons: all earth all waters/ all air in xxiiii. ours. that is cleped day natural/ from son rise to son rise/ from none to none And sithen they pass all lands & all persons so evenly/ & make no more duelling over one than an other why should they more incline one land than another/ or one person more than another to vice/ or to virtue/ to war or to peace/  Dives. 
For some ꝯstellation or some respect in her passing falleth upon one land more than another. And as folk been borne under divers constellations or coniunctions. diverse respects in diverse signs & under diverse planets/ so been they inclined in diverse manner & to diverse things/ vice or virtue/ were or peace/ health or sickness/ poverty or richesse and such other.  Pauper. 
when the kings son is borne/ in the same time in the same constellation respect planet & sign/ is the bond mannes son borne. And yet have they not both one inclination/ ne one disposition For the kings son is disposed by his heritage to be king after his father The bond man's son. is disposed by his birth/ to be a bond man all his life as his faders have been before him hundred years/ that no planets might avoid their bondage/ ne fro the kings their dignity In the same time and in the same constellation & under the same planet and sign that one child is borne been many borne & yet have they not all even inclination ne even disposition For some of them been inclined to goodness and sum to wickedness sum ●o sickness/ and sum to health/ sum been full angry and sum be not so. sum be wise/ sum be fools/ sum foul some fair sum rich some poor sum living long/ sum die full soon/ Esau and Jacob. had both one father and one mother Isaac and rebecca. both were bigoten at one's/ as saith saint Austyn/ and both borne at ones/ and yet were they no thing like For Jacob was a good man/ meaulx a shrew jacob was loved of god Esau was hated for his wickedness/ jacob was smooth of body with little here. Esau full of here as a be'st jacob was a true simple man Esau a ravenour/ and a malicious shrew. jacob was peaceable/ Esau a faytoure a baratoure. So thou might weal see that diverse inclination of man & woman. standeth not in the planets ne in the time of the birth:   

The xxi. chapter.  dives. 
What else may be cause of such diverse inclynaciones.  Pauper. 
For adames/ sin & original sin that we be all conceived in we been all inclined to sin And therefore god saith. Gen. viii. That the wit & thought of man's heart is inclined to evil from his youth. Sensus et cogitacio cordis humani in malum prona sunt/ ab adolescencia sua. And therefore salomon saith. Proverbi. xx. c. That no man may say. I am pure and clean without sin. nevertheless all be not inclined alike moche to sin ne to sickness/ but some more some less/ & that for many divers causes sometime for wicked fuffraunce that children be not chastised in her youth. For as solomon saith Prouerbi. xxix. c. The child that is suffered to have his will shall shame his mother & all his kin/ sometime for wicked company that they been in/ & wicked example of their elders & miss information/ sometime for miss use in youth For salomon saith. ꝓuerbi. xxii. that a man in his eld goth not lightly fro the weigh of his youth.  Dives. 
And yet it is a common proverb. young saint old devil:  Pauper. 
It is a sinful proverb to draw men to sin fro virtue. fro god to the fiend/ For holy writ saith. Bonum est hoin cum portauerit jugum dni ab adolescencia sua. Trent. iii. c. It is full good. saith he to a man when he hath borne the yok of our lord from his youth/ And as a poet saith Quod nova testa capit inveterata sapit. Which as the pot or the vessel taketh when it is new such it savoureth when it is old And therefore in holy wryt saint john baptist/ toby. ieremye/ sampson/ samuel/ & many other been prized for their holiness in their youth For commonly they that been good & love god in goodness in her youth they make a full good end/ all if for a time they falin sin & been full vain God suffereth them to fall for a time for they should else be to proud of their goodness/ & have disdain of other sinful wretches Also sometime one is inclined to one sin more than another/ for he was conceived and begotten in more sin than another/ all if ●e were begotten & borne in wedlock For the man & the wife may sin together full grievously/ either by myswyl of their bodies/ or by intemporance if they pass manner and measure/ or if they comen togyddre in untyme/ as in the time of seeknesse/ or in holy time withouten dread or reverence of the time: ne will not spare for the tyme. Nevertheless the sin is in the axer not in the yelder. Also they may sin by wicked intention/ as if they do it for a wicked end/ or only to fulfil the lust of the flesh/ not to i'll fornication. ne to yield the debt of their body/ ne to bring forth children to the worship of god. but only taken heed of her own lust Also if they covet children not to the worship of god/ but for the world to be great/ and to make their children great in this world/ Also men been inclined to sin on emore than an other by excess of meet and drink. by myskeping of his five wits. And for these same causes. one is inclined to bodily sickness. more than another For sin oft time is cause of bodily sickness Also by mysdieting of the mother while she is with child/ or by mysdisposition of the father/ or of the mother/ or of both. when the child is begotten/ or by miskeping of the child in the youth For children in youth will assay & handle well nigh all thing/ And so offtime they eat & drink & receive inward moche unthrifty thing & enuenym herself & hurt themselves in many wise y● but the good angel kept 'em they should perish Also god smiteth hem with sickness of mischief sometime for the faders sin/ & the moders/ for they love them to much/ & will go to hell to make 'em rich & great in this world sometime he smiteth them with sickness to show his might & miracle/ as we find in the gospel of saint john/ ix c. of him that was borne blind/ that the might of god might be showed in him in giving him sight Other causes there been full feel which pass man's wit. for we may nat● know all god's domes. Ne these causes here assigned be not alway generalle. For sometime a full good man hath a full shrewd child/ sum good sum bad And sometime a full wicked man hath a full good child. For if the children followed always the father & the mother. in goodness. or in wickedness./ all the goodness should be aretted to the father and to the mother/ and not to god/ And they should be proud/ both father/ mother & the child & comyne to gidre fleshly to moche And in the same manner all the shrewidnesse should be arettyde to the father and mother all if it come on other bihalf/ and should they be evir sorry. and fall in dispeyr and not will yield to them to gyddre the debt of their body And therefore god medlyth so one with an other/ & so modifieth his domes that the good should not presume of himself ne be to proud/ but thank god of all. ne the wicked be to sorry and so fall in despair/ but trust in god that so of the wicked maketh the good and of the unclean maketh the clean   

The xxii chapter  dives. 
They say that as children be borne under diverse synes/ so been they inclined and disposed to diverse crafts & diverse states If he be borne under some sign they say he shallbe a fisher/ & under some a monyour/ & under some a clerk under some a man of arms.  Pauper. 
Many countries know no monyours ne money neither  
And many countries alyf have money/ yet they have no monyoures For in a full great realm of six hundred mile on length & two. hundred of breed be no monyoures but in one place assigned by the king. not by the signs ne by the bodies above The king assigneth both the place and them that shall make the money/ not the bodies above And if any wight make money but though that the king hath ordained/ he shall be slain as a traitor. the signs ne the planets shall not save his life: And they that be borne nigh the see. or nigh some great water/ give them to fishing and their children also. not for the synes that they be borne in/ but for most opportunity of their living. Which they have by the water: that is so nigh. They that been borne far from the see give 'em to tilth of the land. sometime to cloth making if there be plenty of wool Sum been shepherds/ some monyouris/ some vynoures'. some of other crafts as the country axith/ not after the signs ne the bodies above. when a man hath many children he putteth thym to divers crafts to get her living Men of arms put their children to arms And commonly every man that can ought or hath aught where by he may live/ he putteth some of his children in the same degree to get her leaving. And thou mayst weal see that such diversity in craft. in living stone. dith more in the child's father & his friends that ordained so for him than it doth in the signs or in the planets For if they should abide the ordinance of the planets they should die for hunger for they teach 'em right nought ne ordain more for one than for another/  Dives. 
Sith such inclination standeth little or nought in the planets/ what is that destiny that men speak so moche of/ And as they say all thing falleth to man & woman by destiny.   

The xxiii chapter  PAuper. 
Foles speak as fools. For as saith saint Gregory in his omely of the epiphany there is no such destiny Absit a cordibus fidelium ut ali quid esse fatum dicant. God forbid saith he that any christian man or woman/ should believe/ or say that there were any destiny But god saith he that made mannes life of nought/ he ruleth & governeth man's life & woman's after that they deserve/ and as his right wiseness/ & his mercy axith And man saith he/ was not made for the stars/ but the stars were made for man.  Dives. 
The gospel is against the For we find in the gospel/ that anon as christ was borne. of the maiden/ his star appeared in the east/ in token that each man & woman is borne under a certain star/ & under a certain constellation which is clepyde his destiny. for all his living after following is governed thereby/ as sayen these astronomoures.  Pauper. 
To maintain folly they say many follies & been not ashamed to lie. For that star had no mastery ne lordship upon that blessed child But the child was master and lord of that star The star governed not the child/ but the child governed the star. The child sought not the star/ but that stir the child The child served not the star/ but the star seruyde the child/ & did him full high worship & full wonderful service/ And therefore it was clepyde the child's star/ for the child was lord of the star as he was of all other For he was and is lord of son moan & all stars & of all thing/ and they may not confirm their losings ne the false domes of astronomoures/ by the star. For it was no planet ne star of the firmament/ as saith saint austin & other doctoures/ of holy church/ and skill and reason showeth it.  Dives. 
How  Pauper. 
For as sayne these clerks. Minima stella fixa maior est tota terra. The least star set fast in the firmament is more than all the earth within the see & withouten the see/ & every planets also is more than all th'earth outake the moan & mercury which be sumdele less than all earth And therefore sometime they lose their light that they have of the son by the shadow and the umbre of the earth/ when it falleth right between the son & them And if that star had been so moche or any such star it should have overwhelmed all earth/ for it went full low nigh the earth to lead and to wysse the kings/ in their weigh Also the stars of the firmament and the planets follow the course of the firmament/ and rise up in the east and go down in the west every day natural That star did not so. for it was above the earth both night and day/ & followed not the course of the firmament/ but it held his course as the weigh led best into the cite of bethlehem for to wisse the kings in their weigh to the son of rightwiseness/ that there rose out of that clear firmament the maiden mary/ & as the son from under the earth Also the stars in the firmament shine by night and not by the day That star shone both night and day Also the stars of the firmament show them to all men commonly both poor & rich young and old That star appeared not but to the three kings/ and their company Also the stars of the firmament been perpetual and alway lasting/ that lasted but a little while/ twelve months at most/ as sum clerks say and sum say but fourteen days or less.  Dives. 
What manner star was it than  Pauper. 
Some clerks say that it was an angel in the likeness of a star For the kings had no knowing of angels/ butt took all heed to the star Sum say that it was the same child that lay in the ox stalle/ which appeared to the kings in the likeness of a star/ and so drew them & led them to himself in Bethleem And therefore holy church/ syngith and saith. jacebat in presepio et fulgebat in celo. He lay full low in the cratch and shone full bright above in heaven But the common sentence of clerks is that it was a new star newly ordained of god to show the birth of christ And a noon as it had done the office that it was ordained fore it turned again to the matter that it come fro.   

The xxiiii. chapter.  dives. 
How might they know by the star that such a child was borne/ for the star could not speak to them ne tell no such tales/  Pauper. 
That is sooth/ & therefore saith saint Austyn openly in a sermone. that the star did nought else/ by his appearing but brought them in wonder and great study to wit what it might amount And when they were at their wits end and knew weal that her craft served them not than god showed them by inspiration inward or else by an angel what it betokened/ and bad them follow the star. And the same saith saint john with the gylden mouth. upon Matheu. They knew weal by balames prophecy that such a child should be borne/ but they knew it not by the craft of astronomy/ ne might know by their craft/ neither the time of his birth ne the place. as the gospel showeth weal.  Dives. 
Why saith than saint austin/ and other clerks/ that the science of judicial astronomy of children birth was leeful unto the time of Christ's birth sith they might natt by that science/ know his birth xxvi q̄.. igitur. But as they say it was not lawful ne granted after his birth.  Pauper. 
saint austin saith not that the craft was leeful or granted to do. ne that it was leeful to trust therein. For it was alway false and reproved of god and of philosophers by skill & reason But he saith that the science of the craft was leeful and granted of god/ not the doing that by the science men might reprove the craft/ and the science also. & show by their own principals and grounds that the craft is false. and that the science is no science ꝓpirly to speak. but open folly/ as it was well proved in Christ's birth. And for it was so openly proved falls in his birth/ therefore aftre his birth it is not leeful to use it ne to ken it. but only to reprove the folly of them that use it The doing of the craft was unleeful both before and aftre The science was suffered of god both before and aftre to reprove folly/ as the law showeth weal. di. xxxvii. De mensa.   

The xxv. chapter  dives. 
Where findest thou that god defendeth the judicial of astronomy. bifore cristes birth.  Pauper. 
Exodi xx. c. In the first precept of the first table. of which is now our speech/ where god bade that men should make them no likeness that is in heaven But such astronomoures make themself like as/ moche as they may to god in heaven/ in asmuch as they take to them that longeth only to god. For only god knoweth when such things as they make 'em wise of should fall and how & where And therefore god reproveth them and saith to them. Nunciate que ventura sunt in futurum/ et sciemus quia dii estis vos. isaiah xlio.c. Tell ye us things that been to come after this & than shall we know that ye be gods And therefore saith the law xxvi q̄.. igitur. That they cleped themselves divines as they were full of god and knew all god's counsel and by faytre and falsehood conject & tell to the people things that been to come/ as they were full of godhead and gods fellows. And on this manner they and all such/ trespass full highly against the first precept For they make them like to god in heaven/ and the worship that longeth only to god they take it to themself. Such pnsumption & pride lost angels kind/ and mankind also. For as we find. isaiah xiiii. c. Lucifer said in his heart that he should sty up unto heaven & set his seat above the stars/ & sytt in the mount of the testament And that he should wend up above the height of the clouds/ that is to say above all angels & be like to him that is highest. But anon he fell down to hell. and so shall such astronomoures & wytches/ but if they amend them. For they set their wits and their study and their faith so moche in the stars. that they will pass the stars and all creatures and be like god that is highest They will also fit in the mount of the testament/ for they will be against god's laws/ & have forth their domes/ will god nyl god For if their craft were true the testament of god's law should serve of nought. & so gods law/ holy church law/ skill and reason should serve of nought For there is no man worthy to be punished for a sin that he may not i'll/ ne worthy to be medid ●or a good deed that he may not leave. But for that man doth weal when he might do am●s/ therefore he is worthy meed And for that he doth evil when he might do weal/ & might leave his misdeed and will not: therefore he is worthy much pain But if he were needed by the bodies above to virtue or to vice he were worthy neither meed ne pain. This pride & pnsumption lost also Adam & eve & all mankind For when the fiend hight them that they should be as gods knowing good and wicked/ they assented to him/ & eat of the apple/ against gods forbade For they would have be as gods and like god cunning good and wicked/ & have known what was to come Also we find Deuto. xviii. c. That when god led the children of israel out of egypt into the land of bihest/ he forfended them the judicial of astronomy· and all manner witch crafts/ and bad they should ask not counsel of none such dyvynoures ne wiches For I shall saith he destroy the nations that ye gone to for they have used such crafts/ and if ye use 'em I shall destroy also you ¶ we find also isaiah. xlvii. c. that god reproved the people of Babilonye & the caldeis of their which crafts and of their astronomy that they trusted most in/ For of all naciones they gave them most that time thereto/ & said to them on this wise wydowehede & bareynhede shall come to the both in one day for the multitude of thy wytches/ & for the hardness of thy charmeries/ And for thou hadst trust in such malice thy cunning and thy science hath deceived the Disease and woe shall fall to the & thou shalt not wit fro whence it cometh Sudden mischief shall fall to the and thou mayst not i'll stand saith he with thy charmers and with the multitude of thy wyches/ in which thou haste travailed. from thy youth Look if they may aught help the or strength the against thine enemies. Thou hast failed and thou shalt fail/ in the multitude of thy counsels that thou haste taken of such folk let now saith he thy dyvinoures' of heaven stand and save the if they may. They that stare so against the stirs and look after the planets/ and calculen/ and cast years days and months/ to tell the things that been to come/ they shall not help the. they may natt help the. For as saint paul saith There is no counseyl against god. Also this craft of astronomy. is repuyd Sapienc. xiii. by the wise Solomon/ where he reprevythe them that weende and said that son moan and stars were gods of this world/ for governance longeth to none unwitty thing. as son and moan and stars. been But governance longeth only to witty things skilful. and reasonable and understanding/ as to god that is sovereign wisdom to angel and man Unwitty bodies with their virtues and their might/ and their kinds be nought else but instruments of god's governance and also of angels governance. and of man's also if they can weal use them Also such judicial of astronomy is reproved by the law of holy church/ xxvi. q̄.. igitur. & distinct xxxvii legimus. etc. qui de mensa. Also saint paul reproveth such craft of astronomy. Ad galathas iiii. c. ¶ ye keep saith he days and months years & times. as heathen people doth And therefore I dread me saith he. that I have travailed in vain about you to convert you all And the gloze in the same place reproveth such craft of astronomy full hard Such science god reproveth. as saith saint paul in his epystole/ i. ad cor. iº. c. I shall saith godlese the wisdom of the wise/ & the slight of the sligh & of them that trust so moche in their cunning/ where moreovir saint paul saith thus/ where is now the wise man that letythe so weal by his wit/ where is now the man of law with all his slyghtes/ where is now the seeker of nature & of the course of kind of this world/ God saith he hath turned the wisdom of this world into folly.   

The xxvi. chapter  dives. 
Such science and wisdom so for to divine of things to come which standeth in the will of god/ and oft in the free will of man or woman I let great folly There can none astronymoure by his craft tell me my thoughts/ ne what I purpose me to do in time coming ne how I shall lead my life They know not my counseyl/ all if they seem and speak with me. How should they know god's counseyl or what he will do in time coming/ sithen they see him not/ and they speak nevyr with him They can not tell bifore ne be ware of her own mishaps How should they tell other men or women. or warn them by their craft of their adventure For commonly such dyvynoures of astronomy been in great mischief and mishap asmuch as other or more/ & they know it not till it fall/ And the more that they work by their craft the worse they speed.  Pauper. 
That is no wonder For the more that they trust in their craft/ the less they trust in god. And the less they trust in god in whom is all our wealth. the worse they shall speed And the more that they trust in their craste the more they trust in folly. And the more that they trust in folly the more folly & mischief shall follow him. There will no wise man write his counseyl & all that he thinketh to do in the year following in the roof of his hall/ ne about on the walls. Where all men may see it & know it. No more will god write his counsel ne what he thinketh to do in time coming above in the firmament/ there all fools might know his counsel his thoughts and his domes christ hid many things from his apostles and said to them Non estutm nosse tempora vel momenta q pater posuit in sua potestate/ actu um primo c It longeth not to you to know times moments and stounds which the father. of heaven hath received in his power And he said by the prophet. Secretum meum michi/ secretum meum michi. ysa. xxiiii. c. I keep my privity to me I keep my privity to me. And sithen he reserved such counseyl and privity from his friends that were so nigh of counseyl/ Much more he reserved his counseyl from his enemies fool sinful wretches  Dives. 
These clerks say that they may by craft of astronomy leefully tell and divine of drought/ of rain of tempest. for they fall by common course of kind and therefore they may by common course of nature know them/ and tell them bifore  Pauper. 
As I said first/ the course of kind and of planets standeth all in the will of god & do therewith what he will/ as the instrument standeth in the werkmannies will what he will do therewith And therefore they may not know by their craft/ ne by the course of the planets as by cause/ neither of drought ne of wete ne tempest coming But they may know by the bodies above/ as by tokens both of drought/ of wete of tempest. frost/ snow wind/ thunder/ and such others/ and so knoweth the shepherd in the field. the ship man in the see/ the bird in their the fish in the water/ beasts in the wood/ better than all the astronymoures in this land/   

The xxvii. chapter.  dives. 
How may the bodies above be tokens of such things and not causes  Pauper. 
falling of soot in houses is token of rain soon coming/ and yet it is not cause of the rain/ but the rain is cause of the sweet falling For when the air wexith moist/ the sot by moisture of the air wexithe heavy and falleth down And so the falling of the sote is token of great moisture in the air Also seating of water on the stone is token of rein/ and yet it is not cause of the rain but rain and moisture of the eyr is cause of the water Also melting of salt when it turneth in to water is token of rain coming but not cause. Also smoke in house when it passeth not readily out. is token of rain For the air is so thick and heavy of moisture that the smoke may not sty up so readily as when the air is dry. and clear Also the broughe or circle about the candle light is token of rain And the blue glowing of the fire/ is token of the frost. but not the cause These and such other been tokens of wedyr coming but natt causes For they show disposition of the air whedyr it is disposed to drought or to wete. And on the same manner the bodies above been tokens of wedyr coming For by their light & manner of shining they show disposition of the air wete or dry frost or snow/ thunder lightning wind and such other. And as the light in the lantern showeth disposition and colour of the lantern/ and yet is not the light cause of such disposition ne of the colour of the lantern. And as the light of son or moan showeth disposition of the glass/ that it passeth by/ whether it be white or black/ blewe or read/ yellow/ or green And yet is not the son ne the moan cause of the colour. Right so they show the disposition of the air/ and yet been they not alway cause of such disposition And therefore the moan in one lunation and in the same time showeth in one country great tokening of rain and so it falleth/ and twenty mile thence it she with great tokning of drought and so it falleth/ and yet is it the same moon and the same lunation And therefore the cause of that diversity is not in the moan but in the air. For the air in one country is disposed to rain/ and in the other to drought  
Also in one country it showeth wind and tempest. in an other country not so. Some country is full hot by shining of the son/ some country is not so hot One day is full hot. and the next day after is full cold. The son showeth his light one time of the day/ and another time of the day it showeth not/ which diversity standeth not in the son/ but in the air and other causes For the son in himself as say these clerks is always at one and shineth always alike it is neither hot ne cold But such diversity falleth by diversity of the air/ and other diverse means and causes which passen man's wit. sometime such adventure of hunger of moreyne/ of tempest/ of drought. of wete fall by the ordinance of god for man's sin/ or for to show his might and his worship. sometime by worching of angels good or wicked at gods bidding. sometime withouten mean only at his will and his bidding. sometime by the working of the bodies above at his bidding For as I said first he may do wiy the planets what he will/ and he may do without them what he will And therefore by the course of the planets. may we not know such adventures as by causes but as by tokens. For god made them to be tokens to man/ be'st. bird/ fish/ and other creatures/ as I said first And therefore we should take heed to them only as to tokens not to causes. Ne divine by 'em as by causes For we wot not when they been causes of such things/ ne when natt.   

The xxviii. chapter  dives. 
The moan as clerks sayne is cause of flowing/ and ebbing of the see. for it followeth the course of the moan.  Pauper. 
It may weal be so But we'll I wot the course of the moan is token when the see shall ebb and flow. and the see keepeth his time of ebbing and flowing/ after the course. and the time of the moan in one country summoner/ and in an other latter And yet every see doth not so but only one part of the west see that goth about britain & Irelonde/ and other nigh lands because of though But in other far cuntrees ne in the greeks see is no such ebbing ne flowing. So it seemeth that there be other causes of that ebbing and flowing than the moan alone  
But sooth it is that man be'st and bird/ fish/ the see the air/ tree and grass/ and other creatures use and keep their doing in kind/ and worchen in time that god hath ordained to them. Which time they know weal by the course of the son moan and stars. For as salomon saith Ecclesiastes iii. c all thing hath his time ordained of god by weigh of kind which time they know and keep. by the course of the bodies above/ which been tokens to hem showing what time they should do their kind that they been ordained to And therefore god saiy by the prophet jeremy viii.c. The puttok in the air saith he knoweth his time/ the turtle. & the swallow keep the time of her coming/ But my people know not the doom of our lord god. For these days men take none heed to god's domes/ but all to the domes of astronymoures and to the course of the planets The kind of every creature is ordained by the doom of god. & what time he shall do his kind which time they know/ and feel. by the course of the bodies above For as saith the phylosophre/ the bodies aboves measure all thing here beneath as anents time And therefore saith David/ that by night when the son is down/ than in darkness begin beasts of ravin to walk and seek their prey & their meet. When the son riseth they wend again to her dens & bide them than go men out to work till it be night Nat that the son ne the moan cause 'em to do so/ but only the law of kind ordained of god techich hem so to do & to keep their kindly time In the dawnynge & springing of the day birds begin to sing/ flowers to spread and spring that by night were full close Man/ bird and be'st begin to glade/ for joy of the light/ and for the time of their mirth and of their kindly working cometh again by the presence of the son/ which serveth them principally of light and of time The son ruleth them not properly to speak. but kind ruleth them in tyme. by the course of the son and by the course of the bodies above we find in holy writ Genesis io.c. that the earth at the bidding of god brought forth trees grass and erbe Trees and erbes brought forth their fruit/ each in their own kind The third day ere god made son/ moan and stars And bad the earth and gave it virtue and nature to bring forth grass and fruit of many & diverse kind He gave not the son ne the moan/ ne the stars that nature.  
He made them the fourth. day to shine/ and to be in tokens of time to all creatures here beneath in earth.  
God gave grass trees and erbes diverse virtues & wounderfulle nature/ to bud and bring forth leaves fair and green in diverse form/ flowers fair blossoms bright of diverse shape and of diverse colour that no man by craft can devise. Also he gave them nature to bring fruit fair and fine some in in winter & sum in summer Sum he ordained in time to lose their levys & their green heed Sum to be green winter and summer as lorel. box. holm yve: and many more/ when other herbs sere & dry up/ than in the cold wedyr saffron beginneth to spring and with his flowers bringith his fruit Such diversity in kind in tree and grass in be'st fish and foul/ virtues so diverse in stones & other things devised nevir ne made the son ne moan ne the stars/ But he that made son moan. and stars and all thing in kind he made and ordained/ & he governeth and keepeth all this each in his own kind/ and hath assigned each creature here beneath his due time/ his nature to do and to show In one land falleth hungers/ in an other place plenty of all gods. In one land is plenty of wine/ in another none In oo country is plenty of wool good and clean/ in another little and full unthende: In one country plenty of gold & silver/ and of other metal/ in an other little or nought. sometime is moreyne general sometime ꝑcial. in oo country and not in an other sometime in oo town & not in the next sometime in the one side of the street and not in that other Sum household it taketh up all hole & in the next it taketh noon Sum die in youth. and sum in eld/ sum in middle age/ sum we'll sum evil/ sum with little pain sum with moche pain. How should men know or tell all yiss diversity by the bodies above or assign causes thereto/ or to such other withouten number by the course of the planets/   

The xxix. chapter  dives. 
It passeth man's wit Ouly god that made all he knoweth al. They been his domes his ordinance And therefore I let great folly that men entremette them so high of god's domes/ and namely of things that been to come. Butt I pray the tell me if the wonders that fall against kind in the bodies above betokenen.  
¶ or show any adventures. that been to come/  Pauper. 
That falleth against common course of kind betoknethe that some thing is coming passing common course of kind/ be it weal. be it woe But commonly such wonders fall more against woe than against wealth. as come/ 'tis and stars brenning castles in the air/ Eclipses of the son or moan against kind/ men in the air armed or fighting. the rainbow turned up so down/ mysshape things in their birth against kind These and such other that fall against common course of kind/ betoken that the people where they appear/ done against kind/ and that lord of nature is offended with them. & all creatures ready to punish them.  Dives. 
It may weal be as thou sayest for many such haf appeared within a few years/ nevyr so many I trow in so little while. And moche sorrow and woe followeth after. as we feel here and see. But I pray the what betokned that wonderful comet and star which appeared upon this land/ the year of our lord Athousande four hundred/ and two. from the epiphany. till two weeks at after ester. that was the middle of Aprylle  Pauper. 
It was open token of the great offence of god. With the people of england/ and that hard wretch was coming but they would amend them of her falsehood and traytorye/ perjury murder/ myspryde. in every degree & ovirdone. covetise. errors & herises/ blasphemy/ and idolatry. lichery and losings withouten shame/ and other sins. many more. not only privy but open to all cristendome & slander to all christian people. And for that men repent them not ne will not amend them. but put sin to sin/ And by sin of falsehood/ murder. & manslaughter/ travail to maintain their old sins/ therefore vengeance falleth as the star betokened. God of his mercy smiteth not all at once/ but little and little/ that by the little men should be war of the more Butt alas and welawey that no man will be ware/ no man amend him/ but always do worse & worse.  
They give no tale of god's sword/ but every country is glade of others disease/ uneaths any man or woman hath pity on other But nigh every man is glade of others woe And so I dread me that god will make an end. of this land/ for we love no peace we seek no mercy. Butte all our liking is all in war.  
¶ in woe. in murder and/ in shedding of blood/ in robbery/ & falsehood/ and our business/ is by night/ and day is to maintain sin and to offend god And more so wellaway they have ordained a common law that what man speak with the truth against their falsehood/ he shallbe hanged drawn & be heeded  Dives. 
Thy saws been full sooth and open at eye Every state & every degree. in this land. is now given to sin & busy to maintain sin But I pray the what say clerks of such comets and stars/ so appearing against the common course of kind  Pauper 
They say that when it apperythe. it signifieth moreyne or changing of some great prince/ or destruction of some country/ or changing of some realm. or great were or hunger or/ wonderful tempest.  Dives. 
Were hunger and tempest and moreyn we have had great plenty/ & many countries in this realm been destroyed. and changed into other lordship & nation sithen the star appeared. And it is full like that in short time both the king. and all the Realm shallbe changed and destroyed.  Pauper. 
Solomon saith that for guile & traytoury and diverse wrongs and dispites done to god and to holy church/ realms be changed from nation to nation This matter is full heavy and dolefulle Speke we of somewhat else.   

The thirty. chapter.  dives. 
All if it be so that the judicial of astronomy. be repuyd of god & of holy church/ yet exꝑience showeth that oft they tell many truths of things that been to come and of things privy that been done  Pauper 
sometime they happen to say such sothes/ as the blind man kest the staff And sometime they know such things/ by other way than by astronomy/ and that they know by other weigh they say that they know it by astronomy For they would fainer be holden wise/ and nearer of god's counseyl/ than any other.  Dives. 
How may they know any such things. on other half.  Pauper. 
sometime by book of prophecy. sometime by conjecture of divers causes and disposiciones that gone before As if man give him to wicked company/ or use suspect places/ men that wot it. Will conject thereof and say that in time coming it shallbe his confusion. also if a man mysdyete him and eat & drink out of measure/ & thing that is not convenient to him men will say that he shallbe seek thereof And if a man give him to false the kings seal or the kings money/ other will say that he shallbe hanged and drawn/ and commonly it falleth so Also they know things that been to come by conjecting of diverse tales and speech in the people/ as if common clamor of the people be against their king when their king trustith upon them/ it is a token that the people shall undo him or he be ware And on this manner these days the most part of the people been prophets and tell things that been to come/ which things they been about to perform. in heart word and deed And children also by that they here. their elders speak been and have been prophets nigh in every house Also they know such things/ by discuring of counsel or knowing of counseyl of them that purpose such things And sometime they be of the same counseyl and of the assent and helping thereto. And on this manner these faytoures that been cleped sooth siggers and astronomoures/ sometime tell things privy and do come again things that be stole or lost For commonly such been thiefs/ or of these assent And by one sooth saw or two which they know on this manner/ they blind the nice people and make them to leave all their losings And therefore if any such faytoure did any thing come again that were stolen/ he should be taken as a thief or a thiefs fear. And commonly such faitoures & iapers have masters to have ꝑt of their winning/ as taverners brewer's ostler's/ & needy werkelesse men that go so gay & spend great/ which aspy after things that been done in the country/ & that yet been to be done/ and tell them to the faitors to do them have a name And oft they that should most keep counseyl. discure counseyl And so that men wend were counseyl is no counsel And commonly such faitoures be sly spekers/ & slighly can oppose the shepherd & the plough man in the field or sum old simple folk or children at the towns end/ and axen how stoudith it among neighbours/ & about in the country/ And after that they tell them they make 'em wise/ as if they knew it by astronomy. or by prophecy. or by nigromancye And for asmuch as they be unknown/ & tell sothes that men know/ the people weeneth that they know all things/ and might know what they would/ and so leave in them till they been all deceived sometime such faitoures tell sothes not by their craft but by teaching and flauship of the fiend which is always ready if god suffered him to seche fools for to deceive them and other by them   

The xxxi. chapter.  dives. 
How may the devil know things that been to come or any prive sin/  Pauper. 
Better than any man/ For as saith saint Austyne/ de natura demonum xxvi q̄.. sciendum. The fiend is more sotyl of wit and ferther can see & conject than any man. Also he is more light and deliver in stering and passing For he is ten fold lighter than any foul in his fleeing. Also he may lightly know what is done in diverse countries and lands He is so so tell in kind that there may no door ne wall shit him out of counsel And so he may here and see what men & women do though it be full prive Also by long experience/ for they have lived so long they can tell & conject by weigh of kind many things that be to come/ & can do many things that pass man's wit Also oft times that have leave of god for man's sin for to do wonders/ to cause hideous tempests to infect and enuenym the air and cause moreyne & sickness/ hungres & drought/ descension/ and were by destruction of charity/ by myspryde covetise lichery/ wrath and envy/ and such things as they done/ and pursue them to do and have done aforne & made other to do they can ne tell before Also by the signs of the body outward/ they know disposition of man and woman inward/ signs to health or to sickness/ to vice or to virtue or oft by toknes outward they know man's thought inward But for asmuch as they may not not know for certain such things/ for only god knoweth for certain things that been to come/ & oft time god letteth them of their malice/ when men will amend them. Therefore the proud spirit will not tell such things to the people immediately by himself/ but medyate by other that set their faith/ & their trust in him/ as been wytches faytoures astronomoures that if her saws be found falls/ they shall have the villainy If it be found true. the fiend shall have the worship Also they may know the things that been to come by book of prophecy which they understand by natural wit better than any man.   

The xxxii. chapter.  dives. 
sooth it is that nigh every sin be it nevir so privy/ it is done by the teaching & 'ticing of the fiend And therefore wonder it is that any lichery theft and mychery/ murder/ leasings or other sins may be hid & kept privy/ sithen the fiend knoweth it so well/ & may know things that been so privy by so many ways as thou haste now saide.  Pauper. 
full fain would the fiend discure men's sin and woman's to bring them to shame & villainy. and so to destroy charity and make every man to slay other But god of his mercy letteth him. for he may nought do. ne tell but as he hath grant of god And therefore as we find in the gospel Mt. viii.c. The fiend might not enter into the swine that went their bisydes/ to drench 'em/ till he had grant of christ Also ●e might not disease job neither in his body/ ne in his cattle. till he had grant of god▪ job. io. & iio.c. And alive he could deceive king Achab with losings & fair bihestes/ to do him to fight there he might a lived in peace/ yet he might not do it till he had grant of god. The third book of kings xxii. chapped He knoweth much thing by the sufferance of god/ but he may nought do without grant & ꝑmission or sufferance of god. The fiend is so feeble & so faint that he may overcome no man ne woman by temptation/ butt he will be ovircome of him/  
Ne he may not dear the leeste child in the weigh but if he have grant of god. Which sometime/ granted him power thereto/ for the sin of the father & the mother.  Dives. 
Why suffereth god him so much to tempt mankind.  Pauper. 
To moring or increasing of our bliss and of our meed For as saith saint Poule There is noman worthy to have the crown of life/ but he withstand the fiend in ghostly strife And as he saith in an other place/ god suffereth him not to tempt us/ but as we may weal withstand/ if we will And if we fall he hath ordained to us remedy of penance/ son to rise again & better to fight if we will And all our temptation shall turn us to meed if our will be to withstand.  Dives. 
Sithen the fiend knoweth so many truths & wot what is done/ for he is at every wicked deed. me merueileth moche why he is so ready to lie & why he is so false  Pauper. 
For he hatith god that is sovereign truth/ & for he might not be even with god in sovereignty of truth/ ne haf the name of sovereign truth that is god/ therefore his liking and his travail is to be sovereign falsehood & sovereignly false And therefore christ saith in the gospel that the fiend stood nevyr in truth/ for there is no truth in him/ when he speaketh he spekith leasings/ by weigh of kind/ for he is a liar and father of losings. Io. viii.c. And so whethyr his tale be true or false say he soothe or false. alway he is false/ always a liar.  Dives. 
How may he say truth & yitt lie. for if he say truth me thinketh he lieth not.  Pauper. 
What so evir man or fiend doth or speaketh against good conscience and against the pleasance of god in will and intention for to deceive man woman or child. it is a losing. and he is a liar that doth it or saith it. And therefore the law she with weal xxii q two. homines. etc. is autem That if a man say a truth which truth he weeneth be false if he say it for to deceive his even christen/ in that he lieth And so with a sooth saw/ a man or the fiend may lie. as if I say to the that it were not day to let that of thy journey weening myself that it were not day all though it were as I said yet I lied And in the same manner the fiend telleth treuthiss of things that been to come/ and other sothes also/ weening himself that they be false And so in his sooth saws he lieth/ for he saith that truth unwyttyngly for deceit and wenyth to say false. And if he say any truth witting and willing/ he saith it only for to deceive men. and for a wicked end/ and for to do folk with one sooth saw leave an hundred leasings/ and so he is always falls and disseyvable. And sometime he is compelled by the might of god to tell truths against his will/ to shame and shenshippe of him and all his/ as we find in the gospel Mt viii. mar. i. Luce iiii. & vii.c. But for such sooth saws is he nevir the truer. but always a false liar/ for such sooth saws been against his will and if he may he will turn 'em all to dissayte/ and make men for such sooth saws when they fall to leave all his losings And therefore he is cleped in holy writ Spiritus mendax spiritus fallax That is to say a spirit liar a spirit disseyvable And therefore as the fiends had said the truth that christ compelled them to say/ anon he put them to silence/ as saith the gloze in the same place/ for they would else under that sothsawe have told many losings   

The xxxiii. chapter  dives. 
when he is conjured he is so bound. by virtue of holy words that he must needs say truth which he knoweth if it be axed him  Pauper 
Such wyches and charmours iapers and faitoures that use such crafts haf no power to bind him ne to cōplelle him to tell such sothes/ ne right nought for to do ne for to tell. For he may nought do ne tell withouten the grant of god And therefore such iapers and wytches/ bind not the fiend but the fiend bindeth them full hard in his servage/ and keepeth them thralls to him passing all other/ whose bondage is full hard to them for to escape withouten a special grace of god.  Dives. 
Contra Oft men know the clerks close hem in rings and in other things & make 'em there to tell & do many wonders  Pauper. 
The The fiend feigneth him to be bound with such iapers words for to deceive them & other by them And yet is he not closed ne bound/ but he goth abroad as he did bifore/ and when he is cleped he is sometime ready to answer for he is full swift/ sometime he is not ready to answer/ ne to do their will/ and oft though he would he may not for god will not suffer him.  Dives. 
yet contrate Men wot weal that in many lands priests & clerks with holy conjurations and holy prayers ordained of holy church cache wicked spirits out of men and women  Pauper. 
That is sooth and not only good livers. but wicked livers in many lands catch fiends out of men and women and children by virtue of god's word/ and holy conjurations and holy prayers ordained of holy church/ and sooner a good man or a good woman shall do that than a wyckyde. Such bind the fiend/ and do him lose his power and his lordship to shame and shenship of him and all his such seek the worship of god and shenship of the fiend and help of man's soul And therefore they have power of god to bind him & to compel him But yet as saith the gloze. mar. u.c. super illud Quod est tibi nomen. They that been so travailed with the fiend must first be clean shriven as fer as they may and know and tell all the manner of the fiends doing/ and of the temptation that they have either waking or sleeping by sight by hearing by feeling. or by any of their wits/ or by any thought or fantasy/ & disdiscure elle the fiends counsel But these wyches faitours and iapers. seek the fiends worship not god's worship/ They seek help of the fiend and for sake gods help/ and do sacrifice to the fiend and forsake god and take the fiend to their lord and make him their god And so the fiend hath power over them not they over the fiend.   

The xxxiiii. chapter  
And therefore saith the law xxvi. q̄.. non obseruetis. That all such wyches/ & all that ask any counsel or help of them/ or set any faith in them or bring them to their houses. or go to their houses to have help or counseyl of them/ and all that take heed to dysmale days/ or use nice observances in the new moon/ or in the new year as setting of meet or drink by night on the bench/ to fede Al hold. or goblin. leading of the plough about the fire as for good beginning of the year that they should far the better all the year following/ or take heed to the judicial of astronomy or to divynaciones by chytering of birds/ or by fleeing of fowls/ or assent to any such nice observances/ or divine a man's life or death by numbers and by the spear of Pyctagoras/ or make any dyvyning thereby/ or by songuary or sompnarye. the book of dreams/ or by the book that is cleped the apostles lottis or use any charms in gadering of herbs/ or hanging of scrowes about man or woman or child or be'st for any sickness. With any scripture or figures and carectes/ but if it be Pater nost. ave or the Crede/ or holy words of the gospel/ or of holy wryt for devotion not for curioustie. and only with the token of the holy cross/ and all that use any manner wichecraft or any misbileve/ that all such forsaken the faith of holy church/ & their Christendom/ and become gods enemies and grieve god full grievously/ and fall into damnation withouten end/ but they amend them the sooner/ And therefore the law commandeth the bishops should be busy to destroy all manner wychecraftes. And if they found any man or woman that gave them to witch craft but they would amend them/ they should chase them out of their busshopryke. With open despite xxvi. q̄. epi. And in the same place the law saith that though women which ween by night to ride on diverse beasts and pass diverse lands and countries and follow a glorious queen that is cleped Diana/ or else herodiana. or any other name and ween that they been in her service bodily with moche mirth/ such women been all deceived and blended with the fiend whom they serve And therefore the fiend hath power for to deceive them And that they suffer only by fantasy/ by dream/ & by iapery of the fiend They ween it were so bodily & in deed & it is not so And all though that say or leave that men or women might by witchcraft be turned into beasts/ or into likeness of beasts or birds bodily been worse than any painym And they that for hate or wrath that they bear against any man or woman take away the clothes of the altar and cloth the altar with dolefulle clothing/ or bisette the altar or the cross about with thorns/ and withdraw light out of the church/ or sing. or do sing mass of Requiem for them that been alive. in hope that they should far the worse and the sooner die the priest should be degraded/ & both the priest and he that stirred him thereto for to do it should be exiled for evyr And all manner wytches and all that leave on witch craft should be accursed solemnly/ but they would amend them. as the law saith in the same place/ and in the next chapter following. & c o si quis. As the law saith there: c. Contra. If the wytches were bond men and women/ they should be beaten hard and sore If they were free they should be punished in hard prison And by the law imperialle ut. C. de maleficiis nullus. & l. nemo. & l. culpa. And by the law canon xxvi q̄. qui divinaconnes. in glosa. Such wytches should be hedyde and brent and their fautoures exiled. and all their gods eschetyde And by the law of holy church all that leave in them or maintain them should do five year penance. xxvi. q̄. Non liceat. etc. Qui divinationes. Also it is defended by the law as witch craft for to do things come again. by scripture in book or in tables or by astrolabe. ext. li. v. ti. xxvi. c. iᵒ & iiᵒ.  Dives. 
I let it a full good deed to take a thief. With his thyfte by what craft that a man may for salvation of the people and to punish or slay a thief by the law for ensample of other.   

The xxxv. chapter  Pauper. 
It is not leeful to any man for to slay a thief against the kings law and withouten process of lands law and withouten authority of his liege lord. ne without a lawful judge ordained of his liege lord. & yet is the thief worthy to die  Dives. 
that is sooth For if every man might slay a thief at his own will and by his own doom/ men should under colour of thief slay many a true man for wrath covetise. and hate.  Pauper. 
Sithen men do so much reverence to the kings laws and lands laws to i'll mischievous that should fall but if the laws were kept.  
Moche more reverence should they do to god's law & holy church law/ and eschew to forfete there against/ sith god's laws and holy church laws been as reasonable & as good. as the kings laws of england Nevertheless the kings laws if they be just they be gods laws. And asmany peerless and more should fall if men took thiefs by witchcraft against god's laws and holy church laws/ as if they slew them against the kings laws and the lands laws.  Dives. 
Show me that.  Pauper. 
If a man slay a thief not him defendante against the kings law. he forfetith against his king and is worthy death And if he make him a justice by his own authority. though he keep other process of law he is a traitor to his king. And asmuch and more forfetiy he against the king of heaven/ that taketh a thief with wichecrafte. against god's law/ sithen god and holy church hath foreboden it/ as doth he that sleeth a thief against the kings law. And sithen he maketh the devil and the witch that been most gods enemies his judge/ and worcheth by their doom in despite of god that hath foreboden it hem he is a full high traitor to god And so he doth ten fold more sin/ and is worthy to be hanged more than a thief. More ovir in asmuch as the fiend is a liar always/ ready to lie & with losings disseyvethe mankind. and bringith men to murder and to shedding of blood/ and rather to slay innocentes than thieves If such witchcrafts were used/ many innocentes and many a good man and woman should be taken and slain and thieves go free. For the fiend is more favourable to thiefs/ manquellers/ lichoures and to other sinful wretches/ than he is to any go●e man or woman/ & more liking he hath to slay a good man or woman if he might/ than to slay a thief. Also god saith in the gospel that the fiend hath evir been a liar/ and stood nevir in truth. and that he is a man queller/ and father of liars/ and of losings. And therefore all though that give faith to his tales and do thereafter/ as moche as is in them/ they make god falls and forsake their god that is sovereign truth/ and take them to the devil/ that is sovereign falsehood/ and so they worship the fiend and despise god And if such crafts were suffered every man might accuse other. of what sin he would/ and say that the fiend or the which told it him And on this manner every man might kill other. And therefore for these skills & many more and to i'll these perils and many other/ god hath foreboden all manner▪ witchcraft for it is not done withouten help of the fiend. But these days god of his mercy suffereth not the fiend but full selden to sothesawe. for if he suffryde him to soothsawe/ english people. should forsake god all at once and set their trust and their faith all in the fiend. For notwithstanding that they find the feendis tales and his crafts full false. by great and oft experience/ and spend full great thereabout. and lose all that they done and myshappen/ yet will they not cease for no loss/ for no preaching/ for no shame/ ne for no punishing. nevertheless it is no great wonder. for the fiend holdeth them full hard bound. in his boondes as his churls and his thralls. For all such done a passing homage/ sacrifice and service to the fiend/ and forsake god as I said first.   

The xxxvi. chapter  dives. 
Such crafts & coniuraciones with holy prayers and they that done 'em been holden full good livers/ & and give them to fasting/ penance doing/ bedies bidding and to many other good deeds: and therefore men give the more faith to them. and leave them the better. For it is not seemly that the fiends craft should be done with such holiness  Pauper. 
The more holy thing and the more holy prayer that man or woman useth in the fiends service. the more worship and the more pleasance they do to the fiend. and the more despite and offence do they to god For the worship and the prayer and the service. that they should do to god they do it to the fiend. And thing that is ordained only to god's service/ they spend it in the devils service. And therefore they that use holy words of the gospel. Pater noster Aue. or Crede. or holy prayers in their wychecraftes/ for charms or coniuraciones/ and all that use holy water of the font/ holy chrism/ messes singing/ fasting continence/ wolwarde going and such other in their witchcraft they make a full high sacrifice to the fiend It hath oft been known that wyches with saying of their Pater noster. and dropping of the holy candle in a man's steps that they hatyde hath done his feet rote of.  Dives. 
What should the Pater. noster. and the holy candle do thereto.  Pauper. 
Right nought But for the witch worshippeth the fiend so highly with the holy prayer/ and with the holy candle/ and useth such holy things in his service/ in despite of god Therefore is the fiend ready to do the wytches will/ and to fulfil thing that they done it for. & so it standeth only in the devil & in misbelieve of the which not in the Pater noster. ne in the holy candle/ and yet the fools ween otherwise. For the fiend would not do their will but they do him such high sacrifice. For when that they light the candle and say Pater noster/ to that end/ they do it not to god. but to the fiend. And in that they forsake god. and worship the fiend as god. and claim the fiend to their father/ saying to him that they should say only to god. Pater noster qui es in etc. Our father that art in heavens. halowyde be thy name And all that followeth they say it to the fiend. And therefore the fiend may cleyme 'em for his children. and god may skilfully forsake them and say to them that he said to the jews. Vos facitis opera patris vestri/ vos ex patre diabolo estis/ et desideria patris vestri vultis facere. io. viii. ye done saith he the works of the fiend your father/ ye been of the father the devil. and the desires of your father ye will do And on the same manner their chastity/ their fasting her penance doing is in asmuch as they do it to please the fiend and for a wicked end/ it is a service and a sacrifice to the fiend And full few men or women will do so much penance for the love of god/ as wytches do for the love of the fiend/ and to please the fiend/ in so much that sometime they cut themself with knives/ and prick hem self with launcettes/ and so offer their flesh and their blood in sacrifice to the fiend/ as we find in the third book of kings xviii chapter. And therefore leave friend sithen this manner of sin is so grievous/ so hideous and so abominable in god's sight/ suffer it nevir to be do by none of your household/ for no loss ne no thyfte/ for no sickness/ for no health/ for no wealth for no wo. For if ye do it yourself/ or do it to be done/ or assent to the doing or suffer it to be done when ye might let it/ ye been accursed & offend your god full highly and full grievously For all that do it or assent to the doing/ and set their faith therein/ they forfeit against the first commandment full grievously For in that they forsake god/ and make the fiend their god/ and worship him as god. And by what thing that they do their wychecraft/ be it fire/ be it air. or water/ or earth. or deed bones/ or any other thing that is in their mammet and that they make similitude to god. asmuch as in them is. and worship it as god And therefore god bade in the first commandment. that man should not make him likeness that is in heaven that is to say/ neither in the fir/ mament. ne in the fire/ ne in the air And so in that word he forbiddeth the judicial of astronomy. and pyromancie/ that is witchcraft done in the fire/ and aeromancye that is wychecraft done in the air Also he forbiddeth men to make them likeness of any thing that is in earth In that he forbiddeth geomancy that is witchcraft done in the earth. And also nygromancy that is witchcraft done by deed bodies that been but earth. and buried in the earth: Also he forbiddeth men to make them similitude of any thing in the water under the earth. In which word he forbiddeth ydromancy. that is witchcraft done in the water He bad that men should worship none such things as god/ ne set their trust ne her faith therein/ For if they do they make such things like god/ in asmuch as in them is. And not only they make such things like god in this manner/ but also they make the fiends like god/ which duel sum in the fire. sum in the air/ sum in the water/ and some in the earth/ for to tempt mankind/ and been busy night and day to lose man's soul and womanes.  Dives. 
Show me sum example of thighs manner of wychecraftes.  Pauper. 
I am busy for to destroy wychecraft and not for to teach it. But would god that no man ne woman wist what it is/ ne knew these ne none other/ for their been all to many that know these and many more there to/ and practise new year by y●re/ at the fiends teaching/ till moche of this land is blended and shent with such folly. For ovyr moche wychecraft reigneth openly/ but moche more privily/ and namely amongs these old men and women/ the which for age would fain be holden wise. And than begin thy most to dote and to teach their younger/ many follies and many nice fantasies/ that been very wychecraftes And therefore both old and young should ask counseyl of wise men of holy church/ and wit if such things and doings as they teach. be lefulle or not lawful.   

The xxxvii. chapter  dives. 
By common saws of clerks god in the first commandment forbiddeth three principal sins/ Pride that is understand by the likeness above in heaven/ for there it begun. And the proud man and woman. Would always be above and worship his pride as god For the proud man and woman/ will have forth their proud wills nile god will god And therefore job saith that the proud fiend is king of all children of pride And as saint paul saith/ proud antichrist shall have him as god. & sit in god's temple as if he were god Also they say that god forbade there the sin of covetise/ that is understand by the likeness in earth/ for myscovetitse standeth most in earthly thing. And therefore saint paul saith. that avarice is servage of mammets of idolatry For as saith saint Jerome/ the averous man maketh his money and his richesses his god Also they say/ that by the same commandment he forbade lichery and gluttony which been understand by the likeness in the water under the earth For as saint paul saith lechers and glutones make their womb and their body their god For their most travail and business is to please. and serve. their womb and their belly.  Pauper. 
In asmuch as every sin is against the worship of god/ in so much god in the first commandment forbiddeth all manner sin in general But as I said by the first commandment. he forbade in special mammetry. idolatry witchcraft & sorcery For afterward he gave the iiii. maundment specially against pride and vnbox●nesse. & the sext. & the tenth against lichery/ the seven and the ninth against avarice & covetise.   

The xxxviii. chapter.  dives. 
It is lawful to use lots.  Pauper. 
sometime to break strife in parting & giving of thing that may natt we'll be departed Or when men been in doubt what is to do and man's wit faileth. than is it leeful to use lots in things that been not against the worship of god. so that it be done with the reverence of god/ & holy prayer bifore/ as th'apostles did in choosing of saint mathie. the apostle/ and eliezar in choosing of a wife to isaac abrahames son. gen. xxiiii. c. And therefore salomon saith Prouerbi. xvi c. that lots been put in privy place/ and god temprith them as he will But to use lots withouten need: and only for vanity. or for divynation/ setting faith therein to wit thereby what shall fall/ is unleeful and reproved of god and holy church And if men set trust and faith therein it is a grievous sin.  Dives. 
Pleing at the dice standeth in lot and adventure of the dice/ and yet the game is lawful  Pauper. 
To use that game for recreation/ & only for play it may be suffryde. so that it be done in manner honestly. and in place and time convenient/ and natt to much in losing of time But for to use it for to win thereby. and put things in adventure. of dice/ it is a full great sin and evil gotten good/ that men get thereby. And therefore by the law if it were a man of holy church that used such play/ he should be prived of his benefice. if that he had any. And if he had no benefice he should be unabled/ & disposed thereto but if he would cease. And if it were a lewd man. he should be accursed. disti. xxxv. ep̄s Et extra de vita & honestate clericorum. co. clerici. And therefore saith the law. that no man of holy church should be at such games.   

The xxxix. chapter.  dives. 
Sithen there be so many manners of witchcrafts that they may not be told. in special/ I pray the tell me in general. What is wychcraft  Pauper. 
Every craft that man or woman useth to know any thing or to do any thing that he may not know ne do/ by the weigh of reason ne by the worching of kind. is witchcraft. And though it be do by weigh of kind and the doer use any charms or nice observances in the doing weening that it might not be done withouten that charm/ & such observance or else such charms only to blind the people. that they should trust in him for his charms/ and not in worching of kind It is wichecrafte all if he say only his Paternoster. in the doing for to be held a charmer. and to do the people trust in him principally for charms/ although he say no charms but worcheth only by kind/ yet he is a witch & his doing is witchcraft For by such doing. he blindeth the people and disseyveth them/ and doth them trust in wychecraft/ and so do worship to the fiend and despite to god And what soevir man or woman do by weigh of kind and reason. if he use any craft of iapery and faitre for to blind the people. for to do them leave that he were a witch/ and that he did it not by weigh of kind/ but by charms and sorcery/ he is a witch in god's sight/ and his doing is witchcraft For his craft is to make men worship the fiend in asmuch as he doth the people trust in witchcraft/ and so spend their good in the fiends service and to seek help of the fiend. and forsake gods help. And he hath levyr himself to be holden a witch and the devils servant: than to be holden gods servant/ and levyr to take men's good in worshipping of the fiend than in worshipping of god And by the cunning & grace that god hath given him/ and by the might. and virtue that god hath given to things of kind for help of man's kind. falsely he enhancyth the fiends craft in destruction of mankind:  Dives. 
Tell some ensample.  Pauper. 
To he'll mannes wounds while they be fresh and clean/ black wool and oil been full medicynable withouten any charm as experience showeth we'll But for asmuch as men ween that it were nought worth withouten the charm. and set their faith principally in the charm/ therefore it is to them a which craft. But though a man in the doing say his paternoster. or some holy prayer cleping the grace of god in his doing it is no witch craft but it is weal done   

The xl. chapter.  dives. 
What if he say Paternost. or other holy words/ or some holy prayer privily or apart/ for to do the people ween that it is done by weigh of miracle and for his payer & his holiness/ when he doth it by reason and working of kind  Pauper. 
Than is it a full great hypocrisy and full grievous sin in him that doth it on that manner and for that end/ but wychecraft is it none For it is no worship to the fiends craft/ ne the people is stirred thereby to trust in the fiend but rather in god.  Dives. 
Is it any witchcraft. to charm edders or other beasts and birds/ with holy words. of holy writ or with any other holy words  Pauper. 
If a man or woman take heed in his doing only to the holy words and to the might of god/ it is no witchcraft. But if they use in their doing any mysobseruamce and set more trust therein than in holy words or in god/ than as say clerks it is witchcraft. And the effect thereof if it fall cometh of the fiend/ and namely in adders and serpents For the adder was the first instrument that the fiend used for to deceive mankind/ as we find Genesis. iii. c. And yet by the adder he doth men most trust in witchcraft.  Dives. 
Is it any peril to man or woman to charge his friend in his dying to come again & tell him how he fareth  Pauper. 
It is a full great peril. For as saith saint paul. the fiend oft time maketh him like an angel of light. But he may not last in the beauty ne brightness. And so lightly the fiend might appear to him that were alive in the likeness of him that were/ deed. and tell him losings/ and in case make him so afraided that he should lose his wit/ and fall in wanbileve/ as fell to one with in a few years. And happily he should tell him that he were damned. though it were not so. Or tell him that he were in bliss. though he were in bitter pain. and so let him of his almsdeed and from holy prayer and other good deeds by which not on lie that soul should be helped/ but many other with him Also if he appeared to him/ or if he wend that he appeared to him he should have the less meed for his believe. than he had before For than were he cachyd by experience to know that the soul liveth after the body Also it is not in the soul's power to appear to man or woman after the death of his body/ ne man is not able to see a soul. for it is invisible withouten special miracle of god. And so both he that chargith him to come again/ and he that hotith to come again tempten god. And right as god will that every man and woman be uncertain what time he shall die/ for that always he should be dreadful to do amiss and busy to do weal Right so he will that men be uncertain of their friends when they been deed in what state that they been/ for that they should always be busy. to help their souls with messes singing. alms doing/ with bedys' bidding/ and other good deeds not only for help of him but of other that have little help or none Also for increasing of their own meed For who so travaileth well for another travaylith best for himself For as saith saint paul. there shall no good deed be unyolden/ ne no wicked deed be unpunished.  Dives. 
Thy skill is good. For if men wist that their friends were out of pain they would do right nought for them And so they should lose moche meed for that knowing & souls lose moche help And if men wist for certain when they should die. they should be to bold to do amiss in hope that they should amend them in their dying  
But yet not withstanding all thy skills/ some clerks sayne that it is lawful to men to charge their friends to come again and show them her state after their death For as they say it is kindly thing for to desire to know or to kunne. For the philosopher saith that every man and woman by weigh of kind desireth to know and to kunne. Omnes homines natura scire desiderant.  Pauper. 
They say sooth/ and not against me For it is leeful to every manand woman to desire to ken and to know/ But it is not leeful for to desire to know on that manner/ ne by no mean unleeful not by teaching of the fiend/ ne by teaching of them that been deed.   

The xli. chapter.  dives. 
How is it that spirits walk so about. when men be deed.  Pauper 
Commonly such spirits been fiends/ and go so about to slander them that been deed/ & for to bring the people into error & bacbiting and wicked deeming that if the people deemed evil and spoke evil of them before their death/ to do them speak and dame moche worse after their death & so to bring the people full deep in sin And sometime they gone into the bodies of heym that been deed. and buried/ and bear it about to do them vilony. But when spirits go on this manner. they do moche harm and moche disease natheless by the leave of god the souls appear in what manner god will to 'em that been alive sometime for to have help/ sometime to show that the soulis live after the body to confirm them that been feeble in the faith and believe not sadly/ that mannes soul liveth after his death But such spirits do no harm but to though that will natt leave them that they have such pain/ or will not readily help 'em at their asking.   

The xlii. chapter.  dives. 
Is it leeful to trust in these fastings new found. to i'll sudden death  Pauper. 
It is a great folly to trust therein For as I said now late. god will that man & woman be uncertain what time they should die/ and in what manner For god will that man and woman. be always busy to i'll sin/ and to do weal for dread of death and alway ready what time god will send after them. And if men were certain/ by such fasting that they should not die suddenly but have time of repentance/ and to be shrevyne and houselyde. they should be the. more reckless in their living and the less tale give for to do amiss in hope of amendment in their dying And therefore god grauntyth them not the end ne the effect that they fast for For more sudden death wist I nevir that men had than I wist them have that have fasted such fasts seven. year about/ ne more dispytefulle and shamefulle. in open punishing of their sin ●nd was their nevir so much sudden death so long reigning in this land as hath be sith such fasting began/ we may not art god ne put him to no laws And therefore we should put all our life and our death only in his will/ praying to him of his grace that he will ordain for us both in life and death/ as it is most to his worship and help of our soul It is weal done tor pray to god with fasting and good deeds that he save us from sudden death/ for all holy church prayeth so But for to set faith in such nice observances and ween to be siker of their asking for such observances that is not lawful/ for we may not know the will of god in such things without special revelation of god. We may pray and owe to pray but god shall grant as him liketh/ and as he seeth that it is most speedful to us and most to his worship And therefore salomon saith. Nemo sit utrum amore an odio dignus sit Eccle. ix. c. No man he saith wot sickerly whether he is worthy hate or love And yet we hope/ & own all to hope that god would love us and save us if we do our devour Fasting is good if it be done in measure & manner & with good intention/ so that men set no misbelieve therein/ ne ground them in no losings ne in no nice observances But in asmuch as they prefer in their fasting days of their own choice before the days that been ordained by holy church to fast/ in so much. they sin in presumption & do prejudice to holy church that ordained such days that been most convenient to fast as wednesday friday and saturday. De conse. distinc. three jejunia etc. sabbato.  Dives. 
I see no ground ne reason in such fasting/ ne why it should be more medeful to fast all mondays in the year when the feast of our lady in lente falleth on monday/ than to fast in worship of her wednesday. friday or saturday. For I leave sickerly that the meed of fasting ne the virtue of fasting is not assigned ne limyted by the letters of the calendar ne follow not the course of the calendar/ ne changith not from one day to an other day. all if the letters change from one day to another And so as me thinketh such fasting is grounded in some losing and faytre & in some misbelieve full nigh wichecraft.  Pauper. 
Me thinketh the same For all if the feast fall sometime on the monday/ sometime on the tuesday. yet the deed in itself fell neither on the monday ne on the tuesday but it fell on the friday For than the angel great our lady & than she conceived god's son. lord of bliss And three & thritty year. after the same time and the same day that is to sa yond good friday about midday she saw her dear son dying for mankind upon the road tree. And so me thinketh that it is more pleasant to god and to our lady and more convenient to fast the friday in worship of Christ/ that died for us all that day And also in worship of our lady that conceived that day her dear son at the angels greeting than to fast either monday or tuesday And in as much as they ween that such fast should not avail them to th'end that they fast fore but if they changed their fast year by year after the course of the calendar. and that it must be do seven. year by year/ it is a nice fantasy and mysbilene full nigh wichecrafte For christ might grant them that boon aswele for five year or for six. or eight year fasting as for seven. year. I found nevyr ground whereof it came ne reason ne authority find I none ask forth if thou wilt somewhat else.   

The xliii. chapter.  dives. 
Is it lefulle to set any trust or any faith on dreams  Pauper. 
There been two. manner causes of dreams/ Done from inward/ another from outward Causes of dreams from inward been three manner: Done is common stirring of man's fantasy. or woman's in their sleep. and such dreams been but fantasy & vanity And therefore saith Solomon Vbi multa somnia: ibi multe vanitates. eccle. u.c. Where been many dreams there been many vanities/ for on this manner one man shall have more dreams than sum tuenty other Another cause from inward is disposition of the body. For when men been cold of kind. they dream of frosts and snow. And so by their dreams a wise leech may know in party disposition of her body/ be it to health or to sickness The third cause from inward is. disposition of the soul For commonly men dremen of such things as her soul and their thought is most occupied in while they waken/ either by study/ by love/ or by hate/ by wrath/ by dread/ by sorrow/ by care pride or covetise Causes of dreams from outward been two manner/ bodily and ghostly Bodily is the disposition of the air. and of the place about him/ and other things beside him. And therefore in rain wedyr men dream of water and of fishes. For oft man's body chaungith after the disposition of the air/ & of his abiding place And for these three causes saith the philosopher. De somno et vigilia. That leches should take heed to the dreams of them that been seek. to know thereby how they been disposed. Ghostly causes from outward of dreams been two. manners. The one cause is good/ for that is god by himself. Or else by angels/ and that on three manner For some such dream by imagination only/ as died the king pharo and nabugodonosor. Some only by understonding as did saint paul and balaam Sum dream both by imagination and by understanding. as did saint john in apocalypse/ & danyel in his prophecy/ which saw wonderful sights by imagination and understonding what the sights betokenyde But pharo and Nabugodonosor understood not the visiones ne the dreams that they had The other cause of dreams from outward is not good as when it falleth by illusion of the fiend for tho principally serve to witchcraft sometime they come of great business and travail. that one hath when he is waking. And therefore Solomon saith that after business follow many dreams▪ for commonly men dream of such things. as they been occupied in while they wake. sometime they come of ovir done abstinence and of hunger. sometime it cometh of excess of meet or drink sometime of mysliking the man hath when he is waking And in asmuch as the effect of things is token of his causes/ as smoke is token. of the fire So such dreams been tokens of causes that they come of And on this manner a wise man may tell by dreams causes of men's dreams/ and so by causes tell other privy things that may fall thereof For oftyme one cause bringeth forth diverse effects. each after other.  Dives. 
Tell sum examples.  Pauper. 
Experience showeth that if a man treat moche with a woman and set his heart moche on her by day. in the night following he dremyth of her some nice dream. by which dream if he told it to sum wise man. he would say that he loved much that woman. and but he with drew him from her company/ it should turn him to velony. And so as say clerks in asmuch as dreams come by way of kind/ in so much it is leeful to tell what they signify after the causes that they come of So that in their telling and conjecting they pass not the bounds of kind. Also it is leeful to tell things that been to come. by dreams that come by revelation of god/ if man and woman. have grace to understand them as joseph and danyel had. But for asmuch as dreams come on so diverse manners/ & it is full hard to know▪ on what manner they come/ whether by god. or by kind/ or by the fiend/ or by any other weigh. Therefore it is full perilous to set any faith therein. as saith saint Gregoure libro viiiᵒ morum. super illud Iob Terrebis me ꝑ sompnia. For sometime by dreams the fiend. hoteth men great prosperity and moche richesses/ to bring them in pride & hope of things that they should nevir have sometime by dreams he pretendith much adversity and great disease for to bring folk in sorrow & dread/ and great heaviness/ and if he may to bring them into dipeyre. for nice fantasies that he bringeth 'em in And sometime for men set faith in such dreams/ god suffereth such mischievous fall them as their dreams pretend in punishing of their sin/ for that they set in dreams against the law of god. But prosperity falleth them none for no such dreaming.  Dives. 
Where findest thou that god forbiddeth men to set faith in dreams.   

The xliiii. chapter.  PAuper. 
Leuiti. nineteen c. Where god saith thus. Non auguriabimini/ nec obseruabitis sompnia. ye shall not divine/ ne make you wise of things privy by no wychecraft/ and ye shall vayte after no dreams ne take heed thereto/ ne set faith therein. Also deutronomii. xviii. God forbiddeth all manner witchcrafts and charms/ and biddeth that no man should take heed to dreams And in the same book xiii. c. god saith thus. If it be so saith he that any man amongs you begin to be a sooth sayer & a prophet and say that he had a dream and a vision/ and tell any wonder/ which wonder and token falleth as he saith/ if he stir the to mammetry or to any witchcraft/ hear not the words of that prophet and of that dremer. For by him god assayeth you/ that it may be openly known whether ye love him with all your heart and soul or nay And therefore god biddeth that such dreamers and prohetes should be slain & though he went thy own brother by father & by mother thou shouldest not spare him in the case. And therefore Solomon saith that dreams have brought moche folk in error and in folly. and they that trust therein fall to nought. Ecclesi. xxxiiii. c. For all if dreams come oft times by weigh of kind as I said yet it is full hard to know when it cometh/ by weigh of kind or by illusion of the seed And though they come by weigh of kind and though a man know the causes in kind of dreams/ yet it full hard to tell soothly what shall fall thereof. For only god knoweth for certain things that been to come/ and he may change and let the working of kind And also though men know the causes of kind that dreams come of/ yet know they not what lettings been on other bihalue/ by way of kind.  Dives. 
Tell some example.  Pauper. 
when smoke meddled with fire cometh out of an house by the window or by the loveries/ men that seen it from far will say that house shall go on fire. And yitt there may be so good help nigh to quench the fire/ that the house shall take but little harm. And many a man by weigh of kind is disposed to diverse sickness. but yet he may so govern him. and use such medicines that he shall let the disposition in kind and not have such seknesses  Dives. 
By the same skill though a dream come of gods sonde to help of man's soul. and in warning of mischief. to come/ he should take noon heed thereto. ne set no faith therein For he wot nevyr of whence it cometh:  Pauper. 
Withouten revelation of god he wot nevir of whence it cometh. And therefore when god sendeth such dreams/ he shall show to him that dremythe this/ or to some other from whence it cometh/ and what it betokeneth As he did to the king pharo by joseph/ and to the king Nabugodonosor. by danyel.   

The xlv. chapter.  dives. 
If man or woman have a dream that stirreth him to good and to virtue/ and to flee sin. and to amend his life/ may he not set faith therein. and do thereafter.  Pauper. 
Whether it cometh of god or of the fiend it is lawful to him to set faith therein and to do thereafter For it stirreth him to thing that that he is bound to withouten any dream. And oft time both the fiend and the fiends limbs teach we'll/ all if they do evil. But a man so dreaming must be full ware/ that for such dreams he take noon heed to other dreams that stir him to vanity or to curiouste for to know things that been to come/ or other things privy/ or to misdeem of his even christian/ or to hate or to myslove/ or to vaite after great prosperity/ or to dread great adversity. or death of friends/ or loss of cattle/ and such other. But in asmuch as they stir him to god and to goodness/ he may follow his dreams and do after them wisely and warly/ for oft the fiend under colour of holiness deceiveth both man and woman.  Dives. 
Moche folk had levyr dream of the fiend than of god or of his mother marry. for as they say when they meet of the fiend. they far well in the day following/ but when they dream of god or of our lady they far evil afterward.  Pauper. 
Such folk far the worse for their misbelieve & their nice fantasy. and sin full grievously. and evil be deceived by the guile of the fiend. For when the fiend seeth that a man shall have disease/ he maketh him on the night before to meet of god. and of our lady/ & of other seyntes/ or of men of religion/ so to make him to have less devotion to god and our lady & other saints/ and less affection to men of religion because of his disease that shall fall to him after that dream And so by the bodily disease that he thinketh to bring him in/ he traveleth to bring him into ghostly disease and deep in sin And therefore when men will be fools. and set faith to such dreams that come so by guile of the fiend for asmuch as disease falleth to them once or tuyes after such dreams Therefore god suffereth the fiend in punishing of their sin and of their misbelieve for to do them dream oft of such manner/ and after to do them disease as they believe to have And therefore when men had such dreams with disease so following and began to have any fantasy or faith therein/ they should shrive them thereof to some wise man and tell him the fiends guile/ and they should far the better. sum meet of god and our lady and of holy men/ that have far full we'll afterward for they have no such fantasy ne mysbileve in dreams And some far full evil after for their misbelieve/ and oft time they far full evil when they meet neither of god ne of our lady.   

The xlvi. chapter.  
ON the same manner. some man had levyr to meet with a froude or a frog in the way/ than with a knight or a squire/ or with any man of religion. or of holy church/ for than they say and leave that they shall have gold For sometime after the meeting of a frog or a toad/ they have received gold/ & so they fall in misbelieve and dispysen their even christian For weal I wot that they receive gold of men or of women but not of frogs ne of toads/ but it be of the devil in likeness of a frog or a toad And they meet with many a foul frog & toad in the year & yet receive they no gold for the meeting And if they received any gold. they should thank god and their even christian/ not the frog ne the toad for they may nought give them And these labourer's deluers and dykers that most meet with frogs and toads. been full poor commonly And but men pay them their hire they have little or nought On this manner also some believe that if the kite or the puttok i'll ovir the way afore them that they should far well that day/ for sometime they have far weal after that they see the puttok so fleeing And so they fall in wane believe. & thank the puttok of their well fare and not god But such fools take none heed how often men meet with the puttok so fleeing/ and yet they far nevir the better. For there is no folk that meet so oft with the puttoke so fleeing as they that beg their meet from door to door   

The xlvii. chapter.  dives. 
What sayest thou of them that divine by the first day of the year. that is the first kalends of january. and by Cristmasse day what shall fall in the year following That if it fall on the sunday/ the winter following shallbe good/ summer good and dry. plenty of wine Oxen and sheep shall wax and multiply/ Old men and women shall die. and peace and accord shallbe made that year.  Pauper. 
I say that it is open folly and witchcraft/ and full high offence of the majesty of god. For he that made all thing and ruleth all thing is not bound ne arted to the course ne law of the calendar He needeth no calendar in his governance But he governeth and demythe this world by truth & equity meddled with mercy/ and after the men deserve he sendeth them woe and wealth/ peace or war/ what day soevir the kalends of january or christmas fall on. In the year of our lord a thousand & four hundred/ the kalends of january fell on the thursday when as they say should follow plenty of all good and peace also but that year following great hungres/ great pestilence/ sudden death. War fell within the land & were without/ dread sorrow & care/ & tribulation in every degree. The kalends hath changed sithen from day to day. and the year is come again on the thursday/ but our disease chaungith not but always into worse for our sin. For our sin always moreth or encreasith and lessyth not And on what day evyr the kalends of january & Cristemasse day fall in one land/ the same day it falleth all about. And yet followeth it not thereof that it should be ovir all peace if it fall on the thursday or the sunday. ne ovir all plenty/ ne ovir all war and hunger or pestilence. if it fell on the saturday.  Dives. 
sum divine by the thundering. & make them wise of all the year coming/ after the month that it thundereth in.  Pauper. 
And that also is an high folly & open witchcraft For it is a kindly thing in summer time to thunder in may. apryl/ juyn. july. August and September But in other months that been in winter it is not so kindly to thunder as than For when great thunder in winter falleth/ it is against kind and token of the high offence of god and token of vengeance coming: but if men amend 'em And so is every thing/ and namely weathering that falleth against common course of kind. But for to divine thereby in specyalle what shall fall either well or woe/ peace or war/ hungres or plenty/ health or sickness/ it is unleeful For only god knoweth for certain what is to come of such things/ and where & when it shall fall. And god useth not the thunder as an horn to blow his counseyl about the world   

The xlviii. chapter  dives. 
It is a common opinion amongs gentiles. and others also/ that all the year followeth the disposition of the xii. days in Crystemasse. So that the first month shallbe such in weathering as the first day of ye tuelue/ the secounde month as the second day/ & so forth by & by.  Pauper. 
That opinion is false/ and open folly For it is a full kindly thing to have frost and snow all the tuelue days. But it were against kind to have frost and snow all the year following. And sometime it falleth that it is full reynye wedyr. all the xii. days/ but it followeth not thereof that it should rain & be wete wedyr all the year after It is full kindly thing that the sun show him not three days or iiii. to gider in christmas. but it were moche against kind if the son showed him not three months or iiii. to guider namely in summer time And oft it falleth that in all the tuelue days it raineth no rain/ but every day son shine. and full fair wedyr/ but it followeth not thereof that it should be son shine withouten rain all the year after/ for than be'st and man should be in great peril At the beginning of the world the fiend hight adam and eve/ that they should be as gods knowing good & wyckyde that was to come/ if they would eat of the tree against gods precept. & so he brought them into care and sorrow/ & into her folly. And on the same manner these days he bihoteth men to be as gods knowing weal and woe/ that is to come. by such nice fantasies that he teacheth them till that he bringeth them in woe and namely englisshe nation that most takyth heed to his lore/ & most taketh heed to wychcraft and to them that make them prophets and make them wise in such follies against the law of god   

The xlix. chapter.  dives. 
Is it not leeful to them that can. to make metal gold or silver/ and multiply gold and silver from xx. pound to xl. pound/ & so forth  Pauper. 
If any man could do it by weigh of kind/ it were leeful/ and full profitable to this land But we'll I wot there is no man that can do it: For if they could they would first multiply to themself ward & make themself rich And commonly all that use that craft but if they have aught else for to take to. been full poor and full needy. But when they may beguile any man of his good/ as they do full oft. and run away with oeher men's gods/ and of the rich make full poor men. They hoten them multiplication butt they play all with subtraction and bring folk into great poverty little needed our king to charge the people with taxes and taliages/ if he had so moche folk in his Realm that could do that craft. to make gold. & silver and so to multiply it But such iapers and faytoures destroy moche gold and silver in destruction of the Realm/ and blind many a wise man/ & beguile them of their good. For the covetous and the false accord soon to gider And for asmuch as when men have enough & been not content therewith/ therefore god suffereth them to be beguiled/ and so be sotted for covetise that they can not cease till they be brought to nought or to over great loss/ for many a man hath be undone by this craft And therefore this craft is condemned & forfended as witchcraft by the law xxvi. q̄. Epuns   

The l. chapter.  dives. 
What sayest thou of them that will natt have men of holy church. and namely men of religion with them on hunting/ for their believe is that they should speed the worse because of their company.  Pauper. 
I pray to god the evil might they speed/ as oft as they take any man of religion/ or of holy church to go or to ride with them on hunting For such hunting with horn and hounds. and great noise/ is forfended to men of holy church. Extra. li.iii. ti o ultimo: ne clici. c.i. et li.u. ti o xxiiii. De cle. venat. c o i. & two. & distin. xxxiiii. quorundam. And saint austin saith that though men of holy church which have liking to see such hunting they shall see our saviour and be full sorry. distinc. lxxxvi. Vident.  Dives. 
What sayest thou of 'em that when they go on hunting or pass by the way. if they meet with a man of holy church or of religion/ and namely with a frere/ they will leave him on their left hand For by that they we ne to speed the better/ & the worse if they leave him on their right hand.  Pauper. 
I say that such been of false believe and wytches ●eres And but they amend them god shall put them from his right hand. and put them on his left hand with them that shallbe dampened at the day of doom/ and send them into the pit of hell withouten end. I would all such were served as one was full late.  Dives. 
How was he served.  Pauper. 
There came a proud gettuer riding from london and met with two. freres walking on a dyches brink. in a foot path to i'll the foulway The getter came riding in great haste crying with moche boast. On the lefthonde frere. on the left hand frere. The frere prayed him full fair to ride forth in his way and keep the horse way. as they kept the foot way He would not/ but algates he would have the freres on the lefthonde and precyd in with his horse between the freres and the ditch so nigh the ditch/ that the frere shoof both horse and man into a deep dyche And there lay both horse & mantyl that other passing folk drew him out Right so withouten doubt but such fools among hem and let be such nice fantasies/ god at the day of doom shall put them on the left side into the pit of hell withouten end/ and say to them on this wise For ye put me on your side so scornfully. therefore I put you now on my liftlonde with them that shall be dampened. And if they say Lord when put we the on our left hand scornfully or dispytously He shall answer and say to them as he shall say to other. Quod uni ex minimis meis fecistis/ michi fecistis. That ye died to one of the least of mine ye did it to me And therefore wendyth now on the liftside into the fire of hell/ there to dwell with the fiend and his angels with outen end.   

The li. chapter.  dives. 
Me lystithe now more to weep than any more to speak. For I wend till now that english nation. had worshipped god passing all other naciones/ But now I se. it is not so For much of my nation is entriked and blended with such fantasies/ many more than I can tell And so they forfete highly against the first commandment the aught most to be charged For that teacheth us how we should worship our god above all thing And there is neither bishop ne prelate ne curate ne preacher. that will speak against the vices and errors that been so high against god's worship And so by misuse and sleuth of men of holy church vice is take for virtue/ & error for truth the fiend is worshipped and god is despised Nevertheless as men say. god is in no land so weal served in holy church/ ne so much worshipped in holy church. as he is in this land For so many fair churches ne so good array in churches/ ne so fair service as men say is in no other land as is in this land.  Pauper. 
As saint Gregoure saith in his omely. god taketh more heed to a man's heart than to his yift. and more to his devotion than to his deed He taketh saith he no great bede how moche man or woman giveth or offereth in holy church/ but he taketh heed of how much devotion & of what heart he giveth and offereth And so a poor man or woman hath some time more thank/ for the gift of an halfpenny/ than some rich man hath for tuenty shillings If the making of churches and the ournamentes/ and the service in this land were done principally for devotion/ and for the worship of god/ I trow this land passide all lands in worshipping of god and holy church But I dread me that men do it more for pomp and pride of this world to have a name and worship thereby in the cuntree/ or for envy that one town hath against another/ not for devotion/ but for the worship and the name that they see them have by array and ournamentes in holy church/ or else by sligh covetise of men of holy churche·  Dives. 
What fantasy hast thou that men do it not for devotion  Pauper. 
For the people these days is full undevout to god and to holy church. and they love but full little men of holy church/ and they been loath to come in holy church. when they be bound to come thither/ & fullothe to here god's service Late they come & soon they go away If they been there a little while them thinketh full long. They have levir go to the tavern than to holy church Levyr to here a song of Robynhode. or of some ribaldry. than to here mess or matins/ or any other of god's service. or any word of god And sithen the people hath so little devotion/ to god and to holy church/ I can not see that they do such cost in holy church for devotion. ne for the love of god  
For they despise god day and night with their wicked living and their wicked thews.   

The lii. chapter.  dives. 
Me thinketh that it were better to give the money to the poor folk to the blind and to the lame/ whose soul's god bought so dear/ than so to spend it in solemnity and pride and making of high churches/ in rich vestments/ in curious windows/ in great bells For god is not helped thereby & the poor might be helped thereby full moche.  Pauper. 
If it be done for pride. or not with good measure they lose moche meed If they do it of devotion with discretion. it is medeful For every man poor and rich after his power is bound to worship god's house. so the god lord of all be honestly and worshipfully served And therefore god bade in th'old law that his people should make him a full costly tabernacle at his own devise And he had Solomon make him a full costly temple. and yet withouten doubt there was many a poor man that time and both blind and lame amongs god's people Moses david Solomon. ioas. iosies. esdras. iudas machabeus & many other both in the old law and in the new been prized highly of god for making and worshipping and maintaining of god's house and his service And as we find in the gospel that theridamas was a poor widow that offered to amending of god's temple. but two mites that been worth a farthing And she was prised of Crist/ for her offering passing all other that offered than much more And we find Exodi. xxx.c. That god bad that in numbering of the people every man should pay to his tabernacle half a sickle/ that was five pens. and that the rich should give no more as for than. ne the poor no less In token that rich and poor should be busy to worship. & to meintene god's house and god's service. God bad that both the rich & poor should pay alike/ in token that the poor man should hold himself as much bound to god as should the rich and the good as the wyckyde. The good is bound to god for he kept him out of sin. The wicked is. for god keepeth him that he peryssh not for his sin Also god bad both rich and poor. pay even to his tabernacle/ in token that they been both bought with one price of christs precious blood/ and that they should both hold themself alike bounden. and that they have both alike need of suffrages & help of holy church Also god bad them both give alike. in token that he acceptith their gifts both alike/ if their devotion be alike in their giving that the rich man should not be proud of his great yift and of his richesses/ ne the poor fall in despair. for his small gift and for his poverty Nevertheless who so may best do moste is bound to help god's house what it needeth. & so it is full needful to array well gods house/ and maintain & increase god's service And also it is needful to help the poor folk in their great need/ and sometime more medeful than is the other. And therefore leave friend thou must take heed to the time and other circumstances. For in time of wealth of peace and of plenty when the poor hath enough or lightly may be helped/ than principally men should travail to worship god's house and to increase & maintain god's service. But in time of woe war and hunger of poverty and other tribulation/ than should men principally travail besily to their even christian/ and take heed that no man ne woman. perished for default. but by busy to help the needy both by giving and leaving In token of this we read. two: Regum seven. & iᵒ ꝑali. xvii. & xxii. c. That god would not suffer the king david to make his temple. natwtstonding that he would full fain have made it/ and brought and ordained full moche thing thereto For in his time the land was in moche tribulation by war. Within and without/ by hunger. moreyne/ by descension and debate of themself But he said to david that Solomon his son should make him a temple/ For he said he shall reign in peace and rest/ in so much that he shall be cleped king peaceable/ for in his days I shall give peace and rest in the land of israel And David when he was in peace & rest and had discounfyte his enemies/ than he began to ordain for god's temple & would have made it God could him moche thank for his good will but he would natt suffer him to make it/ for he was not in so good rest. as he wend to have been in. For after that began great war against him/ as we find Secundo Regum seven. et viii.c. And therefore god said to him/ Thou shalt natt make to me an house/ For thou hast shed moche blood. and thou art a man of blood shedding before me That is to say I have ordained the for to fight against mine enemies. and to slay them and so to make peace. And I have ordained thy son after the to make me an house/ in peace and rest/ that I shall set him in by thy fighting and thy doing.   

The liii. chapter.  
But it fareth these days. by moche folk as it died by judas the traitor. ¶ We find in the gospel Io. xii.c. the mary ma●deleyn anointed the blisfulle feet of our lord Ihesu with a precious ointment not for any great need that christ had thereto/ but for love & devotion that she had to him. judas bare heavy thereof & grudged and said. Why is this ointment thus lost. It might have been sold for three hundred pens. and be yeven to the poor folk. But as saint john saith in that same place judas said not though words for the love that he had to the poor folk/ but for he was a thief and robbyde christ and his disciples of money that was yeven them. And therefore he would that the ointment had be sold for three hundryde pens. and given to christ which loved well poor folk/ that he myghat have myched the money away/ for he bore the purse. And for that he had not his purpose of the three hundred pens/ therefore he sold christ for three hundred pens. that was thretty plates and pieces of silver. For each one of the thirty was worth x. small pens. On the same manner/ these days sum folk gruche for devotions and needful cost that men done in holy church/ & say as judas said/ that it were better to give it to poor folk But many of though give fullytel tale how evil the poor people far/ for they do fullytell to the poor folk or to holy church either. But by hypocrisy and symilation of almsdeed/ they with drawn men's devotion from god and holy church/ and from poor folk also. And so they rob holy church and the poor folk. For they done little themself/ and let other that would do And if they do alms to the poor blind and lame/ they do it to have a name/ and for to exclude or put behind greater almesses that they been bounden to/ as to worship holy church. and in case good ministers in holy church/ and hem that travail holy in god's service. and study in god's law night & day and preach it to the people in deed/ a word/ and have need of bodily alms/ of the which christ saith in the gospel. Luce. x. That such workmen and traveloures been worthy their meed And saint paul saith that christ hath ordained them that teach the gospel & gods law/ for to live by the gospel/ & by their preaching/ not as passing beggars by the weigh/ but honestly. & worshipfully as god's knights/ as saint austin saith. super illud p̄i. Producens fenum iumentis And therefore they that reprove needful making of churches/ of vestments & books & needful making of bells. and gruche against the holy service of god in holy church/ been fools & in judas case/ For they maintain worldly worship. & let god's worship natheless the waast cost of all these things & other in holy church done for pride and vainglory or envy of one parisshe against another/ or for covetise of the ministers in the church secular or religious is greatly always to be reproved.   

The liv. chapter.  dives. 
God byddyth in the gospel Mt. vi. c. that when man or woman should pray he should go into his chamber/ and shit the door to him. and so pray the father of heaven  Pauper. 
In though words christ teacheth us not only where we should pray/ but he teacheth us how we should pray For the chamber that we should enter in is our heart/ for in our prayer we should gather our inwyttes & our thoughts to gyddre in our heart/ & set our heart only in god and take heed to our prayer. The door that we should shit been our v. wits outward to flee distraction. For than we should keep weal our sight our hearing our feeling/ our tasting and semelling. that there come no distraction into our heart by any of our five wits. And he bad also in the same place/ that men in their prayer should i'll ypocrisye. and vain glory. And to flee all this it is full spedefulle to man and woman when they may not go to church/ to go to their chamber/ and into their oratory. and say there their prayer and devotions But if they despise god's house & leave god's service for such prive prayer/ they sin grievously/ and lose meed of their privy prayer And therefore the law byddyth that they that haf prive oratory's or chapels by leave of the bishop. to here in their mass and their service/ that in the great feasts as Ester. Cristmasse/ epiphany/ ascencton/ penticoste/ saint john baptist & other such/ they should go to church. and no priest should than sing in such oratory's or chapels withouten special leave of the bishop/ and if he did he should be put from his mass. De consecrac. distinc. i. si quis. extra. Both prive prayer and open been good if they be done in due manner. and in due place. and in due time Prayer is good in chamber and in oratory/ but it is better in holy church with the community/ when time is of common prayer/ and when men may weal attend thereto with fervent charity singular prayer of one person is good in chamber/ & in oratory and better in church. With even charity. But common prayer of a community in church is bettee than a singular prayer if every party of that comunytie be in charity For Criste saith in the gospel/ that if two. or three be gathered to gider in his name that is charity/ there is he in the mids of them/ that is to say in their hearts to help them in their prayer. And if two. of you saith he consent to gider by charity in her prayer/ what evyr they ask it shallbe do to them Mt. xviii. And therefore saith saint ambrose. super illud ad Ro. xvi. adiwetis me in orationibus vestris. That when many small been gathered to gidre they been full great And it is not possible that the prayers of moche folk in charity should not speed. And therefore saith the prophet joel iio.c. hallow ye your fasting. clepe ye company to you/ gather ye the people to gydre And when ye be gathered make ye you holy & clean of sin/ take ye the old folk with you & gather ye to gider the young children souking all to prayer For right as a voice of a multitude is mightier & ferther may be herd/ than the voice of one person alone/ so is the voice & prayer of a multitude sooner herd than is the voice of one person all one & sooner getith grace. & therefore the prophet saith Laudate d.o. gentes/ et collaudate cum om̄s populi. all folks prise ye the lord/ and all peoples prise ye him to gydder And saint Poule Ad colocenses iiii. c. biddeth. the men should give them to prayers and wake in prayer and thanks in that they should pray all together.  Dives. 
Moche people. lie seek in their bed/ and moche in prison/ many one on the see. and in other nedefulle occupaciones/ and may not come to church/ and men dwell in many diverse lands. many thousand miles atwynne/ how should they pray and prise god all to gider.  Pauper. 
All if they may not come to guider in one place/ ne in one church/ yet they must cumme to guider in charity/ that the multitude of christian people be of one heart and of one love and of one faith.   

The lv chapter.  dives 
We make many gadrynges to gidre many general ꝓcessiones and prayers in common to pray for the peace/ and yet have we no peace/ but every year more war than other & every year speed worse than other  Pauper. 
If men came to gidre and made their prayers in lownes/ cleanness & charity. god should hear them For he saith if two. or iii consent to gydre in charity what they ask to the worship of god. & to help of their souls it shall be done to hem of my father But our prayers and processions be against charity/ made with great pride For all if men go on procession for the peace/ and sing & say with their mouth Da pacem domine. Lord give us peace/ yet with heart men pray all against peace. For they would no peace have/ ne desire peace/ but always to have were and to shed christen men's blood For not withstanding all the mischief that the people is in because of were/ and that we have the worse on every side/ yet the people saith that it is better to have were then peace & they have levyr to here of wer● than of peace. And they say that they may natt live withouten were And when god sent hem worshipfulle peace on every side they despised peace/ and slew hem that made peace for that they travailed to make peace. And the people had levyr pay great taxes for shedding of man's blood/ than for to pay small taxes for to have peace. And sith they love no peace/ ne desire peace and will not have peace though god would give them peace withouten doubt they pray not for the peace For no man prayeth for a thing that he will not have And so in their prayers and ꝓcessiones they scorn god/ & more provoke him to vengeance than to mercy Also they make their prayer not with lownes/ but with great pride/ for they will not be know of any mischief. They hold themself so strong and so wise that as them thinketh. they have no need of help. And therefore though god hear us not in our prayer/ ne help us it is no wonder. For with our mouth we ask peace/ but with our heart we ask were/ with our mouth we say Kyrieleyson. Lord. have mercy on us/ but with our heart we pray him to help us. to slay our even christian that would live in peace And so our prayer is all out of charity/ and our living is full sinful. and full highly against the pleasance of god.   

The lvi. chapter.  dives. 
It is a common proverb. that a short prayer thyrleth heaven. Oratio brevis penetrat celum. And therefore saith christ in the gospel: Mt. vi. c. Orantes nolite multum loqui. when ye pray saith he. nyl ye speak moche.  Pauper. 
It is a common proverb of truamtes that soon be weary of prayers and have more haste to tavern than to holy church and have more liking in the world. than in god natheless if it be well understand/ the proverb is sooth good and holy For every thing is cleped short. When the ends been nigh to guider. And the further that the ends of any thing is atwynne/ the longer is the thing And so it fareth by prayer For the one end of our prayer is our heart/ and the other end is god. And therefore saith saint austin that prayer is a stying up of a man's heart to god And on this manner the nigher that a man's heart is to god in his prayer. by love and lowness and devotion and right intention/ the shorter is his prayer And this manner of prayer thirleth heaven/ for as holy writ saith. the prayer of him that loweth him in his prayer. thirleth the skies or the clouds. For the more that man loweth him in his prayer. the more he nighyth to god/ for than god of his mercy bowythe down to him And therefore Crist saith that he that so lowyth himself in his prayer he shallbe highed up to god. And therefore saint james saith the god withondith the proud. & to the low and meek of heart he giveth grace And on this manner speak a man nevir so moche/ as long as his heart is nigh to god by love and lowness/ and right intention and devotion/ so long his prayer is but short. though he speak nevir so much with his mouth And as long as he may continue his prayer so in devotion/ it is leeful and medeful/ to speak in his prayer. But when his speech beginneth to let him of his devotion it is good to cese of his vocal prayer/ that is in his own free will But if he be bound thereto by a vow or confession or by order/ or by office/ than he must say his beds that he is bound to and do his debt And he must say distincly/ not to yearn ne to atrete. For if he say to yearn he may lightly ovirskyp. And if he say to atrete/ he may fall into great distraction & lose much tyme. and leave thereby many good deeds that he might else do/ and bring himself in loathing of prayer and letting of devotion of himself/ and of the people also/ that would here his prayer and his office.   

The lvii. chapter.  dives. 
Why bad than Cryst that men should not speak moche in their prayer.  Pauper. 
christ had not utterly that men should not speak moche in their prayer/ but he had that men should not speak moche in their prayer as heathen men do. For they ween that god should natt here them but if they spoke moche. Also he bad us not speak moche in our prayer as hypocrites done. to be holden holy & so get men's good For as christ saith in the gospel. Luce xxiii. c. Such devour widows houses by feigning of long prayer For as the gloze saith there/ they pray longer than other/ to be holden more religious and holier than other. And therefore their prayer turneth into sin. in so much that they may neither we'll pray for themselves ne for other. And for such prayer. they shall the more be dampened. as christ saith in the same place Mar. vii.c. This people worship me with their lips/ but her heart is full far fro me For god is in heaven/ and their heart and thought all in earth It is a common proverb/ that who so spekythe unwisely and veynely/ or in evil manner/ he speaketh to moche And therefore as long as a man or woman prayeth wisely. devoutly and with good intention. so long he speaketh not to much But if he pray unwisely with pride and wicked intention/ he speaketh to moche though he speak nevir so little And therefore the pharisee spoke to much in his pyer/ for he spoke all with pride. And Peter spoke to much/ for he spoke unwisely/ & therefore christ reproved them both. Also they speak to much in their prayer. that set their heart and faith more in swooning and saying of the words. than they do in god. or in the thing that they pray for and say again and oft again weening that god heard them vatttyl when by such iterations they been weary/ and leave many devotions that they should say  
And therefore saith the wise man/ Non iteres verbum in orone tua. Eccle. seven. Say no word again in thy prayer For such doubt is letting of devotion. for such speak over moche/ and make their prayer in wanbileve  
For if man's heart be to god ward. god heareth his prayer long or he speak it with his mouth.  Dives. 
Sithen god is over all present/ why pray we more in holy church than in other place.  Pauper. 
For asmuch as he is over all/ therefore in every place he owe to be worshipped But for as much as we may not worship him in due manner in every place Therefore is holy church ordained that men should fulfil there the they leave in other places. And therefore in every law god hath ordained certain places of prayer where he would be worshipped in/ passing other places/ and that for many skills. first for common prayer and prising is more pleasant as I said first Also to i'll errors and idolatry For if each man or woman drew him alone always in his prayer. the fiend should deceive him. by illusions and by iapes/ as he doth commonly them that i'll company. and love to be much solitary. Also for to exclude sloth in god's service/ that man and woman should fall in For but they were bound to come to gider in some certain place. to worship her god and to here god's law/ they would else trovant. and worship god in no place but full selden And they would excuse them by vncunnyng if they did amiss. Also holy church is ordained for common prayer and god's service that each man & woman may bear witness of other at the day of doom/ against the fiend/ that he did in that as a christian man aught to do and served his god. For as saint paul saith/ us must all have witness of our faith by deeds and tokens outward.   

The lviii. chapter  dives. 
Whereto should we pray to god for any thing for he is not changeable. And he may nought give us but that he wist weal before the beginning of the world that he should give us  Pauper. 
We pray not for to change his endless ordinance but for to get by prayer that he ordained withouten end to grant us by prayer For scythe he is our lord/ and we may nought do. ne no thing have withouten him. he will that we pray to him as to our lord/ and in our prayer knowledge him our lord And he will not grant us many things that us nedyth/ but we pray him therefore  Dives. 
Why pray we to god with our mouth/ sith he knoweth all our thought. all our desire/ all our will/ and what us needeth.  Pauper. 
For as I said first god will that we knowledge him for our lord and knowledge our need that we may not do/ ne have no thing withouten him/ which knowledging must be done with the mouth. For saint paul saith if a man. or woman will be saved/ he must have right believe in heart inward and knowledge it outward with his mouth. Ro. x.c. Cord enim creditur ad justiciam/ ore autem confessio fit ad salutem. More over leave friend ye shall understand/ that there is two. manner of prayer/ one is common. another is singular Common prayer is the prayer of the ministers of holy church and of common persons. in holy church/ which prayer. they make in the name of all the people. And this manner of prayer must be done by mouth/ that the people may know that they pie for them And therefore it is ordained by the law that such prayer should be said/ and sometime sung openly with high voice. that the people may here it But singular prayer that is done but of one singular person/ may be done with heart alone withouten voice of the mouth Nevertheless sometime it is good to him that prayeth to pray by mouth And that for many skills/ first to excite his heart to more devotion by outward tokens And therefore as long as man or woman. is stirred to devotion by speech or vocal prayer. by kneeling/ louting fasting/ or any other observance reasonable/ so long it is we'll done to use it. in his prayer/ but if he be letted thereby from devotion and/ fall thereby in distraction/ it is better to leave it for a time than to use it. For we find primo regum two. c. That anne spoke in heart to god with bitter teries/ and yitt there heard no man her voice Also men pray with the voice of the mouth in yielding of debt For man is bounden to serve god with every might and virtue that god hath given him/ with heart word work with all his might with all his wit And therefore holy church syngith and saith. Os lingua niens sensus vigor confessionem ꝑsonent. Mouth tongue wit & might/ make knowledging & praising to god And on this manner beds bidding is party of satisfaction for sin. Also men pray with voice of the movy for great devotion that is inward in heart which breaketh out by speech of the mouth/ as saith Criste in the gospel. Luce vi. Ex habundancia cordis os loquitur. The mouth saith he. speaketh of such things whereof is plenty in the heart. And therefore the prophet saith. Cetatum est cor meum: et exultavit lingua mea. Mine heart saith he was merry and glad ynwarde/ and a none my tongue made joy outewarde· Also men pray with voices in speech to the more confusion of the fiend/ for he may not know men's devotion inward. but but by tokens outward. And the more devotion and love that he seeth men to have to god/ the more is his confusion & his pain And therefore is he so busy these days to tempt men in holy church to pride/ to covetise to sleuth/ gluttony/ and lichery. to let holy prayers in holy church/ which is to him very confusion and sorrow And therefore saith the prophet of him when he heareth holy prayers and seeth men devout. Peccator videbt et irascetur: dentibus suis fremit et tabescet. The sinful wretch the fiend of hell shall see men's devotion: and he shallbe full wroth He shall crosche or gnaste with his teeth. and be full evil a bashed For the desires of devils and their disciples that would let holy prayer shall perish and come to nought   

The lix. chapter.  dives. 
In the beginning of holy church and in the time of the apostles. Was no such service and solennyte in holy church as now is  Pauper. 
Than were but few christian men/ & neither they might ne durst make such solennyte for tyrauntrye of the heathen people. Their will was good/ but they might not/ but as they mighten they did worship to god. and increased gods service. And therefore we read in the life of saint clement that by his preaching and teaching within one year were made seventy churches in one little isle of Cersone. not withstanding that there were two. thousand of poor christian men outlawed and dampened to full hard travail/ and might have be relieved full much relieved with that that though churches costyd. then holy church was in his youth and in his beginning. as saith saint jerom in prologo super actus aplonrun. Now holy church is wexed. & the faith sprung and spread and stabled in peace fro tyrants And therefore now we must worship our god with all our might. and our cunning/ for we have none excusation as they had. And for to avoid idleness of presties our faders before this time ordained the prayers in holy church to be said after a certain form/ after the custom of diverse cuntrees keep their our after the ours of the day/ as matins at morrow and mass afterward. and evynsonge against even: so that god shallbe prised of the priests all times of the day.  Dives. 
Me thinketh that it were better to say god's service in holy church withouten note than with note and hacking of the sillabes. and words in our prayer and prising as as we do. For who should tell the king of england a tale or make his prayer to him and made so many notes and hackynges in his tale/ he should have little thank.  Pauper. 
The king of heaven is above the king of England/ and otherwise we must worship him than the king of england For us must worship him with all our might. and all our heart/ and all our wit/ as him that is maker & lord of all thing. And so may we not worship the king of england It needeth now to speak to the king of england and to every earthly man distincly/ for they know not man's heart ne his will But god knoweth it long or we speak it with our mouth And therefore when we sing in our prayer with cleanness of life & devotion of heart we please god in asmuch as we worship him with our power of voice & tongue For every note so sung to god in the church or in other convenient place for devotion in ourself/ & to engender devotion in other is a praising to god. And therefore david saith. Cantate exultate et psallite. Sing ye & make ye merry outward/ and sing ye to god craftily. jubilate deo omnis terra: seruite dno in leticia Introite in conspectu eius in exultatone all ye that dwell upon the earth make ye heartily joy to god. serve ye our lord in gladness enter ye in his sight with joy and mirth. For many skills leave friend/ song and melody was ordained in holy church first to the more worshipping of god. Also to the more excitatione of devotion of the people Also to put away heaviness and unlustiness/ as saith saint Bernard For many man hay more liking more liking to serve god in gladness than in heaviness And therefore god's office should be said lively/ distincly/ devoutly with gladness of heart For if the office be said or sung so havely & deadly & so drawn along the it loath both the singer or sayer & the hearer/ & bringeth folk into heaviness or distraction/ it is evil said or song For that manner of singing is letting of moche goodness/ and cause of idleship & of moche folly. for it maketh men to withdraw them fro god's house and from god's service. and so want grace. De con. di. v. non mediocriter. Also we sing in church to confourne us to saints in heaven which prise god & serve god aluey with high voice. and sweet singing/ as we find in the apocalypse. & many other places in holy writ And therefore david saith. Cantate dno canticum nowm: laus eius in ecclesia sanctorum. Sing ye a new song to our lord. for such is his prising in the church of all saints And therefore song in holy church is good when it is sung devoutly in cleanness of life/ roundly not letting the devout prayer of the people/ as doth this curious knacking. sung of the vicious ministers in the church. & specially in great and rich churches For it is oft seen that the singers in such places. and other also been full proud. glutones and lechers also.  
And the melody of such men is no pleasance to god/ but harmeth themselves and many other.   

The lx. chapter  dives. 
Why been now no martyrs as were wont to be.  Pauper. 
We have these days martyrs all to many in this land.  Dives. 
How so.  Pauper. 
For the more martyrs. the more murder and manslaughter and the more shedding of innocentes blood/ the more vengeance shall fall therefore.  Dives. 
Moche folk is slain these days/ but that they should be martyrs I can not say.  Pauper. 
All that been slain for the truth patiently in charity been martyrs/ in asmuch as they witnessen the truth and stand therewith unto their death For martyr in latin is a witness in english It is no worship to any land or nation to have many martyrs of her slaying/ but it is an endless shame. And therefore the jews that slew christ and his disciples. & prophets & made martyrs without number/ been in despite and repreef all about the world. And therefore Criste said to 'em that all the rightful blood which they had shed from the beginning of the world should fall upon them & hard vengeance therefore should come to hem And the romans that slew petyr and many martyrs in every land there they had lordship now they have lost her lordship & been wretches of wretches/ and both the cite and the temple seemeth accursed And now english nation hath made many martyrs They spare neither their own king ne their bishops/ no dignity/ noon order/ no state ne degree/ but indifferently slay as men liketh. and so vengeance & wretch followeth them/ and grace & worship hath forsaken them. Was it nevir worship to them that they slew saint Thomas. their bishop and their father. ne that they would by common clamor & comen assent have slain their own king. Martyrdom is worshipful them that in charity suffer the death/ & to them that hold with them in their truth. But it is shame and shenshyppe to them that done them to death unrightfully. And for asmuch as the multitude of shrews is so great/ & falsehood is so mighty the the truth is ovirsette & borne down & true folk so martryde. We should weep and not joy for that we have so many martyrs/ & night ●nd day cry mercy to let wretch If heathen people or other nations had made our martyrs we might rejoice us of our martris But in that we have slain them oure self we ought be ashamyd.   

The lxi. chapter  dives. 
Scythe they be martyrs why doth god no miracles now for them as he died for martyrs/ and other seyntes in the beginning of holy church.  Pauper. 
If a lord have but a few true servants. he will prize them and magnify them/ and do them worship. both to hold them still in his service. and also to draw other to his service by ensample of them And the same doth the master in school. to the children that learn weal. And when the mother hath but one child she cheriseth it the more. and keepeth him the more dearly. Right so Criste in the beginning of holy church had but few good disciples or true servants/ and therefore he worshipped. and magnified them with great miracles to comfort them in the faith/ and for to draw other to the faith For but god had showed than great miracles and many/ they that were in the faith. should have forsaken the faith and few would have come to the faith And it fareth by holy church & by the faith as it doth by a tree. When a tree is newly set men water it and set stakes and poles about to strength it against the winds blasts/ for storms should else brise it or break it/ & fell it a down. But when it is well rotted & commonly wexen than men cese of watering and take away the stakes and the poles. Right so when holy church and cristendome was in the beginning/ Christ watered holy church with great gifts of grace/ & of devotion/ & underset it with great wonders and miracles/ which he showed that time against the hard storms of persecution that was that time against the faith of holy church But now holy church is sprung and spread and the faith is stabled in men's hearts/ and therefore such miracles cese. And if any such miracles fall in any land amongs christian people it is a token that sum of them be not stable in the faith & that god is not all apaid with the people For saint paul saith the tokens and miracles been not given to folk of right believe. but to folk of false believe And the more miracles that men see/ the less meed they have for her faith as saint gregory saith in his Omely And so multitude of martyrs and of miracles prove natt goodness of the people that they been done among. but rather they show and prove the malice of the people. when god should destroy the kingdom of israel and of iuda for idolatry and other sin that nigh all the people was fallen in/ he sent his famous prophets as hely/ and helisee. isaiah. ieremye. danyel/ ezechiel & other xii. prophets which taught the people god's law & warned them of mischief coming but they would amend them And they confirmed their prophecy with many great miracles/ & yet the people was worse than evir they were before At the last christ came to preach and to teach them and did many wonders/ and healed all manner sicknesses & sent his apostles also amongs them/ which did many wonderful miracles. And yet the people was than worse than evir they were aforne In so much that they slew not only the prophetis & the apostles & christs disciples/ but they slew christ himself gods son of heaven. lord of all thing. Which had done 'em so moche worship & done so many wonderful curns amongs them.   

The lxii. chapter.  dives. 
I trow that if men were now as holy as men were than/ they should do miracles now as they did than  Pauper 
Though they were as holy or holier they should not do such miracles For they be not now so needful as they were than/ ne it were not profitable to the people. as I said right now And I hope that they been as holy that do no miracles as many of them that done miracles. For such doing of miracles. standeth not in the holiness of him that doth the miracle/ but it standeth in the cleping. & the virtue of god's name to the perfect of other/ and oft to damnation of him that so clepeth god's name and doth the miracle As saith the gloze. super illud Mt viiᵒ Dne nun in nomine tuo ꝓphetavimus.  Dives. 
It seemeth thereby that shrewis and wicked livers may do miracles  Pauper 
Criste saith so himself Mt. seven. c For as we read there. at the doom many that shallbe dampened. shall say to Criste O lord we prophesied in thy name and casted out fiends and did many toknes and miracles in thy name. But he shall say again to them.  
Wendyth hence fro me ye worchers of wickedness. I know you not for none of mine. And as saith saint john Crisostom in tractatu. Nemo leditur nisi a semetipso. That judas the traitor had power of god for to do and died many great miracles/ yet is he dampened Also doing of miracles is no syker token of goodness neither of the doer ne of people there that they been done/ but only charity and good living been syker token of goodness And therefore Criste taught us to know the good prophets from the wicked. not by her miracles ne by their prophecy/ but by her good deeds and charity Thereby saith he men shall know that ye be my disciples if ye have charity amongs you/ not by miracles ne by prophecy For judas died miracles/ and caiphass and balaam full cursed wretches. prophesied full truly And saint john baptiste that was so holy did nevir such miracles by his life And therefore christ bad that we should take heed to men's deeds and know them by their fruit.  Dives. 
hyocrites and heretics do full many good deeds and yet be they shrews  Pauper. 
Such manner of folk have two. manner of deeds/ one in privy. another in apert or open. Their dediss in aꝑt be not theirs but they been clothings of sheep under which they hile them or cover them as wolves to deceive good sheep And therefore christ byddith in the gospel that we should be ware of false prophets. that that come to us in clothing of sheep/ for they been inward wolves of raveyn. If their deeds be wicked/ it is her own clothing whereby they may be known but her privy works and their privy teaching been their own fruit which commonly been full wicked And so by that that they do and teach privily men may best know what they been.  Dives. 
I I may weal assent to thy speech for so many wonders have fall in this land within a few yerns in sun moan and stars/ in land in water in the air/ that we read in no book that evir fell so many in so little time And as men say full wicked livers do many miracles & prophecy. & yet we want grace on every side/ & the hard vengeance of god is upon us night & day/ showing that god is grievously offended with us  Pauper. 
As saith the gloze. super illud. two. ad thessalo. two. c. In signis & ꝓdigiis mendacibus. For asmuch as the people is out of charity & will not know the truth/ but trust all in losings & in falsehood Therefore god suffereth false shrews for to do wonders & miracles for to deceive the people. & to hold them still in her error. I have said as me thinketh say forth what thou wilt.   

The lxiii. chapter  dives. 
What sayst thou of them that will no solemnity have in their burying. but be put in earth anon/ and that the should be spent about the burying they bid that it should be given to the poor folk blind. and lame  Pauper. 
Commonly in such prive buriynges been full small doles and lytel alms given And in solemn buriynges. been great doles/ and moche alms given/ for much poor people come than to seek alms But when it is done privily few wit thereof. and few come to ask alms/ for they wot not when ne where ne whom they should ask it. And therefore I leave sikerly that sum falls executors that would keep all to themselves. bigamne first this error and this folly  Dives. 
And yet men hold it a great perfection these days.  Pauper. 
Though men bury their friends privily. or ayertly/ it is no harm to the deed ne to the living But if the worship of god be withdrawn. and the alms of the poor needy and the holy prayers and suffrages of holy church/ which been ordained to be prayed and done for the deed and the quick that have need thereof But it is a great folly and also a great sin to forsake solemn buriynge/ that be done principally for the worship of god and for the proufyt of the deed/ spending his gods to needful relieving of holy church/ and the poor needy people that been of no power to help themself. for that is a custom of false executors that wolden make themselves rich with deed men's gods/ and not deal to the poor. after deeds will/ as now all false executors use by custom. And so they that forsake worshipful burying as I have rehearsed before let the prising the worship/ and the sacrifice and offering that should be done to god. They do also despite to holy church/ in that that they forsake the prayer. and the suffrages of holy ministers of holy church. Also they offend all the souls of purgatory that should be relieved by messes singing/ holy prayer and suffrages of holy church/ which been ordeynyde in burying to help of all christian souls And they please the fiend that is busy night and day to let god's office ● god's worship and holy prayer Also they offend mankind. and god that took mankind. of a woman/ in asmuch as they put their body in such despite and prive it of the due worship For the body of a good man/ or of a good woman that is knit to that precious soul that christ bought so dear. With his precious blood/ with which soul it shall rise apen at the doom/ and live in bliss withouten end brighter than the son/ it is of full great dignity/ all if it be here in great mischief for a time for adammes sin. Mannys body is of full great dignity in that/ the god took our body of a woman alone/ and became man withouten part of man/ and bodily in our kind reigneth god and man above all creatures And therefore by weigh of kind and for worship of god that took our kind/ it oweth to be worshipped/ namely in his death/ for than is no dread of pride. And therefore saith the wiseman. Eccle. vii.c. Mortuo non prohibeas graciam. withdraw not thy grace. & thy mercy from the deed. That is to say withdraw not ne let natt he due service and worshipful ceremonies that long to the body/ ne the suffrages and prayers that long to the soul as saith. the the gloze And in another place he saith thus Son weep thou on the deed man with bitter tears and great sorrow/ and after his state as right is hile his body/ despise not his burying. make morning one day or ii after his desert Eccle. xxxviii c. For by the law of kind. by law written. by law of grace & every time worshipful sepulture after men's power hath be due debt to man's body and woman's. In the law of kind have we example of Abraham Isaac and jacob/ and her wives/ which had full costly buryings. As we read in holy writ Gen. lvi.c. And in the law written have we example. of Samuel/ David: salomn/ josaphat/ ezechie. iosie/ toby/ and of the machabeiss/ whose buryings were costly and worshipful In the law of grace/ that is in the new law have we example of our lord Ihesu christ/ which not withstanding that he suffcyde spytefulle death for mankind. yitt he would have/ and had worshypfulle and costly sepulture and burying. As we find in the gospel Io. nineteen. c. whereby as the gloze saith there he gave men example to keep worshipful burying after the custom of the country And therefore he commended marry mawdeleyn/ that she came before his death to anoint his body so preciously and costly into the sepulture. And many seyntes were buried worshipfully by the doings of angels/ as saint Clement. saint katherine/ saint agace/ and many other And saint paul the first hermete was buried worshipfully and wounderly/ by worchinge of lions/ and of wild beasts/ in tokening that man's body & woman's own to have worshipful sepulture For sithen angels and wild beasts died such worship to man's body after his death much more mankind should worship man's body: after his death/ and do worship to his own kind. And so men should relieve poor folk in their mischief/ and specially in their dying by alms giving Butt they should not for that do any wrong by their living to their even christian for to make them rich to do moche alms at their ending For as the law saith. there should no man be made rich with wrong and harm of another. Locupletari non debet aliquis cum alterius iniuria vel iactura. Extra de regulis juris. libro vi.   

The lxiiii. chapter.  dives. 
What sayest thou of them that hold markets and feyres in holy church & in sanctuary/  Pauper. 
Both the bier and the seller and men of holy church that maintain hem or suffer them when they might let it been accursed. For we find not that evir Criste punished so hard any sin while he went here in earth/ as he did buying & selling in god's house as we find Io. xi. c. On a time he came into the temple of jerusalem/ and there he found men buying and selling oxen & sheep and doves to be offered in the temple/ and changers of money also to be offered in the temple. He was highly offended/ and made a scourge and bet them out of the temple/ and said to them on this wise Mine house should be an house of prayer/ and ye have made it a den of thiefs. Bear ye out said he this merchandise lead hens these beasts & make ye not my faders house an house of merchandise and a den of thiefs. And as saint Matheu telleth & other gospelers/ he drew down her bothes/ and overturned their stalls and their seats and shed their money. And as saint mark saith. he would not suffer no vessel that was not longing to the temple. to be borne through the temple And sithen. christ would not suffer thing be sold in the temple/ that was only for the worship of god. and help of the temple Moche more he will not suffer thing to be sold in the temple that longeth not to the temple. but only to seculertie.  Dives. 
Sithen god was so offendyde for that men sold therein that was needful to the temple. and for easement of 'em that came fro far countries what should he have do/ if he had found them biing and selling thing of seculerte Or if he had found them in bacbi●yng and gluttony/ drunkship/ lichery/ in song & speech of ribaldry. as men use these days in holy church.  Pauper. 
saint austin saith. that as he trow he should haf cast them to the pit of hell.  Dives. 
How might christ that was so poor a man have cast out such a multitude of people. It is a wonder that they withstoden him not.  Pauper. 
For as the gloze saith there came such a light out of his face by weigh of his godhode as long as he would that they were all aferid of the sight of his face and fled away. And for the same skill in time of his passion when they came for to take him he said I am he that ye seek/ twice they went backward. and for dread fell down to ground.  Dives. 
Why said he that they made his house a den of thieves  Pauper. 
For who so is about to beguile any man or woman of his good/ he is a thief And in buying and selling either of them is about to beguile other/ and in that they been thieves. And for that they do it in god's house & there cast in their heart how privily & how slighly they may beguile her even christian/ therefore they make god's house a den of thiefs:  
And commonly in such fairs. and markets where so evir it be holden/ there been many thieves mychers and cut purses.  Dives. 
And I dread me that full often by such fairs god's house is made a tavern of glutones/ and a bordelle of lychoures: For the merchants and chapmen keep there with them their wives & lemmannes. both night and day.  Pauper. 
And if any man comyne there fleshly with his wife or his leman the church and the church yard also been pollute And if it might be proved there should no priest sing ne say no mess therein/ ne body be buried till it were recounseiled again by the bishop. De con. di. i. Si motum. etc. significasti/ Et io. in summa sua. liᵒ iiii. ti o CCxliii. utrum liceat/ Et durandus in sma sua. lio. two. ꝑ: i. di. viii/ q xxxiii.  Dives. 
And what if the prelates & the curates of the place take money of the chapmen for the place that they stand in by covenant made bifore/ is it any simony so to sell the land of the seyntuary.  Pauper. 
It is simony full great for to sell any ground in the sanctuary. for burying. as the law showeth weal. xiii/ q̄.. qnsta. & c o seqnnti. Moche more to sell it or to let it hire for merchandise And therefore such merchandise in holy church is forfended/ natt only by the gospel/ but also by the common law/ xvi: q̄.. Et hec diximus/ For men of holy church by such simony/ & taking of things that they have no right to/ been become strong thiefs/ and make the chapmen thiefs in that/ that they do 'em occupy the place in sanctuary against god's will lord of the place And so they make god's house a dueling/ & a den of thiefs:  Dives. 
Sithen men of holy church do so much despite to god and holy church/ though they be in despite themselves/ it is no wonder  Pauper. 
That is sooth For god saith in holy writ Primo regum. two. c/ who so worshippeth me saith he/ I shall make him worshipful/ And they that despise me shallbe in despite.  Dives. 
I thank the with all mine heart For that me thought sumtym no sin/ now I know weal that it is a full grievous deadly sin For the sins and the errors that we have now spoken of/ been openly against the worship of the high majesty of god/ and against the first commandment that most ought to be charged/ And thy skills been so great and thy speech so open/ that ignorance might not excuse me ne any wight else that can reason And yet the people by myscustome and ignorance of men of holy church and of themselves also by covetise and pride of the clergy is so blended that they think them no sins. And so we wander in sin blended with folly and want grace.  Pauper. 
wicked custom aggregith sin and not excuseth sin. And therefore the law saith that every wicked custom should be do away.    

Here endeth the first pcepte. and beginneth the second precept.  

The first chapter  dives. 
I pray the inform me nowein the second commandment.  Pauper. 
What doubt hast thou therein  Dives. 
In the second commandment god biddeth that we should not take his name in vain For who so doth shallbe guilty & not pass unpunished  Pauper. 
In three manners gods name is taken in vain. That is by misliving. by miss speech/ & by mysheringe first by misliving/ for when man or woman is christened. there he forsaketh the fiend and all his works and his lordship. When his god father and his god mother answer for him saying. Abrenuncio. that is to say I forsake And there he knyttyth him to christ. & maketh covenant with him to be his true servant withouten end And there he taketh the name of christ upon him and bicometh christian For all christian people is named after christ and he is our principal godfader For christian cometh of christ. and so all christian people bear the name of christ upon them. And so in asmuch as we been cleped christen and god's people. in that we bear the name of god upon. us. And therefore saith the prophet/ Tu in nobis es dne et nomen sanctum tuum invocatum est super nos: ne derelinquas nos domine deus nt. jeremy xiiii. c. Lord saith he thou art amongs us/ as a lord amongs his servants/ and thine holy name is cleped upon us/ lord our god forsake us not But if it be so. that we live natt after our name/ that we have taken of christ ne live not as christian men ne as god's servants/ but forsake him & turn again to the fiend and live not as christian folk/ but as iewys sarsyn or paynim/ or else worse. than take we gods name in vain. for our name and our life accordeth not. And as saint paul saith/ wicked christian folk with their wicked deeds and their wicked living forsake god And therefore all wicked livers and namely hypocrites that bear the name of holiness and of Christ's servants. & with that they be that feendes servants/ they take god's name in vain/ and do great despite to god's name And therefore christ saith to such wicked christian people. Per vos tota die nomen meum blasphemar in gentibꝰ. isaiah lii c. Et ad Ro. two: c. My name is despised by you all day among other naciones or heathen men. For by the wicked living of christen people the name of christ is shamed And therefore we say in our prayer. Sanctificetur nomen tuum. hallowed & worshipped be thy name. That is to say grant us grace no thing to do/ ne will. ne to speak that/ whereby thy name should be unworshipyde or shamed in us.   

The second chapter  
ALso gods name is take in vain by miss speech/ & that in many wise first by naming of god's name in vain tales telling/ in iapery in scorn For in such vanity god's name should not be named.  Dives. 
Tell sum example  Pauper. 
As if one said to the in scorn when he is wroth with thee/ god make the a good man. And sum say of another in scorn that god hath forsaken him/ & iapers and disoures commonly name god's name in vain in this manner/ though they swear none oath. And all such take gods name in ydelship/ that teach any errors or heresies against faith and against god/ or preach or teach the truth only for covetise or for envy/ or for vain glory and not for health of man's soul ne for worship of god And therefore the prophet saith thus. Peccatori autem dixit deus/ qua re tu enarras iusticias meas: et assumis testamentum meum ꝑ os tuum. God said to the sinful man/ why tellyst thou my rightfulnesses/ and takyst my testament & my law by thy mouth & so oft namyst my name. For although that teach weal & speak weal. and will not do thereafter: they take gods name in vain Also gods name is taken in vain by cursing & weriing/ as when men or women in wrath or else in nice mirth say to another. god give the mischance/ god give the evil grace/ evil death Also it is taken in vain oft tyme. by vows making/ and that in diverse manner/ first if man make any vows to any creature. For vows making is a divine worship that owe to be do only to god and to no creature. And therefore the prophet saith. Vovete & reddite dno deo vestro Make ye your vows to our lord god/ and yieldeth them to him. Also it is taken in vain when folire keep not their vows that been lefulle: but break them retchesly/ or by freyltie withouten need & withouten authority. of their sovereigns/ which have power to dispense with hem or change their vows. Also if men make vows unlefulle. against charity. & to do any thing against god's law As if thou madest a vow to slay thine even christian/ or that thou shouldest nevyr do good to poor men/ for peraventure sum poor man hath aggrieved the. Also when men make vows unwisely lightly withouten advisement and by common custom of speech.   

The iii chapter  dives. 
And such vows been made these days full many For with moche folk be they once spoken. they been no more thought on. For they be so common in their mouth.  Pauper. 
Therefore they sin full grievously/ so taking gods name in vain For there should no vow be made but for a thing of charity/ and with a good advisement. ¶ We find in holy writ judicum xi. c. that there was a leader & a judge of god's people/ whose name was jept And when he should go to fight against god's enemies the folk of amon/ he made his vow to god that if he gave him the vitorye of his enemies when he came home again what living thing he met first of his house/ hold in his coming home/ he should slay it/ & offer it up to god in sacrifice After this as god would he had the maistree and came home with great worship/ when his daughter heard these tidings she was full glade and took her timber in her hand and came in great haste first of all the household dancing pleing & singing against her father for to welcome him home. when iept. saw his daughter so coming. against him he bithoughte him of his a vow and wexte full sorry for he had no child but her/ & he loved her full moche Alas daughter/ alas said he. Whatt hast thou done/ why cummyste thou so soon against me. I have opened my mouth to god. and made a vow against thee/ for I must by my vow slay thee/ and offer the up into sacrifice to god But the woman his daughter yet clean maiden was so glad of god's worship/ and of her faders worship/ and that god's enemies were so slain/ that she made little sorrow or none for her death and said to her father jept Sith thou haste made such a vow & god hath sent the victory of his enemies/ fulfil thy vow. For I take the death gladly. But I pray the of one boon or I die Let me go with other maidens my pleyferes and morn and bewail my maidenhead among the hills and the mountains ii months/ For it was that time reproof to a woman to die withouten issue of her body And iept granted her bone After two. months. she came again to her father iepte/ and meekly suffered the death for god's sake and for the love of her father And thus lief friend that woman's death which was clean maiden betokeneth Christ's passion For right as she took the death wilfully for salvation of god's folk/ and destruction of god's enemies/ So Christ clean maiden the nevir was defouled with sin: and nevyr did amiss. Wilfully suffryde bitter death for salvation of all mankind and destruction of the feendes power.  Dives. 
Was not his vow lefulle.  Pauper. 
It was not lawful For by his vow if he had first met with a cat or an hound coming against him he should have made sacrifice to god thereof/ which sacrifice should have been abomination to god for neither was able to be offered in sacrifice. And for asmuch as he made his vow so unwisely. god suffered him to fall into that mischief to slay an innocent his own daughter against god's law. For god saith Innocentem et justum non occides. Thou shalt natt slay the innocent/ ne the rightful man ne woman And so by his vow so foolily made/ he did full grievous deadly sin. and forfeited full highly against god's law And therefore saith the master of the stories and josephus also that he was a fool in his vow making and wicked/ and over done cruel in the fulfilling. And therefore saith the great clerk ysodorus. in synonimis. li.ii. Et xxii. q̄.. In malis ꝓmissis rescind fidem/ in turpi voto muta decretum/ quod incaute no vistine facias/ impia est ꝓmissio. que scelere adimpletur. In wicked hests kit away faith that is to say/ fulfil no wicked biheestes/ keep no faith to do amiss For in shrewd bihestes it is better to be held falls than true For who so fulfilleth them is false to god In the vow saith that he is foul and unlefulle change thy doom/ and that that thou haste not wisely avowed do it not For it is a wicked behest that is fulfilled & done with sin.   

The iiii. chapter  dives. 
I assent/ say forth I pray the.  Pauper. 
Also god's name is take in vain by blasphemy and spiteful speech of god/ as when men grudge against god's domes in sickness tribulation and disease/ and say that god is unrightful and cruel or grudge against his mercy.  
when they may natt have vengeance of their adversaries. as they would have/ & say that god is to patient and to mercy able And they also that fall in wanhope/ and say that god will not forgive them their sin. And they also that presume to much of god's mercy/ and will not amend them/ for they say that god will foryeve it them at the first word. Also sum say that god sleepeth when he helpeth them not as they would. all that speak thus or say any other thing of god. that is against his worship and his godhead/ take god's name in vain by blasphemy. Also god's name is taken amiss and in vain by miss speech of oaths swearing For who so will lightly swear for a thing of nought or of no charge/ or customably or falsely witting weal that he sweareth false. or dispitously/ or disseyvablye. or sweareth any creature/ or useth any nice oaths/ or unleeful oaths all these take gods name in vain. For there oweth no man ne woman swear but for a truth of charge/ and when it needeth to swear to witness of truth. And when a man shall swear he shall swear by his god/ & by no creature.  Dives. 
Moche folk is so brought in custom. of swearing that uneath they can speak three words together but they sure by god or by some creature/ or some great or nice oath  Pauper. 
As I said bifore wyckid custom excuseth not sin but accuseth and aggregith sin And therefore it is to dread that they swear so customably & so lightly that they sin deadly swear they sooth swear they false And therefore salomon saith juracioni ne assues cas os tuum. etc. Ecclesi. xxiii. c. let not thy mouth saith he be used to swearing/ for many hard haps & fallings been in such swearing And name not to oft saith he goddess name with thy mouth in swearing/ ne be natt usant in swearing to meddle the with seyntes names For if thou do thou shalt not be clear of folly swearing/ ne clear of sin For what man saith he sweareth moche/ he shallbe filled with sin. and shreudenesse/ and tribulation and disease shall not pass fro him & his household. For god saith that who so taketh his name in vain. he shall not pass unpunished Such swearing and despising of god's name is so orryble a sin in god's sight/ that as salomon saith in the same book the xxvii. c. When that men heard such swearing. the here of the heed should arise for dread/ & they should stop their ears and not here such irreverence and despite of god's name. Loquela multum iurans horripilationem capiti statuit/ et irreverencia illius obturatio aurium.   

The v. chapter.  dives. 
folk these days in three manners excuse 'em of swearing. sum say that they swear so oft for the love that they have to god to have him oft in mind Sum say why may not I swear for I swear sooth Sum say but I swear there will no man leave me  Pauper. 
These been no excusationes/ but grievous accusations & aggreging of sin. For as for the first point it is falls For such false swearers love not their god/ for they keep not his commandment And they have him full little in mind & swear many an horrible oath in vanity & shrewydnesse because of miss use/ when they think not of god And therefore that excusation is an open scorn/ and high blasphemy to god For if thy servant had done a thing that thou hadst foreboden him the ofter that he did it the worse thou wouldest be paid. And if he scorned the and said that he did it for thy love to have that in mind/ thou wouldest hold it a full great scorn/ & be much the more offended with him/ namely if thou were his liege lord and his king Mochmore than god that is lord & king of all things is offended with them that so swear against his forbade/ and excuse them so scornfully saying that they do it for to have god in mind And therefore is for to dread that they shallbe put out of mind from among gods chosen For christ plaineth him of such folk to his father in heaven/ & saith thus Qm quem tu ꝑcussisti ꝑsecuti sunt: et super dolorem vulnerum meorum ad diderunt. father in heaven saith he for asmuch as these wicked swerers'/ have pursued with their wicked tongues. him that thou smitest & sendyst to suffer death for salvation of mankind/ and put new sorrow above the sorrow and the bitter pains of my wounds/ that I suffered for her sin and their sake/ therefore father put thou sin to sin. That is to say. let them fall fro sin to sin/ and let them not enter into thy rightwiseness for to be saved Put them out of the book of life/ from among them that shallbe in bliss withouten end let them not be written with the rightwise folk that shallbe saved These been Christ's words plening him to the father in heaven of such foul swearers. p̄o. lxviii.  Dives. 
It seemeth hereby that such swearing is full horrible sin and full perilous. But what sayest thou of the second excusation.  Pauper. 
We been bound nevyr to lie. and no thing say but sooth Nevertheless we been not bound to say all the sothes/ ne we own not to swear for eurry sooth/ that we speak For as saith saint Thomas. deveritate theology. Both he that forswerith him against the truth and he that sweareth with the truth withouten great cause both they take god's name in vain For he that forswerith him wytingly he nameth sovereign truth/ and that is god and despiseth it And he that sweareth withouten great cause taketh his name in ydelship For he sweareth withouten good cause/ and when him needeth not And so both little or nought set by god's name/ and so they take it in vain   

The vi. chapter.  dives. 
In how many cases is it lefulle to swear.  Pauper. 
In seven. cases clerks and lewd folk may swear leefully first for to save man or woman from harm of his body. & & fro losing of his good/ when the truth may none otherwise be proved Also for confirmation of peace Also to keep faith and truth amongs mankind. Also for to keep obedience. and ordinal subjection of the subgettes to their sovereigns. Also for to save freedom of holy church Also for purgation and salvation of man's name. and of his fame Also for assoiling from a curse Extra liᵒ i ● de elect. significasti And in every oath men must have three things. Which been truth doom and rightwiseness. as saith the prophet jeremy iiii. c. For who so shall swear he must have truth in his conscience/ that he wot weal he sweareth truth. For if he be not syker/ but only weeneth to be siker. he shall not swear that it is so/ but that he weeneth that it is so as he saith Also he must have with him doom that is a good and a discrete advisement or he swear/ that he swear not but truth. And for need. that he to whom he sweareth will not else bibeve him in thing of charge that is profitable to be believed but he swear. Also he must have rightwiseness/ that the thing that he sweareth for/ & the manner of swearing be rightful honest & leeful. Extra liᵒ two. de iure iurando Et si .  Dives. 
I would fain i'll such oaths/ but as I said first. men will not leave me but I swear.  Pauper. 
If it be a truth of charge right profitable to be levied & men will not leave the for thy simple word than it is leeful to the to swear as I have said. But if it be a thing of no charge ne nedefulle swear thou not For if thou use the to swear commonly for a thing of nought/ thou sinest grievously & makest other of wanbileve/ that they should no more leave the for thine oath than they do withouten o'th'/ And wise men will the less leave the for thine oaths For commonly great swearers and usant swearers been full false.  Dives. 
Why so.  Pauper. 
For in that they take gods name so in vain. they been false to god in their swearing And sithen they been falls to god in their swearing/ they give little tale to be falls to man or woman in their swearing/ or to beguile them with oaths And therefore if thou wilt the men leave the. by yhe. or nay. use the to speak truly discreetly & flee oaths And so worship gods name. and be true to god in buying and selling in speech and in living And than men should leave the readily. Withouten any oath. Do so and speak so that men may hold the a true man And than men shall leave the by yhe & nay. better than other with their greater oaths. And if thou be variing and untrusty in thy word and in thy deed/ men will neither believe the by oath ne withouten oath.  Dives. 
Therefore sum say the christ forbade all manner swearing when he said in his gospel. Ego autem dico vobis non jurare oinno Mt u.c. I say to you that ye swear in no manner.  Pauper 
That is not the englisse of Christ's word But this is the english. I say to you that ye swear not in every manner/ that is to say for every cause not light line customably Also he bad by the words. that men should not swear by creatures/ as for witness/ neither by heaven for it is god's throne Ne by earth. for it is the stole under his feet Ne by ierlm̄. for it is the cite of the great king. Ne by thine heed/ for thou might not make one of thine hairs white ne black Let your word be yhe yhe. nay nay. Mt u.c.  Dives. 
Must we than say twice yhe. & twies nay  Pauper 
That thou must if thou wilt be true. For the same yhe that thou sayest with thy mouth thou must say it with thine heart And the same nay that thou sayst with thy mouth. thou must say it with thine heart For thy mouth and thine heart must accord together For if thou say yhe with thy mouth. and nay with thine heart/ thou art false & dost against christs lore.  Dives. 
yet Contra te saint james saith Ante oina frens mei nolite jurare. etc. Jacobi u.c. Bifore all things my leave brethren/ will ye not swear. neither by heaven ne by earth. ne by any other oath/ whereby it seemeth that it is not leeful to swear.  Pauper. 
saint james forfendith us not utterly for to swear. But he biddeth that men should not be in will to swear any oath for men should not but for need  Dives. 
yet Contra te Crist biddeth in the gospel Mt u.c. That our word should be yhe yhe/ nay nay Quod autem his habundancius est/ a malo est. For what is more than this in speech it is of evil. Whereby it semythe that if men say more than ye. or nay by oaths swearing/ they do amiss  Pauper. 
Crist said not that it was evil to say more than yhe or nay/ or to swear when itt needeth But he said it is of evil that men swear & say more than yhe or nay For it cometh of wambyleve of him that will not leave his even christian/ but he swear Also it cometh of falsehood of the people/ the moche folk is so false. the unneaths men may leave them withouten oath or by oath  Dives 
Where findest thou that god bad men swear/ or that it is leeful for to sweere.  Pauper. 
In the gospel that thou allegist against me Mt u.c. Where christ saith thus. Reddes dno iuramenta tua. Thou shalt yield to thy lord god thine oaths That is to say thou shalt swear by him & by none other/ & therefore he saith. deut. vi Thou shalt dread thy lord god & serve him alone & swear by his name   

The seven. chapter.  dives. 
Why forbidith christ men to swear by creaturns  Pauper. 
There is two manner of swearing. One is a taking of witness of thing. that a man sweareth by/ and so it is not leeful for to swear by any creature For saint paul saith. Hoines ꝑ maiorem suum iurant. ad hebre. vi. Men swear saith he by their more/ that is to say by him that is more of credence and of reverence than they been themself But only god is more in dignity and more in order of kind than man. for he is both god and man And therefore he will that we take in swearing no witness but only of him/ for he is sovereign truth And therefore such manner swearing is a divine worship that longeth only to god and to no creature For god will that when men may have no witness of truth yat is nedefulle and profitable to be believed/ that they take him to witness and swear by him as by sovereign truth and by no creature For such manner swearing is a divine worship that longeth to god & to no creature. As saith the gloze Mt u.c. sup illud. Non piurabis. And as austyne saith. in the same place/ who so sweareth by any creature/ he sweareth by god that made that creature And therefore Christ bad. that men should swear by no creatures. For if they do lightly they fall in double sin. both in idolatry and in perjury. first in idolatry. for the worship that longeth only to god. they do it to creatures Also they fall oft so in perjury. For men dread less to lie and to forswear them when they swear by creatures than when they swear by god alone.   

The viii. chapter.  
ANother manner swearing is by execration and impcation/ that is when man or woman in his swearing prayeth openly or privily against him self. or against any thing that he loveth/ or any other thing but it be as he saith. And thus sum man sweareth by his heed/ sum man by his thedame For as saint austin saith/ he that sweareth so he bindeth himself & leith his heed & his thedame/ in plegge to god. and prayeth to god that he lose his heed and his thedame. & nevyr thrive but it be as he saith. or but he do as he saith or hotith Sum swear by their soul/ by their chaffer & by all the good that they have/ and so bind them to lose their soul/ their chaffer & all their good. and bind their soul to the fire of hell withouten end but it be as they say. sum swear by faders soul and moders. and so asmuch as they may they bind their faders soul and moders to the pain of hell withouten end/ but it be as they say/ or but they do as they hoten Sum in their swearing pray openly against themselves/ as when they say so help me god. There they forsake the help of god but it be as they say Sum say else the devil bren me/ god give me else mischance/ and such other. And of this manner swearing is that solemn oath that men make in doom & out of doom/ when men say. so help me god at the holy doom/ or else so help me god and the holy doom. In this oath men forsake the help of god and of our lady/ and of all the company of heaven at the day of doom/ but it be so as they say And ovir that if they swear fals. they clepe god to witness. of a thing that is false. and say that god whose name is truth beareth them witness of a thing that is falls And so they lie on god and do him great villainy. for he was nevir false witness. ne nevyr shallbe For he is sovereign truth that not disseyveth ne may not be deceived. And that shall these false jurors feel at the day of doom/ but they amend them.  Dives. 
Why ley men their hand on the book when they should swear before a judge.  Pauper. 
For that men should charge their oath the more. For when he leith his hand on the book. he forsaketh all the faith of holy church/ and all the holy prayers written in the book. but it be as he saith Also he forsaketh all the joys of heaven written in the book/ and bindeth him to all the pains written in the book/ but if it be as he saith. And in that he layeth his hand on the book in his swearing/ he forsakith all the good deeds that evyr he did or evyr shall do/ but it be sooth that he sweareth For in holy writ by the hands been understand works And in that he sweareth so with his mouth. & kisseth the book. he forsakith all holy prayers and good words that evyr he spoke with his mouth/ or evyr shall speak but if it be as he saith/ & but he swear sooth. And if he forswear him with his mouth/ he maketh it unable to receive the holy sacrament of the altar/ that is christ himself sovereign truth/ under form of breed.   

The ix. chapter.  dives. 
What sayst thou of them that though they swear sooth/ yitt in sligh words they disseyve their even christian which understand them nat.  Pauper. 
Such be forsworn. For in two. manners a man may be forsworn in swearing sooth. First if he swear sooth in gilous words and slighe for to beguile his even christian For as saith. Isodorus xxii. q̄.. quacumque. What craft or slight evir thou usest in thy speech and in thine oaths to deceive thine even christian/ god that knoweth thy thought and thy conscience. taketh it not as you menyst/ but as he understandeth it/ to whom thou sweryst so in disseyte. And as he saith thou dost double sin so swearing For both thou takest gods name in vain/ and also thou disseyvest thine even christian.  Dives. 
Tell sum example.  Pauper. 
We find in the life of saint Nicholas that a jew lent a christian man a great sum of gold unto a certain day and took no sikernesses of him but his faith/ and saint Nicholas to borrow The day passide and the christen man paid not. Wherefore the jew challenged his gold of the christian man before a judge/ for he said falsely that he had paid him. When the judge should sytt on the cause. the christen man bithoughte him of guile and feigned him seek & came leaning on a staff before the judge/ in which staff he had put all the gold that he ought to the jew and more thereto/ for the staff was hollow And when be should lay his hand on the book/ he took the jew the staff in his hand/ praying him to hold it while he made his oath The jew thought of no guile/ but took the staff to hold as he prayed him And than the false christian man laid his hand on the book & made his oath on this manner. By god and saint Nicholas & so help me god at the holy doom I took the all the money that thou chalengist and more thereto And he said soothe/ for he had taken it him that time in the staff. The jew was wroth & said to him Now as wisely as you hast forsworn the by god & saint nycholas. I pray god and saint nicholas that was thy borrow/ that hard vengeance come to the The christen man took again his staff of the jew & went homeward again leaning on his staff There fell such an heaviness of sleep on him that he layed him down in the way to sleep a little from the cite where he had made his oath/ and layed the staff with the gold fast besides him Came a cart and went upon him/ and slew him and brake his staff. till the gold sawed all about anon the people and the jew also ran for to see. What was fallen. And when they saw the staff broken/ and the gold so sawed about they knew how guilefully he had sworn. and thanked god. and saint Nicholas. that the truth was tried and showed The jew gave that gold to poor folk/ & became a christian man.  Dives. 
This ensample is open. Now I see that gyleful oaths been full perilous Say forth I pray the  Pauper. 
also a man may be forsworn swearing sooth unwittingly and wenyth to swear falls to deceive his even christian As if I swore to another that it were not day to deceive him and let him of his journey/ weening myself that it were day/ all though it were not day but fer from day yet I were forsworn. As the law showeth well. xxii. q̄.. c. iᵒ Also if a man swear a truth with a blasphemy of god's name. As if he swore by god's body. heart/ iyen/ wounds/ or any such other/ if he be customed thereto/ he is forsuorne/ whether it be sooth or false that he sueryth.   

The x. chapter.  
Wherefore leave friend ye shall understand that in vi manners a man is forsworn First if he swear against his conscience. as when he sweareth false wittingly though he do it for dread Also if he swear a thing unleeful and against charity/ as if he swear to slay a man or defoul a woman with his body/ or that he shall nevir do alms to poor men/ ne come in his neighbour's house Also if man do against his oath which is leeful all though he do it for dread of death/ if the oath turn to none evil end Also if he swear truth for disseyte and guile as I said now late Also if he swear unwisely/ as saith Durandus in summa sua. extra. de jure iurando c. sicut. etc. tua. And if he do it with advisement or usauntly/ it is deadly sin. And he saith there that every oath made unwisely is perjury. Also if he compel. another to swear witting weal that he will forswear him. As the law showeth we'll xxii. q̄. Inter cetera. And saint austin also in a sermone that he maketh in the decollation of saint john baptist. Where he telleth. That on a time a good simple true man had lent a certain money to a false man/ which forsook it. and said that he lent him none/ wherefore the true man provoked him to swear. witting weal that he would forswear him and so he did. and the true man lost his money And the night following the true man thought that he stood before a great judge. Which said to him on this wise why diddest thou that man swear sithen thou wist weal that he should forswear him Lord said he for he denied me my good. then the judge said to him. It had be better to the for to have lost thy good/ than to slay his soul that god bought so dear with his precious blood. And anon he died him beat hard and sore/ in so much that when he awoke his back appeared full of wounds and all forbeten full black and blue. But when he repented him and axed mercy. his sin was foryoven him   

The xi. chapter.  dives. 
It might we'll be so/ for both took god's name in vain/ and did despite thereto/ the swearer in that that he forswore him willing & witting/ & he that made him swear For willing and witting he did he forswear him and despise gods name/ and so he assented to ꝑiure And by the law both he that doth the sin. and he that assentith thereto been guilty of the sin and been worthy the same pain But I pray the what sayst thou of them that swear so dispitfully and horribly by god's body. heart blood and such other  Pauper. 
That manner swearing is open blaphemye and great despite to god And if a man or woman be usant thereto/ swear he soothe swear he falls. he sinneth deadly For not only such take gods name in vain but also in great despite. And therefore it is forfended by the law xxii. q̄. Si quis ꝑ capillum. There should no man swear by the here of christ/ ne by his heed/ ne by no part of Christ/ ne use such blasphemy against god in any manner wise. And if he did. but he would cease and amend him if he were a man of holy church he should be deposyde and degradyde. And if he were a lewd man he should be accursed and pursued by censure of holy church. till he would amend him. And by the law imperial as the gloze saith there/ such foul swearers should be punished with the utterest pain and turment/ save death And therefore in almain. such been punished shamefully in diverse cuntrees. And therefore in though countries been used none oaths/ but it be before a judge or else for great need. There is their speech as the gospel teacheth. yho & nen. that is ye and nay on english. And they keep more truth for yho and nen/ than we do with all the great oaths that we use in this land Of such foul swearers spekith saint paul saying that asmuch as in them is they do god's son oft on the cross/ and have butt a jape and scorn of his passion. Rurfun crucifigentes sibimet ipsis filium dei & ostentui. i. irrisio ni habentes. ad hebr. vi. For they can not speak to an unskilful be'st/ but if they to rend christ with their oaths/ & day & night rerepue christ of his shameful death that he suffride for their sin & her sake And there that they oughten to take most matter to love him and to worship him/ they take most occasion of unkindness to despise him. For ne had he died bitter death and shameful for our guilt our sin & our sake/ should we nevir else have sworn by god's death/ & ne had he wept salt teries with his eyn for our guilt & not for his own should we nevir else have sworn by gods iyen And ne had he be stung to the heart/ & shed his precious heart blood to wash us from our sins/ should we nevir else have sworn by god's heart/ ne by god's blood. And ne had he suffryde the deep wounds & bitter pains in his body & in his bones to save us from hell pain/ should we nevir else have sworn by his wounds/ his body. ne his bones. ne his blood And so against the endless love that he showed to us we show him great unkindness/ & against the great worship that he did to us & brought us to endless worship/ we do him over great velony. ¶ We find in the miracles of our lady that sumtym there was a justice rightful in deeming/ but full guilty in such oaths swearing Sumdele he was devout to our lady. and great her every day with certain avyes/ wherefore our lady by night appeared to him and showed him a child all bloody. The iyens were put out of the heed/ and hinge down by the cheeks/ the heart was rent out of the body/ and hinge a down. by the side. and all the body was for torn and wraped in blood then she said to him/ thou art a justice give me now a rightful doom: what is that man worthy that thus hath arayede my child. The justice answered and said He is worthy to be hanged by the neck in the fire of hell withouten end than our lady answered Forsooth. thou art the same man/ For I had nevir child but this alone. Which was borne of my body for salvation of all mankind.  
And thou asmuch as in the is haste put out his eyn/ when thou swore by gods eyen/ thou rentyst out his heart when thou swore by god's heart. Thou haste all to rend him with thy foul oaths. And therefore amend the or thou shalt have the some doom that thou hast given and hang by the neck in the fire of hell withouten end.   

The xii. chapter  dives. 
What sayest thou of them that swear by the cock for god/ sum by god & by the haldam. for god and the holy doom sum by lakin/ for by our lady sum by cocks body/ sum by their hood some by their tepat & cap/ and many such other nice oaths. men use now these days.  Pauper. 
If they swear any such oaths for to beguile their even christian that understand hem not/ they sin deadly and been forsworn And for to couple to gydder god and the holy doom in swearing in ernyst or in game/ it is a grievous sin. and despite and scorn to god's name.  
And if they swear such oaths not for disobeyed. but for to i'll greater oaths: yet they sin full grievously if they be usant thereto. For they do against Christ's lore. that biddeth us swear by no creature/ ne to swear but for great need and great profit/ and else not/ but our word should be yhe yhe. nay nay. And if a man be compelled to swear he shall swear by his god. and by noon such nice oaths. Moreovir leave friend when that man sweareth by his cap or by his hood/ or by any such other either he sweareth so by weigh of witness taking or by weigh of exetracion· If he swear so by weigh of witness taking he doth himself foul velony For he maketh his hood of more worship. and of more credence than himself. For as saint paul saith there should no man swear for witness taking/ but by his more. & by his better And he offendeth god full highly/ for the worship that longeth only to god/ he doth to his hood For why swearing. ●s for witness is a divine worship that longeth only to god. And if he swear by hood by weigh of execration. so that he moat lose his hood but he say sooth/ It is an ovyr scornfulle o'th'/ for it is no great loss a man to lose his hood to win an hundred pound.  Dives. 
And yet such been more true of their word than other that swear greater oaths.  Pauper. 
sometime it is so For the fiend temptith them less. & to the less sin for to hold them still in the greater/ and so draw other to the same sin that they perceive not. For more sin it is to rub god of his worship. than to rob be a man of his cattle But such as swear by hood: do divine worship to hood/ and take it from god and make other to do more worship to hood than to gods holy name And oft such so swearing keep truth in small things and common/ to deceive men in greater things of more charge And therefore I pray the use not such nice oaths/ Butt let thy word be. yhe yhe. nay nay. as christ biddeth it/ so that it be said with lowness & reverence And if it need you to say more/ say yhe truly/ nay truly/ or sickerly or soothly/ for that manner of speech is none oath For it is nought else to say. but I say ye truly/ & not falsely. I say yhe sickerly/ & not disceyvably/ and use none oaths but thou be compelled by thy sovereign/ or for a thing of charge/ & men shall leave the well by thy yhe yhe. and nay nay/ withouten any more.   

The xiii. chapter.  dives. 
Is it not more sin a man to swear him by god than by his hood  Pauper. 
It is more sin. For the holier that the thing is that man sweareth by. the greater is the sin & the perjury/ as saith the law And more sin it is a man to forswear him by god than by creatures/ or by false gods or mawmetties. And though if you swear by any oath or by any creature/ that is not lawful to swear by/ thou sinnest grievously swear thou sooth swear thou false/ But yet perjury. by god is more sin than by creature.  Dives. 
If a man swear by his hood/ is he bounten to keep his oath.  Pauper. 
yhiss if his oath be leeful and speed full. or else he doth sin to sin.  
As the law saith xxii q̄. Movet te.  Dives. 
Is it lefulle to a christian man to take an oath of an heathen man that swerythe by his false gods.  Pauper. 
yhe. if he may none other sickerness have of him. But it is not lawful to a christian man to stir him to swear so. Example of this have we Gen. xxxi. Where Laban swoore to Jacob by his false gods  Dives. 
when servants been sworn to their lord that they shallbe true to him and warn him of his harms/ been they bound to tell him all the mischievous falsededis. & vilonyes. that been done to the lord in household or out of household if they know them  Pauper. 
If the lord befell cruel and baratous or suspect against the person. that is guilty I trow the servant by that oath be not bound to tell the lord thereof/ for to accuse the ꝑsoone. for so his oath is unlefulle. For so in keeping of his oath he should lead the lord to grievous sin And therefore he should not have made that oath at the beginning/ for it was seemly that moche disease might come thereof if it were kept. Nevertheless if that servant that so swore knew any wight bearing or taking away or wasting the lords good that he hath in keeping/ he oweth to warn the lord thereof/ but if he may the more peaceably have it again/ & save the lords perfect And every servant is bounden to warn the lord of the harm that is done to the lord in his office for good faith and salvation of his own person/ if it may not else peaceably be redressed And anents other defaults that touchen not his office/ if he may ꝓue 'em he is bound to tell them to the lord/ if the lord be patient and skilful & not to cruel If he may not prove them/ he is not bound to tell them. As the law showeth we'll xxxv. q̄.. Epns in synodo. et two. q̄. Si peccaverit et q̄.. Plerunque. vi. q̄.. Si tm For if the servant when he made that oath thought to bind him to tell his lord all the harms that he knew/ though he might not prove it/ his oath was not lawful & therefore it bindeth not Every servant is bound by hisothe and by his faith to be true to his lord & warn him of his harm & of his villainy in common manner/ but he is not bound for to accuse in special/ but if he may prove it/ but it be full privily to such one that will perfect to the person and not harm him ne defame him/ but only amend him For by accusing in special but if the plaint may be proved falleth hate/ fighting/ māslaughter diffamation & great disease.   

The xiiii. chapter.  dives. 
when a comynte or a college. swerythe for them and their successors to do or to keep a certain thing in time coming/ if their successors do it not/ ne keep not their covenant/ been not their successors forsworn.  Pauper. 
Nay. For that oath bindeth the persons that swore and not their successors/ as for perjury Nevertheless the successors been bound by good faith for to do & for to keep. that their predecessors bound them to so swearing/ if it were leeful/ and have the same proufyttes therefore that their pndecessoures had Extra e. veritatis. et Ray. li. io. ti. de ꝑiurio.  
Itm̄ pone  Dives. 
If a man make an oath to an other man/ may not that other man that he maketh it to unbind him from that oath/ & forgive it him  Pauper. 
If it be so that oath be made principally in favour of god's worship/ the man that he made it to may natt assoil him ne unbind him from the oath ne none other may but by changing into some thing better. but need or unpower excuse him. If the oath be made principally in the favour of the man that he sweareth to/ that man may weal unbind him fro his oath And if he made that oath in favour of an other man/ only that other man may unbind him from that oath. but any condition put in the oath let it As I swore to the that I should give thy father x shelinges thou mightest not unbind me fro that oath But thy father might we'll unbynd me thereof  Dives. 
Whether is a man harder bound. by vow or by oath  Pauper. 
The vow bindeth harder For our vow bindeth us by our faith & the truth that we own to god to pay to him our bihestes Our oaths bind us principally to be true to our even christian for reverence of gods holy name. As saith iohens in sum. con. li. i. ti. ix. q̄.. quero.  Dives. 
If a man or a woman have do deadly sin/ of which he is shriven and contrite/ may he swear sickerly that he is not guilty. of that sin/ for to avoid slander of himself and of his friends. and of other that will not leave him in that but he swear  Pauper 
For asmuch as he knoweth not sickerly that he is sufficiently contrite/ he is natt siker whether his sin is foryoven him or natt. And therefore he should for no mischief swear so foolily much more he should not swear it of his own proffer/ when him needeth not to swear. In sum. con. ti. ix. q xii. qd de uxore. Extra li.u. de purgatōne canonica. accepimus.  Dives. 
What if a man or woman make two. oaths contrary that may not be kept both together.  Pauper. 
The first shallbe kept if it be lawful. Hostiensis li.ii. Rubrica de jure iurando. S. quot comites. v. Itm̄ si duo. But if a man make two. vows contrary that may not be kept/ the greater shallbe kept if it be lawful/ and for the other he shall do a sith by the doom of his prelates  con. ti. viiiᵒ q̄..   

The xv. chapter.  dives. 
What is a vow ꝓpirly  Pauper. 
Vow is bihoting of sum good thing made to god with a advisement. As saith Reymunde.  Dives. 
When man or woman in anguish & disease maketh a vow to be helped/ been they not bound to fulfil that vow though anguyssh & disease catch. or stir them thereto  Pauper. 
yhiss forsooth if they thought on the cause why they made it. & were in purpose. than to bind them if they had their desire & help/ in that need. so that by keeping of their vow. they been better disposed to keep gods commandments/ for thereto should all common vows deserve And the wife that in peril of child bearing or of other sickness maketh a vow all if she ought none to make/ withouten leave of her husband/ yet she owythe not to do against that vow by her own doom/ ne withouten doom of her sovereign/ if she feel her helped by the vow. Nevertheless I trow that her husband may unbind her therefro/ and her confessor also/ by changing into some other good deed/ and namely if the keeping of the vow should turn into prejudice of the husband. or letting of the better deed. For wives own not to make great vows that should be in disease and prejudice of their husband Ne children within age. should make none a vow/ withouten assent of their father or of their tutor Ne the servant in prejudice. or hindering of his lord or of his master And if he do/ his lord or master may revoke it/ and so may the father the child's/ and the husband the wives Other vows that been no prejudice to the husband/ the wife may make as to say certain beds But of no great pilgrimage/ ne of great abstinence/ ne of continence/ ne to give great alms/ but if her husband be miss disposed in his wits/ or not rulyde of custom by reason. For if her husband be unpitous of needy people she may make a vow to yef to porefolk to the pleasance of god after her power saving their both estate  Dives. 
Whethir is more medful to do a good deed with a vow or withouten a vow.  Pauper. 
With a vow/ for vow making is one of the highest worship that man may do to god Quia est actus latrie. Also by vow man lowyth him most to god. and giveth to god the most yifte that he may give that is his free will. As he giveth a greater gift that giveth the tree with fruit/ than he that giveth the fruit/ and reseruyth to him the tree Also by vow man's will is more stabled in goodness Nevertheless for as much as man and woman been full frail & changeable/ therefore men should not make vows but few and with a good advisement For breaking of vows is great dishonour to god.  Dives. 
What if a man make a vow only under condition.  Pauper. 
If the condition fall or be he is bound/ else not. And if a man bind him by diverse causes/ if the one fall he is bound though the other fall not. As if I made a vow. to go to saint james in hope to find there my brother/ and also to have redemption of my sins/ though I wist after certainly that I should not find my brother there yet I were bound to go thither. for the other cause.  Dives. 
For how many causes is man or woman unbound from his vow.  Pauper. 
For iiii. causes First if the principal causes of his vow making fail As if a man make a vow to fast all the satdayes to have health of his child if the child amend not he is not bound thereto. Also if it be made under condition/ yat is not ne falleth not Also if he sovereign unbind him thereof. Also by unpower if may not keep it.  Dives. 
then if a maiden make a vow to live in maidenhood all her her life/ if she be corrupt and lose her maidenhead. she is unbound from her vow. for she may no longer live in maidenhead  Pauper. 
All if she may no longer live in maidenhead. yet she is bound to contynence all her life/ and to keep her vow in asmuch as she may And so it is of other vows that men may natt all do/ for they been bound to do that they may do. Moreovir ye shall understand the sum vow is of need/ as the vow that we make in baptism/ to forsake the fiend/ and to keep the faith of holy church. And other vows of free will. as when man bindeth him freely to do a good deed. Withouten which he may be saved as fasting continence pilgrimage. Two things be needful in chaging of vow. Rightful cause. and authority of the sovereigns In dispensation of the vow of abstinence or such other must be taken heed to the richesses or the poverty of the person  
For a poor man in caas oweth to have asmuch dispensation. for a penny or for right nought. as a great lord for an hundred mark Sum conditions been understand in vows though a man say them not/ as I shall do if I live/ if god will. Other conditions been more special/ as I shall visytte saint thomas if I go into kent By both manner of these conditions if they fail man is excused of his vow/ if it stand full in that condition The husband may not enter into religion/ but his wife make first vow of perpetuel continence Neither the wife ne the husband may make vow of contynce withouten other assent Solemn vow of continence lettith matrimony done. and for to be done. If it be not solemn if the person wed the matrimony holdeth. He must yield the debt of his body to his wife/ but he may not ask it of her Solemn vow is made by taking of holy order/ or by entry into religion Though a man or woman break his fast bicaus of sickness/ he brekith not his abstinence. Extra liᵒ v to de regulis juris. quod non est licitum.   

The xvi chapter.  dives. 
What if a man or woman swear a thing in hastiness/ which oath he would not have sworn if he had advised him.  Pauper. 
If his oath be a mean to keep the better god's commandment/ & to i'll thee by more sin & love the more god he is bound to keep his oath. and not elles  Dives. 
If children swear to do a thing leeful while they be within age/ may their father & their mother revoke that oath.  Pauper 
father and mother and his tutor may revoke the child's oaths and their vows/ as soon as they know thereof And so may the husband of his wife. & she is bound to obey to his revocation But if he go forth when he wot thereof/ & revoke it natt. at the beginning/ afterward he may natt by the law revoke it/ ne the father the child's oath ne vow.  Dives. 
I suppose he revoke it afterward.  Pauper. 
Both the wife to the husband. & the child to the father while he is within age owe to obey advise him of the peril that so revokith.   

The xvii. chapter.  dives. 
Whether is perjury. more sin or manslaughter.  Pauper. 
Perjury is more. For as saith saint paul Ad hebreos vi. c. Men should swear by their better and their greater/ and of every controversy/ that is to say. of every cause that is in debate to confirm the true party. the last end is an oath For every such cause is termined & ended by an oath And sithen it is so that the cause of manslaughter and of every open sin touching man's doom must be termined by an oath/ perjury must be taken for a passing sin and so it is. For who so forswerythe him wittingly he forsakith his god And therefore perjury is greatyst sin of all sins next idolatry For it is against the second commandment/ & immediate against god/ & despite & forsaking of god But manslaughter is immediate against man And though man with manslaughter grieveth god full highly/ yet he forsakith not god ne despiseth him/ ne dishonoureth him so much as he doth by perjury. And as the phisopher saith. In principio metaphisice. amongs heathen men oath hath evir be worshipful For every sect. jew sarsyn. paynim. fleeth to swear falsely by his god's name/ as most incovenient And if manslaughter were more sin than perjury/ it were but a folly to try the cause of manslaughter by any oath For it is seemly that he that was not aferide to do the great sin of manslaughter/ should little dread to forfete in the sin of perjury if it were less And thus saiy saint thomas in qone. de quolibet & Io in sum. li. i. ti. q̄. utrum.  Dives32. 
If all men charged perjury and false oaths as thou dost many man had been hanged & drawn and slain in otherwise that yet live and farewele It is full hard so lightly to slay a man with a word/ when his life may be saved with a word For a man costith full moche or he come to be a man  Pauper. 
Therefore men should bisily i'll perjury and false oaths For there is no thing that causeth so moche manslaughter and shedding of blood/ as doth perjury.  Dives. 
Show me that I pray the if thou can.  Pauper. 
Solomon saith Eccle. xo.c. The kingdom is flitted and changed fro nation to nation. for wrongs. unrightfulnes and despites done to god's name in diverse guiles But perjury is cause of all false domes & wrongs/ and of all unrightefulnesse/ cause of guile and treason/ & of great dispites/ that been done to god and man For as I said first every cause must be ended by witnesses or by quests/ which been sworn to say truth/ and also by a judge which is sworn to god. and to the king to dame rightful doom. And if they that been charged to say the truth give no tale to forswear them. and to lie/ they shall deceive the judge/ and do him give a false doom Such ꝑiurers rob men of their good/ & disherit moche folk They save strong thieves/ and slay true men Such rob folk of their good name. such been falls to god to the king/ to prelate's of holy church. Such been cause that this land is in point to be lost & to be changed to another nation & into a new tongue And that may not be without shedding of moche blood and manslaughter. And so perjury is cause of moche manslaughter. Also perjury is cause why we have so many thieves & manquellers in this land For they hope always to be saved by perjury and falsehood of questmongers/ that for little good will forswear them. And therefore in hope of perjury they been so bold in their sin/ to rob slay. & bren/ for though they betaken yet they hope to scape by perjury And if they were siker that there would no man ne woman forswear him to save them/ they would nevir be so bold to sin And all other should be the more aferyde to sin/ if they wist well that true doom should pass withouten perjury. Such sinful wretches as saith the prophet isaiah xxiii. c have put their hope all in leasings & in perjury/ & by leasings falsehood & perjury/ they been maintained. & not chastised Also it is sin all against kind to save a thief in despite of god/ whose name they forswear against his commandment For he biddeth that there should no man take his name in vain Also he saith Non suscipies vocem mendacii/ nec iunges manum ut ꝓ impio dicas fal●um testimonium. Exodi xxiii. Thou shalt not take the voice of losings. ne join thine hand in making of covenant to bear false witness for the wicked man to save him. Malificos non pacieris vivere. Exodi xxii. Thou shalt not suffer wytches & open malefactors and felones live/ but slay them in chastising of other slay one and save many one. Also this is a sin all against kind and over great folly/ a man to slay his own soul withouten end to save a thief that nevir would wait him good turn/ but ready to rob him & peraventure to slay him when he may A great folly to offend god by perjury to please a thief a manqueller/ that offendeth god and all the country such been like the jews that savyde barraban the strong thief & manqueller: & slew sweet Jesus sovereign truth that nevir did amiss. And as holy doctors say a man should rather suffer the most dispitous death of body than he should forswear him or do any deadly sin. Moche more he should not forswear him ne do no deadly sin. to save a thieves life/ that god. & lands law commannde to slay. ¶ It fell late in this land that a Scott appealed an englisshman of high tresone/ when he should fight before a judge in their cause/ the judge as the manner is put them both to their oath. when the scotte should swear he said to the judge. Lord I came not hither to swear I came to fight. for my challenge was to fight/ and thereto I am ready/ but swear will I not/ for I made no challenge to swear The judge said that but if he would swear. that his appeal was true/ else he should be taken as a convict & a taint traitor/ and be hanged & drawn without fighting And so he was/ for he would not swear witting weal that his appeal was false/ and made only for malice as he knowledged ere he died. This man might have sworn. and happily have had the better of his adversary and escapid the death. With worship in this world But yet he had levyr die despitefully/ than do despite to god's name/ to swear falsely thereby/ and levir to die bodily. than to do that perjury to god. & sle his own soul. For he held it as it is a greater sin than manslaughter And though he would avenge him on man for rancour of heart/ yet on god he would not venge him by perjury. And so god saved them both fro perjury & manslaughter & gave them grace to die in charity/ & do a seeth both to god and man.   

The xviii. chapter.  dives. 
Sithen perjury is so great a sin/ what pain is ordained thereto by the law.  Pauper. 
As the law saith xxii q̄. pndicandun. asmuch penance should be enjoined for perjury/ as for manslaughter and adulter. And they should nevir more be taken to swear or to bear witness in any doom/ but be forsaken in every doom. as taint falls. and alway suspect of falsehood. And by lands law in many countries if they be taint forsworn before a judge: they should be disherited for evir. & their house be drawn down/ their woods hewyn down/ & their trees also man's height above the ground The stocks stand still to endless repre of them & of all their kindred. For their is no sin so noyous to a reme & to every comynte as is perjury For that is cause that yer may no sin be punished/ ne malefactors ne felones chastised/ nee wrongs redressed Men of holy church should be degraded/ and lewd folk accursed xi q̄. conspirationun etc. coniviationun. all other sinners when they have done penance for their sin & been amended/ been by the law restored again to their fame/ so that they may be witnesses in doom. & their oath owe to be received But ꝑiures that been taint/ shall nevir be restored to their fame: ne be taken for witness/ ne his oath accepted in no doom/ As saith hostiensis. li.ii. Ru. de testibus S. qs possit v. excipit. &. v. hoc idem Et extra li.ii. de testibus. c. expert/ & vi q̄. quicumque. And if he be teynt forsworn before a judge/ he is not able to be any prelate either in holy church/ or in the laifee neither king ne bishop abbot ne prioure/ prince ne duke. or any chifteyne of worship  Dives. 
Why is perjury so hard punished by the law  Pauper 
For the sin is over grievous & over moche haunted/ and for it is most openly against the substance of truth and witness and most maintaineth falsehood and letteth most truth and rightwiseness. As saith the same clerk hostiensis in the same place. Such ꝑiurers may say that is written. isaiah lix c. Concepimus et locuti sumus de cord uba mendacii etc. We have conceived false contryvynges. and we have spoken of heart words of losing And therefore rightful doom is turnyde backward/ and rightfulness stood from far.  
He durst not put forth his heed/ and truth fell down. openly in the streets He was borne down openly/ and no man would help him up equity saith he ne evenhood in shifting. and in deeming might not enter/ for truth is all forgotten And he that fled from wicked/ was every man's prey.  Dives. 
Now I see that perjury is a full grievous sin and full perilous to every comynte/ & cause of much manslaughter/ and shedding of man's blood & losing of realms. For as I have red. the Realm of england for perjury & falsehood was translated from britons to saxones afterward it was translated for perjury from saxones. and english men to the danies. afterward when english men had the kingdom again by the death of the danies/ they kept it but two kings times/ seynted ward and horaldes/ and anon it was translated again for perjury unto the normaynes by wylliam duke of normandy/ which slow up nigh all the chivalry. of this land/ and changed the lordship and the prelacy of this land nigh all unto the french men And what murder & shedding of blood fell for these ꝑiurers in these three times and changings is full hard to tell. And now alas newly in our days we been fallen in perjury in the highest degree/ not one but nigh all And what blood hath be shed sith/ because of our perjury/ no tongue can tell And this land by shedding of blood is so feblysshed in every state that we be not of power withouten special miracle of god longer to withstand. And so it is full moche to dread that this Realm in short time for our perjury shallbe translated again to the britones/ or else to sum other tongue. I pray the say forth what thou wilt   

The nineteen. chapter  PAuper. 
furthermore I said that god's name is taken in vain by myshering For if thou have liking to here great oaths of other men/ or any mysswering/ Or if thou wait natl vain oaths ne art not myspayed when thou heryst them/ thou takest gods name in vain For thou dost no worship thereto: as thou oughtest to do For as salomon saith a man's here should rise for fere/ and he should stop his ears when he heard god's name so despised And if a man swear to the sadly in god's name and advisedly/ thou art bound to lean him for worship of gods holy name/ but you have the more evidence to the contrary. And but thou accept his oath & give credence thereto but ye know the contrary/ else thou takyst god's name in veyn For thou dost no due worship thereto/ but great despite/ in that that thou wilt not leave so worshypfulle a witness as god is/ whom he taketh to witness so swearing For many a simple man would be myspayed if thou forsookest him for witness of truth  Dives. 
If I find a man oft false in his oaths/ though I leave him not I do god no dishonour.  Pauper. 
That is sooth/ for thou may well weet that god sovereign truth beareth him no witness in his falsehood And therefore do worship to his oath and to god's name and reprove his falsehood & despite. that he doth to gods holy dame Moreovir if thou here men swear or blasphemegoddes' name/ or name god's name in vanity/ if thou have liking therein/ thou takist god's name in vain. And but thou snyb or reprove them if thou have power over them/ & gruche again a their sinful speech/ else thou takyst gods holy name in vain. by hearing Also if thou have liking to here errors against the faith of holy church to consent to hem or shrewd tales/ or vain tales meddled with god's name & unhonest speech/ against the worshipful name of christ and of cristendome/ which speech no good christian man ne woman oweth to here/ thou takyst god's name in vain by herring For if thou love weal thy god thou shouldest natt here patiently any speech that soundeth dishonour to his holy name For if thou lovedyst weal any man or woman/ thou would hear no speech swooning against their name and worship ne that might be causes of their offence. or villainy.   

The xx. chapter.  
ALso god's name is taken in vain by breaking of covenant made in god's name/ and confirmed by swearing in god's name. As when peace and covenant is made between kings and realms/ between comynties/ and between persons/ and between comynte & person/ & is confirmed by swearing Than every man & woman that knoweth it should i'll to forfete in word or deed against the covenant & the pease/ for reverence of gods holy name by which it was confirmed. And all though that wittingly break such covenants/ or procuren by word or deed or assenten thereto. that such covenant should be broken/ if the covenant be leeful/ all if it be not pleasant they take gods name in veyn And all though that know of the covenant and of the oath/ if by retchleshede of speech or of deed been cause of breaking of peace & of such covenants whether it touch them or not/ they take gods holy name in vain and do despite thereto/ sithen the peace and the covenant was made in gods holy name/ and confirmed also. We read also in holy writ/ joshua ix. chapter. That when joshua and god's people began to conquer the land of behest/ the folk of gabaon in guile sent messengers to josue to make peace with joshua and with god's people. The messengers in guile did on old clothes clouted/ old shone patched and all to torn They took hored breed in their scrippes. sour wine in their botels. and loaded asses with old hored breed in old sacks/ and came so to josue/ and made a presaunt to him of old victuals and said to him ¶ your name springeth far and wide that there may no king no nation withstand you therefore we be come to you for salvation of our lives to make peace with you then josue and the people said to them If ye dwell in the land that god hath yeven to us/ we may no peace make with you then josue axed them what they were and from whence they came Sir said they we been thy servants & came to the fro full far countries/ sent fro the lords & the leders of our land to make peace with the Thou may see by our array that we be come fro far For when we come out our clothes and our shone were new/ they been all to torn & all to rent. Our breed was new baken/ now it is hooryde Our botels & our wine weren new/ now our botelles be nigh brusten/ and the wine is sour. and our victuals and the pnsaunt that we have brought to the been nigh lost for eld And thus they lied almost every word & deceived josue/ for they duelte little ovir xx. mile thence joshua took their presaunte/ and made peace with hem And he & all the princes of god's people swoore to them that they should have their lives & their gods/ within a few days after joshua came to gabaon/ and began to fight against the cite anon they came out & showed her charter of peace  
And how that joshua and the princes of god's people. also had sworn to them. to save their lives/ the people would have slain them because of their guile then josue and the princes said to the people/ we may not slay them For we have sworn to them in the name of our lord And if we forswear us god shall take vengeance of us.  Dives. 
I trow that clerks these days would say that they were not bound to keep that oath/ sithen they gate that oath of them with so great guile.  Pauper. 
If they advised 'em weal they would say as josue said For as I said first. a man owythe to keep his oath if it be leeful though he made it for dread of death For every oath leeful owe to be kept though it be nevyr so moche against heart. And that showeth god we'll afterward For as we find the second book of kings xxi. c. Three hundred year after. Saul king of god's folk slew all the gabionytes that he might find to please his people/ which hated always though gabionytes for their guile God was myspayed with the deed/ & let the king saul soon after be slain in battle/ & all his housebolde/ & moche of god's people After in time of david that reigned next after saul/ there fell such an hunger in the land of israel three year together that moche of god's people perished david axed of god what was the cause of that hunger God said that the death of the gabionytes which saul had slain was cause thereof. david sent after the gabyonites that were left. and said to them. I know weal that for you this hunger and mischief is fallen in my realm ask ye amends what ye will & I shall do it then they said we ask neither gold. ne silver/ ne no man's death of israel/ but only vengeance on soul and his kindred that so wickedly oppressed us and destroyed us. We ask that every man of his kindred be slain. and that none be left of his kindred. david might not grant that asking for thothe that he had made to jonatas the son of saul to save his kindred then they axed seven. men only of the kindred of saule. to hang 'em on the gebettes against the son/ and to slay them dispitously in punishing of the spite that saul had do to god's holy name/ in that he did against the solemn covenants that his pndecessoures had made & confirmed swearing by gods holy name For in that saul took that oath & gods holy name in vain. As saith the master of the stories. When this was done the hunger ceased. and anon began rain and plenty of corn and fruit.  Dives. 
This example is full good and showeth weal that every oath lefulle should be kept And that every man and woman should i'll to do dishonour or spite to god's name Also it showeth we'll that perjury and despising of gods holy name is cause of shedding of blood/ of hungres/ and of mischief/ And that god will not suffer that his name be despised ne taken in vain  Pauper 
Therefore god saith that every man and woman that so taketh his name in vain. I shall do to the as thou haste had swearing in despite. and chargyste not to break covenant/ therefore thou shalt bear thy sin & have despite yerfore Eze. xvi. c. Also he saith thus by the prophet If ye will not here ne set in heart to give worship to my name/ I shall send in you hunger & need and mischief And I shall curse your blessings/ and take your might from you/ that ye shall not withstand. Malachi two. c.    

Here endeth the second precept and beginneth the third  
dives. 
I thank the moche. For now I know better than I did bifore/ How the second commandment should be kept And what peril it is to take god's name in vey/ ne. Now I pray the inform me in the third commandment.  Pauper. 
In the third commandment god biddeth that thou shouldest bithynke the. and have weal in mind to hallow thine holiday. Six days thou shalt work and do all thine own works. In the seven day is the sabot/ that is to say. rest of thy lord god In that day thou shalt do no servile work/ neither thou ne thy son thy daughter/ ne thy servant. man ne woman/ ne thy be'st/ ne ne the stranger. that is within thy gate.  Dives. 
Why bad god that the seventh day should more be hallowed than the sixth day.  Pauper. 
For as god saith there In six days he made heaven and earth and see/ and all thing that is therein. And in the seven day he rested and ceased of his works And therefore he blessed that day and halowyde it/ and ordained that in that day man and beast should rest/ And that man that day should specially thank god. For all the creatures that he made bifore in vi. days he made to help and service and solace of man  Dives. 
Why saith holy writ that god rested the seventh day. sithen he travailed nevyr For as saint austin saith he made all things withouten travail/ & as holy wryt showeth Genesis primo c He said butt this one short word Fiat. and bad that it should be done/ anon it was done as he would.  Pauper. 
when holy writ saith that god rested the seventh day/ he understandeth thereby that in the seven day he ceasyde to make new creatures For every thing was made before in the vi. days either in the thing himself/ as angel/ light son moon stars/ either in his kind & in his similitude/ as man best fish foul and grass/ and tree/ either in his causes/ as thing gendryde of corruption/ and thing made by craft For god in his godhead. Was nevir in travail but always in blissful rest withouten end. And therefore holy writ saith not that he rested after his work ne in his work/ but that he restyde from every work that he had made For he had no travail for any work/ and he was natt holpen by his work/ for he made no thing for need but all for love  Dives. 
yet contra te. christ saith in the gospel Io. Pater meus usque modo opera●. et ego operor. My father worchith unto this time/ and I work also Therefore it seemeth that god ceased not the seventh day from every work  Pauper. 
Two manner of work is long to god. creation and governance From the work of creation he ceased the seven day/ and than principally began the work of governance and of keeping which work he continueth and shall continue withouten end. And of this work of governance speaketh christ the words in the gospel/ not of the work of creation.  Dives. 
Been there any more skills. Why god had the seven. day be hallowed  Pauper. 
Six skills there been as say these clerks. first for god the seven. day rested/ that is to say/ he ceased fro creation of new creatures Also in tokening that god in the seven. day delivered the children of israel from the hard servage of egypt/ and led them through the red see dry foot/ in to the rest of the land of bihest As we read in holy writ Deut. u.c. which deliverance was token that mankind should through christs passion & by his blood. that he shed upon the road/ be delivered out of the fiends servage/ and come to the endless rest. of the land of life The three cause is that men should that day principally give them to holy meditacione. and to thank god of all his gifts & his benefices/ and to learn god's law and to prise god The fourth cause was to be token that christ the seven day should rest in his grave/ after that he had travailed vi. days to reform again mankind that was lost through adams sin. The v. cause was to be token that us must all cese from vices and the seven. sins/ if we will be saved. As the prophet saith. Quiescite agere perverse/ discite bene agere. ysa. i.c. rest ye to do amiss. and learn ye to do weal The vi. cause is to betoken the endless rest that we shall have from sin and pain in heaven bliss/ for ye good works that we do the vi. days of our life/ that is to say all the days of our life/ & the vi. ages of our syf. & for fulfilling the vi. deeds of mercy which christ nameth in the gospel. For as we read in the apocalypse xiiii. c. The holy ghost to whom this precept is applied saith that men after this life should rest from their travails/ for their good works follow them.   

The two. chapter.  dives. 
Sithen that god bad the seven day should be hallowed/ why keep we ye viii day. that is sundaye. and natt the seven. day.  Pauper. 
God in the old law gave three manner of precepts For sum were cerimonyal/ sum judicial/ and sum moral The cerimonialles were but figure & shadow of things that were to come And therefore when the things were fulfilled that the cerimonyalles be tokened/ the cerymonials ceased & vanished. away/ as the shadow vanisheth away by light of the son judicial precepts were in punishing of sin/ & iustifiing/ of which sum ceased/ sum dwell yet still. Butt moral precepts that teach us to love our god. & our even christian/ & to flee sin/ & to love virtues. though last always/ as the x. commandments & such other. And for asmuch as this precept is cerimonial in party as anents the time/ and in party it is moral/ in asmuch as it teacheth us to worship our god/ and to rest from vices/ Therefore in asmuch as it is moralle it is kept/ but in y● that it is cerymonyal/ it is changed into sunday as for the better. For that that it figured and betokned is fulfilled That was ye rest of christ in the sepulchre in the seven day/ after the great travail that he had vi days before in reformation and redemption of mankind all be we bounden to worship god now in ye new law/ but not in that manner ne in that time that they were bound in the old law.  Dives. 
Why is it more changed in the sunday than into an other day.  Pauper. 
For the great benefices & the great worshipful wonders that god showed that day to mankind For on the sunday the world began/ & light and angels kind was made. That day god sent angels meet manna down the the children of israel in desert/ and fed them so xl. year That day god gave moyses the law in mount of sinay That day christ was borne of the maiden marry to save mankind That day christ rose from death to life/ giving us example and hope. to rise from death to life That day the holy ghost lighted in christs apostles. and in his disciples. That day god shall come to doom/ as saith a great clerk dockyng/ super deutronomium. And so that day was the first day and shallbe the last day that nevir shall have end But it shallbe a day of endless bliss to all that shallbe saved For right as christ rose up from death to life on the sunday/ and nevyr died after ne shall die/ So shall all we in the last sunday that shall be ye last day/ rise up from death to life and nevir die after/ but live in bliss withouten end/ if we make here a good end This day is so worshipful that no bishop may be sacred but on the sunday. As saith Reymunde li. iº ti. de feriis. And right as the saturday was hallowed in the old law for the rest the god made in the saturday after the creation & the works that he made in the vi. first days/ so holy church through teaching of the holy ghost hath ordained the sunday to be hallowed for the rest that mankind shall take after vi ages of this world on the sunday/ which rest and sabott shall nevir have end Their sabott that was on the saturday turneth always again to travail/ but our sabote that is in the sunday at the last shall turn into endless rest joy & bliss Sabot in ebrewe is rest in english And every day in the work is cleped sabott & ferie that is rest in english For every day we been bound to ferie & to rest from sin Also all the work is cleped sabot as there. jeiuno bis in sabbato. And Mt vltimo. The sunday is cleped the first day of ye sabbottes/ as there. una sabbatorun. And Mt vltimo. it is said. Prima sabbtin. For it is first not only in order of days/ but it is also first in dignity For the sabot & the rest in the solemnity of the saturday of the old law is now changed into the sunday/ for sin of the jews which slew christ on good friday/ & so put our lady saint marry and all holy church in sorrow & care & great travail both friday and saturday while christ lay in his grave. But for asmuch as he rose from death to life on the sunday and appeared to his mother and to his disciples seven scythes the day/ & so on the sunday began the first joy bliss. & rest of the new law/ Therefore by gods rightful doom ye iewys sabot on the saturday/ turned them to sorrow & care & moche travail. and our sunday turned us into great rest & joy and bliss And as the saturday was hallowed by the old law. for god granted that day first rest to mankind after his damnation to perpetuel travail for adams sin/ so is now the sunday hallowed/ for than christ granted first rest joy & bliss to mankind in the new law after his passion & the salvation of mankind & the redemption/ & tnyd the sorrow that holy church had on the saturday by malice of the jews/ into rest & bliss on the sunday And so it is fulfilled that the prophet jeremy said. xxxi.c. Redemit dns populum suum God hath bought again his people with his precious blood/ and hath delivered his people out of the fiends power I shall saith god turn their mourning into joy/ I shall glade them of their sorrow and comfort them. And by the prophet Osee he said that he should make the joy of jews sabotes/ & of all their solennyties. and of all their feestes to cese because of their sin Osee. ii.c.   

The three chapter  
ALso for hallowing in the saturday was cerymony all For as we find in diverse places of holy wryt. & namely Ezechielis xx. c. Hallowing in the saturday was a special token given to ye iewys whereby they should be known from other people / and so was circumcision. and many other observances and ceremonies god gave them to be known from other people And therefore right as the circumcision and other observances/ that were bitaken them of god for token of distinction from other people ceased in Christ's passion/ so ceased hallowing in the saturday in Crystes passion For why. although it be a moral precept to hallow the seven. day/ yet it is not moralle ne bindeth us to hallow the seven day in the saturday And therefore we read Exodi. xxxiiii. & xxxv ca That when moyses had been in the mount of sinay with god forty days and xl nights withouten meet or drink/ and spoken with god and there taken the law of him in two tables of stone/ two stemies and beams of light risen out of his face/ as it had be two horns so glysning & so bright/ that the people was a dread of him & durst natt speak with him/ and therefore he put a veil before his face when he should speak to the people/ and tell them the laws and the will of god And when he had so hid his face with the veil/ the first law that he gave them in god's name was to hallow the saturday And he spoke no word than of the other ix. precepts/ but told forth other observances & ceremonies which longed only to the jews/ and were but figure. and shadow of things to come. Which ceased all in Christ's passion And so he showed weal that hallowing in the saturday was cerimonyal/ & should cease with other ceremonies in christs passion And therefore when he bade them hallow the saturday/ he put the veil before his face in token the hallowing on the saturday. & other cerimonyes and laws yat he gave them that time were but a veil hiling ghostly understanding/ under figures of things that were to come. And when though things were fulfilled by the passion of christ/ the veil & mystihede of figures should be done away and cese. And in token thereof in time of Christ's passion. the veil of the jews temple to rent and cleef in two. parties that men might see all the privy things that were in the temple/ which were bifore hid fro the sight of the people by that veil Also the same text of the commandment showeth we'll/ that hallowing in the saturday should be translated into the sunday/ that is cleped the day of the son. For all though god ceased in the saturday from making of things of new kind/ yet in the saturday he made the saturday as he made each day before in the same day But in the sonnedaye next following he made no new day in kind/ for that was the first day/ and so he rested more in the sunday from working. than he did in the saturday. Also after great travail oweth to be more rest. But Christ god's son had more travail in recreation & redemption of mankind than he had to make all this world For in making of all the world he had no travail/ as saint austin saith. but only he bade it should be done. and it was done anon what he would But in recreation & redemption of mankind he travailed so that he swat blood for anguisshe/ and died for travail & shed his heart blood/ and ceased not of travail till in the morrow tide of the son day when he rose from death to life to comfort all mankind that would leave in him And he showed openly than that he was and is lord of all thing. And said to his apostles. that all power in heaven and earth was given to him in his manhood. And therefore the sunday is cleped the lords day. Dies dominicus. And therefore sithen god would that the saturday should be hallowed in the old law/ for god ceased than from creation/ and so in manner began to rest/ much more he will that the sunday be halowyde in the new law/ for god ceased than from ye great travail of our redemption and our salvation and recreation.   

The iiii chapter  
FIgure of this we have also in holy writ. Leuitici xxiiio. where we find that god bad the children of israel keep principally seven feestes in the year of the which the last was cleped. Festum tabernaculorum. The feast of tabernacles He bade them take bows & branches of palm trees and of other trees the feyrest that they might find and make 'em tabernacles and logs & dwell therein seven. days together/ in mind that god made them to dwell in tabernacles & logs xl. year in desert & there he saved them & kept them and he had that the first day and the viii should be full holy. By this feast of tabernacles that came last after ye other feasts of the jews been understand the feasts of ye new law/ which came last in the end of the world. after the old law. For all the feasts of the new law been feasts of tabernacles For when god came to be man/ he made first his tabernacle in the maid marry which tabernacle was arrayed. and dight with the fairest branches and bows of grace and virtues and of good thews. that might be found in any creature/ for she passed all creatures in grace and goodness. Of this tabernacle speaketh the prophet. p̄o. xviii. In sole posuit tabernaculum suum et ipse tanquam sponsus procedens de thalamo suo. He made his tabernacle in the son/ that was our lady maiden and mother brighter than the son. He came out of her as an husband out of his chamber Another tabernacle god made him in our manhood and in our kind/ that was the blissful body. Which he took of the maiden marry For as the tabernacles were made of the fairest branches and bows that might be found/ so the body of christ was made and gathered to gydder of the cleanest drops of blood that were in our lady. saint marry clean maiden withouten spot of sin In this tabernacle god was boorne of the maiden on Cristmasse day. In this tabernacle he was circumcided/ worshipped of three kings. and dwelled with us in earth in our pilgrimage xxxii. year & more.  
In this tabernacle he died for mankind/ and rose from death to life on Ester day/ and stied up in to heaven on holy thursday. very god and very man/ and there sitteth on his faders right hand above all heavens in this tabernacle lord & king of all thing. In this tabernacle he shall come again at the doom/ to dame the quick and the deed And all the feestes that we hold of any saint. We hallow them and hold 'em for the good deeds that they did while they dwelled here in the tabernacle of their body/ in hope to come to endless tabernacles full of joy and bliss withouten end Of which tabernacle god speaketh in the gospel when he biddeth the rich men make poor men their friends/ that they may receive them into endless tabernacles/ of which speaketh David. Qm dilecta tabernaclā tua dne virtutum: concupiscit et deficit anima mea in atria dn̄i.. Lord of virtues how lovely and how liking been thy tabernacles/ My soul saith he desireth and longeth. to enter into the halls of our lord And for his desire is delayed/ he faileth and feynteth for sorrow. And so the solennyte that euir shall last. shallbe a solennyte of tabernacles/ when we shall dwell in endless tabernacles. With endless rest joy and bliss. There the first day and the eight day shallbe full holy/ which day is ye sunday For that the first day & it is the viii. day and shallbe ye last day evir lasting in joy & blisse· And therefore in the feestes of the new law that been feasts of the tabernacles is the sunday principally hallowed/ as god bade than For it was the first day and it is the viii. day/ & shallbe the last day evir lasting in joy and bliss.   

The v. chapter  dives. 
Why bad god that we should think to hallow weal the holiday and the sabot.  Pauper. 
There is three manner of sabottes/ that is to say. of rest or of hallowing. Scilicet. pectoris temporis et eternitatis That is to say of rest of heart/ of time/ and of endless resting. By rest of heart and of thought. men come to rest of tyme. And by rest of thought and of tyme. men come to endless rest. So withouten rest. of heart and of thought/ may no man come to endless rest that the sabot and the holiday betokeneth And therefore god bade us that we should principally travail to have sabot & rest of heart and of thought withouten which rest & sabot we may not we'll hallow any holiday And therefore christ said in the gospel. that out of the heart when it is out of rest/ come wicked thoughts manslaughters/ avoutryes/ lechery/ thefts/ false witnesses/ despite of god. Mt xu.c. which sins destroy charity. & peace/ and been causes of much unrest in this world/ and let rest of time/ so that unneaths. may any time be rest And therefore god saith. think that thou hallow weal thine holiday. Be think the if thou be in charity and rest of heart with god & man And if thou be stirred against thine even christian by wrath hate or envy. or have any heavy heart against thy brother/ go as god biddeth in the gospel and be first reconseyled to thy brother/ & than come & make thine offering of holy prayer of thanking of prising/ and of thy gifts to god And butt thou do so and put away all rancour and heavy heart/ else thy hallowing and thy sabot is not pleasant to god Also bithenke the if thou be in deadly sin/ and repent the & be shriven assoon as thou might in good manner/ & so offer up thyself to god by charity/ and by sorrow of heart & make thyself holy/ and than arte thou able to hallow weal the holiday For as long as thou art in deadly sin by will or by deed. so long thou hallowest not thy holiday For thou dost servile work of sin/ and doist despite to the holiday. Which is ordained that men should than amend them/ and serve god more specially than in the work day. And as long as man or woman is in deadly sin/ he serveth the devil and not god to pleasance Also god biddeth that men should bethink them to hallow weal the holiday For in the halidaye namely on the sunday men should draw their wits to giddre from the world and bethink them if they had ought trespassed/ that work by recheleshede or by covetise/ or by lechery/ or any other wise/ and ask god forgiveness. Also think on the speed & benefices that god hath sent them that work. or evyr bifore/ and thank him thereof. Thank him of his endless mercy/ and his endless charity that he showed to mankind think how he made man to his own likeness to be air and citizen of heaven. Think how he made all thing for man. Think what bliss he hath ordained to man and woman if they do well. What pain if they do evil.   

The vi. chapter.  
Therefore saith Origenes. super Leuiticum xxviii. c. On the sunday thou shouldest do no worldly things/ but only give the to god and ghostly things. then saith he come to church/ lay thine ere to god's word/ think heavenly things think on the life that we hopen all to have in endless bliss. Think on the last doom how hard it shallbe and how strait Take than none heed to this world ne to things visible. But on the holiday have thy go stely eye principally to things. that been to come/ and yet been invisible. He that thus doth saith he. halowith weal his halidaye. and he maketh ye sacrifice of ye sabott And therefore the law saith thus. We have ordained that all sundays be kept with all manner worship from even to even/ and that men abstain 'em from all manner unleeful works. that there be no market holden on the sunday/ ne plea/ ne no man dampened to death/ ne to pain. ne oath taken solemnly/ but it be for peace or for some great need. Extra li.ii. ti. de feriis. Omnes dies dominicos. The law saith that men should nought do on sunday/ but give them to god/ ne do no servile work. But that day should be occupied in prising & worshipping of god and in ghostly songs. De con. di. three jejunia Men should on the holiday serve god with heart mouth and work. With heart. thinking as I have said/ with mouth weal speaking in prayer prising & worshipping of god/ and good information of their even christian. In work also of deeds of alms. in peace making & according of neighbours and such other. But now alas is fulfilled that jeremy said. Trenorum .io.c. Viderunt eam hostes et derisetr̄ sabbata eius. The enemies the fiends see man's soul & woman's how it was defouled with sin on the holiday/ and scorned his holidays and his sabotes For ye holiday was ordained in confusion of the fiend & in worship of god/ & for salvation of man's soul/ but now it is turned to shenship of man's soul to despite & offence of god. & in pleasance of the fiend. For in the sunday reigneth more lechery. gloteny/ manslaughter/ robbery/ bacbiting/ perjury/ & other sins/ more than reigned all the week before And when men come to church/ they leave beds bidding/ and spend their time in synfuliangling. For there they cast guile against their even christian There they hold their ꝑvies of many wrongs. Which they think to do. And therefore god may say to them that he said to the jews. It is written said he the mine house shallbe cleped an house of prayer/ & ye have made it a den of thieves/ in the that ye contrive her guile & falsehood/ to rob your even christian of his good of his right & of his fame. And therefore he saith by the prophet. isaiah i.c. My soul heateth your solempnities & holidays. They been full heavy to me/ I have travail to suffer them But therefore saith he/ when ye shall lift up your hands to me I shall turn mine iyens away from you. And when ye multiply your prayer to me I shall not here you/ for your hands be full of blood that ye have shed and full of sin. And your cumpanyes and your gadrynges to gydder been full wicked. Iniqui sunt cetus uti.   

The seven. chapter.  
ALso leave friend god bade that men should think to hallow weal the holiday For man and woman should so bethink them before in the work day and so ordain their occupations/ that they should not need to break the holiday. For if a man needeth to break the holiday/ and that need come of his own folly & of his misgovernance bifore/ he is not excused by that need. Moche less than is he excused if that need come of purpose and of covetise. And therefore they that will not go ne send to market in the work day to buy their necessaries/ but abide till on the sunday. for sparing of time/ they be not excused though though things been needful to them Men should study and dispose 'em as besily to serve god on the sunday. as they study before to travail for themself on the work day For god hath granted vi. days to man and woman for to travail for themself/ and the seventh day. he hath reserved to his service ¶ We read in holy writ Numeri. xu.c. That a man went in the sabot day and gathered sticks He was taken and led to moses/ and he put him in prison till he had an answer of god what he should do with him. God had moyses that he should be led out of god's castles that were cleped the duellinges and tenties of god's folk/ and there all the people should stone him to the death And so he was slain spitefully/ for he bithought him not bifore to hallow the holiday/ for he might have gathered sticks in the day before And sithen he was so spytfully slain for gadering of sticks to make therewith his fire that was needful to him Much more should they be punished that on the sunday gather together brands of sins of covetise. of lechery perjury. and bacbiting/ to bren with their souls in hell withouten end but they amend them.  Dives. 
What clepeth god servile works.  Pauper. 
Every deadly sin is servile work. For as Criste saith in the gospel who so doth sin he is servant of sin and thrall to the fiend Qui facit peccatum servus est pct● And such servile work god forbiddeth every day/ but most on the holiday For who so doth deadly sin on the holiday he doth double sin. For he doth that sin and thereto he breaketh ye holiday against gods precept Also servile work is cleped every bodily work done principally for temporal lucre and worldly winning/ as biing and selling. earing sowing/ mowing/ reping/ and all crafts of worldly winning Also pleading/ motynge/ markets fairs sitting of justices and of judges/ shedinge of blood and execution of punishing by the law/ and all the works that should let man from god's service/ and dispose him to covetise or to the fiends service. natheless if earing & sowing reping mowing carting and such other needful works be done purely for alms/ and only for heavenly meed/ and for need of them that they been to. in light holidays they been than no servile works/ ne the holiday thereby is not broken Nevertheless in the sonnedays and great feasts such works should natt be done but full great need compel men thereto   

The x. chapter.  dives. 
Why bad god that both man & beast should rest and hallow on the holiday  Pauper. 
For as salomon saith. Sap. vi. & xi. c. God loveth all thing that he made/ & hath cure of all things that he made. And therefore he ordained rest in ye holidays not only for his own worship and for ghostly help of soul/ but also for bodily help both of man and best But the covetise of man were refrained. by rest on the holiday he should nevir rest/ But with travail slay himself/ his servants his subgettes/ and his beasts And therefore both to save man and be'st and for great perfect of man/ god bad rest on the holiday For both man and best needeth rest after travail/ and shall be the more freysshe all the work after to travail if they have rest on the holiday And therefore it falleth oft that they which will not rest on the sunday/ been made to rest all ye work after/ either for sickness that they fall in by over travail. or by sickness/ or by feebleness of their servants/ and of their beasts/ or else by death. For often they sle their beasts by over moche travail/ and continuing of travail And therefore in the beginning of the world when Adam sinned in the sixth day. by eating of apple against gods forbade. And that god had dampened him and all his to perpetual travail for his sin  
After this of his great and endless mercy he tempered and slaked his hard doom/ and ordained rest both to man & best in the seventh day And therefore saith holy writ Gen two. c. That god fulfillyde his works in the seven day/ not only for he maked than the seven day & ceased of creation/ but also principally for he showed than first mercy against sin granting and bidding rest in the seven. day both to man & to best which he dampened in the day before to perpetuel travail for adams sin/ which mercy was fulfilling and perfection of all his works Quia miseratōes eius super oina opera eius. For as david saith gods mercies been above all his works. And saint james saith. Mercy enhaunsith rightful doom And but god had ended his works in mercy in ye seven. day/ and slakyde his hard doom against mankind for adam's sin/ else his works had not been complete ne perfit/ in asmuch as the principal creature for whom he made all thing was lost. For when the final cause of any work faileth/ that work is not complete ne perfect. For this mercy that god showed to man when be ordained rest in the vii· day that was clepyde sabott. figure of endless rest of mankind Crist saith in the gospel. that the sabot was made for man/ not man for the sabbotte. Mar. two. c. But sinful man is so blended with covetise/ that he turneth his damnation and his pain. into liking/ and hath levyr to travail to his undoing. and unto his damnation/ than to rest to his salvation And hath levir to follow the hard sentence of god to his punishing/ than to take his grace and his mercy. to be eased Such been like oules & backs/ which hate the day & love the night/ like to the fiends of hell that nevir have rest ne for malice will seek rest.   

The ix. chapter.  
Moreovir lief friend we find iiii. manner of sabottes in holy writ One sabot of days that was the seven/ day ordained of god for rest and ease. both of man and of be'st also we find a sabott of months. ordained also of god for rest both of man and be'st that was ye seven. month that man and be'st should rest them than. after the great travail that they had in the two. momethes bifore. in which was their heruyste to gather corn/ wine and oil and other fruit The seventh month was september. for than in that hot country heruyst was all done Also we find a sabott of years. that was the seven year For that year the land rested that it might bear the better and the more plenteously after/ for that year was no land sown Also we find a sabott of sabottes/ that was the fift year ordeynede of god for rest of the land/ of be'st of man/ and namely of them that were in travail of tribulation. For than outlawed men might come again home in surety. then bond men were made free and debts foryoven Than men received again their heritage By the sabott of days/ is understand rest from vices in the life active/ that hath six days to work By the sabot of months is understand rest. the men have in the life contemplative/ both from vices and temptaciones For that month was much holy/ but not all holy. Right so they that have the life contemplative they have more rest from vices and temptations/ than they that have the life active/ but full rest have they not in this world By the sabot of years when the land rested the seventh year. is understand the rest. that our souls shall have in bliss/ whiles the earth of our bodies shall rest in the grave By the sabot of sabottes that was the fiftithe year is understand the rest withouten end/ that we shall have in heaven/ when we shall wend again both body and soul/ to our heritage that we lost through Adam's sin/ when all our travail and tribulation shall cese and all our woe turn to weal by virtue of Christ's passion   

The x. chapter.  dives. 
Sithen the sabott of days was most solemn in the old law/ for it was not leeful to go that day ovir a thousand paas/ ne to dight their meet/ and more ovir that day were offryde two lambrens passing ye common sacrifice that was done every day/ sithen than the solemnity of the sabbotes is translated in the new law▪ into the sunday/ why is not the sunday as worshipfulle in the new law. as was the sabot in the old law. For as that was cleped the sabott of our lord/ so the sunday is cleped the day of our lord passing other days. And yitt we have in ye year many days more solemn than the sunday.  Pauper. 
all the feasts of the new law been the days and the sabotes of our lord For all though been of himself in himself/ or else of himself in his saints In the old law was no feast of our lord but only the sabot/ which was hallowed in mind of the creation of the world/ and in mind that god the seventh day ceased of creation. And also than to thank him for his endless goodness that he showed to mankind in his creation/ when he made all bodily & visible creatures to serve man/ & man to serve him here in grace and after in bliss withouten end Other festis of the old law were but solempnitees/ & minds of adventures and prosperites. that fell to the jews in time of the old law And therefore the sabot amongs them was most solemn. And amongs us also the sunday is most solemn and holy for the great deeds & wonders that god did in the sunday But for asmuch as it cometh oft we make it not always like solemn For it falleth the sundays in which god showed his wonders/ as Ester day and whitsunday/ to be more solemn: than other common sundays Other feasts also as Cristmasse day/ and epiphany day/ in asmuch as they been our lords days and come but ones in the year Therefore we make more solennytee. in though days/ than we do commonly on the sunday And so we do in many other feasts/ for all they be feasts & days of our lord Nevertheless there is no day so solemn in the self as the sunday For that is always solemn/ for the wonders that god did therein. Other days been sometime solemn/ & sometime natt solemn. after that the feasts fall therein by changing of the year So that other days have no solemnity of 'em self by custom ne by law/ but only by falling of feasts as the year chaungith The thursday was sometime as holy as sunday/ for Christ that day stied up to the heaven. And than bigamne the ꝓcession that we use on the sunday For than Crist went in procession with his disciples out of jerusalem into the mount of Olyuete/ and there stied up in sight of them all. And the cross that is borne before us in processione/ betokeneth the christ died on the cross.  
And after roose from death to life. And on the holy thursday went before his disciples leading  
¶ them unto· the mount of olivete But for asmuch as many new feasts comen on/ and it was grievous to keep two days solemn every work/ therefore the solennyte of thursdays ceased. and the procession in mind of Christ's ascension was translated into the sunday.  Dives. 
Therefore me thinketh that the sunday should be the more solemn.  Pauper. 
So it is/ and so it oweth to be most halowyde though holy church do not always than most solennyte For that day is ordained for rest in the new law both to man & to be'st/ as the sabot was ordained for rest in the old law.   

The xi. chapter  dives. 
Been we bounden by this precept to keep the holidays that holy church hath ordained in the new law.  Pauper. 
yhe forsooth For all though the precept passyde in y●. that it was cerimonyal as anents time/ yet it dwelleth in that it was & is moral/ and bindeth us to i'll vices/ & serve our god one day more than another/ which day is the sunday in the new law by ordinance of god & holy church For as the gospel saith. Mt xii.c. Dns est enim filius hoins & sabbati. The maidens son christ ihesus is lord of the sabot. And for asmuch as it was so evil kept in the old law/ & so much blood was shed in the sabot & christ himself suffered so much despite on the sabote Therefore he was myspayed & said by the prophets isaiah. i.c. & osee two. c. That he should no longer suffer their sabbottes/ but as a lord of the sabbottes he changed that rest & solennyte of their sabbottes into the sunday/ for the skills which I said bifore/ which day all if it be the viii. day in the first order of days/ yet is but ye but the seven. day in observance of the precept For we have now vi days to work in/ in token that god in vi days made all ye world & the seven day we hallow as god bad us/ in token that god the seven day ceased of creation & ordained rest in the sunday As saint paul in his pistle/ Ad colocensis two. c. saith openly that the sabott and other feestes of the old law were but shadow and figure of the new law And therefore after Christ's passion though festes ceased and no man oweth to keep them. And who so keepeth them in that he forsaketh the christ was borne of ye maiden/ & dyede for mankind. And saint gregoure in his pistle Ad Ro. saith That all that hallow the saturday/ for it was so holy in the old law/ been antecristes disciples For antecrist shall do men hallow both sunday and saturday Sunday/ for to draw christian people to his sect For he shall fain him deed and to arise again fro death to life on the sunday And the saturday to draw the jews to his sect. De con. di. three pervenit/   

The xii. chapter.  dives. 
Why would god make the world more in the number of vi. days than in any other number of days.  Pauper. 
For as Solomon saith god made all thing in number weight and measure He made no thing to moche ne to little But he made every thing perfectly in his kind/ and endyde all his works in ꝑfytnesse. And for the number of vi. is the first number even that is perfit/ therefore he made all the world in number of vi. days  Dives. 
How is the number of vi. more perfit than another number.  Pauper. 
For all his parties that meet him if they be taken together make even vi. As one two. iii● make even vi. & these three numbers meet him. For six scythes one is vi. & thrice two is vi. and twies three is vi. And this perfection is in no number within x. but in vi/ And fro ten. to an hundred is none butt xxviii And from an hundred to a thousand is but this even number. four hundred lxxx/ xvi. The next is viii thousand an hundred and xviii. And than no more such butt one within an hundred thousand And who so will find that he must study After an hundred thousand been more such than all the clerks under sun tan tell/ more than any heart may think or tongue tell and yet it is full hard to find one. And for that vi. is the first perfect number in this manner. Therefore god would make this world in the number of viin token that all his works were perfect And therefore saith holy writ Gen. two/ c. That heaven and earth and all their array were perfit. And for the same skill god made man the vi day as for a perfect and a noble creature/ For the same skill in the vi age of the world became man And on the vi day good friday the vi/ our of ye day in the vi age/ he bought again mankind with his pcioꝰ blood in token that all his works were perfit And that same number of days god hath granted us to work in/ in token that all our works should be perfit & good/ and no thing do amiss/ that we should for no covetise do to much/ ne for no sleuth do to little/ but always hold us in a mean and in evenhede For god granted us no time to sin. Therefore he will always that we be even with god and with our even christian/ as six is always even with his parties to giddre.   

The xiii. chapter.  dives. 
Why bad god rest on the seventh day more than another day.  Pauper. 
In token that as seven cometh next after the perfit number of six days of working/ so after perfect works in this world shall follow perfit rest in the other world Also he bad rest in ye seven. day for that passeth the perfit number in token that he will no thing be done passing perfection And therefore all sin is comprehended in seven. deadly sins. For as seven passeth the perfect number of vi. so every sin passeth perfection and is out of perfection of all good works Also god bad rest on the seven. day/ for he will the men rest them than both ghostly and bodily. Ghostly from business & thought of the world Bodily. from bodily travail. For why seven. is made of four & thre· Four betokeneth bodily things made of iiii. elimentes. Three betokeneth man's soul made to the likeness of the holy trinity And therefore he bad rest in the seven. day/ that men should than rest both body & soul. Also god bad rest in the seven day/ in token/ that after perfit works shall follow endless rest both of body & of soul For this number seven. in asmuch as all time and all duration is comprehended in seven days. therefore it betokeneth endless lasting And therefore rest on ye seven. day bitokneth endless rest Also friend god ordained rest in the seven day rest/ in token of seven. blisses which we shall have for perfect works that we do here in vi. days and vi. ages of this of yis world For anent the body we shall have four blisses/ brightness and beauty withouten any spot For as Criste saith in the gospel/ men and women shall shine in heaven/ as bright as the son Also men shall have there impassibilite and health of body/ withouten all manner sickness No thing shall dear them ne disease them. Also they shall have deliverhede of body and lightness withouten letting/ for they should be as light as thought/ and in tuynkling of an eye be where they will Also they shall have soteltie of body. Withouten any withstanding/ for there shall no thing withstand 'em But as ye son passeth the glass without letting of the son/ so shall they pass over wall and every thing. at their will withouten any disease or any letting And anentes ye soul we shall have the blisfulle sight of god's face. brenning love to god/ and to our even christian/ and alway have him that we love/ and what we desire. There all our love shall be in joy/ withouten woe dread and sorrow In this world every love is meddled with woe/ in token of these seven. blisses that we shall have in endless rest for our perfit works. Therefore god bad rest in the seven day.   

The xiiii. chapter.  dives. 
How long owe ye holiday to be kept and hallowed.  Pauper. 
From even to even/ As saith Reymounde & the law also. Extra li.ii. ti. de feriis. c. Omens dies dnicos. And holy writ also and god himself Leuitici xxiii. A vesꝑa usque ad vesꝑam celebrabitis sabbata vestra. From even to even ye shall hallow your holidays Nevertheless sum begin sooner to hallow after that the feast is/ and after use of the country. Extra e. quoniam. But that men use in saturdays and vigilies to ring holy at midday compellith not men anon to hallow/ but warnythe them of the holiday following. that they should think thereon. and speed them/ and so dispose 'em and their occupations that they might hallow in due tyme.  Dives. 
Is it leeful for any caas in the sunday to gather in corn. fruit or hay.  Pauper. 
Such need it may be that it is excusable as if they may not in other days gather it in for enemies/ as in time of were/ if they should gather it they have rightfulle cause to withstand their adversaries Also if corn or grass be field. & should be lost but it were dight and gathered/ it is leeful in the holidays to save it and keep it/ so that god's service be not left therefore But for to mow/ or to reap cart or to sow in the sunneday I hold it not leeful but in full great need. Principal feasts should always be hallowed/ butt right great need compelled men to work/ so that great need excused 'em For as the law saith Extra li.u. De regulis juris. Nede maketh leeful that else is unleeful by the law For need hath no law De con. di. i. sicut et di. v. discipulos. Extra de furtis. Si quis ꝑ necessitatem Also it is lawful to fish after he ring on the sunday & other fish also. that may not be taken but certain ceson of the year/ for which fish men must go far on the see and long abide. Extra de feriis. c. Licet. It is leeful all so to do rightful bateiles on the sunday/ and in other holidays. for salvation of the commyntie It is leeful than to save that else should perish both man and best fruit corn and other things always with reverence of god and of the holiday. It is leeful than to leches to help the seek folk It is leeful to dyke wall. defence towns castles/ and to array men to battle in the sonneday when need compellith/ & peril of enemies Thus saith Io. in sum. con. li. i. ti. xii. q̄.. So that in all these and such other/ need and pite excuseth men christ healed men in the sabot. & reproved the jews that were mispayed therewith/ and said to them. Sithen a man taketh his circumcision in the sabot/ why have ye indignation to me for I have made a mn a hole in the sabott/ Io. vii.c. And in an other place he said to the jews/ who is it of you that hath a sheep & it fall in the ditch in ye sabot/ that he ne will go and lift it up out of the ditch But forsooth man is better than a sheep/ and therefore said he/ it is leeful to do good deeds in the sabot and in the holiday. Mt xii.c. Another time cryst healed a woman of an hard sickness that had held her xviii. year/ she went stooping all down. and might not look upward then the master of the law and of the synagogue was wroth and said to the people Theridamas been vi. days to work in/ come ye than and be ye healed/ and not in the sabott. Criste answered to him hypocrite/ each of you untithe his ox and his ass from ye manger or crache in the sabott & leadeth it to the water. Moche more it is needful to unbind this daughter of Abraham in the sabott from the hard bound in the which sathanas had holden her bounden xviii. year And all though hypocrites were ashamyd By these example's christ showed that deeds of pity and of alms/ and namely pchinge and teaching/ by which man's soul is loosed out of the fiends bonds. been medeful and needful in the holiday. And he excused david by need. that he eat of the holy loves that no lewd man should have eaten of by the law. Also he excused his disciples yat they g●yddyd the ears in the field in the sabot/ and eat the corn. Mt xii.c. For as he saith there. god loveth better mercy and pytee/ than any sacrifice.   

The xv. chapter.  
Nevertheless. natt withstanding all/ this every man and woman should besily hallow the halidaye/ and not lightly for no small need break the holiday. For god charged this commandment full highly/ when he said Think that thou hallow weal the holiday And in another place. Deu. v. c He saith look that you hallow weal the halidaye And in an other place of holy writ he saith Look ye keep weal my sabott and my day/ for that is token between me and you/ who so defouleth that day or doth any servile work in that day/ he shall die. Exo. xxi. Levitici. xvi. et nineteen. Iten ieremye xvii. Ezechielis xx. & xxii. & xxiii. c. By ye law bochers/ taverners/ & other vitailers may leefully dight in the sunday victuals to be sold in the moneday/ if they might not dight them in the day bifore. to save them and their victuals/ so that it be done principally to gods worship/ and for the common profit Also merchants that leaden their merchandise in the sunday and other holidays to feires in far country by land or by water been excused if they may not lead them in other days. Also messengers/ pilgrims/ and wayfering men/ that may not we'll rest withouten great harm been excused. so that they do their devoir to her mass and matins if they may For long abiding in a man's journey is costful and perilous Also they that let to hire horse & cart/ or ship to pilgrims. and to passing folk in the sunday. to speed them in their journey. if they do it principally for ease & speed of them that so hyretheim. they been excused But if they do it principally for lucre or for covetise/ they be not excused Also if men for hastiness do them shave or do their horse shoe in the sunday when they may not we'll abide/ ne might not weal do it bifore/ they been excused/ if need compel them thereto/ and not covetise ne sleuth. Mylwardes craste by wind and water is leeful in the sunday/ after custom in the country/ for so it may be do with little travail. But for to do it with draft of be'st in the sunday/ it is not leeful. for it may not be done so without great travail Thus saith Io. in sum. con. li. i. ti. xii. De feriis et tabula juris.   

The xvi. chapter.  dives. 
Is it not leeful men to begin great journeys in the sunnedaie/ of long pilgrimage or of far passing  Pauper. 
If they do it of custom or withouten need/ they sin grievously all though they here their service ere they wend/ and namely men of holy church. that should in holidays most occupy 'em in god's service/ and devotion and teaching of god's law/ and give the people good example to hallow weal the holiday. Prechoures that travail from town to town in the sunday and great feasts to teach the people god's law been excused & win much meed But be they were that under colour of preaching they run not to much about in vain in the sunday.  Dives. 
Is it leeful in great holidays to travail about making of holy church as in carriage lifting of stones. gading of stones & such other.  Pauper. 
As for a brayed it is leeful/ but not to do no long travail ne ovir great that should bring men to weariness to let them fro god's service For the holiday repnsentith endless rest and hallowing withouten end. And therefore I hold it unleeful to make great carriages in the sunday. or any principal feast. for any church making.  Dives. 
Is it not leeful to help men of holy church in the great holidays to housing in carriage & other travail.  Pauper. 
If they be poor. it is leeful as for abraid to help them in housing But if they be rich enough to pay therefore. in the work day/ it is natt leeful to travail for them in sunday and other great feasts.  Dives. 
Is it lefulle to victuallers & other chapmen to ride or go fro town to town in the sunday for to sell victuals or other things in the church or in the church yard or at the church gate.  Pauper. 
Nay forsooth For there should no such market be holden in ye sum/ day/ neither in seintuary/ ne out of seyntuarie. Extra de feriis. Omnes dies dominicos. And therefore been market days ordained in other days that men should then buy and sell/ and hallow in the sunday But it is leeful to vytailers to sell victuals in their own place/ so that they do it principally for alms of their even christian/ and here their service. advise 'em that than buy.  Dives. 
Is it leeful to work in the sunday when evensong is said and when men have heard god's service.  Pauper. 
Nat but the greater need compel them to work as I said first For else men bound to hallow from even to even. And therefore when evensong is done by mydovyr/ none in the sunday/ yet it is not leeful to work And though the evensong be said in the saturday by mydovirnone/ yet it is leeful to work till the son go down Nevertheless so little the work may be that it is no sin to do it than.  Dives. 
How should men know how moche work is leeful to do in the holiday/ & what need excuseth man of traveling in the sunday/ & in other great feasts/ for covetise and wanbileve that men trust not to god/ but ween that god should fail them/ put folk in dread of need/ when there should else. be no dread of such need.  Pauper. 
Therefore if they might readily have their bishop/ they should ask him counsel/ or else their curate/ or some other good wise man And if the need be great and open/ their own conscience oweth excuse them For they may than work by authority of the law. And if a man or woman ask counseyl in things of doubt of him that he wenythe skilfully should give good counsel/ though the counseylour fail in his counseyl giving/ yet the axer is excused/ but he know that the counsel is not good. or else did not his devoir to know that And for he lowith him to ask counsel and forsakith his own wit and his own will he gettith moche meed.   

The xvii. chapter.  dives. 
when servants travail in the sunday by compelling of their sovereigns/ been they excused before god by their masters bidding.  Pauper. 
If they travail and do their masters bidding principally for dread & for obedience. that they own to their sovereign. and not for covetise ne for none other evil cause/ & the manner of travail be leeful in the self/ than they been excused For as holy wryt saith God loveth more obedience than sacrifice. But beware the sovereign that compellith his servant/ in the sunday or any great feast withouten great need. For to the sovereynes is hallowing of holiday principally boden For withouten their will her servant ne their best. shall do commonly no servile work  Dives. 
Steracles pleyes and dances. that are used in great feasts. and in sundays/ be they not leeful.  Pauper. 
Miracles pleyes & dances that been done principally for devotion honesty and mirth. to teach men to love god the more. and for no ribaudrye/ ne meddled with rebawdrye ne losings. been leeful/ so that the people be not letted thereby from god's service/ ne fro god's word hearing and that there be no error meddled in such miracles and pleyes against the faith of holy church. ne against good living. all other been forfended both holiday and werkday. De con. di. iii. Irreligiosa Et extra li.iii. ti. i. cum decorem. Where the gloze saith that for to repnsente in pleing at Cristmasse Heroude and ye three kings. and other process of ye gospel both than and at ester. & in other times also/ it is leeful. and commendable.  Dives. 
Than it seemeth by thy speech that in holidays men may leefully maken mirth.  Pauper. 
God forbid else For as I said the holiday is ordained for rest and releving both of body and of soul And therefore in law of kind/ in law written/ in law of grace/ & evyr from the beginning of the world. the holiday hath been solaciouse with onestie/ both for soul and body/ & for worship of god whose day is that day/ solaciouse in clothing in meet and drink/ in occupation/ honesty with mirth making And therefore the prophet saith. Hec dies quem fecit dn̄s: exultemus et letemur in ea This is the day that god made/ make we now merry & be we glad.  Dives. 
Contra. saint austin saith that it were less wicked to go at the plough and at the cart/ & card and spin in the sunday than to lead dances.  Pauper. 
saint austin speaketh of such dances and pleyes as was used in his time/ when christian people was much meddled with heathen people/ and by old custom and example of heathen people used unhonest dances and pleyes that by old time were ordained. to stir folk to lechery and to other sins And so if dancing and pleing now on the holidays stir men & women to pride to lechery gluttony and sleuth/ to over long waking on nights. & to ydelship on the work days. and other sins/ as it is right likely that they do in our days than been they unleeful both on the holiday and on the work day And against all such spoke saint Austyn But against honest dances. and pleyes done in due time and in good manner in the holiday. spoke not saint austin.  Dives. 
Contrate. We find in holy wryt that god bad his people torment their souls and give them to sorrow and mourning in the halidaye. Dies expiationun erit celeberimus et vocabitur sanctus. affligetisque animas urans in eo Omnis anima que afflicta non fuerit die hoc ●ꝑibit de pplins suis. Leuitici. xxiii. then is seemeth that god will the men give 'em rather to mourning in the holiday than to mirth or to welfare.  Pauper. 
Solomon saith. Spes que differtur affligit Eccliam. Prover. xiii. c The hope the desire and the longing that is delayed turmentithe the soul. For the more that man or woman longeth after a thing the more it is disease/ till he hath his disease and his longing. But now it so that the rest the mirth the ease and the welfare/ that god hath ordained in the holidays. is token of endless rest joy and mirth and welfare in hevenes' bliss that we hope to have withouten end. For there men shall hallow withouten end/ from all manner travail thought & care. And therefore as I said first god will that we think on the holiday of the rest joy and bliss that the holiday bitokneth. and have it in thought/ in desire in longing & hope to come thereto And so turment our souls by longing & by sorrowing By longing after the endless rest And by sorrowing the for sin our desire is so long delayed In this manner god will that every man and woman torment his soul in holiday/ by love longing to god ward/ & by sorrowing for god's offence Nat to show great heaviness outward/ and to do bodily penance in any great holiday Moreovir leave friend god bad not that the jews should torment their souls in every holiday/ but only in one solemnite that was cleped the fest of cleansing & of forgiveness For that day god forgive the jews the great sin that they did when they made them a calf of gold. and silver/ and worshipped the calf as god/ and cleped it their god not withstanding all the wonders that god had showed 'em a little bifore/ leading 'em through the red see dry foot/ and drenched king pharo and all his host and spoke to them openly by voice of angels from above the mount of sinay in thunder and lightening in fire and smoke. and clouds/ full grim in voices of trump and of clarion full dreadful to here And for as much as that grievous sin was first foryoven them in that day/ and they were first that day maked clean from that great sin/ therefore god bad them hallow that day for joy of foryifnes. He bade them also that day turment their souls for sorrow of the grievous sin/ and for their unkindness that they should have mind of their sins & be ashamed thereof And also have in mind god's goodness against their shrewydnesse/ and thank him thereof. This day was the tenth day of Septembre.   

The xviii. chapter.  dives. 
Where fyndst thou that god bad men make merry & farewele in the halidaye  Pauper. 
In the same place of holy writ. Levitici. xxiii. Where we find that god bade ye children of israel take branches and bows of palm trees & of the fairest trees the they might find. and make them tabernacles/ & dwell therein seven days together every year once/ & there make merry before their lord god. in the mind that god made them to dwell in tabernacles in desert xl. year and there saved them & kept them fro woe And Esdras the prophet said to god's people This day is hallowed to our lord god. Weep ye not ne mourn ye not/ eat ye good meats and fat/ and drink ye good drinks/ and ye that may. send ye part to them that may not/ ne have no power whereof to dight them meet or drink. Be ye not sorry for it is gods holy day Gaudium etenim dni est fortitudo vestra. The joy of our lord is your strengith/ that is to say. God is glade that ye be strong glade and merry. Neemye viii.c. And therefore is fasting forfended in the sunday. Di. thirty. Si quis tanqm etc. si quis prisbiter. Where fasting is forfended in the sunday And also there should no fasting be used moche from Ester to pentecoste that is wytsontide/ for joy of Christ's resurrection & of our salvation. Di. lxxvi. jejunia. Et de con. di. i. jeiunium.  Dives. 
Where findest thou in holy writ the dances & songs been leeful and pleasant to god.  Pauper. 
We find Exodi xv. That when the children of israel were passed the red see dry foot/ so that the water stood in either side of them right up as a wall and god had drenched king pharo and all his host/ than moyses made a merry song and prising to god/ which song beginneth thus in latin. Cantemus dno gloriose: enim magnificatus est. than marry the sister of aaron took her timber in her hand/ & all women the might took her timbers in her hands. & went dancing and singing the same song prising & worshipping our lord god. ¶ We find also in the second book of kings in the vi/ chapter that when david should fetch god's hutch into ierlm̄. david & all the people of israel went there with & played in all manner minstrelsy/ song and danced and skipped for joy. and so prised and worshipped god But michol Saul'S daughter and david's wife scorned david for his dancing and for his skipping/ & said. that it was not seemly to a king so skip & dance as a knave. bifore the people & before her maidens. david said to her. I shall play and dance before my lord god the hath chosen me to be a king. & put thy father & all thy kin from ye crown I shall play before my lord god/ & put me in lower degree for his love/ and below and meek in mine own sight to please god that made me king And for that mychol scorned so david for his skipping & his dancing and his lowness/ therefore god made her barren/ that she had nevir child as saith the book there. ¶ Also god gladded his people that was in care & moche tribulation/ & said. yet shall maidens make merry in song and dancing/ & old folk to gider For I shall turn their care into joy. & glade them & comfort them of their sorrow. jeremy xxxi. c.  Dives. 
It may weal be as thou sayst For mirth and gladness. comforteth men in god's service/ and heaviness dullith and lettith all manner liking  Pauper. 
Therefore david saith. Seruite dno in leticia. Serve ye our lord in mirth & gladness But two things leave friend must be kept in god's service. and in good living/ sadness and gladness. Sadness in cheer and in doing. Gladness in heart thinking. Sadness withouten sorriness of malice/ of wrath hate/ and of envy. And gladness withouten folly and ribaudrye.  
And therefore leave friend I pray you saddith we'll/ butt baddith not Be alway glad. but nevirmore mad by no folly Always sad/ always glade/ so yat your gladness & your sadness be always meddled with liking and love of god/ & with devotion.   

The nineteen chapter  dives. 
Why been these three precepts cleped the precepts of the first table.  Pauper. 
For when god gave moyses. the law in the mount of sinay he took him the x commandments written in two. tables of stone In the first table were written ye three first commandments which teach us how we should worship our god. & love him above all thing And therefore they been cleped the precepts of the first table/ both for worthiness of themself. and for they were written in the first table. In the second table were written other seven. commandments/ that teach us to love our evencristen as ourself/ & been cleped the precepts. of the second table And so all the x. precepts been comprehended and closed in the two. precepts of charity. The first precept of charity is this/ that thou shalt love thy lord god with all thine heart/ with all thy soul. With all thy mind/ with all thy might. when he saith thou shalt love thy god with all thine heart/ he excludeth all manner of idolatry/ that is for forfended by the first commaundmente. that no man set his heart/ ne his faith ne his trust in no creature more than in god/ ne against god's worship. For who so loveth weal another/ he hath kindly a trust and a faith in him And after that he loveth. so he trustith And there he trustiy most/ commonly he loveth most. And therefore god bad that thou shouldest love him with all thine heart/ that is to say with all thy faith so that thou set all thy faith and thy trust in him before all other as in him that is almighty and may best help at need And therefore the first precept of these iii. is applied principally to ye father almighty. Also god biddeth that thou love him with all thy soul/ that is to say as saint austin saiy with all thy will. Withouten contradiction/ that thy will be not contrary to his will/ but alway conformed to his will. And in that he biddeth that thou take not his name in vain But as thou haste taken the name of christ/ & art cleped christian/ so conform thy will. thy life. & thy speech to the will of Criste. that thou will no thing ne do no thing. ne say no thing. against his will by thy will. & thy witting/ ne make none o'th' ne vow against his will. & his worship. And though that thou haste made to his worship keep them/ and hope sickerly that if thou fulfil gods will here in earth he shall fulfil thy will in heaven. And look that thou spend all thy life and thy being to his worship and in his love And than lovest thou him with all thy soul. in which principally is thy life & thy being And therefore if thou spend not thy life and thy being in his love/ thou lovest him not with all thy soul And thereto thou takest his name in vain. for his name is. Qui est. That is to say/ He that is. For all thing that is takith his being of him And therefore if thou spend thy life & thy being in sin and vanity. thou takyst his name of being in vain Also look that thou spend all thy wit in his love. that thou study to know the trevy that is Christ's name For he saith Ego sum veritas. And so study to i'll falsehood & folly by help of Christ god's son that is all witty And therefore the second commandment is applied to the second person in trinity/ that is the son all witty Also he biddeth that thou love him with all thy mind/ withouten foryeting of his benefices and of his gifts to the. & to mankind And in that he biddeth the keep weal the halidaye. Which is ordained principally that men should then withdraw her thoughts and their mind. from the world/ and think than on god and on heavenly things Than think on their own unkindness and of god's goodness as I said first And therefore he saith Memento. think that thou hallow weal the halyday That is to say/ love god with all thy thought and with all thy mind/ that thou be in will no thing to think against his pleasance/ and that thou have liking to think of him by grace of the holy ghost/ to whom the third commandment is applied/ withouten whom as saint paul saith. We may think no good thought The first precept is applied to the father almighty that may best help at need. For mammets and idolatry may not help The second precept. is applied to the son alwytty. Whose name is truth and sovereign wisdom For he knoweth all he may not be deceived And truth should natt be taken in vain/ but alway worshipyde & wisely maintained The third precept is applied to the holy ghost which is cleped. paraclitus. that is to say comfortoure. For the halidaye is ordeynyde. to comfort both of soul. and of body/ to comfort a man and and best And the holy ghost comfortith us in sorrow and care/ & he is boat of every bale. He giveth rest after travail/ He is so lace in disease/ and he abatith careful thoughts/ and giveth peace and rest in heart And therefore the prophet saith to him Logitacio hominis confitebitur tibi. et reliquie cogitationis diem festum agent tibi man's thought shallbe aknowe to ye his mischievous/ and the remenauntes of his thoughts shall make a holiday to the in the sunday and other feasts. Secundum multitudinem do lorun meorum in cord meo: consolationes tue letificaverunt alam meam. Lord saith he after ye multitude of sorrows in mine heart/ so thy comforts have gladded my soul For the holy ghost biddeth that men rest from their travails here in the holidays. and after in endless bliss.   

The xx. chapter.  
ALso leave friend/ as the gospel saith Mar. xii·c. ye shall love god with all your heart with all your soul/ with all your mind/ with all your might. that is to say/ as saint bernard saith/ ye must love him. dulciter. prudenter/ fortiter/ sweetly. Wisely/ mightily/ sweetly wiy all your heart/ with all your. soul/ that ye have liking in him passing all other. Wisely with all your mind & with all your thought/ that ye study and be busy night & day to do his pleasance. & to i'll his offence Also ye must love him mightily & steadfastly that neither weal ne woe depart you. from his love And therefore saint paul saith that no tribulation hunger ne thrust/ heat ne cold/ life ne death/ ne no creature should depart us from the charity in christ if we loved him as we should love/ ye shall love your god with all your heart/ so that ye love no thing but for him & in him. ye shall love him with all your soul so that ye spend all your will. & all your affection in his love. ye shall love him with all your mind/ so that ye spend all your thoughts in his love. ye shall love him with all your might. so that ye spend all your mights in his love/ so that ye assent to no thing/ ne think no thing ne do no thing/ against his pleasance/ ne that should let his love. ne depart you from his love The first commandment teacheth us to love him mightily The two. teacheth us to love him wisely. The third teacheth us to love him sweetly in ease and rest of heart By the first commandment god teacheth us faith and right believe By the second he teacheth us hope For as he saith by the prophet Qm in me speravit liberabo eum: protegam eum qm cognovit no men meum. For he hoped in me I shall deliver him. and I shall defend him for he hath known my name. Beatus vir cuius est nomen dni spes eius: et non respex it in vanitates. et insanias falsas. p̄o. xxxix. blessed be that man whose hope is in the name of our lord/ and hath taken heed to no vanities ne to no false witnesses to forswear him/ and to take god's name in vain. For as saint paul saith/ there is no name in which we may be saved/ but god's name sweet jesus And therefore they that have god's name in worship/ may have siker hope to be saved And though that have it in despite own to be in great dread. By the third commandment. god teacheth us charity For charity and good love is rest in every woe & travail For love maketh travail light and easy/ that should else be full diseasy. By the first precept of charity we be bounden to show love to god in heart/ in word/ in work And therefore god biddeth that we should love him with all our heart/ with all our soul and mind/ that is to say with all our speech For speech outward is token of thoughts inward Also he biddeth us love him with all our mights/ that is to say. With all our works. And so the first precept of the first table teacheth us to love god with all our heart The second teacheth us to love him with all our word/ and show him love in speech For who so loveth weal another/ he will speak good and worship of him that he loveth/ and be glad to here of his good name and speak him good. & worship/ and sorry to here his name despised and defamed By ye third commandment we been taught to show love to god in deed/ that is to leave our own occupations on ye holiday & give us principally to serve god & to be occupied with him/ & no thing do but for his love & to his worship/ or for great need of oure self For who so loveth weal another/ he will seek a time to speak with him. & deal with him And therefore god biddeth us hallow well the holiday & than attend to him & occupy us with him as with our dear love/ that made us of nought/ and bought us with his blood full dear/ & saveth us/ and keepeth us/ and giveth us all that we have of any good and findeth us all that us needeth and moche more And if we love him in this manner with all our mights and our deeds/ & our works/ and hallow thus the holiday & the sabot that he hath boden us hallow/ He should give us a sabot and rest in heaven bliss/ where as saith isaiah the prophet. shallbe sabott of sabottes. that is to say endless rest betok nid by temporal rest in the halidaye. And month of month/ that is to say endless mirth betook nid and figured. by temporal mirth in the holiday. isaiah lx● vi. c. Amen.    

Here endeth the third precept/ & beginneth the fourth.  

¶ Ca i  dives. 
As me thinketh thou hast declared the commandments of ye first table full weal and perfectly to man's soul Now I pray ye for god's sake perform that thou hast begun. and declare to me ye commandments of the second table/ that I may the better know gods law/ and the more pleasantly serve my god/ in keep me the more peaceable in charity with mine evencristen. For as I have understand/ all the six commandments of the second table be knit in the second ꝑcepte of charity which biddeth us love our evencristen as ourself  Pauper. 
Mankind hath two. beginnings The first beginning and beginner is god. The second beginning and beginner. is ye father and mother By the first commandment of the first table we be taught to worship god above all things/ as him that is beginning of us and of all creatures. By the first commandment of the second table we be taught to worship father and mother yat been our beginning next after god And therefore he saith in ye first commandment of the second table. Honora patrem tuum et matrem tuam. That is to say/ worship thy father and thy mother. By the precepts of the first table he taught us to love god above all thing. By the precepts of the second table. he teacheth us to love our evencristen as oure self. And for asmuch as charity is most showed by worshipping and helping of our evencristen/ therefore he beginneth by teaching of worship that oweth to be done to them that we own by weigh of charity most to worship after god and most to help that is father and mother And therefore he saith. Honora patrem tuum et matrem tuam. Worship thou thy father and thy mother. By which commandment we been bound to help our bodily father & mother at need and be to them buxum and meek/ and i'll their displeasance. not despise them/ not anger 'em unskilfully/ not ban ne wary them/ ne harm them ne scorn them for none age/ for none uncleanness/ for no wanwyt ne folly that they say or do/ but support them in their age and feebleness/ as they supported us in our youth/ and holp us. and kept us in our feebleness/ when we could not ne might not help oure self. ¶ We find Genesis ix. c. That Noah had three sons. Sem Cham & japhet. when the flood was done it happed that their father noe drank so wine. that he was drunk/ for he knew not the might of the wine. For before the flood men drank no wine ne eat no flesh. And when noe was thus drunk/ his middle son I'm fond him ligging bare/ so that he might see his privy members And anon he laughed his father to scorn/ & would not hile his father/ but went and told it to his brethren iaping and scorning his father But his brethren would not see that nice sight/ but turned their face from their father and cast a cloth upon him and hiled him onestly. When ne no awoke. and wist what his middle son Cham had done to him. he was wroth with him and cursed his Canaan and all that should come of him/ and made him thrall & bond to Sem and japhet/ and to their children after them And thus for scorning and unworship y● that the son did to the father/ began first bondage and thraldom and was confirmed of god.  Dives. 
Sithen Cham did the sin & not chanaan which was yet but a child why cursed no the child chanaan. and not I'm the child's father.  Pauper. 
No would natt curse Cham in his persoone/ for god had blessed him in his person with his brethren anon after the flood And therefore he cursed his son/ and him in his son/ and punished him in his son/ and all that should come of him For it was god's doom that right as he had do shame to his father/ so his children should be shame and shenship to him And as noye had no joy of him so should he have no joy of his children.  Dives. 
The skill is good and rightful/ say forth  Pauper. 
Therefore Solomon saith. Oculum qui subsannat patrem: et despicit partum matris sue/ suffodient eum corui de torrentibus & demones/ prouer. thirty. c The eye that scornyth his father and despiseth the birth of his mother/ ravyns of the brooks/ that is to say. fiends of hell brooks. shall delve out and pike out the eye. And therefore he saith in an other place. Honora patrem tuam et gemitus matris tue ne ob liviscaris. Memento qm nisi ꝑ illos non fuisses: et retribue illis quomodo ilu tibi. Eccle. vii.c. worship thou thy father/ and for yet not ye sighings of thy mother. ne what pain she had when she bore the of her body. think that but by them thou hadst not been/ and yield them and do to them as they did to the. And god bade himself in ye old law that who so cursed or waried his father or mother/ he should be slain Leuitici. xx. c.   

The two. chapter  dives. 
Many children would full fain see their father and their mother deed/ that they might have her heritage/ & live at their own governance And oft when they may natt have it by their good will ne by their death/ they will have it by plea. and by mastery.  Pauper. 
Such children full late shall thrive. and they shall have full little joy and worship of her children/ but moche shame and shenshyp For as salomon saith He that cursith his father or his mother or disesith them/ his lantern shallbe quenched in the mids of derknesses. that is to say either he shall none air have/ or if he have he shall be withouten worship For the heritage saith he to which children hasten fast in this manner/ shall want blessing and grace of god in the last end. Prover. xx. c. And in another place he saith/ that who so withdrawith any thing from his father and from his mother. and saith it is no sin/ he is as wicked as a manqueller. Particeps homicidie est. Prover. xxviii. c. Also we find in the second book of kings xu.c. that absolon the son of David would have put his father david out of his kingdom/ and he drove him out of the cite of ierlm barosote For he came so suddenly on him that david was busy to i'll. and save his life son after absolon gave battle to his father in the field. But as god would he was discounfited/ and moche of his folk slain/ both by sword. & by the wild beasts.  
then absolon fled riding on his mule. dischevele. that is open heeded And as he road under an oak/ his here that was full long and full feyre smote up amongs the bows/ & there fastened so that ye mule passed forth in his run But absolon hinge still by the here. till that joab. that was cheefteyne and prince of the host of david came to him and smote him through the heart with three speries/ and did stone him full up to the death/ that was the most dispitouse death in the law And so absolon that was than ye fairest man living/ for haste that be had to the eritage and did such wrong to his father/ he lost both his heritage and his life Also adony his brother would have been king while his father david lyvyde/ and david prived him of the kingdom for evir. & made salomon king/ that was than not xi. year old And afterward adonye was slain for he would have been king against his faders ordinance Therefore god bade in the old law Deutro. xxi. c that if there were any unbuxun child & wrawe that would not obey to his father and mother/ they should lead him to the rulers of the cite. and say to them in this wise Our son is stout & proud/ he will not here our teaching ne our bidding/ but he giveth him to riot gluttony and lechery/ & to great feasts and fare And god bade that all the people of the cite or of that town. should slay that unbuxun child with stones/ in example of all other For when young folk. Wax rebel to father and mother and give them to such riot and welfare/ and ydelship/ but they be chastised & withstand in the beginning/ they shall shende the comyntee of the people/ by robbery. murder & manslaughter/ by colisions & wicked cumpanyes and make rebellion & rising against their sovereigns/ and so be cause of destruction of the land of the cite and of the comynte Also Mt xu.c. Criste in the gospel reproveth all though that by hypocrisy. Withdraw needful living from father or mother/ under colour of god's worship and holy church And he reproveth the men of holy church that so inform the children to say to their father and mother. that they may not worship god and holy church for ye cost that they do to sustain themself/ and so make father and mother to live in mischief/ that men of holy church may live in delice.   

The three chapter.  
NOt only by the precept of god been we bounden and taught to worship and help our father and our mother/ but also by example in kind as tellithe the master of ꝓpirties. That when the stork that is cleped Ciconia. in latin hath brought forth her birds to flight/ both the male and the female been woxen full feeble for travail that they had in the breeding and bringing forth of their briddes/ and so feeble that they may natt we'll help themself For both the male and the female sit by diverse times on the eyren/ & change their travail in breeding of their briddes/ and in fetching of meet and drink for themself. & for their birds. And therefore when the birds been waxen and may i'll/ they fetch meet to their father & mother into the nest as long time as they travailed to bring forth their birds/ till they be relieved and may travail to help themself. Also he telleth that theridamas is a bridde that is cleped a pelican. Pellicanus. And there is a great enmity between the pelican and the addre The adder waiteth when the pelican hath birds/ & when she is out of the nest to get meet to her & to her birds. the adder creepeth up into the nest and sleeth the birds. when the pelican cometh again/ and findeth her birds slain on this manner/ she mourneth three days and three nights for death of her birds. The third day she setteth her again over her birds. & with her bill she smytethe herself in the side. and spryngithe the blood on her birds And by the virtue of the blood she raiseth them fro death to life. By the bleeding she wexith so feeble that she may not travail to feed herself.  
then some of her birds for love and pity put them to travail and feed their mother/ & some give no tale of her but only feed themself. when the mother is amended. and woxen strong/ though briddes that helped her she loveth and cherissheth. And the other that would not help her/ she betith and bylleth and casteth them out of her company.   

The iiii. chapter.  Dives. 
This precept biddithe us worship father and mother/ & that we may do withouten any cost and with lityl travail/ For we may rise a yens them. kneel to them and take their blessing and speak to them with reverence and so keep ye commandment/  Pauper 
The commandment bindeth us not only to worship. father & mother with such reverence doing but also to worship them with help at need/  Dives. 
Where findest thou that help at need is cleped worship.  Pauper 
In the first pistle that seint paul wrote to ye bubssop tymothee. u.c. where seint paul bad that he should worship very widewis. That is to say he should sustain them with godis of holy church And he clepeth there varrey widewis. that had no good to be sustained with of there own/ And if that she had children or father or mother or whereof to live. he bade that she should learn to rule her household and help father & mother as they helped her/ And in the same chapter he biddeth that priests and men of holy church that rule well her sugettis. should have double worship of the people. That is to say the gloze that the people should obey to them & do them reverence and find them all that them need. and namely to them that travail in preaching and teaching of the gospel  Dives. 
It is only folly. When folk for age and feebleness may not ne can not help them silf ne govern them silffe than to be take to their children's governance of the household. & put them silf in keeping of their children and their governance.  Pauper. 
More seemly it is that they put them in her children's governance and keeping than in straungeris Namely if they have found them good and kind to them before But for any trust in their children I would not counsci●e them fully dysmytten them of her good/ But alway reserve the lordship to them silf. and their children in danger/ And therefore solomon saith/ Audite me magnati and omnes ppli etc. Eccle. xxxiii. ye great men and governors of holy church and ye all people list now to my saw give to no man ne woman power up on the by thyself Neithir to son ne to doughtis ne to brother ne to friend give not away to other men thy good and thy cattles For happily it may repent the. and thamn shalt thoupreye to have help of thine own good and thou shalt noon have. Melius est ut filii tui te rogent quamte respiccre in manus filiorum tuorum Eccl. xxxiii. c. It is better saith he that thy children pray the and ask help of thee: than thou look into ye hands of thy children for help. I find that an old man betook to his son his household and gave him all that he had to keep him well in his age/ first he lay with his son in the chamber. at the last he was put out of the chaumbree & laid him bihind the spear at ye haldore For he cowght & row ghide so: his son and his sons wife might no rest have by him in the chanmbre/ And when he lay so nigh the hall door he had much cold and cleped to him his sons son a little child: and bad him go to his father: and ask of him some cloth to keep him with from cold/ The child dead the erande: and the father took ye child an old sack/ Have said he: and bid him lay this on him Nay father said the child. butt kit it in too. and send ye him the half: and keep ye to you ye other half: till to the time when ye be old that ye may than hill you therwithe and keep you fro cold/ Not long sith this caas bifel in winchestre There was an old man sumdel lettered: which betook his son in his age all ye household/ and gave him all that he had for to keep him well in his age First he lay in chamber with his son/ after he was put alone: in an out chamber in the yard: and was seruede full cudl both at bed and at board On a day he prayed his sons wife to lean him half a bushel to meet by a certain thing/ Butt he would not tell her what he should meet/ She took him half abusshel having great wonder what he should do therewith/ He went into his chambered and shut the door to him/ He took a sew pens and halfpens & ferthingys'/ that he had: and put them into the craveises of the half bushel And soon aft he took her ayen her half bushel/ She looked besily in the half bushel: to know what he had mote thereby/ And than she foonde that money hanging in the cravises and cliffs of the half bushel: and she wend that he had mote money by the vessel: And went & she wide it to her husband/ and he wend the same For his father kept eú a great hutch besidis his bed well lockid Right heavy it was. but his son might not weet what was therein But after this deed he hopi●e that theridamas had be therein much money And in hope of that money He & his wife kept well and onestly his father in to his death. when he was deed: he broke up the hutch for key fond he non thereto. And than fond he in that hutch but earth and stones and a betyllyinge over it with a scrowe thereon in the which was written in this manner/ which this be till be they beaten that her children her good shall letyn: and give away all their thing & gone themself on begging.   

Capitulum .v.  dives 
yet contrate. Crist saith in the gospel. Qui non odit patrem suum et matrem suam-non potest meus esse discipulus. Luce. xiii.c. He that heateth not his father and his mother he may not be my disciple/ But that we be bound to hate we be not bound to worship ne to help/ Therefore than we be neither bound to worship father ne mother: ne to help them at need  Pauper. 
Crist said though words when nigh all the world was heathen and of false believe: when nigh all the faders and moders were in false believe and in deadly sin/ And therefore christ said though words. Not that children should hate the persons of yer faders & moders But they should hate their false believe/ and their wicked living. and so us must all if we will be saved/ we should love every man and woman and hate their sin/ And in as much as father and mother with stand us in gods weigh: we should hate their maleice and forsake there wicked living and follow God and be busy to draw father and mother after us in gods weigh by good teaching and ensample/  Dives. 
yet contrate Crist saith in the gospel. Deni seperare hominem aduersus patrem suum et adversus matrem suam mt. x.c.  Pauper. 
In god's cause and in truth man and woman owthe to forsake father and mother if they wythestonde gods cause/ and hold a yens the truth/ And so Crist came for to depart man and woman fro their father and mother: that stood in false believe against god/ Criste came not to put full hate between man and his father and mother: But for to make man & woman to forsake father and mother for god's sake: If they will let them from god/ And therefore he saith in the same place. He that loveth father and mother more than me he is not worthy to come to me/ we should love father and mother and help them at need/ thou they be heathen and nevir so wicked but we should love god more than them And if we may not please God and them also: we should offend thyem and please god: and alway love their person and hate their sin/ And be bisy to a mend them by good information with love & lownes and reverence.  Dives. 
yet contra te saint paul saith. Non debent filii parentibus the saurizare sed parentes filiis ii ad corum xiii ●. c: Children own not to treasure ne to gather together to their faders & moders: but faders and moders own to treasure and gather to their children. Therefore than it seemeth that children should not care for their father and mother: but father and mother should care for their children  Pauper. 
Erhe of them owe to care for other/ But more the father and mother for ye child: than the child for fadef and mother  Dives. 
Why so  Pauper. 
For the child is toward and by common course of kind is seeming longer to live than his father or mother/ And his children should be his fathers children children and his moders/ And so father and mother care not only for their own children: but also by weigh of kind: they care for yer children children: & have effection more to their children: than their children for them/ And more care for their children: than their children for them/ And therefore right as the rote in the tree by weigh of kind giveth more moisture & virtue up to the tree and to the crop/ then the tree or the crope giveth down to the rote: so by weigh of kind the father and the mother most be more besie to help their children: and to ordain for them. then the children for father & mother that sooner by weigh of kind should die/ nevertheless right as the crop refresshithe the rote by moisture of dew and of rain and bisshadewth the root fro the heat of the son: so owth the children refresh there father & there mother in their need: and keep them from messhefe as much as they may in good manner and keep them well and onestly/ Not for to make them rich: ne nourish them in deliciis.   

The sixth chapter.  dives. 
when man or woman entereth into the religion: he is deed a yenste the world/ Therefore than it seemeth that bihiss religion he is vnb●unde from this pecept/ And he that is not bound to help his father or mother at need/ For when he is professed in religion he may not give/ For he that nought have nought may give.  Pauper. 
Man and woman by this precept is bound to two things: to reverence father and mother and to help them at need/ As for the reverence the religious is as much bound or more as ye seculere in time and place when and where he may do it. But as for ye second point that is to helppe them at need if his father & mother have not whereby to live: ne be of power to get there living onestly-the son owthe not to enter such religion: there he may not help them for if he do he may be cause of their death: But if his father and mother have enough to live by: he may enter religion though father and mother forbid it him: He shall not spare for love: prayer: for blessing/ ne for curse/ For as saint austin saith in eplan ad letum. This precept bindeth there that things of more charge & more profit let it not.  Dives. 
yet contra te. If the religious keep not this precept by cause of his religion: he deed a miss in taking of his religion  Pauper. 
That is sooth.  Dives. 
I suppose that he see never after his father ne mother: ne do them no help ne reverence: Hove keepeth he than this precept:  Pauper. 
Thou he see them never after: ne help them at need ne do to them reverence: if his will be good to help them at need: & to do them reverence if he might come to them him self: or by mean person: yet he keep the precept/ For thou this precept bindeth alway man and woman: yet it bindeth not for alweye. as say these clerks not for every time ne for every place: ne for every cause. butt only for such cause: time & place when they may do it leefully/ And thus bind all preceptis affirmative/ But precepts negative bind every time and for every time/  Dives. 
What if father and mother fall in mischief after that there soon is professed in religion: own not her son to forsake religion. and help his fadar and mother in their mischief.  Pauper. 
Some clerks say that for as much as he is deed a yen the world by his profession therefore he is discharged fro cure of father and mother. as he is discharged thereof by bodily death/ And he own not to go out of his religion: but dwell still under obbediens of his prelate/ nevertheless he own to do his devor to help them saving his obedience and onestee of his religion. In sum. con. lio. iiio. tio. xxxiiii. q. CC. xlix.  Dives. 
As I said first. He the nought have nought may give. but the religious maketh so his profession that he may no thing have in proper/ How should he than help either father or mother: or any other of his kin  Pauper. 
If he be a religious mendinaunt: he may beg for his father and mother as he doth for him self: and so relieve and help them by men's alms/ And if he do so: with out doubt god shall send him enough by cause of his charity And he shall far the better for them both in body and soul/ And if he be a religious possessionere endued by temporal gods he may relieve them in the same manner. Or else by alms of the house. Which is endued principhly to help the nidy. and namely father and mother/ For saint paul saith that who so have not cure of his next: he is worse than jew sarseyn or paynim.   

The seventh chapter.  dives. 
As they say the gods of holy church may not be aliened: ne given in God to the use of seculeris.  Pauper. 
forbid else/ For all that holy church hath. it is given to holy church. or else purchased by substance of temporal lords to help christian people in mischief/ And therefore holy churcs goods been cleped the goods of the poor and of the needy xvi q. in. decime et co. quio.  Dives. 
These religious possessioners endued in so great richesses: say that they be the goods of the house: And therefore noon of them may give any thing of the goods wioute common assent of the covent And leave of their sovereign/ And so me thinketh that it is full hard to any religious possessionere to help either father or mother by goods of his house/ For the religious may scarcely help them sylfe by goods of his house: he shall full evil or may relieve father or mother by goods of his house For readily he shall find both his prelate and his covent ayens him: alegginge dilapidation & waist and poverty and great need with out need/ For yet there is no house that will say that they have enough.  Pauper. 
A sorry lordship is than the lordship of religeouse that may not in so great richesses passing dukes cerlis barons. relieve the mysshef of their own father and mother. But soothly they show well that all there business is to spare to purchase to beg of lords and ladies. and of other men lands & rents gold and silver. Not for help of the poor: but for to maintain there pride and their lust far Saint benette oft with good conscience gave to the covents good to folk in mischief For we read po. lio. dialogorum. That there was a good simple man disesid for he ought a man twelve shillings: and he had not wherewith to pay/ He came to saint benet and prayed him of help Seint benet said that he had nought than wherewith to help him. But come ayen said he to me: after too days: and than I shall help the if I may/ saint benet for petty that he hdde on that man prayed to god for help/ And sodynly be foond ligging threttene shillings on the hutch of the covent that was full of wheat/ which money saint benet took & gave to that sorry man/ and bad him pay twelve shillings for his det/ And twelve pens oum he bade him keep for his living And with out doubt if saint benette had had so moche money of the covent: He should have do the same with the covents money with out assent of the covent/ For we find in the same book that there was a great hunger in that country the saint benette dwelled in/ And when he saw folk at mysshefe: he gave a way nigh all the gods of the coventt so that therere was no thing left in the covent whereby to live but a little oil in a glass/ There came a man to him whose name was agapitus: And prayed him for god's sake to give him alytyll oil/ Seiut benet bade the monk that had the oil in keeping: deliver that oil to that nedi man The monk for negardship and for that it was the covents good would not deliver it to the needy man/ For if he gave that a weigh there should noon leave to ye coventt/ Seint benet was myspayde: and bad another monk take the vessel of glass with the oil and cast it out at the window: for that the monk was so unobedient for the oil/ when it was cast out: it fell down more than an hundred foot on crags and stones For the house ¶ stood upon an high hill/ & neither ye glass brake ne the oil spylt. Thamnee sit benet bade the monks take it as it was/ and give it to ye need man And than before all the monks he vndername the cellerer of his pride and of his wanebileve then saint benett with his brethren prayed to god that he would send them some oil whereby to leave/ And anon a tun that lay there beside void suddenly was so full of oil that it ran over in the flore/ we readen also in the life of saint gregory that there came a man & axide saint gregory alms for God's sake For he had lost all his good on the see: and onneth he escaped with life Saint Gregory that was than but abbot: bad his awmener give him six pens/ And he did so The same day he came again: and axide alms: and had as much/ He came again the third day and aleggide great poverty: that he had lost much good: and gate but little ayen saint gregory bade his ꝓcuratour & ruler of the coventis gods that he should give him his almsse/ He answered and said that there was none thing left: but adisshe of silver in which his mother was wontt to send him meet/ Saint gregory bade him give the poreman that disshe/ And so he deed This poor man was god's angel: in ye lekenes of a poor man/ & for this alms god made saint grery afterward pope of Rome/ we find also in the life of saint Frances That he bade his brethren take the clothes of our lady's ault. & give them to ye poor folk. viii.c.  Dives. 
the religeouse say that the gods of the covent been all their goods in common. And therefore may none of them give out away without assentte of them all: For by common rule of the law: that toucheth all most be approved of all/ Quod omens tangit: ab hominibus approbari debet. And by another rule. there may no man give any other right: but such right as he hath himself/ Nemo potest plus viris transferre in alium qm sibi competere dinoscitur/ And therefore sith no person of the covent hath any right in godis of the covents: therefore none of them may give any alms of the covents gods ne non other good with out assent of them all: or of the more part/ For what thing is any monks of the covent: it is the coventis/ And what so he getteth. it is the covents. Quia qc quid adquiritur monacho: ad quiritur monasterio.  Pauper. 
By such ipocrise under the colour of poute they maintain their pride & their avarice: & occupy greater lordshipies than do many duke's eerlis and barons to great hindering of the land and great disease of the poor people/ For the god ordained to be common to help at need all men at need: they say that it is there's and no man's else/ So that four men of religion in one house might spend xx. thousend mark by their will & by their common opinion/ all that good should neythir turn to help of the land ne of the poor people but all to help the poor covent  Dives. 
Say to my skillies.  Pauper. 
Thy skillies be not worth/ For the gods of religious should be more common than other men's godis: to help the land and the poor people/ And therefore saith ye law: that common life is needful to all men/ & namely to them that will follow the life of Christ's desiples/ For as the air: or the light of the son may not be departed: ne approprid to one place more than to a noyer/ So saith he should all these worldly gods be common in need xii q̄. dilectissimis/ And therefore they that have most need: have most right to gods of the rereligeouse And the lordship is no more aproprid to the religious than to the seculeris/ Fr both seculars and regulars should be helped thereby But dispensinge governance: And keeping of the goods of holy church: is a ꝓprid to the religeouse and to other men of holy church/ And therefore saith holy writ that in the beginning of holy church all things were common to the multitude of all christen people not only to the apostles: but to all christian people. Actuum. quartum. capitulum. &. xii. q̄. dilectissimis. And therefore if religeouse misspend the gods that be taken to them. & help not the needy people: they do christen people great wrong For they withhold them her right: and make proper to them that owthe be common to all It is a shame and an over great abusion: that a man of religion shall ride with his tenth sum or with his twenty sum on an horse of ten pound in a saddle all gold bigon And for poverty that he bindeth him to in his profession as they say he may not give an halfpenny for God's love ne help his father and mother at need withouten asking leave of his sovereign/ Sith god that is sovereign of all bade them help father & mother at need/ For God's bidding is most to charge And saint peter saith/ Obedire oportet domino magis quam hominibus Men must obey to god more than to man/ And therefore god may say to such folk of religion that witholden alms from father & mother & from the poor people to make her house & her covent rich. that he said to the masters of the law and to the pharisees that were men of religion that time Quare transgredimini mandatum dei ꝓpr tradicionem vestram why break ye gods commaundenent for your statutes and your lore mt. xv. ix.c.  Dives. 
It is long sith I hard the speak of this matter. pass forth & speak more to purpose  Pauper. 
Also we be bound to worship father and mother/ not only in reverence doing and helping at need but also in obeying to her bidding and her lore/ For salomon saith/ Audi patrem tuum qui genuit te/ et ne contempnas cum sewerit mar̄ tua ꝓv. xxiii. c. Here thy father that the begat & despise not when thy mother is old. That is to say/ For any age despise her not/ but be low and meek to her and set her teaching in heart judicium patris audite filii dilecti etc. Eccl. iii. c. ye dear children here ye the doom of your father: and do ye so that ye be saved He that worshipth his mother: he maketh him a treasure in ye world coming/ He that worshipth his father: he shall have joy of his children/ And he shall be hard of god in his prayer: and he shall live the longer good life/ And he that obeith to his father: he shall refresh his mother/ He that dread god: he worship father & mader And he shall serve him that bigate him as his lord in word & in deed and in all patience worship thy father saith he: that god's blessing may comto ye The fadirs blessing saith he maketh stable & sicker ye housis of her children: and the modris curs distroith her housis down to ground He is full of wickide fame that: forsaketh his fathers obedience/ And he is a cursed of god that angrethe his mother & will not do her bidding/ All these been salomonis words eccle. iii. c And therefore god bade that children unbuxum to father and mother should be stoned to death deut. xxi. We readen jeremy xxxu.c. That jonadab bad his children that they should never drink win make house ne sow land ne set vine/ And for that they kept her fathers bidding: god saide to them by the prophet ieremye/ For that ye have obeyed to the precept of jonadab your father and kept all his commandments: therefore ye kindred of jonadab shall not fail his commandments. Therefore the kindred of jonadab shall not fail/ but all days that kindred shallbe in my sight/ & I shall have eye to them and help them But the wicked people of iuda. and of ierlm̄ that would not obey to my commandments I shall destroy. Therefore saint paul saith Filii obedite parentibus vestris. etc. ye children saith he obey ye to your faders & moders for that is rightful thing. Worship ye father and mother for this is the first commandment and behest/ that ye may be weal in living long upon earth And ye faders saith he provoke ye natt. ne stir ye not your children to wrath unskilfully/ but nourisheth them in good lore and in vndernamynge of our lord god. Ad ephe. vi. c. Criste gods son god and lord of all thing became subject to marry his mother & to Joseph his keeper/ giving us all ensample to obey and to be buxum & meek to father & mother And salomon saith. Audi fili mi disciplinam patris tui. My dear son here ye lore of thy father/ & forsake not the the law of thy mother/ & than thou shalt have grace and worship. Prover. i.c. And as he saith in another place. He is a fool the scorneth his faders lore. And he that keepeth his faders vndernamyng shallbe the more wise and the more sly. Prover. xu.c. Also us must worship father and mother with good living For as salomon saith. Dolour patris filius stultus. The child fool is sorrow and shame of his father. Confusio patris de filio indisciplinato Of the son evil taught cometh shame and shenship of the father. and his daughter fool & evil taught shall lose his worship/ & the wise daughter shallbe good heritage to her husband to save him. And the daughter that shendith her husband is in great despite and shame of her father. that bigat her Eccle. xxii. c. The wise son gladith his father The son that is a fool in living is his mothers sorrow Prover. x.c. Ira patris filius stultus: et dolour mrins q genuit eum. ꝓuer. xvii. c. The fool child is wrath & tene of his father/ and sorrow of his mother. that bigatte him.   

The x. chapter.  
And therefore salomon saith. Virga et correptio tribuunt sapinam/ puer aunt qui dimit titur voluntati sue confundit matrem svam. ꝓuer. xxix. c. That is to say The yard undernyming yeven wit and wisdom to the child/ and that child that is letten have his will in his youth shendith his mother & all his kindred. Example we have in the first book of kings. of hely that was highest bishop and priest. of god's law/ and of his sons ophny and phynees. That for their father undirnam them not ne chastised 'em of their wicked tatches/ for the children sin and for his miss sufferance. god took from him his dignity. & from all his kindred for evyr/ & slew his children and nigh all his kindred in battle. And so the wicked taches of his children unworshipped him and all his kindred for evir/ & brought them to end less shame And his miss sufferance was cause of their death and of his shenship and shame to all her kindred. The sin of his children was pride lechery lusty fare and gluttony/ and sleuth & recklessness in god's service and in god's law And therefore good friends & good children I pray you all that ye be buxum & meek to father and mother/ & worship them not only with reverence doing in deed and speech/ but principally with your good living. & your good bearing. For that is the most worship that ye may do to them/ and the most villainy if ye do amiss And do ye so that your faders and moders & your kindred may have joy of you/ & than shall ye have joy of your children. For the wise man saith Qui honorat prēm suum io cundabitur in filiis suis Eccle. iii. c. He the worshippeth his father shall have joy of his children. And who so worshippeth not his father & mother in this manner/ but doth them wrath and tene by his mislyving and evil taches/ he is a cursed of god Maledictus qui non honorat patrem suum et matrem svam. Deutro. xxvii. c. accursed be that child saith he that worshippeth not his father and mother with his good living/ but unworshipeth them with his misliving. For all the mischievous of the child turn to villainy & shame of father & mother. And all the goodness and all the good bearing of the child/ turn to great worship of father and mother/ and of all the kindred A great worship. is to father and mother when men bless them and prise them for goodness of their children & say. blessed be ye father that the child begatt/ & blessed be the mother that him bore Therefore saith the wiseman that god worshippeth the father in his children. when he seeth them good children. Eccle. iii. c. It is great villainy to father and mother when men curse them and deprayve them for wickedness of their children And therefore the wise man saith. Non iocunderis in filiis impiis Have thou no joy ne liking in thy children if they be shrews & dread not god It is better saith he to have one good child/ than a thousand children shrews/ & better to die withouten/ than to leave after them shrewd children. Eccle. xvi. c. For as he saith. Sapine. iiii. c. all the children that come of wicked folk shall be witnesses of wickedness against their father and mother/ when they shallbe chalengyde of their wickedness at the doom For the father and the mother shall answer than for their own wickedness/ and for their children wickedness But the wise man saith/ if thou have children tech them we'll/ and bow them and make them souple and meek in their youth. If thou have daughters. keep weal their bodies & honestly/ but show them no glad cheer/ be not to homely with them Eccle. vii.c. While a tree is a small spring it may be bowed as men will have it Butt when it is full waxed/ it will not be bowed So may the child in the youghe with a little twig be chastised and made low and meek But when he is waxen & rotted in pride and misuse of living/ it is full hard to low him or to amend him. And therefore the wise man saith. Qui parcit virge odit filium: et qui diligit illum instanter erudit Prover. xiii. c. He that sparith the yard heateth his son/ and he that loveth his son teacheth him and chastifeth him bisily. Example we have in kind of the eagle. Which of all fowls may see ferthest/ and is mightiest in sight/ in so much that he may see & look against the son when it shineth most bright without blemishing of the eye. And when she hath birds & they be full woxen/ she doth 'em look against the son And though the look weal against the son with out blemishing of eye/ them she loveth and cherissheth. And them that will not ne may not look against the son/ or blemissh their eye in looking against the son/ she betith them and bylleth them. And but if they amend them/ she castith them out of the nest/ and putteth them out of her company as for noon of her birds. Thus should faders and moders teach their children. to have their eye up to god/ that is son of rightwiseness: & take heed to god's law by example of toby: which said to his son/ Al the days of thy life have thou god in mind: & be ware that thou assentte to no sin ne leave not goddies commandment. Toby. iiii. c. And therefore salomon saith. Eccle. vi. That the wicked man that looketh not up to the sun of rightwiseness is so blended with darkness of sin/ that he wilt not what is good: ne what is wicked/ And therefore saith he in the next chapter wisdom with richessis is more profitable than with out richessys: & it profith most to them that seethe sun. that is to say to them that have eye to the sun of right wisnesse. that is god/ For as salomon saith. Ocu● sapientis in capite eius. Eccle. iio. The iyens of the wise man be alway in his heed. That is to say in christ that is heed of holy church and of all things/ And david saith. Sic ᵗ oculi servorum in manibus dno rum fuorum et sicut oculi ancille in manibus domine sue: ita o culi nostri ad dominum deum nostrum donec misereatur nostri. As the servants have there iyen to the hands of their lord: and as the maid in chamber hath hyriyen to the hands of her lady: So must us have our iyens up to our lord god till he will have mercy on us.   

The eleventh chapter  dives. 
Reason giveth that men should teach their children god's law: & good thewis/ and for to take heed to god that made us all of nought/ and bought us so dear. But no we men say that there should no lewd folk entirmete them of god's law: ne of the gospel: ne of holy writ: neither to kun it ne to teach it.  Pauper. 
This is afoule enour and full perilous to man's soul/ For every man & woman is bound after his degree to do his business to know God's law that he is bound to keep. And faders and moders godfadres and godmodres be bound to tech their children god's law or else do them be taught/ And therefore god saith. Erunt ●ba hec. etc. These words that I bid ye this day should be in thy heart. Thou shalt tell them and teach them to thy children/ Thou shalt thank thereon sitting in thy house amougys' thy folk: And when thou goest by the way. When thou goest to sleep. & when thou a risest thou shalt bind them as a token in thy hand in thy deed: in thy work they should be alway stirring before thy iyens of thine heart/ Thou shalt write them in thy thressheolde and in thy doors of thine house that is to say when thou comest in: and when thou goest out. in thy beginning and in the ending of every deed/ alway look that thou ne noon of thine forfette against god's law by cause of the. Deuto. vi. c. And in another place of the same book he saith thus/ Thou shalt teach my words to thy children: to thy folk. and to thy kinsmen. Deut ᵒ: iiii. c. And saint austin saith that each man in his own hon should should do the office of the bishop in teaching: and correcting of common things/ And therefore saith the law That the office of teaching and chastising longeth not only to the bishop: but to every governor after his manner/ & his degree. To the poor man gouning his poor housolde/ To the rich man governing his folk/ To ye husbandman governing his wife. To the father and mother governing their children To the justice governing his country. To the king governing his people xiii q̄.. duo. & q̄. non putes. And one neighbore should teach another/ For saint Peter saith. Every man minestre on to other the grace that he: hath taken of god i petri iio.c.  Dives. 
My father and mother be deed: And therefore I let me discharged of this commandment.  Pauper. 
Thou they be deed: yet art thou bound to do them worship and to help their souls with holy prayers and alms deeds if thou mightst Also thou art bound to worship them with thy good living: as I said first/ For the wiseman saith That he that teacheth well his child: he shall be praised and worsshiped in his child amongs his kindred he shall have joy and worship in his child/ The father of the well taught child in some manner is deed: & in some manner is not deed. For he left his child like after him/ For all if the father die bodily: yet he live and is worsshipped in the goodness of his children/ Est mortuus et quasinon est mortuus. Eccl. xxx.c. And in the wicked living of the child: the father is unworshiped and deed. While he goeth upon earth/ Also by this commandment we be bound to worship godfader and godmoder.   

The xii. chapter.  
ALso to worship god: that is father of all thing that is cleped father of mercies: and god of all comfort. Pater minarum. et deus tocius consolacionis. He is our father for he made us of nought. he bought us with his blood he findeth us all that us needeth and much more: he saveth us. he keepeth us. he leadeth us he fedethe us: he medeth us. He is our father by grace/ For by his grace he hath made us eyries of heaven bliss/ was there never father so tender over his child: as god is tender over us/ He is to us both father and mother/ And therefore we be bound to love him. and to worship him above all thing. as I said in the first commandment: But he may say to us as that he said to the unkind iewis/ Filius honorat patrem: et servus dominum suum timebit. etc. The son saith he by weigh of kind worshipith his father/ and the servant shall dread his lord. Sith than I am father of al. Where is my worship And sith I am lord of all where is my dread: Neither ye worship me as a father: ne dread me as a lord Malach. i.c. Nunqd non est pater unus omnium vestrum Nunquid non deus unius creavit vos: Have ye not saith he all oon father. & one god made you all/ why than saith he despise ye each man other. That is his brother by pride and overledinge and breaking the commandment of your formfadris: Malach. two: c. Also for ten●re love that he hath to mankind: he clepc●h hymsylfe our mother saying to sinful soul: weenest thou saith he: that ye mother may foryete her young child that she bore of her body: and have no ruth ne petye thereon: And thou she foryete her child & have no petye thereon: yet I shall not foryete the to show the mercy. ysa. xlixo.c. And therefore he saith. Ego matter pulcre dileccionis etc. I am mother of fair love. of love dread. of knowing of holy hope. In me is all manner grace of truth & of life/ In me is all hope of life of virtue of mercy alof all manner goodness Eccle. xxiiii. c. And thus by this precept we be bound to love our god and worship him above all thing as our principal father & mother/ And that principally for the mercy and petty that he shewthe to mankind in his governance & keeping By the first commandment we be boande to worship him above all thing for he is endless might as god & beginner and shaper of all thing.   

The xiii. chapter  
ALso we be bound by this commandment to worship our ghostly father that hath cure of our soul: as pope. and our bishop our prelate. our person. our vecary. our curate. our confessor/ And our mother that us must worship is holy church. Of this manner father and mother saith salomon/ Audi fili mi disciplinam patris tui: et ne dimittas legem matris tue. my dear son saith he here the lore of thy ghostly father: and forsake not the law of thy mother holy church. ꝓun. i.c. Of these manner faders speaketh also holy writ/ Lord saith he here before thou madest choson faders. and madest them full holy .iio. macha.. i.c. Prelates of holy church be cleped faders/ For there office is to gender folk in right believe: and to nourish them in good thews: and virtuous living/ And therefore saint paul saith/ Per euangelin̄ ego vos genui. By this gospel I begat you in christ/ Such faders be worthy double worship: as saint poule saith/ For they be worthy to be reverenced of their sutgettis: & to have there living/ Therefore they own to have tithes and offeringys' of their children: that be under cure/ For as saint poule saith in the same place/ The workman that well traveilethe io worthy his meed i tymo. u.c. But now god may say. Regnaverunt sed non ex me. Prelatys have reigned in holy church: & not of me ne by my pleasance I made them not I chase them not And therefore saint paul saith that thou men have ten thousend masters yet they have but few faders/ For prelatis for the most part seek more there own ꝓfyt than profit of man's soul. Omens que sua sunt querunt non que jesu cristi/ Such prelate's and curatis be not fadirs of the people: but wolves of ravin that devour god's people. Sicut escam panis Of such prelatis & curatis speak isaiah the prophet. Ipsei pastores ignoraveuerunt intelligenciam. etc. Such shepeherdis prelate's and curates know not God's lawe ne the understanding of god's law/ All they bowed away from gods weigh into their own weigh of false confience from the highest to the lowest. isaiah. lvi.r. And for that said he. that the shepeherdis prelate's and curates of holy church deed so foolily: & will not seek up our lord god to please him and to serve him/ Therefore they have lost understonding and wit to teach the people/ And so all there flock is disperplid by eresie debate divisonn & dissension jeremy. x.c. who saith god by took the shepherds & prelates that thus disparplen and all forrende ye flock of my pasture or lesewe that is christian people. jeremy. xxiii.c. And therefore saint gregori in his omelie. omen xvii We signavit dominus. Maketh his moan & saith thus Pray ye to god that he will send true workmen into his corn. That is to say amongs his people/ For there is much corn and much people to be taught/ But few workmen of prechours to teach them and to till man's soul. For though there be folk to hire/ There be few to say or to teach/ we see well saith he that the world is full of priests/ But full little any of them worchethe in god's corn/ For we take saith he the office of priesthood: but we fulfil not to do the work of the office.   

The xiiii. chapter.  
ALso by this precept we be bound to worship our eldre. that be our faders in age And therefore god saith. Coram can● capite consurge. etc. Rise up saith he before the withered man: and worship you the person of old man or woman: and dread thy lord god/ That is to say For dread of god worship thou thine elders: and despise them not for no age forno febilnesse. levitici. xix.c. And therefore saint paul bade the bishop tymothie that he should not under nyme his eldre ne old folk to shrapely ne to proudly: but prai them as faders to amend them. young men as brethren. old women as moders. young women as sisters in all manner chastity i. adtimo. iiii.c.  Dives. 
Oft time old folk be more sherewies than other and be full hard to a mend they be so rooted in sin And therefore as me thinketh them ne death to be hard undernoman & sharply/ For god saith. that ye child of an hundred year shall die and the sinner of an hundred year shallbe cursed. ysa. xlv.  Pauper. 
Some old folk be virtuous and not customable to fine Such own to be worshipped: & if they do some time amiss: for that that they be not customable to sin/ therefore their prelatis should the more spare them and more worshipfully speak to them Some old folk be customable to sin and will not amend them: and such be worthy no worship: as god showeth well by the words of isaiah. And therefore saint gregori saith that the old man ●ole should be hard under noman   

The xv. chapter.  dives. 
Thy answer is skilful: say forth I pray the  Pauper. 
Also by this precept we be bound to worship our king. our league. our sovereins all/ For all though that have governance of us or of the comontie own by their office and their dignity: to be faders of the comontie & of their subjects/ And be busy to save their subjects: as the father his children/ And therefore naa/ man prince of syrye was cleped father of his servants four ℞. v. c. And job said. Pater eram pauperum. I was father of the poor and ye cause that I knew not I traced it and sought it up busily job. xxix.c.. And therefore saint paul biddeth the people do worship and obey to their sovereigns. And he saith thus. servi obedite dnis vestris carnalibus. ye servants obey ye to your fleshly lords with dread and trimeling in simpleness of your heart: as to christ/ Serve ye them not only at ye eye to please them: but as crysties seruantis: do ye the will of god of heart with good willferuing them of our lord god. Not as men. That is to say: serve ye them truly for ye dread of god and for the love of god And think ye that the service that ye do to them: ye do it to god. And he principally shall yield you your meed/ For weet ye well saith he that every good deed that man or woman doth: be he free be he bond: he shall take his meed therefore of our lord god/ And ye lords & sovereins saith he do ye the same to your seruantis: and forgive them your threatenings and think ye and weet ye it well that god in heaven is god both of you and of your servants. and so ye and they have both oon lord one god that accept no man for his person. but yield each man and woman after he deserveth. Ad eph. vio.c.  Dives. 
By these words it seemeth that servants for her true service: shall have much meed.  Pauper. 
That is sooth For he that doth gods bidding god shall yield him his meed/ And it is godges bidding and gods will: that they serve truly & lowly their sovereigns/ And therefore saith the gloze: That sith christ biddeth the servants serve truly: if they serve truly: they serve not only man ne woman but principally they serve Christ/  Dives. 
Why biddeth the apostle that the servants should obey and serve to fleshly and carnal lords  Pauper. 
For the gloze saith: Them most by god's law obey not only to good lords: but also to shrews/ Therefore saint Peter saith Subiecti estote omni human creature ꝓpter dm etc. Be ye sugettis saith he to every man & woman that is your sovereign not for them sylfe: but for god. Be ye sugettis to kings to dukes & to temporal lords & thank ye thatodg hath ordained them to veniaunce of wicked doers & to preysinge of good folk/ For thus is the will of god that with your good deeds and your meek service ye stop & make still the unkunning of the unwise folk/ Serve ye as free men: that is to say: not only for dread of. man: But for dread and love of god as god's servants/ dread ye god. and worship ye your king. And ye servants be ye sugettis and meek in all dread to your lords that is to say not only in servile dread. but also in love dread for god's sake/ Be ye sugettis for god's sake: not only to good lords and well reuled: but also to shrews and tyrants. Non tantum bonis & modestis sed eciam discolis/ For than/ ne is man and woman worthy thank of god. when for consciens and god's sake he suffereth patiently disease with out guilt/ If ye be beaten and bofeted for your sin and your trespass: ye be worthy no thank neither of god ne of man/ But if ye do well. and with that suffer patiently disease ungyltly Than be ye worthy moche meed of god And for to do thus christ gave you ensample when he suffered patiently bitter death withuot gilt that ye should follow his steps and patiently suffer woe with out guilt/ Theyse be the words of saint peter in his first pistle. iio.c. Here to accordethe saint paul in his pistle. Ad romnnos. xiiio.c. Where he saith thus Every soul. that is to say. every man and woman most be subject and meek to the power above them and to his sovereigns. For there is no power ne lordship but of god and of god's ordinance: And therefore saith he. Who so withstandeth the lordship and the power of his sovereign: he wythstondeth god's ordinance and getthe him damnation wytheoute end/ For why saith he princes & lords be ordained of god to dread of wicked work: not to dread of good work/ wilt thou not dread the power of thy sovereign? Do well and thou shalt have praising of him/ For if he be a good lord: he shall love the the better/ And if he be a shrew thou shalt have the more preising of god that thou dost well under a wicked sovereign as saith the gloze/ Thy king thy lord is godges minister ordained of god to thy good If thou do amiss dread thou For he beareth not the sword without cause For he is goddess minister: to venge the wrath of god in him that doth amiss And therefore saith he. be ye subjects and meek to your sovereigns as to the needful ordinance of god not only for to i'll wrath of your sovereigns: but also for conscience And therefore ye give tributes to your princes and lordes-for they be gods mynestres and serve therefore in defending and governance of the people/ And as the gloze saith. in that ye yeven them tribute ye serve god: for they be god's ministers.   

The xvi. chapter  dives. 
when saint paul said though words: emperors kings and nigh all princes and temporal lords upon earth were heathen and of false by/ leave: bou might they be gods minystres or god's serunanties?  Pauper. 
Every creature is subject and servant to god: or with his will: or with out his will. And therefore saint austin up the psalm. Exoudi deus oraciones meam. saith thus ween ye not that god suffereth wicked folk to be in this world with out cause? For every wicked man saith he either god suffereth him to live for to amend him. or else that good men may be amended by him. and win meed by him in that that they suffer his malice patiently: and travail for to amend him/ The malice of shrews is purgatory to good folk and shrews be gods scourge: to chastise gods children which he had ordained to the kingdom of heaven. and to punish and purge the sins of them that god loveth. and also to punish other shrews/ And therefore god said to the sinful jews For ye will not here my words ne keep my laws: Therefore I shall send after my servant nabugodonosor king of babyloyne: and bring him & all his people upon this land: and destroy this land by cause of sin. jereine. xxv. c. This nabugodonosor king of babyloyne was an heathen man a fyn shrew and had no love to god ne knew him for his god/ He was a wicked tyrant & destroyed gods law and god's people and god's temple in ierlm̄. And yet god cleped him his servant/ For he was gods yard to chastise shrews and to punish the sins of god's people And as ye see that when the father hath beaten his child with a yard he casteth the yard into ye fire: right so when god hath chastised and scourged his children by wicked men and by wicked tyrants that be gods yard. but if the tyrants amend them he shall cast them into the fire of hell with outen end/ And therefore he saith. We assur virga furoris mei et baculus ipse est &c. Woe be to the people of assur and to his king: for they be the yard and the staff of my wrath:  
I shall send them against the false people And against the people to which I am wroth I shall bid him destroy the people: rob them. & sle them/ But he weeneth not so but he witethe it all to his own might. & he doth of malice & I bid him do my rightfulness ysa. x. c   

The xvii. chapter.  dives. 
Sith it is so that all lordship and power in earth cometh of god: me merueleth moche why god giveth wicked men such power in this world?  Pauper. 
The power cometh of god: but the malice & wickedness & wicked covetise cometh of man.  Dives. 
God knoweth their maleice and what they will do. Why giveth he than such lordship and power to shrewis  Pauper. 
For common sin of the people/ For sinful people rebel and false is worthy to have no good lord merciable ne benign But for to have cruel lords false tyrants like the people/ And therefore job saith. Regnare facit ypocritam ꝓpter pctā pplin. God maketh an hypocrite a wicked liver to regne for sin of people. job. xxiiiio.c. And therefore say the holy wryt that god gave his people a king in his wrat such as should disease them. Osee. xiii. Dabo eis regem in furore meo.  Dives. 
The phylosofre saith iiiiº: ethi. that the wicked man is worthy no worship: and only ye good man is worthy worship/ For as he saith there/ worship is meed of virtue/ And so he that is not virtuous and vicious as tyrants be: is worthy no worship  Pauper 
that is soothe  Dives. 
Why biddeth than god & peter & paul as thou hast said that men should do worship & obey not only to ye good lords but also to the wicked  Pauper. 
As I said first we should obey & do worship to them not for themself but for god and for power that god hath given them And for that they represent gods person in earth we should worship them not there own persons but for the dignity that god hath given them and made thiē our sovereins And they be good and virtuous we should do them worship and obey to them not only for her dignity: but for their virtue and our own ꝓfyt/ And the rfore saint paul saith. Obedite prepositis urines. etc. ad hebr. xiii. c. Obey ye to your prelatis and sovereigns and be ye meek & subject to them: For why saith he they be full busy and travail to save your soulis. as they that should give answer for your souls at the doom.  Dives. 
Many of them care full little for man's soul/ They care more to get money and man's good/ And many of them be full febyl livers.  Pauper. 
when they be such take no ensample of their wicked living. do not as they do. but as they say when they tech well. and reverence them for their dignity and for their order. for so bedeth christ in the gospel.  Dives. 
I suppose that they neither do well ne teach well: for many of them be full lewd/  Pauper. 
yet as long as they be thy sovereigns or thy curates thou shaltt obey to them in all thing reasonable and leeful that longeth to her office. and do them worship for their dignity. not for their person but for god. whose person they present in messis singing in shrestis herring and in other sacramentis giving and in governing.   

The xviii. chapter.  dives. 
I suppose that my league lord the king bid me do athing. and my master or my sovereign bid me do the contrary or if my curate bid me do a thing contrary to my bishops biding to whom shall I obey  Pauper. 
In that cas thou shalt obey to thy king that is thy sovereign. and thy maystyrs sovereign also. and thou shalt obey to thy bishop that is thy curates prelate and thine also. if the kings bidding and the bishops be not ayens gods worship And if thy king thy pope: or thy bishop: or any other sovereign bid the do any thing that thou knowist well that it is ayens god's worship and against his law thou shalt not obey to them in y● but to god that is there sovereign: & thin also. And therefore saith saint peter to the iewis Obedire oportet magis deo qm hoimbus It behooveth to obey to god more than to men: If it be rightful to her you rather than: god: dame ye. and ye law saith that if oni sovereign bid his subject any thing that is contrary to god: the subject shall not obey ne do any thing unrightful and unonest: ne that should harm ye comontye for his biddinde if he know well that the biding be not leeful i q̄. non semper  Dives. 
I suppose that the sugette be in doubt whether it be god's law or nay.  Pauper. 
Than shall he obey to his sovereign: and he is excused/ but if it be in such thing that he is bound to know & to kun As if he bid him any thing that is openly against gods commandment or against the faith. or ayens god's law or law of holy church/ that he is bound to know than shall not he obey in any wise to his bdidinge.  Dives. 
Is the suget bound to obey to his sovereign in all thing leeful.  Pauper. 
servage and subjection came in amongs mankind for pride and other sin/ But as saith a great clerk. seneca .lio. iiio. de beneficiis. This servage wentt not into all men ne in all women: But the better parti of man and woman that is the soul is out take from such servage & only man's body and woman's is bound to servage of tenmporall lords and of their sovereign. & man's soul and woman's is free so that he may have his thought his love. his will inward as him like. With out leave of his sovereign/ And thereby he offendeth not his sovereign ne pleaseth▪ but only god that knoweth surely man's heart/ But only in the dedis of ye body the subject is bound to obei his sovereign.  Dives. 
In which deeds?  Pauper. 
In such as long to rule and governance and in such things as he hath made him subject into his sovereign: in such the subject owthe to obey to his sovereign/ As knight in arms is bound to obey his chefteyn & his leader in things that long to arms/ The bond man to his lord in doing servile works in duty of his bondage: the son to his father: in thing that longeth to good nurture & rule of his household: the wife to her husband: in thing that long to matrimony & social living/ not in works of vileyn siruage/ And if the wife obey more than she is bound to. And do more dediss of lowness in pleasance of her husband than she is bound to: she is more to praise. and the more he owth to love her & have her in worship as his own flesh/ And if she do it for god's sake: god shall be her meed though her husbound be full unkind. But in things that long to the king of man's body: man ne woman is not subject to his lord ne to his sovereign temporal. but only to god/ For all men in things that long to kind of body be even: as in substance of the body: in bringing forth of children/ And therefore the servant may wed without leave of his lord. and the son without leave of his father/ And the servant may keep him chaste without leave of his lord and a yens his bidding. and the son against tie bidding of his father and wed a yens his bidding and if him like. nevertheless it is good that young folk in such things follow the counseile of father and mother and of their friends: but if their counseile be to let them from god/ For this skill also husband and wife as against using of their body be even and each of them hath power over others body.   

The nineteen. chapter.  dives. 
Is the people bound to obey to the Pope to their bishop to their curate in all things what they will bid them do?  Pauper. 
In all thing that longeth to keeping of faith and of god's law: and fleeing from vices to which things they bound them in theridamas baptem: they be bound to obey/ And in all things of the which the governance longeth to men of holy church by common law grounded in god's law to govern the people not in other things that long not too men of holy church: ne in their preceptis not grounded in god's law/ And in the same manner clerks be bound to obey to their prelate's in thinyes that long to there office grounded in god's law & religious to their prelate's in things that long to keeping of religion/  Dives. 
I suppose that lordship or prelaci be occupied unrightfully by might and falseness. by simony guile and treason be there sugettis bound for to obey to them?  Pauper. 
If they obey to them in things leeful it is medeful/ nevertheless some clerks say that such cas men be not bound to obey: but for to i'll slander and the more desese. Petrus in scrip. super two. sent. d. ut. & sm. confess .liº three tio. xxxiii. q̄. But for as much as god giveth oft times the realms and ye lordshippis of this world: and prelacy also not by man's law ne mamnys doom. but by his own privy doom and he is sovereign might lord of lords & king of kingges therefore it is most sure to obei to such lords and sovereigns as long as god sufferith them For god giveth lordship and prelaci in this world: both to good & wicked/ And therefore as we find in danielies prophecy: god made nabugodonosor the wicked tyrant king and lord of the great part of this world: And after for his pride he took his kingdom fro him: and made him in wit like a beast. that he wend to have be a beast half lion half ox. and so he went on all four and fed him amongs beasts in the forest seven months till he knew that god was princypal lord of every kingdom & that he giveth kingdom lordship to whom that he will danielys .iiiio.c. And therefore god said to sedechye that was king of god's people: and to other kings in the country beside I made earth man and best upon earth in my great might: and I have given the lordship to him that me liketh/ And I have given all these lands & kingdoms here a bout to nabugodonosor my servant king of babiloyn: & all nations chulen serve him & his son & his sons son/ & what nation or kingdom will not serve him ne obey him: I shall destroy the nation by sword hungers & moreyn & who so will serve him & obey to him I shall let him dwell still in his own land/ And therefore serve ye him meekly & obey ye to him & ye shall live & far well. jeremy. xxvii. c. And christ in the gospel said. Reddite que sunt cesaris cesari: et que sunt dei deo. yield ye to the emperor of Rome: that is the emperors and yield ye to god that is gods/ And yet the emperor of rome had no right to ye lordship that he occupied: but onli by the yeft of god & by sword  Dives. 
I suppose that the bishop bid a priest curs a man which man the priest holdeth ungilti and the multitude of the people also.  Pauper. 
Either the bishop biddeth the breast denounce him a cursed. or he bideth him a curse him/ If he bid the pressed denounce him accursed in the busshoppis name. if he may not well put it of/ But he shall by weigh of charity excuse that man in as much as he knoweth him unguilty. And also excuse the bishop: saying that he is miss informed: & if he had konwe the truth: he would not have cursed him/ And he shall counsel that man to suffer it lowly for help of his soul And he shall inform the bishop as soon as he may of that man's ungyltynes/ But if the bishop bid the pressed acurse him the priest most take heed whether his ungiltyede is openly known or is in doubt: or it is certain but not openly known/ If his ungyltyede be openly known: the priest shall alegge to ye bishop that he is unguilty and prove it by witness And if he fail in his proof he shall obey to the busshoppis bidding thou he know that the man is unguilty/ And if he may prove him unguilty: he shall not curse him. thou the bishop bid him never so fiercely If it be in doubt whether he is guilty or nay: Than the priest shall obey to the bishops bidding. Sm. ꝯf. li. ti. xxxiii. q̄.. Quid si episcopus.   

The xx. chapter.  dives. 
When the officers of the king know well that a man or woman is dampened to the death ungyltly: shall they obey to the judge that bid themsle man or woman without guilt?  Pauper. 
If the officer be sicker that he is unguilty: he shall not slay him: but he shall obey to god that biddeth him slay no man ne woman unguilty/ But if he be in doubt whether he is guilty or unguilty: than he shall obey to the judge & do his biddind/ And he is excused by his obediens. Kay. li. ti. ix. de juramento & periurio. C.xiiii. quid de judice. nevertheless ye sugettis most beware in such doutis. that they pnsume not to much of their own wit/ For full oft a man weeneth to know a thing & be in certain of his knowing and yet he is deceived: & it is not as he weeneth/ And it is fulperelous to the subject to repugn the doom of his sovereign: & to reprove ye wit & the setence of many wise men/ And therefore I counsel the sugettis & the offyiceris in such things to stand to ye consiens & the ordinance of their sovereigns & obey with sorrow of heart having petty of man's death & of his disease & no liking in cruelty And therefore god bade in holy writ: that men should follow the sentence of their iugis & do there bidding And who so would not obey them. he should be slain. deuto. xvio.c. The kings justice representhe the kings person in fulhighe degree/ And therefore men most be more dreaded to withstand his sentence and his doom/ For his doom is cleped gods doom: & as salomon saith/ Sicut divisiones aquarum it a cor eius in manu dn̄i.. etc. As the watris saith he may lightly be departed & drawn in diverse perties: so is the heart of the king & of judges: & rulers in the hand of our lord/ He shall incline it whether he will/ For the doom that seemeth unright/ full to man's wit: is rightful in god's sight/ And though the doom be rightful in God's sight and though the man be worthy to die. if ye judge ween that it be unrightful & he giveth the sentence weening sekerly/ that it be unrightful: he senneth deadly. thou his sentence be rightful/ For as saint poule saith All that is not done of faith and of good conscience it is sin/ If the man be guilty: the law and his misdeeds slay him/ If he be ungyltly slain by false doom of the judge or ●i a false quest or by them y● mice informed the quest they sle him & not the officers. but if he do it wittingly a yens the worship of god: when the falsehood of the doom is openly known. or if he do it with liking in cruelty.  Dives. 
Is the religious man or woman bound to obey his prelate: when he biddeth him to any thing against his rule  Pauper. 
In all thing that longeth to very observance of his rule or is needful to good & true keeping of the rule: he is bound to obey. but he have reasonable excusation/ In other things that be impertinent to the rule & to his profession or contrary to the rule: he is not bound to obey/ For if he were bound to all such byndyngiss: his year of novycere should serve of nought. For his prelate might so agregge the hardness of living in religion in double more than he made his profession to. and bind him to more penance without comparison than ever he thought to bind him to: and put him in another manner living. that he made never his profession to: ne know in the year of his assay in his novycery/ And by the law every vow is set in some certain/ But if the religious were bound to obey in all thing: his profession were all uncertain and unassayed in his novycery/ nevertheless it is a great perfection to obey in all things leeful after the man or woman may do saving his rule and gods worship And if his prelate bid him do any thing against his rule: he most take heed whether his prelate may dispens with the point of rule or nay/ If he know well that he may dispens with that: he owth to obey his bidding. But if he know well that he may not dispens with the point of the rule: he shall not obei to him in that: & he shall also obey if he be in doubt whether he may dispense or not  Dives. 
Tell me some example  Pauper. 
In fasting in waking: in silence keeping/ & in diverse observance of religion: the prelate may dispense & in cas he owth to dispens against his sugettis will: when he seeth that his sugett may not keep such points of his rule with out undoing of him self or without hindering of other things that be more to god's worship And oft times the sugettis will do more than they may do: and put them to more than they may perform/ And than their prelate as a good father ouwthe to take heed thereto: and for salvation of his subject dispense with him & put him in discrete governance for salvation of the person. and for ye worship of god/ And the sugette owth to obey his bidding & stand to his ordinance: with good conciens/ In some things the prelate may not dispense: as in the princiapal pointiss of every religion. that is to live in obeidence: in poverty and in chastity/ And many other things been exempt by lawis of religion in which ye prelate may not dispense/ And therefore if the prelate bid the subject do any thing that is ayens ye three principal points of his rule or a yens such things in which he may not dispense: his sugett owth not to obey his bidding   

The xxi. chapter.  dives. 
If the bishop bid a clerk give his book to his niece or nephew or resign his church/ & his benefice that ye bishop may give it to his niece or nephew: or to some of his kin: is that clerk bound to obey the bidding of the bishop:  Pauper. 
Nay forsooth/ For it longeth not to the bishop to bid such things/ nevertheless if the clerk have good books and is unable to ꝓfite in book/ and the bishop bid him leanly the book to another clerk that is able to profit in book and to help holy church: he is bound to obey/ If he gate though books of holy church godis or by cause of holy church: as if it were yovyn or biquethid him to profit of holy church: But if ye books be poorly his own: he is not bound to obey that bidding  Dives. 
What if the husband bid his wife break a vow that she hath made to god: as of fasting of pilgrimage. continence. Wolward going and such other: I● she bond to obey his bidding  Pauper. 
ye forsooth/ And but she obeythe his biding in that else she sinneth/ And if she do his bidding only for obedience: she win winneth moche meed. for in that she obeyth to god which biddeth her obey to his husband/ And so in that she doth the will of god: if that she be sorry that she may not perform her vow xxxiii. q. v. no suit More over leave friend ye shall understand that as saith saint bernard in eplan ade mdch. sum things be poorly good of the self: and to such we be bound by god's law. as ten commaundmenties/ sum be full wicked of the silf/ and though we be bound to i'll by god's law withouten any bidding of any sovereign under god/ And therefore in such things standeth not properly the virtue ne meed of obedience to man or woman/ Other things there be that may be good and they may be wicked. and well do and evil do. and in such things standeth properly obedience: that men own to their sovereigns: For in such we should stand to their will and to their wit more than to our own/ For in such standeth properly the virtue of obedience: that we own to man for god's sake And the hatder that the precept be: if it stand with reason: the more medeful is the obedience/ For the more that man or woman forsaketh his own will for god's sake the more is his lowness. and the more is his meed.   

The xxii. chapter.  
ALso leave friend by this commandment we be bound to worship all that be in higher state & dignity than we be/ For all such be cleped our fadirs in worship Patres honore/ And therefore in holy wryt all men of worship be cleped senes et seniores. that is seniors in french/ And in french tongue mean of worship and lords be cleped seniors. & peris that is faders in english/ For they be faders in worship & owen to be worshipped as faders by this commandment For commonly in men of worshyppee is and owth to be sadness of wit and wisdom as in men of age/ For in them is the age of wit & wisdom: Thou they have no great age of yeries/ And therefore saith salomon. Senectus venerabilis est non diuturna neque an norum numero computata. The age of worship standeth not in long living ne in number of yeries: but it standeth in wit and wisdom/ For the wits of the wysman been old and sad: and a clean life is cleped age of eld. Sapine. iiiio.c. And therefore god biddeth in old law. Honora personam senis et time dominum deum tuum. Levitici. nineteen. Worship thou the person of an old man & dread thy lord god/ And in the new law he saith thus. Deum timete regem honorificate/ dread ye god and worship ye your king i petri iio.c. That is to say for dread of god worship thou thine shoulder and for dread of god worship thou thy king and thy sovereign and all that be in higher degree than thou art. For sith god hath put them in degree of worship: thou most for dread of god worship them/ And but thou worship them: else thou offendeste god/ And therefore saint peter saith/ Omnes honorate. Worship ye all men and women after their state and their dignity And saint paul biddeth that all thing should be do onestly & in order. Omina honest et scdm̄ ordinem fiant i ad corum. xiiii.   

The xxiii. chapter  
ALso leave friend by this commandment we be bonnd to worship holy angels & saints in heaven: for they be our faders in age in worship in cure & in keeping of us/ For they longen after us that there number and there company that was lessed by the pride of lucifer might be restored again by salvation of us. And therefore night and day they prayen for us to god for help & grace needful to us. Of these faders speaketh saint paul in his piste: and saith thus I kneel & pray for you night and day ye father of our lord jesus christ of whom is named all manner of faderhede in heaven and in earth Exquo omins paternitas nominar̄ in celo et in terra. ad eph. iiio.c. For as the gloze saith their disposition the angels be our faders in heaven ordained for us and in earth prelates be our faders having cure & keeping of us/ And so both prelatis in earth and angels in heaven been our faders/ And therefore as say all these clerks Each man and woman hath two angels assigned to him of god one another of the fiend/ For ye fiend sathanas at god's sufferance assigneth to him a wicked angel to tempt him and to lose him/ But god of his goodness assigneth him a good angel to save him and to keep him/ Of which good angel christ saith in the gospel. that they see alway the face of the father in heaven: for they be alweye in his presence & speak for us and pray for us. And therefore saith saint jerom up on the same word of Christ the angels bear our prayer & our good dediss into heaven and keep and defend us against the malice and the sleight of the fiend And therefore the angel raphael when he had led the son of toby in to fer country and saved him from many perelies and brought him again in great wealth: he said to thobie/ when thou preydyste with bitter teries and beriediste the deed bodies & leftest thy meet & haddest deed bodies by day in thine house and be●ieiste them by night for god's sake ayens the will of the wicked king senacherib: then offered I thy pier to our lord god. toby. iiiio.c. Also we read in the fourth book of kings the vi. chapter. That ye propheete helesiee was suddenly by night besieged in the city of dothaym with the oft of the king of sirie In the morrow the servant of helisee saw the host about the cety and he was full sorry: and said to his master helisee Alas alas alas what shall we do: we be so besieged with our enemies that we may not escape Than heunse said to him dread ye not For we have more folk with us than they have with them then helisee prayed to god that he would open the iyen of that seruant-that he might see what help helisee had with him/ And anon he saw the hillies about helise full of horse and charetties brenning as fire and a great people arrayed to bateil that was the oft of angels sent of god in to keeping of helyse through whose help the prophet helise led all ye host that byseged him into the cety of samarie amongs all theridamas enemies/ For they were so blentt that they wist not whether they went/ They come to take helise and helisee took them with help of angels: and did with them what he would/ And therefore david saith. Monte in circuitu ●ius et dns in circuitu pplī sui. The hills: that is to say angels be about the good man and the good woman to keep them/ and god is about his people to save them And therefore saint Cecinle said to her husband valerian/ I have god's angel that loveth me fulwel and keepeth my body with great cheerte that no man shall defoul me/ And if thou will by foul love defoul me: he shall slay thee/ And if thou love me with clean love and will keep my maidenhode hool and clean▪ he shall love the as well as me/ And when thou art christened: thou shalt see him/ Anon her husband valerian by her counsel went and was christened of the bishop saint urban. And when he was christened he came again & fond saint cecily praing in closet: & the angel stonding bisidies her with wingis & feathers fulbright and his faceshon and glymered as the flame of fire He had in either hand a garland made of roses and lelyes full fair and fresh and fulswete in smelling/ He gave unto saint cecile one another to valerian and bad them keep them in cleanness both of body & of soul/ For why said he. I have brought them out of paradise/ And ye shall know by this token/ For they shall alway be green and fresh and neither welke ne fade: ne lose their sweet savore-and no man ne woman may see them: but they that love cleanness and chastity: as ye do we read also in the life of saint agnes that when she was but threttene year of age: suffered death for the love of god: and for the love of chastity. for the would not assent to be wedded to the great lords son of rome: for he was heathen/ And also for she would keep her maidenhead to christ/ She was made naked and led to the bordel house: to be defouled of sinful wretches/ But suddenly her here weigh so moche: that it hilled and hid all her body/ And when she came to the bordello house her good angel was ready: and brought her a cloth as white as snow full meet to her body: and bylapped her with so great light that there might no man look upon her: ne no man durst entreye place/ then the lords son as fool hardy ran into that light for to defoul her/ And anon the fiend whom he would have served him: slough him/ But saint agnes with her prayer to god and help of her good angel raised him from death to life. to shame and shenship of all heathen people/ For anon he went out of that house and cried openly that there was no god but christ: and despised her mawmenties and there falls believe Also when saint agace was buried her angel in the likeness of a young man clothed in cloth of silk with an hundred young men all clothed in white: that were angels also or else holy souls: came to the beriing and said astone of marble upon her grave with a writing of great comfort to all the country: & went not thence till all the beriing was do and never after was see any of all that company/ Also the good angel broke the whelis that should have slain saint kateryne And when she was deed for god's sake the angels took her body & bore it in the earth into ye mount of israel and there buried it worship fully/ And therefore leave friend I pray you that ye have saints in heaven and holy angels in revernece and devotion: for they be to us father and mother as I said first worship ye our ladi mother and maid above all: next after god and than other saints both man and woman and holy angels: as god giveth you grace. Whorship ye them: not as god but as our tuters defondours & keepers and our leders and governors under god and menis between us and god that is father of all and sovereign judge to que me him & to pray for us to get us grace to do well & forgiveness of our misdeed And therefore david saith Pro hac. id est ꝓ missione pccin orabit ad te oimns scuns in tempore oportuno/ Every saint shall pray to the lord in byhoful time for mercy and forgiveness of sine/ And leave friend by ye heartily to your angel as to him that is next you and hath most cure of you and is most busy to save you under god And if ye will follow his governance and trust in him in all goodness & with reverence & cleanness by ye him faitfully pleine you to him & speak ye to him homely to be your help as he is your tutor and keeper assigned of god and say ye oft that holy prayer/ angel qui meus es etc.   

The xxiiii. chapter/  dives. 
Thy speech pleaseth me well and thy words be good and devout: but I pray the say forth of this commandment if thou can more.  Pauper. 
Also by this commandment men of holy church be bound to worship their patrons/ For the patron of the church is father of ye church and of the benefice in that that he beginneth it of nought xvi. q̄... pia in glosa.  Dives. 
For which things is a man cleped patron.  Pauper. 
For three things/ For foundation that is giving of ground: for the first dotation: and for making of ye first church. Patronum faciunt dos edificacio fundus.  Dives. 
What worship own men of holy church to do to their patrons: & what right longeth to ye patron  Pauper. 
It longeth to him for to present a person able and give the church and the benefice by weigh of alms to whom he thinketh able by assent of ye bishop Also it longeth to him to mainten ye church and to keep it fro dilapidation and from destruction & from all manner wrongys' as a good father & a good tutor & as a true advoket to keep & defend the church and the ministries of the church from all wrongis and disesies up on his power/ And if he find person veker or curate or any other clerk or prelate misusing the benefice in which he is patroun: he owthe to amend them in fair manner if he may And if he may not be owth to tell the bishop thereof: or sum of his officeris. to whom longeth the correction of such defaults: And if the bishop do not his devour ne his officeris: he shall tell it to the archebusshop And but he do his devour he shall tell it to ye king: xvi. q̄.. filiis And therefore men of holy church that be advanced by their patrouns most needily do their patrouns worship and have them in reverence by weigh of kindness: and for need of help to be maintained in their right/ And also for dread of there offence/ For if they misbere them their patrouns may deprive them of their benefice by assentt of the bishop: and in case ayens the busshoppis will/ Also it longeth to men of holy church to sustain there patruns & their children when they fall to need/ And if they be taken prisoners to help to obey there ransom. xvi. q̄. qcunque Ex. liᵒ iiiᵒ. de iure patronatus c nobis fuit Et xii. q i aplicos etc. sacrorum. et ibidem q̄. aureum. And it longeth to men of holy church to do their patrons worship in sitting in going: and put them before in sitting in going xvi. q̄.. pia mentis/ And it longeth to ye patron to have ye principal place and sytt principally in his church. Tabula juris: dicci one patronatus/ And for worship of the patron: & his ease the pressed may sing two messes in one day Extra. lio. iiiº de celebracome missarum consuluisti And when the patron presentethe a person to the bishop: which person he will advance: the bishop is bound to receive that person: but if he be proved & know for a wicked man and unable xvi. q̄.. monasterium/ Also the patron may in his foundation before the hallowing of the church reserve to him a certain rent by year by assent of ye bishop to receive it of the church. Ex. de iure pato. t. pntea. Et hostiensis in sm sua lio. in. c. tio. Also if a prelate be chosin in a church collegiat: as in an abbey priory chantry: he shall by the law be presented to the patron: or that he be confirmed and if he be unable: he may & owth to withstand the confirmation. Ex. de iure patronatus. co. nobis fuit & xvi. q̄.. filiis. Also he may in his foundation of the church collegiat reserve to him to be in the ellection of the prelate of the church with assent of the bishop or of the pope by the same law: but he most show that written when he will use it/ Hostiensis lio. iiio. Ru. de iure paronantꝰ/ Et tabula juris diccione pronatus Et extra de iuro patronato nobis fuit in glosa  Dives. 
Patrouns find full oft their avaunces full unkind to them and full proud/ And therefore many a patroun may say Filios exaltavi et enutrivi: ipsi autem spreverunt me. isaiah. io. c o: I have advanced children and brought them up of nought and they have despiced me.  Pauper. 
Such unkind men of holy church but they amend them they shall have gods curse: that he gave to all such in the same chapter. We genti peccatrici pplō gravi iniqtate: semini neqm filiis sceleratis/ woe be to the sinful people heavy through wickedness. to ye wicked seed. to the unkind sinful children.  Dives. 
If a church be destroyed: and a man do it make again of his cost: shall that man be cleped patroun of the church  Pauper. 
ye if he do make it again of the same matter that it was made of before/ And the patron that was before patron only by making of the church or giving of the ground loseth his right of the patronage But if he were patron by dotation he loseth not his right of patronage. In tabula juris patronatus. If the patron vary in his representation presenting first one and sith another: it standeth in the doom and the will of the bishop to receive which he will/ though the patron of laife present a person unable: he loseth not his right of representation ne owth to lose it But if a college present a person unable: in that he lesethe his right of presentation for that time/ And if a clerk present apersone unable he is worthy to lose his right of presentation for the time. Extra de eleccione. cum in cunctis/ The patron of ye laife may abide but four months of his presentation/ The college and the clerk patron may abide six months: and if they pass their time by retcheleshede or by bridge: the bishop shall ordain for the church and benefice/ No man owthe to present himself/ The patron may leefully present his son: his nephew. and any of his kin: if they be able & power: And if apatron be poor and nedi the bishop may give him that benefice in which he is patron: and he may take it of his yeft: so that gift come only of the busshopys free will: with out any ꝓcuringe of hymsylfe: Hostiensis lio. iiiº de iure patronatus.   

The xxv. chapter.  dives. 
I thank ye for thou hast told me more of this commandment than ever I hard bifore/ But yet me meruelethe much why the god biddeth not men do almsdeed to straungeries & to other folk at need in none of all ye ten commandments/ For but men be bound thereto by god's commandment: I hold it no deadly sin to leave it: Ne men should not be dampened for they deed it not  Pauper. 
By this commandment principally we be bound to help all needy folk upon our power/ For by this precept we be bound to show petty to all men  Dives. 
Contra God speaketh in this commandment only of worship that longeth to father & mother  Pauper. 
That worship standeth in two things: in affection of heart thenkinge: & in deed doing/ By affectonn of heart we should love all men & women with dread to offend them unskilfuly By deed doing we should do all men reverence after their degree: & help them in need as we would be holp our self: And therefore saint peter biddeth us worship all men/ And saint paul biddeth that each man & womamn should put other before in worship for each man owth to hold with other his father in some degree.   

The xxvi. chapter:  dives. 
Why so?  Pauper. 
For each man passeth other in some degree of worship/ & in that he is his father/ Or in being or in wisdom: or in goodness/ In being we have many faders/ For sum be faders of our first being as our bodily faders & moders: that us bigate/ sum be faders in well being: and that in two manners: for sum ghostly sum bodily/ In well being ghostly: be our faders prelates of holy church and all that have cure of our souls. In well being bodily be our faders all that have cure and governance of our body and of our living in this world as kings princes: lords and such other: Also all that be elder in age & had there being before us: be our faders/ Faders in wisdom be preachers' teachers: men of law clerks and men of age: which by long experience know more than their younger/ Faders in goodness be all holy men: and all that pass us in goodness/ And for that each man owth to dame other: better than himself: therefore each man own to worship other as father in goodness: but if open malice make him like a beast and noman. And therefore saint paul saith Superiores sibi invicem arbitrantes Every man and woman dame other his sovereign in goodness. Ad philip .iio.c./ For as the gloze saith there: if we seem sovereign to other by some goodness and dignity that is in us openly known: yet there may be some goodness privily in another of lower degree: in which goodness he is our sovereign in god's syghto./  Dives. 
Why is this commandment given with a behest of health and welfare more than any of the other commandments/ For he saith thus: worship thy father & mother: that thou may live long upon earth & fare well in the land that thy lord god shall give the. Deuto. vi. c.  Pauper. 
For sith god hoteth so great meed for keeping of this precept: that is most natural: and whereto man & woman is most inclined biwey of kind: he shewthe well that men should have much meed for keeping of other preceptis that be not so natural/ And by the meed assigned for keeping: god showeth well what pain man & woman shall have for the breaking: that is to say short life upon earth. & evil fare: both here and in land of death: and after lose the land of life without end and wend to the land of woe & of darkness/ Terram misery et tenebrarum. And for that this precept is principal of the second table and in manner includeth all six following. therefore to this commandment he knitteth the meed for the keeping of all: and pain for breaking of all For after he hoteth many diverse medies to them that keep his hests: & many mischiefs to them that break them/ And all they be comphended in this short bihest knit to this commandment For the behest is most convenient to this commandment/ For as saint poule saith: ruth petty and almsdeed is good for all things and hath his meed both in this world & also in the other world that is coming  Dives. 
Show me that.  Pauper. 
For it is good reason that they live long: with maintain well them that be beginning of their life: that is father and mother/ For when the rote of the tree faylethe by default of the tree above than ye tree shall soon fail and sear up. And it is not worthy that he live long ne farewell that worshippeth not them ne help them: by whom he liveth: and hath his life and his welfare/ And he that worshippeth not the beginning of his his being: is worthisone to lose his being/ And he that helpeth other with his good to live long good life: is worthy to have good and good life.   

The xxvii. chapter:  
Also leave friend ye shall understand that god saith these words not only to every person by himself: but he said them to all the people & to every people as to one person not only for worshipping of their fleshly father and mother: but also for worshipping of their sovereyins in their degree as I said bifore/ For why as long as any people is buxum & meek to their sovereigns: & will follow her good governance. and worship men after their degree: & every man be paid with his own degree & do the duty of his degree: so long the people is able to keep that land that god hath given them to live good life/ But when they will rebel ayens their sovereins and will not stand to their ordinance but every man will be his own man: and follow his own fantasies: despice his sovereins their doom & governance: ne give no tale of God's lawe ne of londis lawe ne of holy churches law: ne have men of untue & of dignity in worship: but for pride have them in despite and be busy to worship themsilfe in hindering of other that people is able to the sword: & able to lose his land/ For as ye see at the eye in time of tempest: thou the bows of the tree beat themsilfe together & altobrest & full down as long as ye rote of the tree keepeth him fast in his place and riseth not: so long ye tree shall not fall But when the rote begin to rise out of his place: anon the tree begin to fall/ Right thus it fareth by ye people of a land/ Thou tempest of pride of covetise: of envy: of lechery fall sometime in the crop of the tree: that is to say a mongiss lords & sovereins & the great men. if the poor people that is rote of the tree & of all the comonte keep them still in lownes: & do meekly their dwte to god keeping his commaundementies & the good precepts of their sovereins: so long is hope that ye people shall far well after the tempest & not be destroyed/ But if they rise ayens god by customable deadly sins: & against there worldly sovereins: & will entermete them of every cause of that land & of holy church: & termine every cause by their wit body & crop of the tree shall fall/ For it is not possible that the rote should be so high as the crop of the tree: but the tree fell Ne that the foot should be above the heed: but the body fell  Dives. 
This is full sooth we see it at ye eye For pnde & rebellion of ye poor people is cause of destruction of this land/ For sith they aresen ayens there sovereins: was there never stabilite in this land: but alway sith ye tree of ye people of this land & the realm: hath stand in falling  Pauper. 
Vnbuxunnesse & pride was principal cause of losing of lands and of realms/ And principally the cause of salvation of realms lands and comontees is obedience and buxunnesse: that each man in his degree obey to his sovereign & worship him as father/ & therefore leave friend I pray you for god's sake that ye worship all your faders and moders: in their degree: as I have said And have ye old folk & feeble in worship: while ye be in young age: & worship ye the age that ye draw to and have no scorn of the old folk for feebleness and uncleanness that ye see them in/ But thank ye that such shall ye be if ye abide their age: feeble unourne and loath to the sight/ For such as ye be now: such were they sumtime It fareth by age of man and woman as it doth by a precious stone that is cleped crisolitus/ This stone as saith the master of kinds in the beginning of the day it shineth bright as any gold/ But as the day passeth so passeth his brightness/ And the nigher even the more it fadeth: so that by even it is like a clot of earth/ Thus it fareth by man and woman in this world/ For in their youth and in their beginning they be fair: read and rody and fresh as rose in may: full lusty to the eye But as youth passeth so passeth their beauty/ And as they old: so they fade: till at the last the day of their life cometh to an end/ And than be they but a clott of earth full unourne & ghastly to the sight    

Here endeth the fourth pceptt & here beginneth the fift precept.  

The first chapter.  dives. 
As me thinketh: thou haste informed me well in these iiii. commandments Now I pray the for charity that thou wilt inform me: in the fift  Pauper. 
The fift commandment is this Non occides that is to say. Thou shalt now slay In which precept god forbedth us all manner manslaughter unleeful both bodily and ghostly/ He biddeth us that we slay no man ne woman unrightfully against the law. neither with heart consenting to his death: neither by wrath & hate For as saith saint iohn Qui odit fremm suum homicida est/ He that hateth his brother is a mansteer: For of wrath & hate cometh manslaughter/ Also by this precept he forbiddeth beting fight and mayning pnsoning banisshing outlawinge/ For these & such other be a manner of death & despose to dethward/ & therefore it should not be do to man to woman without great guilt/ Also he forbiddeth that we sle no man ne woman with our tongue: him hyndering and procuring his death: ne favour giving: ne false witness bearing: ne leasings making: ne by diffaming ne bacbiting For backbiters and wicked spekers. be manquellers. And therefore salomon saith: that moche folk hath fall by the sword: but not so many as have be slain by the tongue. Eccle. xxviiio.c. And therefore he saith ꝓuer .xviiio.c. That life & death be in ye hands of the tongue that is to say in the might of ye tongue For by hands in holy writ is understand might and power And therefore david saith Lingua eorum gladius acutus. The tongue of the iewis and of other wicked spekers: is a sharp sword. For the jews slow christ with their tongues. not with their hands/ For they procured his death by false witness: and by exciling of the people/ But paynims slow him with their hands and did him on the cross/ And yet as saith saint austin the jews were mo●e guilty of christs death than pilate that dampened him to the death: or the knights that died him on the cross For with her tongues the iewis slow him: and were cause of his death/ And therefore saith the law. that he that sleeth his brother with his hand and he that hateth his brother and he that bacbyteth his brother. all three be manslayers. De pe. di.i. homicidiarum. The backbiter sleeth three at once/ He slayeth himsilf by his own malice. and him that heareth him: and him that hath liking in his false tales and him that he bacbytethe/ For he maketh him to lose his good name: and peradventure his life/ He maketh him also to lose charity: when he knoweth his wekid speech that he hath said byhind him And so by lesinge of charity he loseth god that is his life of his soul And therefore the wis man lickenethe the backbiter to the adder that biteth and stingeth in stillness Eccle. xo. A shrewd adder is the backbiter that slayeth three with oon breath/ Therefore salomon saith Keep ye you from backbiting of the partid tongue For wekid word said in privy: shall not pass in vain and with out woe/ For the money saith he that lieth slay the soul. Sap/ i.c.   

The second chapter.  dives. 
Is flattering any gostli manslaughter  Pauper. 
In so much as it slayeth the soul both of him that flattereth & of him that is flattered: in so much it is ghostly manslaughter.  Dives. 
Is every flattering ghostly man slaughtyr and deadly sin?  Pauper. 
Nay. For flattering is a speech of veyn praising said to man or woman with intention to please them/ And that may be do in three manners: as praising man or woman in goodness and in good that he hath. Or else praising them in goodness and good that they have not. Or else praising them in threw idnesse and falseness: of which manner flattering speaketh david and saith. Qni laudatur peccator in desideriis anime sue et iniquus benedicetur/ Forsooth saith he ye sinner is praisid in desires of his soul: and ye wicked man is blessed of fools/ For when shrewis have forth their will in shrewdness: than the world praiseth them and worship them/ The first manner of praising if it be do only to please man & not god: it is sin. and in cas deadly sin/ And therefore saint paul saith that if he would only please man & not god: he were not christs servant/ But it be do to please god and for a good end it is commendable and medful/ For in good folk virtue the is praised waxeth Virtus laudatur crescit/ Butt this manner praising is no flattering The second manner of praising if it be do for god and for a good end it is sufferable: & in cas commendable and medeful/ But if be do wittingly: only to please man and not god. it is deadly sin. The third manner of praising if it be do willing and witting it is deadly sin And therefore david said. Oleum pcconris non in pinguet caput meum. Lord god saith. let not the oil of ye sinner make fat my heed the si say. let my heart never have no liking ne joy in false flattering For as saint austin saith ye tongue of ye flatterer do more harm yan the sword of the enemy pursuing Therefore salomon saith: it is better to be under nomen of the wise man: than he deceived by flattering of folis. eccle. viio. This sin of flattering is so great & grievous the if any man of holy church were customable therein: he should be degraded/ Also if he were a traitor or a teller of shrift. distince. xlvi. clericus/ God giveth curs to all false flatterers saiinge in this wise. We qui consuunt puluillos sub omnium cubito manus et faciunt ceruicalia sub capite universe etatis ad capiendum animas. Who be to them the sow small soft pelowiss under every elbow. and make pelowiss under the heed of every age to take the souls of my people/ They ●ckened souls the were not quik but deep in deadly sin: and so defouled me before my people. For by cause of their slatering they yoven no tale of me: ne dreaded me: ne worship me/ For an handful of barley saith be & for a go bet of breed they slow soulis that were not deed: and they qckened souls that lived not making lesingys' to my people that loved lesingys'/ And they comforted sinners in their sin and in their falseness: and dyconforted good folk in their goodness and in their truth. Eze. xiiio.c.   

The third chater.  dives. 
This vice of flattering reigneth full much in this land For the people is so blended with flattering and leasings: that they see not the mischief the they be in And therefore they live forth in pride and not low them to god ne pray to god for help as they should do: if they knew their mischefuousnesse that they be in.  Pauper. 
Therefore god saith Popule meus q te beatum dicunt ipsi te decipiunt et viam gressuum tuorum dissipant/ My people they that see that thou art blessed & in wealth: they disseyve the & destroy the weigh of thy going: that thou might not forth ne have no speed in thy works for default of grace. ysa. iiio.c.  Dives. 
What in understand by the pillovis the god speaketh of against flatterers  Pauper. 
As saint gregrory sueth. moralium .xviiio.c. super illud. job. xviiᵒ Donec deficiam nonre cedam etc. He that praiseth man or woman in his wicked work he layeth his pillow under his elbow/ And he that gladdeth ye heart of the sinner in his sin he layeth a pillow under his heed For by the heed is understand the heart/ For why by such flattering they rest softly and sleep in their sin and die ghostly with out pain and perceive not her own death/ And therefore salomon saith. that he that iustifithe the wicked man and damneth the rightful man: both they be abominable to god ꝓuer .xviio.c. Therefore god lycknethe flatterers to them that playstrens & palten wallis and wowies with out For thing that is foul they make it to seem fair and make folk to have liking in their sins. Therefore god saith that the sinner maketh the wall of sin between him and god. But flatterers playsterens and paynten the wall of sin. Eze. xiiiº: c. All so flatterers be lickened to an adder that is cleped dipsa which as the master of kinds saith. liº xviiiº he is so little that thou a man tread thereon he may not see it But his venim is so violent that it sleethe a man he feel it & he death with out pain/ Right to flattering seemeth but a small sin and yet it is full venomous and slayeth man's soul or he feel it/ And with out pain bringeth him to endless pain/ Flatterers be likened to an adder that is cleped tyrus. Which is least of all edders: and yet his venom is not curable as saith the master of kind in the same place/ Right so flattering seemeth but a full little sin and yet it is so venomous that it will not be lightly healed/ For when man or woman hath liking in flattering and rewlethe his life after flattering tongue: it is full hard to that man or woman to be saved/ For as long as men preysen him in his sin: so song he is bold in his sin/ And if men begin to lack him: he falleth into sorrow and despair/ Therefore saint james saith that the tongue is but a lityl member: and raiseth up grate desese it is a wicked thing that hath no rest full of deadly venom. iac. iii.c. And the prophet david saith. Acuerunt linguas suas sicut serpents: venenum aspidum subsabiis eorum/ They have sharped their tungys' as addris: the unym of addyrs is under the lips of flatterers and wicked spekers/ And if a man do his deeds only for to be praised & flattered of the people: flattering is his meed/ And when flattering ceseth and the wind turneth a yens him he hath no longer liking in good deeds/ and so as the gospel saith. for that he seeketh thank in preysinge only of man for his good deeds and not of god: therefore all such be lyckened to the five maidens fools the would meet with their husband Christ Jesus at the doom with lampis withouten oil/ That is to say with good dediss with out gostli merthe and joy and conscience For they had no joy in their good deeds: but in praising and flattering of the people/ And therefore christ saith in the gospel they have take their meed in this world and at the doom they shallbe shut out of heaven bliss from endless meed both flatterers and they the have liking in flattering and do their deeds only for flattering and praising of the people/ But the five wis maidens as saith the gospel hadden oil in their laumpis that is to say ghostly joy and liking in their good deeds And therefore they shall be received of their hushond christ into the bless with outen end/ And as saint austin saith in his sermon by oil is understand both ghostly praising  
¶ and worldly praising and mirth. Ghostly praising & ghostly mirths is cleped the oil of the holy ghost/ But worldly preysing and worldly merthe is cleped the oil of sinners/ And therefore he saith that flatterers sell oil to the maidens fools that is to say to sinners as oft as they flatter them and praise them in their folly and in their pride for to have meet or drink or money or worship. or any temporal lucre. & so bring them in error & folly & please & praise them in their sin/ But as david saith. Deus dissipavit ossa eorum qui hominibus placent. God hath destroyed and shall destroy ye bonies of them that please men in despite of god and deceive men and Women by flattering/ wicked tongues do much harm and slay many souls but the flattering tongue is worst of all/ And therefore the wise man saith. Susurro et bilignis erit maledictus a deo Ecle xxviii The muster and the double tungedman shall be accursed of god. For be troubleth moche folk that have pes The third thunge saith he hath stirred and moved much people out of peace & disparlid them fronation into nation.   

The fourth chapter.  dives: 
What is susurro & that is cleped a muster  Pauper. 
It is a privy towner: that privily telleth false tales a mongiss the people for to make dissension and debate a mongiss the people: and tell tales privily which/ he dare not tell openly ne may not a vow them/ Of which folk saint paul saith Susurrones detractores deo odibiles. Ad Rom. i.c. Such musterers and backbiters god hateth them/ For susurro is a privy backbiter & a privy liar that maketh debate amongs friends/ And as the wise man saith. God hateth all though that sown discord a mongiss brethren and friends. ꝓuer. vi.c. And as he saith in another place. such privy musterers defoul their soul. and they shallbe hated of ol both of god & of all the court of heaven Eccle. xxi. And therefore god saith. Non eris susurro nec criminator in populis. Thou shalt be no muster a mongiss th● people to let love and peace: ne thou shalt be no tale teller ne blab to defame man or woman falsely or any sin that is privy Leuitici. nineteen. c. Soche privy musterers and backbiters make dissension and heaviness in every comonte. in every household in every company/ And therefore when they be know for such they should be put out of company: or else chastised/ For the wise man saith when the wood is withdraw: the fire abateth and is quenched. Right so saith he withdraw such privy musterers and bacbiters: and put them out of company: and chiding and debate shall cese. Prover. xxvi. c.  Dives 
What ie bilignis that thou clepest a double tunged man  Pauper. 
Biliguis and ye double tunged man is he that say the one with his mouwthe: and thinketh another in his heart: & he that sphekethe good before a man: and bihind him he speaketh him evil: he that saith a truth one time: and another time he forsaketh it he that is unstable in speech: and now saith one and now another/ Of such god speaketh and saith. Os bilingue detestor. proverbiorum. iiio.c. Iwlate and loath the mouth that is double tunged.  Dives. 
What clepethe the wise man the third tongue that doth so much woe.  Pauper. 
The third tongue is ye flattering tongue: which is the worst of all/ For every flatterer that flattereth man or woman in his sin: he is a flatterer he is a/ backbiter: he is double tunged: & so he may be cleped in latey● trilinguis: that is triple tunged in english/ The flatterer blindeth so folk that he flaterethe: that they take no heed to them self ne to god: ne know not themsilfe and way so proud that they give no tale of there even-christian/ Also the flatterer lacketh and bacbiteth all though that he heateth: whom he flattereth so to please him: and hindereth another man's name to enhaunse his name: and so maketh discord and dissension Also flatterers be double tunged For as lightly as they preysen man or woman: as lightly they will lack them. if they fail of their purpose & have no lucre by their flateringe as they wend have had For commonly graete preysers be great lackers: and as much as they praise man or woman out of measure by flattering: as much they willacke him or another by bacbytinge/ Therefore seneca saith: Lauda parce vitupa percius. praise scarcely. but lack more scarcely/ For these skyllis salomon saith: that the third tongue hath stirred moche into pride: and so made them fall in shame and shenship and dysperpled them fro nation to nation It hath destried walled towns: & dolue up the housis of great forbis: It hath kit a weigh the might and the virtue of people that were full strong and made them feeble For flatterers make towns nations and fords bold to begin werrys: pleas and debate: by which they come to nought/ For they be so blended by flattering and over preysinge: that they know not themsylfe: but ween to overlede all men till at the last they be destroyed themself/ Also as the wise man saith: the third tongue hath cast strong women: that is to say good women siker and virtuous out of their virtue: & prived them and put them from their travails/ For when a good woman hath travailed much of her life to please god & to have a good name: cometh a false flatterer in guile and with flattering words & fair bihestis of matrimony: or of richesses bringeth her to sin & doth her to lose her good name and bringeth her to shame and veleny/ And therefore saith the wise man in the same place. Eccle. xxviii. c. that who so taketh bid to the flattering tongue. that is the third tongue: to have liking therein: he shall never have rest/ And he shall have no friend in whom he may rest ne trust/ For flatterers be no true friends: but all blind so men the they may not know their friends ne take heed to the speech of their friends that would say them the sooth & warn them of their harm.   

The fifth chapter.  dives. 
That many a good woman is deceived: and destroyed by flattering: men know well/ But that flattering destroyed cities: lords houses nations and desperpled them from nation to nation I see not: but I pray the tell some example:  Pauper. 
As we find in the fourth book of kings and the book of ieremye/ For the children of israel would not here the words of ieremye and of other true prophets: ne do thereafter: but had liking in flattering of false prophetis which bihight them wealth and prosperity for to please the people: therefore was the city of Jerusalem destroyed and nigh all ye cities and castles of the land The kynge sedechie was take & his children slain before him: & after his iyens were put out/ All the lords and the gentilis of the land either they were slain: or else led prisoners into babyloyne/ The people was slain with hungur moreyn & sword And all though that were left a live after that the city of Jerusalem was taken were desparpled in divers nations: and slain in divers manner: for they trusted alway in flattering of false prophets: and slow ieremye and other good ꝓpheties that said them the truth and would have saved them And I dare say that flattering of false prophetis and prechours: and of other spekers that blind the people with pleasant leasings: ne will not undo to them their wickedness: is principal cause of destruction of many realms and londdes people: and cities into this day: as we might see at eye if flattering and leasings blended us not  Dives. 
Men preach these days full well a yens sin.  Pauper 
sum do so: but a yens the great sin that all the land is entriked in & all cristendome knoweth & is open cause of our mischief against that no man preacheth but nigh all be about to mainten it.  Dives. 
Which sine is that  Pauper. 
Oft have I told thee: but thou believest me not/ Go over these: and there men shall tell it ye if thou ask/ we find in the third book of kings: that the king of israel whose name was achab was stirred to be siege the city of ramathigalaad & so begin werr ayens the king if sirie/ This achab sent after four hundred false flattering prophets of his land which were wont to please him & to flatere him: & axed them counsel and how he should speed: They flattered him all and bad him go and fight: and said that he should speed right well and take the ceti and destroy all the land of sirie/ then at the counseyl of iosephat the king of iuda that was come to help him: he sent for mychee god's prophet to know what he would say/ And as he came towards the king the messenger said to michees ye prophet All other prophets with one mouth tell our lord the king good tidings and say that he shall speed right well. I pray the say as they say/ then the prophet answered what my lord god saith to me: that shall I speak to our lord the king And when he came by fore the king he said to ye king achab. I saw by visonn all the people of israel desꝑpled in the hillies & scattered about as sheep without a shepherd Anon the king was wrath and said that he told him never good ne wealth/ then the prophet said/ Here the word of god. I saw our lord god sitting on his seat/ and all the oft of heaven standing bisydies him on the right side and on the lift side/ then said our lord god: who shall deseyve achab king of israel to do him go & fight in ramothgalaad and falin fight Anon a wicked spirit stood forth: and said I shall desseyve him Than our lord axed him how he should deceive him I shall said he go out and be aspryte liar in the mouth of all his false prophets/ then our lord god said Thou shalt deseyve him and thou shalt have the maistri of him Go forth and do as thou haste said/ then the king was more wroth: and commanded him to presone/ The king left the counseile of the prophet michees and followed the counseile of his false prophetis: and went to bateile and was slain: and his people discoumfyt.  Dives. 
David speaketh much in his book of the gylous tongue: that is cleped in lateyn. lingua dolosa.  Pauper. 
The gylous tongue is the flattering tongue/ For commonly every guile in speech is meddled with flateringe In gilous speech be two things sleight and flattering. And therefore gilous speech is lyckened to an angling of fish/ For in the angling be two things: the hook & the meet on the hook/ The hook is the sleight in speech: the meet on the hook is flattering that drawth man woman on to the develys hook Thus adam and eve were desseived with ye fiends speech: For slily he axed Eve why god bade that they should not eat of every tree in paradise/ And when he saw her unstable and doubting he put thereto the meet of flattering and said: that they should not die but be as gods kunning good and wicked/ And so by flattering the fiend lost all mankind/ Figure hereof we have in ye second book of kings xx c. where we found the ioab gitiously slough the noble prince amasam with a knife craftily made lightly to go out of the sheath/ And when he should steke him with the knife he took him by the chin and said to to him heyle my brother And for his flattering and fair/ words: amasa tok no heed to the knife/ And in the same manner when judas betrayed christ he said in flattering and guile ave rabi Heile thou master.   

The sixth chapter.  dives. 
Thou hast well declared the mischief of flattering tongues Say forth what thou wilt.  Pauper. 
Also god forbedethe us by this commandment that we slay no man: ne woman by our bede: him a miss doing or him hurting/ And so by this commandment he forbiddeth us wrath: and wretch chyding. despising: smiting scorning: and all such means and motives to manslaughter.  Dives. 
As thou well saidst god forbyddethe not all manner manslaughter: but only manslaughter/ unrightful and ayens the law For god had that men should not suffer wicked doers live in disease of the people. Malificos non pacieris vivere. exo. xxii And also he had that we should slay no man ne woman rightful and unguilty. Innocentem et justum non occides. exo. xxiii. c. Therefore I say the tell me in how many manners a man is slain unrightfully.  Pauper. 
On three manners First if he be slain without gilt Also if he be slain with out order and process of law/ Also if he be slain without lawful justice ordained of his league lord to whom god hath given life & lime and the sword to punish sherwys: as saint paul showeth well in his pistle: Ad romanos. xiii. c. Also if he be slain by enmity hate and cruelty: for to have vengeance: not for salvation of the truth and of the people.   

The seventh chapter.  dives. 
Thy speech is skilful say forth  Pauper. 
Also if any man or woman die for default of help: then all that should have holy them and might have holy them and wist thereof and would not help them be guilty of manslaughter/ And therefore saith the law. Pasce fame morientem si non passis occidis. dist. lxxxvi. pasce. That is to say Feed him that is in point to die for hunger/ If thou will not feed him when thou might: thou sleeste him/ Much more than they be manslayers that by extorcioun: ravin and o●ledinge by might fraud and guile rob men of their good: or wytheholde/ men of their good whereby they should live: and bring them so in thought: sorrow and care and so haste there death Therefore god saith that such manner folk as tyrants extortioners and false men devour his people as the meet of breed/ Devorant plebem meam sicut escam panis And therefore he forbiddeth them and saith to them/ Lystne ye princes & lords: and leders of the people to you it longeth to know ryghtfulle doom to dame what is good and what is wicked: what is truth and what is false/ Butte now ye hate good thing and love wicked thing and loath goodness: And love shrewdness/ By violence and might ye hold men and take their sins from them and take their flesh from the bones: These eat the flesh of my people and held away their skinnis fro above them & break their bonies Mychiee. iiio. co. And so all such be man slears in god's sight. For they haste man's death by mischief: and sorrow and care: that they bring them in  Dives 
What is undertonde here by the skin flesh and bones  Pauper. 
Three things be needful to evy man and woman living hyling lyfelode: and help of friends in feebleness & disease By the skin the hyleth and cloth the flesh is understand: clothing: houseing armure: by which man is hiled and defended fro tempestis: cold and heat and enemies and many desesies/ By flesh is understand meet and drink: whereby the flesh is nourished/ By the bonies that bear up the flesh and strength the flesh been understand man's friends: which help him at need: and bear him up and strength him in febblenesse and disease But these tyrants and extercioners and false folk take away the skin of the poor folk/ For they rob them of their housinge and of their clothing And they eat away their flesh: for they take away there lyflode: whereby there flesh should be sustained/ For they pill them so and make them so poor: that they have neither house ne home: ne clothing to their body: ne meet ne drink to live by Also they break their bonies: For they pursue their friends that would help them: and put them in such dread that they dare not help them and oft beat them and break their bonies and maim them example of this we have in ye third book of kings: where we find that there was a true man dwelling besidies the palace of achab that was king of israel: and the poor man was cleped naboth/ And for he would not sell his garden to the king at his will: the king was wroth/ And by false doom and false witness he did him be stoned to death and so by fraud and manslaughter he escheated to him the poor man's garden/ wherefore the king afterward was slain/ And the queen jesabel for she assented: and halpe to the death of the true man: and was slain also/ And houndies eat her flesh: and her bones and licked up her blood in vengeance of the death of naboth/ The king was slain in were/ His wife jesabel was cast out of her soler window and trod to death with feet of horses/ And other two kings of her alliance: and nigh all her kindred was slain afterward in vengeance of the death of naboth/ Achab had sixty sons and ten living after his death and they were beheaded in vengeance of the death of naboth .iiiio. regum. x.c o:   

The eight chapter.  
ALso they be guilty of manslaughter: that defraud servants of their hire/ Therefore the wise man saith: That he that taketh away from the servant/ his breed and his lyflode: hath got in swink: and sweet: is as wicked as he that sleethe his neighbour/ And he that shedethe man's blood and he that doth fraud to the hired man be brethren: that is to say they be like in sinew: and worthy in like pain. Qui effundit sanguinem et qui fraudem facit mercenario sunt fratres. Ecclesiastici. xxxiiiio. And therefore saint james saith thus to the false rich covetous men See ye how the hire of your work men & labourers that have reaped your fields is defrauded by you: and not paid crieth to god for vengeance/ And the cry of them is entered in to the ears of the lords of osties. jacobi. quinto capitulo. And the wise man saith that who so offereth sacrifice of the poor man's good: to like him that slayeth the son in the sight of his father/ And he that defraudethe the poor man of his good is a manslayer. Homo sanguinis est. Ecclesiastici. xxxiiiio.  Dives. 
This point of manslaughter toucheth moche men of holy church/ For as the law saith: The tithes of holy church be tributes of them that be in need:/ To reveal them in their need And all that men of holy church have: It is the poor men's goods/ And their houses should be common to all men at need. they should be busy to receive pylgrymys: and keep hospitality after their power xvi q̄. decime. etc. qm quicquid. Wherefore me thenkethe: if any poor folk perish by their default & for that they would not help them: they be guilt of manslaughter.  Pauper. 
That is sooth And therefore christ said thrice to saint petyr. Pasce/ That is to say feed my lambies and my sheep that be you souls that christ bought with his blood/ For prelates and curates/ of holy church most feed their subjects by good ensample yeunge: and by help at need/ And therefore christ said twies to saint peter: feed my lambis but the third time he said: feed my sheep/ For as long as they be lambis they give neither milk ne wool. but when these be waxed shepethey. give both milk & wool And so christ in his words bad that prelatis and curates of holy church should have double cure of the poor people: to feed them ghostly and also bodily: with bodily help at need But they be not bound to feed the rich folk: but ghostly: & them that have no need: with holy churcs goods/ And of the poor folk give they no tale: but to pill them: and have of them: & get of them what they may by hypocrisy: by fraud: by dread and violence/ And therefore god undernymethe them by the prophet ezechiel: and saith thus to them/ De pastoribus israel woe be to the shipherdis of israel: that is to say to the prelates and curatis of holy church: which should be shepeherdies of God's sheep: and of the soulis that christ bought so dear: woe be to the shepeherdies: for they feed theimsylfe and of the poor people give they no tale/ ye eat saith he the milk and clothed you with the wool And that was fat ye slow to feed well your womb: But ye feed not my flock of my people: that was feeble: ye helpyed it not ne comforted not:/ And that was sore & sick ye healed it not. And that was broke: ye bond it not again that was cast a weigh and fordreven: ye fetched it not again: ne led it ayen/ That was perished ye sought it not: but with feernes and hardness and by power wytheoute petye ye commanded to them many great things and grievous and reigned amongs them as emperors/ And so my sheep be scattered/ For there is no shepherd: that giveth any tale of them. Ezechielis .xxxiiiiº: And in another place he sayeth thus/ woe be to the shepherdies that thus descaterne: and forrende the flock of my leswe: and of my pasture. jeremy .xxiiio. co. And therefore god acceptethe not ye prayer of such men of holy church: For they be with out charity and full of cruelty in pyllinge of the poor people/ And therefore he saith to them. Cum extenderitis manus vestras etc. When ye shall lift up your hands to me: I shall turn my eyen away fro you: & when ye should multiply prayers to me: I shall not here you: for your hands be full of blood. ysa.i.c. Upon which words thus saith the great clerk grosshed. dicto xxiiio. An unjust scheder of man's blood hath bloody hands: for blood shed out is in the hands of him that is ye sheder out. as the effection of the work is in the cause: For the hand of the sheder is cause of blood shed/ So than sith bodily food: is cause of blood of man's body by which his life transitory is sustained: he that wythdrawethe sustenance fro the poor in myss●efe: he wythedrawethe from the poor man his blood: whereby his life should be sustained/ And therefore god saith that the blood of the poor folk is in the hands of them: in whose honds ye things be withhold unjustly/ By which thyngiss or by the prise of thoo needy folk should be sustained/ Also all though that wythholde poor men there good either by violence or by fraud or theft or oni deseyte by which good the poor folk should live: they have there hands defouled with blood of poor folk. And in that that they far delycatly with poor man's good they eat and drink the blood of the poor folk/ And their clothing is defouled with blood of poor folk/ And if they housen & bylden with the poor man's good they ground there housing in ye blood of poor men.   

The ninth chapter.  
ALso every man & woman and namely men of holy church that draw folk to sin by miss enticing or by wicked ensample: or by false lore: they be guilty of manslaughter ghostly/ And therefore saint Gregory saith in his omelie: that men of holy church be guilty of as many deaths: as they draw soulis to deadly sin by their wick example: and there wicked living And therefore christ biddeth in the gospel: that there should no man slander the lewd simple folk/ For who so doth it: it were better to him that he were cast in the se with a millstone about his neck/ with word as saith ye gloze is specially said for men of holy church/ And therefore saint paul saith to all christian people: & namely to presties & clerks. Neponatis offendiculum frībꝰ vel scan/ balun: that is to say as saith ye gloze Do no thing that may be cause of falsinge & perisshing of your brethren ne cause of sorrow and heaviness Ad rom̄. xiiiio. & therefore the law bydddethe that when bishops & their officers go a bout for to visit: That they should do no tyrauntrye: In taking of their costs but visit with charity: & lownes with out pomp of great array and of great main besi to amend the defaults: and to preach god's word and to win man's soul. not to rob the folk of their good but take their costs in esy manner So that they slander not their brethren ne their subjects: ne be not grievous to them: x. q̄. cavend./ Alle men and namely men of holy church most busily i'll slander: that they give no man ne woman occasion of slander ne of sin: butt oft time life the harder and abstain them fro many things leeful to i'll slander/ For as saith saint jerom: super mycheam All that give occasion of slander be guilty of although that perish by the slander i q̄. hii. quosquunque Et nota pro vitando scandalo in rebus licitis. ad Rom. xiii. et p. ad corum viiio. For these causes god saith to men of holy church by the prophet osee/ ye be made snare to men looking a fer: and as a net spread abrede on the hill of thabor: & ye have bowed down sacrifices in to the deepness: that is to say y● y● aught to be aware lookers to work well: and warn men of peril of sin: be made a snare and a net in holy church: that is the hill of thabor: to take folk in sin and draw them to folly/ And so ye have slain soulis & bowed them down into the deepness of damption and so made sacrifice to the devil of the souls that god took you to keep. Osee. vo.c. Also men of holy church slay there suget 'tis ghostly that miss egging miscounseyle: and miss information bring them in deadly sin: & in eresie or else let them from good deeds that they would do & so slain good purpose and good will that man or woman is in: & in manner slain their faith wherbi they should live. For the prophet saith/ justus ex fide vivit. The rightful man liveth by faith. And saint. james saith that faith without good works of charity is but deed/ And also prayer. Without devotion is but dead as say these clerks.  Dives. 
Than nigh all the prayers that men make: be but deed For commonly in our prayer we be destracte and thank on other things And it is not possible to us alway to think on what we say. For there is no thing so change able as thought/ & thou we thank on that we say. yet it is not in our power without special gift of god to have devotion therein  Pauper. 
Take it not so strait For it is understand thus Preyere witheoute devotion is butt deed: that is to say Prayer made against devotion is but deed.  Dives. 
How a yens devotion  Pauper. 
As when men pray against the salvation of our souls or other souls: & not for the worship of god but for ipocrisi or only for worldly lucre Or when men prey against charity: as for to have vengeance of their enemies: or for any thing against God's worship: and in their prayer submit not there will to the will of god Every prayer that is made to the worship of god by weigh of charity and for a good end with purpose to please god: that preyer is made with devotion: though we he that preyeth be distract: and thenkethe not on his words: & peradventure understondethe them not: ne hath but little liking there in/ nevertheless man and woman oveth to do there devour: to think on god/ and of that that he sein the in his prayer.   

TTe tenth chapter.  dives. 
Thy speech please me: say forth what thou wilt  Pauper. 
As I said first all that let man or woman of their good deeds: and good purpose and tyse them to sin and folly and bring them in error or eresie by miss teaching be mansleers and limbs of the find. Which as christ saith in the gospel is a manqueller from the beginning of the world For through his miss counsel: and his fodinge: he slough all mankind both gostli and bodily at the beginning of the world/ Also he slough himself through pride and many thousandys' angels that assented to him/ And yet he sesethe not to slay man's soul: by false suggestiouns and temptaciouns: and that by himself & when men see him not/ And sometime visibily in the lickenesse of sum visible creature: & so he tempted christ: eve and saint martin: many other/ sometime he temptethe and slayeth man's soul by his limbs that be wicked men & women: Also men of holy church slay men and women gostli of god's word and of good teaching For as christ saith Non insolo pane vivit homo: sed in omni verbo qd procedit de ore dei. mt. iiiio. co. Man liveth not only in bodily breed: but moche more he liveth in every word that cometh of god's mouth: that is to say in the words of the true preacher For every true preacher sentte of god: is cleped gods mouth And therefore god saith to the prophet/ Si seperaveris preciosum a vili quasi os meum eris. jere. xvo./ If thou depart precious thing from thing that is foul and of no prise: thou shalt be as my mouth/ For it longeth to ye prechoure of God's word to commend vertuis and despise vices to ●hese truth and let falsehood to commend heaven bliss: and ghostly things and reprove pomp and pride of this world and fleshly things/ And than is ye prechoure as god's mouth and speaketh with god's mouth: and his word is god's word by the which man and woman liveth ghostly: and escapeth endless death. And therefore david saith Misit verbum suum et sananavit eos: et ●ripuit eos de intericionibus eorum/ God hath sent his word and hath heeled his people from ghostly sickness: and delivered them from their dying when they should have died: through sin and hell pain And therefore he saith in the gospel. that who so keepeth his word: he shall not ataste the death with out end. Sith that god's word is life and salvation of man's soul: all though that let god's word: and let them that have authority of god and by order take to preach and teach that they may not preach and teach God's word ne god's law: they be manslayers gostli and guilty of as many souls as perish and die ghostly by such letting of god's word: and namely these proud covetous prelates and curates that neither kunne teach ne will tech: ne suffer other that kunne and will and have authority to teach of god and of the bishop that giveth them their orders: but let them for dread that they should have the less of their sugettis or else the less be set by: or else that their sins should be know by preaching of god's word/ And therefore liefer they have to lose the souls that christ so dear bought than to here there own sins openly reproved generally among other men's sinnys As saint austin saith God's word owth to be worshipped as much as christs body And as much sin doth he that letteth god's word & despiseth God's word or taketh it recklessly as he that despiseth God's body: or through his neccligens letethe it fall to the ground i q̄. in't rogo vos/ There the gloze showeth: that it is more profitable to here god's word in preaching: than to here any mess: And rather a man should forbear his mess than his sermoun For by preaching folk be styrede to contrition and to forsake sin and the fiend and to love god: & goodness & be illumined to know their god and virtues from vices truth from falsehood: and to forsake errors and eresies/ By the mess be they not so/ But if they come to mess in sin: they go away in sin: and shrewis they come: and shrews they wend. And also the virtue of the mess standeth princypaly in true by/ leave of the mess: and specially of christ that is there sacred in the oft But that may man learn by preaching of god's word: and not by hearing of mes/ And in so much bearing of god's word: truly preached is better than hearing of mess/ nevertheless the mess profiteth them that be in grace to get ye more grace and forgiveness of venial sin: and encressing of meed: and lessing the pain of purgatory. And the priest maibe so good that his prayer for reverence of the sacrament shall get grace of amendment of him that he preyeth for Both be good but god's word owth to be more charged and more desired than hearing of mess For when the people disspiseth god's word/ & loath god's word/ that is ghostly food to man: that people is but dead in god's sight: and nigh to the yates of hell And therefore david saith: Omnem escam abhominata est anima eorum: et a ꝓpinquaverunt usque ad portas mortis/ There soulis have lothid all ghostly meet: that is to say all true preaching & teaching of God's word and so they be neighed to the yates of death.   

The eleventh chapter.  
ALso though prelate's and curates be guilty of manslaughter ghostly: that know their subjects in deadly sin: and will not snybbe them ne speke ayens there sin. di. xliii. epheseis: And therefore god saith to every curate & prelate of holy church and to pchours of god's word/ I have made the a daiwaite to the people of israel: that is to say to christian people & thou shalt here the word of my mouth & tell it them in my name And if I say to the sinful that he shall die and thou tell it him not: ne speak not to him that he may amend him and turn him fro his wicked weigh and life that sinful wretch for thy default shall die in his sin: And I shall seek the blood and the death of him of thin hand: and thou shalt answer for his death. Ezegie. iiioc. Also they be called mensleers: that defraud and take away holy church goods xii q̄.. qui xpi: &c: qui abstulerit/ Also that priest is a mansleer ghostly that denieth the sacrament of penance to man or woman in his last end and will not assoil them when they repent them: and ask absolution/ For so they put folk in despair ayens ye goodness and mercy of god that is endless: and alway ready to all that seek mercy as long as the soul and yebody be knit to gedre: example of the thief that hinge on the right side of christ: the which for pain knowledged his sin and axed grace and gate the bliss of paradise: when he said lord have thou mind of me when thou comest into thy kingdom/ And anon Christ rightful judge that best knew his heart said to him: I se●●e for sooth: this day thou shalt be with me in paradise. xxvi. q̄.. si presbit. & c o agnovimus/ where the law saith that they that be so hard up on men in their dying: do not else but put death to death Death of soul to death of body  Dives. 
Much folk presume so much on the mercy of god: that they give no tale to live in their sin moche of all their life in hope to have mercy in last end.  Pauper. 
And yet if they ask mercy in due manner: they shall have mercy: as the law saith well in the same place: and holy writ in many places/ For god saith by the prophet. Ezechielis xxxiii. c o That in what our the sinner sighith for his sin and ask mercy I shall foryeve him his sin and foryete his sin nevertheless I dare not hot such folk that they should have grace stead and time to ask mercy as then needeth to ask For commonly such manner folk be desseyved by sudden death or else in their dying they lose their heads and their wits: and begin to rave. Or else they have so much pain in their body and so much business with the world. that they think neither of god ne of themsilfe/ And as saith saint austin in his sermone de innocentibus justo dei judicio agitur ut moriens obliviscatur sui: q dum viveret oblitus est. It is God's rightful doom that he foryete himself in his dying that hath forgotten god in his living. As fell in england besidies oxenford/ There was a tyrant in ye country that dread not god ne had petye of man/ Oft men preached him: & counseled him to good He had despite of their words: And said that if he might have three words before his dying: he should be saved as well as the best man leaving/ At the last it befell that he road by the weigh to be on aqueste before a justice/ And he began to sleep: his horse stomblid: & he fell down & broke his neck/ And in his falling he said with great heart. o'er vaunt a deblis. that is to say in english: Now forth to the devil And so he had three words to his damnation: not to his salvation/ Therefore the wiseman saith De ꝓpiciatu pctonrum noli esse sine metu/ Be not without dread of forgiveness of thy sins: ne put sin to sin: ne seie not that the mercy of god is great: he shall have mercy on the multitude of thy sins/ For mercy & wrath also hastli come fro him nigh to mankind/ But his wrath looketh to sinners that will not amend them: and his mercy to them that will amend them Neterdas converti ad dominum etc. Therefore let not to turn the to god and delay not from day to day For if thou do: his wrath shall come suddenly and destroy the. Eccl. vᵒ c. For such folk that be so bold in their sin in hope of the mercy of god & do the worse by cause of his goodness: they scorn god and seek vengeance: and no mercy/ They take heed to his mercy: and not to his rightfulness. David saith. Universe vic domini misericordia et veritas. All the ways of god and all his domes be mercy and teruthe: If thou seek mercy it were ayens his rightfulness but he showed mercy: and but thou seek mercy rightfulness most damn the Seek mercy: and mercy and his rightfulness will save ye: if thou seek it in due manner.   

The xii. chapter.  dives. 
These words be good and comfortable and reasonable: Say forth what thou wilt  Pauper. 
Also he is a man/ sleer ghostly: that maketh any man or woman to forswear them For he slayeth his own soul and his soul that he doth so forswear him xxii question .v. ille Al so men slay theymsilfe as oft as they assent to wicked thoughts in heart: & turn them away fro god in whom is all our life And therefore salomon saith. Auersio paruulorum interficiet eos ꝓuer. io. that the turning away of the little children sle them/ For they that soon be over come in temptation and soon assent to the fend: be likened to young children that be faint and feeble to withstand oni thing/ Of such children god saith that y child of an hundred yetes shallbe accursed of god isa .lxvº c. Also they slay their souls that enter foul lusts & unleeful desires in their heart and will not readily put them out Therefore ye wise man saith. Desideria occidunt pigrum ꝓuer. xxi.c./ wicked desires sle them that is slow to put them out/ And therefore david saith Beatus qui tenebit et allider pervulos suos ad petram blessed be he that shall hold him with god and smite down his small young thoughts and desiries to the stone: that is christ. Blessed is he that anon as he beginneth to have such wicked thoughts: anon begin to think on Christ's passion: and of god's law as saith saint jerom in his pistle. Ad paulam et eustochium  Dives. 
It followeth as thy words that who so doth any deadly sin: he is a manslayer: And so every sin is forbade by this precept. Non occides Thou shalt not slay/ why gave than god ten preceptis. sith they be all comprehendid in one  Pauper. 
For dullness of man's wit: it needeth to give more than one to declare man's sin: that he may know when he sinneth: and how he may i'll sine All the law and all the prophycie as Christ saith in the gospel hangeth in two precepts of charity which teach us to love our god above all thing: and our even christian as our self/ But yet god would declare though two precepts by ten preceptis that man & woman should the better know them and please him: & the more i'll his offens  Dives. 
Why declared he them more by ten preceptis than by twelve or by nine/ For he might have given many more: when he gave but ten/  Pauper 
to give oundon many was not prophitable ne to give oudon few/ And therefore god gave his heesties in the number of ten/ for as ten is number perfit: and containeth all noumbries: so gods law is perfit: and all is comprehended in ten hests that be so knit togedre and of so great accord: 〈◊〉 who so trespasethe in one he trespasethe in all/ And therefore saith saint james in his pistle: that if a man keep all the law: & he offend in one: he is guilty in all For why saith he: god that bade the do no lechery: He bad the not slay/ And therefore saith he: if thou do no lechery and thou slay: thou brekeste the law. jacabi .io. co. For as saith saint austin. in libro de decem cordis. all the ten commaundementies be contained in the two precepts of charity: And the two precepts of charity be contained and knit in this one precept of kind. Quod tibi non vis fieri: alterine facias. to buy .iiiio. That that thou wilt not be do to the do it not to another: And so as saint austin saith there: All the law is contained in this one precept of kind. That thou wilt not be do to thee: do it thou not to non other/ And so needs he that offendeth in one: offendeth in all/ And therefore david and saint austin also clepe gods law a sawtree and an harp of ten cordies/ And therefore david biddeth us praise god in the harp: & in the sawtre of ten cords: that is to say in good keeping of the ten commandments/ Confitemini domino in cithara in psalterio decem cordarum psallite illi And if it be so: that one cord in the sawtree or in the harp be broke: or out of tune of a cord with other cords: all the song that is played therein shallbe unliking to all that here it and not pleasant As telleth the master of kind Lio. xviiio. That thou the harp be well stringed with stringis made of ashepe: and there be one stringge that is made of a wolf set in the harp: it shall make all other at discord: So that they should not a cord while it is there And it shall frete atwo all the other cordys'/ Right so thou a man or a woman keep well all the commandments as to man's sight: if he break one: he is guilty of all in gods syhgt: as saint james saith and his life while he is such is not pleasant to god/ And the song of his harp: that is his living and his conversacioun is at discord with god and all the court of heaven &/ as the wolf is alway contrarius and enemy to the sheep: so is he at discord and enemy to God's sheep that be all though the be in wei of saluacyoun: And as long as thou kepeste well the ten hests in lowness: so long the strings of thine harp be in good accord as the stryngges that be made of a sheep/ But if thou follow the manners of the wolf. and break out of god's commandments by guile: by ravin. by malice and false covetise: by false contrivinge than thou makest in thine harp astringe of the wolf: which shall shend the harp of thy living and destroy it: but thou do it away by sorrow of heart: shrift of mouth & amends making.   

The xiii. chapter.  dives. 
I would see more openli how he that sinneth in one sinneth all ten commandments  Pauper. 
If thou trespass in manslaughter: thou trespasyste ayens all ten heesties/ For thou unworshipest thy god: in the that thou breakest his commandment: and so defoulest his image Also thou takest in vain his name: that is Christ and christen For thou doyst not as a christian man should do/ Also thou halowyst not from sin as god bade the by the third commandment/ Also thou despisest and not worshipest father and mother that be god and holy church: and thy bodily father and mother/ For thy wicked tatchies be shame and shenship to thy father and mother/ Also thou dost lechery in that the thou lovest thy wicked will and thy malice more than god/ And for to have thy wicked will performed: thou forsakest god and taktst thy soul to the fiend/ For what thing man loveth more than god: with that thing he doth ghostly lechery and fornication and adulter Also thou beryst false witness & liest many lesingys' to maintain thy sin: or else to hide it: Also thou stelest thy soul & his soul whom thou sleeste fro god: that bought him so dear also when thou slest: thou dost ayensthe ninth & the tenth commandment/ For every manslaughter is do for covetise of vengeance: or for covetise of earthly good. or for covetise of fleshly lust: as of men's wives: or of their children or of their servants: or for covetise of worship: so that if thou slay: thou forfetist ayens all ten come: +maundementis/ And so it may be showed of each of all ten. that he that breaketh one: breaketh all: and he that is guilty in one deadly sin: is guilty in all seven. & in all ye x commandments And in token of this saint iohn saw a woman sitting on aredde best full of names of blasphemy which best had seven hedis & x. horns. Apoco. xviio. By this woman is understand pride. & vanity of this world/ By the red best that she sat on is under stand the fiend & deadly sign that is full of blasphemy ayens god: This best had seven heads and ten horns: That is to say seven deadly sins and breaking of the ten commandments: in token that what man or woman falleth in oni deadly sine openli: he fall thin all seven prevelis in God's sight And when he breaketh one commandment: He brekethe all And therefore saith saint james that he that offendeth in one offendeth in all & is guilty of all iac. ii.co.   

The xiiii. chapter.  dives 
What longeth to ye precept of kind the saint austin speaketh of: to the love of god or to the precepts of the first table/ For we may do to god neither good ne evil  Pauper. 
ssoth it is that we may not do to god neither good ne evil/ And yet as faint austin saith in the same book. De decem cordis This precept of kind biddeth us to love our god and serve him well & truly: and keep all his heesties For why all we be God's seruantys/ And if thou haddist a servant saith saint austin: thou wouldest that thy servant served the well and truly I pray the than saith he serve thou well & truly thy god: that is thy lord and his lord: Thou wouldst that thy servant were true to ye and not false be thou not falls to god Thou wouldest no man should defoul thy wife: defoul thou not thy soul that is God's spouse. ne non other soul: Thou wouldst that no man should destroi thy house: ne defoul it: defoul thou not than gods temple: that is every clean christian soul/ defoul it not by lechery ne by no deadly sin For saint paul saith: that who so defouleth god's temple: god shall destroy him: Thou wouldest thy servant kept well thy commaundementies: and did not ayens thy bidding/ Keep than thou gods commaundenties: and do not ayens his byddyngys': Thou wouldest that no man despise thy image painted on aboard: despise thou not god's image by any deadly sin/ For sith thou may not please god in sin and shrewdness: therefore thou offendest thy god in thy sin and thy corruption: and dost wrong to him thisylfe/ Thou dost wrong to his grace: to his gift: thou mainot do wrong to thy brother but thou do wrong to god: that is thy lord and his also/ And therefore saith saint iohn in his pistle that who so saith that he love the god: & he hate his brother: he is a liar i io. iiiio./ For in that he doth wrong principally to god: and to his brother also/ And therefore god saith. Quicunque effuderit huma gum sanguinem: effundetur samnuinis eius. gen. ix. He that shed death out man's blood wrongfully: his blood shallbe shed: For why saith he: man is made to the likeness of god And so man slaughtyr is open wrong do to god in y● that his servant is so slaiin: and his image despised: and destroyed: Therefore god said to the first manslayer that was caim which slough his brother abel falsely for envy of his own goodness: what hast thou do caim The voice of the blood of abel thy brother crieth to me fro earth and asketh vengeance of thee/ And therefore thou shalt be cursed upon earth: which hath opened his mouth & hath take the blood of thy brother abel of thine hand Thou shall travail in tilth of ye land: & it shall give the no fruit: Thou shalt be wandering and flemed upon earth. gen. iiiio. And the same vengeance comonli followeth murder: For murder may not be hid: but night and day it axethe vengeance/ The murder shall my shape in his doing and be unstable and wandering and odious in his living/ This sin of manslaughtir is so grievous in god's sight Tthat he commanded in the old saw that if any man biliing in await or by privy aspiing: or by purpose killed any man: and after fled to god's altar for so coure he should be take away thence & be slain for that death. exo. xxio. co. And therefore saint iohn saith in the book of goddies prevites that he that sleeth shall be slain: Apoc: xiiiº: For as christ saith in the gospel. that same measure the men meet to other: shallbe moten again to them/ And therefore in time of his passion he said to peter Put up thy sword For each man that useth sword to shed man's blode wytheoute lawful power granted of god: shall perish by the sword: that is to say biswerd of bodily vengeance: Or by the sword of god's mouth: which is full sharp on every side punysshinge both body and soul: Apoc. iº: co. For commonly he that useth the sword: or any weepen to slay any man or woman he slayeth first himself by the sword of his own malice But trespasouries that will not be amended in other manner. may by just doom be slain by them that here the sword of temporal punishing as saint paul saith. Adromanos xiiio.   

The xv. chapter.  dives. 
It seemeth to much folk that god forbiddeth by his precpte all manner slaying both of man and of best/ For he said generally. Non occides Thou shalt not slay.  Pauper. 
By this word occides in latin he specifiethe & showeth that he forbyddethe slaying of man: and not of best. For occisio in latin is in englisson manslaughter quasi hominum cesio And therefore the ꝓ pre english is this. Non occides Thou shalt not slay no man  Dives. 
when god said the sixth heeste: that non mechaberis. that is to say thou shalt do no lechery he forbiddeth all manner of lechery. And when he said the seven heesties: Non furtum facies that is thou shalt not steel: he forbidden death all manner theft both of man and of best and of all other thingges/ And by the same skill as methynkethe when be bad us not slay: he forbade us all manner slaying:  Pauper. 
It is not the same skill ne like that skill. For as I said first by ꝓperte of the same word Occides: He forbidden death only manslaughter. God granted man power to slay beasts and live thereby. gen: ix. c. but he granted him never to do lechery with any creature: ne take any thing by weigh of stelche: or of false covetise  Dives. 
Contrare we find that baalam road on his ass to curse God's people ayens goddies will. An angel stood in a right straight weigh against him The ass saw the angel and fled aside for dread of ye angels sword & bare baalam a yens the wall: and brosyde his foot Balaam saw not the angel/ And therefore he was wroth with the ass and smote him fulharde than the ass through the might of god undernam balaan: his master and said to him: what have I do ayens thee: why betest thou me? then balaam said: For thou haste well deserved it: would god I had aswerd to slay thee: then the ass said a pen: Have I not alweye be thy best on which thou haste be wont alweye to ride. say when I did ever the such disease into this day/ And anon god opened the iyen of balaam: & than he saw ye angel stonding ayens him with his sword drawn And the angel said to balaam/ why hast thou so beat thine ass/ For butt thine ass had gone out of the weigh & ●ouen me place I should a have slain thee: and ye ass should lived. Numeri .xxiio. Sith than it is so that balaam was blamed for he bet his ass not withstanding that he hurth him: much more/ to he should have be blamed if he had slain him And foe it seemeth that it is not leeful to slay any best  Pauper. 
It is granted to man to slay beasts when it is profitable to him for meet or clothing: or to avoid noyance of ye beasts: which be noyous to man And therefore god said to no/ & to his children/ Also fishes in the see be take to your power: and to your hands: and all thing that styrethe and liveth upon earth: best and bridde shallbe to you in meet I have take them all to you as green herbs: out taken that ye shall not eat flesh with the blood: Gen. ix c: And in another place he saith thus: If the like to eat flesh: slay and eat after the grace and the gift that god hath given thee: so that thou eat it with out blood. Deut ● .xiio. And so granted god to man for to slay beasts fesshe and foul to his profit: but not to slay them for cruelty: ne for liking in vanity and shrewidnesse/ And therefore when he forbade man to eat flesh with the blood: he forbade him to slay beasts by weigh of cruelty: or for liking in the shrewednes/ And therefore he said Eat ye no flesh with the blood: that is to say: with cruelty/ For I shall seek the blood of your souls of the hand of all beasts: that is to say I shall take vengeance for all the beasts that ye slain only for cruelty of soul and liking in shrewidnes. Gen. ix. c. For god that made all hath cure of al. And he shall take vengeance of all that misuse his creature/ And therefore salomon saith that he shall arm creatures in vengeance of his enemeyes Armabit creaturam in ulcionem inimicorun. sap. vo. co. And therefore men should have ruth on beasts of bryddies and not harm them without cause in taking reward that they be goddess creatures/ And therefore they that for cruelty and vanity heeded beasts and torment beasts or foul more than it is speedful to man's living: they sin in case full grievously.   

The xvi. chapter.  dives. 
As thou saidest before by this commandment is forbade all wrongful manslaughter/ Tell me in what case it is leeful to slay any man  Pauper. 
sometime manslaughter is do by hate and enmity: as when a man is slain maliciously of his enemy sometime it is do for wicked covetise to have a man's good: sometime it is do by order of obedience and process of law: as when a man is slain by aqeust & by sentence of a judge ordinary sometime manslaughter is do for need & for help of the commonly & for the salvation of them that be unguilty/ As when the knight fightethe in his right/ & for ye right slayeth his adversary. To slay any man into ye first manners that is to say/ for hate wrath & enmity: or for false covetise: is alway unleeful/ But for to slay a man the third manner and the for thee/ that is to say by process of law with a lawful iuge/ or by law of arms by the hands of knghties or of men of arms ruled by law of god it is leeful: when men be guilty/ & therefore saint austen saith lio. iº de libro arbiterio If it be so that the knight slew his adversary in rightful battle: or ye judge and his officers slay him that is worthy to die/ me thenkethe they sin not/ But lean friend three things be needful/ so that manslaughter should be leeful and rightful/ first that the cause be rightful order & process of law and that justice have lawful power to slay/ and that he that shallbe slain be convict of his trespass/ Also the intention of the judge/ and of the pursuers and of the officers be rightful: that they slay him in saluacioun of the right/ And for salvation and ensample of other/ not for liking of vengeance ne of cruelty: not having liking in his pain: so that the cause be rightful and the order and process: & the entencion be rightful: justa causa. justus ordo. justus aimmꝰ.  Dives. 
Contrate. yet the gospel saith/ Quod deus coniunxit hom non seperet. mt. ix. There should no man deperte thing that god hath knit together. But god hath knit the soul and the body to gidre therefore than it is not leeful to any man for to depart ye soul from the body: neither to slay man ne woman  Pauper. 
when the man that is guilty is slain rightfully by the law: man slayeth him not/ but as god's ministers and gods offcers/ For the law of god & god himself slay him in that that god commandeth such to be slain/ God is principal judge of his death/ and man is but god's officer to do his bidding And therefore saith the law that they that sle men rightfully be not cleped manslayers For why saith he the law sleeth them not thwe. xxii. q̄. si hoincidium & in qonimbꝰ le.   

The xvii. chapter.  dives. 
Sith it is so that trespasors lawfully may be slain by the bidding of god why may not prelates of holy church and ministries of ye altar slay such trespasours'/ ne sit in the doom of man's death: ne give the sentence/ ne give assistance to the domesman sith in the old law priests and mynystres of ye altar might lawfully slay trespasors as we find in many places of holy wryt Exo. xxxii. delevitis et numeri xxii de phinees i regum xv. de samuele q interfecit agag. Et iiio. regum xviiio. de helia q interfecit sacerdotes baal  Pauper. 
As ye law saith xxiii q̄. viii. occidit Moche thing was leeful in ye old law: that is not leeful in the new law In the old law the sword was granted to priests & ministers of god's altar In the new law god forbiddeth thyem the sword/ when he saide to peter in time of his passion/ anon as he had betaken him power to make the sacrament of the altar Convert gladium tuum in vaginam etc. Turn thy sword into the she the For he that smith with sword/ shall perish with the sword. In such words god forbiddeth the sword to all the mynystres of god's altar/ as the law saith xxiii. q̄.. de eplins. cum aliis caplīs sequenetibus  Dives. 
Why for bad he them the sword  Pauper. 
For god would that men of holy church should be men of peace of mercy and of petye/ And therefore he said to them/ Discite a me quia mitis sum & huinlis cord. Learn ye of me: for I am low and meek of heart. mt. xio. c o: He bad them not learn to play with the sword/ ne with the staff: ne learn to fight and shoot to slay their enemies: but he bad them learn to be low and meek of hertte and to live in patience as lambies amongs wolves And he bade them love their enemies: and do good to them that hate them. mt. vᵒ. c. He bad them show patience/ peace and petye/ not only in word will and deed: but he bade them abstain them from all tokens of unpatience of unpees: and of cruelty And for that shedding of blood and manslaughter is oft token of unpatience & unpees of wrath and of cruelty in them that slen and disposythe them to cruelty/ Therefore christ forbade the sword to all the mynystres of the altar.  Dives. 
Tell me some other skill  Pauper. 
Another skill is this For the sacrament of the altar that the priests make by the virtue of Christ's word is a sacrament of charity and of onehood/ For it representh the onehead that is between christ and holy church: And also it representeth the onehood of the soul with the body/ For as the soul quickeneth the body/ so christ by the sacrament of the altar quickeneth holy church & man's soul Also it representyth the onehead of the godhead with our manhood in christ & therefore holy church saith thus. Nam sic ᵗ anima racionalis et caro unns est homo: it a deus et homo unus est xpc Right as rosonable soul and the flesh is one man: so god and the man is one Christ/ and one christ is both god and man And therefore he that destroyethe the onehead of the soul with the body and departeth them atween by manslaughter he showeth not in himself ne in his deed: the sacrament of onehead of christ with holy church and of the godhead with the manhood in christ. Butte be doth against that sacrament by speration and division. that he maketh in manslaughter: and shedding of blood/ And therefore he is irregular: and unable to make the sacrament of ye altar/ And for the same skylif amam have wedded two wives and so departed his flesh in divers women/ he is irregular. and unable to the altar/ And therefore not only presties: but dekones and subdekenes in that they be astent to the pressed in making of the sacrament must be without such departing that is contrary to the sacrament of endless charity and of onehead between god and holy church and between all good christen people that is in charity for all they be one & come to gidre in this sacrament/ For this skill it is not leeful to men of holy church to shed man's blood: ne to slay: ne to maim The new testament is a law of love And therefore christ would that ye ministers of the altar in the new testament that should minister the sacrament of his endless love and of his endless mercy to mankind/ that they show love mercy: and petye: and no token of cruelty The old testament was a law of dread and duresse: and nigh all the sacrifices that the pnstes made was done with shedding of blood not only in figure of christs passion: but also in token that he that sinned was worthy too be slain as the best that was slain That was offeridde for his sin/ And therefore the sword was granted too priests And the mynesteries of the old law to punish rebels: when it needeth And moche of their office was to shed blood And so by there office they were disposed to cruelty: In so much that they were not aserede too slay god's son their lord there sovereign: and there god/ And for that priests of the old law be cruelty slow Christ god & lord of all Therefore shedding of blood & manslaughter is forbade to presties in the new law/ and maketh them unable to the altar: that shed men's blood or help thereto.   

The xviii. chapter.  
Shedding of blood in men of holy church is so abominable & horrible in god's sight: that if any clerk die in battle & fight or in pleys of heathen men of which followeth shedding of blood: and death/ as in pleyinge at the sword and bokeler/ at the staff two hondswerde hurlebat in torments: in justices: for that clerk holy church shall make no so lempne mass ne solemn prayer for him but he should be buried witheoute solempnetye of holy church xxiii q̄.. q cumque clericus And if a man in his woddnes: & raning slay man and woman or child: though his woddnes pass yet he is irregular and unable to god's altar w. q̄. si quis insaniens/ nevertheless if he be priest or that case fall him when his woodness is passed and be in hope of sicker health he may say his mess Also if a man smite child: man or woman by weigh of chastising & he die of that stroke: he is irregular xu q̄. i Si quis non iratus & extra .lio.v. .v.o. de homicidis c presbiterum. Also if he be in doubt whether he die of ye struck he shalab stain him from god's altar. Extra. e. ad audientiam/ Also if a pressed or clerk or any man slay the thief that robbeth the church he is irregular. Extra. e. significasti/ Also if clerks fight against saracens and against heathen men if they sle any man women or child they be irregular & if they be in doubt whether they slough or nai they should abstain them from the altar/ Extra. e. peticio. Also ye judge. the advocate. the accessoure. the officere. the witness by which man or woman is slain and the writer. and he that saith the sentence or readeth in doom ye examination of the cause: or writeth ye indictment or other letters by which man or woman is slain/ he is irregular. though ye cause and the doom be righful Ray. lio. two. ti. i. If a man be driven by need to slay man or woman/ if he fled in that need by his own default and fled not that need: when he might have fled: he is full irregular/ But if it were such need that he might not i'll it & ye need came not by his default holy church suffereth him in the ¶ ordries that he hath takeen to minister therein butt he shall take none higher order. If any man slay man woman or child casuely and by miss hap whether his ocupacioun was leeful or not leeful: if he did not his business to i'll manslaught he is full irregular But if his ocupation were leeful & he did his business to i'll manslaughter thou he saw not before all chaunsis that might fall: he is not irregular. Ray .lio. iio. ti o: io. With him that sleeth man woman or child willy with hand or with tongue is no dispensacioun. Ibm. If a man smite a woman with child when the child is quick or poison her with venom: if the child be dead borne: or else born out of time and die by that poison or by the stroke: he is irregular: But if the child were not quick: he is not irregular But he shallbe punished by the law of holy church: as a manqueller/ And so shall ye man that giveth venyn or any drink or any other thing to let woman that she may not conseyve ne bring forth children/ And if the woman wilfully take such drinks: or do any miss craft to let hirsylfe or any other from beringe of children: she is amansleer/ If many men fight to gether: & one or more be slain & it is not known by whom of that company all that smeten or came for to slay: or for to fight all though they smeten not be manslayers.  
And all that came to help manslayers although they sloghe not: ne had will to slay: butt come only to comfort and to help of ye sleer and all that were on ye wrong side: be irregular If man or woman die by default of the leech: & by his unkunning: and miss medicine: ye leche is irregular And therefore it is forbade men of holy church to give any perelons drinks or to brnne men by surgery or to kit them/ For oft death or maim cometh thereof. Also they maim themself wytheoute needful cause: or be maimed by other men: or by their own folly all if they did them geld to be chaste and so please god: they be irregular For there should no man serve at God's aut that had any great foul maim/ If a man with draw him that would save a man fro death: & if he will not himslfe save fro ye death if he may and namely if it long to him of office: he is irregular/ Hec Ray .lio. iio. ti. io. If any clerk bear any wood or fire or any matter to the brenning of any eretyke if he be deed thereby: or his death  
¶ hasted thereby he is irregular. thwgh the pope or the bishop give pardon to all that helpen to the death of that eretike. In sm. conf. lio. iio. ti. q̄.. quid de ill. If a prestesende ayonge child to water his horse: though he bid him beware of ye water: and the child by his sending drench the pressed is irregular: for he put so the child in adventure. Ibidem q· xxvii. quid de presbitero. Et host·. li.v. Rub. de hoincidio quid de presbitero  Dives 
And what if the pressed send out his child on his errand barelegged and barefoot and evil clothed in frost and snow: if the child die for cold or take such sickness by that cold that he die thereof: is not the priest irregular  Pauper. 
ye his forsooth For he ought to do his diligence to save the child: and to i'll that parel in which he might lightly fall in that wedyr.  Dives. 
And what if any prelate send out wittingly his subject barelegged & barefoot in such weather: & evil clothed: if he die by the cold that he taketh so by his sending: is that not the priest irregular  Dives. 
In that that he sleeth him so by cold: he is irregular: & manqueller.   

The nineteen. chapter.  dives.. 
say forth what thou wilt.  Pauper. 
Prelates of holy church may not fight ne slay and yet they may stir men of arms and the people to fight for the faith and for the truth of god's law: & of holy church: and though men be slain thereby: they be not irregular: as the law showeth we l. xxxiii. q̄.. igitur cum aliis co. If thou go by weigh with him the goeth to slay any man: though thou counseile him to cese of hs● purpose: and will not cese & thou go forth with him to defend him: & he slay: thou art irregular as saith. host. lio.v. Ru. de hoincidio q̄. si quis. If a clerk plain him to the justice on him that rob him of his good only to have again his good and not to pursue his death though ye justice slay ye thief the clerk is not irregular Ex. e●postulasti etc. tua nos. S. ad ultimum. If a clerk help to take a thief or to bind him to lead him to the justice: or writ only letter to take any man: if the thief be slain or that man slain ye clerk is irregular: nevertheless he may clepe to bold ye thief till he have his good or hold him himself: & if he cry hold the thief or cry thieves thieves: if it were seemly to him that manslaughter should follow thereof: he is irregular: if any man  
¶ be slain thereby. But if he hope therbi onli to have again his good without manslaughter he is not irregular: if manslaughter followed thereof/ Clerkys may bear weepen when they pass by perilous placies to afese thieves: But they own not to smite: If a clerk lean any man bow arblast or oni other weepen to fight with: if any man be slain therewith or maimed that clerk is irregular If a clerk err in answering and by his miss answer follow manslaughter: if the clerk be hold awyse man he is irregular/ And if he be but simple lettred and he err so in such things that he oweth to know: and manslaughter come of his miss answer: he is irregular/ As if a clerkd say that it is leeful to slay a thief: and to slay lecherous: or to rise against their sovereigns or slay them: if men follow his counseile and slay: he is irregular: If a clerk bid men stop the thieves mouth that he cri not so to lead him the more slily and the more sickerly to his judge: if he be slain: the clerk is irregular If men pursue a thief or any other man to take him: and they ask a clerk if he saw any such if he teach them: or wysse them wetinge or supposing that they seek him for to disease him: if the man be slain: the clerk is irregular: But if he have no fantasy why they seek him but good: he is not irregular/ though we a man slay not ne give counseile to slay: if he suffer wittingly any thing whereof it is seemly to come manslaughter: if there come thereof manslaughter: he is irregular/ Also if he counseile men to take a castle to cast engine to a town: or to a/ castle: or to shoot into house walled town: or castle that men dwelled therein: if any man be slain thereby: he is irregular/ If any man counseile another man to go & slay and be slain himself: he that gave that counsel: is irregular Thowe priest or clerk counseile men to fight for saluacioun of the country and of the faith so that he bid them not slay. he is not irregular thou they sle thou he bid them put himself to the death for salvation of the country & for the truth If oni man would i'll his enemies. And another man counseile him not i'll: and he upon that he trust & abideth and is slain. he that gave him that counsel: is irregular/ But he were in hope to have saved his life & that he might have saved his life or by power or by friendship: & in trust thereof did him abide than is he not irregular But if he presumed to much on hinsylfe: or was reckless in keeping: or gylous: than is he irregular. If any man in need slay his adversary to save his own life: if he may not else well save him self: He sinneth not: so that his need come not by his folly/ For if his folly brought him in that need: He synnethe and is irregular. Hec in sm. confessorum. lio. iio. tio. io.   

The xx. chapter.  dives. 
Me merueleth moche why shedding of blood and the sword is so straightly forbade to men of holy church. For as we read in the gospel Crist bad his desiples sell their clothes and buy them swords: when he said. Qui non habet vendat tunicam suam: et emat gladium. luc. xxiiᵒ He that hath no sword sell his cote and buy him answered  Pauper. 
Crist said tho words not to all his apostles but to iudas ye traitor not bidding him buy him a sword: but so shewing and saying by fore the wicked will and the wicked purpose that judas was in to beg aswred to come for to betray christ: and to take him: that when the jews came with swerdis & staves to take him as the gospel saith he should have his sword ready to defend himself. if any of christs disciples would smite him. And therefore christ said not though words in the plural number: as to many: but in the singular: as to one judas alone/ For he only was in purpose to betray him: & to beg him a sword for dread of knockies/ And by though words Christ bad him not beg aswerd but by the words he undernam him of his malice: in such manner that onli iudas should understand it: and non other of the apostles For christ would not puplissh either discure him to the apostles but only undernam him in such speech: that only iudas should wit that christ knew his wicked purpose and would not discure him And so he showed goodness ayens his malice to steer him to repentance.  Dives. 
Why answered than the apostles and said. Domine ecce duo gladii hic Lord lo two swords here ready And our lord said: Satis est: It suffisethe: it is enough.  Pauper. 
For as I said: The apostles understood not why ne to whom christ said tho words And therefore they wend as much folk wenethe yet that christ had bode them have bought swords to fight/ And therefore they answered in that manner: and bygunne to speak of swerdis and of fighting/ And than christ was displeased with their speech & bade them be still of such speech Satis est. It is enough: it sufficeth that ye have spoken in this manner speech Now no more of this matter And therefore as luke saith in the same place: they ceased of their speech anon and went with christ into the mount of oliuete/ On the same manner god said to moyses when he prayed him that he might enter the land of behest. Sufficit tibi. It is enough to the that thou haste said. speak no more to me of this matter. Deuto. iiio. co. Also god said to the angel that slow the people: Sufficit contine manum tuam. It is enough withhold thy hand/ And Christ said to his disciples in time of his passion when he fond him sleeping. Sufficit. It is enough that ye have slept now: awake ye/ And as he made an end of her sleeping By this word sufficit: it suffisethe: so he made an end of their unkunning speech when they begun to speak of swords by this word. Satis est It is enough: that is to say: ye have spoke enough in this mar no more hereof. For they wist not what christ meant no more than they wist what christ meant when he said to judas. Quod facis fac cecius. That thou dost ●o it a non. In such words christ undernam iudas of his evil purpose that he should amend him/ And yet it is a custom with much folk that when they here their children or servants speak unwisely to put them to silence and do them be still with the same word: and say: son it is enough thou hast said enough.  Dives. 
And many clerks say: that when the apostles said lo here two swords: and christ said again Satis est It enough. In though words christ granted men of holy church two swords: both ghostly sword and bodily sword  Pauper. 
they err as the apostles did For they understood not whine to whom christ said though words/ For Christ granted nevyr too clerks the bodily sword to shed blood: but he forbade it to them in the same time when he undernam peter smiting with the sword and bade him put up his sword into the shethe/ For why saith he: who that smytethe with sword: He shall perish with the sword/ And so all the process of the gospel if men understand it well: shwethe that christ hath forbade men of holy church the bodily sword/ & therefore as saith saint ambrose there armuer and there fighting should be bitter tears and holy prayers:  Dives. 
yet contra te Criste saith in the gospel/ Non veni pacem mittere sed gladium/ I came not saith he to send peace in earth: but the sword .mt. x.co.  Pauper. 
by the sword in that place is understand the sword of God's word: as saith the gloze: By such sward man is departed from sin and from wicked company: as the gospel showeth well there/ And by this sword sin is slain in man's soul.  Dives. 
Sith god forbade men of holy church the sword and shedding of blood and manslaughter: why slow saint peter ananyam and saphariam: his wife for her false covetous and for her leasings. auctuum. vo.  Pauper. 
As the law saith xxiii. q̄.. petrus. He slow them not with material sword: but only by power that god gave him to do miracles/ with his prayers he raised a woman from death to life: whose name was thabita auctuum. ix.c. And with words of his blaming he took her life from ananye and safira/ He prayed not for her death: but only under name them for their sin and anon they fell down deed by the virtue of the sword of God's word that peter spoke/ and the holy ghost by peter/ For as saint poule saith. the sword of god's word full oft departeth the soul from the body And therefore the word and the cursing and undernyming of holy men and of men of holy church: is moche for to dread/ Or else by sufferance of god: anon as seint petyr undernam them: for they repented them not: the fiend sathanas took power over them: And slow them bodily: as he slow them first ghostly by the sin of false covetise.   

The xxi. chapter.  dives. 
Is it leeful in oni ca● to slay oni man or woman unguilty?  Pauper. 
In no case as the law saith openly twenty q̄. si non  Dives. 
I suppose that ye quest dampnethe a man that ye justice knoweth unguilty: shall not the justice give the sentence: and damn him: sith the quest saith that he is guilty.  Pauper. 
God forbid. For than falleth the justice in manslaughter: For he may by no law slay him that he knoweth unguilty xxiii. q̄. si non.  Dives. 
What shall he do than?  Pauper. 
If he have no judge above him: he shall save him by his plain power/ And if he have a judge above him/ he shall sand the man to him & tell him all the case that he may of his plain power deliver him and save him from the death. or else seek sum other weigh for to save him/ But he shall not give the sentence of his death. Pylat travailed full busily to save christ from death: for that he wist him unguilty much more a christian judge oweth to travail to save the innocenties life whom christ bought with his blood/ and flee false sentence/ Pylat might and ought by law have saved Christ/ But for to please the people/ and for dread that they should have accused him to the emperor he followed their will and put christ to the death/ and therefore afterward he was dampened/ For the false quest pilate would not have dampened him in that that he wist him unguilty: but only for dread and to please the people: he dampnede him/ And sith heathen law slayeth no man unguilty: moche more christian law shall slay no man unguilty/ But the judge shall do all his business to flee shedding of blood without guilt Therefore he is made judge to descuse the truth to save the unguilty: and to punish the guilty and to let malice. folly and falsehood of the questies & of the false witnesses/ Therefore god saith thus to every judge: thou shalt not take the voice of leasings: ne thou shlat nof joy ne thine hand to say false witness for the wicked man that is to say/ thou shalt make no covenant to say false witness ne assent thereto Thou shalt not follow the peoples will: to do any evil thing or any falseness in doom/ Thou shalt not assent to the sentence of many to go away from the truth. Exo. xxiii. c. Therefore the law biddeth that the justice be not to light ne to ready to leave: ne to ready to take vengeance. Di. lxxxvi. si quid Et xi. q̄. quamuis Et xvi. q̄. si quid. The end of every doom shallbe justicia. That is riyhtwisnesse in english/ And rightwiseness is a virtue: and a steadfast will alway to yield every man & woman his right. Extra de v. significacione co. forum. in glosa. And therefore when the justice doth wrong in his sentence giving. that is no rightful doom for it endeth not in rightwiseness But more wrong may he not do to man or woman. than rob him of his life and slay him with out guilt. Therefore than what judge sleeth man or woman unguilty wytingly he is no judge: but he is a tyrant: and doth against all laws which be ordained to do right to every man to punish the guilty and to save the unguilty And therefore saith the law that he is no judge if rightwiseness be not in him. Non est judex si non est in eo justicia xxiii. q̄.. justum.   

The xxii. chapter.  dives. 
It is lawful to any man or woman in any case to slay themsylfe.  Pauper. 
In no case. and that for many skills first for by weigh of kind every man loveth himsilf and is busy to save himself and to withstood all thing that would destroy him And therefore it is sin ayens all kind man or woman to slay him self/ Also it is against charity for each man is bound to love him/ self and his even christian as hinsilf Also he doth wrong to ye comontye of mankind/ For as the philosopher saith. unto: ethicorum Every man is apart of the comonte as every menbre is apart of the body. Also for man's life is an high gift of god given to man to serve god/ And only god may take it away when he will. And therefore he that sleeth himself: he sinneth against his god: in that that he sleeth his servant against his will/ For though god give a man authority to slay another man for his misdeed: yet god giveth no man authority to slay himself/ And therefore saith the law xxiii q̄. non licet. That no man ne woman should slay himself: neither to i'll myscheeffeof of this world. ne to i'll other men's sin: ne for sorrow of his own sin that he hath done: ne for to go the sooner to heaven/ For if he sle himsylfe as saith there the law: he goeth to endless mischeeffe. And he falleth in over grievous sin/ And in that he slayeth himself falleth in wanehope. and doth despite to the mercy of god as judas did For after his death he may not amend him of that grievous sin of manslaughter And by that manslaughter he loseth his life in this world and his life in heaven bliss: and goeth to the death in hell with out end/ And therefore there should no woman slay hirsilfe to save her chastity that she be not defouled For if she be defouled by violence ayens her will: she sinneth not For as saint lucie saide to the tyrant paschasius ye body is not defouled but by assent of the soul/ But the sin is in him that so defouleth her/ And less sin it is to fall in lechery/ than man or woman to slay himself: for there is no help after/ Nether should no man ne woman slay himself ne maim himself for dr●d that he should consent to sin: but trust in god that may keep him from consenting: and let occations of sin And though man or woman be constrained to sin for dread of death: better it is & a feyrer that another sle him: than he sle himself for that is dampened in every law  Dives. 
Contra te. Samson & divers other slough themself as we read in holy writ  Pauper. 
As saith saint austin de civitate dei. They slough them self by the privy counsel of ye holy ghost: that would by their death do miracles/ As when sampson took the two pyleries of the paynims temple which bore up all the temple and shook them to gidre with his arms till they bursten & the temple fell down & slough many thousands of the heathen people that was gadrede to wonder on sampson in dispyt of god of heaven whose servant sampson was.   

The xxiii. chapter.  dives. 
Whether is it more sin to slay the rightfulman or awycked man?  Pauper. 
It is more sin to slay the rightfulman/ for in that the sleer noyeth most him whom he oughtmore to love Also for he doth wrong to him that have not deserved it and more ayens rightwiseness Also for he priveth and robbeth the comontye of manhood of agreate jewel/ For every good man and good woman is awelle to ye comontye of mankind/ Also for he doth more despite to god: for to all good christ saith. Qui vos spernit. me spernit who despisith you despisithe me.  Dives. 
Contra If a good man be slain: he shall soon go to heaven/ Butte the wicked man if he be slain unwarly: he shall go too hell/ And less sin it is: to send be sleing a man to heaven: than to hell  Pauper. 
Saint paul saith i ad corum iiio. that every man & woman shall thake his own meed: after that his travail is Therefore the good man so slain shall go to heaven for his good deeds: not for the malice of the sleer/ And the wicked man so slain: shall go to hell for his own wicked deeds not for the wicked deeds of the sleer/ And the sleer shall go to hell both for the slaying of the good and of the wicked/ But he shall be depper in hell for slaying of the good than of the wicked: For he showeth more malice. & more aggrevethe god and all the court of heaven in slaying of the good than of the wicked And he shall answer for all the good deeds that the good man should have do: if he had lived longer And he shall be punished: for the slaying of the wicked man: for that he sleeth him against gods law and letteth him that he may have no time to amend him  Dives. 
Is it leeful to any man to slay his wife: if he take her in adulter  Pauper. 
To slay her by law civil there lawis ordain man & woman that done avowtry to be slain: It is leeful so that he do it only for love of rightwiseness and of cleanness: not for hate ne for to be avenged on her.  
And let him well charge his consciens: if he be aught guilty in the same: either in will or in deed and take heed to his own freelte and think that the law is aswell ordained to punuyssh him if he do amiss as to punish the woman But any man to slay his wife by his own authority or do her be slain without lawful judge: it is not leeful by all god's law. And though any lands saw give men leave to slay their wives in any case: holy church shall punish them and enjoin them full hard penance as for manslaught.  Dives. 
Whether is more sin a man to slay his wife or to slay his father or mother.  Pauper. 
Both be grievous sins: & moche ayens kind/ For the man and his wife be one flesh and one blood/ And he oweth as saith saint poule love his wife as his own body/ And therefore he to slay her ayens kind/ Butt yet it is more sin: and more ayens kind to slay father and mother: for of them man hath his beginning his flesh & blood/ And also if he sle any of them he forfetteth openly against the commandments of god the fourth and the fift For in that he unworshyppethe over much his father and his mother: and falleth in cruel manslaughter and therefore it is more sin to slay father and mother: than to slay his wife: as saith the law in sm. confessorum .lio. iiiio. tio. ix. q̄.   

The xxiiii. chapter.  dives. 
Sith god biddeth that no man should slay unrightfully: why suffereth g●d so moche were be in earth: & so many bateyles.  Pauper. 
For much folk is worthy to die and will not stand to the law of peace/ Therefore god hath ordained and commanded the law of sword and of chivalry to bring them to peace with the sword that will not obey to the peace by law of charity and reason.  Dives. 
Than it seemeth that men of arms maysle men leefully that will not obey to the peace and too god's will  Pauper: 
That is sooth For Abraam. moyses. josue. david. iosie machabeiss and many other were men of arms and slowghe moche folk/ And yet god reproved them not but he bad them slay and halpe them in there slaying and in their fighting.  Dives. 
I may well assent that battle is leeful: if it be rightful. For god is cleped. Dominus exercituum & dominus sabaoth. That is to say lord god of osties  Pauper. 
Three things be needful: that battle be rightful. justa causa: justus animus: et auctoritas legitum principis a rightful cause. arightful intention and authority of a lawful prince/ first it is needful that ye cause be rightful that they fight only for the right: and to maintain right and for salvation of the comontye: and of them that be unguilty and would have peace/ For as saith synt austin. the end of battle should be peace xxiii q̄. nolite. Also their intencon most be rightful that they fight not for pride to get them aname. ne for no false covetise to get worldly good: ne for no malice for to be venged: ne for no cruelty and liking to shed blood: For if their intencioun be wicked: though their cause be true: they sin in manslaughter/ And for their wicked intenci/ on god suffereth men to be overcome in a rightful cause/ Also it most be do by authority of a lawful prince: that is prince made by common custom: or by common law: or by common assentt of the comontye: or by common lawful election: For though aperson gather to him rebels against his league lords will: all though the rebellis make him their head and her prince: they may not by his authority do rightful battle But all though authority of a prince lawful be needful to rightful battle that is solemnly done by man's law: yet in a rightful cause at need man may by law of kind with out authority of any prince fight and defend himself: and his godis against wicked folk For it is the law of kind every man to save himself and put away forhis with force. and might with might Licitum est vim virepellere. So that his purpose be not to slay ne to rebel against his sovereign ne ayens the law: but only in truth to save him and his fro wicked doers nevertheless clerks should not fight for no worldly goodis/ but they may in case with fighting and smiting defend there own person ayens clerk and lewd man And so may the lewd man defend himslife with smiting against the clerk that seeketh to smite him if he may not else sickerly save himself/ And if he may sekerly save himself: either by slight: either by shetting of door or of gate or any other weigh: he owthe to save himself and not smite a clerk: but wisely save them both/ But alway be he ware: that his flight be not cause of his death And sith that the lewd man oweth to i'll the clerk if he may in sicker manner to save them both Much more the clerk that should show patience and i'll shedding of blood: by his order oweth to i'll alewed man/ if he may to save himsylfe sickerly and to save them both. If the subjects be in doubt whether the cause that they fight for be true/ they be excused by the precept of their prince for virtue of obedience: so that the subjects have no cause to misdeem of her prince by his common living but that they suppose that he in all his living be ruled by reason & god's law But if they be sicker that the cause is false/ they be not excused ne own not to fight/ Or else if the prince be man out of good governance as frentyke/ or brainless. or else that he be in his living openly rebelling against god: than the people oweth not to obey to his bidding when he biddeth them fight: butt if they know sickerly that his cause betrwe/ But than they most obey the prince of heaven that biddeth them slay no man ne woman unguilty/ Sowdeours & other knights and men of arms & other friends of the prince not subject to him by obedience/ if they fight for him in a cause that is in doubt they be not excused from deadly sin and manslaughter. In sm. confesso .lio. iio. ti. vᵒ q̄.. & xlvi Thus leave friend have I declared you the fift heeste that biddeth you and us all/ not slay/ And therefore leave friend all if your person be not able to fight ne to slay yet I pray you that ye be ware that ye assent to no man's death neither before ne after: but ye were syker that they were guilty and worthy to die/ For the law saith/ that both they that done the misdeed/ and they that assentte thereto/ but worthy even pain. A gentes & consencientes pari pena puniantur. justify ye no man's death/ butt ye know well the cause of his death/ For I am sicker that god damneth much manslaughter that ye and other justify. and the doom of god shall fall that he saide to saint peter/ He that smytethe with the sword/ shall perish with the sword/ And he that robbeth shallbe rob. Veq pndaris nonne predaberis. ysa. xxxiiio. All day ye may see what vengeance falleth for shedding of man's blood every year more & more/ Other nations slay us in every side and rob us/ and we have little speed or none but only to slay our own nation/ There [fore be ye ware of god's sword: and of man's sword also/ and justify ye not that god dampnethe Here endeth the fift precept: & bygynneth the sixth precept.    

dives. 
Thy counsel si good God send us peace: and keep us fro the sword. Now I pray the declare me the sixth commandment.  Pauper. 
The sixth commandment is this. Non mechaberis That is to say in english Thou shalt do no lechery: ne meddle with no thing fleshly but only with thy lawful wife. As saith the gloze/ And so by this precept he forbiddeth all spices of lechery  Dives. 
How many spices be there of lechery.  Pauper. 
Nine And these be they. Fornication and lechery with common women. adultery defouling of maiden hood. defouling of chastity avowed to god defouling of them that be nigh of kin/ of afenitye. or of gossyprede. and sodomy that is mysuse of man's body or woman's in lechery ayens kind and pollution of man's body or woman's: by there own stirring and by themsylfe which is a full horrible sin/ And also sinful meddling to gedre between husband and wife/ Fornicacio. meretricium. adulterium Stuprun. sacrilegium. incestus. p●m̄ sodomiticum voluntaria in se pollucio & ꝑ se ꝓuocat. et libidinosus: coitus coniugalis.  Dives. 
In how many weyiss may ye husband sin meddling with his wife?  Pauper. 
In eight weyiss First if he meddle with her only to fulfil his lusts and his lechery taking no heed to god ne to ye onestie of matrimony/ Also if he pass me sure in his doing/ Also if he meddle with her in times which holy church counseleth men to continence/ as in holy times and in time of lente in time of fasting and of other prayer: which times he may meddle with her so bodily ayens reverence of the time/ and of god that he shall sin deadly/ For peter and paul tech that wedded solke should in holy time/ and in time of preyr abstain them fro such lusts that their prayer may ye more graconusly be herd of god and there heart the more given to god/ For such lust as for the time draweth man's heart and woman's much fro god: and maketh them full fleshly and ye les ghostly/ Therefore as we read Gen. viio. in the time of the flood in no's time for the herd tribulation and dread that they were in all that year: Noah and his three. sons kept them chaste and lay by themself and their wives by them self. so that by holy preyer and contyennce they might the sooner be delivered of that peril & mischief that they were in/ Also if he meddled with his wife in holy place without need/ For in time of were though he meddle with his wife in church: if he dare not lie of out ye church for dread of enemies he is excused: & the church is not pollute/ or else it were pollute. And also if he meddle with his wife when she is great with child nigh the time of berthe. For than lightly he might slay the child. Also if they meddle to gydre with evil condition/ Also if he meddle with his wife wittingly in her common sickness at his owe: ne proffer. But if husband & wife meddle to gedre fleshly without these defautis' only to bring forth a vain too the heart. And heath children to god's service else to i'll fornication and lechery on other halfe-or to yield the det of their body each to other than they sin not/ But than as saith saint paul there wedlok is worshipful/ and their bed wytheoute spot of blame.  
Honorabile connubium in oimbus & thorus immaculatꝰ. Ad hebre. xiii. co. Upon which word saith the great clerk haymo and the gloze also. that it is a worshipful wedlock when man weddeth his wife lawfully to bring forth children to god's service: & abstaineth him fro his wife in due times. And than is their bed without spot of blame: when he meddle with his wife lawfully and for a good end keep measure and manner: than rise they up out of bed with out spot of blame.   

The sedunde chapte.  
Matrimony wae ordained of god for two. causes first pryncypaly into office/ to bring forth children to god's service. Also into remedy to i'll fornication and lechery/ For the first cause it was ordained in paradise before adams sin. For the two. cause it was ordained out of paradise after adams sin/ Three good things be pryncipaly in matrimony/ The first is faith that each of them keep truly his body to other: and meddle fleshly with non other/ The second is bringing forth and norysshinge of children to the worship of god and to god's service. For else it were better that they were unborn. The third is the sacrament which may not be undo: but only by death/ And therefore the order of wedlock is fulworshipful/ for it representeth the great sacrament of unity & of endless love between ye godhead & ye manhood in christ very god & very man between christ and holy church. and between christ and christen soul/ And the faithful love that oweth to be between husband & wife betokeneth the love and the faith the oweth to be between christ & christen soul: and between christ and holy church/ For the husband should love his wife with true love/ And therefore when he weddeth her: he setteth a ring on her finger/ which ring is token of true love that oweth to be between them. For they most love them together heartily/ And therefore it is set in the forth finger/ For as clerks say fro that finger go giveth her but one ring in token that they should love them singularly together. For as against comyninge of their body/ the husband should love his wife & none other/ and the wife her husband and none other/ The ring is round about and hath non end in token that their love should be endless: and no thing departed them but death alone/ Also the ring is made of gold or of silver in token that as gold and silver pass all other metals in value and cleanness: so should their love pass all other loves. And the husband love his wife passing all other women: And the wife love her husband passing all other men And as gold and silver pass all other metals in cleanness/ so should there love all be set in cleanness & not common to gedre/ but for bringing forth of children or to flee fornication or to yield the debt of their bodies This love bitokeneth the love that we own to god that is our ghostly husband too whoom we be all weddedde in our baptem/ For we should love him heartily with all our heart singularly with all our soul lastingly with all our mind mightily with all our myghts/ And therefore he saith. Deutro. vio. Thou shalt love thy lord god with althy heart with all thy soul with all thy mind with all thy might: The husband betokeneth christ ye wife betokeneth holy church and christen soul which is god's spouse &/ oweth to be subject to cryst: as wife to husband/ Three ornaments long pryncipaly to a wife. Aring on her finger a broach on her breast: & agarlond on her heed/ The ring betokeneth true love as I have said/ The broach betokeneth cleanness in heart & chastity that she oweth to have/ The garland betokeneth gladness. and the dignity of the sacrament of wedlock/ For the husband betokeneth christ: and the wife holy church/ which is cleped queen: & god's spouse/ And therefore seint paul saith thus. Viri diligite uxores vestras. ye men love ye your wives as. christ loved holy church/ and put himself to the death for holy church/ So should men do if it needed for their wives as saith gloze/ Men saith he own to love their wives: as there own bodies He that loveth his wife: he loveth himself: Sith than this sacrament of wedlock is so great and so worshipful in christ and holy church/ therefore every man love his wife as himself/ And the wife love her husband and dread him/ women saith he most be subject to their husbands as to their lord: For man is heed of woman: as christ is heed of holy church/ And as all holy church is subject to christ: so most women be sugettis to their husbonddies. These be the words of seint paul. Ad eph. quinto.   

The third. chapter.  
Sith that the order of wedlock is so great & so worshipful in christ & holy church/ as saint paul saith without doubt they that break it or misuse it in lust and liking of the flesh and follow only their lust as beasts and refrain not themself by reason & by god's law/ they sin full grievously/ Therefore we find in holy writ. toby .vio. co. That there was a woman that height sara and she was wedded to seven. husbondys': and adevel the height asmodeus slough them all each after other the first night or that they meddled wlth her/ For they wedded her more for brenninge lust of ye flesh/ than for any true cause of matrimony/ After the angel raphael came to young Toby & said to him that he should wed sara Than young toby saide to the angel I have hard he saide that ye devil hath power oum all men that wed her/ and slayeth them Than the angel saide to him/ I shall tell ye over which men the fend hath power over them that so take wedlock that they put god from them: & fro their mind & give tent to fleshly lusts/ as horse and mule that have no understanding Over them the devil hath power Butte thou shalt not take her in such manner: but three nights ye shall keep you chaste/ and give you to holy prayer: and than thou shalt take thy wife with the dread of god princypaly to bring forth children to the worship of god/ Sith than the devil hath such power over them that so misuse their wives and the order of wedlock/ Moche more power hath he over them that break ye order of wedlock & take other than their wives/ Therefore god bade in the old law. Deuto. xxii. that if any man medil with another man's wife/ they shall be slain both ye man & the woman And the wise man saith/ that he that doth avowtry for mischief of heart/ he shall lose his soul: & he gathereth shame and shenship to himsylfe. & his shame shall neun be do away Proun. vio. And there he saith that all though theft be grievous sin/ yet in regard of avowtry it is but a small sin/ And so saith ye great clerk bede/ and the gloze also. Many mischiefs fall to them that live in avotrie much sickness: much mishap loss of good: wanysshing of cateyl/ and little foison therein: sudden povert evil name and much shame great hurt/ and oft mayminge and mischievous death/ as death in prison and hanging/ and oft sudden death/ and instruction of eyries and of their heritage/ And therefore the wise man saith Filii adulterorum. etc. The chlidrens of them that live in avowtry: shall soon be at end/ and the issue and the seed that cometh of the wicked bed shallbe destroyed and though they live long they shall not be set by and there last age shallbe without worship. Naciones inique dire sunt consummacionis They that be msborne most commonly they have hard end. Sap. iiiº: co. And as he saith in the next chapter following/ Children borne in adulter shall give nos deperoties: ne set no stable gronude butt they shall alweye be in tempest of tribulation/ There braunchies shall break/ and their roots be plucked up The fruit of them shall be unprophytable/ and they shall be full bitter in every meet & able to right nought. sapiency .iiio. co. In token & confirmation of this we find in the law: that the holy 〈◊〉 boniface the third which was amerter wrote to the king of england in this manner As it is told openly by the countries. and upbraided to us that be in france and italy: and heathen men reprove us thereof: that english people despise the laws of wedlock and give them to avowtry and lechery as did the folk of sodom. Butte wite it well: if it be so as men say of them/ the people that shall be borne of such lechery and spouse breach shallbe ungentil pepel and reproof to all their kindred They shallbe wooed in lechery/ & alway the people shall come to worse and worse/ and at the last be unable to bateile. unstable in faith and without worship and not loved of god ne of man: as it falleth to many other nasions: for they would not know god's law Distinc ᵒ lvi si gens anglorum.  Dives. 
It seemeth that the ꝓphicie of that 〈◊〉 is now fulfilled/ For what adulter hath reigned in this land many yeries: it is no counsel & namely amongns these lords which have now brought this land in bitter bales/ sum of them be slain: & sum of them yet live in moche woe God's law is foryete and forbade that men should not kunne it ne have it in their mother tongue The people is unworthy and in despite to all christendom. for there falsehood and there false believing: and so wood in lechery that the brother is not ashamede to hold openly his own sister. They be harlottis in living unstable in faith: unable to bateyle: overcome nigh overall hated of god and of man without grace and speed nigh in all there doing  Pauper. 
example to this we find in the second book of king's .xiio. co. where we find that when david had done adulter with barsabee the wife of the noble knight Vrie: and after that treccherouslis slain that knight god sentte the prophet nathan to david: and reproved him of his sin and saide: that sword and debate should never pass fro his household and fro his kinredde I shall saith god raise mischief: and disease ayens ye of thine own meinie: and take thy wives and give them all to thy next. and he shall openlyly by thy wife Thou dost it privily. I shall punish the openly. And so it befelffor absolon his own son droffe him out of his own kingdom & say by his wife: in the sight of all the people And ¶ was there never after. stabilyte in his kingdom/ And yet the avowtry of david was more punished: For the child that was bygoten in adultery died soon after for the sin of the father and mother/ And afterward aaman davidis son lay by thamar his own sister/ And therefore absolon her brother sloughe aaman his brother in treccherie And all these mischiefs fell for david is sin with bersabee/ we find also in holy writ. judicum xx. co. that for defouling of one man's wife were slain sixty thousand and five thousand/ It is a common proverb in lateyn. Debile fundamentum fallit opus: A feeble ground disseyveth ye work/ For when the ground is feeble and false: the work that is set thereon shall soon fail/ But the ground and the beginning of every people is lawful wedlock and lawful generation in matremony And if that fail the people shallbe unstable and unthrifty/ and that god showeth well in the beginning of the world For when men wedded unlawfully and broke the boondies: and the laws of wedlock which god ordained at the beginning. than god sent the great flood & destroyed all mankind: save no and his wife & his three sons & their wives   

The fourth chapter.  D Pauper. 
when gave god laws of matrimony and what laws gave he:  PAuper. 
when god had made adam he put a great sleep in adam: and in his sleep he took out one of his ribbies: and filled up ye place with flesh/ And of that rib he made eve & brought her to adam. Than adam awoke and as god inspired him: he took ye laws of wedlock and said thus/ This bone is now of my bones: and this flesh of my flesh/ For this thing man shall forsake father and mother: and take him to his wife/ And they shallbe two lone flesh. Gen. iio. In which words: when he said that man for his wife should forsake father and mother: and take him to his wife: he showed ye sacrament of true love and unite that owthe to be between husband & wife/ And by the same words he showed what faith owth to be between them/ For he shall take him to his wife and medal with her and with non other. and she with him and with non other/ And in that he said that they should be two in one flesh: he showed that they should meddle together principally too bring ¶ forth children to gods worship/ For in their child husband and wife been one flesh and one blood/ Also in that he saide that the husband should cleave to his wife: he forbiddeth fornication and advoutre/ And that he saide in ye singular number to his wife and not too his wives: he forbiddeth bigamy that amam should not have two wives together ne one woman two husbands together/ And in that he said that they should be two in one flesh. he forbade sodomy/ bnd also by the same words he showeth that each of them hath power over others body and non of them may contain: but by assent of them both.  Dives. 
Why made god woman more of the rib of adam than of another boon.  Pauper: 
For the rib is next the heart in token that god made her to be man's fellow in love and his helper. And as the rib is next the heart of alboves: so should the wife be next in lone of all women: & of all men/ God made not woman of the foot to be man's thrall ne he made her not of the heed: to be his master: but of his side and of his rib to be his feolowe in love and helper at need/ But when eve sinned: than was woman made subject to man: that the wife should be reuled by her husband and dread him and serve him as fellow in love and helper at need & as next solace in sorrow: not as thrall and bond in vilein servage For the husband owth to have his wife in reverence and worship in that they be both one flesh & one blood  Dives. 
Why made not god woman by hirsilfe of the earth as he did adam.  Pauper. 
For to increase their love to gether: And also to give woman matter of lowness/ first for encressing of love. for in that woman is part of man's body: man most love her as his own flesh and blood/ And also she must love man as her beginning: and as her flesh and her blood/ Also she oweth to take great mtaer of lowness: and think that man is her perfection: and her beginning and have man in reverence as her perfection: as her principal: as her beginning and her first in order of kind/ God made all mankind of one For he would that all mankind should be in one charity as they came all of one.   

The fift chaptor.  dives. 
Whether is advoutre greater sin in the man or in the woman.  Pauper. 
Commonly it is more sin in the man For the higher degree ye harder is ye fall & sinnemore grievous Also man is more mighty by weigh of kind to withstood & hath more skill & reason whereby he may withstood and be ware of the finds guile. And in that he is made master & governor of woman to govern her in virtue: and keep her fro vices/ If he fall in vices and in adulter more than woman he is much to blame and worthy to be reproved shamefully/ Therefore saint austin. in lio. de decem cordis: undernimmeth husbands that falin adulter and saith to each of them in this manner/ God saith to ye thou shalt do no lechery that is to say: thou shalt meddle with no woman: butt with thy wife/ Thou ayist this of thy wife that she meddle with none but with the And therefore thou oughtist to be byfor thy wife in virtue thou fallest down under ye filth of lechery Thou wilt that thy wife be overcomer of lechery & have the mastery of the fend/ and thou wilt be overcome as acowerde & lie down in lechery/ And not withstondding that thou art heed of thy wife yet thy wife go before ye to god and thou that art head of thy wife goest backwardly to hell/ Man saith he is heed of woman/ And therefore in what household the woman liveth better than ye man in that household hangeth the head downward For sith man is head of woman: he oweth to live better than woman: & go byfor his wife in all good deeds: that she may sue her husband and follow her heed the heed of each household: is the husband: and the wife is the body By course of kind thither that the head ledethe: thither should the body follow/ why would than the heed that is the husband go to lechery: and he will not that his body his wife follow/ why would the man go thither whether he will not that his wife follow: & a little after in the same book saint austin saith thus/ day by day plaints be made of man's lechery. all though their wives dare not plain then of their husbondys' Lechery of men is so bold & so customable/ that it is take now for a law in so much that men tell her wives that lecheri & adultery is leeful to men but not to women: thus saith saint austen/  Dives. 
And sometime it is wist & hard the wives be take lying with her servants & brouht to court before ye judge: with much shame but that any husband is so brouht to court bifor ye judge for he lay with his women: it is seldom seen  PAuper. 
& yet as saith saint austen in ye same book: it is as great sin in the husband as in ye wife & sundel more But forsooth saith he it is not the truth of god but ye shrewdness of man that maketh man les guilty than woman in the same sin Men be not so oft take in adultery ne punysshhedd for avowtry as women be not for they be less guilty: but for that thy be more guilty & more mighty & more sly to maintain their sin/ & nigh each of them confortethe other in his sin/ Men be witnesses iugis and doers to punish adultery in woman/ And for they be overdone guilty in adulter. Therefore they travail nigh all with one assent to maintain their lechery/ In woman is seldom see a voutre: And therefore it is full slanderous when it falleth and hard punished Butt in men it is so common that there is unnethies any slander thereof women dare not speak ayens the lechery of men: and men will not speak to reprove the lechery of man/ for they be so much guilty/ Sin that seldom falletheiss most slanderous. and yet in case less grievous. And sin that oft falleth/ and is most in use/ is least slanderous and yet it is most grievous/ For the more customable and the more blood that men be in sin and the less dry & shame that men have to sin: the more grievous is their sin/ Therefore saint austin in the same place speaketh more of this matter ayens the lechery of men and say the thus/ peraventure thy wife heareth in church by preaching that it is not leeful to the to take any other but thy wife/ She cometh home and grudgeth ayens thy lechery and saith to thee: that thou dost thing that is not leeful/ For why we be both christen The chastity that thou axiste of of me. yield thou me/ I own too the faith: and thou owiste faith to me: and both we own faith to Christ/ Though thou disseyve me thou disseyveste not god: whose servants we be both Thou disseyveste not him that bought us both for he knoweth all But weenest thou saith saint austin that the man willbe heeled and amend with her words/  
Nay nay saith he/ but anon he shall be wroth and he shallbe wooed both with his wife/ & with the preacher and curse the time that his wife came to the church to here the truth. These be the words of saint austin in the same book And yet after in the same book he saith thus/ peraventure thou letchoure wilt excuse the & say/ I take noon other man's wife/ But I take mine own servant/ wilt thou seythe he: that thy wife say to thee/ I take noon other husband I take butt my servant/ God forbid that thy wife should say so to thee/ Better it is that she have sorrow of thy sin: than follow the or take: wicked ensample of thee/ Thy wife is chaste & an holy woman and a true christian woman: She hath sorrow of thy lechery: not for the flesh but for charity/ And thy wife would that thou dost not amiss: not for that she doth not amiss/ but for it is not speedful to ye For if she kept her chaste & did not lechery only for that thou shouldest do no lechery/ if thou dost lechery: she should do lechery But for that the good woman keepeth chastity: not only for ye faith that she owthe to thee/ butt also for the saith that she oweth to Christ/ For though the man do amiss/ yet the woman giveth her chaste to god. Therefore saith saint austen in ye same place Crist speaketh in the hearts of good women within in their soul: there their husband heareth it not/ for he is not worthy to here it/ and comforteth his daughter with such manner Words/ Thou art evil diseased with wrongys' of thy husband: what hath he do to the I pray ye have patience be sorry of his misdeed: but follow him not to do amiss:. but he must follow the in goodness/ For in that that he doth amiss let him not be thy heed to lead thee: butt let thy god be thy heed/ For if thou follow him as a heed in his shrewdness/ both heed and body shall fall down into hell And therefore might not the body that is the wife follow the wicked heed but might she hold her to the heed of holy church that is Christ/ To him the wife oweth her chaste to him pryncipaly she most do worship: for he is principal husband Be her husband present be he absentte/ the good womoan shall alway keep her chaste/ For Christ her husband to whom principally she oweth her chaste. is never absent/ Change your life ye men letchours: saith saint austin there/ And fro thence for ward be ye chaste/ Ne say ye not that ye may not keep you chaste For it is shame to say that man may not do: that a woman doth: ne be so chaste as a woman is/ The woman by right hath as freel a flesh as the man/ And woman was first deceived of the adder. your chaste wives show to you that ye may be chaste if ye will. these be the words of saint austin.   

The sixth. chapter.  dives. 
women may better be chaste than men for they have much keeping upon them/ The law biddeth them too chastity/ There husbondies be busy too keep them and hard laws be ordained to punish them: if they do amiss  Pauper. 
To this answereth saint austin in the same book: & saith thus/ Moche keeping maketh woman chaaste: and manhood should make man chaaste. To woman is ordained much keeping. for she is more freel woman is ashamed for her husband to do amiss/ Butte thou art not ashamedde for christ to do amiss Thou art more free than the woman/ For thou art strenger: and lightlier thou mightest overcome the flesh and the fend if thou wilt/ Therefore god hath betaken the to the. Butte one woman is much keeping of her husband dreadful laws good nurture great shame fastness. and god principal/ and thou man haste only god above thee/ Thy wife fleethe lechery for dread and shame of the for dread of the law: for good nurture and principally for god/ Butte for all these thou kepeste not the chaaste/ ne thou leveste not thy lechery neither for dread of god ne for god's law ne for shame of the world: ne for shame of thy wife: to whom thou art bound to be true. ne thou wilt leave it for ne good nortur but live as an harlot and use harlots manners/ Thou artte not ashamed of thy sin saith saint austin/ For so many men fall therein. The shrewsdnesse of man is now so great that men be more ashamedde of chastity than of lechery/ Manquellers thieves: ꝑiureris: falsewytnessis ravenouries and false men be abominable and hated amongs the people/ But who so will lie by his woman and be a bold lecher/ he that is loved he is praised/ And all the wounds of his soul turn into game/ And if any man be so herdy to say that he is chaaste and true to his wife and if it be know that he be such he is ashamed to come amongs men that be not like him in manner/ For they should jape & scorn him and say that he is no man For man's shrewidnes is now so great: that there is no man hold a man: but he be overcome with lechery/ And he that overcomethe lechery and keepeth him chaaste he is hold no man. Theyse be the words of sayntt austin in a book de decem cordis  Dives. 
Me meruelethe much that saint austin: and you also accuse man so much of lechery: & put more default in man than in woman▪  Pauper. 
Crist did the same/ we read in the gospel. Io. viiio. that on a time when christ sat in the temple of jerusalem teaching the people his laws/ then the scribis: and the men of law: and the lindsays brought a woman newly taken in avowtry: and set her before Christ/ and saide to him all in guile. Master this woman right now was take in avowtry/ The law of moyses biddeth us stone all such/ Butte what sayest thou thereto All this they saide in guile For had he bode them stoned her: he had saide against his own preaching/ For his preaching and teaching was full of mercy and petty/ And if he had saide that she should not have be stoned than had be said against moyses law and than would they have stooned him/ And therefore he saide neither the one ne the other. But he stooped down: and wrote with his finger in the earth/ And when he had written a while he set him upright again and said to them/ which of you be without sin: he cast on her first the stone/ And after he stooped down and wroote in earth/ And when the accusers of the woman heard these words of christ and see his writing/ they were ashamed: and went out each after other/ and the eldest went out first/ and non of them left there/ For as say these clerks: each of them saw in that writing all the evil sins that he had done of lechery of spousebreche or of ady other sin/ And each of them wend that all other about had seen his sin/ And so for dread and for shame they went out for they saw well that they were more guilty in lechery than the woman and more worthy to be stoned/ But Christ of his goodness wrought so/ that each of them saw there his own sin: and non other man's: so giving us ensample to hide other men's sin: and not defame our even christian: while their sin is privy/ And when they were gone out for dread and shaame then said christ to the woman where be they that accused the. No man hath dampened the Lord saith she that is soothe no man hath dampened me: then Christ said to her/ Ne I shall not damn thee/ Go and be in will no more to sin  Dives. 
By the law she was worthy to be deed/ why would thaune christ that gave ye the law save her  Pauper. 
although she were worthy to die yet her accuseries and the people that brought her thither were not worthy to damn her/ ne to pursue her to death/ for they were more guilty than the woman/ And therefore saith the gloose in that place/ Though the law bid them be slain that be guilty: y itt the law will not that they should be slain by them that be guilty in the same sin/ Butte he that is unguilty in the same sin shall punish him that is guilty/ And terfore saith the gloze: that they that so accused the woman: by right of law/ or they most have let her go or elliss be stoned with her for they were more guilty in that sin than the woman/ And so by the law christ delivered her rightfully: and saved her merciably/ Therefore saith the law of holy church: that though that be guilty tie in any great sin should not be take for accusers ne witnessis in doom: no manqueller no thieves: ne wicked iogulors robbers of churches: raveners: ne open lechers. ne they that be in avowtry. ne they that poison folk. ne periureries. ne false witnesses ne they that ask counseyl of witches/ All these and such other be unable for to accuse in doom: or to bear witness in doom: butt if it be for to accuse them that be their fellows: and helpers in their sin m. q̄. constituimꝰ. Et vi. q̄. qui crimen/ And saint ambrose saith: that only he is worthy to be domesman and damn the errors of another that hath nought in himsylfe that is damnable. super Btin immaculati. Et iii. q̄.. judicet. And therefore the law putteth many a case in which ye husband may not accuse his wife of lechery. first if he be guilty in the same xxxii q̄. iniqus Also if he give her occasion to do fornication by withholding of det of his body xxii. q̄.. Si tu Also if she be defouled by streuth and great violence against her will xxxii. q̄. Ita we. also if she ween that her husband be dead xxxiiii q̄. si ꝑ bellicam. And if she be wedded to another weening that her husband be dead when he cometh hoomeshe most forsake the second husband and go again to the first: and but she forsake the second anon as she knoweth that her first husband is a live. else she falleth in avowtry: and her first husband may accuse her & forsake her/ Also if she be deceived and meddle with another weening that it were her husband xxxiiii. q̄.. in lectum/ Also if he know her lechery and suffereth her in her sin. and medlebh with her after that he knoweth her sin or forgiveth it her: & reconseyle her to him/ than may he not accuse her xxxii. q̄. Si quis uxorem. Also if her husband put her to do amiss. Extra lio. iiio. ti. xiiiᵒ discrecione/ Also if an heathen man forsake his heathen wife and she be wedded to anoother heathen man. & after they be both turned to christian faith than is he bound to take her again/ butt she fell in any other fornication/ Not withstanding that she be known fleshly of the second husband Extra lio. iiiio. de divorciis .co. gaudemus. S. si gᵒ.   

The seventh chapter.  dives. 
Is a man bound to forsake his wife: when she falleth in fornication  Pauper. 
Either ye fornication is puy or it is open/ If it be privy: and may not be proved/ he shall not forsake her openly/ ne he is not bond to forsake her privily/ as anenties the bed/ If her fornication be open: either there is hope of amendment: or there is noon hope of amendment/ If she will amend her/ and there be good hope of amendment/ he may leefully keep her still/ If there be non hope of amendment: he oweth not to keep her still/ For if he do: it seemeth that he consenth to her sin. Sm. con. lio. iiiio. ti. xxii. q̄.. quero.  Dives. 
May a man by his own authority forsake his wife/ if she fall in fornicacioun  Pauper 
As anenties her bed: he may forsake her by his own authority but not anentis dwelling to gydre without authority of holy church And if he forsake her company as anentis dwelling without authority of holy church: he shallbe compelled to dwell with her/ butt he may anon prove her fornication/ If a man meddle with his wife after that that he knoweth her fornication: he is irregular/ though he be compelled thereto by holy church. Sm. con. lio. iiiio. tio. xxii. q̄.. utrum vir. If the husband be departed from his wife by authority of holy church: He may if he will enter into religion without her leave/ Butte whether he enter or nay: he is bound to continence all her life/ and he may non other wife have as long as she liveth for only death deperteth the bond of wedlock  Dives. 
Contra If a man wed a woman he may enter into religion or he meddle with her: & she may take another husband and yet neither of them is deed.  Pauper. 
There is bodily death and ghostly death: that is entry into religion/ For than man or woman dieth against the world/ If he meddle with her bodily: only bodily death may depert them as against the bond of wedlock. But or that he meddle with her bodily: ghostly death that is entry into religion may departed them For till when they meddle to gydre bodily: the boude of their wedlock is but ghostly/ And therefore ghostly death brekethe that boonde/ And for as much lief friend as the husband is as weal bound to keep faith to his wive/ as the wife to the husband. therefore if the husband trespass and fall in fornication: she haehe as great action against him as he should have against his wife if she died amiss. Quia quo ad fidem matrimonii iudicantur ad paria.   

The eight chapter.  dives. 
I may weal assent that avowtry be asul grievous sin both in man and in woman/ But that simple fornication between single man and single woman should be deadly sin/ I may not assentt thereto And common opinion it is: that it is no deadly sin.  Pauper. 
Every sin that excludethe man or woman out of heaven is deadly sin/ but simple fornication excludeth man and woman out of heaven but they amend them here/ therefore than simple fornication is deadly sin  Dives. 
Where fyndeste thou that simple fornication excludeth man and woman out of heaven  Pauper. 
In the pistle of saint paul where he saith: that no fornicaries ne they that do avowtry. nesodomitis. ne thieves. ne mawmetreries ne gluttons. ne wicked spekers. ne they that live by ravin/ shall have the kingdom of heaven i ad corum. vi. And in the chapter next bifore. he biddeth that men should not meddle with such fornicaries and with such wicked livers not eat with them ne drink with them: for they be acursid of god and of all the company of heaven/ And in another pistle saint paul saith thus. Wit ye it well and understand ye it that no fornicarie: ne unclean man of his body: ne falls covetous man shall have eritage in the kingdom of christ and of god/ And therefore saith he/ Late ye no fornication ne uncleanness ne avarice be named in you: ne filth ne folly speech ne harlottre: but all manner oneste as it bicometh saints. Ad ephe. vo. And in another place he saith that god shall dame fornicaries and them that do avowtry. Ad hebre .xiiio. That is to say as saith the gloze/ God shall damn them without end/ although they ween not so but sith that god giveth no tale of fleshly sin/ And therefore saint john saith in the book of god's previtees to fornicaries: and manquellers liars and periureris and such other cursed folk: their part shallbe in ye pit welling and brenning with fire and brimstone. Which is the second death of hell Apo· xxio. co. And the wise man biddeth that thou shalt not give thy soul too fornicaries in any thing that thou lose not the and thy soul and thine eritage in heaven/ And every woman fornica. tie: shall be trodden under foot of the fendis as drit inye weigh Eccle. ix c.  Dives. 
Contra Al the pcepties of the second table be given of god to let wrongys' that men should else do to there even christen But when a sengle man meddleth with a single woman: he doth no man ne woman any wrong For either of them is in his own power  Pauper. 
Though each of them be in his own power/ yet each of them doth other great wrong For each of them slayeth other by deadly sin: and each of them sleeth himsylfe: and each of them doth wrong to god: in that they do ayens his forbade: and slay the souls that he bought so dear: And both they do wrong to there even christen: in that they give them wicked ensample and matter of slander  Dives. 
yet Contra te God saith to every man and woman Crescite et multiplicamini. Wax ye and be ye multiplied. Therefore than if a single man meddle with a single woman to bring forth children: it seemeth to me no sin.  Pauper. 
God said not though words to every man and woman/ butt only to them that were wedded to gidre by god's law: that as they were wedded to gydre to bring forth children: so god bad them bring forth children: God said not though words to single folk but to adam and eve his wife And unto Noah and his wife/ and to his sons: and their wives/ And therefore Toby said: to his son/ Attendite tibi fili mi ab omni fornicaconne. & cetera My son keep the fro all manner fornicacioun: ne meddle with non woman: but only with thy wife. Toby. quarto. capitulo. And saint paul saith Mortificate membra vestra que sunt super terram. Sle ye your sinful members that be open etthe/ Slee ye fornication. uncleanness. lechery/ These be the members that he biddeth us slay. not the parties of our body/ as the gloze saith And the gloze saith also/ That every lying with a woman out of lawful wedlock is cleped fornication. and forbade as deadly sin/ And therefore god bad in the old law: that if the priests doughtir were take in fornication: she should be brent. Levytici xxio.c c o And if any other man's doughtir: fell into fornication in her faders house or she were wedded/ she should be stoned to death. Deu. xxii. c Therefore god would that his mother marry should be wedded or he were conseyved of her. For if she had be found with child out of wedlock: the jews should have stoned her without mercy/ And if it were leeful to single man and single woman to meddle to gydre & gender: god had made matrimony in vain and there would no man knit him undepartably to any woman if he might without sin meddle with what woman he would Therefore christ in the gospel dampnethe simple fornication and all manner lechery: and saith that who so looketh on any woman: in will to meddle with her out of matrimony: he doth lechery ayens gods commaundementt and sinneth deadly/ Mat. vo. co. And therefore as I saide first generation: and bringing forth of children is granted only to them that be wedded too gydre lawfully.   

The ninth chapter.  dives. 
Be all wedded folk bound by this precept of god Crescite et multiplicamini: to do their diligence to byget children:  Pauper. 
Before mankind was multiplied: wedded folk were bound to do their diligence to bring forth children/ Butte now that mankind is multiplied/ the precept bindeth them not so much to generation/ But they be free to continence and keep them chaste: if they be both of one assent thereto/ For many skills god ordained that man and woman should not meddle to gydre but they were wedded together. For by avowtry and fornication falleth full oft that ye brother lieth by his sister and the father by his daughter/ And many an unlawfulle wedlock is made by cause of anoutrie/ And he that doth avowtry he is a thief and rob the man or woman of his body that is better than any worldly cattle For the wives body is the husbondis body: and his body is her body/ For neither of them hath power of his own body: to give it to any other by fleshly lust And he that doth fornication he robbeth christ of his right both bodily and ghostly/ And therefore saint paul saith. that the lecher taketh the member of christ & maketh it ye member of ye strumpet with whom he meddleth i ad corum. viᵒ Also by avowtry be made false eyris: and true eiries truly bigote put out of their eriatcte Also by avowtry god's law that he made so solemnly in the beginning of the word first of all laws: is broken/ And therefore he that breaketh it: is an open traitor/ To this accordeth ye words of the wise man: where he saith that the woman which forsaketh her husband/ and take/ another: and maketh eritage of another matrimony doth many sins First she is misbileving to God's law/ and brekethe god's law. Also she trespasseth against her husband/ Also she doth fornication in adultery/ and maketh children to her of another man But her sons shall give no rotis and their branches shall give no fruit She shall leave their mind in cursing and her shame shall never be do a weigh. Eccle. xx. iii.c. And therefore saith ye gloze that adultery is as damnable in the man as in the woman/ And therefore in the same chapter he reproveth adultery & fornication in man full highly   

The tenth chapter.  dives. 
Reason & holy wryt driveth me to grant: that both avowtry & simple fornication be full grievous sin but more grievous is avowtry: And fain I would keep me fro both sins But women be ye fendis snare. and so tempt me to lechery. that it is full hard to me to keep me/ Adam sompsonem Petrum David & Salomonem Femina decepit: qs modo tutus erit. Woman deceived adam. sampson Peter. david & salomon/ who may than be siker fro woman's guile:  Pauper 
Many a man hath be deceived by wicked women: more by his own folythan be disseyte of women But many more women have be deceived by malice of men: than ever were men deceived by malice of women/ And therefore the woman lecher is cleped ye snare of ye fend the huntith after man's soul. For the wise man saith. inveni amariorem morte mulierem etc. I have found woman more bitter than death/ Such is the snare of the hunter: her heart is a net and her hands be hard boondies/ He that pleaseth god shall escape her: butt the sinful man shallbe take of her Eccle. viio.c. But men be cleped not only the snare of the fend but also they be cleped his net spread abroad on the hill of thabor for to take many at oones Osee vo. Mannys malice is cleped a net spread a broad on an high hill for it is open and bodily don: not in a few: but in many/ And therefore when holy wryt speaketh: of the malice of men: he speaketh in the plural number as to many/ But when he reprevethe the malece of woman he speaketh in the singular number: as to few: in token that there be more shrews of men than of women: and commonly more malice in men than in women: all though sum woman be full malicious. fighting robbery. manslaughter open lechery. gluttony. guile falseness ꝑiuri tratoury. false contriving. and such other orryble sins: reign more in man than in woman/ This false excusation that excuse so their sin by the malice of women: began first in adam and lost adam and all mankind: For synfullye he excused his sin by woman when god undernam him of his sin and put woman in default/ Also he put god in default that made woman and answered full proudly: as men do these days & said to god/ The woman that thou gave to me to be my fellow gave me of the tree and I eat thereof/ As who saith/ Haddeste thou not given her to be my fellow I should not have sinned/ And so notwithstondding that he was more in default than the woman: yet he would not knoulege any default. butt he put woman and god principally that made woman in default.  Dives 
How was adam more in default than woman.  Pauper. 
For to him principally god gave the precept that he should not eat of that tree: and eve knew it not but by adam/ woman was tempted by the fiend wonderfully in the adder which wentt that time right up: And had a face like a woman. As saint bede and the master of stories. And she was dysseyved with his fair by heestes and his false sly speech For he height her that they should not die: but be as god's kunning good and evil: Adam had no temptacioun from outward but asimple word of his wife that proffered him ye apple/ For we find not that she said to him any deseivable word And therefore sith man was forbade of god's mouth: and she not but by man. and man had less temptation than woman. and thereto in no thing would accuse himself: ne yield him guilty but put default all in woman & in god therefore he sinned more than woman: For woman yield/ her ●tyltye. but she a●sed no mercy She made no such excusation but in great perty yielded her guilty. in that she said: the adder hath deceived me/ For in that she knowledged that she was deceived she knowlegide that she had do amiss and unwisely & otherwys than she ought have do/ And for that woman lowed her and knowlegide her unwisdom and her folly: therefore god put in woman that time an hope of our salvation when he said to ye adder I shall put enmity between the and woman: end between thy seed and her seed: and she shall break thine heed that was the fiend which was heed and leader of the adder that time/ The sede of the fiend be wicked works and wicked folk: to whom god saide in the gospel/ Vo● ex part diabolo estis. Io. viii. ye be of the father the fiend/ The seed of the woman ghostly be her good deeds/ with which the fiend and ye fiend's limbs have great envy And commonly women more orribilitie of sin than do men And by our lady blessed mote she be: the fendys' power is destroyed/ Also the seed of woman is christ borne of the maid marry without part of man/ And so there was never man properly seed of woman but christ alone/ & always is enmity between christ & the fiend and his seed/ For as saint poule saith christ & belial. light and darkness may not accord/ For this skill saint paul saith. that adam was not deceived in the first prevarication: but woman was deceived i ad thi● ii And therefore as saith the gloze when god undernam adam he said not that the woman had deceived me: as the woman said the adoer hath deceived me. butt he said the woman gave me of the tree. & I have eaten/ And also as the gloze saith there/ adam was so wis that he might not believe ye fiend's tales ne be deceived in that manner/ as ye woman was And for ye woman was not so wise as adam was therefore she believed ye fiends tales & so was deceived/ And ye wiser that adam was: the more was his sin when he fell But all though adam was not deceived fro outward by another: he was deceived fro inward by himself by privy pride as saith saint austin. de cin. lio. xiiii. co. xiii. Where he saith that adam and eve bygunne first to be wicked inward: by which privy wycked●nesse they fell in open unobedience/ For as he saith there Pride is beginning of every sin. Inicium omins peccati superbia Eccle. xo. And as salomon saith Contricionem pcedit superbia: & ante ruinam exaltatur spc. ꝓu. xviº: Before breaking and brisure goth pride. and before open falling the spirit of a man and a woman is enhanced by pride And therefore saith saint austin in the same chapter that both adam and eve were wicked: and deceived by pride: and well let of them self before they eat of ye tree/ For privy falling inward went before/ open falling outward by inobedience: and so adam was deceived and fell by pride or eve gave him the apple and eve was deceived by pride or ye serpent deceived her. For as seythe saint austin ubi. sm. they coveted more excellence and hiyher degree than god ordained them to/ They both sinned grievously: but adam more grievously as I said first And therefore saint paul saith/ not all men died through the sin of eve but through the sin of adam Ne god said not to adam: Cursed be the earth in eves sin ne he saide: Cursed be the earth in your sin/ But to adam alone he said. Cursed be the earth in thy work and in thy sin/ And therefore saith saint ambrose. super lucam. That eve sinned more by freelte/ and unstablete and chaungeabletie than by shrewdness. Mobilitate magis animi quam puitate peccavit: Crist became not woman: but man to save mankind/ That as mankind was lost by man: so mankind should be saved by man/ And therefore in manhood he would die for mankind: for manhood had lost mankind. And also he became man and not woman to save the order of kind. And for that woman's sin was less grievous than adam's sin: and less dered mankind. and woman was less infect in the first prevarication than was man: therefore god took his manhood only of woman without part of man/ And so in that he became man: he did great worship to man. But in that he took his manhood only of woman without part of man he did great worship to woman For only of woomans' kin: he made medicine to the sign of adam: and to he'll mamkind of the hard sickness of adams sin   

The eleventh chapter▪  dives. 
Thy words be wonderful/ Butte I can not ayensaye the for dread of our lady mother and maid that gate grace to mankind and is our help in every need/ But yet I say as I saide first woman disseyved sampson that was so strong  Pauper. 
Woman disseyved him not till he had deceived himself. by lechery and misgovernance of himself/ first he wedded an heathen woman ayens gods law. and ayens the will of his father and mother: for lust and myslove that he had to her/ After that he lay by a common woman: that was heathen/ And after that he took another heathen woman to his concubine that hight dalida which full deceived him & brought him to his death/ He was false to god/ and women were false to him women say that he was by sotted upon them. and therefore they treated him as a sot/ He deceived himself & did full unwisely: when he suffered a woman to bind him amongs his enemies and told an heathen woman his counsel and in what thing his enemies might most dear him/ And all though god turned his folly deeds to the worship of god and of god's law: yet sampson was not excused thereby for he did much amiss and much folly/ Also david was deceived by his miss lust: and his lechery. not by the woman bersabee as thou seydest in thy veers/ For thus we read in holy wryt in the second ●oke of kings xi cao. That on a time when king david rose from his sleep after midday & roamed in his soler of his palace: he saw a fair woman wassh her in her soler. he knew not the woman ●ne the woman thought not on him ne knew not of his wicked will as the book showeth there Anon he sentt after this woman and when she came to him: he lay by her: and bygate her with child/ and non as he knew that she was with child. to hide his sin he sent after her husband urie. that should come home & meddle with his wife that ye child should be named to him and not to david/ And for ye godeknyght would not come home at his wife ne use lust of his body whylys god's ooste lay in the field in siege of a city that hight rabath: david sent him again with letters of his death to ioab the prince of the ooste/ and traytourly did him slay/ Here mighteste thou see that david was oucome with lechery and deceived by the fiend/ or the woman came to him/ For as christ saith in the gospel/ For who so looketh on a woman in will to do amiss with her: anon he hath do lechery and forsetteth against this commandment Non mechaberis David looked on that woman in will to do lechery: when the woman thought non evil/ He sent after her as after his league woman and she wist not why And when she came to him as to her king he lay by her sinfully. for it was full hard to her to let him/ Also peter forsook christ in time of his passion and ran away fro christ. or any woman spoke to him the time & so he deceived himself: & the woman deceived him not. She did her office/ For she was usshere and keeper at the door/ as saith the gloze and saint Gregory and she saide to him that he was one of christs disciples as she said sooth For she was bound that she should let non of christs disciplis enter/ And anon at the first word he forsook christ and said that he knew him not/ And not only woman did saint peter forsake christ in this manner/ but men said to him the same words & for dread he forsook christ soon after and swore that he knew him not And therefore if it be reprove to woman the woman made saint peter forsake christ: as much repreefe it is to men and much more/ For all though he forsook christ at ye woman's word yet he swore not therefore ne forswore him till men saide to him the same words. M ● xxvi. c o & m.xiiiioc co. Also salomon deceived himself or any woman disseyved him. For he took to him many heathen women of false believe to have his lust/ He sought them: they sought not him/ He wist well that it was against gods law a king to have so many wives & concubines as he had For god bad the kings of his people should not have many wives. ne multiply them many horses in grievance of the people ne multiply to him great weyghties of gold and silver in disease of the people: as holy wryt showeth well. Deutronomio xviio. capitulo. Also it was forbade to him and to all other so to company wythen women And against all this died Solomon in high offence of god. Solomon sought the company of heathen women/ The wimen were stable in their false byleeve. He was unstable in his right believe and followed her false byleeve: & forsook god's law in great ꝑtye/ and worshipped false god's Lechery overcame him long or many of the women knew him And so be men right these days. overcome with lechery with out womannis company and without doing of women For as christ saith in the gospel who so looketh on a woman in will to do amiss with her/ though she thenketh not on him: he doth lechery/ And if he handle her or smell her or speak to her or go to her: or seek by wilies. or by sleyghties to have his lust of her/ though the woman consent not to him & though he be letted of his wicked will: yet he is guilty in lechery/ and doth against this camaundement of god Non mechaberis Men lechers gone and ride fro town to town to get women: after their lust/ They seek the women: and not the women them They cast many wiles to get woman's assent in sin Men commonly beworchers and byginers of lechery and than whether ye woman assent or not assent: yet the man is guilty/ And for oft time it falleth that when men wend be sicker of the woomans' assent than the woman will not assent for dread of god and if she assented before and hight the man to follow his lust and after repenteth her and withdrawethe her from his wicked company than shall the lechers man diffame all wimen and say that they be false and deseyvable/ For such lechers speak most vylenye of women: for they may not have there foul lust of them at will and for they may not defoul them with their bodies: they defoul them with their tongues: and speak of them full evil and defame them falsely: and procure to them the harm that they may. example we have in the book of Danyel. xiiio. co. of the good woman susanne and of two falls old priests that were iugys' and governouries of the people for the year/ which by one assent waited to have this woman alone in her garden/ when she should go to wash her: as the manner was than/ And for she would not assent to their wickedness but cried after help: anon they cried against her/ And when men come: They said that they fond her lying with a young man.  
¶ And so falsely dampnedde her to death: for they might not do there foul lust with her/ But at the prayer of susamne god sent daniel his prophet and took them and convecte them in there falsehood and slough them and saved susanne/ we find also in ye second book of kings .xiii.º capi. That aamon the son of david feigned him seek and prayed his father david that thamer his sister might come and keep him And when she was come he spoke to her for to lie by her: butt she would not assent/ And than he oppressed her: and so defouled his own sister/ And anon he hated her more than ever he loved her. bifore/ because that she would not assent to him/ And spitefully put her out of his chamber and did sheet the door after her/ For this deed aamon was slain soon after of his brother absolon.   

The xii. chapter.  dives. 
And yet many a woman will assent to lust of flesh full lightly if it be proffered.  Pauper. 
That is sooth/ But women be not so ready to assent as men be to proffer it And he that proffereth it and biginneth: he assenteth first and is more in defaute  Dives. 
Thou excuseste much women: and acuseste men  Pauper. 
I accuse no good man: butt lecherous men: ne I excuse no wicked woman but good women that be falsely defamed of lechery not only in their persons/ but in their kind generally/ For the proud malice of man defameth unskilfully the kind of woman And as adam did put his sin on woman and would not excuse his own malice to get mercy.  Dives. 
Solomon speaketh much evil of women.  PAuper. 
And salomon speaketh much good of women/ For he said Mulier timens dm: ipsa laudabitur. The woman that dreadeth god she shall be praised. Solomon reproveth wicked women: and praysethe good women/ and he reprevethe wicked men and preisethe good men  Dives. 
Solomon saith. Dmns malacia nequicia mulieris. Brevis est omis malicia super maliciam mulieris Eccle. siastici xxvo. The wickedness of woman is all malice// And every malice is short above ye malice of woman.  Pauper. 
Soothe it is when women give them to shrewidnes: they be full malicious. And when they give them to goodness: they be full good. & therefore the wise man in the next chapter. following praiseth wimen full much and saith. that blessed is that man that hath a good woman to his wife/ His years shall be doubled. he shall end his yeris in peace/ A good woman is a good part: in a good part of them that dread god/ And she shall be given to a man for his good deeds/ The grace of the busy woman shall like her husband/ and make his bones fat/ Her discipline and her nurture. is the gift of god And the holy woman and chaaste is grace upon grace And as the son shining lighteneth the world in ye height of ye day so ye beauty of a good woman is in comfort and array of her husband/ And as golden peleris set on silver basys so be siker feet on the solies of the stable woman. And endless grounds on a sicker stone: be goddess commandments in the heart of an holy woman. Fundamenta eterna super petram solidam: mandata dei in cord mulieris sancte. Eccle: xxvi. co.  Dives. 
Solomon saith Vinum et mulieres apostatare faciunt sapientes Eccle. xixo. wine and women make wise men to dote. and forsake God's law and do amiss  Pauper. 
And yet there is no default in the wine: ne oft time in the woman/ But default is in him that unwisely use the win and unwisely useth the woman & other gods creatures/ Thoghe thou drink wine till thou artte drunken and falleste in lechery by thy gluttony: the wine is not to blame: but thou that canst not or wilt not measure thysylfe: And though thou look on a woman & art caught in her beauty: & assenteste to do amiss: the woman in case is not to blame: ne her beauty not to lack that god hath given her But thou art to blame that no better kepeste thine hertt from wicked thoughts/ Butte there thou shouldst praise god: thou thenkeste evil: and misusseste gods fair creature in offence of god there thou shouldst praise him: And if thou feelest ye tempted by the sight of woman: keep thy sight better/ And if her dalliance stir the to lechery: i'll her company/ For ayens lechery fleght is best fight/ Thou art free to go away fro her: no thing bindeth ye to do lechery but thy lechers heart.   

The xiii. chapter.  dives. 
Woman's array stirreth moche folk to lechery.  Pauper. 
Although in case ye array and the attire is not to blame no more then is her beauty: yet by common course of kind both man and woman seek to be onestly arrayed after their estate and after their degree: and after the custom of the country that they dwell in not to tempt folk to lechery: ne for pride ne for non other sin but for onestie of mankind and to the worship of god: to whose likeness man and woman is made/ And he is our brother: and this is the custom of good folk But if they do it for pride/ or to tempt folk to lechery or for any other sin or that they took on them attire that is not according to them if it be to cost full or to strange in shap. or to wide or to side not ruled by reason: they sin full grievously in the sight of god/ And namely though men that cloth them so short: that man & woman may see the form of the shap of their privy members which be shameful to show and the sight is great cause of temptation and of wicked thoughtis Saint paul biddeth that women should attire them in onest array with shamefastness: and soberness. not in braiding of there here: not in gold and silver ne in perrie ne in overdon cloth i: add thy iio. And the same seythe saint peter in his first pistle iiio. co. where he biddeth that men should have their wives in worship and keep them onestly.  Dives. 
women these days array them full much against the techinge of Peter and Poule/ and therefore I dread me: that they sin full grievously  Pauper. 
Peter & Poule forbid not utterly such array/ But they forbid women such array to use in pride: or to provoke folk to lechery and to use such array passing their estate/ or for an evil end/ For we find that saint cecily and many other holy women went arrayed in clothes of gold and in rich perrie & wered the hair under the solemn attire/ And Peter and Poule said though words pryncipaly for time of prayer. as for lent: ymbre days gangedayes. fridays: vigilies/ and in time of general precessdn made for need In such time namely man and woman should leave all tokens and signs of pride in array/ For as the gloze saith: there proud clothing gettethe no good of god: and maketh folk to dame amiss: namely if it pass measure and good manner/ The pricipal intention of saint poule there he saith though words: is to inform men and women in prayer For whom they should pray why and how. and where they shall by as saith the gloze/ And he enformethe them to prey in lowness: without pomp of clothing & of great array/ For I am syker: that the foul stinking pomp and pride of array that is now used in this land in all three pertyes of the church. that is to say in the feudories and in clergy: & in commoners. Will not be unuenged. But if it be soon amended: by very renpentaunce and forsaking of this sin/ For fro the highest unto the lowest in: every staate and in every degree and nigh hon in every person: is now array passing to man's body and woman's against all reason and the law of god  Dives. 
Sith it is so that man is more principal in order of kind than is woman. and more stable and mighty and of higher discretion by course of kind than is woman and should as thou haste well saide be more virtuous and stable in goodness than woman: how may it be that women keep them oft more chaste. and be more stable in goodness than man/ For we see that when men take them to be ankeris and reclusies. With inn few yeries commonly either they fall in reusies. or eresyes or they break out for woman's love. or for irkyede of their life/ or by some guile of ye fend But of women ancris so inclusid is seldom heard any of these defaults but holy they begin and holy they end  Pauper. 
Man by weigh of kind is more stable than is woman and of more discretion but by grace women be oft more stable in goodness than be men and have better discretion in goodness than many a man.  Dives. 
Why so  PAuper 
For men trust to much in themself and trust not in god as they aught to do: women knowing their freelte trust not in themself. but only in god and commend them more too god than do men oft time/ And the wise man saith Inicium sapiency timor domini. ꝓu. ix. c o: ps. no. The dread of the lord is beginning of wisdom/ For who so dredethe god with love dread as the good child the father: that love dread shall teach him what is pleasant to god: and what may displease him/ And it shall make him busy to do his pleasance. & to lef his offence/ And commonly when men become ancries they do it more for ye world than for god. They do it for hypocrisy: to have a name of holiness & of wisdom. or for covetise to get good or be out of obedience: and at their own will. to eat and to drink: wake and sleep when them liketh. and to do as them liketh/ For there shall no man reprove them thereof: ne wite whether they do well or evil: or whether they pray or not pray And commonly men ancries have more dalliance with the world both with men and women: than ever had they or they were ancries/ And though they were lewd foolys before: than men hold them wise. and ask of them doubties of conscience and of thingges that be too come. of which things they kun no skill And yet what they say. the people taketh it for gospel. and so they deseyve many a man and many a woman. And sith they ground them all in pride in hypocrisy and in covetise: and trust in themsylfe more than in god therefore he suffereth the fiend have power over them. and disease them and bring them to wicked end/ But wymem take oft that state for no such end: butt only for god/ And they saying there own freelte commend them to god/ And therefore god keepeth them so: that the fiend may not desese them in such manner: ne disseyve them/ we redel holy writ. Gen. xiio. &. xx.co. That when abrahm came into strange lands he bad his wife saray that she should not be aknow that she was his wife: but say that she was his sister/ For she was so fair a woman that he wist well that men should covet her for her bewetye/ And if they wend that she were his wife: they should slay him: To have her at will/ For avowtry was harder punished than manslaughter/ And therefore to save his life abrahm said: and bad her say that she was his sister/ For as saith doctor de lyra abraham wist well that she was a good woman: and had such an angel to keep her that no man should have power to defoul her/ and so it byfel/ For anon she was take and led to the king of egypt & kept there ye in kings court long time: And abraham fared well by cause of her/ But god sent such sykenasse to the king and to his wives and to his concubines. and to all his household that they had no might ne liking too defoul her/ then the king axed his priests: and masters of the law/ why the desese fell unto him: and to his household/ And they by revelation of god. said. that it was for the pilgrims wife/ And than the king let him go with worship/ we read also that abraham had two sons. ysmael. of agar his servant. and isaac of sara his wife/ Abraham loved well ysmael/ for he was the elder son On a time sara saw ysmael: play with her son isaac: not goodly: she was mispayde: and said to abraham: that he should put ysmael & his mother agar out of household: For ysmael said she should have no part of eritage with my son isaac Abraham bore full heavy of these words: for he loved moche ysmael/ then god said to Abraham Thake it not so hard ne so sharply that sara said to the of thy child: and of thy servant agar/ Butte in all thing that sara saith too thee: here by'r voice. and do thereafter. And than abraham put them out household: Full moche ayens heart/ And so not withstanding that abraham was so nigh god that he was cleped gods friend/ yet as for than his wife knew more of God's will than did he/ Also we read of Isaac and rebecca his wife that they had two sons borne at onns which were Esau and jacob isaac loved better Esau than jacob/ But Rebecca loved better jacob ●han esau: and so did god And by teaching of the holy ghost she beguiled isaac and esau also: and did isaac give his principal blessing to jacob: there he would have given it to Esau: & all was God's deed and so confirmed by god/ that when isaac wist of guile: yet he durst not withdraw his blessing For he saw well that it was gods will and gods doing And therefore he said to esau weeping for he was so beguiled/ Benedixi ei: et erit benedictus I have blessed him and he shallbe blessed.   

The xiiii. chapter.  dives. 
I assent weal that by grace a woman may be as stable in chastity: in goodness as a man And without grace neither man ne woman may keep him chaste/ For the flesh both of man and woman is full freel and full ready to fall/ And therefore I pray the tech me some remedy ayens the temptation of of lechery.  Pauper. 
One remedy is reasonable abstynece from meet and drink. and for to flee dainty meats and dainty drinks. and to flee gluttony as most beginning & mean to lechery. And therefore gluttony is forbade by this commandment as mean and weigh to lechery/ Another remedy is hard lying watch: and travail. that the body have not to much ease. but be well occupied/ For the wise man saith that idylshyp hath taught moche malice/ Multam enim maliciam do cuit ociositas: Therefore saith he. Right as to the ass longeth feeding/ yard and birdeyn so to the servant that is to say to the flesh that should be sugett and servant to the soul. longeth dread and chastising and work of good ocupacioun Eccle. xxxiii●. And god saith the pride and plenty of breed: and welfare and plenty of richesses and idelshy●e. Were cause of the wickedness of Sodemitys: & of there lechery. and for they loved not poor folk. Ezechi. xvi. c●. And therefore almsdeed is a/ great remedy ayens lechery to get grace of chastity. so that it be given to the poor needy: that is in mischief. and to such that have not bykynd to get their livelihood by travail of their body and if they beg they do it with out avarice: with meekness. & cleanness of living: to such bid death Christ do alms seiing. Date elimosina●: et ecce omnia munda sunt vobis. Luce: give ye alms. and lo all things be clean to you: if ye will amend you/ & another remedy is a man to have mind of his death: and think how he shall wend hence. With bitter pain. and than all his lust shall turn into woe and so rue and think. that by man or woman never so fair: so well faring. so hole: so lusty: so liking to the eye. so mighty so witty. so great of lineage. so rich so great of name. or of lordship. Either by man either woman. he ever so pleasant: shall die: and turn to earth and aisshis & worms meet And if he smell now never so sweet: he shall stink than full sour. Therefore the wise man saith. In omnibus operibus tuis memorare novissima tua & ineter num non peccabis Eccle. vii● c. In all these works thank on thy last things: and thou shalt not do no sin without end: we read that in england was a king that had aconc●byne. whose name was rose/ And for her great beauty he cleped her rose amounde Rosa mundi/ that is to say/ rose of the world/ For him thought that she passed all women in beauty/ It bifel that she died & was buried while the king was absent/ And when he came again for great love: that he had to her he would see the body in the grave And when the grave was openned there sat an horrible toad upon her breast between her teeties: and afoule adder bigirt her body about in the middle/ And she stank so that the king ne non other might stand to see that orryble sight/ then the king died shut again the grave/ and died write these two veersis upon ye grave Hic jacet in tumba rosa mundi non rosa munda. Non redolet sed olet quod redolere solet That is thus to say in english/ Hear lieth in grave rose of the world but not clean rose/ She smelleth not sweet but stinketh full foul that sometime smelled full sweet And another remedy ayens lechery is that a man and woman keep well there fine wits that a man keep well his hondies and his body from miss touching. his ●erys fro mishering. that he hear no tales of lechery/ ne foul speech/ For saint paul saith. Corrumpiunt bonos mores colloquia prava i ad corum. xvo. Wicked speech destroyeth chastity & good thews/ Also he most keep well his sight. taking example of job which made acovenannt with his iyens. that he should not think on amayden to have miss liking in the thought And ye prophet jeremy said that his eye had rob his soul in the woman of his city trenorum. iiio. For these skills the prophet said: that death is entered by our windovys that is to say/ by our five wits which be wyndovys▪ and wiketties to the soul. jeremy ixº co. And another remedy is a man to keep weal his heart from idle thoughts/ and from wyckedd things. For as christ saith in the gospel. out of the he●● cowycked thoughts: manslaught. adultery fornichtion. the●●●●●s witness. blasphemy. Mxvo. And therefore saith the wysman. Omni custodia serva cor tuum. ꝓu: iiiiº: co. With all keeping keep well thine heart/ For of the heart cometh life and death/ The maysttr of kinds/ lio. xviii. saith that there is abest that is cleped taxus. that is a broke or a bawsym inglysshe/ And there is a great enenmytye between the fox and him The fox is busy to put the bawsym out of his den/ And for he may not do it by might: he doth it by sleight/ He waytethe when ye bausin is gone out of his den tahn he goth and pisseth & maketh foul the bawsonies den And for the bawsym hath stench and uncleanness: when he cometh and findeth his den so stenking and so defouled he for soak his den and seeketh him another. And than the fox entereth: and there he bringeth forth a shrewd broad/ By the bawsin that hateith stench and uncleanness is understand christ jesus borne of the maid flower of cleanness/ By the fox is understand the fiend which is about night and day to put christ out of his den: that is man's soul and woman's/ For man's soul is god's den/ god's temple god's house. god's dwelling place And for the fiend may not put him out by might/ he putteth him out by sleight/ He maketh foul in man's soul and woman's/ He putteth in their souls foul stinking thoughts of lechery. first small and after greater/ And anon as man or woman beginneth to have liking in such thoughts: anon their soul bygynnethe to stenke in god's sight & if they assent to ye though 'tis to do them in deed. or for to delight them therein. then there souls stink so foul in God's sight that he forsaketh though souls and wendeth out/ and than the fiend entrethe. And there he bringeth forth sin after sin. till at the last he bringeth them from shame to shame: to wicked death and to wicked end Therefore saint Austen in his sermon biddeth us that we should travail that our god find no thing in his temple. that is to say in our souls that may offend the iyens of his majesty. But mote the dwelling of our heart be voided of vices. and filled with virtues. shut to the fiend and open to christ.   

The xv. chapter.  
ANother remedy ayens ye temptation of lechery is devotion and mind of crysties passion/ Far as saith saint gregori/ there is none so hard temptation. but that man should over come easily enough. if he thought entirely on christs passion/ we find in gests that on a time a great kings son loved weal a poor woman/ For though she were poor/ yet she was fair and pleasant in bearing/ The kings son took her to his paramour and wedded her/ wherefore his father & nigh all his kin was myspayde. For them thought that he was much disperachid by her. Wherefore he seeing that his kindred bore so heavy of his marriage: he went into far lands & gave. him to arms/ & what he might win with his sword he sent it home to his wife: saving his worship and his living/ In every journey he had the better of his enemies & so his name began to spring fer and wide. At the last he can in so hard fight all though he had the mastery yet he was so wounded. that needs he must die/ then he sent home his sharte full of wounds: & of holes: and all forbledde to his wife with alettre under his seal saying in this wise/ Cerne cicatrices: vetris vestigia pugne. Quesivi ꝓprio sanguine quicquid habes. behold my wounds & have them in thy thought/ For all the goods that be thine with my blood I have them bought And when this woman saw this sharte. and red the letter she fell down in swoon And when she was relieved she heng up this shirt in a privy place of her chamber. and when ever any man came to her to speak of wedding or of fleshly lust: she went into her chambered and looked on his sharte. and came out again stiff and steadfast in her husbondis love that was ded: and denied them there asking. saying in this manner/ while I have his blood in my mind/ That was to me so good and kind/ Shall I never husband take/ But him that died for my sake. And thus she kept her in cleanness and chastity all her life for love of her husband. that died for her love By this poor woman that was so fair is understand man's soul & woman's which is made too the likeness of god/ But it was made full poor through the sin of adam/ By the kings son is understand christ gods son which loved so much man's soul that as saith saint Poule he aventisshed himself and dispariched himself into the likeness of aseruant: and married to him our kind and man's soul and lived here two and thritty winter and more in much woe to winne the love of man's soul and fought against the feud. the flesh and the word that be alway busy to lose man's soul. And alway he had the mastery: by might of the godhead/ But on good friday he came in so fell a fight with that tyrant ye fend of hell the though he had the mastery: yet he was so forwounded. that by weigh of manhood which he took of the maid needily he must die/ And than he sent home a letter of love to his spouse man's soul saying as the knight said. Cerne citatrices &c. Behold my wounds and have them in thy thought. For all ye godis that be thine with my blood I have them bought/ For why all the joy and bliss that we should have in heaven and all the grace and goodness that we have here in earth. all have we by virtue of Christ's passion. For but he would have died for our sake else should we have lain in hell pain without end/ By this shirt full of wounds and so bloody I understand his blissful body For as man's body is clad in his shirt so the godhead was clothed in the blissful body of Christ/ which body was all bloody and so full of wounds: that as shyth the prophet isaiah. i.c. From the sole of the foot to ye top of the heed there was no hole place in his body/ Therefore ●●ue friend I pray you hang ye this shertte in a privy place of your chamber: that is to say Set ye crysties passion enterly in your heart: and whonne the fiend: the world. or the flesh. or any wicked man or woman. bygynneth to temp●e you to sin: anon wend ye to your heart & look ye on this shirt/ Thenke how that blissful body was born of the maid mary wytheoute sin and sorrow and never did amiss/ Thenke how it was forrent and fortorne/ byspeted for our sin and our sake: & not for his own guilt/ and if ye do so and think entirely on Christ's passioon/ ye shall lightly overcome every temptation. and have the better patience in tribulation. Whefor an holy man saith thus Reminiscens sacrati sanguinis. quem effudit amator hominis/ effundendo lacrimas: Non est locus ingratitudinis. ubi torrens tante dulcedinis attingit animas etc. when I think on Christ's blood/ that he shed upon the road I let terys smert. What man may be unkind That Christ's blood hath in mind. entirely in his heart Sweet jesus christ what is thy guilt That thou thus for me art spylt. flower of unlothfulnes. I am a thief and thou dieste I am guilty and thou obeyste all my wickedness why yaveste thou so much for thine what winnest thou with thine hard pain: rich in bliss above: Love thine heart so deep hath sought That pain of death letteh ne nought to winne man's love Another remedy ayens lechery is reading and dalliance of holy writ and of holy men's lives/ And therefore seint jerom saith ad rusticum monachum Ama scienciam scripturarum & carnis vicia non amabis Love kunning of holy writ and of god's law: And thou ¶ shalt not love vices of the flesh. And therefore god saith/ Non videbit me homo et vinet. Exo. xxxiiio. There shall no man see me by devotion and live fleshly/ For nothing sleeth so much the lust of the flesh as devotion/ and thenke of god/ and study in god's law/ And another remedy is to think on hell pain/ For as saith saint Thomas de veritate theology In hell shallbe overdon heat of fire and gnasting of teeth for cold and for pain darkness and smoke and bitter weeping. Without end/ Roaring and belewing of foul fiends. Weeping and weyling sobbing & sighing of sinful Souls/ and endless reprove of their sins endless dread. endless thirst stench/ light thunder and worm of conscience boondies. presoun. dread. shame wanting of the blissful sight of god's face/ and woe without any hope of any wealth: There men shall seek death and not find it/ and wish that they had never be borne/ And as saint Bernard in his meditations saith/ there shall be hard weeping & groging of teeth roaring of feendies: and hideous thunder There their sight shallbe foul. Wormys todies adders: and orryble faces of the fiends and misshape things. there wicked worms shall gnaw the heart roots. there shallbe sorrow and sighing: and horrible dread There sinful wretches shall brenne in the fire without end/ In their body they shallbe tormented by fire and in their soul by worm of conscience: There shallbe death without death For alweye they shallbe in dying and in utter pain and may not die/ butt alway live in dying/ There smelling shallbe filled with horrible stench. for there shallbe no hope But when they be in these pains ten hundred year: yet their pain is new all to begin And therefore if love of god: ne meed in heaven stirreth us not to i'll lechery and all other sins/ let us i'll lechery and all other sins for dread of endless pain.   

The xvi. chapter.  
And another remedy ayens lechery is to think of ye hard vengeances the god hath take for lechery First take heed what vengeance god hath take for simple fornication we find in holy wryt Gen. xxxiiiio. that dyva ye daughter of jacob went fro home to see ye women of that country: and to see their attire Than sychem the son of emor: prince the country went & defouled this dyva by might And not withstanding his business for to have wedded her yet he was slain for his lechery and his father. and all the men of that city. and that cetie destroyed/ we read also in holy writ Numeri xxvo. For that the children of israel did lechery with the wimen of moab. god was offended And bad mooses take the princes of his people and hang them up on iebeties/ for they were asesenting to the sin. and bad-every man slay his neighbour that was guilty in that sin/ For by lechery they fell into idolatre And so for that lechery were slain the time four & twenty thousand then phynees the son of eleazar saw one of the children of israel lie by one of ye women: & to venge his sin he took his sword and roof them both togydre into the earth: through their privy membrys/ And god was so much pleased with his deed that he granted to him: and to his children after him the dignity of priesthood without end For but he had do that deed god should else have destroyed the people/ Also for avowtry and unlawful wedlok all mankind was destroyed in time of noeiss flood safe eight souls. Gen. vi. And for defouling of one man's wife were slain sixty thousand and five thousand and all acuntrye: and a great city destroyed at the bidding of god. judicum. xixo. & xxo. Also david for avowtry was driven out of of his kingdom. and he and all his household and all his kindred were afterward full hard punished for his lechery .iio. ℞.. xi. & xii o co. And by the old law both man and woman should be slain: if they were take in avowtry/ we read that judas the son of Jacob had three sons by one woman her. Onan and selam/ But her that was the eldest son was a shrew and misused his own wife/ wherefore god was wroth with him and slough him with sudden death/ for he used his wife in lust and would not bygete children of her/ but did so that she should not cons●yue. Gn. xxxviiio. Also for lechery: seven husbondis of sara that was after the wife of young toby were slain of ye fiend for their foul lust. Toby viᵒ Also for lechery of them that be of kindred & of affenitye: god hath take hard wrath. as when Aamon lay by his sister thamer. he was slain of his brother absolon: & Loath ye brother of Abraham by drunkenship: lay by his own two daughters & bigat of them two. children moab & amon which children and the people that came of them were alweye enemies to god's folk and a cursed of god Also jacob cursed his son Reuben for he lay with one of his wives Also for the foul sin of sodomy: five fair cities Sodom & Gomorre and other three cities. Were destroyed in time of abraham For god rained upon them fire and brimstone from above And the earth shaken so and tremblyde that they sunk down into hell house. land man. and child. and best and all that they had There was no thing saved butt Loth & his two daughters. His wife might have be saved. but for that she looked again to ye cetie against ye angels bidding/ when she hard the rewful cry of them that perished therefore she returned into a salt stone For ye angel bade them straightly that they should not look again And all that country which was before likened to paradise for farienesse and plenty of the country: turned into afoule stynkinge podel: that lasteth into this day: & is cleped the dead see/ For there may no thing live therein for filth and stench in vengeance of that stinking lechery. Gen. xiio.  Dives. 
Me merueleth moche that god took so general wretch to slay man and woman and child/ For I am syker. there were many children full young and unguilty in the sin/ Also we find not that women were than guilty in the sin/ The book saith that all the people of men fro the child male to ye old came to do that sin but of women speaketh he not that any came thereto  Pauper 
Though women use not that sin. yet they were guilty in that that they forsook not their husbondys' that were guilty/ For sodemye is most sufficient cause of divorce between husband & wife when it is openly used/ And sith they would not forsake their husbands: in the orryble sin: in manner they assented to their sin: & so rightfully they perished in sin with them. Of the children unguilty the master of stories saith. that god slough them for their best. For if they had lived forth into mighty age they should have followed the lechery of their faders and so it was better to them to die or they were guilty: than to have lived longer and died guilty and go to hell without end   

The xvii. chapter.  dives. 
Fel there any vengeunce for lechery of men of holy church?  Pauper. 
We find in the second book of kings vi. co. that there was a deacon in the old law: whose name was Oza And when he touched ye hutch either ark of god to hold it up whannd it should else have fall: his right arm serid and dried suddenly: and anon he died For as saith the master of stories. the night he had dealed with his wife Sith than the deacon of ye old law was so herd punished for he touched god's hutch the else should have fall for he meddled that night with his wife much more presties and dekens of the new law be worthy moche woe: if they pnsume to touch god's body or to mynestre at god's altar. when they have comonedde with other men's wives- or with their concubines. And therefore the law biddeth straightly that there should no man ne woman here mass of ye pressed which that he knoweth sickerly that he holdeth aconcubyne or is an open lecher & notory Distinc. xxxii. nullus etc. pnt hec. And in the same law it is forbade in pain of cursing that any pressed lechoure: should say any mass. or any deacon lecher read any gospel. or any subdeacon read any pistle in the office of holy church/ And in another place the law biddeth that such notory lechouries should have no office in holy church ne benefice. and if they had but if they would amend them ·they should be prived both of office and of benefice Distinc. xxviii. decrevimus/ And if any man of holy church haunted much the place and the company of suspect women. but he would cese He should be deposed Destinc. lxxxi. clericus/ And there should no strange women dwell with men of holy church: but there modris beldames aunts and godmoders and brother's daughter. or susteris daughter. Ibm co. cum omnibus And if there might any evil suspicion be of their dwelling to gydre or for youth. or for they be suspect in other byhalue. than they should not dwell with them in household. but in some other place. Ex. de cohītacōne clicorum & mlinerun. io. co.  Dives. 
Though a pressed be a threw. the sacraments that he ministereth be not ye worse/ For the goodness of the pressed amendethe not the sacrament. Ne his wickedness appeyrethe them not as the law showeth well in the same place Vbi supra ꝓxi mo capitulo. vestra. Why forbidden death than the law men to here massys of sinful priests le ¶ chouries▪ & therefore ye law saith the falling fro the higher chastity that is vowed to god is more and worse than avowtry/ For sith god is offended when the wife keepeth not faith to her bodily husband: or the husband keepeth not faith to his wife: moche more is god offended if faith of chastity is not kept to him which was ꝓfered to him freely: not axed needily. And the more freely it was made without compelling. the more sin is the breaking. xxvii. q̄. Nupciarun in fine c &co. impudicas. etc. scien. Also the law saith that the sin that is done immediately against god is more sin than ye sin that is do principally ayens man/ And therefore saith he: facrilege is more sin than any fornication or adultery. xvii. q̄.. sunt q.  Dives. 
Contrate. The law saith that adultery is most of all sins xxxii q̄.. quid in omnibus  Pauper. 
The gloze answereth thereto and saith. that it is amaner of speech to do wlate adulter and showing that avowtry is full grievous/ But he saith there that manslaughter and incest: & sacrilege by breaking of the vow of chastity is more grievous. And also it may be take for ghostly avowtry: that is when acristen soul forsaketh the faith of holy church that he reseyved in his baptem: and forsaketh christ to whom he wedded him. & turneth to the fiend and to false believe/ And every deadly sin is ghostly avowtry  Dives. 
I am answered say forth what thou wilt  Pauper. 
Also lechery is more sinew in men of holy church than in wedded folk: because of thy person/ For men of holy church may better withstand the fleshly temptation/ than wedded men For they own to pass the people in kunning and virtue/ And therefore god saith in the gospel: that the servant knowing the will of his lord and not doing his will shallbe hard punished. Also for his unkindness. For why the greater his benefice is & the more that his dignity is ye more is he bound to god and the more is his sin if he be unkind And therefore holy writ saith. Potentes potent tormenta pacientur/ They that be mighty in this world by wealth and worship that god sendeth them: shall suffce mightily torments/ If they be unkind Also for the sin repugneth more to his person both for his diginte & for ye vow of chastity that he made in taking of ¶ holy order.  Pauper. 
Not for default of ye sacrament. For the secrament is not the worse for the malice of the priest/ But therefore this law forbiddeth men to here their masses and there office: that they might be so ashamed of their sin and the sooner amend them  Dives. 
When is a man of holy church cleped in the law an open notory lecher.  Pauper. 
When the deed showeth so thesilfe that it may not be denied ne excused or when he is aknow it before a judge or convict thereof before his judge Extra e. co. vestra. & coquesitum. when it is thus notory and open: there should no man ne woman here there massys neither office wetyngly/ Such clerks lechers. be he priest. be he bishop. be he deacon or subdeken he should lose his degree and not abide in the chaunsel among other clerks in time of office & he should have no part of ye gods of holy church. Distinc: lxxxi. si qs cum aliis capitulis sequentibus And therefore saint Gregori biddeth in the name of god: by the authority of saint Peter that no priest lechoure. ne deacon ne subdekene lecher should enter holy church till that they would amend them/ And no man ne woman saith he: be so herdy to here their office For why he saith there blessing turneth into cursing & their prayer into sin For god saith to them. I shall curse your blessyngys'/ And all though saith he that will not obey to this holy precept. they fall in sin of idolatry. Distinc c.lxxxii. si q sunt Therefore god saith to wicked men of holy church: butt ye will hear me and set your hearts to worship my name: else I shall send to you mischief and curse your blessyngys'. Mlachie two. c:   

The xviii. chapter.  dives. 
Whether is lechery more sin in wedded folk: or in men of holy church  Pauper. 
In lechery be many degrees. as I saide before/ For avowtry is more sin than is simple fornication/ But incest that is lechery with them that be nigh of kin: is more than avowtry: And sacrilege that is lechery in them that have avowed chastity as in men of holy church and in men of religion also: is more than avowtry. Hec sm. consoli lio. iiio. ti o .xxxiiiio. q. Cci quero. Where he saith that sacrilege and breging of the vow of chastity: is more than avowtry/ And also his sin is more grievous for it is more slanderous. and noyous to the people. for his wicked ensample. And therefore saint gregory saith. that they shall answer for as many souls as perish by their wicked ensample For when the heed and the leader falleth: the body lightly shall fall/ And more discomfort it is to an host if they see their chefteyn flee and turn the back. than though they see twenty other simple men turn the back and flee and more comfort to the enemies And so it is of men of holy church that should be leders of christen people For they turn the back to god & i'll out of god's ooste as oft as they fall in deadly sin/ Also it is more grievous in men of holy church/ For they may better flee lechery than men of the world/ For it needeth not then not much deal with women: ne with the world. ne it longeth not to them. But it longeth to them to i'll the company of wimen and every occasonn of sin Vide in sm. conf. lio. iiio. ti. xxxiiii. q̄.. For these skills clerks say that ye studious then/ king of lechery defoulethe as much a clerk as doth ye deed of avowtry of the lewd man: Tantum coinquinat clericum studiosa concupiscencia quantum laicum ad u●●ii culpa. sicut dr̄ in tractatu Qui bene presunt.   

The nineteen. chapter:  dives. 
Why be men irregular for bigamy:  Pauper 
For many causes. first for dignity and onestie of holy order: & of the sacraments of holy church/ Also to show token and example of continence & of chastity Destinc: xxxii. posuisti. For he that shall preach continence and chastity: moste show continence and chastity in himself Also for there is not full sacrament of matrimony And he that shall minister the sacraments of holy church. most have no default in any sacrament/ wherefore thou shalt understondde as that I saide first. the sacrament of matrimony bytookenethe the unite and the knot between christ and holy church. as between one husband and one wife maiden without spot. as saith saint paul. and that is bytokened by the conjunction and the knyttinge togidre bodily of husband and wife in matrimony. Also that bodily knitting to gedre in matrimony bitoenketh the unity and ye knot between the godhead and the manhood in the chamber of the maid marry which knot and unity and matrimony began in time of patriarkis and prophets. and it was made siker and stable in the time of grace in the birth of christ and in his passion/ But it shallbe full ended and made perfit in heaven bliss And therefore saith saint Austen in questioimbus orosii. that as god made woman of the rib of adam sleeping and of his side. so out of the side of christ sleeping upon the cross. ran blood and water. Which be the sacramentis of our redemption. by which sacraments holy church is formed: and wedded to christ as eve to adam Also matrimony betokeneth ye unity and the knot between ●riste and christian soul. and that pryncipaly for the ghostly knot that is between the husband and wife in assent of their willies. For as moche than as he that is in bigamy is not only one husband to one clean wife. as christ is one husband too one holy church maiden. Or the wife is not only wife bodily to one husband. but the husband hath departed his flesh in two wives. or ye wife departed her flesh in two men therefore there is default in the sacrament of matrimony/ For it signifieth not perfectly the unity between christ and holy church/ And in many manner man falleth in bigamye and so in irregularity First if he have two wives lawfully one after another & knoweth them fleshly/ Also if he have two to gydre or more. as one by the law openly and by doom of holy church/ and another by law of conscience/ and know them fleshly/ Also if he have two on that manner one after another & knoweth them fleshly/ Also if he have wedded a widow corrupt Also if he wed any woman corrupt of another man. Where he knoweth her corrupt or knoweth it not/ Also if he knew fleshly his own wife after that she is known of another/ whether he knoweth it or knoweth it not Also if any man of holy church or ꝓfes in religion wed a woman and meddle with her: be she maid or corrupt. he is irregular. Versus. Si ducas inducam. vel quam corruꝑit alter. unam post aliam binasque simul tua coniux. Cognita si fuerit bigamy lege teneris. Et si pollicitam violasti virginitatem. In all these casys man is irregular.  Dives. 
Though the man be not maid when he weddeth a maid: is he not irregular. for his own corruption why is he than irregular for corruption of ye woman/ For it seemeth that his own corruption should rather make him irregular: Than the corruption of the woman.  Pauper. 
In the conjunction of christ to holy church is unite and onehood in both parties And therefore if either man or woman in matrimony hath departed his flesh before: there is a default in that matrimony. as anentis that sacrament/ For their matrimony betokeneth not perfitly the matrimony between Christ and holy church/ But more onehood and cleanness is needful in the woman than in the man/ For in the man it is needful that he have wedded no woman before fleshly butt one/ But it needeth not that he be amayde: but in the woman it is needful that she be not corrupt before of any other man.  Dives. 
By what skill:  Pauper. 
For the corruption before matrimony causeth not irregularity in him that is corrupt: but it cause/ the irregularity in the other that is knit to him/ For that deed of corruption falleth not than on him that did the deed/ but on him that is knit to him in matrimony/ And therefore right as the man is not irregular for he is corrupt himsilf when he weddeth: but for he weddethe a woman corrupt right so if woman were able to holy order: she should be irregular/ not for that she is corrupt: but for that she knyttethe her to man corrupt: but she had be corrupt before in other matrimony/ Another skill may be this/ For the knot and unity made between christ & holy church: and between the godhead and the manhood: it is one and once made for ever/ Therefore it is bitokened by the bodily knyttinge to gether of the first matrimony But when man passeth to the second wife and weddethe also bodily: or if she be corrupt: then goth he from unity to pluralite/ Therefore the second matrimony may not figure perfitly the conjunction of christ to holy church: ne of the godhead to the manhood: which conjunction is one: and but once done for eu. and not changeable/ For there the thing tokened is but one: ye thing tokening that thing most be one/ And the thing tokened & ye thing tokening the thing most be like/ Also more cleanness is needful to the woman to save the sacrament of matrimony: than in the man: for ye woman bitokenethe holy church wedded to christ: which as saint paul saith most be clean maid with out spot/ Also the woman bitokene the mandhed of christ that he took of the maid marry without part of man/ Also the woman bitokeneth christen soul which most be without corruption of sin if it shall be christs spouse/ For these skills: to save the sacrament of matrimony: ye woman most be maiden/  Dives. 
I suppose a man had defouled a maiden: and after that he wedded her is he irregular for he weddethe that woman so corrupt/  Pauper. 
sum clerks say ye and sum nay/ But most common openyon is that he is not irregular: for he departed not his flesh into another wife. so that the maiden be not defouled of another  Dives. 
Saint paul saith/ Oportet presbiterum esse unius uxoris virum. p. add thy. iii. c It behooveth a priest to be husband of one wife/ And so it seemeth that every pressed most have a wife. or else he may be no pressed: and so there should no pressed dwell maiden  Pauper. 
The words of sapnt Poule be thus understand: that there may no man be pressed that hath had two wives bodily For than is he bigamus.  Dives. 
What if a man ween to wed a maid and he find her corrupt.  Pauper. 
He is irregular/ And if he wed a maid and she meddle after with any other man. and her husband meddle with her after that she is known of another. though the husband wit it not: yet he is irregular/ And if a man accuse his wife of adultery & he meddle with her after: that by his own asking or by his wives asking: he is irregular: be she guilty. be she not guilty/ And by common openion though he be compelled by holy church to yield to her her debt of his body. if he yield it: he is irregular If a man wed a maiden: and she die a maiden: and after that he wed another maiden & know her fleshly: or if he know ye first and not the second: in this case he is not irregular For he departeth not his flesh into two wives ne his wife into two men And if he wed a widow maid: he is not irregular/ If a man hath made a contract with a woman: & after weddethe another and knoweth her fleshly if he know not the first fleshly: he is not irregular/ But if he be compelled by holy church to go again to the first anon as he yieldeth her the det of his body he is irregular/ If a man have two wives before his baptem: or one bifore: and another after bodily: he is irregular: He that is bigamus shall have no joy of any privilege that longeth to ye clergy: and be subject to other secular judges/ as other lewd men. And upon pain of cursing. he shall bear no tonsure: ne use clothing that longeth to clergy. In sm. conf. liᵒ iiio. ti o de bigame   

The xx. chapter:  
when women be deliund of their children they may enter holy church to thank their god what time they will or may the law letteth them not/ And by the same skill men of holy church may sing before them in their oratory and oneste place: if they have leave. Extra libro iiio. tio. de purgacione post pertum And therefore they that clepe them heathen women for the time that they lie in be fools: and sin in case full grievously.  Dives. 
May a man give his wife leave to meddle with another man: or the wife give the husband leave to meddle with another woman  Pauper. 
Nay For neither may give other leave to do deadly sin against the precept of god. Non nechaberis. Ne the Pope himsilf may give them leave.  Dives. 
Contra. We read. Gen. xvio. That Sara the wife of Abraham gave abraham leave too meddle with Agar her servant to get on her a child & so he did: for he bigate on her ysmael  Pauper. 
To this clerks say that Abraham was excused. For it was the manner amongs the good people of god that time that if the wife were barren: by there both assent the husband might take him a secondary wife: not for lust/ but only to multiply god's people/ And so Abraham by assent of his wife and by the privy leave of god: not for lust but for to have a child to god's worship took Agar to his wife And so she was his secondary wife: and sara the chief wife/ And so also had jacob four wives leefully not for lust/ But for to multiply god's people/ and for token of things that were to come/ And that was do by authority of dispensation of god: which is above all laws/ But though god dispensed with abraham & Sara to do in that manner: or with jacob to have many wives to gether: for figure and skillis that god knew: yet men may not take now this time example there of to do the same/ For the skillis aforesaid be fulfilled And the law saith: Privilegium pauco rum non facit▪ legem communem. xxv. q̄. co. ustion ꝓpe sinem. The privilege of a few maketh no common law/ And therefore Isaac the son of Abraham had never but one wife that was Rebecca of which he bygate but two children: at one time as saith saint Austen/ And he meddled never with other woman for desire of children. ne for lust of his flesh/ And so by his continence he showeth that his faders doing was but a special privilege granted of god to him: and therefore in that he took non ensample thereof/ For that Abraham did: he did it by special despensation of god: and in figure of things to come/ For by his servant Agar: and his son ysmael: is understand the old testament and the jews and all that lyven after the flesh and in deadly sin/ By Sara & her son Isaac is understand ye new testament. and folk of the new law that is christian people. that lyven ghostly out of deadly sin And that abraham at the bidding of god drove out either put out of household his servant and his child when Sara had borne her son isaac. betokeneth that in time of grace when the new testament that is the new law and christian people began: than the old law should be put away. and the jews put from ye household of heaven: but they would be converted/ And also that all that lyven after the flsshe and in deadly sin: shallbe put out of god's household: but they amend them.   

The xxi. chapter.  dives. 
I have oft hard said that fiends in man's likeness have lain by women and made them with child/ And that is wonderful to me For the find is but asprite and hath neither flesh ne boon: ne any thing of mankind whereby he should gender with woman  Pauper. 
The fiend by sufferance of god may sad the air and make him a body of the air: in what likeness god suffereth him in so much that as saith saint Poule: he transfygurethe himself into an angel of light Much more than he may transfigure him into likeness of man or woman by sufferance of god. for man's sin and woman's. And the fiends that tempt folk to lechery be most bcsy to appear in man's likeness & woman's to do lechery with folk & so bring them to lechery/ And in speech of folk: they be cleped eluys/ But in latin when they appeir in man's likeness: they be cleped Incubi. And when they appier in likeness of women: they be cleped succubi/ And for they have no matter. ne sede of themself to gender: therefore they gender and take the superfluity of the matter and seed of man that passeth from man sleeping and other times. and with that matter they meddle with women/ Also they gather matyr and seed of woman. And with that meddle with man in woman's likeness/ And of such meddling as god suffereth common sometime good children: sometime wicked: sometime weal shapen. sometime evil shapen/ Butte nedys' one moste be man or woman For fiend with fend may not gender Such fiend's be most busy to shende women And therefore it is perilous to women that desyren much man's company. to be overmuch solitary without onest company/ And such foul spritis do there lechery in this manner: not only with man and woman: but also with unreasonable beasts: and appear to them in likeness of beasts: as a bull to kine: and as aram to sheep/ And so by fiends doing come many of these mysshape things that be borne both of women and of beasts: as a calf with an adders tail: a child with an adders heed. a child born of a sheep with wool in the neck/ All these have fall in our days.   

The xxii. chapter.  dives. 
It may be weal as thou saist. But I pray the tell me what is ghostly foruycation: ghostly avowtry and micherye:  Pauper. 
all three be take for one: and principally it is cleped idolatry/ when man or woman withdraweth hyo love and his trust fro god and setteth it more in creature than in god and the worship that longeth to godhead doth it to creature thanking creature of the benefices that only god may do/ And so the worship that longeth only to god they give it too creature: stock or stone man or woman: or to images made with man's hands that neither may see here: ne help at need: when man or woman is christened: his soul is wedded is christ by right believe and true love and charity that he hoteth there to gog to keep his hests and to forsake the fiend/ But after when he forsaketh god and gods hests and turneth him to the fiend by his own fyndinge of miss lusts & leaveth ye love of christ for ye love of any creature than he doth ghostly lechery with the fend And therefore saith David: that they have do fornication in their own fyndyngys'/ And on this manner all fleshly thoughts and of misluste and unrightful doing and unleeful covetise in that it with draweth the love of man or of woman fro god: it is cleped ghostly fornication and avowtry/ And thus every deadly sin is cleped ghostly avowtry and ghostly fornication: but pryncipaly idolater & forsaking of the faith Also false preaching/ and false exposition of holy wryt: is cleped spiritual fornication As they that preach principally to please the people and to get a name or to get temporal good/ Of such saith saint Poule: that they put gods word in avowtry: Adulterantes verbum dei ii ad. corum ·iiiio. For there they should use it to the worship of god/ and to the profit of man's soul: they use it to there own worship and to there own worldly profit and to pleasance of the fiend and harm of man's soul/ Also falls covetise is cleped ghostly fornication. Therefore saint james saith to false covetise men: Adulterii nescitis quia amicicia huius mundi inimica est deo. Jacobi iiiio. ye avoutereries & lechouris wit ye not that friendship of this world is enemy to god/ Therefore in the book of god's prevetyes covetise and pomp of this world and covetous and proud people is cleped the city of Babiloyne that is to say the cetie of shenship And it is likened to a common woman with which kings princes lords. merchants and all covetous folk have do ghostly lechery: and it is cleped mother of fornications and of abominations For as saint Poule saith: covetise is rote of all wickednessies And therefore god biddeth there that his people should go out of ye city of babiloyne that is to say forsake sinful company: and forsake lust of the flesh & pomp and covetise of this world that maketh men to forsake god and do ghostly lechery with the fiend wend ye out saith god fro this wicked babiloyne: and forsake this wckiid common woman of lust & of false covetise: that deseyveth all this world/ For in one day shall come all her destruction/ And that shallbe endless death: weeping and hungres without end: & there shallbe brenning fire & smoder without end and than all that have do ghostly lechery & lived in delicies & falls covetise/ shall weep & say veve: alas alas. apo c.xvii. & xviii.   

The xxiii. chapter.  dives. 
All though thy speech be skilful: yet in one thing clerks hold against the in that that thou seist that the sin of Adam was mare than the sin of Eue. And they argue thus against thee/ God rightful judge punished eve harder for her sin: than he did adam for his sin but that should not god have do: but for her sin was mor grievous than the sin of adam/ therefore than the sin of eve was more grievous than the sin of adam.  Pauper. 
This argument is grounded in two false maxyms First that every punishing and vengeance assigned of god for man's sin and woman's is assigned after that the sin is mor or less/ And this maxim & ground is false/ wherefore thou shalt understand that god punish some sins in this world: and some in the other world: sum both here and there In the other world he punisheth every sin after that it is more grievous/ or less grievous/ But in this world he doth not alway so/ But oft in this world he punisheth the less sin harder: than he doth the more sin/ Therefore in the old law adulter was punished as hard or harder than manslaughter: & yet manslaughter is more gruous sin than adultery And god took more temporal vengeance in this world for lechery. than ever he did for idolatry. And yet idolatry is greater sin than lechery: for it is immediate against god & against the first precept of the first table/ And manslaughter is harder punished in this word than perjury/ And yet perjury is greater sin: as I said in the second commandment/ And sins in simple poor folk be harder punished in this world/ than sins of the great men/ If a poor man steel an horse: he shall be hanged But if a lord by raveyn and extortions rob a man of all that he hath: he shall not be hanged ne lityl or nought punished in this world/ David did advoutre and manslaughter for which sins he was worthy to be slain by common law of god/ & yet god would not have him slain but if apore man had do though sins he should have be slain/ A simple man went & gathered sticks in the sabot: & god bad moyses stone him to death. Solomon jeroboam achaz did great idolatry and drough mech of ye people to idolatre & yet were they no slain: therefore the smalller sins god punisheth in this world that ye souls punisheth in this world that ye soulis of the sinners may be saved if they cun take it in patience And commonly he punisshith harder poor folk in this world/ than he do rich folk: as by common law/ For the sin of great men: as in ye same spice of sin is more grievous: than is the sin of ye poor man/ And therefore god reseruethe the grievous sins and ye sins of great folk to punish them in the other world: or in hell or in purgatory/ There may no temporal pain be full punishing for deadly sin save contrition alone/ And therefore god punisheth no alway folk in this world after the quantity of their sin: but as he seth it most needful and speedful to the people and to his worship/ For only god knoweth the grevoushed of deadly sin/ For oft that that seemeth most grievous in man's sight: is less grievous in god's sight: and ayenward. Therefore god measureth not alway pain: after the quantity of the sin. But oft he punysshethe in this world them that be less guilty as much as them that be more guilty/ As in time of the flood of No: and in the perishing of sodom and gomorre: and many other times he punished women children and bestis that were not guilty in the sins: for which that vengeance fell/ And oft he sendeth sickness and disease to good men/ in punishing of their sins in this world. and suffereth shrews to have their will: & little or nought punisheth them in this world/ And as the lion is chastised by beating of the whelp so oft time god punisheth and chastiseth full hard in this world them that be less guilty: to warn them that be more guilty that they should amend them/ Therefore christ said to the jews: ween ye that though men which pylat slough for their rebellion were greater sinners than other folk of the country/ Nay forsooth/ But I say to you forsooth: but ye amend you: ye shall perish all/ And wine ye saith christ that the eighteen men upon which fell the tower of syloa in jerlm and slough them ween ye that they passed in sin all the men of jerusalem/ Nay forsooth But I say to you: but ye amend you: ye shall perish all together. Luce. xiiio. And so the punishing of the men so slain was a warning to them that were more sinful that they should a mand them/ And so thou mightest we'll see that thy ¶ skill is nought worthy: god punished eve harder in this world than he did adam: therefore her sin was more than the sin of Adam.   

The xxiiii. chapter:  
ALso the second maxyme and ground in which thou sayest that god punished eve harder than adam: may skylfullye be denied. For in punysshing of adam god gave his curse and said. Cursed be the earth in thy work & in thy sin/ He said not cursed be the earth in thy work of eve ne he said not cursed be the earth in your work: as for common sin of them both: but he said only to adam/ Cursed be theerth in thy wrke/ In punishing also of the serpent he gave his curs: & said/ Thou shalt be cursed amongs all thing living upon earth/ Also god cursed caym when he punished him for slaying of his brother Abel/ But when god punished woman/ he gave not his curse/ And we read not that ever god gave his curse to any woman openly in special/ Ne god reproved not eve so moche: as he did adam/ And so the great repefe & blaming & the curs that god gave in punishing of adam more than he did in punishing of eve sheweing well that the sin of adam was more grievous than was ye sin of eve/ and that there was more obstinacy in adam than was eve/ For cursing is not given of god ne of holy church but for obstinacy/ As I said first adam answered full obstinately/ God blamed adam principally for breaking of his commandment and said to him that breaking of his commandment was cause of his nakedness & of his sudden mischief: and not withstanding the teaching/ and the stirring of god: he would not be aknowe of his senne: but put his sin on god: and excused him by eve: and so put sin to sin in excusation of his sin. when god punished adam he cursed the earth for his sin/ which curse turned to woe and travail of him & of all mankind which we may not i'll/ And therefore he said to adam. thou shalt eat of the earth in travail & sorrow all the days of thy life/ I shall bring the forth breris and thorns and thou shalt eat erbis of the earth/ Also in punysshinge of adam god gave the sentence of death upon him & all mankind for his sin: & therefore god siad to adam thou shalt eat thy bread in swink & sweat of thy face till thou torn again into the earth For earth thou art ¶: and into earth again thou shalt wend/ Sith than god for sin of adam gave so grievously his curse: and blamed so hard adam of his sin: and for his sin dampened him and all mankind: and punished all earthly creaturis for his sin & dampened him and all mankind to pertuel travail when he said. thou shalt eat thy meet with travail and sorrow all the days of thy life/ And also for the sin of adam he gave sentence of death: to him and to all mankind that is most of all pains: it followeth that god punished harder adam for his sin: than he died eve for her sin/ For why in punishing of eve god reproved her not so much as he did adam And he gave than no curse ne pain perpetual safe subjection: I shall said god multiply thy mischiefs and thy conseyvyngys': and in sorrow thou shalt bear thy children: & thou shalt be under power of man: hnd he shall be thy lord God saide not to woman: I shall multiply thy thy mischiefs all days of thy life/ For she may keep her chaste if she will and i'll mischief and pain of children birth/ And that god made woman subject to man for the sin of eve: is was no new thing to woman For as saith saint austin super gen. liº xio. c o xiiii. woman was subject to man before by order of kind: but that subiectonn was only by love and charity but for her sin she was made subject: not only by love: but also by need and bondage of onest servile work to obey to man & be under his governance/ Before her sin she was subject to man only by love/ But after her sin she was mad subject to man not only by love but by dread and by need For she most dread man & she hath need of his help/ For that was the pride of adam and of eve: that they desired to have no sovereign ne governor but god alone as clerks say And therefore the fend in guile by height them that they desired saying to eve if ye eat of ye tree that god hath forbade you: ye shall be as gods knowing good and evil: that is to say: ye shall need no sovereign ne gounoure to tech you ne to govern you but god/ And for that they desired it lightly they levied it/ For as saith the master of stories: Thing that is desired: lightly it is believed And therefore god rightful judge punished them both in subjection of dread and of need: and of hard servage He made woman sub ¶ get to man/ and aftwarde he made man subject and thralle to man: for the sin of adam as saith saint Austen Super. gen. v. sup̄. more than eum he made woman subject to man. for the sin of eve: as saith saint Austen. super. gen. v. s. For though woman be in thraldom to temporal lords as be men. that is not for the sin of eve: but principally for ye sin of adam/ The subiectonn that woman is put in for the sin of eve: is the subjection that the wife oweth to her husband/ And all the sovereignty and lordship that any man hath here in this world either over man or woman: it is meddled with much woe and great sorrow and care/ For every sovereign in this world most care for his subjects: if he be wise. And in higher degree that he be of lordship and of dignity: in the higher degree is he of peril of dread of sorrow and care in punishing of adms sin: And so both lordship in this world: & subjection be punished of adams sin/ And if subjects can have patience with their degree. they be in more sikernesses both of body and of soul/ and in more gladness of heart than be the sovereigns'/ And so punished god adam as much in manner: in that he made him lord and governor of woman as he punished eve: when he made her subject to adam/ For in the god bond man to have cure of woman I her mischief to save her and to keep her: that was by common so faint: so feeble and freel: and so mischievous by cause of her sin.   

The xxv. chapter.  dives. 
yet clerks ergue ayens the and say that woman sinned more grievously than adam: for she put hirsilfe in sin and her husband adam/ Butte adam put only himself in sin.  Pauper. 
This skill is nought For as I said first adam was shent with privy pride and wealth of himself and fell into sin or eve proffered him the apple/ Also saith saint Austen de cin. dim. lo. xiiiiº co. xio. Adam wist weal that it was a grievous sin/ But eve was so deceived that she wend that it had be no sin/ And therefore the sin that she did by ignorance and deseyte of the fiend excuseth not: ne lessethe not the sin of Adam that he did willing and wittingly. Adam was her sovereign and should have governed them both: and not obeyed to ye voice of his wife against the voice of god that forbade him the tree Example if a simple man be unkunning and by deseyt of sum shrew do a folly weening not to do amiss: and he come to his prelate or his bishop and counsel him to do the same: and his prelate or his bishop do the same witting well that he doth amiss: and that it is a grievous sin: every man will dame that ye bishop and his prelate sinneth more grievously than the simple man that wend not to do amiss And thus nigh all circumstauncies that agreggen any sin agregged the sin of adam more than the sin of eve/ For he was sovereign and perfect more in kind wiser and mightier to withstand the fiends foding/ And with less temptation fell in sin and brake god's commandment wytyngly/ But eve by deseyte of the adder sinned by ignorance. as saith saint austen. v. su● ꝓxino. & sidorus de sum. bono lio. iio. Eve yield her coulpable. adam did not so. Eve wend not have sinned. adam wittingly sinned in hope of forgiveness: As saith saint austin: & the mays● of sentence lio. iio. d.xxii. And so adam sinned in hope and presumption ayens the holy ghost: and this is a full grievous sin as christ showeth in ye gospel Mt. xiiº Quicunque dixerit verbum contra spiritum scm̄ non remittetur ei. etc. Where the gloze saith that they that sin by ignorance may lightly have forgiveness. but he that doth it wetyngly against the majesty of god ayens his conscience: he is worthy no forgiveness Also adam was more obstinate than eve was.  Dives. 
Show me that  Pauper. 
For god blamed him first of all: and declared to him his sin: and god abode of punishing till he had undernom eve: and after eve ye fiend in the adder: and first he punished ye adder & than eve that adam should have beware & axed mercy And so god blamed him first and punished him last: so giving him respite of repentance: But for all this adam repented him non ne would ask mercy ne loan him first god punished him fro fe● in the adder in that he cursed the adder that was his subject & made the adder enemy to his wife and to her seed: that is to say to their children that she should get of adam/ & so god made the adder that was before subject & meek to him rebel & enemy to his love that was his wife & to all that should come of them two/ yet adam stood abstinat. Than god punished eve his wife his love his help: & so punished him in Eve/ For if he loved her so much as clerks say. it should have be to him full great pain to see his wife his love so punished/ For as clerks say. the great love that he had to eve: made him to break the commandment of god/ And yet these days it is full great pain to kind folk true in love to see their love: and there friends in sorrow and desese. Also god punished adam & eve. in that he punished her with mischiefs of sickness. freeltie and feebleness/ For in so much god took from him his help that was woman made to be man's help/ But the more feeble that god made her for sin: the less she might help man/ Also god punished them both anon as Adam eat of the tree: and made them so naked and so unoneste that they were ashamed of themself which pain fell not too adam ne to eve till adam had eat of the apple/ And not withstanding all this: yet adam stood obstinate & axed no mercyne knowledged no sin And than god rightful judge punished him full heard/ both in this world and in the other world and punished all mankind for his sin as saith saint Poule and saint Austen and other doctouris/ God punished adam and mankind full hard for his sin: when he took moche of his lordship away from him: and made nigh all creaturis rebel to him: and brought him so low in order of kind that though by weigh of kind man before adams sin passed woman in virtue and perfection of kind Now after adam's sin woman oft time passeth many men in virtue and discretion: and in other gifts both of kind and of grace/ And before the sin of adam: man was so sovereign to woman: that woman should not have be his sovereign/ But now for adamis sin of time man is subject to woman as to his lady by bondage and thraldom: by hard feruage by need: and dread: and oweth more servage and subjection to woman for adamys sin: than doth woman to man for ye sin of eve/ For god made woman for the sin of eve only subject to her husband in service of onest work as fellow not as churl in velenye work of worldly bondage. Also man for the sin of adam is ordained too many more perelies both on land and on water & too were/ and too wo. and business of this world and to much travail: and ¶ many perelys more than woman is ordained to  Dives. 
Wondre I have that any clerk should hold against the in this matter of adam is sin.  Pauper. 
Clerks speak oft by opinion in this matter & other matters also. and not alway affirm that they say to the uttermost but put it in the doom of other clerks. if they kun say better. And so do I at this time/ if any clerk can say more skilfully. Here endeth the sixth precept and byginneth the seventh precept.    


The first chapter.  dives. 
I thank the for thou haste well declared to me the sixth precept. Now I by the inform thou me in the seven/ the heest  Pauper. 
The seventh precept is this. Non furtum facies That is to say Thou shalt do no theft. neither in will: ne indeed as saith the gloze And so by this precept is forbade all manner miss taking and all manner falls withholding and withdrawing of other men's good ayens their will. and all the means that lead to theft be also forbade by this precept as false weighties. false mesuries. falls oaths/ gylous speech. guile in craft. and guile in chafarye false werkmanship & faint labour in laboreries that taken great hire and do little therefore. Also raveyns extortions. false withholding of det and of men's hires. and false withholding of man's right and woman's. and letting of their right. All these be forbade by this precept And so by this precept is forbade all manner theft both bodily & ghostly  Dives. 
What is bodily theft  Pauper. 
As saith Reymunde. lio. iio. tio. de furtis Bodily theft is a gilous and unleeful treating and using of another man's good movable against the will of the lord that oweth the thing to get the thing in the self to his advantage. or to have the use of the thing for a time or for to hide it for atyme and deny ye possession: though he think to make restitution/ And thus sum is open theft/ and sum is privy theft Open theft is when the thief is taken with his pelfere or convict by true witness of theft and such theft is punysshede by lands law and by holy churches law/ Sum is do so privily that the thief may not be take therewith ne convict/ And such may not be punisshede openly by no law but only privily by law of conscience in the doom of his confessor which is bound to counsel and to save his name & his fame/ And as the law saith: every unleeful using and taking of other man's good movable or not movable. is theft. xiiii. q̄. penal & xxxii. q̄... meretrices. For as the law saith there. god that forbiddeth theft. forbiddeth raveyne/   

The second chapter.  
ALso leave friend ye shall understand that as holy writ witnesseth. there is theft and robbery of man's name and woman's and that is cleped bacbitinge and defaming through which man and woman loseth his good name/ And therefore the wise man saith/ Ne appelleris susurro in vita tua. Eccl. vo. Be thou not cleped a muster: ne privy backbiter in thy life. be thou not take false in thy tongue that thou be not shent for to that thief that stelethe a man's good name/ is ordained moche shame and moche pain and full wicked damnation is to the double tunged man and woman and to musteries and prevybacbiters is hate & enmite and despite. Eccle. vo. co. For this manner of theft is full great and grievous. For as Solomon saith Melius est nomen bonum qm divicie multe. et super aurum & argentum gracia bona/ A good name is better than many richeses. and good grace of good love passeth gold and silver ꝓun. xxii. co. For the best jewel and most richesshes that man or woman may have upon earth. is to have a good name and love and grace amongs his neyghbories and in the country/ And therefore bacby●s lesyngmongeris and wicked spekers that rob man or woman of their good name and bring them in wicked name and fame: they be ye worst thieves upon the earth and they may not be assoiled of this theft: but they do there devore upon their power: to restore man or woman there good name and fame: that they have wickedly rob them of/ And therefore saith the law that they that with backbiting destroy the good name and the good life: and the good thews of other folk be worse thieves than be they: that rob men of their gods: and of their cattle. vi. q̄. de●iores/ And in the nex chapter. the law saith: that bacbiting is a full great wickedness For who so bacbytethe his brother he is a manslayer and there shall no such thief ne manslayer have part in ye kingdom of have/ And therefore the law saith in another place that it ꝓfyteeths not as anenties meed in heaven a man to fast or prey or do other good dediss of relegion but his thoughts be withdraw fro wickedness and his tongue fro bacbiting De condici. v. nichil enim ꝓdest & not only he is guilty in bacbitinge that speaketh evil of his even christen/ but also though that gladly here such wicked speech and shrewd tales of there even christian. vi. q̄. ex merito xxi q̄. non solum/ And therefore the wise man saith/ put away fro the the wicked mouth and put away far fro the lips bacbyting. ꝓun. iiii. Hag thynreries with thorns. and here not the wicked tongue. and make doors to thy mouth: and lockys to thine ears. Eccle. xxviii. Thenke that he will speak of the as evil bihynd thee: as he doth of another bihind him/ Thenke what woe and mischief cometh of backbiting and wicked tongues: and show him no good cheer: but show him by thy countenance and thy cheer that his speech plesethe the not/ And anon he shall cese/ and be ashamed of his malice/ For the wise man saith Right as the north wind destroyeth and scattereth the rain and the cloudies so the heavy face of the hearer destroyeth the t●ng bacbiting ꝓun. xxvo. The children of israel bacbited gods doing/ and lacked the land of behest/ when they should have entered/ & god was offended with them/ and bad them wend again backwardly into desert and there he held them forty year till they were deed every eachone: that came out of egypt: save two men joshua and Caleph For they two spoke good of the land of behest and held with god/ And so the children of the people that can out of egypt entered the land of bihest and not the faders: save joshua & Laleph/ And that for their bacbiting. Numeri. xiiii. Also marry the sister of Moses bacbyted her brother moyses and spakevil of him & anon she was afoul leper & might not be heeled till moses prayed to god for her. num i vii.c.   

The third chapter.  
ALso there is theft of words/ Of which theft god speaketh by the prophet jeremy xxiiio. co. Where god undernimethe false ꝓphetis and falls pchouries: which stolen away his words fro the people and told not the truth as god bade them: butt only said such things that shall please the people and so deceived the people with losings and with false miracles. as men do these days feigning miracles of images as men do these days to maintain idolatry for lucre of offering & false miracles of wicked livers and say that god doth miracles for them: and so blind the people in falseness/ And so they give the worship of miracles doing to images that man hath made: & to wicked livers gods enemies. Which miraclis only god may do & so rob god of his worship And in that they withdraw god's word. and the trewethe the god's law that longeth to men of holy church to tech. and to the people to coun and to know/ And so they deseyve the people in that they be thieves of god's word and shallbe punished full hard of god for such theft of god's word/ For god saith to every prelate curate and prechourer Speculatorem dedi te domui israel & cetera I have made the a day wait to the household of israel and to my people. & thou shalt here my word of my mouth. and show it and tell it in my name to them/ If I say to the wicked man that he shall die for his wickedness/ And thou tellest him not butt hydeste my word. and spekeste not to him that he may turn him from his wickedness and leave it: that wicked man shall die in his wickedness and I shall seek the blood and the death of him of thin hand. that is to say thou shalt answer for his death. Ezech. iiio. co. Also they be thieves of god's words that preach gods words to their own worldly advantage: not to ye worship of god. ne to profit of man's soul/ Also they be thieves of gods words that eleggen goddess words and holy writ falsely to maintain errors and eresies or sin or shrewdness.   

The fourth chapter.  
ALso there is atheft of worldly good. Of such theft job saith Agrun non suum demetunt They reap other men's fields & make vintage of their men's wines. & take men's clothing fro them: and let them naked in the cold winter. and rob moderles children & poor widowiss by might and spoil and rob the poor people/ The thief saith/ he riseth up in the morwe & slayeth the needy and the poor. and by night he stealeth as a micher. SꝪ deus inultum abire non patit. job xxiiii. c.  Dives. 
How many spices be of theft  Pauper. 
Full many. For sum time a thing is stolen privily without witting of the lord or of the keeper and against there will & it is cleped mycherie sometime it is do openly by might and violence witting the lord & the keeper ayens there will. and that is ꝓpirly rapina ravin/ sometime it is do witting the lord or the keeper and apart against the will. but not all against there will/ under certain condition of wynninge not leeful in the taker. and than it is cleped usura. govel or vsure in english/ Also all manner unrightful occupying of any thing lordship or any other aver in this world: is cleped theft/ And therefore saint austen saith thus The thing that man or woman hath by the law: that is his by ye law and non other man's/ And man hath by ye law that he hath rightfully and he hath that rightfully that he hath we'll/ And therefore saith he/ every thing that is miss had is other men's/ and every man hath his good amiss that useth his good amiss In eplan ad macedonium/ Also withholding of alms from the poor needy folk: is theft in goods sight/ For the covetous rich men withdraw fro the poor folk that longeth to them and misspend the poor men's good whereby they should be sustained/ And therefore the wise man saith. son defraud thou not the alms of the poor man/ ne turn not away thin iyens fro the poor. ne despise not the hungry soul. ne tene ne anger thou not the poor in his mischief/ Torment thou not the heart of the needy: ne delay thou not the yift from him that is in angwyssh/ Cast not away the preyer of him that is desesed: ne turn thou not thy face away fro the helplese for wrath ne give thou not him that asketh the good non occasion to curse the byhynd thee/ For if the poor man curse the in bitterness of soul: his prayer shallbe hard/ For he that made him shall hear him And therefore make the pleasant in speech to the congregation of poor folk/ and bow thine ●ere to the poor without heaviness: and yield thy debt and answer peaceable things and meekness: not to arunt them ne rebuke them ne chide them but only thou have the more open cause. Eccle. iiiio. Therefore saint Poule saith: that god loveth a glad yever.  Dives. 
By the law of kind & by god's law. all thing is common/ And therefore saith the law xii. q̄. dilectissimis Right as the air ne the light of ye son may not be departed by lordeshyppies ne aproprid more to one person than to another: ne to one college more than to another: no more should other things that be given commonly to help of mankind. be departed by lordshippis: ne apropred more to one than to another. but all things should be common/ And therefore we read Actuum iiiio. that in the beginning of holy church all things were common to the multitude of christen people/ And ayens law of kind is no despensation. Destinc. xiii. S. io. Why bad god than that men should not steel. sith all thing is comen to good men  Pauper. 
By god's law: all thing is common to good men/ For as saith saint austin Omla sunt justorum/ Alle things be the rightful men's But as the law saith. xii. q̄.: dilectissimis Dyvision & ꝓperte of lordship is made amongs man kind by wickedness of false covetise. both of rich and of poor. For the rich draw to themsylfe. that longeth to other For why all that the rich man hath passing his oneste living after the degree of his dispensation. it is other men's and no his/ And he shall give full hard reckoning thereof at the day of doom when god shall say to him/ Red racionem villicacionis tue/ yield acounte of thy balye/ For rich men and lords in this world be god's balyfes and gods reves to ordain for the poor tolk and to susten them And therefore saith saint Poule Habentes alimenta & quibus tegamur: hiis contenti simus. If we have needful lyfelode and hilinge: be we paid therwithe. and covet we no more Also poor folk be not paid with sufficient living but covet more than them needeth And for covetise: more than for need take things again the lords will. in hyndering of him and of other that be more needy. and should be holp thereby/ And therefore god forbade all manner theft that men should take no thing for anymis covetise ayens the lords will.   

The fift chapter.  dives. 
Sith all thing is common by god's law: & by law of kind: how may any man be lord of any thing. more than another man  Pauper. 
There is lordship of kind. & there is lordship of this world grounded only in covetise. & there is lordship of dispensation and of governance and so joseth the son of Jacob was cleped lord of egypt. Gen. xlu.c. The first lordship is common to every good man and woman. For kind made all men even in lordship/ And in token thereof both lord and servant free & bond rich and poor: come into this world naked and power: and wend hens naked and poor/ Nought they bring with them. but weeping sobbing and forow/ And here no thing with them: but their deeds good or wicked/ The lordship of this world is sufferable and worshipful/ For as saint Poule saith/ Omins potestas a deo est/ Every power and lordship in this world cometh of god/ And therefore he biddeth that every man & woman should be subject and meek to the lordship above them For though the covetise and wickedness that lords and rich men ground them in be of themsylf. yet the lordship & power is of god's yift: as saith saint Austen. & therefore it moste be worshipped. The lordship that is only of dispensation committed by a sovereign is medful worshipful & commendable/ Also there is three manner of ꝓperties & ꝓpirhed/ One is that kind giveth. as man to lie. And every man hath his own heart. his own soul & his own will. for to do well or evil and this property is needful/ Another ꝓpirtie there is. that cometh only of covetise. by which covetise folk say. this is mine & this is thine/ And so they proprens to themself by covetise: that is common by kind/ And this ꝓpirtye so grounded in covetise is damnable and sinful/ The third is dispensation/ For one man hath much thing in his dispensation & governance: that another man hath nought to do of/ And this dispensation cometh sometime of god's gift. as when he sent one man more riches in this world than another sometime it cometh by ordinance and gift of lords and of sovereigins here in earth: As whane lords & prelatis commit to their subgeties governance of their gods of their places and benefices. And this dispensation if it be well do it is full medful:  Dives. 
But as saint Paul saith/ it is a question/ who is found true among such dispensouris/ For nigh all seek there own profit. but not the worship of jesus christ  Pauper 
Many be full false/ And yet sith dispensation of worldly goods is so committed to them/ in that they have lordship of their proper dispensation ordained of god: and be cleped proper lords of their proper dispensation/ not for their false covetise/ ne for no properhede that they challenge by false covetise/ For in that be they no lords but tyrants and ravynouries. And so though they have proper lordship of dispensation of worldly godis more than the poor people: they have yet no more lordship by weigh of kind than the poor man/ ne non other lordship than the poor man. but only of dispensation/ And so though the rich folk have more lordship of proper despensation than the poor yet the lordship of kind in needful things standeth still common to rich and poor/ But for sin it is not so free. as it was before the sin of adam For god will not that the poor folk take any thing without leave of the proper dispensatour that is cleped lord thereof & therefore god said. Non furtum facies. Thou shalt do no theft/ that is to say. thou shalt nought take with out thy lords leave/  Dives. 
this is wonderful to me that the poor man is as grett a lord by weigh of kind as the rich and yet may he nought take without his leave  Pauper. 
It is more wonder that the good poor man is lord of all thing needful to him by weigh of kind. and the sinful rich man is lord of rightnought by weigh of kind. for he is god's traitor And yet god will that the poor take rightnought of the good that the rich man hath in his dispensation without leave:  Dives. 
that is to me more wonderful tell me how this may be:  Pauper. 
Thou might see at ●ye that the king heir apparent & other heyris of great lordships: not withstanding that they be heirs and lords of all: yet shall they not enter the office of their officers/ ne take any thing ayens: ne bear ayens with out leave And if they do: they shall be hard undernom: and in case beat of their master and of their tutor/ For fredam in youth is cause of pride and of many other vices/ Right so god saying that mankind which is lord of all earthly gods and ordained to regne in heaven bliss: If he had his fredam in use of earthly things he should fall in pride and many vices as adam did while he was free/ Therefore he hath put mankind and namely the poor people under the governance of the rich folk/ and of their lords which be their tutouries & dispensatouries of gods of this world to salvation of the poor people/ And therefore saint Poule saith: Quanto tempore heres peruulus est nichil defert a servo cum sit dominus omnium. sed sub tutoribus et auctoribus est usque ad pfinitum tempus a patre. ad gall. iiii ●. As long as the heir is young young and little. there is no difference between him & a servant sith there is a lord of all/ but he is under tutor and governor unto a certain time ordained of the father And therefore sith the rich folk been tutors & dispensators of these worldly gods ordained of god to salvation of ye poor people/ god will that noman take of the gods that been committed to them withouten their will and their leave. And if any man take thereof against their will & against god's ordinance/ he doth theft against this precept. Non furtum facies. Thou shalt do no theft.   

The vi. chapter.  dives. 
Is it lefulle in any cas to steel. and take any thing against the lords will  Pauper 
Stealth soundeth commonly theft & robbery/ and sometime it soundeth prive taking without witting of the lord. And so it may be done in iiii. cases withouten sin For need. for alms. for right/ for hap of finding. First for need & mischief/ for if any man or woman for mischief of hunger/ or of thirst/ or of cold. or of any other mischief. Which mischief he may not flee. to save his life but he take things against the lords will. If he take any thing so in ꝑel of death/ or in great mischif/ need excuseth him fro sin/ & fro theft. if he do it only for need & not for covetise. And he oweth to inform his conscience & think that if the lord of the thing knew his mischief. he should not be mispaied. & than doth he no theft/ for in the last need all thing is coenn Also for ye lord is bound to help him at the need. & also for need hay no law Example we have in the gospel where we find that the disciples of Criste for hunger took ears in the field & gnyddyd them/ & eat the corn for hunger The pharisees were slandered thereof & said to Crist that his disciples did thing that was not leeful. And than christ excused them for need of hunger & said that they were unguilty & innocentes in that. And he put them example of david. that eat for need of the holy loves in god's tabernacle/ which loves only priests should eat by the law. Mt. xii.c. For it is a general rule in the law/ that need hath no law.  Dives. 
Is the man that so taketh for need bound to restitution  Pauper. 
Nay. And yet for more sickerness. & to put him in dread of stealth/ his confessor shall give him sundele penance for ya● doing. Also by weigh of alms the wife may take of her lords good in which she hath dispensation/ as in meet drink & clothes & give alms measurable to the needy/ & think that her husband should be pleased with her gift. if he saw the mischief of the poor. & if he suntym forbid his wife/ to do alms/ she shall not full cease from alms discretely done For husbands make oft such inibitions to their wives to temꝑe their giving not fully to let 'em  
And if she see that her husband be slandered & wroth with her giving. though his wrath be vns●rilful. she must tempre the more her giving But when she may weal somewhat give for them both with good conscience. Nevertheless if she see him greatly aggrieved for ●eryeuynge/ and he forbid utterly her to give alms/ than it is good that she obey to his bidding & be sorry that she may not give/ and be always in will to give if she durst. & so win her meed by will alone/ as she did before by will and deed.  Dives. 
If ye wife have good in proper by herself Bona ꝑafernalia. may she natt give thereof withouten her husbands will.  Pauper. 
She may give. & she is bound to give/ & he oweth not to let her  Dives. 
I suppose. that the husband forbid his wife utterly to do alms of his good & she see a man or a woman in vi● mischief/ may she not thā●eue them alms & help them  Pauper. 
in the need she is bound to give & she shall give/ & think that if her husband saw yat need he should not be mispayed. ¶ we read in the first book of kings. xxvi. c. that theridamas was a great niggard & an angry shrew. Whose name was nabal. He had a good woman wise and fair to his wife whose name was abigail. That time david fled the persecution of king saul. & lived in desert with vi. hundred men with him as outlaws. And for mischief he sent x. men to this rich nabal. praying him of sum alms in meet and drink But this nabal despised david & his messengers. & cleped them thieves & outlaws and flemyd men/ and would no good give 'em/ not withstanding that they had saved his good/ & his beasts/ all the time that they were in desert. when david heard these tidings he was wroth and came with iiii. hundred men. to slay nabal/ and all that longed to him. It happened that a servant of nabal told his wife abigail. how David had sent messengers to Nabal: and how he had despised them.  
Anon Abigail without wytting of Nabal charged Assis with breed and wine with sudden flesh of five sheep. figs & with reisens' and other victuals great plenty and sent to/ David by her servants: and she followed after: and happened to meet David in his coming/ then David reproved her husband Nabol of his unkindness: and saide he should slay him/ & all that longed to him. then the good woman Abigail fell down to ground and worshipped David. and prayed him of audience/ than she axed mercy to her husband Nabol and excused hirsilf. that she wist not of his massengers when they were there and prayed David that he should not so venge himself & taught him much goodness. and proficeid to him much wealth and prayed that he would accept her presaunt. and so he did/ than David said to her/ Blessed be our lord god that sent the this day to me/ and blessed be thy speech. and blessed be thou that this day hast letted me fro shedding of blood to venge mysilfe/ And than David turned again into desert. & she came home again and fond her husband nabal at supper solē●ly But that night she spoke nought to him of that matter. for he was full drunken/ But in the morrow when he was sober: she told him what she had do to save his life/ And anon his heart died for sorrow/ and he wax heavy as a stone/ and with in ten days he died wicked death. & than David wedded his wife Abigal Also if man or woman steel away man's sword when he is wood to let him of manslaughter of himself: or of other: he doth no theft ne sin. Also by cause of rightwiseness man may take away other men's goods against their will. as in rightful battle: so that they that fight rightfully against the unrightful take their goods not for covetise: but for rightfulness to show that they have occupied though goods wrongfully/ But if they take their goods for evil covetise: they do ravin. though the deed be rightful in the self.   

The seventh precept.  dives. 
If a thing be lost and he that findeth it keep it still: is it theft.  Pauper. 
He that findeth it: is bound to restitution: if he may weet to whoom it longeth. And therefore he shall do men to wite of the finding by open speech in town street and in church/ that he that oweth it may challenge it And if no man challenge it: he that fond it may by authority of awis confessoure keep it still if he be poor and needy and pray for him that aught it or else give it to other needy that they may pray for him that aught it: & so make restitution Therefore saint Austen saith in omelia. if thou hast found any thing/ and not made restitution: that thing thou hast stolen/ For he saith/ god taketh more heed to ye heart than to the hand And therefore theft is doonin asmale thing: as in a great For god chargeth not the thing that is stolen: but the wicked will of the steler as saith saint austen & saint gregori/ And therefore if children in their youth steel pins or apples or any other small things anon as it is ꝑseyved/ they should be hard chastised in ye beginning For the philosopher saith Principiis obsta withstand the beginning of vices and of micherye. For when children in young begin to have liking in mycherie/ though the thing be small in valu: their sin is not the less ne the sin of them that suffer them: Therefore it is god's doom that when they be not chastised in there youngth for such mycherie afterward they steel greater things: and be hanged. to shame & shenshyp of all their kin/ And therefore as boicius de disctplina scolarium telleth when a man's son of Rome should be hanged: he pied his father to kiss him And he boat of his faders nose. saying to him Thenke well father on this token: and chastise better thy children. For hadst thou chastised me well in myy outh I should not have be hanged/ Therefore the wise man saith/ Qui parcit virge odit filium suum etc. He that spariehe the yard: hateth his son. And he loveth his son that chastiseth him and teacheth him busily. ꝓun xiii We read that on a time a power man was tempted to eat goose flesh but he durst not steel for dread of hanging. On a day he met with the fend and he bade him steel a goose and eat enough at onis And he did so/ And soon after he stolen an ox and was take & led to the gallows And than the fend meet with him & said to him whether a weigh than the these said to the fend: woe worth the wicked wight: for thou hast brought me to this end/ than said the fiend blame me not/ for thou mightest see by ye bill that it was no goo●   

The eight chapter.  Diues·s 
I suppose a man have borrowed a thing. & he that lent it him taketh it away fro him puely ayens his will. & against the covenant of the lening do that man theft. so taking again his own good:  Pauper. 
He doth theft For it is not for the time fully his own good. as saith Raymund lio. iio. ti. de furtis/ And if lord or lady: or any other man bytake his servant or his officer any thing to keep. and he take it away fro him without his witting: for false covetise or for malice to endanger the servant. he doth theft/ For though the thing be his own: yet it is not freely his own: as long as the servant by his assent hath keeping and despensation thereof.  Dives. 
I suppose a man weeneth to take his own good when he taketh anoter man's good against his will/ or if he take his own good unleefully. weening that it were leeful so to take it doth be any theft in this case:  Pauper. 
Nay For all though in case he do unleefully: yet in this case be doth no theft ne deadly sin: And yet he is bound to restitution/ Theft includeth alway guile & falseness without which is no theft: And if a man take of another man's good without his witting if he have a just cause to ween that he should not be mispayde though he witted it than doth he no theft ne sine/ & if he take another man's good wening that it be not his will though it be his will that he take it: yet he doth theft & deadly sin in god's sight: But he is not bound to restitution when he knoweth that it is the lords will: ne the lord may not ask restitution sith it was his well/ If aman or woman by mis egging take away another man's servant he doth theft/ If a man sell or buy man or woman that is free. or giveth him or taketh him of gift against his will/ he doth thift: as saith Raymund. Vbi sup̄. If a man or woman be take prisoner in time of rightful bateyl he is not free And therefore his master may give him or sell him by law of arms: Butte were him of law of conscience: & of charity:  Dives. 
If a man have hired or borrowed an horse or any other thing into a certain place and for a certain time: and he pass that place or his time ayens his will that oweth that thing doth he theft:  Pauper. 
If he do so of purpose and for covetise or sum evil cause/ he doth theft But if there fall a sudden case when he cometh to that place  
¶ that he hired it to and he knew not of that case when he hired that thing/ and him most nediss perform that case: or else fall in grt harm: than he may take that horse or other thing ferther and longer without: theft so that he may truly pay for that that he passeth in the first covenant  Dives. 
And what if a man lean away another man's good without assent of him: which good he lent him to his use.  Pauper. 
he doth thefr: But he have just cause to ween that the lord of ye thing shall not be mispaid/ For in the lening he useth another man's good against his will for lucre and winning of friendship/ And if a man lean another any thing upon a wed. And he use the wed without leave of him that oweth it: he doth theft/ but it be for salvation of ye thing For if he use it for sparing of his own good for lucre or for false covetise against his will that oweth it. he doth theft as saith the same clerk If a thing stolen perissh. though the thief have no profit thereby: yet is he bound to restitution. and he most yield as good or better than it was when he took it And he is bound to make restitution both of ye thing & of the ꝓfyt that came thereof to him And for ye ꝓfyt that should have come thereof to the lord in the time that occupied it against his will And if he have amended the thing that he stolen/ he may not ask again ne withhold his expenses/ And he shall make restitution after that the thing was worth when he stole it or better If the thief ꝓfre the lord in covenable time & place the stolen thing: and the lord will not receive it: if the thing after that by mishap perish: the lord hath non action ayens the thief for the leting of restitution ne for the perfect that might have come thereof after that he ꝓfered it to him: but for the time before If a man have stolen a thing he is bound not only to restitution of the thing: but also of the value of the use.  Dives. 
If a man or woman buy in open market a thing stolen: weening that it were not stolen: when he knoweth the sooth. may he ask the prise of that thing of him that oweth it: or withdraw it: till he have pated him as much as he paid therefore  Pauper. 
Reymund & other clerks say nay. And therefore be ware another time/ both for loss of his and also for susspection of theft. for lightly for begging of stolen thing he might be take as a thief/ nevertheless he my rightfully ask his payment of him that sold it to him when he hath restored it to the lord of that thing/ & if he spent any thing in amendment of that thing while it was in his keeping: he may with good faith ask that of him that owth the thing without restoring of the prophet that he had of that thing: bifore he wist that it was stolen But when he knoweth that it is stolen. & other men's keepeth it still for covetise or any other unleeful cause: he is bound to restitution fro the time as long as he keepeth it of the ꝓfyt to the lord: If the thing perissh while he keep it not knowing that it was stolen by good faith: he is bound to restitution/ And if he sold it away or gave it or he knew of the stealth be is not bound to restitution of the thing. but of the ꝓfyt. if he be amended thereby and this is good law of conscience/ If a man steel fro a rich negard or an usurer. any thing to do alms: he doth theft/ Quia non sunt facienda mala ut veīāt bona xxxii q̄.. sic ᵗ non sunt/ For as saint Austen. saith. all though he give in alms all that he hath take in stealth he is not excused of theft. for he putteth sin to sin/ First he stealeth/ and in that giveth it away he maketh himsylfe unable: to make restitution/ And though a man purchase much good falsely and do alms of the misgote good he is not excused of ravine.   

The ninth chapter.  dives. 
May not christen men steel young children of jews & of heathen people. & baptize them against the will of their father and mother/  Pauper 
Nay/ And that for three skills/ first to i'll peril of the faith/ For when they come to age they might lightly be perverted fro the faith. by miss egging of the father and mother. Also by rightful law of kind the child is under cure of the father and his mother and of his friends till he come to years of discretion But when they be in age of discretion/ they may be christened against the will of their father and mother: but not against there own will/ Also it was never the manner of holy church to cristene young children of heathen people: against the will of their father and mother/ And if it might have be done leefully saint Siluestre and saint Ambrose & other holy men of holy church should have get that leave of christian princes that were lords that time: both of christian and heathen people But they axed never that leave: ne did it by their own authority: as say the saint Thomas In quadam  
¶ questione de quolibbus. & sm▪ conf. lio. io. ti. iiii. Vtrun pueri.  Dives. 
If a woman steel any thing or she be wedded. may she make restitution after that she is wedded without any leave of her husband:  Pauper. 
If she have stole thing: she is bound to make restitution thereof/ though her husband again say it: For her husband hath no right in that thing And if the thing stolen be wasted: she is bound to make restitution if she may of her own travail and of her own wynninge But of her husbondys' gods: ne of their gods in common she may not weal make restitution with out his leave: but if he were consenting to the theft/ and if the husband steel any thing: if the wife consent thereto or have part thereof in etinge and drinking or any other use: be it with her will be it against her will. she may privily make restitution of their common god's/ For in that she doth no guile ne theft to her husband. but she doth that ●e aught to do But if he forbidden her uttrly to make restitution: and she be not consenting to the theft it is siker than to her to obey and make no restitution against his will/ & though she did/ it were no deadly sin. And if she steel any thing: & her husband be consenting thereto: or wittingly taketh part of ye theft she may make restitution privily of their common gods: if she may not do it of her own labour. Hec sm. confess. li. iio. tio. vio. qd de illa  Dives. 
If a man have late his house or place to farm for acerten time may he in any case put the fermore out within that tyme.  Pauper. 
In many case he may put him out: First if the place be needful to his own dwelling. for his other place that he dwelled in: when he let that to hire is perished by fire or by mishap: or take fro him: and he hath none other to dwell in/ But if he had non other when he let him to hire: he may not put him out for that need/ For he might advised him when he let it so to hire/ Also if the house have need of amendment. Which began after that he let it him to hire/ But in these two casis he most alesse the hire that the fermoure should pay for the time that hath dwelled therein Also if the fermoure myssuse the house and the place/ as if he keep swine in house of onestye: or waste the place/ And in these cases he may do him pay full payment for ye time that he hath occupied it: & make amends for such harms And if he fail greatly of his pay/  
¶ meant at his term: an● breaketh covenaunties made between them/ Also if by his folly and his fault he bring the land out of tilth/ Also if the lord of the house or place/ fall in great harm & enmity by default of ye fermoure Also if the fermoure keep open thieves or open lechers or other malefasouris in his houses: or his reseyvouries: of such wicked folk: than may the lord skilfully put him out. Sm. conf. li.ii. ti. vltimo. in quibus   

The tenth chapter.  dives. 
If a man by guile do another man sell a thing that he thought not to sell or do him sell it for less than he thought have sold it: Doth that man any sin/ As these men that tell folk that there is much corn & much salt coming newly from biyonde the see. & so make men to sell great cheap their corn and salt that they have: that they may they msylfe afterward sell their corn and their salt the dearer And as chapmen that come home by times before other: tell that their fellows be take of enemies and that lityl more chaffer shall come And so by losings they sell there good more dear than they should else sell  Pauper. 
They sin grievously. and in manner they do theft/ nevertheless the contract that men make with them in buying and selling most stand: but if it be overdon outrage and open falsehood/ Butt he most do penance for his losings and hy● guile  Dives. 
Is it leeful to sell athing for more than it is worth  Pauper. 
If the seller sell any thing for more than it is worth to beguile the bier. he doth great sin and theft/ But if he do no guile in his selling than he may sell it after that they accord/ For although it be not so much worth to another man as he selleth it for: yet in case it is so much worth to him that begeth it. & he that selleth it may not forego it for less price without great damage/ And in this case one thing may be sold for more than it is worth in ye silf by common estimation but if ye seller may forego it without damage so that he have the valeu by common estimation he is bound too sell it for the common use. and no more take therefore/ And if the seller be much harmed by the selling: & the bier much amended by the buying: he oweth by good conscience if he may do sum reward to the seller. although londys' law compel him not thereto/ And the same oweth the seller to the bier. if the seller be much amended by that selling/ and the bier much apeyred  Dives. 
It is hard to know what is the right value. of a thing  Pauper 
The right value and the just price of thing is after that the common market goeth that time And so a thing is asmuch worth as it may be sold to. by common market. Tanti valet quanti vendi potest. Hec sm con. li.ii. ti. viii. q̄. et q̄.. If a man or woman sell a thing for good and he know a default therein by which default the bier is deceived/ he doth guile & theft Also and if the bier beguile so the seller. And therefore god saide to the false jews. Argentum tuum versum est in scoriam/ et vinum tuum mixtum est aqua Thy silver is turned into dross of silver and into false metal ● and thy wine is medlyde with water. ysa. iᵒ And therefore they that beguile folk with false money wittingly/ do great sin. and perilous theft Also if he sell wittingly by false measure/ and by false weights And therefore god saith thou shalt not have diverse weights more and less/ to buy by the more/ and sell by the less. Ne thou shalt not have a more bushel and a less bushel. ne none other falls diverse mesut But thou shalt have just weight and true and even bushel & true. that thou may live long in the land that god shall give the God heateth that man that doth such guile/ and he heateth all manner of unrightfulnesse. Deutro. xxv. Also if man or woman sell seek thing for an hole thing wittingly to beguile the bier/ he doth theft/ and is bound to restitution. And though he know not the default/ when he selleth it/ when he knoweth yat default he is bound to make sum recompensation. as saith the same clerk in the same book and place. q̄.. Also if the seller sell a better thing than he weeneth to sell in great damage of himself/ as if he sell gold for laton. or if he sell a good thing for a small price/ weening that it were little worth if he be moche harmed thereby/ the bier is bound to restitution or recompensation.  Dives. 
Is the seller holden to tell the bier the defaults of a thing that he selleth  Pauper. 
If the defaults be privy and perilous/ he is holden to tell them to the bier and sell that thing better cheap. For if he sell an halting horse for a swift horse/ and a ruinous house for a strong house/ it is ꝑilouse. and harm. to the bier/ and he is bound to restitution But if the default be open/ and though it may not serve ye seller it may serve the bier/ than it needeth not the feller to tell the defaults but he is bound to sell it for the less prize.  Dives. 
May a man sell a thing a derrer than he bought it. to  Pauper. 
else might no man live by his merchandise ne by his craft He must take up his costs and sustain him and his by measure and worship god and holy church/ and help the poor needy after his estate And for this end it is leeful and needful to the chapman & to the workman to sell thing derrer than he bought it. to And therefore seint Poule saith. that no man is holden to travail on his own costs for the comynute/ neither in knighthood ne in chapmanhode ne in werkmanship. And they that with false oaths/ and losings/ & sly speech beguile folk in buying and selling/ sin grievously. & be holden to restitution/ if they beguile so folk wyttyngnly.  Dives. 
If two. persons betake the third person a thing to keep by covenant that he shall not deliver it but to them both to gider. is he bound to keep covenant  Pauper. 
yhe forsooth.  Dives. 
And what if he deliver it to one of them in absence of the other/ & withouten his wytting  Pauper. 
He doth amiss/ and yitt neither of hem hath lawful action against him for to compel him to yield it. For he that received it again hath none action to him/ for he took it him again. And the other. hath none action against him/ for he is not bound to him withouten the other that made the covenant with him/ and hath received it again. Thus saith Hostiensis in sum. li.iii. Rubrica de deposito. S. cui detur. v. si vero.   

The xi. chapter.  dives. 
May not a man do alms of evil gotten good  Pauper. 
Solomon saith. Immo lantis ex iniquo: oblacio est maculata. The offering of him that offceth of evil gotten good/ is spotted and foul in god's sight And he that offereth sacrifice of ye poor man's good/ is like him. that sleeth the son in the sight of his father. And god that is highest approveth not the gifts of the wicked men/ ne taketh heed to their offering. Eccle. xxiiii. And therefore Solomon saith Honora deum de tua substancia. Worship thy lord god with thine own good/ not of other men's good Proverb. iii. And Toby said. Ex substancia tua fac elemosinam. Of thine own good do alms. Toby iiii. c.  Dives. 
Contra. God biddeth in the gospel that men should make them friends in the bliss of heaviness of richesses of wickedness/ Facite vobis amicos de mammona iniqtatis. Therefore it seemeth yat it is leeful to do alms of evil gotten gods  Pauper. 
In three manners a thing may be evil gotten/ For sometime it is so miss gotten that it must be yoleden again to him that oweth it/ as in theft/ ravin/ & usury if he may be found. And so of miss gotten good men should do none alms/ but yield it again Also a thing is miss gotten when both giving and taking of the thing is against god's law/ & both the yever and the taker lose their right/ as in simony. And therefore neither they may do pleasant alms of that good so miss gotten. Also a thing is miss gotten/ when the deed and the craft that it is gotten by is so unleeful that the taker may keep it still leefully/ but the yever may not ask it again/ as thing gotten by licherye and by sinful iapery of irregulars of mynstralles witch's/ and such other. Which manner winning is cleped foul winnyng. that is Turpe lucrum in latin. And of such evil gotten good they may do none alms. But they should make no open offering at the altar ne sacrifice of so miss gotten good. And therefore god saith. Non offeres mercedem ꝓstibuli in domo dni dei tui quia abhominatio est apud deum Thou shalt not offer ye meed of the woman a comen lecher in the house. of thy lord god/ for it is abomination to god. Deutro. xxiii. And officers of kings prince's lords and ladies of bishops and prelate's/ that take gifts of men by common custom or by ꝓfre/ that they should maintain them and give them favour in their causes/ they may do alms of gods so gotten/ all though it be full oft evil gotten xiiii q̄. non sane. For to such christ bad that they should make them friends in heaven/ of richesses of wickedness/ that is to say of richesses so miss gotten For he that taketh it hath no right thereto.  Dives. 
Why praised Crist in ye gospel the false bailie that so for gave men their debt/ in fraud of his lord/ to have thank of 'em and help at need. For he forgive one the halfdele his debt/ Another the fift part of his debt.  Pauper. 
Crist prized not the false ●al●●e. Butt christ saith that his lord praised him not for his fraud but for his slight that he did in help of himself ne Criste telleth not that parable in the gospel/ that men should take example of his fraud. to help themself by fraud of robbere of other men's good/ but to teach men to make them friends by deeds of mercy and of alms/ and foryeve other men their debts as they will that god forgive them there debts and make them friends/ in heaven with richesses of this world  Dives. 
Why cleped Crist richesses of this world richesses of wickedness  Pauper. 
For they been to much folk occasion of moche wickedness. and moche disease of hate/ wrath/ envy/ of debate of plea and of great descension And it is full hard to get them or to keep them withouten sin. and great disease And therefore saint Poule saith that they yat covet to be rich in this world. fall in the fiends snare. And the wiseman saith if thou be rich in this world/ thou shalt not be unguilty ne clean from sin. also leave friend ye shall understand. that wickedness in holy writ is taken not only for sin/ but also for pain and disease & mischievous of this world And so gods of this world been cleped richesses of wickedness/ that is to say of pain. and disease. and of mischief For they bring men in to pain travail and moche disease/ for men have much travail in getting/ moche dread in keeping/ and moche sorrow in the losing.  Dives 
divicias non congregat absque labore. Non tenet absꝪ metu/ nec deserit absꝪ dolour They hot sickerness and bring folk into great peril/ great dread and in great enmity They hot a man to have his lust & liking and bring him in endless hungres For as salomon saith the covetous man hath nevir enough avarus non impletur pecunia. but always coveteth more & mo● Also they bi●ete a man ease & rest and bring him in moche travail. for nigh all the travail of this world is to get good. Another skill there is why they been cleped richesses of wickedness For the law saith ten q̄. dilectissimi● by weigh of kind all men been even in lordship and richesses. but by wickedness of false covetise in the people men been uneven in riches For sum have moche. some little/ sum been rich sum been poor/ and god hath given more richesses to one man in dispensation and governance/ than to many other. And that is to refrain the wickedness o false covetise. in the people And for wickedness is cause that one man is richer than another/ therefore they be cleped richesses of wickedness. For ne had be the wickedness of Adames sin/ and of false covetise of man's heart/ else all men should have been evynly rich. But now they been unevyn in richesses for sin and shrewidnesse/ and therefore gods of this world been cleped richesses of unevenes and of wickedness. iniquitatis id est non equitatis. And therefore all the richesses that one man hath passing another. it is richesses of unevenness. For in yat he is unevyn with his even christian. therefore they been clepyde richesses of unevynesse. Therefore god biddeth the rich men that been but his bailies and his Reves in this world make friends of the poor folk/ both by yeving and foryeving/ as that baillie did/ and be not to hard to their subgettes but merciable and for give 'em their debts which they own to god & to them For god is so great a lord and so rich that there may no man do him fraud. of his good ne hinder ne lose his lordship.   

The xii. chapter.  dives. 
In the fift precept thou seidest that rich men. that will not help the poor folk been manslayers Here thou seest that they be thiefs/ and so it seemeth that they do against both precepts.  Pauper. 
In that the poor man may die for the rich man with holdeth his good from him/ in that the rich man is a mansleer/ and doth against this precept Non occides. thou shalt not slay And in that he witholdith his good. from the poor man in his need he is a thief and doth against this precept Non furtum facies Thou shalt do no theft. For all that ye richman hath passing his needful living. after the state of his dispensation/ it is the poor mannes And therefore saith saint ambrose. that it is no less sin. to the rich man for to deny the poor man help at need when he may help him of his abundance. than it is to rob a man of his good. The breed saith he that thou witholdest in superfluytee. is the poor folks that have hungers And the waste clothing yat thou shittest up in superfluity. is the poor widows. And the money that thou hidest in the earth in waste is the ransom of the priseoners and of mischievous folk/ for to deliver them out of prison and out of bonds/ and help them out of woe. And therefore saith he/ wit thou itt well. that of asmany gods thou art thief and ravenour as thou mightest give to help of the poor folk if thou give them not. No man should say any thing his own that is comyne to all.  Dives. 
I assent weal to thy words that rich men should give alms of their abundance saving the state of their dispensation/ & that is full hard to do For much thing is needful to the rich man more than to the poor. because of his state. of dispensation. For more things been need full to a king than to an earl. and more to an Earl than to a simple knight. and so it is of other staates. To kings princes and lords it is needful to have treasure to wage men of arms in defence of the Realm/ & to wage their officers in governance of the Realm and of their lordship. And therefore an Emperor said. Qui omnibus pre est: omnibus indiget. He that is Lord by dispensation of all thing in this world/ hath need of all thing. And so the more lordship in this world/ the more need.  Pauper. 
Therefore of such things so needful to man after the state of his dispensation. he is not bound to give the poor. but in great need. But of other superfluity that is not nedefulle to him in that degree/ he is bound to give For always the common perfect oweth to be charged more. than the profit of one person  Dives. 
It seemeth by thy words that men of holy church which spend the gods of holy church in wicked use/ as in pomp. pride/ gluttony/ lechery/ and in other vanities be thieves/ for they withhold poor men's good/ and spend it misuse against the will of god and of poor folk  Pauper. 
That is sooth/ for saint Jerome saith that all that clerks have of holy church gods/ it is the poor men's/ and for help of the poor folk principally holy church is endowed. To them that have the benefices and ye gods of holy church/ it longith principally to give alms and to pave cure of the poor people. Therefore saint Bernard/ in epistola ad eugenium/ saith thus. the naked cry and the hungres plain them and say. ye bishops what doth gold in your bridles/ it may not put away cold ne hunger fro ye bridle It is our that ye so spend in pomp and vanity. ye take it from us cruelly/ and spend it veynely. And in another pistle that he wrote to a canon he said thus. If thou serve weal god's altar it is granted to the to live by ye altar/ not to buy their bridles. silvered or ovirgilt For what thou kepist for thyself of the altar passing thine honest needful living/ it is ravin/ it is theft it is sacrilege. Therefore these men of holy church that boocle there shone with boocles of silver and use great silver harness in their girdylles and knives/ and men of religion/ monks and chanones/ and such other. that use great ouches of silver and gold. on their copes to fasten their hodes against the wind/ and ride. on high horse with saddles harneised with gold and silver more pompously than lords/ be strong thiefs and do great sacrilege so spending the gods of holy church in vanity and pride/ in lust of the flesh/ by which good the poor folk should live. A lady of a thousand mark by year campynne her hood against the wind with a small pin of laton xii for a penny. But a monk that is bounden to poverty by his profession will have an ouche/ or a broche of gold and silver in value of a noble or moche more.  Dives 
Be not such men of holy church so mispending the poor men's gods bound to restitution.  Pauper. 
If they have whereof to make restitution/ they been holden to restitution/ as saith Dockynge supper. Deutro. u.c. Quia non dimittitur peccatum donec restituatur ablatum. And therefore saint Austyne. In epistola ad Macedonium. saith thus. If another man's good be not yolden again when it may be yoleden/ he that stolen it doth no very penance but he feigneth penance For if he do very penance he must do restitution to his power.  Dives. 
And what sayst thou of the clerks that spend holy church goods. on their kinsmen and women. and oyer rich folk for to be maintained and for to have a name and for to be worshipped in this world.  Pauper 
If they give their kynnesmyn and their friends to relieve them of their need/ it is weal done. and the order of charity axith it. But if they give the gods of holy church to make them rich and great in this world. of ye poor men's good/ it is raveyne theft and sacrilege. also to give rich folk measurably to maintain them rightfully in holy church/ it is weal done Butt to give them holy church gods to be worshipped and to have a name of pomp it is evil done and it is sacrilege & theft so to spend the gods of holy church that been the poor men's gods.  Dives. 
What saist thou of them that spend the gods of holy church. in their own nedefulle use/ and do not their duite ne serve natt therefore.  Pauper. 
The same Cclerke Dockynge in the same place faith/ that they been thieves For the gods of holy church/ & the benefices been given to them. that they should travail and serve holy church in teaching preaching and sacraments yevinge and in busy governance. And but they do so. they be natt worthy to have benefices of holy church ne to live by holy church gods. And therefore saint Poule. saith. Qui non laborat. non manducet.· He that travaileth natt should not eat. And if that they take holy church gods/ and travail not therefore as they been bound they been thiefs. For if a labourer took money to travail in ye field. and he travailed not therefore/ but he gave it again he should be holden a thief. And therefore saint Poule said. Qui episcopatum desiderat/ bonum opus desiderat. He that desireth a busshoprike/ he desireth a good work. Prima and Thimo. teercio For as saith the gloze/ in that that he desireth a busshoprike/ he desirey a work not a dignity. He desireth travail/ not ease and rest. not to wax into pride/ butt for to come from pride to more lowness/ to be servant and minister of all his subgettes of which he hath cure/ or else they be not worthy to live by the goods of holy church For the benefices of holy church be not given hem for to go play them/ butt for to travail about their cure.  Dives. 
They have their vikers and their parisshe priests under them.  Pauper. 
The vyker and the parisshe priest shall answer for that they they resceive and ye pesone for that/ that he resceyvethe. And he that more receiveth more is bound. And the benefices of holy church be not given to clerks that they should betake to other men the cure/ Butt for they should have principal cure themself. For else the lewd man. & woman might have the benefices of holy church/ as saith the same Clerk. And he saith that persons which absent them fro their churches only for ease or for covetise. or for lust of their flesh. and so spend the goods of holy church/ they been thieves Nevertheless as he saith they may absent them from their churches for a time by leave of their sovereigns that may give them leave for sum good cause/ as for learning or for help of their churches. Also they that receive the benefices of holy church and be unable in that time when they receive them to serve holy church/ or to have cure of that benefice/ they been thiefs. But when they fall in age and in feebleness after that they have truly travailed/ or after that ye bnfice is given them they may leefully live by their benefices but if they have sufficient patrimony to be sustained with. Also they that appear to them gods of holy church be thiefs & do sacrilege as saith the same Clerk dockyng/ in the same place For clerks in their beginning say. Dominus pars hereditatis me Our lord god is part of mine heritage For as saith saint jerom. ad nepocianun He must be part of god. and have god to his part/ and so have him in his living/ that he have god with him and that god have him And sithen he saith god is my part. he owe no thing to have butt our lord god. And if he have gold silver/ possessions and such other richesses/ our lord disdaineth to be his part with these parties And if I be part of our lord/ I take no part ne world lynesse amongs other folks but live by the tithes and am sustained by service of the altar that I serve. And so I shall be paid with meet/ and drink/ and clothes/ & so follow naked of worldly good him that hanged naked for me on the road. xii q i. clericus. And therefore he biddeth there yat every clerk should take heed to his name what it signifieth/ and travail to be such as his name signifieth. Quia cleros greci dr sors latin. For clerk in greek and in latin. is lot and part in english For every Clerk should be the lot and the part of our lord god/ and in that they been ordained to god's service passing the comen people Therefore they been clepyde Clerks. Clerici. that is to say/ chosen by lot. For they been kings/ and governors of holy church. And in tooken thereof they bear the crown on their heed by shaving away of their here. For the shaving away of their here. signifieth & betokeneth doing away of tenꝑal gods and wilful poverty. by which they been kings in heaven. Ibidem. capitulo. duo. And therefore saith the law there. Capitulo Res ecclesie. That things of holy church been not had as proper but as comen/ and own to be spent in the use that they be given to. For all that thou Clerk haste. more than sufficeth the to thy needful living/ but thou give it and spend it in good use thou witholdest violently as a thief. Distinctione. xlvii. Sicut. And if clerks have patrimony. sufficiently of their own to live by/ if they waste the gods of holy church that been ordeynede for poor folk. they do theft and sacrilege. xvi. q̄. in fi.   

The xiii. chapter.  dives. 
What is properly sacrilege.  Pauper. 
Sacrilegium est sacre rei violatio/ vele/ iusdem usurpatio unde sacrilegium quasi sacriledium id est sacrum ledens. Sacrilege is defouling of holy thing/ or mysusing and miss taking of holy thing.  Dives. 
In how many manners is sacrilege done.  Pauper. 
sometime sacrilegie is done for the person that is despised and mysboden As when clerk or religious is beaten or smitten in despite sometime sacrilege is done because of the place as when church or churcheyerde is pollute by blood shedding or any holy place is revolved of his freedom. Also sacrilege is done because of thing yat is stolen or misused/ and that in three manners/ Or for that holy thing is taken out of holy place/ or thing not holy out of holy place/ or holy thing out of no holy place. xvii. q̄.. qisq sqis.  Dives 
than it seemeth that they yat withhold their tithes fro god and holy church/ do theft  Pauper 
So saith the law. xvi. q̄. decimas. For the tithes of holy church been the avows of christian people/ ransom of sins. and patrimony help and heritage of the poor people/ and tributes of the needy souls. xvi. q̄. quia juxta. et c decime. Where the law saith that tithes be deit to god. And all that withholden them falsely they do sacrilege/ & rob the poor folk of their gods And he that witholdithe his tithes/ wrongfully shall answer at yedome for asmany souls as perish for hunger and mischief. in that parisshe.  
Where he dwelleth. And he the will not pay his tithes shall mysspede and his good. shall vanish/ and he shall have sekensse. and sudden poverty. Ibidem c Revertimini. And if he pay his tithiss truly he shall have health of body/ and the more plenty of good and grace of god/ & forgiveness of sin/ and the kingdom of heaven. As saith the law/ ibidm co. decime. Et Raymundus in summa sua li. i. titulo de decimis. And therefore the law saith there that god axith not the tithes for gift ne for need but for worship yat we should knowledge him our lord and yever of all good He axith of us the tenth part for our ꝓfit not for his perfect It is a sin to pay late/ but moche more sin is nevir to pay ibm' x.c.  Dives. 
Of what things is a man bound to tithe  Pauper. 
Of corn in heruyst/ of wine in wendage/ of fruit. of bestial/ of garden/ of yard/ of meadow/ of venery/ of hives/ of fisshing. of wyndmyl. and of watermylle/ xvi q̄.. Quicunque et c o sequenti. Extra. li.iii. ti. xxxᵒ pastoralis. And as Raymonde saith Tithes own to be given of all the fruits of ye earth Of apples of trees/ of erbes of pastures/ of beasts/ of wool. of milk/ of hay/ of fisshinge/ of fermes/ of mills/ of baths/ of fulling places/ of mines of silver & of other metal/ of qreris of stone/ of merchandise of craste and of other goods and also of time liᵒ io. ti o xii. And as saith hostiensis libro iii. ●odem titulo Of every thing rightfully gotten a man should tithe and of his service and of his knight ship.  Dives. 
Moche thing is we'll getten and with little advantage of them that get it. and oft with great loss/ and therefore me thinketh it is unskilful that a man should tithe his chaffer and his craft or his service or his travail there his wynning is little or nought.  Pauper. 
There been two. manner tithes. sum come of th'earth/ as corn win bestial that is brought forth by the land And such tithes been cleped prediales in latin some tithes come only of the parson/ as by merchandise. and werkmanshippe/ and such tithes been cleped parsonales in latin.  
And in such tithes that been parsonales/ and comen of merchandise. Or of craft/ or of such. other travail/ a man shall account his expenses/ and look whether he is increased/ or not. And tithe his winning and his free increases. in paying of tithes prediales yat come of the land/ he shall not account expenses but freely pay the tithe neither worst ne best but. but as they cumme to hand withouten choice Extra li.iii. e. ti. pastoralis. et c. cum homines. Nathe less if a man for devotion give the best to god/ it is prisable and weal done  Dives. 
Should men tithe all thing the newyth  Pauper. 
Things that been taxed in the law men should tithe/ not all thing that newithe/ for moche thing newith that is natt profitable. And though it be profitable. yet it is not worshipful as hounds. and cats.  Dives. 
I suppose a man cumme by free yift of by succession and by heritage to great lordship and moche richesses/ or take freely great gifts/ is he bounden to give the tenth part of that eritage or of though gifts to holy church.  Pauper. 
Nay. for so all poscessions and lordships should fall to holy church. Extra e. pastoralis glosa. And if a rich man gave a poor man x pens to buy him with a cloth. or to pay his debts/ or else to his living. he should pay the tithe to the priests and that were against reason For if all free gifts should be tithed. holy church should be to rich. & the people to poor For so he might ask the tenth part nigh of every testamament   

The xiiii chapter.  dives. 
To what church shall man pay his tithes.  Pauper. 
Tithes personales as of merchandise & of craft man shall pay to his parisshe church. there he dwelleth and taketh his sacraments/ and heareth his service But tithes prediales should be paid to the church/ to which manner and the land longeth to. but custom be in the contrary. as saith summa conf. Tithes pndiales should be given/ anon in the beginning/ but tithes ꝑsonelles may abide till the end of the year for the more advantage. of the church  Dives. 
How should the tithes be spent  Pauper 
The tithes and the gods of holy church should be departed in four parts/ after that the parties haf need and be worthy One to the bishop if him need Another to the ministers of the church. The tridde to poor folk The iiii. to amendment and making of the church if it need xii q̄.. quatnor. where the gloze concludith and saith yat clerks should be compelled to reꝑation of the church and not the lewd people x. q̄. decernimus. But as saith Guy do in rosario in the men must take heed to custom of ye country and what the part is that longeth to the church  Dives. 
I suppose that the curate of the church waste the gods of holy church. in sin and in lechery/ and be an open thief or an open lecher or mansleer/ so that his misleving. is slanderous & notorie. should men pay their tithes to such wicked livers  Pauper. 
Hostiensis saith that if the priest or curate or curate of the church misspend holy church gods. or be a notory lechoure/ the lewd man is natt bound to give him his tithes But he shall give them to his sovereign next above him which is bound to spend them in profit of the church/ or of the poor parisshyns  Dives. 
The law is against him Extra li. iii· ti. de decimis c. tua nos. where the law saith that for wickedness of the ministers of holy church. men should not withdraw their tithes from them  Pauper. 
Hostiensis answereth thereto and saith yat as long as their sin is prive. men should not withdraw their tithes And so meaneth that law. But when their sin is open. and notory than men should. not pay to them but to their sovereign Thus saith Hostiensis in sum. sua. li.iii. Kubrica de decimis. S. et quare in fine And he allegith many laws for him and many laws been for him that he aledgith not For the great Clerk Gracianus in the decrees that is chief book of law canon saith that the clerk notary lecher should have no part in the goods of holy church. distinct. lxxxi. Si quis amodo cum aliis caplīs sequentibus And there saith the gloze that to whom it is forboden to do office in holy church/ to him is forboden and interdiit his benefice But as the law saith there. To all such notorie lechers. priests deacons subdekenes been forboden the offices of holy church yat they should do no offices in holy church/ and the people is forboden to here their office. Therefore than their benefice. is foreboden them till they amend 'em ibm' Siqui sunt prisbiteri Upon which law saith Gwydo in rosario. That if priests be found such open lechers and malefactors/ their subgettes may of their own authority put them from their office/ And natt abide sentence ne doom of their sovereign/ all though the bishop were favourable to suffer such. wicked livers For why saith he such been suspended by the pope and by the law.  Dives. 
This sentence is wonderful and not pleasant to men of holy church and yet as me thenkith it is skilful For if any man ought me dett and paid it to mine enemy/ to strengith him in his malice ayens me witting weal that he should rob me thereof & not pay it me. he did moche against me and rob me cruelly of my good. And so as me thinketh do they that pay tithes and duties that long to god and holy church and to poor folk/ and pay them. to such wicked livers and open enemies to god/ for they been lost for evir Or if he kept them still/ or paid them to his sovereign. as Hostiensis saith/ than were they safe and holy church & the poor people might be helped thereby  Pauper. 
It is leeful so to keep them and not against the law/ that they allege against hostiensis and against other clerks & against the common law/ for the law acordeth with all other clerks if it be weal understand. For these been the words of the law. Pretextu nequicie clericorum nequiunt eas. s. decimas nisi quibus de mandato divino debentur suo arbitrio errogare Extra libro three de decimisc. tua nobis. That is to say in english Lewd men may not under colour of wickedness of clerks give by their own do me the tithes butt to them that they been debt to/ by the commandment of god. For it is not leeful to give away another man's good withouten the will of the lord of the good as saith ye law there. These words be not against Hostiense/ for Hostiense. speaketh of clerks open lichours and open wicked livers.  
This law speaketh of clerks whose sin is privy and of 'em that been defamed falsely by malice of the people/ and he biddeth there that they should be yevone them again Also this law saith that it should natt be given but to them that it longeth to by the commandment of god But by the the commandment of god they long not to such wicked livers. Therefore they should not be given to them. Also though they lewd man withhold his tithes and his duties fro such wicked men in holy church and pay them to his sovereign. or else keepeth them still for perfect of holy church. in that he giveth them not away butt keepeth them safe to ꝓfit of holy church And that law men allege. against hostien. s. tua nobis/ speaketh against the lewd me. that give away tithes of holy church. & dispend them as them likethe. and give them away to whom the they will/ and this is not lawful withouten authority of bishops. If the bishop or any house of religion resceive so many tithes in a parisshe by old custom/ that the curate of the church may not live honestly by his bnfice/ than a certain portion of the tithes. may be given to that curate. for to live by. not withstanding ye old custom Extra li.iii. de prebendis/ c. extirpande/ where the law saith/ that he that hath cure of a prisshe should serve it himself and not by another/ but need of other cure compel him thereto   

The xv chapter.  dives. 
Shall holy church ask tithes personales of jews that dwell amongs christen people  Pauper. 
Nay. For they be not of holy church/ and they take natt sacraments of holy church ne service of the curate. If a man gilously sell a portion of corn or it be tithed/ both the bier and the seller been bound to tithe it The seller for his guile. and for he hath the value of the tithe. And he that buyeth it is bound for that corn passeth to him. With charge of they tithe. And so holy church may ask ye tithe of whether of them that he will But if he get it of the one of them/ he may not ask it of the other But if the bier thought to guile in his buying if he paid the tithe after the he bought it/ the seller is bound to make him restitution. And if the bier and the seller witted well yat it was not tithed/ them must both do penance as for theft. And if the bier pay the tithe/ the seller is bound to restitution but the bier bought it to such a price that he may yet we'll save his own If the corn be stole or it be tithed and the lord of the corn were to slow in the tithing & tithed natt after the custom of the place but delayed it/ holy church may ask of him the tithe of the corn so stolen But if it be taken away with in the time of due tithing he is not bound to restitution of the tithes. Hec Raymundus liº iº de decimis.  Dives 
Is a man bound by the precept of god to pay all his tithes both prediales and personales.  Pauper. 
As Innocent the pope the third. Extra e. in aliquibus. and Reymonde also say All the tithes must be paid that been taxed by god's law. Levitici ultimo. And all other tithes both pndiales and personales after custom of the country long approved For consuetude or custom in law positif that is man's law. is expositor and termynour of the law. Consuetudo approbata est optima legum interpres. extra. li. iº ti. iiii. cum dilectus Et consuetudo est alteralex. But there may no consuetude or custom be kept against god's law/ ne against law of kind  Dives. 
Why bad god that men should pay more the x. part than another part.  Pauper 
For x is number so perfit that it containeth all number For all numbers after x. been made of ten and numbers within x. And nine is number unperfect/ and all numbers within x been unꝑfite in regard. of x/ And therefore god bade that men should give him. the tenth part/ and keep to themself nine parts/ in token that all our perfection cometh of god and to him it must be arretted by prising & thanking/ and all our imꝑfection cometh of oure self And therefore we withhold nine parts to oure self/ and give to god the ten part/ so knowledging that all our perfection and goodness cometh of him/ and all our imꝑfection cometh of ourself And in token that he is our lord and lord of all/ and all yat we have cummey from him/ as all our numbers been contained in x/ and come of x.   

The xvi chapter  dives. 
Is simony any spice of theft  Pauper. 
It is theft and sacrilege in that that a man tretith and occupieth unrightful thing that is not his Of such thieves speaketh Crist in the gospel. Qui non intrat ꝑ oftium in ovile/ sed ascendit aliunde/ hic fur est et latro. Io. x.c. He yat entrith natt in the fold of holy church by the door that is Crist. and taketh not his benefice freely by weigh of alms for Christ's sake but by simony/ he is a thief. & a micher And all that so cumme. into the benefices of holy church by simony/ they been mychers/ & thieves  Dives. 
What is simony  Pauper. 
simony. is a studious covetise and will to buy or sel. thing spiritual/ or thing annexed or knit to spiritual thing. For as the philosopher saith not only he that stelith privily/ is a micher But also he that will steel privily/ is a micher & a thief But here thou shalt understand that sum things be foreboden. for they be symonyent as bieng and selling of the sacraments of holy church/ in which will alone withouten deed maketh a man guilty in simony sum things been symonient only for they been forboden by holy church. As if a clerk resign his church in covenant that it shallbe given to his nephew or to sum of his kin such will withouten deed maketh not a man symonient ne guilty in simony as anents holy church/ but if it be done only for profit of the person and not for profit of holy church. he is guilty before god And if he resign it freely in covenant and in will that it shallbe given to him that is more able to profit to man's soul than he is himself/ in that resigning he doth no simony.  Dives. 
Whereof came the name of simony  Pauper. 
Of simon magus a great witch For he proffered to saint Peter a great sum of money to have grace of the holy ghost to make men hole of seknesses/ and to do wonders and to make the holy ghost to light in men and women/ as saint petyr did But saint Peter forsook his money and said to him. Thy money be still with the in perdition and perisshing of damnation/ for thou weenest to get ye yift of god with itactuum iiii And therefore all that buy any thing spiritual or any thing knit to spiritual thing/ been cleped properly symonientes And they that sell it been cleped giezites Giezi te in latin For Giezi the servant of Helisee the prophet took meed of the great lord Naman for that god had made him hole. of his leper/ by the prophet Helisee that was his master And so he seld falsely the gift of god. in asmuch as was in him/ against the will of god and of the prophet helisee. And therefore he was a leper and all his kin after him. iiiiᵒ Regum v. Nevertheless commonly both bier and seller of spiritual thing been cleped symonientes For simon magus did that was in him to buy the grace of the holy ghost/ and was in purpose and will to sell it forth to other for money and for gifts  Dives. 
In how many manners is simony done.  Pauper 
In three manners as thing spiritual is bought and sold by three manner gifts For sometime it is bought by gift of hand/ sometime by yift of service/ sometime by yift of tongue/ yift of the hand is cleped money and other richesses/ yift of service. is cleped their service given not in due manner/ ne rightfully to have a thing spiritual/ yift of tongue is favour flattering and prayer that men make themself or by other. so to have spiritual things Also in resceyving of holy order is do simony/ sometime only on his side that maketh orders As when sum friend of him that shallbe ordered giveth the bishop sum yift withouten the witing of him yat shallbe ordered sometime it is do only on his side that shall be ordered/ as if he give any gifts to any of the bishops officers to speak for him that he may be ordered and of which yift the bishop knoweth not sometime it is do of both the parties/ as when the one giveth and the other taketh. sometime it is done and yitt in neither party/ as if a friend of him that shallbe ordered give or hot any thing to the bishops officers to help him in that cause/ and neither he ne the bishop knoweth of the gifts. And in these manners may also be done simony. in giving of benefices of holy church. If any man give any yift for me or pray for me that I may be ordered or receive benefice if I ayensey and assent natt thereto his gift/ ne his biheest/ ne his prayer/ lettithe not fro mine ordres ne fro my benefice/ but if I assent thereto before or after paying the money that he behight. I fall in simony. And though it be nevir so privy I must resign/ And if mine enemy give or bihete gifts for my promotion in will so to let me by simon/ and it be not mine assent/ his deed letteth me not Extra libro iiii. de symonia c. sicut tuis litteris. If any friend give any yift me unwitting for my promotion/ and after that I wist thereof or I were cleped of the bishop to my promotion. and I wist it weal that I should not be cleped but for the yift I should not receive that promotion. Hec sum. conf. li. i. ti. i.   

The xvii chapter  dives. 
May no thing be given leefully for thing spiritual.  Pauper. 
yhis. For both yift of hand of tongue and of service. may be given for spiritual thing ¶ yift of hand may be given for spiritual thing in v. cases as saith Reymunde. First if it be given freely for devotion and for reverence of the sacrament & of spiritual thing withouten any covenant. or any axing of the taker. But for to give any thing by weigh of covenant or buying/ or selling/ or of changing it is not leeful And if it be doubt whether the yift be given by covenant or by evil entencion/ men must take heed. to the state of the yever/ & of the taker whether the rich give the poor/ or the poor to the rich. or rich to rich Also to the quantity of the thifte/ whether it be of great price or of little price. Also to the time of the giving/ whether in time of need or in other time And so by these circumstances dame in wht manner it was given The second cas is/ when men give freely to any man of holy church. any thing for spiritual dediss as for certain saying and singing to which he is not bound. The three case is when it is given to clerks for spiritual deeds to the which they been bound of office For there is no man bound to travail for nought/ ne the curate serve the church for nought/ ne the pchor to travail for nought And therefore saint paul saith that they that serve the altar shall live by thauter. And so god hath ordained that they that preach the gospel. shall live by the gospel. Prima ad corum ix. Nevertheless the more freely that a man pchith the more is his meed And though he ask not ye people is bound to give him freely/ As saith saint austin super illud Producens fenum iumentis. The iiii. came is to have life withouten end. & fory evenes of sin therefore Daniel said to the king Nabugodonosor Pctan tua elimo sinis redime Dan iiii. Buy again thy sins with alms/ not yat we may buy heaven/ ne forgiveness of sin/ but by alms doing we may deserve to have for yevenesse of sin/ & heaven bliss and so buying is taken for deserving. The fift cause is when a man for to have peace buyeth away the wrong that he suffereth in spiritual right when he is siker. that his cause is rightful. Extra de symonia c. Dilecto filio   

The xviii. chapter.  dives. 
What pain is ordained against simony.  Pauper 
If a clerk be a symonient in taking of his order/ he is suspended of his order both anentis himself and anentes other so that he may not do execution of his order And whether his simony be prive or apert he is suspendyde. And if he be convict before his judge/ shallbe deposed. & unabled to every worship & lose ye money that he paid therefore And he that ordered him wittingly by simony/ or gave him bnfice by simony or he th' ᵗ receiveth any bnfice by simony/ or is mean thereto though their sin be privy/ yitt they be suspendyde. as anents themself. And if it be open/ they been suspended both anents themself and anent other And he that taketh his benefice with simony/ he must resign & make restitution of all the ꝓfyt that he hath take there of/ & for the ꝓfyt that might have be taken thereof for his tyme. For it is a general rule in the law that who so occupieth any thing wiyouten rightful title/ he is bound to restitution of all the harms & of all ꝓfyt that came thereof/ or might have come thereof for the time/ saving hi● expensis that he spent in ꝓfyt & salvation of that thing And both clerk & lewd man that doth simony/ he is accursed in the deed. And if it may be proved/ the lewd man shallbe accursed openly in holy church. Prima q̄. reꝑiuntur.  Dives. 
If the officer of the bishop ask of custom any gifts in making of ordres/ in sacring of bishops/ in blessing of abbots/ if they that should be ordered or blessed or sacred/ give them such gifts. for custom that they allege/ is it simony.  Pauper. 
If he give it principally for such custom & for their asking it is simony But if he give it freely/ not for their axing ne for custom ne by covenant/ it is no simony But most siker it is that he give none than ne for than/ for it is like simony. And saint Paul biddeth that men should abstain them from every wicked likeness Also they that give or take any thing by weigh of custom or of covenant for blessing of weddings for sepultures/ for diriges/ for cream or oil/ or for any sacrament in which is given grace he doithe simony. If any curate or ꝑisshe priest for gifts/ for prayer. for love/ for friendship/ hide a open sin of his parisshyn obstinate in sin or recounseile him that will not amend him/ or for hate & enemy/ te will not recounseyl him that will amend him/ or for hate or love or yift or prayer putteth any man or woman/ from the sacraments of holy church/ he doth simony. If a priest be bounden of office to say a mess/ or dirige. & such other prayers & he ask money therefore/ he doth simony. But if he be not bound thereto of office/ and he hath not his needful living he may take money for his travail and let his travail to hire by days and years as annuelers done/ as saith Reymunde. Et extra ne plati. vices suas & co ultimo. But if he have sufficient living and he be not bound to say that mess or dirige/ than he shall say it freely. or else not say it For else it seemeth that he doth it principally. for covetise. If a priest have said a mass if he say another mass. that day for money or for to have thank of the world/ he doth simon. De con. di. i. sufficit.   

The nineteen. chapter  dives. 
If religious or secular clerks in advancement of their kinsmen make covenant to giddre and say/ Assent thou to advancing of my nephew and I shall assent the auansyng of thy nephew Or else one saith that aslonge as I live shall there no grace of any avaunsement. pass while I may let it/ but I have this grace for him yat I pray for. do these any simony.  Pauper 
It is simony. For the law saith. Absit omins ꝑacton cesset omins conventio i q̄.. qm pio. In spiritual things every covenant should be away/ every convention cease. If the curate will not bury the deed body/ ne suffce it to be buried/ but in covenant that he shall have his bed or his best cloth/ or sum other thing he doth simon. all though it be custom to pay. that he axith. And therefore he should freely bury the deed and bless than that been needy/ and so abstain him fro every spice of simony. and afteward compel them to pay and keep good customs/ if that they might weal do it for poverty. Extra e. ad apostolicam If a priest will not baptize but he have money therefore he doth simony. And rather the lewd man or woman should baptize the child/ than give money therefore And if he were of age that should be baptized. and there were no man ne woman butt the priest. though he were in peril of death he should rather die without baptism of water/ than he should be baptized by simony. For in that case the baptism of the holy ghost sufficeth to him Every man and woman may baptize for need. If any patron give a benefice in covenant that he that resceyveyth it shall help him temporally and his also/ it is simony Extra e. nemo. And if he give it to sum of his kin so to magnify himself/ and to be the more mighty worldly by auansyng of his kindred/ it is simon And if a patron sell a patronage by the self/ or sell the manner that is annexed thereto/ the more dear for the patronage/ he doth simony As saith Petrus tarentinus super quartum sent. distinct xxv. And therefore he saith that chopping of churches withouten authority of the bishop/ is simony. And he saith there also that right of patronage may natt be sold. but it passeth forth with buying of the land that it longeth to. If prechours or pardonystris or other folk that go for alms. pray the parisshe priest or the curate to procure them sum good in their parisshe in covenant that the priest or the curate shall have a certain part thereof/ it is simony as anentis the priest/ for both do sysymony/ and also they do sacrilege & theft/ in that that they defraud men of their good/ and put it not in the alms that they give it to and both the pressed and the pardonistre be bound to restitution.   

The xx. chapter.  
IF a man or woman/ give money to be received into house of religion/ and so in religion in covenant that he or she shall give a certain money to ye house it is simony though it be comen custom so to give Nevertheless if he be received freely as the law will/ he doth no simony. Extra e. sicut ꝓ certo et c. in tantum c o veniens. co. audivimus c. jacobus. Nevertheless if the house be poor & ovircharged with the person so clad/ they may afterward pray the friends of that person/ of sum alms in relieving of the house and of that charge. If a man or a woman give money to priests rich or poor/ for trental/ for amnuel/ for yerday/ or for to say mess of the holy ghost or other masses or to give money to clerks/ for saying of psalters or of diriges. or to poor men in covenant of certain prayers/ with intention so to buy their prayers he doth simony. scdm̄ glosam Willin/ et ut habetur in sum. con. li. i. ti. i. q xlii. And yet as he saith there/ it is lawful to take and to give money and other temporal things/ for such spiritual thing/ and for pyer by weigh of devotion and of free yift/ so to excite devotion and love of persons the more to pray for them. And in this manner men may give to colleges certain money to keep their yereday/ not by weigh of covenant of buying/ and of selling/ but so to stir them freely to grant them their axing by weigh of more charity and mor̄ bevotion. For such spiritual thing may not be sold And therefore men should give their good freely to men of holy church by weigh of amesse/ and they should take it freely by weigh of alms And the yever with his gift of charity may ask certain prayers. of them that he giveth to/ & if they granted him they been bounden to keep their grant Therefore saith saint Austyne that the apostelies took freely their living of them that they preached freely to. And as great sin it is the priest to sell his prayer/ as the preacher to sell his preaching. Criste bad in the gospel that men should make them friends of the richesses of this world yat they might receive them into endless tabernacles that is to say yat they might so pray for 'em that they might be received into bliss And thus must all men of holy church. take their living if they will be clean out of simony. For they may not sell their office that they do in holy church/ ne their prayer/ but by free gifts take their sufficient livelihood Extra ne plati. vices suas. c o qm enormis.  Dives 
Conntra. It is ordained by constitution synodalle what money a parissh priest and what an annueler should take  Pauper. 
That is natt for his office but it is done to let the false covetise. of men of holy church/ to put in certain how moche is sufficient: to their living that they should no more ask. ne men no more give them. But if it be not sufficient/ they may take more by leave of their prelate's And that taxing is natt ordained by the yever of the money/ but by the prelate's of holy church both anentis simony and against false conetyce of their clerks.   

The xxi. chapter  dives. 
It seemeth by thy words/ that they the sing the golden trentalle. go fulnigh simony For they make wonderful covenant. of their singing.  Pauper 
Leave friend thou shalt understand that covenant making maketh oft simony that should else make no simony/ As if the yever ask what it is worth to sing many messes and the priest answereth twenty shillings. or ten shillings/ or a noble. Or if the yever say. sir what wilt thou take to sing it. and the priest answer and say no less than twenty shillings. or ten shillings. and thus bargeyne and broke. about the singing of the mess. that may not be fold ne bought/ as men do in buying and selling/ of an horse/ than they fall both in cursed simony. Also if the yever say to the priest in his bargayning/ that he shall sing for certain souls and for no more and he bihotith him so/ than been they both accursed for that foul simony And also for it is against charity/ for the priest is bounden to sing for all christian And for the more he prayeth in special by weigh of charity/ the more he pleaseth god. and the more been though souls helped/ for which he taketh his sellarie. And in that he bindeth him to say speci/ all messes in certain time/ He must in cas leave the mess of the day that he is bounden to. if he be a curate & so doth simony. as saith Raymounde/ and other clerks. ¶ Also he doth in that against the ordinance of holy church. Extra libro tercio de celebratione missarum. c. secundo where it is boden that there should noman leave mass of the day for other special messes/ As of the Trinity/ our lady. or other not for it is evil to here or to say such special messes. but for it is evil to leave messes of the day for such special messes. as saith the gloze. nevertheless if a man will here such special messes in reverence of the trinity or of our lady/ it is weal done/ so that he leave not mess of the day for such messes.  Dives. 
then me thinketh that curates. that been bounden to say mess of the day/ to the parissh/ or in cas mess of Requiem/ may not we'll sing such golden trentals.  Pauper. 
That is sooth/ ne no priest that hath sufficient living by other salary. And therefore it is foreboden the synodales of england/ that any person or wyker should make covenant with his parisshe priest/ that he should besides his salary. take annuel or trentalle or any such other/ that they clepe vantages. Inhibemus districtius. But they shall give to their parisshe priest sufficient salary. Whereby they may live withouten such false covetise. And in the constitution of Lambeth the second chapter/ it is bidden that no priest shall bind him to such special messes/ by the which they might be letted. that they might natt serve the church/ of laufulle service. of the day/ as they be bound.  Dives. 
Sithen than it is so that mess of the day is as good as such special messes/ and that it is as good or better to here and to say mess of the day as such special messes/ me thinketh that by such manner singing of golden trentales/ soul's been much deceived.  Pauper. 
That is sooth For though thritty messes that they ask/ as they say must be in doing all a year nerehande/ there they might have thritty messes as helply/ to the soul out of pain/ within thritty days. For in such singing is done moche simony. moche hypocrisy and moche folly. For sum priests faitoures tell the people that but the messes be said in three days principally of though feestes/ that is to say in the festis and in two days next following/ else the souls be not helped by the messes And so if the priest fell seek tho three days so that he might not sing/ although he had sung all tother messes/ that trental might not be done that year by their opinion. And so in cas he should happen to be in singing of one trental x. year/ or twenty year/ there as he might every year sing his annuel. Also if our lady's day in lente fall on good friday he may not than sing tho three messes. Also sum presties bihighte to fast breed. and water/ and to were the here every day when they shall sing. any of though masses for the souls And so them must fast breed and water/ and were the heir on Cristmasse day Ester day/ and nigh all the high huestis of the year/  
Also they say that they must have a special Orison/ that is not of the missalle/ ne approved of holy church/ butt oft reproved. or else as they say themes/ been little or nought to profit of the souls. And thus by faitrie and hypocrisy many fool presties bihight more and bind them to more for x. shillings. than a good priest would do. for x. mark.  Dives. 
And they say that saint Gregory. ordained that manner of singing to have his mother out of purgatory. And therefore they clepe it. saint Gregory's trental  Pauper. 
They lie on saint Grigory For his mother was a full holy woman as we find in his life. And we find not that saint gregory did any priest sing in that manner. for any soul But we find libro iiii. dialogorum That when saint gregory knew by revelation that one of his monks was in hard pain of purgatory for he had been a proprietary unto the time of his diing/ saint Gregory bad one of his monks which he leet a good man sing for him thritty messes day by day And in the thritty day the deed monk. appeared to the same monk and thanked him/ for unto this time said he I have be in hard pain but now I am delivered. And saint Gregory telleth also libro quarto dialogorum. that a soul appeared to a priest and pied him that he would have mind of him in his mess And he song for him seven days by and by. and so the soul was delivered For better it is to deliver a soul out of pain within seven. days. or thirty. than so to let him langore in pain all ye year when he might be helped within thritty days And so would every man. and woman that is in bodily disease and in prison. And he were no good friend that let his friend live in prison all a year/ when he might have him out within seven. days or within thirty. days.   

The xxii. chapter.  dives. 
And so it may be that the fiend fond up the golden trental so to langore souls in their pain/ there they should the sooner be delivered.  Pauper 
Therefore saint Gregory .iiio. et quarto dialogorum. showeth by many an example that it is best to sing for the soul's day by day if the priest be weal disposed to sing so. And he showeth there that letting of any day singing. is great disease to the souls/ for they desire full moche to be delivered. out of their pain But the people by faitre of covetous clerks is so blended. that they have levyr. to give xx. shelinges to langore the souls in pain all a year/ than to give xx. shillings or x. to have them out within a month. or much less time But leave friend better it were to give xx shillings to help them in haaste with the worship of god and of holy church. than for to give xx shillings late to help them and that with offence of god. and prejudice of holy church And better it is to have four score messes/ sung to gidre day by day for twenty shillings than to have thritty messes song in the long year for xx shillings For why ye may for twenty shillings do sing a quarter of an annuel and do the souls have part not only of thritty messes/ but of asmany messes as be pens in xx shillings For though ye give a thousand pound for a mess. the priest may not appropre that mess to any soul/ butt only pray for him after that he is bounden/ & he must put his prayer in the will of god/ and in his pleasance/ for in cas the soul that he prayeth fore is dampened And peraventure a poor man. that no priest thinketh on in special/ yat died in more charity than he that the priest prayeth fore in special. shall rather be holpen by the mess of the priest than he for whom he prayeth in special. More ovir leave friend understand that prayer is a great gracious yift of god. For as say the clerks holy prayer is a stiing up of man's heart and woman's to god. Oratio est ascensus mentis in deum. And that may no man have withouten special yift of god For Criste saith in the gospel/ that theridamas cometh no man to him/ but ye father of heaven draw him by inward ghostly motion that is inward devotion/ And withouten this inward devotion pyer of mouth is right noghtworth And therefore it is good sometime to give alms to a good priest which hath need of alms to move him to pray for you yat ye may have the grace of god & sweetness in him by the prayer of the priest and your alms. natheless ye shall not give him alms to constrain him to certain prayer. after your devise so to let him of his devotion. Ne ye shall not give him alms with intention to let him to pray for whom that he will after that his devotion is & after the god giveth him grace. For always the priest must be more free to pray than ye may be to give. ne ye may not with your yift constrain him ne let him to pray for whom that he will pray. For all though the priest be artyde by the law of his taking there may though no law art him of his prayer but that he shall always be free to pray for whom that he will/ and as his devotion is for all christian/ and for the conversion of all heathen folk. And therefore leave friend ye shall give freely to the priest what you liketh so to excite his devotion to pray for you and the more to have you in love and mind in his prayers/ not to lose his charity to pray for other. For the more that he prayeth fore by weigh of charity the more profit it is to you and to your friends souls. that he syngith fore.   

The xxiii. chapter.  dives. 
thy speech seemeth to me full reasonable But I pray the if religious/ or secular clerks sell any ground of scunarie in church or churchyerde to burying of deed bodies/ is it simony  Pauper. 
Neither the office of burying ne the ground of sanctuary may be sold to burying without simony Tercia q̄.. etc. postqm/ et in summa conf. li. i. ti. xvi. q̄.. Much more than it is simony to sell the ground of sanctuary in church or in church yard to chapmen to set on their bothes and their stalls for to make god's house an house of merchandise/ and a den of thiefs against the lore of christ.  
And if the colleges or curates. sell the rynginge of their bells at buriynges or at diriges/ so that they will not suffer their bells. be rung but they have a certain money therefore/ it is simony/ & to sell the office of ringing is simony. Nevertheless the ryngers may take for their travail And he that hath th'office of ringing freely yeven to him may let that office to hire withouten simony In summa. conf. li. iº tio.i.  Dives. 
It seemeth by thy speech that clerks charged sometime much the vice of simony  Pauper 
It must be chargyde. for it is a sin that god punisheth full hard For as jerom Austyn & Gregory say/ symone of the priests of the old law was one of the principal causes. Why god destroyed the cite and the temple of Jerusalem/ and the kingdom of jews  Dives 
Is it simon if colleges of religious or of seculars abbot or prior sell out of their house lyverunse  Pauper. 
Many clerks say that it is no simony/ but it is a full unsiker merchandise And I dare say that it it sacrilege and theft full nigh simony. For why the gods of holy church so weal endowed been given to help of the poor & to keep hospitality not to sell them again to rich men to maintain them in unlust and in bodily ease But that the clerks that serve the church shall live thereby/ and to spend the remanant in hospitalite/ and in alms to the poor people. And so the gods of that collegges been not here but as dispensoures. For they been the poor men's to whom and for whom tho were yeven And by such lyverunses/ the colleges be brought to poverty/ and the poor and the seek that should be helped thereby/ been frauded/ and robbed of their right And persons been made rich/ and the comynutee. ovir poor & charity is exiled out of the congregation For when the money is paid the religious that sold the lyuersunnes desire the death of the bier And commonly. such lyuersunnes been sold in hope that the bier shall soon die/ or in hope that in his ending he shall give to them all his good or moche thereof passing his covenant And so selling of such lyuersunnes is far from charity. and deep grounded in false covetise & it is yift and sacrilege in that that they so minister the gods of the poor folk and sell them away/ by which gods the poor folk should be helped/ and so both the bier. and the seller do sacrilege. For these skills and many more selling and buying of such lyuersunnes been utterly foreboden. by the laws of holy church. in constitutionibus octo bon̄. co. volentes.   

The xxiii. chapter.  dives. 
Is usury & gonel. any spice of theft  Pauper. 
In cas it is full great theft.  Dives. 
What is ꝓpirly usury.  Pauper. 
Usure is a winning axed by covenant of leaning. and for leaning/ as saith Raymunde liᵒ/ iii. ●. ti. And it is done most commonly in things of nombree. of weight & of measure/ as in money that is told/ or metal or other thing that is weighed/ or in corn oil wine/ that is measured.  Dives 
How many spices been they of usury.  Pauper 
Raymounde saith that their been two. spices of vsure/ one is spiritual and rightful of which Crist speaketh in the gospel Luce nineteen. Quare non dedisti pecuniam meam ad mensam. etc. Why gave thou natt my money to the board/ that is to say my grace & my gifts to ꝓfyt of other men by open communication. And so spiritual vsure is cleped multiplication of the gifts of god/ & of the graces that god hath given to man or woman not to hide them but to comyne them forth to profit of other And so with the grace and the yift that god hath given to man for a little travail. to win an hundred fold meed in heaven. Another usury is bodily vsure and unrightful. that cometh of false covetise by covenant of leaning. For if winning come freely to the lener for his leaning withouten covenant/ so that his intention were not corrupt in his lening/ but that he lent principally for charity/ & not principally for worldly winning/ it is none vsure all though he hope to have and so have advantage by his lening But if he lent principally in hope of worldly winnyng whether he lent it with covenant or without covenant of winning for his falls covetous intention he doth vsure/ & is an usurer Therefore Crist saiy in the gospel. Date mutuum nihil inde sꝑantes. Luce vi. ¶ give ye your lone hoping no winning thereof/ that is to say/ as saith the gloze Do ye it principally for god. and not for man/ but hope ye principally to have your meed of god that biddeth you lean And than whether the borower pay or not pay god shall yield you your meed.  Dives. 
May the lener ask no thing of the borrower for his leaning.  Pauper. 
No money ne thing that may be measured by money/ neither meet ne drink. ne cloth/ ne yift of hand of tongue ne of service. But other thing that may not be measured by money. he may ask/ as love and charity. good will and good frenshippe for his lening  Dives. 
Why is usury holden so great asynne.  Pauper. 
For the usurer selleth to gidre the thing that he lenyth and the use of the thing And therefore vsure cometh of the selling of the use. The usurer selleth the thing that he lenyth in that yat he takithe more ovir for the use. of the thing. ¶ Wherefore thou shalt understand that many things there be that may not be used withouten waste and destruction. of the thing/ as meet and drink and such other/ and in such the use may not be departed from ye thing. But needs he that grauntith the thing/ grauntith the use of the thing/ and they may natt be sold a sundre. And in such things/ if the seller take for the use he selleth that thing twice. and selleth thing that nought is. For the use of that thing is full waste thereof. and for such selling of the use it is cleped usury. For the usurer selleth the thing in itself and the use ovir. sum things there be in which the use is not full destruction of the thing/ as use of an house is the duelling or occupation thereof/ & in such the lordship of the thing may be granted withouten the use & the use withouten the lordship. And so a man may take his house that he letith to hire again to him & ovir take for the use of the house But as the philosop. saith vᵒ three politicorum. the use of money is changing of one for another to help and ease of the comynute which changing is destruction of the money and wasting in manner. In that he that chaungithe it. for other thing so spent it away. And therefore it is unleeful. for to take any thing for the use that owᵗ to be comen to all/ as it is ordained to help and ease of all And therefore it sufficeth that the lener take again the even value/ & if he take more ovir for the use he doy vsure/ and he is bound to restitution  Dives 
Contra. God gave leave to the jews to take vsure of other nations.  Pauper. 
That was to i'll the more evil/ for else they would have taken usury of their brethren for covetise/ and the god forbade them & granted to them to take vsure of other nations about them & among them both to spare their own nation and also to get so again in party that longid to them by the grant of god For all the land thereabout inhabit with the hithen people longed to the jews by the grant of god/ & wrongfully the heathen people withheld moche land fro them.   

The xxv. chapter.  
IF lords of mylnes. lean money to bakers/ or to other folk in covenant. that they shall not grind but at their mills they do usury & so let them that they may not grind freely where they will. And if they be harmed thereby/ the leners be bound to make restitution. But if they be not harmed thereby. they be not bound to restitution but for that they let them of their freedom/ sumdele they been bonnden. And the same is of chapmen. that sell to creance to let the bier from other chapmen/ or because of her lening sell to them more dear. than to other. Such sellers been bound to restitution/ in that the bier be harmed and hindered. If the lener or any other man will not give to his debtor longer time of payment when he may not keep his day assigned/ but he have sum yifte/ though he ask no yift openly he doth vsure And if a chapmen sell the more dear. for the lening of his price than he should sell if he paid anon he doth vsure. and he is bounden to restitution Extra li. e. ti. consiluit If the borrower upon vsure fail of his day of payment. he that is his borrow may pay that money with the vsure to ye lenner. & do his debtor for whom he is borrow pay to him again. that money with the vsure. For it is to the borrow none vsure. For he winneth nought thereby/ but so fleeth mischief. that should else fall to him If a man be compelled to borrow money with vsure for falhede of his debtor that will not pay him at his term that false debtor is bound to make restitution not only of his det/ but also of ye usur yat he was compelled to pay for his falsehood/ or else deliver him out of danger if it be yet to pay Extra libro tercio de fideiussoribus. c. pervenit. et c. constitutus. If a man or a woman lean x. shelinges at Ester or in other tyme. to receive asmany busshelliss of wheat at mighelmesse/ & ye wheat be better for that time than is the money/ & it be in doubt skilfully whether the wheat shall be more worth or less. in time of payment it is noon vsure. But if it were semly that it should be more worth in time of payment and he lent the money in hope of yat lucre he did vsure. Extra e. titulo naviganti. et in summa conf. libro two. titulo seven. If the seller sell a thing for the more price because that he abideth of his pay. he doth vsure And if the bier buy a thing for less than it is worth for that he payeth before or the thing bought may be taken to him/ he doth usury. ibidem in summa conf. If a man lean silver or wine to have again the same quantity in certain time/ only in hope that the same quantity shallbe more worth in time of payment/ he doth usur And if the debtor will pay him his det bifore that time to i'll his own harm/ and he will not take it of him to the time assigned of the pay ᵗ so to win by his lening/ he doth usury. If a man lean money to receive a certain time corn wine or other thing therefore/ he shall take as much as cometh thereto in time of pay ᵗ & no more If a man lean money to receive other manner money. therefore in certain time to win thereby & so to charge hi● debtor he doth usury. If a man sell a thing for certain price. as the market goeth in time of the selling in covenant that if it be better worth before ester that he shall pay so much more/ and though it be less/ worth he shall pay no less. he doth vsure. If the bier buy horse or other beasts for less price than they be worth in time of buying. to receive them after in certain time of feire/ it is vsure/ but he ween sickerly/ that it should be than only so much worth or less worth. but if he ween that they should be that time more worth it is vsure.   

The xxvi. chapter.  
IF a man let his horse/ his ox or cow to hire/ in covenant that if the best die or appeyre/ he that hireth it shall stand to half loss and to half winnyng if it amend. he doth usury For it is not seemly that he should have asmuch profit by the amendment of the be'st as he should have harm by the death. Nevertheless though he that letteth it to hire. make such covenant with him. that hireth it to do him be the more busy to save the best. he doth no sin/ if his purpose be not to take though the be'st perish with outen his default. Butt if he do it for guile or covetise/ he doth usury. And therefore it is good to i'll such covenants. For all though his intention be good yet the manner of the covenawte seemeth wicked and selaundrouse. to folk that know not his intention. Nevertheless he that hireth a thing may leefully take to him. the ꝑel and the mischief of the thing that he hireth if he will. If a man be take his be'st to a poor man to hire or to keep in covenant. utterly that if it die it shall die to the poor man and live to him for for he will have as good therefore it is wicked usury. Such usurers been the fiends charmoures for to such folk their sheep/ ne their beasts shall nevir die. If men in time of plenty buy in corn or other needful things. principally to sell them forth. more dear in time of dearth and of need/ it is sin. But if it be do principally for common profit/ & for salvation of the country/ it is medeful For joseph governor of egypt did so to save the people in time of hunger. Gen. xlvii Also a man may do so for his own profit to i'll mischief coming by weigh of ꝓuidence/ and though he sell forth in time of need. to help of other as the market goth he doth no sin in that. But if he withhold it and will not sell forth in time of need thing that he hath passing his living/ but keepeth still in hope of more dearth/ he sinneth grievously And therefore salomon saith. Qui abscondit frumentum male dicetur in populis. Bnndictio dni super caput vendencium ꝓuerbi. xi. He that hideth wheat in time of hunger shallbe accursed amongs the people And the blessing of god upon ye heed of them that sell forth. Also it may be done by common right of merchandise/ they to win thereby there true living/ so that they cause no dearth byther buying And namely they may buy so leefully that have not whereby to live. but such merchandise Butt if they do it only of avarice/ and to compel men to buy men at their liking/ and as dear as they will than they sin grievously and namely covetous clerks/ that have enough else whereby to live For to clerks it is not granted such merchandise. If a clerk buy a be'st or other thing and by his husbandry or by craft leeful to him it be amended or put in better degree than it was before he may sell it forth leefully. for more than he bought it to. For such doing is cleped properly craft. and not merchandise. xxiiii. q̄. canonum glosa. et decon. di. v. nunquam. If a man leanly old corn to have therefore new corn at heruyste/ and will not take old corn for old corn. as good for as good. when the borrower may pay it he doth usury as saith Raymond Et summa conf. ubi supra But if it be done principally to save his own good. that eyes should perish/ or principally for help of his neighbour he doth none usury By god's law all usury is dampened. By emꝑoures' law & by by man's law sometime it is suffered natt for yat it is good ne leeful but for to i'll the more evil. for oft men should perish. but they might borrow upon usury For else the covetous rich men. Will not leanly to the needful/ and so the law of man rightfully suffereth it for a good end But the covetous man doth it unrightfully & for a wicked end And therefore holy church damneth them that lean upon usury but not in them that borrow for need/ or for a good came upon usury when he may natt else borrow But if they borrow for a wicked cause/ as for play at the dice/ or to spend it in gluttony lechery or pride/ or in other wicked use/ they sin grievously And though it be leeful to borrow for a good end upon usury/ yet it is not leeful to lean upon usury/ ne to counseyl any to borrow upon usury. As it is lawful to a christian man to take an heathen man that sweareth by his false god And yet it is not leeful to the christian man for to ask of him that oath/ ne to stir him thereto. For why oath and swearing is a divine. Worship that longeth only to very god Also notaries that make instruments upon covenants of usury been forsworn. For when they be made notaries. they make an oath that they shall nevir make instruments upon covenant of usury And so if they make any such instrument. they been forsworn/ & they may nevir after bear witness in any cause ne make instrument in any cause For they been made thereby of wicked name. and unable to every office worshipfulle/ in the law and to every dignity And if any prelate under writ to such covenant or set his seal thereto. wittingly/ is guilty of usury. though he have no winnyng thereby. Hec in summa conf.   

The xxvii. chapter  dives. 
What pain is ordained in the law for usurers  Pauper. 
all usurers by the law been bounden to restitution And if they been open usurers/ they been accursed by the law in three things For they should not be houseled. ne holy church shall not take their offering ne receive them to christen burying but they amend them before their death. And what priest else taketh her offcing & burieth them/ he shall make restitution of that he takithe to the bishop in help of the poor folk And he is worthy to be suspendid of his office & of his mess Extra e. ti. quia in omnibus. If the usurer may not make restitution/ he must ask forgiveness of 'em that he is debtor to if he will be saved And not only ye usurer/ but also his heir is bound to restitution/ and he may be compelled by the law to restitution. Extra e. ti. tu nos And if other men be bounden to him for usury he may no restitution ask till he have made restitution to other that he is bound to for usury Extra e. ti. quia frusta.  Dives. 
Whereby should men know an open usurer  Pauper 
If he keep open station or open shop to lean or to change for usury. Or if he knowledge it before a judge in doom/ or be convict by witness/ or if he bear the name of an usurer with deeds openly done according to that name.  
If a clerk be an usurer/ or an heir to an usurer but he will make restitution he shallbe suspended And but he will amend him he shallbe deposed. And if he be so incorrigible that his bishop may not amend/ him he shallbe chastised by secular hand. Extra libro secundo titulo de judiciis. capitulo cum non ab homine. The clerk shall make restitution of his own good if he have whereof and not of gods of holy church but if he have aught spent of such usury to profit of holy church If a prelate receive offering of the usurer sum clerks say that he shall take it again to the usurer in repreef of his sin. sum say that he shall take it to the bishop which shall take it again to the usurer. And if that usurer. may not be founden the bishop shall give it to the poor folk. If the borrower swear that he shall pay the usurer & not ask it again. he must pay it to save his oath. and he shall not ask it again.  
But he may make denunciation to prelate's of holy church. of that usury. yat the usurer may be compelled by laws of holy church to amend him/ and so to make restitution And if he swear that he shall nevir bewray him to holy church. of that usury/ he is not bounden to that oath. For it is against the salvation of his even christian. and against the precept of god.  
¶ If the usurer buy an horse or land withouten money of his usurer/ and give it to another/ he that receiveth that gift is bounden to make restitution. if he wist that it was so bought and given. Extra. e. cum tu. Servants and labourers/ that serve usurers in honest things. may leefully take their hire of them Butt if they serve them in things not needful ne leeful. they may not take their hire of the usurer. If the servant borrow money upon usury/ withouten bidding of his master/ though he borrow it for the needs of his master/ or any man borrow money upon usury for the nediss of another withouten his bidding. he that so borroweth. is bounden to restitution/ if the usurer would leanly withouten vsure freely. He the counselith him not to lean but upon vsure is bound to restitution/ for he letteth the proufytte of his nighboure. If a jew lean to a christian man upon usury/ he sinneth And he may be compelled by prelate's and by lords to make restitution. Extra e. post miserabilem And it is not lawful to any christen man or woman to take usury. of any man christian or heathen.  
No lord/ no college/ no man should suffer usurers dwell in their lordship. ne let them to hire to dwell in/ But within three months that they know of their usury. they should put them out/ and nevir receive such usurers more after. And if bishop/ or archebusshop do the contrary they been suspendyde. And they that been of less degree. been accursed if they do the contrary/ and colleges and comyntes fall into interdit And if they stand still in their malice/ one month all their lands been interdicted And lewd people that suffer such usurers to dwell in their lordship. or in their houses. should be compelled by censure. of holy church to put them out scdm̄ grego. decimun/ et consilium lugdunense ti. de usuris co. usurarum. Hec in fumma conf. li. secundo. two. ti. e. Also if a man sell a thing for much less than it is worth in covenant to have it again what time that he will pay the price that it is worth/ it is usury For the bier gettith again all that he paid and asmuch thereto As if a man sell a thing for ten shelinges that is weal worth xx. shillings/ he shall have it again. for so the bier winneth by vsure ten shelinges ovir that he paid first.   

The xxviii chapter  
But such slights and many other that been not written here/ the false usurers cursed of god beguile and rob the poor people against the precept of god there he saith thus. If thou leanly. to my poor people/ thou shalt not therefore mysbede him ne travail him the more therefore/ ne ovirpnsse him with usury. Exodi xxii. If thy brother saith he be needy. poor or feeble. take none vsure of him/ take no more. than thou gave dread thy god that thy poor brother may live with thee/ Thou shalt not lean thy money to usury/ ne ask of him ovir abundance. Take no more than thou lentyst Shus saith god Leuitici xxv. Non fenerabis fatri tuo etc. Thou shalt leanly to thy brother by usury neither money ne corn ne any other thing But leanly it to him withouten usury. that thy lord god may bless the in every work that thou hast done Deutro. xxiii For who so leaneth to his even christian withouten usury he shall speed the better. And they that lean with vsure. shall speed the worse. And in what land usury is used openly that land shall misfare Therefore david saith/ that wickedness hath besieged that cite & the comynte by day & by night above the walls and travail and unright & moche wrong is in the cite. & guile. & vsure faileth not from the stretis of the cite. Die ac nocte circumdabit eam super muros eius iniquitas. etc. For such usury & guile and false oaths in buying & selling/ the prophet zachary saith that he saw a book fleeing in the air that was xx cubits long & x. in breed. And he axed the angel of god what it might be/ & the angel said to him it is the curse of god that goeth to the houses of thiefs/ & to men nies houses that forsuere them. by the name of god. zachary v●. And therefore salomon saith that who so gathereth tresoures with a lying tongue/ he is vain and evil hearted/ and he shall stumble. to the snares of death. Raveyners and robberies of wicked men shall draw them down to hell. for they would do no rightful doom Prover. xxi. To such god giveth his curse. Woe he saith be to you that join house to house. & couple field to field/ and say of right that is wrong/ & of wrong that is right/ and put light into darkness/ and darkness into light/ bitter into sweet/ and sweet into bittre. ysa u.c. For these false men of law and sligh covetous folk be a man's cause evir so good but they have money to stand with him they shall say that is a wicked cause. And be it evir so clear in right/ they shall say. it is full dark/ they can see none help therein And be it nevir so dark that noman can see right therein/ for money they shall say that it is clear enough And be it evir so siker. or esy to pursue & sweet in ye silf they shall say it is a bitter cause & unsavoury to deal with/ but they have money/ & be it evir so perilous and bitter for money they shall say that it is siker enough. He that robbeth his even christian of any good he doth against three laws. first against the law of kind that saith thus That thou hatist to be done to the. do thou it not to a noiher. Also he doth against law written. Non furtum facies ● that biddeth Thou shalt do no theft Also he doth against the law of grace For charity that is principal heest of the law of grace biddeth that men should give to other of their good & not take from them wrongfully. We find in holy writ joshua vi. et seven. cap̄. that for anchor stole gold silver & cloth against the be'st of god. he and his wife/ his children/ and all his beasts were stooned to the death first/ and afterward brent. With all the other god that he had and xxxvi men slain with enemies for the theft of Anchor/ that so stalle against god's biheeste. And god said that till when his yefte was punished/ the people should nevir have speed in battle ne in otyer journey.  Dives. 
It is than little woundre that our folk speed evil these days in wer●̄ upon their enemies. for they go more to rob & to pile than to fight for any right  Pauper 
For that sin and many other/ they speed full evil/ For they be so blended with sin that the light of grace by which they should be wissed in their deeds is hid a weigh fro them. and so they wander forth among their enemies. as blind beasts. and for they seen no mischief till they fall therein/ For as the wise man seithe/ Obcecavit eos malicia eorum. sap. iiᵒ There malice hath made them blind Telleth a great clerk. Solmus de mirabilibus mund that in the land of serdynye is a well of ye which well if a true man drink. his sight shall amend/ But if a thief drink thereof. though his sight be before ever so clear. he shall weigh blind/ By this well I understand plenty of worldly goods and of richesses that god sendeth amongs mankind which/ goods and richessis comen of the earth/ and newen year by year/ as water in the well. and all true folk that drinken of this well/ that is to say that comen truly to there good and richessis of this world and spenden them we'll to the worship of god. and perfect of there even christian: they have more light of grace to see what is to do/ and what may please god/ And they that falsely come to gods of this world by yift. by guile. and vsure and by false oaths they wexen blind. for they lose the light of grace and be blended with their malice/ Therefore saint Ambrose super lucam saith. that in the richessis is no blame. but the blame and the default is in them that can not well use there richessis/ And as richessis saith he is letting of virtue to shrewis. so it is help of virtue to good folk that can and been in will to use weal her richesshiss/  Dives. 
I dread me that nigh all our nation hath so drunken of this well of sardynye. that they been ghostly blind For if I take heed what theft of simony reigneth in the clergy. What theft of vsure reigneth principally among merchants and rich folk/ what theft of ravin and extorsion regnethe among the lords. and grate men. What mycherie and robbere among the poor commons that be alway inclined to slay and to rob. me thinketh that much of our nation is guilty in theft & overdon much blended with false covetise/  Pauper. 
Therefore god saith thus/ Aminimo usque ad maximum omnes sequuntur avariciae/ A ꝓphan usque ad sacerdotem cuncti faciunt mendacium. et ideo corruent. from ye least to the most all they followen avarice and false covetise From the prophet to the priest all they make losings and do guile and falsehood. And therefore they shall fall. And I shall give their women to strangers and their lands and their fields. to other heirs jere. viii. And by the prophet isaiah god under namyth the governors of the people both in temꝑaltie and in spirituality. and saith thus. Principes tui infideles socii furum etc. Thy princes been false. and fellows of thieves. all they loven gifts and follow meedies & yielding again/ For they deemed not after the right. but after that men might pay. ysa. io. Si videbas furem currebas cum eo et cum adulteris porcionem et cetera. If thou say a thief thou ran with him to help him. as false judges in temporalty done these days/ And with lechouris and adulterers. thou puttedist thy part as iugis in spiritualty done these dayea.    

¶ Here endeth the seventh precept or commandment. And beginneth the eight precept or commandment.  
dives. 
It is full moche to dread that guile. and falsehood shall undo this land as thou sayest but god of his mercy/ he do boat I thank the with all mine heart/ for thou haste weal informed me in keeping of the seventh commandment. Now I pray the for charity that thou wilt inform me in the eight commandment.  Pauper. 
The eight commandment is this. Non loqueris contra proximum tuum falsum testimonium. That is to say. Thou shalt speak no false witness against thy neighbour. In words as saith saint Austyne. & saint Thomas de veritate theology libro quinto. God forbiddeth all manner lesyngea and hiding of truth when it should be said. For as the law saith. Qui tacet consentire videtur. He that is still and will not say the truth when he should say it seemeth/ that he consentith to falseness And so by his stillness he witnesseth with falseness against truth/ and against his neighbour and sinneth deadly with his tongue for that he will not use it to witness the truth when he should And therefore saith saint austyne. that both he that hideth the truth and he that lieth against the truth been guilty against this precept.  
For why he that is still will not porfyt to his even christian/ and he that lieth desireth to harm his even christian. In Epistola ad casulanum. For man and woman in bounden by this precept natt to harm his neighbour with his tongue And therefore john Crisostome saith that not only he is a traitor to the truth/ that lieth against the truth/ But also he that saith not freely the truth. that he oweth to say/ or not freely defendeth the truth which he oweth to maintain and defend And so although that by stillness enforce them not to know the truth. that they know and will natt be a know in due time/ they be liars and false witnesses Nathe less leave friend ye shall understand that there is three manner of stillness One is anentis god. another anentis our even christian The iii. anentis oure self. The first is wicked when we cease from due prising of god/ and thanking for his benefices. The second is wicked when we cese from due manner of teaching and undernyming of our even christian. The third is wicked in two manners/ first if a man or woman for dread or shame/ or for pride will not say thing that he should say to plain him of his mischief and to seek help of soul by shrift or good counseile. or of body by other help and by good counseile but gnawing and freting him self inward and will not plain him outward to them that would comfort him and speaketh so much inward without comfort till he falleth in wane hope. and shendeth himself by anger/ & inward sorrow/ Therefore saith saint Gregory liᵒ viii moralium That moche folk when they have wrong sufferen much the more disease inward/ for they will not speak it outward/ For why saith he If they said peasebly there disease outward with there tongue sorrow and disease should pass out of their heart. and out of their conscience. Si illatas inquit molestias lingua tranquille diceret: a consciencia dolor emaneret sometime men be still in deceit of other. that they may the more bodily accuse other.   

The second chapter  dives. 
How many manner been there of losings.  Pauper.. 
saint austin liᵒ de mendacon putteth seven man of leasings which been comprehended in three. Quia omne mendacium velen perniciosum. vel officiosun. vel iocosum For every losing or it is such that it doth harm. and than it is cleped in latin perniciosum. that is to say wicked in english/ Or it is such that it doth good and none harm. and that is cleped in latin o●ficiosū that is profitable in english. Or it is such that it doth neither good ne harm. and that is cleped in latin. jocosun that is bourdeful in english: as when men make losings only to make folk merry/ The first manner that is cleped perniciosum and wicked is alway deadly sin/ But the two other manner of losings been venial sin to the common people/ But to men of holy church and to religeouse and to all that should be folk of perfection. they been deadly sin if they been done by advisement/ or by custom as saith saint Austyn. The first manner of leasings is done in v. manners. First if any man say preach or teach any thing against the faith of holy church. The two. is. when the losing harmethe sum & perfecteth to none/ as losings of bacbiting & false witness of sin that common law punisheth The third is that so ꝓfitith to one that it harmeth to another/ as false witness in cause of debt or of heritage or of such other. The iiii. is when the losing is maked withouten perfect/ and withouten cause. save only for liking to lie and to deceive/ and for custom of leasings. The fift is when the losing is made only for to please as flattering all these manner of losings been forboden by this commandment to all manner folk. as deadly sin The losing of flattering may be done in three manner/ or prising a man in thing. that he hath more than he is worthy to be prised/ or prising him in thing that he hath not/ or prising him and flattering him in his sin. and shrewydnesse and in his folly And this manner of flattering if it be done wittingly/ it is deadly sin The second manner of losing that is cleped Officiosun and profitable/ it is done in three manners. First for salvation. of cattle that should else be lost wickedly by thieves if they wist where it were Also for salvation of man or of woman innocent. that is sought of his enemies. Also to save man or woman fro sin As if a single woman say that she is a wife/ so to keep her clean from them that would defoul her. Such manner of losings the avail & ꝓfytt and also leasings bourdful been venial sins to the common people. but to men of perfection/ they been deadly sin/ namely leasings bourdful when they been in use customable. For it falleth not to men of holy church. and of religion to be iapers ne liars. But it falleth to them principally to i'll idle words For Criste saith in the gospel/ that men shall give answer at the doom for every idle word that they say. But such leasings bourdful in men of perfection turn lightly to losings pernicious and wicked. For they do harm to them that here them/ in that that they. be slandered of their vanity and of their losings For them thinketh and sooth it is/ that men of holy church & of perfection should not be iapers ne disours ne liars ne vain but sad in cheer in word & deed Therefore the master of sentences. li.iii. distinct xxxviii. saith openly that such manner leasings. been venial sins to them that be of unperfect state/ & deadly sins to them that be of perfect stat And saint Austyn libro contra mendacium saith the truth should not be corrupt for any temꝑal ꝓfyt. And no man ne woman shallbe led to enlesse health with help of losings/ for every losing & falsehood. is against christ. that is sovereign truth And saint Gregory libro xviii. moralium. saith thus. Os quod mentitur occidit Eccliam. The mouth that lieth sleeth the soul And the prophet saith Lord thou shalt lose all that speak leasings And therefore saith he men of perfection must with all business i'll leesynges/ in so much that for salvation of any man's life they should not lie to help a nother's body in harming of their own soul. And therefore god saith Non menciemin & non decipiet unusqsque ꝓximum suum Leuitici nineteen/ Lie ye not & no man deceive his neighbour.   

The three chapter.  dives 
Contra. We read in holy writ Exodi. io. that pharo assigned to the women of israel two midwives' Sephora and phua. & bad them slay all the children males & keep the women But they for the dread of god and for pite dydnat so but saved both male and female and with a losing excused them to the king and said that women of israel could better help themsilf than women of egypt & had children or they come to them/ And as holy writ saith there/ therefore god gave them house and land.  Pauper 
Nat for the losing but for they dread god/ and for the dread of god they saved the children. Therefore god gave them house and land/ & not for the losing and so saith holy wryt Nevertheless sum clerks say that for her losing god changed the endless meed that they had else be worthy. into temporal meed of house and land.  Dives. 
yet Contra te. We find in the gospel that after yat christ was risen from death to life. ne went with two. of his disciples. cleophas & another in the likeness of a pilgrim & spoke with them of his death & of his passion/ butt they knew him not And at even when they came to the castle. of emaus/ ne feigned him to go ferther And yet at their prayer he went in with them But feigning as saint austin saith is a manner of losing/ therefore not every manner of losing is sin  Pauper. 
It seemed to their sight that christ had feigned/ not by falls feigning inward in deed as he showed outward/ for he was far fro their faith And therefore he showed him outward as a stranger and a pilgrim passing for they knew him not ne believed not in him steadfastly Also by that doing he showed that he should pass forth bodily out of this world/ and wend above all heavens  Dives. 
We find gen. xxviiº that jacob in in deceit of his father that was blind and in fraud of his brother Esau said to Isaac his father to have his blessing I am esau. thy first son/ & that was false And yitt god approved his deed Therefore than it seemeth that every lesinge is sin/  Pauper 
That jacob did was figure and prophecy of thing that should fall/ And for that prophecy is done in deed/ therefore it was no losing For though he were not his first son in berthe. yet he was his first son in dignity by ordinance of god/ that ordained that the people coming of jacob. should be sovereign. to the people coming of esau. And that the great biheest of Christ's birth made to Abraham and Isaac should be fulfilled in Jacob and not in Esau. as their father wend that it should have be. ¶ And so though Esau. Were the first son/ and principal to Isaac/ by the doom of Isaac yitte was jacob his first son/ and his principal son by the doom of god. And though he were not Esau. bodily in person yet he was Esau in dignity.  Dives. 
Contra His father Isaac saide that he came guilefully. and took his blessing.  Pauper. 
Isaac said as he wend but not as it was For he knew not than the will of god in yat doing For it was no guile ne falseness in jacob. For it was not the deed ne the speech of jacob/ but it was the deed/ and the speech of the holy ghost that wrought in him and spoke in him. And therefore Criste said to his disciples. It been not ye that speak but the holy ghost of your father in heaven speaketh in you. And so he spoke in jacob. and rebecca. his mother that counciled him so to get his faders blessing.   

The iiii. chapter.  dives 
saint Austyn saith that losing and lying is not only in feigned speech but also in feigned deeds.  Pauper 
saint austin saith not that all feigned deeds been losings & sin. but he saith that all feigned speech in falsehood is losing and sin. For man hath more free might to govern his speech than for to govern his deeds/ for alway a man may speak as he will/ butt he may not always do as he will And the philosopher saith. p ᵒ ꝑy armynias/ that speech is token of thoughts in the heart For it is ordained that man by his speech should show thing to be or not to be/ as he feeleth and thinketh in his heart And therefore Crist said in the gospel. Sit sermo vester est est/ non non. Be your speech yhe yhe. nay. nay/ That as it is in the heart so it be in the mouth. that yhe of the mouth be yhe of the heart.  
And nay of the mouth be nay of the heart/ so that the mouth & the heart must always accord. For as saith saint austin In libro contra mendacium. The mouth beareth witness to the heart And therefore if man or woman say otherwise than it is/ in his heart/ he berith falls witness against his heart & against himself. & doth against the precept of god/ that biddeth him say no false witness against his nighbour ne against his next/ that is his own heart and his soul Another skill is this for deed is not ordained. principally to be witness to the thought of man's heart/ but it is ordained to the profit of the doer and to the proufytte of his neighbour & to the worship of god. And therefore. when feigning in deed is profitable to the doer. and to his even christian and to ye worship of god/ it is leeful and in case full medeful. And therefore david when he was amongs his enemies in peril of of death/ medefully feigned him to be wood. so to save his life to the worship of god and the profit of his nation and of his friends and of his enemies. that should else have fallen in manslaughter. Primo regum xxi. But speech is ordained of god principally for to be true. witness of thought in heart. And therefore who so saith other wise. than it is in his heart and in his conscience he sinneth/ for he misuseth his speech against the order of kind ordained of god.  Dives 
scythe feigning of deed is not always sin/ as feigning of speech tell me when it is sin. and when not.  Pauper 
Feigning in deed is done sometime by slight. for a good end As we read in the fourth book of kings four Reg. xo. that jev. the king of israel. did clepe to giddre all the priests of the false mammet baal. into a certain day/ as though he would have made a great solemnity. and worship to baal/ & did clothe all the false priests in one certain cloth that he gave them/ that by the clothing men should know them from other And when they were all gathered to giddre in their temple to worship baal/ the king jev bad. men of arms go and slay them all/ and so they did. Also joshua leader of god's people feigned flight. to deceive gods enemies/ joshua. viii.c. Such feigning so that it be do withouten losing of the mouth is leeful and in cas medeful/ Also there is feigning for good teaching And so Crist feigned him to go further to stir his disciples to hospitality. Also there is feigning of signification/ and so jacob. as by man's doom feigned him to be esau But in god's doom it was no feigning of falsehood/ but figure showed by holy ghost that spoke in him and wrought in him Aso there is feigning of falseness and of doubleness for to deceive. and such is in hypocrites. & false folk And all such feigning/ is losing and forboden of god. by this precept.   

The v. chapter.  dives. 
Is it any sin to believe thing that is false.  Pauper. 
There is falsehood of the sayer/ and falsehood of the thing that is said falsehood of the sayer sometime is ꝑnycious and wicked/ and to believe lightly. such falsehood/ itt is deadly sin and damnable. sometime false heed of the sayer is profitable as touching worldly thing. & not noyous as to the world. & sometime it is neither profitable ne noyus to the world as leasings made only. for board that harmeth no man worldly ne profiteth And to believe though two. manner of falshedes it is venial sin Also there is reprovable falsehood of thing that is said And either that thing longeth to the nedefulnesse of our salvation as be articles of the faith and to believe such falsehood/ it is deadly sin/ or it longeth not to the nedefulnes of our salvation and to believe suhce falsehood lightly it is venial sin/ or else no sin as saith Docking super Deutronomium Nevertheless there should no wiseman be to hasty to believe things of charge that sound either great prosperity or great adversity: For the wiseman saith Qui cito credit levis est cord. He that soon bilevyth is light of heart and unstable Ecclesiastici nineteen. And therefore saith he believe not every word that men tell the. ibidem The fool simple man saith he by leaveth every word but the wise man taketh heed to his paas/ and goeth ne believeth not chaungeably after men's speech ne after leasings but after the law of god that is not changeable Prover. xiiii. & eccle. xxxiii.  Dives. 
Sithen it is so that a man may sin bearing false witness of himself whether sinneth he more prising himself falsely or lacking himself falsely  Pauper. 
Both been folly. & in cas great sin For caton saith. Non te collaudes nec te culpaveris ipse. Prise thou not thyself. ne lack thou not thyself/ And salomon saith Laudet te alienus. et non os tuum. Extraveus et non labia tua. Let another man prize the & not thine own mouth/ a strangers & not thy lips. ꝓuer. xxvii And therefore by common opinion of clerks/ it is more sin a man to prize himself falsely by avantement than it is to lack him self falsely For avamtment cometh of pride that is worst of all sins But lacking of himself may come of lowness medefully For every man of him self is more to lack than to prize. And therefore saith the prophet Omnis homo mendax dax Every man & woman of himself is false and a liar. And salomon saith that no man wot whether he is worthy love or hate of god And so do man wot what he is worth in god's sight And as much as he is worth in god's sight so much he is worth & no more Therefore saith aristotle iiii. ethecorum's xiiiic that the avaunter of himself is worse than the lacker of himself jactator vituꝑabilior est quam vituꝑator Et idem dicit Ricardus de media villa super sentencias li.iii. di. xxviii. questione quarta.  Dives. 
Which been cleped by the law false witnesses  Pauper. 
They that been brought to bear witness and been sworn to say the sooth/ and do against their oath. saying falls or hiding the truth and thing that should be said/ or transpose things that should be said Or a man say thing for certain yat he is not siket of though it be truth that he saith And also he is false witness that sweareth a truth with sligh speech for deceit Such manner folk saint Austyn likneth to judas And moche folk saith he these days despise the deed of judas/ & yet they do the same that he did or else worse For why saith he Although that for meed bear false witness/ they sell Criste that is sovereign truth for meed Et est super illud Mt. Quid vultis mihi dare et ego eum vobis tradam. But such false witnesses be worse than was judas For he sold christ for thritty pens. But many false witness sell Crist for much less/ and sumtym for nought only to show malice or to be venged judas made restitution of the money that he took to bitray christ and would not rejoice it/ but false witnesses these days make no restitution/ but live by such false sinful lucre. judas believed not that Crist should rise fro death to life. and dame the quick and the deed But we believe yat he rose from death to life and shall come to dame all mankind very god and very man And therefore christian men false witnesses. been more to blame than was judas.   

The vi. chapter.  dives. 
May all manner men bear witness in doom.  Pauper. 
Nay. for bond servants should bear no witness in causes of their lords/ neither against them ne with them/ but in asmuch as the cause toucheth other of his servants iiii. q̄. Scriminali. v. Iten servi. Ne women should bear no witness of proof in causes of felony/ but in matrimony and in causes of purgation of wymens' evil name. they may bear witness of proof. And women may accuse in causes of felony Also no young folk with in xiiii. year/ ne fools ne beggars ne full poor folk/ ne heathen men. ne christian men openly loosed of falsehood/ or once teynt false and forsworn. ne open wicked livers and of evil name/ none of these is able to bear witness/ in doom before a judge. uꝰ Condicon sexus etas discreton fama Et fortuna fides in testibus ista reqre.  
By false witnesses the jews slew saint Stevyn/ and by false witnesses they slew Criste/ and by false witness the true manna both/ and by false witness they would have slain the holy woman Susanne. but god savyde her and brought the false witnesses to the same death. that she should have had/ if her witness had been true/ and that was the law that time/ and yet it is in many lands. And if they disherit any man or woman/ or do him lose any thing by false witness/ they been bounden to restitution Also bacbiters forfete against this precept/ which by malice bacbyten them that been good/ and by leasings diffame them Also flatters the falsely prize them that be wicked so to favour them in their sin. And so both the backbiter bacbyting the good man/ and the flatterer prising the wicked man have gods curse/ that he giveth to all such/ thus saying. We qui dicunt bonum malum/ et malum bonum. Woe be to all them that say the good wicked/ and wicked good ysa. v. co. And namely they that been nigh to lords and to great men and been their governors or their counseilours or confessors and to please them/ and to flatter them be it nevir so false/ and take none heed to god ne to truth. but only to please/ and say nay or yhe/ not after the truth is/ butt after the lord will have it/ and so harden him and blind him in his folly. Such flatterers be like to a be'st that is cleped chameleon. Which best changith his colour after the things that be besides him/ now white/ now black. now read/ now green/ now blewe now yellow/ Right so such flatterers change their speech/ after that they hope best to please their lords. and other men For now they speak good of a man/ while the lord is his friend And if he fall enemy to him/ anon they speak him harm and villainy so to please the lord and other also that been that man's enemies. In presence of his friends they speak a man good/ though they will him no good and in presence of his enemies they speak him evil And as the fane of the steeple. turneth after the wind. so turn flatterers and bacbiters their speech/ as company speaketh that they been in The mosel and the face. of the chameleon is like a swine. and an ape. For every flatterer is a backbiter And as a swine hay more liking to lie in a foul slough than in a fair green/ & with wroting of his snout defouleth the place there he goothe. so hath the backbiter. more liking to speak of other men's defaults and of their unhonesties and sin than to speak of their goodness and honesty/ and wisely speech. Wroting upon their defaults to appear & defoul their good name And in that he is a flatterer he is like the ape/ that what he saith other men do he will do the same. For flatterers rule their tongue not after the truth. but after the pleasance and speech of other men But this be'st Chameleon though it be fair while it is alive yet assoon as it is deed it is full foul as saith the master of kind Right so such flatterers and fair spekers that speak weal and do full evil although they seem fair and worshipful/ in this world. in the other world after their death they shallbe full foul and fiends fellows/ in hell pain/ but they amend them And all that speak weal and do not thereafter forfeit against this precept For they deny by their deeds the truth that they say with their mouth Of such. saint paul saith that with their mouth they knowledge themself to know god. but with their deeds they deny it. Confitentur se nosse deum/ factis autem negant. Tite. p ᵒ And therefore god warneth folk of such false witnesses that speaken the truth with their mouth and deny it in deed. and saith thus Omnia quecunque dicerint nobis facite: scdm̄ vero opera eorum nolite facere. Mt xxiii. all thing that they bid you do/ do ye it. But do ye not after their wicked works.   

The seven chapter  
ALso these men of law that for meed maintain falsehood against the truth. or for meed hide the truth that they should. maintain/ or for meed withdraw them to suffer or let falsehood have his forth. they forfeit against this precept which forbiddeth all manner falsehood. ¶ I read on a time there were two. men of law. duelling in one town The one at even came home from the assize. and the other axed him what he had won that day And he said xx mark. and that he had right moche travail therefore. yhe said the other/ and I have won asmuch and more/ to be at home. and not to travail. Such men of law and batteres of law that have no conscience/ may we'll say that is written in the book of isaiah the prophet Concipimus et locuti sumus de cord verba mendacii. etc. We have conceived. by study and by good information knowing of the truth/ and of our own heart/ and of our contriving we have spoken words of losing and of falsehood And therefore rightful doom is turned bacwarde. and rightfulness stood from far and might not nigh truth fell down in the street. and equity might natt enter/ the truth is all forgotten And he that went away fro wicked thing/ & would have lived in peace & truth he was open pray to false men Qui recessit a malo prede patuit ysa. lix. But would god that they would amend them. and say that is written the same chapter. Lord god our sins been multiplied before thee/ and our sins answer to us for our great sins been with us and accuse us. We know our witnesses. for we have synnyde and lied falsely against our lord god. We turned us away and would not go after our god/ to follow him in truth/ but spoke against him falsehood. and passing of god's law for to endanger the simple folk. Also preachers of god's word that preach moor for winning of worldly good than for winning of man's soul. & seek more their own worship. than god's worship in their preaching and preach not the truth/ ne will say men their sothes in repuing of their sins. they been false witnesses and do against this precept. For if they hide truth in favour of sinners and will not preach against their vices. Or if they preach falsehood and error to show their wit by curious't of speech/ or preach high matters not profitable to the people not helply to man's soul. all such preachers been cleped false witnesses. Also they that preach so hard against the mercy of god/ that they bring folk in wanhope. And also they that preach so moche of the mercy of god and so little of his rightwiseness that they make folk to bold in sin/ such prechoures been false witnesses of christ For all his mercy is meddled with rightwiseness and all his rightwiseness is meddled with mercy. Therefore david saith Universe vie dni mina et veritas. all the ways and the domes of our lord god been mercy and truth. Deus justus et misericors. God is rightful and he is merciable. to all that will amend them. all prechours of god's word should be witnesses of Criste. that is sovereign truth. And therefore Crist said to his disciples. Eritis michi testes in Jerusalem etc. ye shallbe witnesses to me in Iherusalem. and in all jury/ and in samary. and in every land to the last end of the earth. Actuum primo co. And therefore preachers should advise them well that they preached no falsehood/ ne say no thing for certain that is in doubt to them and that they hide not the truth that should be said/ and that there life and their teaching accord with the teaching and the life of christ For if they teach otherwise than Criste taught/ and live natt as cryst lived they been false witnesses to christ Cryst taught chastity. & commended povert and lowness And therefore if the preacher of god's word be a lecher and a carnal man proud of heart and covetous. he is not true witness of Criste And if he reprove in his deeds povert and chastity. & say that christ was not poor for man's sake/ he lieth upon Criste & he is to him ovirdone false witness. For Crist said that foxes had their dennys/ and the briddes her nests/ but the maidens. son had not where he might rest his heed/ Mt viii.c. And saint Poule said that Crist became man needy for us in this world to make us rich with his mischief Propter nos egenus factus est: cum esset dives: ut illius inopia divites essetis. two. corum. viii.   

The viii chapter.  
ALso all ministers of holy church/ and namely men of religion. should be witnesses of christ to edification of the people and of their neighbours/ that been all men and women And therefore men of holy church been betokened by galaad that is to say▪ an hope of witness For all their living in heart in word in work. and in clothing should bear witness to christ.  Dives. 
How should men of holy church bear witness in clothing to Crist  Pauper. 
For in clothing they should show sadness honesty & lowness/ as nigh followers of Criste/ and witnesses that taught sadness against vanity/ honesty against gluttony & lechery/ lowness against pride/ & poverty against covetise And therefore the outclothing of men of holy church/ and namely of men of religion should not be to straight. ne to short. to show. the shap of their body. for pride and vanity and to tempt women/ ne to precious against poverty/ ne ovirdo ne feeble against their degree. and honesty of holy church/ ne to side ne wide against measure.  Dives. 
Of this matter thou spoke bifore. I covet no more to here thereof. For as thou soothly saidst men of holy church & namely men of religion pass in great array and pomp/ temporal lords  Pauper. 
Also as oft as the pnst syngith his 〈◊〉 he representith the person of Crist that died for us all upon the tree. And by his clothing and by his mess singing he beareth witness of Cristis passion. and showeth that all that he doth in seeing of his mess/ he doth it in mind of Christ's passion and if he have no mind of Christ's passion after that his cloting showeth that he should be/ he is a falls witness in disobeyed of his neighbour Therefore saint Gregory saith that no man doth more harm in holy church/ than he that hath a name and order of holiness and liveth wickedly. Nemo amplius nocet in ecclia. quam qui perverse agens nomen et ordinem sanctitatis habet.  Dives. 
What betokeneth the clothing of of the priest at mess.  Pauper. 
The amyt on his heed/ at the beginning betokeneth the cloth that Christ's face was hyled with in time of his passion/ when the jews hyled his face and bobbyde him/ and bad him arede who smote him The long aube betokeneth the white cloth that Errowde clad with christ in scorn as he had been a fool. The fanon the stole and the girdle/ betoken the boondes. Which Criste was bounden with/ as a thief/ in time of his passion. The fanon betokeneth bonds of his hands. The stoleye rope that he was led with to his death. The girdle the bonds yat he was bound with to the pillar and to the cross. The chesible betokeneth the cloth of purpur in which the knights clothed him in scorn. and kneeled to him and said in scorn hail thou king of iewys The bishop passing other presties hath a mitre and a cross. The mitre on his heed betokeneth the crown of thorns. that christ bore on his heed for man's sake. And therefore the mitre hath two sharp horns. in tooken of the sharp thorns. The two tongues that hang down on ye mitre betoken the streams of blood that ran down fro Christ's heed by pricking of the crown of thorns. The cross that the bishop beareth in his hand betokeneth ye read spear that the knights tormentors put in the hand of christ in scorn for a sceptre And the archebusshoppes' cross betoknethe the cross that christ died upon for us all The bishop's gloves. at mess in his hands. betoken ye nails in christs hands/ and the sandalies on his feet at mess betoken the nails in christian feet If it be so than that men of holy church having these tokens of christs passion in their mess saying have no devotion in Christ's passion ne mind of his passion they bear false witness For it is not with them inward as the tokened shown outward Also the amyt betokeneth the basinet of health that is hope of the life that is to come/ & forsaking of earthly things. The long albe betokeneth chastity of body and soul The girdle fanon and stole/ betoken the commandments and the counsels of christ in the gospel by ye which men of religion & of holy church been bounden passynglother to serve god The chesible betokeneth the holy cloth of Criste withouten seem all won in one which betokeneth perfect charity The mitre on the bishops heed with the horns betokeneth cunning of two testaments old & new which cunning he oweth to have and to teach with two. tongues/ with tongue of deed. & with tongue of speech & show them both in deed by good example giving. & in speech we'll teaching/ & that betokeneth the two. tongues hanging behind on the mitre. And the same betoken the two. tongues hanging behind on the aube on the priests shoulder. For every priest should ken god's law & preach it with tongue of deed & good example. & with tongue of speech These two. tongues hang higher on the bishop than on the simple priest in token that the bishop is more highly bound to the tongues of good ensample and good teaching than the simple priest.  Dives. 
It is a common saw that though two. tongues on the priests shoulder betoken that this land hath been twes renegat and perverted.  Pauper. 
That is false. For sith this land took first the faith/ the people was nevir renegat But the people of this land was slain nigh all up for ye faith till there was no christen man to dwell therein/ but only heathen people that had slain christian people. & by the sword kept this land that they wan of christen people Therefore Bede de officio divino saith that it betokeneth two tongues that men of holy church own to have as I have said And therefore they been cleoped tongues Also the priests crown betokeneth the crown of thorns on christs heed and the dignity of the priesthood. And his shaving as saith the law/ betokeneth povert in soul/ and forsaking of worldly gods.   

The ix. c.  dives. 
What betokeneth the bishop's cross. in manner of living.  Pauper. 
As saith a great clerk Bede. li. i. de divino officio. The bishop croce is cleped a shepherds staff. to to stir the bishop to lowness. and to think on the cure and on the business and the charge that he taketh upon him when he is made bishop He beareth no sceptre of worldly dignity to stir him to pride/ ne beareth no sword that is token of cruelty/ but he beareth a shepherds staff/ not to slay/ ne to smite/ but for to save his sheep. that been his subgettes spiritualy/ which staff above is crooked in manner of an hook/ to draw again that would not come/ or else go away For the bishop should principally travail to draw sinful men and women with fairness by good words. and by good ensample to the mercy of god/ and natt to be fierce ne fell to the synfulle. And therefore as Bede saith above on the hook of the cross is written thus about. Cum iratus sueris mine recordaberis. when thou shalt be wroth thou shalt think on mercy. In the round knot beneath the hook is written homo. that is to say a man/ to do the bishop think that he is but a man as another is/ and natt be proud of his dignity. beneath beside the pike of iron is written parce. that is to say spare. For he must spare his subgettes & show grace to them as he will have grace of god And in token thereof the pike of the cross should not be sharp but blunt For the doom of the bishop should not be to sharp/ but always meddled with mercy The staff of the cross is right and not wrong. in token. that the bishop should dame rightfully and govern his subgettes in right and equity. and do no man wrong unde versus. Contrahe ꝑ primum/ medio rege. parce ꝑ ymun By these tokens outward bishops and priests witness themself to be such inward as the toknes show But if they be not such. they be false witnesses to christ and to Christ's lore in damage of their even christian/ for by hypocrisy they deceive the people Forsooth it is a losing any man knowledge himself a bishop priest/ or clerk/ or man of religion. and work contrary things to his order. and ayens the tokens that he beareth of holiness/ It is a losing any man or woman to say him christian. & do not ne live no thereafter. as a christian man or woman. but peradventure worse than jew. saresyne or paynim/ Therefore saith saint john in his pistle/ that who so saith that he knoweth god and keepeth not his commandments. he is a liar/ there is no faith in him i johannis socundo And he that saith that he loveth god & hate his brother. he is a liar. Io. iiiio. And so every wicked liver. is a liar And therefore saint Ambrose saith in this manner/ brethren flee ye losings/ For all that loven losings. been the children of the find/ For as christ saith in the gospel. all such have the fiend to their father/ which hath ever be a liar and father of losings: and never stood in truth but with a losing lees all mankind as Christ himself saith in ye gospel. io.viii. And yet into this day unnethiss he bringeth any man woman to sin but with losings And so with leasings he slayeth man's soul and woman's & ever hath be a cruel manslayer and a false liar: as christ saith in ye same gospel  Dives. 
Tell me I pray thee/ how wyttnessis should have them in doom for to be true witnessis/  Pauper 
The witnessisin doom and the judge also should be indifferent to both perties and say the truth for both perties. And the judge may not by the law take meed to dame truly/ ne the witness may not by the law take meed to bear true witness. Much more than ye witness oweth to take no meed to bear false witnese. ne the judge to give unrightful doom xiiii q̄. Nonsane Nethelese the witness may leefully take his costis of him that bring the him to witness/ And if a man see that his neighbore should fall in his truth and lose his right for default of witness/ if he know ye truth and may bear witness in the cause. but he bear witness & say ye truth for salvation of his neighbore. else he sinneth grievously though he be not brought to bear witness. And in that case men of holy church may & owen to bear witness: so that it be not in cause of blood ne of grievous sin And if a man take meed for his witness. he is bound to restitution   

The tenth chapter.  dives 
to whom shall he make restitution:  Pauper. 
If he took meed to bear falls witness. though he bear true witness. or no witness/ he shall make restitution. not to him that gave it. For he is not worthy to have it again. sith he gave it for falsehood and for sin. But he shall make restitution to him ayens whom he took it to do him wrong/ And in the same manner shall make restitution if he took meed not to bear witness. but for to be still. and not say the truth And if ye witness take meed to say the truth/ he shall make restitution to him that gave it to him in help of his right/ For it was leeful to him so to give. but it was not lawful to the witness so to take/ And if it be in doubt for what end the gift was given: than he shall make restitution and give it ye poor folk by the doom of holy church/ Hec Reymundus li. two. ti. de testibus.  Dives. 
how many witnessis be needful in doom.  Pauper. 
After that the cause is: so most be the number of witnessis/ And after the person or the persons been against whom the witnessis been brought/ For ayens busshopis and preestis and ayens men of holy church & ayens persons of temporal dignity most be brought more witnessis and of more worship. than ayens simple folk:  Dives 
Why so  Pauper. 
For there should no man be in dignity neither speiritual ne temporal: but true folk. to whose truth men should give more credence. than to speech of simple folk which known not weal what is truth. ne what is false. What is profitable to the commonty. ne what is noyous. and oft full litil dreading god/ Also persons in dignity in that they be soveragines & judges and governors of the people. for there rightful domes: and sometime for unrightful getten them much hate of the people. and oft without guilt and for their good deed. and so they have many adversaries/ For it is not in ye power of the governor to please all But nediss either he most offend god. or else men that dreaden not god/ And therefore the judge shall not lightly leave a few witnessis ayens such persons/ Also if persons of dignity might lightly be dampened by the simple folk. the people should be to bold against their sovereigns and litil set by them And so dignity both spiritual & temporal should be in despite and come to nougt/ And therefore sometime it is better to suffer a shrewd prelate or a curate and a shrewd man to regne: than lightly at the request of the people to despose him/ but his sin be well open and weal slanderous & noyous  Dives. 
Is there any caas in which it is leeful to stand to one witness  Pauper. 
in that is no previdice to another/ it is lawful to stand to one witness As if it be in doubt whether a child be christened/ or a church hallowed. or an altar/ or vestment hallowed. Also by assent of both ꝑties' men may stand to the witness of one Also men may stand to the witness of the priest seeing that his parisshyn is amended if the sin be not open. Vt dicit hostiensis. in summa li. two. Rubrica de testibus. S. quotus est numerus Also the witness shall say for certainty that he knoweth for certain/ and say in doubt thing that is to him in doubt.  Dives. 
Oft a man weeneth to be siker of thing and he is deceived  Pauper. 
If he do his devoir to know the truth/ though he be deceived so saying against truth/ he sinneth not deadly For it is not his will to bear falls witness.   

The xi. chapter.  dives. 
Is a man bound. to keep counseyl of thing that he knoweth by prive telling  Pauper. 
That a man knoweth. only by shrift he is bound to keep prive & no witness bear thereof For he knoweth it only as gods prive minister. But if he knew it not only by shrift. but by other weigh than by his telling that is shriven to him thereof/ if it be such that it be great harm of the comynte/ or of any person/ than he is bound to tell it out for salvation of his even christian/ saving asmuch as. he may the person that told it him. so that he be ware of more harm by his telling If it be such that it be not to harm of the comment ne to great harm of any person if he have bound him to counseyl he shall not be it a know for no bidding of his sovereign For it is a law of kind to keep counsel that man knoweth by counseyl/ if the keeping of counsel be not against charity For against charity may no man be bounden neither by biheest ne by oath. And for to discover counsel that is told t'him for counseyl when he may leefully keep it counsel it is a falsehood. And therefore the wise man saith/ that who so discureth the privities of his friend he loseth faith Ecclesiastici. vicesimo septimo. For that is the manner of false friends that when they turn to eneminyte. than to tell the privetyes of their friends to shende them/ as saith the wise man/ Ecclesiastici vio. witnesses must accord in the thing and in the person the place & in the degree/ and in the tyme. If one witness stand against many witnesses/ his witness is nought but he be written with them in any instrument. If the witnesses contrary amongs themselves/ the judge shall deem after the more party/ butt the less party pass the other party in worship. and dignity/ and in good name Or else if their witness be more seemly to the truth/ and that they prove better their words than the other party/ but that must stand in discretion of the judge. They that shall attaint other witnesses must be more in number and of more worship and of better name than the other were. If witnesses been even in both parties in number/ & in dignity/ the judge shall deliver him that standeth for guilty/ for mercy must be principal virtue. in the judge And therefore saith seint james that mercy enhaunsith the doom. Hec in sum. conf. li. two. ti. de testibus. Also there is witness of deed & by deed withouten witness of word/ as when the deed showeth the self Distinct xxviii pri usquam. There may no man be judge. and witness and accuser to gydder in the same cause/ but in cas. the judge may be witness of truth to excuse iiii/ q̄.. Nullus. unquam. In every doom must be four manner persons/ a judge/ accuser/ defender and witness ibidem In cause of felony of a great sin should no man be witness against the guilty. that had borne witness against him before in any doom. for it is a token of enmity. iiii q three testes. S Item in criminali. The witnesses should be worshipful true and sad. ibidem Such folk should be witnesses in doom that know best the truth. xxxv q̄./ S. i. By witness of one shall no man ne woman. be dampened/ butt his trespass be so open that the deed showeth the self. three q three testes. Et deutro nineteen. et numeri xxxv. Noman is sufficient witness in his own cause. xv. questione tercia. sane in fine Item quarta questione tercia. testes. S. Item in criminali. Post me. Every man may be witness in doom against himself but not for himself quarta q̄. S. i. The defendor may forsake witnesses that been his enemies. quarta. questione. tercia Testes. No man may be compelled by the law to bear witness. against his own kinsman/ ne against any of his nigh alliance. ibidm An heretic and an heathen man may bear witness against another heritik and against another heathen man. in help of a christian man But against a christian man should they bear no witness. xxiiii qonne i mirantur.   

The xii. chapter.  
HE that is unable to be a priest should bear no witness against a priest in cause of felony and of great sin ii q̄.. ipsei. aplin. He that beareth false witness forsaketh christ sovereign truth xi. q iii. abiit. If priests or deacons be taken with false witness bearing/ they should be three year suspended from their office. and do hard penance .v. q̄.. quis in fi. Every false witness should do seven. year penance xxii q̄. si qs And by the law. he is unable to every office and lawful deed of any worship/ worthy to lose his gods and to be beaten and hard chastised and punished/ & the same pain is he worthy that bryngith men wytingly to bear false witness/ xxii. q v. si qs se. And as the law saith there he should fast xl days in breed & water/ and seven. year following do hard penance/ & nevir after he without penance of sorrow and contrition for his sin And all that were assenting to false witness and to perjury/ should do the same penance ibidem. The words of witness should be taken to the best under standing and most benign. Extra libro two. ti. de testibus. co. cum tu. The witness that again/ saith himself is of no credence. Extra li. two. ti. de ꝓbationibus co. Licet. Men should stand to the first speech that man or woman saith in his cause if he vary another tyme. e. ti. ꝑ tuas If the witness by distraction say amiss/ it is leeful to him anon to amend his speech. but if he abide with an ynterual/ though he change his word and amend it/ he shall not be accept ne herd Extra. li. two. ti. de testibus cogendis. c o pnterea witness in doom should natt be herd against him that is absent. but he were obstinate and would not come Extra de testibus c. two. He yat saith first the truth must be taken for one witness. e. ti/ in omni. If a man have sworn to the party not to bear witness of the truth/ with the other party. his oath is unlefulle. And therefore not withstanding his oath he may bear witness of the truth. e. Intimavit.  
No man shall bear witness to another in his cause if he have the same cause. or any like that/ to speed for himself For such a person is suspect that he would do favour to another man's came to have him favourable to him in his cause. e. ti. personas. No man's witness shallbe received in doom in prejudice of another/ but if he swear though the witness be a man of religion. e. ti. nuper. The honesty and the worship of the witnesses is more to charge than the multitude. e. ti. in nta For to discuss irregularite of bigamy/ both lewd man & lewd woman. may be taken for witness. e. ti. tam is. Seek folk & poor folk may not be compelled to come before the judge/ & to bear witness But the judge may send to them wise men to wit of them the truth. e. ti. si qui. Every man and woman should hate false witness/ for god heateth false witness as saith Solomon Deus odit testem fallacem Prover. vi/ And every liar is a false witness and full of guile And the sudden witness disposeth and ordeynethe a tongue of lying For he that is ready to bear witness before he be advised/ he disposeth him to lie Prouerbi xii But as Solomon saith The false witness shall not be unpunished. and he yat speaketh losings shall perish. Prover. nineteen. furthermore leave friend. ye shall understand that there been three manner of witnesses.   

The xiii. chapter.  
there is a witness above us that knoweth all and may not be deceived/ that is god that seeth all/ and he shall at the day of doom be to us both judge and witness. Ego sum judex et testis. I am judge and witness. saith our lord god. jeremy xxix And job said. In heaven is my witness/ and he that knowiy all my counsel. is above in high And there is a witness within us that is our conscience. For as saint paul saith. our joy is witness of our conscience And there is a witness withouten us/ and that is our nighbour & all creatures that shall bear witness against us at the doom before the high judge. but we amend us by time and dame we'll oure self For moyses said. Testem invoco celum & terram. I clepe heaven and earth to witness/ that if ye make to you any likeness/ or image to worship it & break god's law/ ye shall soon perish. Deutro. quarto. And in an other place he saith thus. I clepe heaven and earth to witness that I have set before you life and death/ good and evil blessing and curse. And therefore cheese the life that ye may live and & love your lord god and obey to his voice/ and cleave to him by faith and love. for he is your life: and lengith of your days. And if your heart be turned away from him and ye will nathere his laws/ but worship false gods. I say to you before that ye shall soon perish. Deutro. xxxo. And therefore lean friend if we will be siker at the last doom/ and come sickerly before our sovereign judge that knoweth all/ us must dame weal ourself in this world. For saint paul saith That if we deemed weal ourself/ and discussed weal our life/ we should natt be dampened. Prima ad Corum xiᵒ  Dives. 
How should we dame ourself.  Pauper 
As the gloze saith there. Thou shalt be thine own domesman Thy feet shall be thine heart/ and set thyself guilty before thyself domesman. Thy thought and thy conscience. shallbe thy two witnesses/ for to accuse the. Thy turmentoures should be dread and sorrow/ that in manner should show thy blood by weeping of salt teries when by witness of thine own conscience and of thy thought/ thou haste deemed thyself guilty/ and not worthy to come to god's board ne to heaven bliss. And there saith the glofe that sickness feebleness/ and sudden death fall commonly/ after Ester amongs the people/ for men in Easter receive unworthily gods flesh and his blood. Ideo multi in firmi et imbecilles et dormiunt mul ti. s. per mortem. prima ad corum. xi. Butt for every man is favourable to himself. and to his own cause. therefore thou shalt have with the two. assessoures by whose counseile thou shalt dame thyself/ and though shall be truth. and reason. Take with the truth that thou make no false excusation of thy sin. Ne lie thou not for to excuse thyself ne for to accuse thyself falsely. ne to grievously. but as thine other assessoure reason will accord. And if though two. witnesses that is to say/ thy thought and thy conscience suffice not to bear witness ne to full inform the of thy sinful life. Take to the. the third witness that is thy faith. And so let thy doom stand in witness of two or three. And faith saith thus. Fides sine operibus mortua est. faith withouten good works is deed. For all though you believe as a christen man. butt thou live as a christian man/ else thou art deed in soul and worthy to die withouten end Faith that faileth in word. and thought is deed and helpeth natt to bliss. And anon conscience. & mind shall accord to him/ and say thus. He that useth amiss his free will that he die it is skill withouten remedy saving god's mercy And take heed that thy clergy may not save the For holy writ and clergy say. Anima peccatoris morietur. The soul of the sinner shall die Also thy clergy may not save the. if thou be in deadly sin. For thou art bigamus. & twice wedded First to christ in thy baptism. and after to the fiend by assent to sin And so thou art widow. fro christ wedded to another widow that is ye fiend forsaken of god for his pride. to whom he was wedded at the beginning of the world. Ne trust thou not in thy doom. on a good country. For if the quest common of the x. commandments which thou hast broken/ and of the two. precepts of charity against which thou hast offended/ and of the xii. articles of the faith against which thou hast erred/ and of the seven. deeds of mercy. Which thou hast natt fulfilled/ & of thy v. wits which thou hast misspended/ and the four cardinal virtues against which thou hast trespassed/ this solemn queest of xl true witnesses shall damn the as a man queller of thine own soul. And as a thief traitor thou hast rob thine own lord of his good For robbery is cleped all manner mystreating of another man's good. against his will. And thou haste robbed christ of that precious soul. that he bought with his dear blood/ and mysused and misspent his creatures. against his will. For as saith saint Gregory in his Omelie. all thing that we take of god to use of good living/ we turn it into use of wicked living. Quicquid ad usum recipimus vite: in usum convertimus culpe. For the health of body that god sent us. We spend it in sin and in wickedness. fair wedyr in vain occupation of pride & of covetise. peace/ in vain sickerness/ plentee of victuals/ in gluttony and lechery And so this solemn quest of forty would damn the for guilty. Therefore there is none other remedy but truly dame thyself & yield ye guilty & take the to the m̄●y of god & punish thyself by dread and sorrow of heart & put the in the doom of gods judge/ that is thy confessor/ & make amends after his doom and by his assent For god against whom thou hast so highly offended will stand to his rightful doom/ and accept such satisfaction as he assigneth the by the law of god to do/ if thou do it with good will.   

The xiiii. chapter.  
THus deem thou thyself/ and than shalt thou be siker at the dreadful doom when christ our brother very god/ and very man/ shall come down to dame the quick and the deed And as saith saint poule/ he shall come down with the voice of a trump that is to say. With the voice of angels and of archangels which shall cry and say Surgite mortui venite ad judicium. Rise ye up that been deed/ and come ye to the doom And anon in the twinkling of an eye we shall all awake of the long sleep and rise up and come to the doom pope and prince/ king and caiser. lord and lady free and bond rich and poor. great and small. all they shall awake and rise up body and soul. again knit to giddre That voice shallbe so hideous so dreadful and stern that heaven and earth shall begin to quake. The stones shall rive/ & all the deed arise from death to life each man and woman to answer for himself/ no man ꝑ attorney. Now our judge Crist is a lomb merciful and meek/ than he shall be as a lion dreadful and stern. And the lion with his cry abasheth all other beasts & maketh them to stand still save his own whelps/ which with his cry he raiseth fro death to life/ so the voice of Crist at the day of doom shall arere us all from death. to life which voice shallbe full dreadful to them that live beestly/ and take none heed to god ne to his law Them it shall arrest and make them stand still. as prisoners. on the earth and abide their judge. For they shall so be charged wi● sin/ that they shall not wend up against Crist. as the good shall wend up and meet with christ For to them that been God's children that voice shallbe full sweet. and full liking to here and make them so light that they shall wend up & meet with christ in the air. as saith saint paul To his children Crist shall say Venite. &c: Come ye my faders blessed children & take ye the kingdom of heaven that was ordained to you before the beginning of ye world. But to these bestial folk. & wicked livers to the proud to the covetous. to the envious/ & to lechouris. glotouns. and to vengeable folk. his voice shallbe full dreadful and full bitter when he shall say to them Discedite a me maledicti etc. Wend ye hens fro me ye cursed wretches into the fire of hell withouten end. there to dwell with the fiend and his aungelis And so he shall send them to sorry place and to sorry company without any remedy/ was there never thunderblast so dreadful as his voice than shallbe to them that shall be dampened/ And was there never song so merry. ne me. lodie so liking as his voice shall be than to all that shallbe saved. And therefore dame well thy self here: that thou be not dampened there stand here to the saw of ye great quest of true witnesses. Which I have nempned to the and demethisylfe thereafter/ And be true domesman of thisylfe or else thou shalt have the same qnst. ayens the at the dreadful doom. And thereto all aungelis and archaungelis and all the seyntes in heaven and all creaturis shall than bear witness ayens the and ask vegeaunce on thee/ then as saith john crisostom super illud. Plangent se omnes tribus tree et c. The aungelis shall bring forth the cross. the spear. the nails. the scourges. and the garland of thorns with which christ suffered his passion. then shall christ sit on high to dame ye qcke & the deed/ he shall depart the good from the wicked and set the good on the right side. the wicked on the liftesyde/ He shall turn him to the wicked on the liftsyde and show them the cross. the spear the nails. the scourges and the garland of thorns and his wounds all fresh which he suffered for all mankind. and say to the wicked on this wise/ Ecce miseri et ingrati quanta ꝓvobis sustinui ꝓpter vos homo factus sum etc. See ye unkind cursed wretches what I suffered for your sake For when I was god & king of kings and lord of lords and never had wist of woe. for your sake I bicam man for your sake I suffered to be beaten and bound. be spateled and despised be nailed to the cross crowned with thorns. stungen to the heart with a spear. and was slain despitous death as ye may see to buy you from endless death. Where is the ransom of my blood where be the souls that I bought so dear: where is the service that ye should have done to me: where is the love that ye should have showed to me: I loved you above all creaturis/ I loved you more than I did mine own worship Forwhy. for your love I put misylfe to sorrow and care. And ye loved more a little muck and a lityl lust of the flesh. than ye did me or my rightfulness: and lityl or nought would do for my love/ For when I was hungry ye would not feed me/ when I had thirst. ye gave me no d●●h when I was naked/ ye hold me not/ when I sought mine harborowe: ye received me not when I was seek and in preson: ye visited me not/ And therefore wend ye hens from me into the fire of hell without end there to dwell with the fiend and his aungelis/ O. saith saint Gregori thou sinful wretch what shalt thou do. i'll may thou not. ne hide the may thou not. and if thou apere as needs thou most thou art but shent/ for year thou shalt have all thing ayens thee/ Above ye thou shalt have the dredfulle domesman ready to damn the On the right side thou shalt have the wicked works to accuse the On the life side the foul fiends ready to draw the to hell/ beneath the thou shalt have ye endless deepness ready to swolow the in/ withouten the thou shalt have all the world on fire ready to burn thee/ within the thou shalt have thine own conscience worst of all/ gnawing the and fretting the withouten end then as saith the wise man Alle creaturis shall fight ayens us/ Sap vo. then as saith the great clerk/ Crisostomus. heaven earth water son moon night and day & all ye world shall stand against us in witness of our sins And though all thing were still our thoughtis and our conscience/ and our works/ shall accuse us and stand witnessis against us/ Therefore saint austin in his omelie super illud Estote misericodes saith thus brethren take ye heed to the mercy of god: and to the hard doom of god: Now is time of mercy. after it shall be time of doom Now god clepeth again that been turned a weigh fro him: and forgiveth them there sins that turn again to him: and he is full patient and abidethe of wrech that men should turn them to him and be saved. And anon as sinners turn them again to god he foryevethe sins that been passed & bihetith joys to coming Now god stireth and monestith them that been slaw to good dedi● he confortith them that been diseased/ he teacheth them that be studious/ and helpeth them that fight against vices He forsaketh no man woman that traveleth to do weal if they clepe to him He giveth to us that we should give again to him to please him when we have offended him For we have not given him ne wherewith to queme him/ butt that we take of him The time of mercy is full great. I pray you brethren all let ye natt this time pass you. but take ye it while ye may After this time shall cumme tim of doom when men shall do hard penance withouten fruit/ for itt shall not help them than sinners that had their wealth in this world shall sigh and say with great sorrow Quid nobis profuit superbia etc. What hath profited to us pride/ what hath now holpen us our pomp: our boost/ our richesses: All these been passed away right as a shadow. These been the words of saint austin.   

The xv chapter.  
than they that shallbe damned shall say a saw of sorrow that nevir shall have end. De fecit gaudium cordis nti. versus est in luctum chorus nt. cecidit corona capitis nostri/ ve nobis quia peccavimus. The joy of our heart is done and passed away/ to sorrow & care is turned our play. the garland of our heed is fall to ground/ that evir we did sin wellaway the stound. Trenorum. quarto. Therefore leave friend take we to us the time of mercy & amend we us while we may for else we shall not when we would And the longer that god suffereth folk to reign in their sin/ & the more patience that he hath with them the harder he shall smyt them but they amend them. And therefore the doom of god is likened. to a bow For the bow is made of two. things Of a wrong tree. and a right string So the doom of god is made of two. manner folk Of them that been wrong through sin/ and live wrongfully/ and do moche wrong/ & of them that be right & rightful in living The archer sheting in this bow is christ And the more that ye bow is draw abak/ the harder it smiteth when the archer lousith. So the longer that Crist abideth/ & so draweth his doom abake/ the harder he shall smite but folk amend them And as the archer in his shetinge taketh the wrong tree in his lift hand/ and the right string in his right hand and draweth them atwynne/ so Crist at the doom. shall set the wrong livers on his left hand. the rightful livers on his right hand/ & set the arrow in his bow/ that shallbe the dreadful sentence of his doom/ & draw the rightful from the wrong/ the good from the wicked/ when he shall say to the rightful. Come ye with me up into heaven bliss. Withouten end/ and to the wrong livers he shall say. Wend ye hens fro me down into hell pain. With outen end. Of this bow the prophet saith Arcum suum tetendit & paravit illum. God hath bend his bow/ and made it ready/ and he hath arrayed or made ready therein tacle of death. and hath maked his arrows hot with brenning things For they that been brent with sin shall burn with the fire of hell withouten end. Of this bow david also saith Dedisti metuentibus te significationem: ut fugiant a fancy arcus. Lord thou hast yeven a tokening to them that dread thee/ to i'll away from the face of the bow.   

The xvi. chapter.  dives. 
What tokenes been though  Pauper. 
There is doom in special/ and doom in general. that shall be in the last day of this world Dome in special. each man hath anon as he dieth And therefore christ saith. Nunc judicium est mundi. Now is doom of the world/ for anon as thou art deed/ thou shalt be deemed either to heaven or to hell/ or to purgatory. Of this doom speaketh Solomon. Memor esto judicii mei Have mind of my doom/ for such shallbe thy doom/ yisterday it fell to me/ to morrow it shall fall to the Bifore this doom go many tokens of warning to sinful wretches/ as age/ sickness/ feebleness/ dasewing of sight/ blindness/ deefnesse/ rympling or ryveling of skin/ fading of colour/ failing of mind/ loss of cattle/ of friends by death & other  Dives. 
when shall that day of general doom fall  Pauper. 
as Criste saith in the gospel there is none angel/ ne saint in heaven that wot when it shall fall But suddenly & unwarly it shall fall/ and come as a thief/ and as death doth to many a man that will not be ware by tokens bifore. No more shall men than blended with sin be ware of the last doom ne of the first. that shallbe death no more than the men would beware by the preaching of Noah to i'll the flood that drenchid all save viii. souls.  Dives. 
Sithen each man and woman is deemed anon as he is deed/ whereof shall serve the general doom.  Pauper. 
That all men heathen and christian may see the rightfulle doom of god/ not only in themself but in all other/ that heathen men may see and know their false believe for which they been dampened And christian men see and know their unkindness/ and how rightfully they and all other be dampened that die in deadly sin   

The xvii chapter.  
Man's doom is ꝑuerted by iiii. things as saith the law xi. q̄.. Quatuor. by dread by covetise of gifts/ by hate/ by low But christ he is almighty/ he dreadeth no man He is lord of all he needeth no meed ne gifts He heateth no good man ne woman. and therefore he shall damn no good man ne good woman He loveth all manner right/ and therefore he shall do no wrong. He knoweth all/ and therefore there shall no false witness ne slight of men of law deceive him. Every man shallbe there a true witness of his own doom/ for his own conscience shall save him or damn him And therefore leave friend be ye a true witness of yourself in this world to save yourself here in time of grace/ and than shall ye be a true witness to yourself. to save yourself. in time of the doom. False witnesses in this world haste their rightful doom of dampnacioun in the other world. For they been false witnesses to themself/ & to the other also. As saith saint john with the gilden mouth. super Matheum opere imperfecto Omelia vi. There is no man able to be a true witness to another man but he be first a true witness. to himself in his own doom.  
At the doom god shall ask of us reckoning and answering/ of the benefices. that we have taken of him/ he shall ask them again/ in number in weight and measure. He shall ask of us how oft we have received of his gifts. how much we have received & how we have spent them And the letters and the tails of our conscience. shall answer and say that we have received goods of kind/ that is to say of body and of soul/ also gods of fortune that been temporal gods and temporal richesses and gods of grace that been virtues and cunning. then the sovereign judge shall ask of us answer of his benefices in the plural number saying. Esur●●● etc. I had hungres and ye gave me no meet I had damoiseau and ye gave me no drink I was naked and ye clothed me not. I sought my herborowe and ye received me not. I was seek and in prison/ and ye visited me not ne comforted me not And sithen the doom shallbe so hard to them yat help not their even christian with their good at need/ moche more straight it shallbe to them that rob their even christian/ as to thiefs pilours extortioners and manquellers lechers and to all wicked doers then men shall give answer of every idle word that they speak/ as christ saith in the gospel And as saint bernard saith the rich man shall give answer of every thread in his cloth/ of every crumb of breed in his breed skep of every drop of drink of his barrel and in his tun & in his vessel Also Criste shall ask rekning by hole measure. For as Criste saith in the gospel. men shall there reckon and yield to the least ferthing withouten forgiveness And such measure as men meet here to other shallbe moten again to them mercy for mercy/ hard for hard Also god shall than ask of us. rekning in weight of straight doom for all our deeds shall there be weighed by the doom of god and of onre own conscience/ and after that they weigh they shallbe rewarded/ the good in bliss the wicked in pain then the hand of god shall write in the conscience. of every man and woman that shall be dampened these three words. Mane techel phares. Which three words he wrote on the the wall of the kings hall Balthasar. to his damnation Danielis vo.c. which vision appeared to the king in time of the great feast that he made in despite of god/ and made men drink in the vessels of god's temple/ which vessels were hallowed to god. For Mane is to say in english. God hath numbered thy kingdom and days of thy reign and made an end thereof. Techel. is to say/ thou art weighed in a balance/ & thou weyest to little. Phares. is to say thy kingdom is departed from the For after the doom the sinful man may no longer look after the kingdom of heaven which was ordained to him if he would have deserved it But than he shallbe departed fro that kingdom yat he hath lost by his folly. and go to prison of hell withouten end which he hath deserved For than Criste shall say to every man and woman Tolle quod tuum est et vade. Take that is thine. and that thou haste deserved and go thy weigh/ to heaven if thou have do we'll/ or to hell if thou have do amiss and not amended the. then all wicked christian men shallbe deemed and dampened/ but heathen men shallbe dampened and not deemed For as Criste saith in the gospel He that believeth natt in Criste now/ he is deemed sum shallbe deemed and savyde/ as good christian men common livers. And sum shall be saved and not deemed/ as men of perfection/ For they shall dame other as christ saiy in the gospel Does qui reliquistis omnia. etc. ye that have forsaken all worldly gods for my sake/ & followed me in poverty and in perfection/ ye shall sytt on xii. sety● deming the xii. kindreds of israel. that is to say/ all that shall be deemed.   

The xviii. chapter.  dives. 
It is dreadful thing to think on this doom.  Pauper. 
It shallbe more dreadful to here it and to see it/ & most for to feel it. and namely to rich folk that have received many gods of god & not spended them ne dispensed them to his worship And saint gregory in his omelye saith/ the more the gifts of god come to a man/ the more wax reknynges & answer of the gifts. Therefore saint james spekithe to you rich men in this manner Agite nunc divites etc. Now ye rich men do ye so that ye may save yourself/ weep ye and wail ye for your mischievous that shall fall to you but ye amend you. ¶ your richesses been rotten/ your clothes be moth eaten/ your gold and silver is rusted and the rust thereof shallbe witness against you at the doom. and eat your flesh. as fire. For ye kept your good so hard from the poor folk/ therefore ye have tresourid wrath and wretch to you in the last days. Jacobi v.  Dives. 
We'll is him. that is we'll deed  Pauper. 
And weal is him that weal liveth For as saint Austyn saith He that liveth well may not evil die Therefore as I said first Dame we'll to thyself/ and of thyself For as Solomon saith The true witness delivereth souls of woe both in his own and in many other Prouerbi. xiiii. And as the prophet saith Seek ye up our lord god with alms deed. While he may be found. clepe ye him while he is nigh. Now he is high now he clepeth us to his mercy Now he may be found benign and bonour to all. But after the doom and after our death/ he shallbe fell and fires to us. but we amend us. then shall we find no mercy but that we deserve by our life And therefore leave friend do ye as saint Poule saith Dum tempus habemus operemur bonum. ad omnes. While we have time work we good to al. And the wise man saith what good thine hand may do/ do it besily while thou might/ For there shallbe no worching reason ne cunning/ ne wisdom. after thy death to win the meed Ecclesiasttes ix. Therefore Crist saith in the gospel that there shall cumme a night when no man shall work to win him meed The day is our life/ the night is our death. for be we deed we may no more work to win meed. ne to amend us.    

¶ Here endeth the viii. precept. And beginneth the ninth.  
dives. 
God send us grace to do as thou sayest. I thank the for this information/ for I hope it shall do profit Now I pray the that thou wilt enfourmme in the ix. commandment  Pauper. 
The ninth precept is this Non concupisces domum ꝓximi tui. Exodi. xx. Thou shalt not covet thy nighboures good with wrong/ house ne land In the viii. precepts before god forbiddeth all wicked works. In these two. last he forbiddeth all wicked wills and consent to sin For of wicked will cometh evil deed And therefore Criste saith in the gospel/ that out of the heart. cometh all manner sin. for with outen will and assent of the heart is no sin done. De cord exiunt cogitaciones male/ homicidia adulteria fornicationes/ furta falsa testimonia/ blasphemy. Mt. xv. Therefore saint Poule. saith that covetise is rote of all evil. And therefore god forbiddeth all wicked covetise. both of the world and of the flesh Covetise of the world is cleped covetise of the eye. in other men's good Covetise of the flesh is clepyde will to lechery and to gluttony. And right as a wicked weed is clean cleansed out of a land when the rote is drawn away/ and till when ne the rote is drawn up/ the land is not clean cleansed ne well wedded/ and bodily sickness is not weal cured ne healed till the root of the sickness be thus destroyed Right so man's soul and woman's may not be clean cleansed of sin. ne gods law may natt be kept/ till covetise of the heart which is rote of all manner sin and of all ghostly sickness be drawn out of the land of man's heart/ and destroyed. And therefore when god had given viii. precepts by which men should flee all wicked works/ he put thereto other two. precepts against false covetise/ bidding that men should put wicked covetise out of heart For false covetise is principal. letter of keeping of god's law and rote of all wickedness Therefore in this commandment god forbiddeth principally false worldly covetise. and specially of things not movable by themself when he biddeth that thou shalt not covet thy nighboures good with wrong house ne land. In the seventh precept god forbiddeth the deed of all wrongful taking when he biddeth the not steel In this heest he forbiddeth all manner wrongeful desire and miss covetise of any man's good/ of house/ of land/ of gold/ of silver/ of cloth of corn and of all such other things that may not stir themselves.  
This precept is principally ayens false purchasoures/ that for false covetise been busy to beguile. and with falsehood to rob men of house/ and of land & put them out of their heritage. To such false purchasoures' god giveth his curse and saith thus. We qui cogitatis inutile et operamini malum in cubilibus vestris. etc. Woe be to you that think unprofitable thing/ and work wicked thing in your beds in the morrow when ye may not sleep For than they cast guile and falsehood against their evencristen. They have coveted other men's fields saith he/ and by might take them away from them/ and rob them of their houses/ & falsely challenge the man and his house and his heritage For oft they challenge men for bond/ and so enter into their house and land. and have all their heritage with god's curse. Michee. two. Also god giveth them his curse by the prophet isaiah there he saith thus We qui coniungitis domum domui. et agrum agro copulatis etc.  
Woe be to you that falsely join house to house/ & couple field to field/ to the end of the place that ye may say/ all this is mine and no man hath aught within me.  
Ween ye saith god that ye alone shall dwell upon earth. This false covetise saith he soundeth in mine ears And therefore many a fair house and great shall be forsaken/ and no man ne woman dwell therein. ysa. v. And thus the wise man saith Non at tingas terminos paruulorum etc. touch not the bounds of the small poor folk. to reave them of their right. and enter thou not in to the field of fatherless children. to put them out of their heritage For almighty god that is there nigh friend shall make their cause full grievous and full hard against the Prover. xxiii.   

The two. chapter.  
WE find in holy writ the third book of kings xxi. c. That there was a king of israel that hight Achab/ and there was a man duelling by him that hiȝt naboth that had a fair vyneyerd that lay nigh the kings paleis/ and therefore the king desired greatly to have it/ and said to naboth. give me thy vineyard. and I shall give the a better ther. fore. or else asmuch money as it is worth than naboth said god forbid that I should change my faders heritage. I will nevir change it ne sell it. than the king was wroth and for malancoly laid him on his bed. & would not eat ne drink. The queen jesabel his wife come to him and axed what him ailed The king said that he had spoken to naboth to have his vineyard/ and he would not grant it him then jesabel the queen said Be of good comfort and take me thy ring and I shall give to the. the vineyard than she wrote letters in the kings name to the principalis of the city under the kings signet. And bad them gather their court together and make a solemn fasting so to blind the people with hypocrisy and bade them ordain. two false witnesses/ which should accuse naboth. and say that he spoke evil of god and of the king and so damn him as guilty and stone him to the death and so they did For it was the law that who so spoke evil of god or of the king or cursed them he should be slain ¶ when jesabel had tidings that naboth was slain/ she came to the king and bad him rise up & be merry & take the vynyerd to him for naboth was deed And anon the king rose & went into the vineyard & took it to him Than at the bidding of god Ely the prophet met with him & said to him in god's name Thou hast slain and thou hast that thou covetest. But I tell the it forsooth in the same place there the hounds have lykked up the blood of Nabothe/ hounds shall lick up thy blood/ and hounds shall eat thy wife jesabel. and hounds & birds shall eat thy body/ and god shall destroy thine household. and sle all thy kindred/ and thine alliance/ and soon after it fell so And thus of false covetise/ came perjury/ false witness. murder/ & manslaughter and distruccione. of the kingdom. ¶ we read also in the passion of saint Beatrice that there was a false covetous man whose name was Lucres. And he coveytid much the place of saint Beatrice And for covetise to have ye place he accused her to an heathen judge. that she was a christian woman And so by his accusation she was slain. For she would not forsake Cristene Cristes' law. when she was thus deed/ Lucre's entered into her place to have it in possession And for joy of the place he made therein. a great feast to his friends And when he was most merry and jocund in the mids of the feast a young souking child that was there in his moders arm said all aloud that all men might here it Audi lucreci. Here now Lucres Thou hast slain/ & thou haste entered falsely into this place and haste it at thy will. But now thou art given into the might & into possession of thy most enemy And anon in time of the feest bifore all his friends and his gests/ the fiend entered within him/ and iii. ours to gidre so for travailed him and so rend him before them all till he slew him and for his false covetise bore his soul to hell Here thou might see what peril is to purchase any thing amiss by false covetise And therefore if thou have purchased any thing falsely/ or if thou occupy any thing miss purchased look that thou make restitution for salvation of thyself/ and of thine heirs For it is a comen proverb De male qnsitis vix gaudet tercius heres Of evil gotten good ye third heir uneath hath joy.   

The three chapter.  dives. 
If I had ought purchased a miss myself. I hold me bounden to restitution/ but of my former faders purchase have I nought to do whether it were rightful or not rightfulle. Butt that they left to me I will keep it as the good man Naboth did of whom thou spakfull ate  Pauper. 
Naboth would have kept still his father heritage that longed to him by right/ & by descent of heritage. But if thou keep any thing wittingly that thy former faders purchasid falsely. in that thou kepist not thy faders heritage as naboth died. but thou kepist other men's heritage to which neither thou ne thy father had right And therefore but thou make restitution thou shalt rue it and all thine heirs. as Achab did and his heirs. Which lost not only that they had mysgoten of naboth by murder. and by gift/ but thereto they lost. their life/ their worship and their heritage for evir. ¶ I read that there was a great man which did much alms/ & for his alms. god would have him saved It by fell in an evening he roamed alone under his wood side by his place. there came an angel in a man's likeness & bade him go with him Suddenly they were to gidre in a deep valley/ and in the mids of the valley was a deep pit full of fire smoderinge meddled with pitch and brimstone. full foul stinking. then the angel bade this man look into this pit. He looked down/ and there he saw three gallows standing in the fire On the ferthest hinge a man by the tongue. on the second hinge a man by the hands/ but on the third hinge no man. then the angel axed him what he saw. and he told him all the sooth. then said the angel. He that hangith by the tongue is thy faders father/ which purchased the place that thou duellyst in/ by guile of his tongue/ by false oaths/ by leesynge/ by perjury/ by false witnesses/ and did many men forswear them/ and therefore is he principally punished in his tongue/ and haungith by his tongue in this horrible fire and shall do withouten end for he would not make restitution. He that hangith on the second gallows by the hands is thy father which kept still by mighty hand that his father myspurchased/ and would not make restitution The third gallows in which hangithe no man been ordained for the but if thou amend the and make restitution Anon the angel passed away from him. and he was delivered again under his wood side.  
The next day after he sent after the heirs of the plaace and made restitution. His wife and his children were full sorry. and said unto him. Alas alas now been we all beggars. then he answered & said liefer I have that we beg in this world/ than to bring you all and me into that endless pain that I saw And better it is to us for to lose a place in earth to which we have no right/ than to lose our place in heaven bl●sse withouten end.  Dives 
I assent well to thy speech/ say forth what thou wilt.   

The iiii. chapter.  PAuper. 
Many hard vengeances have fallen for false covetise Giezi was smitten with foul miselrie For covetise made him to sell the health of Naman/ which health came only by the grace of god. iiiio. ℞ v. c. For covetise iudas sold christ. god's son for thritty pennies. and betrayed him/ & after he went & hinge himself till his belly braced And there his belly burst/ & there the devil that was in him flew out and bare his soul with him to hell.  Dives. 
Why went natt the fiend out at his mouth.  Pauper. 
For his mouth had touched Christ's mouth/ when he kissed christ in guile and said. Hail master.  Dives. 
Thy skill is good say forth what thou wilt.  Pauper. 
Also for covetise an any and saphira his wife died sudden death & dispitouse bethe for they lied to the holy▪ ghost. & forsook their money to saint Petyr For covetise Nachor was stoned to the death/ for he stolen gold and cloth against gods forbade joshua seven. ¶ We find in the life of saint Barlaam yat on a time an archer took a nightingale and would have slain it God gave speech to the nightingale. Which said to the archer/ what shall it proufyt to the to slay me. Thou mayst not fill thy womb with me I am so little Save my law and let me i'll and I shall teach the three wisdom's which if thou keep weal they shall do ye much proufyt. then the archer was a woundryd of her speech and hight her sickerly that he let her i'll. if she taught him the wisdom's. then she said busy the not to take thing that thou might not take. For thing that is looste and may not be recured ne gotten again make no sorrow. Thing that is not seemly to be sooth/ leave it not The archer let the nightingale i'll. when the nightingale was up in the air. she said to the archer a feeble counsel hast thou take For thou hast lost a great treasure For I have a margery stone in my womb more than an ostriches ey. than the archer was sorry and prayed the nightingale come again to him & hight her weal Than said the nightingale. Now I wot weal thou art a fool/ and all my lore perfecteth the not For thou makest much sorrow. for thou hast lost me. and yet thou might not get me again Thou travaylist to take me. and thou might not take me/ ne pass the weigh that I pass by And ovir that thou levyest that I had such a precious stone in my body asmuch. as an ostriches ey. and all my body is not half so moche.  Dives. 
What is this to purpose.  Pauper. 
By this nightingale that syngethe so sweetly/ I understand Criste. god's son that song to mankind songs of endless love. And a nightingale is in latin philomena. that is to say in english. a sweet lover/ as saith Catholicon And a sweeter lover than christ was their nevir none He taught to us many wisdom's/ in which he taught us these three First. he bad that thou shouldest natt be busy to take thing that thou might not take. when he bade the not steel/ ne covet thy neighbours good with wrong. For as the law saith. Hoc solum possumus. quod de iure possumus. Only we may do that we may do lawfully And therefore if thou travail to get thing unlawfully that thou might not have by the law/ be it house or land worship or dignity/ than thou besiest the to get a thing that thou might not take. And therefore the wiseman saith Noli laborare ut diteris etc. Travail thou not to much to be rich. But put measure and manner to thy wysdoome/ and to thy slight/ that though thou mightest get a thing by sleight or by soteltie/ alway take heed to the right and to the law. Ne erigas oclons tuos ad opes quas habere non poteris. s. de iure etc. Lift not up thine eye saith Solomon to richesses that thou might natt have rightfully. For they shall make them wings as of an eagle and i'll into heaven/ that is to say they shall i'll away from thee/ and accuse the before god of thy false heed/ and of thy covetise Prover xxiii. Also covetous folk do a yen the second lesson that this nightingale christ john's taught v● to keep. For when they lose thing by mishap or by adversity/ or by death of wife or children they make so much sorrow. that they renye god/ & fall in full hard sickness both of soul and of body. But david the king keeping this wisdom did natt so but while his son ●ay seek. as long as he was of hope to have his life: so long he wept and fasted. and prayed for his life to god. But when the child was deed/ anon he seized of his weeping and eat & drank and made merry: For he wist well that he might not get him again .iio. ℞ xiio. co. Also covetise maketh men to leave thing that is not seemly to be sooth/ and to believe many strong losings For thing that is much desired is soon leve. as saith the master of stories/ And for as much as covetouse folk desiren to have much thing that they have no right to/ therefore they believe many false tales. and assenten to falsehood/ For the covetise and the talse accorden soon to gedre/ For if a false man come and tell the covetise man a falls tale of winning. or telleth him that he hath right to a thing: he leaveth him soon be it never so false. But therefore this nightingale blessed jesus said Qui cito credit levis est cord etc. He that soon believeth is light of heart and full changeable. fro virtue to vice. from truth to falseness from charity to covetise. Et minorabitur And he that soon believeth shallbe lessed in worship and lityl set by For soon leaving of leasings bringeth people to much folly/ This maketh men to bigynne pleyes and briges & one neighbore to hate another. the husband to hate his wife. the wife her husband. the father his son. the son his father. the mother her daughter. the brother his sister. this hath brought england in bitter balis Therefore the wise man saith/ Non omni verbo credas/ believe not every word Eccle. xiiiio. He that leaveth son losings. his word and his love and his faith wawen about as the wind/ Therefore the great clerk Seneca saith in his epistle. that no wise man believeth any new tales lightly.   

The v. chapter.  
ALso we read in holy writ numeri xxii. That Balaam the false prophet would have cursed god's people for covetise of the gifts which Balaac king of moab proffered him. natwitstonding that god forbade it him and bade him not come there. Wherefore as he road to the king balac. his ass that he rood on undername him and hurt his foot ayens awal For the ass saw an angel standing with a sword drawn ayens him in the weigh. and therefore the ass fled out of ye weigh into ye field Balaam was wroth & smoote his ass full hard with a n1: for he bore him so out of the weigh And the as can in a straight weigh between two wallys. and there he saw also the angel ayens him And for dread he fled a side and bare Balaam against ye wall and hurt his foot ayens the wall then balaam bet eftsoons full evil son after the angel stood against him in so straight weigh. that the ass might not flee on any side. butt fell down and would no ferther than eft he smote the ass/ God openid the assis mouth and he said to balaam. What have I do ayens the. Why byteste thou me now the third time/ I have alway be thy be'st▪ and thou hast alway readen on me. and I served thee never thus till now/ than god opened the iyen of balaam. & he saw the angel standing against him with a naked sword which reproved him of his false covetise and of his wicked purpose. and for that he beat his ass without guilt and said. that butt the ass had gone out of the weigh he should else have slain him for his weigh was against the pleasance of god:  Dives. 
What bitokeneth this tale  Pauper. 
Balaam is to say in english a devourer of the people and sturbloure of the folk Iterpntatur devorans pplm̄ et turbans gentem And therefore balaam bitokeneth false covetise of this world which devoureth the poor people and stourbelith every nation/ For nigh all the debate in this world is for mine and thine: And therefore said a philosopher. Tolle duo verba meum et tuum. et totus mundus erit in pace/ Put out of this world two words my and thine. and all the world shallbe in peace. Balaam first in his prophecy worshipped god's people and prophesied to them moche prosperity as he was compelled by the might of god to say But at the last with his sherewed counceile that he gave to balaac to have his gifts. he/ deceived god's people and brought th●ē to lechery and to idolatry. and so to offend god wherefore four and twenty thousand of god's people were slain. and all the princes of the people were hanged upon gebettes against the sonne● at the bidding of god Right so covetise of this world first putteth men in hope of great ꝓsperitye. and hoteth them wealth and worship/ See saith covetise. such a clerk is there that may spennde so moche by year/ and yet he was but a poor man's son as thou art/ be of good heart/ for such as he is thou might be. And so covetise putteth example of knights/ of merchants/ of prelates of lords and of ladies If thou have richesses saith covetise. thou may do moche alms and have many priests to pray for ye out of purgatory But be ware for by such bihestes the fiend & worldly covetise been a bout to deceive the and to bring the in gluttony and lechery/ and idolatry/ as balaam brought gods people to shenship He will make the more to trust in thy good than in thy god For what thing that man or woman loveth most & settith his heart most therein/ that is his god/ as saith saint jerom. Therefore saint paul saith/ that avarice is servage of mammetry For gold is god to the covetous man/ to whom he doth most worship/ which false god is betokened by the image of gold. that was lx. cubits in height and vi. in breed which the king Nabugodonosor raised up in the field. of Durain. and compelled all men to worship it And who so would not worship it/ he did put them in an oven full of fire/ in token. that who so worshippeth not in this world the false god of gold and of false covetise/ and giveth no tale of this world and will not obey to false covetise to serve it with guile falsehood and perjury but live in truth and in charity/ yat man shall have moche woe in this world And therefore saint paul saith that they that will live meekly and goodly in Criste shall suffer much tribulation in this world Therefore saint Gregory saith. This world is a furnace and a oven to try in god's children. by anguish and tribulation. Be ware of the bihestes of covetise For fair bihestes make sots blithe. He will so entryk the in debt and in sin/ that it shall be full hard to the for to escape. and so to bring the to die in deadly sin And if thou die in deadly sin/ all the gold under the cope of heaven though it were thine/ ne all the priests under son may not help the. Therefore seint paul Qui volunt divites fieri incidunt in temptationes et in laqum diaboli. etc. They that covet to be rich in this world fall into hard temptations and into the fiends snare. and into wicked desires and unprofitable. and full noyous/ which drench men into the death of hell & bring them to perdition For why saith he/ Root of all evil is covetise Prima ad Thi. vi.   

The vi. chapter.  dives. 
I ween that all men might be helped with her. richesses after her death.  Pauper. 
It is not so But only they shall be helped with their good. after their death/ that deserved by there life to be helped with their richesses after their death. as they that do alms after their staate/ and spend weal the good. that god hath sentte to them/ and pay weal their debts/ and do such other good deeds/ and keep them from deadly sin to their lives end or namely than. Thus saith saint Austyne In glosa prima ad thessalo. quarto super illud. Nolumus vos ignorare de dormientibus And therefore be ware and take heed to three warnyngiss and tokens that god gave to balaam to flee the sword first his ass went out of his way. After that he hurt his foot and diseased all his body At the last he fell down under him and would no ferther bear him. By the ass I understand wealth of this world that standeth principally in richesses and in bodily health/ which beareth a man up in this world as the ass bore balaam. Butt beware. for right as the ass is a full dull be'st/ and when a man hath most need and most haste in his journey/ than he will not go but at his own lust/ and so deceiveth his master Right so worldly wealth deceiveth them that trust therein/ and faileth them at need. This ass of worldly wealth first goeth out of the weigh that is when god sendeth a man adversity/ and his causes and his travail goth not forth as he would ne as he wend they should do. but when he weeneth to win. he leesith/ and spedith natt as he wend to speed. And there he weeneth to find friends/ he findeth enemies. And in case if he will pass the see/ the wind is against him/ and driveth him out of his weigh. And if he plete/ sum slight putteth him out of his purpose. and that he wend to speed in a month he shall not speed it in a year. and paraventur nevir bring his cause into the right weigh there he would have it. when this ass goeth out of the way. take heed to thy way and to thy purpose/ and if thy way and purpose be against the pleasance of god/ as was the way of Balaam than wend again and cese of thine evil purpose. And if it be not ayens the pleasance of god/ dispose the to patience and thank god of al. and take heed what the angel said to Balaam. Butt the ass said he. had gone out of the way I had slain the For but wealth of the world went sometime out of the way by adversity and by sickness/ else it should be cause to much folk. of death. both bodily and ghostly  
For if man had always his wealth and his will in this world he should give no tale of god/ ne of man. ¶ The second tooken was that he hurt his foot. and so diseased his body/ that is when god sendeth man sickness and castith him down in his bed/ and maketh him so feeble. that his feet may not bear him. than take thou heed to thy weigh and to thy life. if it be aught contrary to god/ and if it be amend the. The third token was. that the ass fell down under his feet in a strait weigh/ and would no ferther bear him This strait weigh & so narrow a paas/ is death where no man may flee then wealth of this world likened to the ass. falleth down to ground & will no longer here man up in this world then passeth health and wealth and all lust of the flesh And therefore when thou cummyst to the point/ take heed to thy weigh and to thy life. And if it be contrary to god/ amend the than for evir as thou wilt i'll god's sword Richesses and wealth of this world is likened to a ioguloures horse.  
¶ We find that on a time came a proud gettour into a stable and found a mynstralles horse. standing by his horse. And for it was better than his/ he took it and road away thereon/ and left his feeble horse there. The mynstral perceived that/ and ran by a nigh path. and met with him. in passing ovir a water and cried. Flectamus ianua. The horse knew weal his masters voice. as he was wont to do in play he did than/ and kneeled down in the water. then the mynstral said. Levate. And anon the horse rose up as he was taught and kest the proud iettor in the water/ and ran again to his master. This mynstral is the world which playeth with folk of this world as a mynstralle/ as a iogulour and as a disour His horse is richesses of this world/ which oft at the voice of this world playeth Flectamus genua. and bringeth them low and to great poverty & forsaketh them in their most need/ & followeth the play of this world and not the will of coveitouse folk that would have them/ but full often they that travail most to be rich/ been most poor And namely evil gotten good son playeth Flectamus genua. With them that have mysgoten them by myspurchace/ or by withholding of debt/ or by falls executory or by mycherie or robbery Therefore it is a comen proverb. De male quesitis vix gaudet tercius heres. Of evil gotten good uneath joyeth the third heir   

The seven. chapter  dives. 
Thy speech is not pleasant to worldly covetous men/ and yet experience showeth that thou saist sooth.  Pauper. 
It fareth by many folk as it doth by many sheep. For many sheep be not paid to go with their fellows in comen pasture/ but seek their meet amongs bushes thorns & brymbles. to have the better bit/ till they been so wysked and snarled amongs brambles & thorns that they may not go away. then cometh the pie or the raven and piketh out the one eye. and afterward the other eye. then cometh the wolf or an hound or sum other be'st & sleeth him Right so it is of covetous folk For they will not live in plain pasture. amongs their neighbours/ ne be not paid with comen living that god hath sent to them but outrage and seek to be in higher degree of richesses and of worship than their neighbours been. and seek their living amongs brimbles and thorns/ that is to say amongs false richesses/ as saith christ in the gospel. They borrow of one x. li. of another. xx.li. & so forth ● and think nevir to pay & thus they get much good and live a merry life with other men's good Also they become executors and attorneys to sum rich man in his dying. & hote him well to be true to him But when he is deed they keep all to themself & thus they snarl themself so in debt & in false richesses to be held great in this world/ that they may not pay their debts Than cometh the fiend & piketh out there right eye & maketh them lose tonscience. anent god After he piketh out their left eye. & maketh them lose shame anentis the world So that neither for dread of god/ ne for shame ne for speech of the world/ they cese not to borrow ne to get falsely other men's good/ & so fall depper & depper in debt/ till at the last the fiend sleeth them body/ & soul And therefore look that thou pay weal thy debts. While thou may/ for else thou shalt not when thou wouldest For a sheep that goeth moche among thorns leevyth sum of his fleece in every bush. there he goeth. till he is naked Right so the thorns of false richesses. and such debts shall take thy fleece fro thee/ that is to say/ thy true cattle if thou any have/ so that thou shalt have right nought to help with thyself ● till when thou shalt go naked of good/ and have less than nought Therefore saith a great clerk Tulius. li.ii. de officiis. that no thing saveth more a comyntie than faith. But faith may not be saith he but men will pay their debts. And in the third book. de officiis. he saith/ that it is a sin against kind to take away falsely another man's good/ & to make him rich with another man's loss For that saith he/ destroyeth charity and the felauship of mankind For men dare not comyne their good to gidre by leaning/ for dread of false covetise.  Dives. 
That is sooth For I had levyr have my good in other men's hands than in mine/ if I wist that they would truly pay it again But I find so many falls and so few true/ that I dare not leanly but to full few Say forth what thou wilt.   

The viii. chapter.  Pauper. 
Two things principally should abate covetise of man's heart. Unstableness of this world and dread of death. First unstableness of this world/ for this world. and the wealth of this world is likened to four things full unstable To a wheel about turning/ to a ship in the se sailing/ to a flower that soon fadith and falleth to ground. and to a shadow that always passeth and dwelleth but a stound first wealth of this world is likened to a wheel about turning. for when the wheel goeth about that/ that is beneath. anon it is above. and that that is above. anon it is beneath. And that that is on th'one side anon it is on the other side Right so it is in the wheel of fortune of this world. For now a man is beneath in his youth & in his beginning In middle age he is above in his wealth & in his flowers/ But anon the wheel turneth down again to greater age to povert/ to sickness and feebleness. till at the last he falleth of ye wheel/ & dieth/ & lieth there as a clott of earth by the wall. Tferfore in the wheel of fortune is written this verse. Regnabo regno. regnavi. sum sine regno. Man in his youth when he is toward in hope of wealth. he saith Regnabo. I shall reign. But when he is in his myddyl age and hath the world at will and so sitteth above on the wheel. than he saith in his pride. Regno. Now I regne. I am all above But anon the wheel turneth dounwarde anon cometh age sickness/ feebleness/ loss of cattle and adversity ● than he may say Regnavi. I have reigned. sometime I was a man But when he lieth on dying he may say Sum sine regno. I am without kingdom. My reign my kingdom. my wealth is done. Also in the wheel of fortune/ that is in the one side/ anon it is in the other side For they that been this day a man's friends and stand on his side to help him/ the next day they shallbe his enemies and stand against him with his adversary Of this wheel speaketh David. In circuitu impii ambulant. Wicked covetous folk go about as a wheel. Posuisti eos ut rotan. et sicut stipulam ante faciem venti. Lord saith he thou hast put them as a wheel/ and a stubble bifor the face of the wind For as the stubble while the wind bloweth wavereth and fleeth above in their. now high. now low/ but anon as the wind passeth it falleth a down to the earth and lieth there still. Right so the proud covetous folk wavere in this world in wealth and worship/ now higher/ ne lower/ And as the stubble and the straw in his flight keepeth no certain way/ so keep they no weigh of god's law/ till at the last the wind passeth out. of their body and they fall down into their grave/ and many of them into the pit of hell. Also this world is likened to a ship. in the see sailing For be the ship evir so great of himself and have the wind with him all at will. and bear he his sail nevir so high & go he nevir so yearn/ be he passed there is no token where he went Right so be a man nevir so great in this world/ and have the wound of men's mouth nevir so we'll with him to bear his name. to prise him and to flatere him/ though his name spring nevir so wide and bear him nevir so high in pride/ or be he so solemn & so mighty. that no man dare quycche against him ne do/ be he deed. and passed out of this world/ soon he is for yetten. Men shall find no token of him within a few years/ Vnnethes' shall he find one friend. that will do sing a mess for his soul. Go to the churchyerd and thou shalt know by the bodies. the rich from the poor/ the fair. from the foul/ the wise from the fools/ the free fro the bond. But at they turn there to earth & asshen to worms meet/ to stench and uncleanness All these great kings that were suntym so great of name where been they all become. Alexander. julius cesar Nabugodonosor. Octovyan. Arthur. king charles & all such other/ where be they become. Therefore they may say that is written in the book of wisdom Quid nobis ꝓfuit superbia etc. What profited to us our great pride. What halpe us our pomp & our great richesses. All is passed away as a shadow/ & as a ship that passeth the waves of the see/ of which be it passed men may find no token Sap. v. c. Man's life may we'll be likened to a ship which is strait & narrow at both ends/ but in the mids it is wide & large. Right so is man's life/ for his birth & his beginning is full straight & full narrow. For he cometh into this world naked and poor/ weeping & waling/ unmighty. unwitty/ & nought may ne can help himself/ & with moche travail is brought forth/ till by little & little he cometh to man's age. There the ship of his life is sundele wide & large/ for in his middle age he hath most his miyht/ his wit & his will. But anon the ship of this life draweth to another straight end. Anon cometh age/ feebleness sickness. adversity/ loss of cattle/ & povert/ & at the last death maketh a full straight end/ when he dieth with bitter pain in moche dread. & moche sorrow & wendith hens naked & poor/ right as he came/ & nought beareth with him but his deeds good & wicked. Of these two. strait ends saith job thus.  
Nudus egressus sum de utero matris me: et nudus revertar illuc. naked I came out of my mothers womb/ & naked I shall turn again into the earth mother of all. And if a man will stir weal a ship or a boat/ he may not stand in the mids of the ship/ ne in the former end. but he must stand in the last end/ & there he may stir the ship as he will. Right so he that will stir weal the ship of his life in this world/ he may not stand in the mids of his ship/ not set bis thought & his heart in wealth that he hath in his middle age/ ne he shall not stand in the former end not set his heart ne his thought. in his birth ne in his beginning to think moche of his kindred. ne of alliance to stir him to pride. Butt he must stand in the last end of his ship. and of his life and think on his death/ and on last his end. And how mischievously/ and how perilously. he shall wend hens/ and how whedyr ne when/ wot he nevir. And in that manner he shall best steer the ship of his life to the siker haven of heaven bliss Therefore the wiseman saith Memorare novissima tua et in eternum non peccabis. Think inwardly of thy last things & of thine end. and thou shalt nevir do sin Ecclesiastes seven. In the beginning of every deed/ think on the end what end it may have and what may fall thereof.   

The ix. chapter.  
ALso wealth of this world is likened to a flower that soon fadeth and falleth to ye ground For as the rose flower is fair to the sight/ sweet in smelling/ soft in handling/ so wealth of this world is fair to the sight of man and liking in the having But right as the rose wexith always amongs the thorns/ and he that gadrith roses but he be more ware shall lightly hurt him & prick him. Right so wealth and richesses of this world wexith all amongs thorns of hard travail of thought of business and of many perils. both bodily and ghostly For a man hath much travail in the getting/ moche dread in the keeping/ moche bitter sorrow in the losing. Dives divicias non congregat absque labore. Non tenet absque metu. nec deserit absque dolore. when a man hath travailed all his life time to gather good/ and to have wealth and worship in this world/ it will soon welke fade and fall away as the rose. suddenly cometh moreyn and his beasts die/ cometh adversity and loss of cattle. and at last death taketh away every deel And who so will be busy to gather the rose of worldly wealth and of richesses/ but he be right ware he shall hurt him both bodily. & ghostly And therefore saint Poule saith that they that covet to be rich in this world/ they fall in the fiends snare & into full hard temptations For these skills saint james saith that the rich man shall pass away as the flower of the grass & of the hay For when the son shineth hot on the hay it welkith and drieth & his flower fadith. and his beauty passithe Right so saith he the rich man welkith and fadith in his weyiss that is to say in his living Jacobi. i. Also worldly wealth is likened to the shadow always passing For all our living in this world is but a passing and a wanting of light of heaven bliss In the mids of the day when the son is highest/ than is the shadow shortest Right so when a man weeneth to be butt in the mids of his life. and is highest in wealth. & in his pride/ than is his life shortest/ for than men die soonest in their most prosperity And the nigher even and the end of the day. the longer is a man's shadow. Right so these worldly covetous men the longer that they live and when they been at their lives end/ than they think most to live longer then they purchase/ than they house/ than they begin to plete till their life pass. suddenly away as the shadow at even Therefore man's life is likened to a slyder weigh For when a man goeth by a slyder weigh/ the more that he gasith about/ and the further that he looketh fro him the sooner and the harder he shall fall But if he look well to his feet. and to his way/ he may keep him on loft/ & though he fall. he shall take no great harm. Right so it farithe by the life of this world. It is so slyder. that there might nevir man ne woman pass by this weigh/ but at the last he slydethe into sickness and mischief/ ●nd fell down and died. or else shall come to the same end And common/ lie when men look ferthest fro themself and think to live longest/ & begin most to house. & to purchase/ and purpose many shrewd turns/ and to live most in wealth & in delices than they die soonest and pass away. suddenly/ as a shadow at even. Example Crist telleth in the gospel Luce. xii. There was saith Criste sometime a rich man and had in a year a plenteous crop. on his land. in so much that he had not houses enough to lay it in He thanked not god of his yift butt turned him to proud covetous thoughtis/ and said to himself/ what shall I do I have no housing to lay in my corn & my good I shall destroy mine old bernies and garneris and make new longer and larger. and stuff them full of good. and than shall I say to my soul. Now soul thou haste good enough for many years/ now take thy rest. Now eat and drink and make feast So he thought all of his life in this world and nought of the life in the other world. Anon god said to him. fool this night fiends shall take thy soul from the whose than shall be all the gods that thou hast arrayed and gathered together He might say that they should be their/ that travailed not therefore.   

The x. chapter  
Clerks that treat of kind say that the fox in winter when he goth to seek his prey if he cumme to a frozen water/ he lieth his ere down to the ice/ & if he here any water running undrenethe/ he will not pass ovyr there/ for the ice is not siker But he sekith him another siker way. Thus I would that all sinful covetous men did/ when they go about to seek their prey of false covetise/ of falls purchas/ or to rob & beguile any man of his good. then I would they layed their ears to the ice and thought how freyle a man's life is For as the ice cometh of the water and turneth again to the water/ right so all we came of the earth. & shall turn again. to the earth/ & if they would thus lay their ere to this ice/ they should here water running They should here say/ there dieth a pope/ there a king/ there a prince. there a duyke. there dieth a bishop. there a knight. there a squire. They should here that assoon dieth the rich/ as the poor/ the great as the small/ the young as the old. Therefore holy writ saith. Omens morimur et in terram quasi aqua dilabimur all we die and slide into the earth as water two. Regum xiiii. Therefore saint bernard in his meditation reproveth the proud covetous folk of this world & saith thus. Vbi sunt amatores seculi. qui nobiscum ante pauca tempora. fuerunt. Tell me now saith he where been now these lords and leders/ these proud iettours and these false covetous men that were here with us within a few years where be they now become There is no thing of them left but asshen powder and worms Thake heed what they were and what they been They were men as thou art. eat & drank as thou dost/ & led their days in moche mirth/ and in tuynkling of an eye many of them sank down into the pit of hell where their flesh is given unto worms/ and where their soul is put into endless pain. What help them their vain glory/ their pomp/ their pride/ their mirth/ their gaame and glee. Where is now their game and their laughing/ their boost and their high bearing/ all is past as a shadow From great mirth they been fallen into endless sorrow/ from lust & liking they be fall into bitr pain from plenty into endless mischief  Dives. 
These words stir me. and so they may many other/ little to set by wealth and worship of this world But weal is he that may have help of his good after his death. and than find friends and true attorneys  Pauper. 
But much better he is that hath grace to help himself before his death. With his own good For one penny shall ꝓfyt more before his death than tuenty pennies after. And more perfecteth one candle before a man/ than xx. behind him Therefore saint lucy taught her mother to do alms by her life/ & not abide till after her death/ & said to her mother Here ye my counsel It is no yift full pleasant to god when man or woman giveth thing that he may not use hinself· therefore if ye will that god be pleased with your yift/ give ye to him thing that ye may use yourself For that ye give in your dying therefore ye give it. for ye may not bear it with you And therefore mother while ye live & have health of your body/ give to god. that ye have.   

The xi. chapter.  
when a man will natt do for himself while he may. though his executors & his attorneys do nought for him it is no great wonder For each man & woman is most holden to himself But it fareth oft by 'em that die & by their executors/ as it did once by two. fools. that dwelled in a lords court. The one was a fool sage/ the other was a natural fool. It bifel on a day. they came to giddre into a bakehouse when folk were at the oven/ and the oven was glowing hot then said the fool sage to the natural fool. Whether the oven be now hot as it seemeth will we assay said the other. yhe said the fool sage/ but which of us shall go into the oven for to assay Than said the natural fool. I shall go in/ and thou shalt have a bowl full of water. and stand at the oven mouth. And if I feel heat and I cry cast cast. anon cast the water after me/ and quench the fire about me It shallbe done said the other. fool. then the fool natural took the fool sage a bowl full of water in his hand/ and he went & crept into the oven. and anon as he was in. he begun to burn. And anon he cried cast cast. when the other sole saw his solely he laughed so entirely at his folly that unneaths he ●●ght stand on his feet than the fool in the oven cried cast man cast I burn to death then the other fool answered. burn if thou burn wilt/ die if thou die wilt/ I laugh so that I may not cast. And so the fool brent to death in the oven. By though two. fools I understand men that die & their false executors/ for both been they fools. For the executors been great fools in that/ that they bind them to hell pain. for their falsehood Butt they that die been more fools/ in that that they trust more to other men/ than to themselves. For when they shall creep into purgatory. that is hotter than any oven. than they take to their executors a bowl full of water in their hand that is to say gold and silver/ & other richesses/ for to do alms for them/ & by almsdeed. by messes singing and holy prayers refresh them in their pains/ & keel the fire about them But commonly when they have this bowl of water in their hand/ and have the gods at their will/ they laugh so and make so merry and far so we'll with the gods of the deed that they may no thing cast after them/ for they be full loath to for go any of the gods And therwhiles the sinful soul lieth in purgatory. & suff●ith full much woe & crieth after help night & day saying in this manner. Miseremini mei miseremin● mei/ salten vos amici mei. qr manus dni tetigit me job. nineteen. Have ye mercy on me have ye mercy on me/ namely ye my frendie ● for the hand of god full hard hath touched me And when they find no help of them that should help them they ask vengeance on them night & day. A great clecke turpinus de gestis Karoli telleth/ that the king charles had with him a knight in his ooste. a man of good conscience/ & when he should die he cleped to him his nephew praying him that when he were deed he should sell his horse and his harness and do alms. and do sing thritty messes for his love. He behight him well but lasted him full evil/ and kept it still to his own use. and did not as he bad him do. when the thritty days were passed in the night following/ the knight appeared in sleep to his nephew & axed him why he had not done as he bade him do. Than he excused him by diverse business that he feigned not that he had And he axed his eme how he faryde.  
And than he answered and said I shall tell the how I far/ and how thou shalt far. All these thritty days I have be in purgatory and suffered full moche woe. & pain for default of help But now thanked be god I am passed purgatory and go up to heaven bliss withouten end. But for thou wouldest not help me as I bad thee/ therefore ere this day mydmorwe thou shalt die & go to hell withouten end. On the next day following as he road in the ooste on the same horse & told these dreemies to his fellows. as for a jape/ at mydmorowe came suddenly a black sky with thunder and lightning and great number of feendis in likeness of rave nies and rooks & hent him up fro the horse in the mids of the host and flew away with him/ so that they saw no more of him till they came four days journey thence. amongs the mounts of naver/ ne There they found him all to rent and drawn lithe from lieth.  
Butte his soul was drawn to hell. By his cote armour they knew weal that it was the same man.  Dives 
Be a man deed he findeth few friends.   

The xii. chapter.  Pauper 
I read in vita Barlaam. that theridamas was a rich man which had three friends The first friend & the second he loved with all his heart/ but the third friend he loved little or nought This man fell in such a danger against his king that all his good was forfeited and escheated to the king/ & himself weened to have been slain Than he went to his first friend that he lovyde so moche praying him of help. & that he would go to the king & speak for him and save his life if he might Than he answered & said Fare weal fast I know the not I have other fellows and friends enough with whom I have my mirths & solace. Nevertheless if thou be slain I shall give the a sheet to bury the in. Than he went to the second friend yat he loved so much praying him also of help And he excused him & said I pray the have me excuse● for I am so besi that I may not attend to the But yet for old felauship I shall go with the on way to the gate. then went he to the third friend that he loved so little. and prayed him of help. and said. Leave friend I am ashamyd to speak to the for I have been to the full unkind and little love showed to the Butt I pray the have ruth on me. and for gods saake. help me in this need. And than. he answered and said. Leave friend welcome be thou/ and be of good comfort/ for I am thy friend and will be thy friend/ & to help the that I may do/ thou shalt find me ready. And anon he went and did so and spoke to the king that he saved his life. and delivered him out of all his danger.  Dives. 
So it fareth these days as long as a man is in wealth/ so long he shall have friends enough to take of him what they may and to flatter him/ and to please him. But if he begin to go dounwarde/ than findeth he few friends and many enemies. Therefore saith the wise man. Tempore felici multi numerantur amici. Cum fortuna perit nullus amicus erit. In time of wealth a man shall find friends enough But when richesses & hap is gone. he shall find few friends and feel fone. Say forth thy tale  Pauper. 
By this rich man I understand every man that hath richesses and goods of this world By his first friend that he loved so moche/ which gave him but a sheet to be buriyed in/ I understand the world/ which worldly men love so moche/ that for love thereof they travail night & day & put them in peril of body & soul/ & oft lose themself both body & soul. And yet at the last end unneaths giveth it to them a sheet to be buried in For many of them when they die have less than nought And if they have aught yet their excutoures will say that they have nought/ & that they own more than they have By the second friend that went with him to the gate I understand a man's wife/ his children and his bodily friends And a womannes' husband. her children. & her bodily friends/ which when they been deed/ shall go with them on weigh to the gate and bring them to their grave/ & peradventure stand and weep on them But be man. or woman deed and doluen under clay/ he is soon foryeten/ and out of mind passed away Be the bells rung and the mess sung he is soon forgotten. Vnnethes' shall he find one friend that will sing for him one mess unneaths in the year. By the third friend which he loved so little. and which halpe him at his need. I understand alms deed. Which the worldly covetous men love full little. And yitt at the dreadful doom when they shall stand at the bar before the sovereign judge. Crist Jesus/ than alms deed shallbe the best friend. that they shall have For that shall speak for them and pray for hem and save 'em if they shallbe saved And therefore salomon saith Conclude elimo sinam in sinu pauꝑis/ et ipsa pro te exorabit ab omni malo Ecclesiastici. xxix. Therefore leave friend do ye as Tobye taught his son. Ex substancia tua fac elimo sinam. Do alms of thy good & of thy cattle. and nyl thou turn away thy face from any poor man/ & as thou might be thou merciable.  
If thou have mooche give thou mooche. Butt and if thou have but little study thou to give little with good will For than thou tresourest to the a great yift in the day of need For alms delivereth souls from every sin and from death/ and suffereth not the soul to go into darkness Toby quarto.   

The xiii. chapter.  dives 
To whom shall I do mine alms.  Pauper. 
Do as Crist biddeth in the gospel. Oimpetenti te tribue. give to every needy that axith thee/ if thou might Luce vi.  Dives. 
Contra Crist in the gospel Luce xiiii. saith thus. When thou makest a fest nil thou clepe thereto thy friends/ thy nighboures'/ thy cousins and rich men. but clepe thou poor men feeble blind and halt/ by which words it seemeth to me that I should do none alms but to poor that been feeble blind & halt  Pauper 
Crist forbiddeth not men to bid their friends & their nighboures & rich men to the feast But he had 'em that they should not only bid their friends & the rich. but also poor folk/ needy & feeble. Also he bade that men should not bid the rich folk & their friends to feast with no wicked intention. in hope of false winning/ for pomp/ for gluttony. for lechery/ or to get them a great worldly name. but principally for to nourish peace & charity And in token that festis made with good intention both to rich & poor been pleasant to god. Christ clepeth us all rich & poor to the endless feast. And christ himself though he were poor. in our manhood/ he was not feeble blind ne halt when the pharisee to whom he said though words bade him to meet/ ne when he was at the brydales with his mother in the chain of galilee/ ne when marry magdalen & her sister martha/ & zacheus made him great feestes/ & yet they were prised of Crist for their deeds/ and all that fed christ. and his apostles/ and his disciples when they went about the world preaching and teaching been praysyde. And yitt the apostles and his disciples/ were strong men neither blind ne halt And christ himself fed his disciples neither blind ne halt And sometime he fed iiii. thousand of men/ sometime five thousand that followed him fro country to country to here his preaching/ and to see the woundres that he did/ & yet were they not blind ne halt For as the gospel saith he made them hole of their bodily sickness/ or that he fed them Luce. ix. et Mt xiiii Also tho two. disciples that took christ to herborowe in the likeness of a pilgrim on eastern day at even been praised/ and yet was he neither blind ne halt. Also abraham and Loth and many other holy men received angels in the likeness of worshipful men neither blind ne lame to meet and herborowe And saint Petyr received knights & worshipful men to meet and to herborowe which came to him on message from the great lord cornely/ as we read in holy writ/ actuum x.c. And all these been prized of god/ and had much thank of god for their almsdeed. Therefore I said first Crist bad that men should do alms to all that need both friend and foo And the apostle biddeth if thine enemy have hunger feed him/ if he have thirst. give him drink. The charity of christian faith outaketh no person man ne woman ne state ne degree/ ne sect. heathen ne christen/ from almsdeed when they had need. Butt us must have pity on all/ and help all at our power Nevertheless us must keep order in giving and taking heed to the cause/ and to the manner of need in them. that we give alms to. For why some be poor by their will and some against their will And they that been poor by their will sum been poor for the love of god/ and sum for the love of the world. They that been poor for the love of god must be helped passing other for their poverty is medeful perfit and virtuous. They that been poor wilfully not for god. but for the world. as the romans were/ and as these days moche folk dismytte them of their own good and take it to their children to make them great in this world/ and much folk take so moche heed to other men's profit/ that they take none heed to themself/ and so fall in poverty and in need/ such poor folk must principally be helped of them/ to whom their gods profited and rather help them than other. that been poor against their will. but they shall not be put bifore them that be poor for the love of god but the need be the more.   

The xiiii. chapter  
OF them that be poor against their will/ sum been poor by fortune/ by misadventures as they to whom fortune serveth not at their will/ ne god multiplieth not their good as they would and that/ that they have they lose by misadventures/ and by the doom of god. And sum been poor only by sin/ and for the love of sin as they that wast their good in lechery and gluttony/ in pride and pletyng/ and in misuse at the dice in riot and in vanity. Such poor folk been last in the order of alms doing/ but their need be the more And nathlesse if they have patience with their poverty they shall have meed for their patience. if they repent them. for their misdeeds. And in the same manner sum been feeble blind. & lame for god's cause & for god's love. sum against their will by course of kind. sum against their will for love of sin as thiefs fighters baratoures/ which in fight and barett lose their iyens. their feet/ their hands/ and oft been punished by the law. God forbid that such poor folk blind & halt should be put in the order of alms doing before them that be poor & feeble by virtue. & for god's sake. Such shallbe helped natt to lust of their flesh/ ne to do them worship/ but only to save their kind. till the doom of god pass upon hem by process of law & by god's ministers.  Dives. 
Moche folk think that it is none alms to do good to such folk.  Pauper. 
yhiss forsooth For god will that men help them/ & at the doom he shall say I was in prison & ye visited me/ & that ye did to the least of mine/ ye did it to me.  Dives. 
saint austin de verbis dni sermone xxxv. saith. that god shall say the words to them that be poor in spirit & low of heart/ and that such been cleped the brethren of Crist and least for lowness by which they set least by themself  Pauper. 
They been no folk poor in spirit. but they that be poor for god's sake And so saint austyne showeth there that god shall accept more the alms that is done to them that been poor for god's sake. than to them that been poor against their will & for sin sake. Which conclusion all though is besothe. yitt me thinketh that Criste shall say though words for the words for the alms that he hath done to all manner poor men both perfit and unperfect For than he shall yield meed for every good deed For why wicked doers and sinful poor men been cleped the lest of gods meinie/ for they be least set by in the court of heaven. And therefore he saith in the gospel that who so breaketh one of his least commandments and techich other by word or by evil ensample. so to break his commandments he shallbe cleped leeste in the kingdom of heavens. God shall show at the doom great pite and moche mercy/ when thing that is done for his sake to his enemies and to his least servants. most unworthy/ he shall accept it & reward it as it were done to his own person/ and say I thank you For that ye did to the least of mine/ ye did it to me  Dives. 
Why shall he clepe them brethren that by least worthy/ and many of them to whom the alms was done shallbe dampened.  Pauper 
Ere he shall give the sentence of damnation he shall clepe all men brethren for likeness of kind. For in that he is man he is brother to us all by likeness of kind/ but not by grace ne by bliss/ but only to them that been in grace Than the meek judge shall clepe all men brethren to comfort of them that shallbe saved/ and to great discomfort of them that shallbe dampened when they shall see the meek judge not foryete the brotherhood ne likeness in kind. Which he hath with them/ and yet catched and in manner competlyd by his rightfulness to damn them. great matter shall they have than to sigh and sorrow/ when they shall know their sins so grievous and so great. and their unkindness so moche/ that there own brother so meek a judge must damn them.  Dives. 
This opinion is more pleasant to rich men and to other sinful wretches. that hope than to be helped by almsdeed. For in many countries. been but few poor folk in spirit. ne by their will Few that forsaken the world for god's sake. But many there be that the world hath forsaken/ many that for sin sake been full poor/ and many for their misdeeds lie bound in prison in great povert/ hungres cold and bitter pains. And to such folk in many countries men do most commonly their alms/ in hope to be thanked and rewarded. therefore at the last doom  Pauper 
They shallbe thanked and be medyd. therefore as I said first. & sithen Criste rightful judge shall than thank men for the alms that they did for his love to his enemies & wicked doers as many such been/ moche more he shall thank them for the alms that they did to his friends and to his true servants. And sithen they shallbe dampened that would not give to his enemies at need. for his sake/ much sooner shall they be dampened that would not help his friends and his true servants at need for his sake. that put themself for his love to poverty and much travail for help of man's soul And if it be so pleasant and medfull to give alms to such poor folk forsaking the world/ of which many neither shallbe received into endless tabernacles of bliss/ neither shall receive in to that bliss. much more it is pleasant to god and meritory to help them that been poor in spirit. and in will for the love of god. For as Crist saith in the gospel. the kingdom of heavens is theirs and it is granted to them to receive folk that have helped them into endless tabernacles.   

The xv. chapter  
And therefore leave friend wytye it weal that if man or woman have more will to give to them that been poor against their will and for the love of sin/ than for to give to them that been poor for god's sake. and for god's cause. they sin full grievously. and lose the meed of their alms in that they put gods enemies bifore his friends/ and vice bifore virtue. And therefore ye shall relieve all the poor and needy as ye may/ but principally them that be needy and poor for god's sake & by weigh of virtue. For if ye leave by false opinion the more alms. for the less. when ye may do both in good manner/ ye lose meed both for the more and for the less. Therefore saint austin saith thus. Thou shalt not do to the poor preacher of god's word. as thou dost to the beggar passing by the weigh. To the beggar thou givest. for Crist biddeth the that thou give to each that axith the. Butt to the poor preacher thou owyst to give though he ask the not. And therefore look that the poor pechour god's knight need not to ask the For if he need to ask for thy default/ and thy default & thy lacchesse/ he showeth the damnable or he ask And right as it is said of the beggar. that sekith thee/ give thou every man that axith thee/ so it is said of him that thou owyst to seek Let thine alms sweet in thine hand/ till thou find him to whom thou must give. ¶ give thou to every man that axith thee/ but moche rather and more give to god's servants/ to the knight of christ though he ask not. Hec augustinus. et ponitur in glosa super iliud p̄i. Producens fenum tumentis. And therefore saith the law. that who so will not give alms to men that follow the life of the apostles in poverty and to the poor preachers for their needful use. he damneth himself. xvi. q̄. aplincis. For as the apostle saith it is due debt to the poor preacher of god's word to live by his preaching Therefore Reymunde de hospilitate ordinand. saith that some ask alms of debt/ sum only for need to sustain the body. They that ask alms of det either they be known for such/ or not known for such If they be known for such they must needly be helped. If they be not known/ they shallbe examined wisely whether it be as they say For it were great peril to let them if it be so For in that they give ghostly things bodily things be due debt to them/ as saith paul & the law xlii distinctione quiescaus. And if they ask only for sustenance of the body. either thou might give all for stead and time/ either thou might not give all If thou mayst give all/ thou owyst to give all after the need that they pretend/ and after their state weal ruled. Take ensample of Abraham and Loth which received folk indifferently to hospitality & so they received aungelis And if they had put sum away/ peradventure they should have put away aungelis for men As saith Crisostom. super eplamm ad hebreos. Therefore he saith that god shall not yield the thy meed/ for the good life of them which thou resceyvest/ but for thy good will/ and for the worship that thou dost to them for god's sake/ for thy mercy and thy goodness. And therefore the law saith/ that men own to give their alms to cursed folk. & to sinful folk. be they nevir so wicked. xi. q̄. qm multos. et d. lxxxvi. pasce etc. non satis in fine. But they do the worse. for that they been siker of their lyuclode. For as saint austeyn saith. if the sinner do the worse for men's alms/ it is better to withdraw it from him than to give it him. v. q̄. non omnis. Nevertheless if he be in utter need. he must be holpen. di. lxxxvi. pasce.   

The vi. chapter.  
And in case when thou might not help all/ thou must take heed to x things. To faith cause/ place. tyme. manner. nedeneighnesse of blood. & of affinity. age/ feebleness. nobley. First take heed heed to faith/ for in case thou shalt put a christian man before an heathen man. Also take heed to the cause of his need/ whether he i● come to need for god's cause. or by cause of sin Take heed also to the place/ as when the rightful man is tormented in prison for dett/ & help him if thou may For sith we be bound to help all if we may/ moche more we be bound to help the rightful man/ & woman. Also take heed to the time/ for if he get no thing of the in time of his tribulation. and in time of peril when he is led to his death unrightfully/ but thou settyst more by thy money. than thou dost by his life/ it is no light sin Also take heed to the manner of giving/ that thou give so one day that thou may give another day/ & so to one that thou may give to another. butt thou wilt forsake the world all at ony● for god's sake and for ꝑꝑfection Also take heed to need & give them after that they have need Also take heed to nighness of blood and of affinity For by weigh of kind they must be helped rather than strangers if the need of both be even Also take heed to age/ for old folk must be put before young folk. also take heed to the feebleness. for blind & lame and other feeble folk must be helped rather than hole folk. in even need Also take heed to ye nobley of the person/ namely in them that withouten sin been fallen to poverty and mischief/ for commonly such been shamefast to ask. di. lxxxvi. Non satis. Et eadem dicit ambrum. libro de officiis unde versus. Causa/ fides. tempus. sanguis/ locus/ ac modus etas Debilis ingenius/ vericundus factus egenus. Hiis bona personis prudens erogare teneris. And saint Austyne accordeth thereto in. de doctrina xpiana libro primo c. decino  Dives. 
I suppose that I met with two. poor men strangers elyke needy/ both they ask/ and I have nought that I may give but only to the one of them.  Pauper 
saint Austyn in the same place. biddeth that thou shouldest than give it by lot.  Dives. 
I assent. say forth what thou wilt  Pauper 
Also in thy giving thou must take heed to the holiness and to the profitableness/ and the nighness of the person that needeth help For to the holier man and to him yat is or hath been more profitable to to the comynte if he need/ thou shalt give rather and better/ than to a person nigh of kin or of affinity not so/ holy ne so profitable. but thou have the more special cure of him/ and but he be in the greater need. Also to them that be poor for Christ's sake and to the poor preachers that preach principally for the worship of god and help of man's soul. putting away all spices of false covetise. thou shalt give them that is needful to them after the time and after thy power/ as to disciples of christ But to other poor folk that been poor against their will which the world hath forsaken/ not they the world/ it sufficeth to give of thy relif honest & wholesome. For it is sin to give deyntees. to such poor comen beggars when they been not convenient to them As the law saith. di. xxv. unum. S. multi. et di. xli. Non cogant Of other poor men spekith saint austyne. in a sermone of clerks life and saith thus If the rich man have but one child/ ween he that christ be his other child. If he have two children/ weave he that christ be the third. If he have x. make he Crist the elleventh. that is say give he to christ that he should spend on the elleventh xiiii q two. si quis irascitur. And thus leave friend ye may see the rich men which be gods reves and gods bails own to ordain for them that been poor for god's love and wilfully have forsaken the world for his sake that they have no need But to comen beggars and needy folk which the world hath forsaken. it sufficeth so to help them and to give 'em that they perissh not Also leave friend as saith saint austin in the book of the cite of god libro xxi. co. xxvi. they that will not amend their life. ne forsake their great sins/ done no pleasant alms. For why saith he. alms should be done to get for yevenesse of sins that be past. not to get leave to dwell still in sin/ and to do a miss.    

Here endeth the ix precept. And beginneth the tenth.  
dives. 
Me thinketh thy speech skylfulle. good & profitable/ & weal cō●ermyd by great authority. I thank the for thy words and thy good information in the ninth precept. Now I pray the inform me in the tenth commandment  Pauper. 
The tenth commandment is this. Non desiderabis uxorem ꝓximi tui/ non servum/ non ancillan. non boven/ non asinum/ nec omnia que illius sunt. Exodi. xx. Thou shalt not desire thy neighbours wife/ not his servant not his maiden. not his ox/ not his ass/ ne no thing that to him longeth. In the ninth commandment. god forbidith covetise of another man's good not movable. In this last he forbiddeth all manner false covetise of another man's good movable Also in the ninth precept he forbiddeth covetise of the eye/ in this last principally he for/ bedith covetise of the flesh. And therefore saith saint austyne that the tenth precept is this alloone. thou shalt not desir thy nighboure● wif. And all that followeth after when he saith not his servant. not his ox ne his ass/ ne no thing that to him longith/ it is of the ninth precept. And it is also a new forbidding of all manner miss covetise. both of thing movable and not movable both of covetise of the eye & of the flesh. And therefore if a man myscoveyt another man's servant/ or his wife/ or his child/ as for possession. and service/ it is against the ninth precept/ and principally against covetise of the eye And if he covet them for mysluste of the flesh. than it is against the tenth commandment.  Dives. 
I hope that not every miscovetise is deadly sin against god's precept For covetise both of the eye and of the flesh falleth lightly in man's heart And it is not in our power alway to flee thoughts of false covetise For as saint paul saith. the flesh coveteth always against the spirit  Pauper. 
God forbiddeth not such covetise that is not in our power to flee/ but he forbiddeth all manner miscovetise. With assent to perform it a long liking therein And therefore though men do not in deed their false covetise/ if they be in will to do it in deed if they might or durst. for dread of the world/ than they sin deadly against gods heest.  Dives 
Sith it is so that false covetise with assent and will to perform/ it is deadly sin/ and against gods precept/ & as saint paul saith/ It is root & beginning of every evil. Radix omni malorum est cupiditas. Sithen wicked will goeth before wicked deed/ why putteth not god ye forbeding of false covetise and of wicked will. in the order of ten. commandments before the forbeding of the deed of lechery/ and of theft/ sithen that false covetise and evil will is beginning of both. For wicked will goth bifore every sin in so much/ that ne were not wicked will. there should no sin be.  Pauper. 
God gave the tenth commandment to the people as sovereign teacher and as sovereign leech And every teaching must begin at things that been most easy to know/ and every cur' and lechecraft both of body and of soul must begin there the seknesseis felt most grievous. And for asmuch as the unwise people hath more knowing that misdeed was sin than myswylle/ and felt them more aggrieved by misdeed. than myswylle/ therefore god forbiddeth first the deed of false covetise/ & after he forbiddeth the will and the assent to myscovetyse.  Dives. 
yet contra te God forbiddeth no thing but sin. & sin of deed and will is all one. For sin beginneth at evil will & endeth in evil deed. ¶ As we read in the second book of kings/ of king David first he desired the fair woman Bersabee. that was wife to the true knight Dry/ and fro that wicked desire he fell into adulter/ and from a voutrie into gluttony/ and from gluttony into false traytourye/ & from tratourye into murder/ and manslaughter/ and blasphemy. and to despising of gods high majesty/ wherefore god punished him full hard/ for the child so mysgoten died soon after the birth And his son absolon say openly by his wives in sight of the people and drove him out of his kingdom. His other son Amon lay by his own sister. thamar. And therefore absolon her brother and his slew him And salomon his son slew his brother Adony And so david had little joy of his children/ because of his avowtry And was their nevir after stabilite in his kingdom for the avowtry and murder/ & other sins that came all of his wicked desire & evil will/ for that he so mysdesired another man's wife/ against the heest of god when he saith Non des sidabis uxorem ꝓximi tui. Thou shalt not desire thy neighbours wife  Pauper. 
When wicked deed is knit to wicked will/ it is one sin/ and both been forboden by the same commandment in which he forbiddeth lechery & theft. But when the will & the assent be not done in deed. than the sin standeth only in evil will & such sin principally is foreboden by these two. last commawndmentes in which god showeth openly that evil will withouten the deed is deadly sin.   

The two. chapter.  dives. 
When god gave the commandments in the count of sinay to moyses/ there he forbade first covetise of the eye But when moyses rehearsed again the law to the children of israel. when they should enter into the sonde of biheest/ there moyses forbade first covetise of flesh & puttith it bifore. as we read Deutro. v. c. what was cause of this diversity.  Pauper. 
When god gave them the law in the mount of sinay. they were in desert in great mischief/ and therefore they were more inclined to robbery than to lechery. And therefore god for that time forbiddeth them first covetise of the eye & than covetise of the flesh But when moyses rehearsed again the law to them in his last days/ they were at the entry of the land of bihest in a full plenteous country/ where they were more inclined to lechery. for welfare than to robbery for misfare And therefore moyses for that time forbade them first covetise. of the flesh & than covetise of the eye. and of richesses Another skill leave friend is this For all the pilgrimage of the children of israel xl. year in desert betokeneth our pilgrimage here in this world from our beginning unto our ending In token than that man and woman in his youth and in his beginning is sooner temptyde to covetise of the eye and of worldly good/ than covetise of the flesh/ and in his ending and in his age latter tempted to covetise of the eye and of worldly good than to covetise of the flesh for in old folk when all other temptaciones cese than is temptation of covetise of the eye and of worldly good most breme. For right as their body by age nighith to the earth/ so their heart cleaveth than most to earthly things. And therefore in the beginning of their pilgrimage in desert as to beginning folk. god forbade them first and principally covetise of the eye/ and in the end of their pilgrimage. as to folk nigh their end/ he forbiddeth them principally and last/ & most openly withouten oft rehearsing covetise of the eye. For commonly the more that men nigh there end the more covetous they been.   

The three chapter.  dives 
Thy skills be good say forth what thou wilt  Pauper. 
God in the sixth biheest forbidith the deed of lichery and of spousebreche. and in this heest he forbiddeth the will. and the consent of heart to lechery. and to spousebreche. For as the deed of lechery. is deadly sin/ so is the foul consent and the desire. of heart deadly sin/ For as Crist saith in the gospel Mt v. He that seeth a woman & coveytithe her by desire to do lechery with her/ he hath do lechery in his heart/ though he do it not in deed. And therefore each man should take heed visily what thouthtes enter into his heart & if any thoughts been about to draw the reason of his soul to consent to sin/ anon put he away though thoughts mightily/ & let him think on the bitter pains. that christ suffered in his side/ hands & feet & ●o turn his myslust into devotion of Christ's passion/ & quench the brenning thoughts of lichery with the blood and the water that ran out of Christ's side/ when his heart was cloven a two with that sharp spear/ & think on the endless love that cryst showed than to him & to all mankind And so to turn his foul stinking love that he beginneth to fall in shame & shenship. into the sweet clean love of ihu full of joy & worship Tellith the master of kind. li.xii. that theridamas is a bird in egypt that is cleped a pelican.  
And of all foulis he is most cheer ovir his birds & most loveth them There is a great enmity between him & the adder/ wherefore the adder waiteth when the pelican is out of his nest to seek. meet for him & for his birds/ & than he goeth into the nest of the pelican/ & stingith his birds. & enuenemyth them & sleeth them when the pelican cometh again. & findeth his birds thus slain he maketh much sorrow & moan. & by weigh of kind three days and three nights he mourneth for death of his birds. And at the third days end he setteth him again over his birds & with his bill. he smytith himself in the side/ & lettith his bode fall down on the birds. And anon as the blood toucheth his birds/ anon by weigh of kind & by virtue of the blood they quyken again/ & risen from death to life By this pelican that loveth so weal his birds. is understand Crist ihu gods son that loveth man's soul & woman's more than evir did the pelican his birds. And he saith himself Similis factus sum pellicano solitudiniis. I am made like to the pellicave of desert By the birds I understand adam. eve & all mankind. By the nest I vndstond the bliss of paradise For right as birds be brought forth in ye nest/ so mankind had his beginning/ & was brought forth in paradise. By the adder I vndstond the fiend which appeared in the likeness of an adder. to eve & strange her full evil & adam also with his wicked fonding & slew them both body. & soul. And not only he slew them but also he slew all mankind in them For if adam had not sinned/ we should nevir have died. ne have wist of woe. Wherefore this pelican jesus christ saying the mischief that mankind was fall in be guile of the fiend/ he had ruth on mankind. And for great love that he had to mankind/ as saint Poule saith. he aventisshed himself & took flesh and blood of the maiden mary/ & became man in the likeness of a servant/ and in our manhood. & in our kind suffered to be taken and be bound & beaten/ forspited/ despised/ discourged at the pillar. be crowned with thorns/ be naled to the tree hands & feet/ & hanged on the cross as a thief amongs thiefs/ & bestonge to the heart with the sharp spear. & so died bitter death/ all for our gilt & not for his gilt. for he did nevir amiss in word. ne in deed. as saith saint petyr in his pistle And thus for our love that been to bin full unkind/ he shed his pcioꝰ blood out of every part of his blissful body borne of the maiden. And his inner heart blood he shed so to wash us fro our sins/ & to raise us fro the death of sin into the life of grace. And after fro bodily death/ into the life of endless bliss Therefore saint john saith. Dilexit nos. & lavit nos. a petins nostris in sanguine suo. apoc. i c. He loved us so moche. that he washed us from our sins with his pcioꝰ blood. Love drove him down fro heaven into earth. love led him into the maidens bosom & brought h● into this wicked world Love bond him in cradyl & wound him in clouts full poor/ & laid him in an ox stalle Love heelde him here in sorrow & care hungers & thirst & much travail xxxii year & more at last love took him & bond him & set him at the bar before the sinful justice pounce pilate Love laid him on the cross & nailed him to the tree Love led him to his death. & cleef his heart a two. And for whose love lief friend Forsooth for love of you & of me & of other sinful wretch's that nevir did him good but offended him night & day & been to him full unkind.  
Therefore he may weal say the words that salomon said Forty est ut mors dilectio Cant viii Love is strong as death/ yhe for sooth much stronger than death. For love led his life to his death & he that nevir might die by weigh of kind. love made him die for mankind. And so saith salomon there. Broondes of his love. been brands of fire and of flames. both For the love that he showed to mankind/ & also for the love that we ought to show to him. For right as the heat of the sun. With his light when he shineth in the fire in the house/ wastith the fire and quencheth it/ so the love of god and the endless charity of his passion if it shone in man's soul with his heat it should quench and waste the broondes & the fire of lechery brenning in man's soul by foul lust and wicked desire. And therefore he saith to every christian soul Pone me ut signaculum super cor tuum Cant. viii Sett me as a token upon thine heart And saint paul saith Spungius umbulate & desidia carnis non ꝑficietis. ad gala. v. Go ye with the the holy host that is cleped well of ghostly fire/ & ye shall not do the desire of the flesh For devotion. & mind of Christ's passion is the best remedy against temptation of lechery   

The iiii.. chapter  
AAlso it is a good remedy. to man to think on his death & on his freelte & on the bitter pains of hell everlasting/ & of the high offence of god/ & of the endless joys that they lose/ if they assent to lechery therefore salomon saith Memorare novissima tua & in eternum non peccabis. Ecclsiastici seven. Think on thy last things & thou shalt nevir do sin. Each man and woman/ should be war that neither by nice countenance ne by folly speech/ ne by nice array. of body they stir any man or woman to lechery. And though reasonable array and honesty be commended both in man and woman after their state reuled by god's law and reason/ & so they must be weal aware that by such array they fall not in pride ne in lechery. ne stir other to lechery. Willing and witting. ¶ We read in vitis patrum▪ that theridamas was a holy woman whose name was alexandre. and she was a full fair woman/ and when she heard. say that a man was fallen into hard temptation of lechery because of her beauty/ she closed herself in an house and nevir would see man after. ne come out of the house/ but took her living in to her by a small wyket Men asked her why she did so And she said that she had levyr to shit herself all quick in the grave/ than to harm any soul that god maked to his likeness/ and bought so dear with his precious blood. ¶ we read also in the life of saint Bride/ that a man would have wed did her for her beauty/ & she prayed god that he would sand her sum blemyss●ynge of her face/ whereby that mannes temptation might cese. An● on her one eye burst out of her heed/ wherefore her father made her a nun. as a woman unable to the world. And when she was made a nun and had forsaken the world/ anon she had her eye and her ●ight again. Thus should women be●●ly keep them in chastity & cleanness/ maidens in chastity of maidenhead/ widows in chastity of widowehode/ wives in chastity of wedlock/ & keep their body truly to their husbands/ & so the husbands truly to their wives. Forsooth it is a deadly sin a man. to desire another man's wife or his maiden or his daughter. to fleshly lust Much more it is deadly sin to oppress them. and defoul them & lie by them.   

The v. chapter.  dives. 
saint paul saith. that the flesh desireth & coveteth always anent the soul. And it is full hard to withstand his lusts & his desires.  Pauper 
Therefore man should govern & chastise his body/ as a good man of arms governeth & chastiseth his horse/ For as job saith All our living upon earth. is knighthood & fighting against the fiend/ the world & the flesh job seven. And in this battle our body is our horse which we must chastise & rule. as a knight doth his horse. For if the horse be to proud & evil tached/ he may lightly lose his master & be cause of his death. And if he be tame to his master/ & we'll tacched/ it shall do him worship/ & help him at need & in caas save his life Three things been needful to the knight to rule well his horse He must have a bridle. & sadyl/ and two spurs By the bridle I understand abstinence. & travail. by the which the flesh must be refrained fro his lusts. & his evil tacches when he beginneth to wax proud & wynsing. & kiking against his master that is the soul And if he be ovir proud & to rebel to his master/ he must have a sharp bridle of sharp abstinence & of hard travail And if he be meek & treatable/ give him a smooth bridal of easy abstinence & of common travail The reins of thy bridle should be two. parties of temporance that is to say neither to moche ne to little knit togidre in a knot of good discretion  
And than thine horse shall go right forth in the weigh of life and bear the to heavenly bliss. If thou give thy flesh ●o much meet and drink and eese. it will be thy master and flee the.  
And if thou give it to little/ it shallbe to feeble & fail the at need and let the of thy journey The saddle of thine horse shallbe patience and meknesse that thou be patient in adversity/ & in sickness/ that thou follow not the gruchynges & the stirrings of thy flesh. The steroppes of thy saddle should be lowness and sadness Lowness against pride/ sadness against the world and the flesh That thou be not to sorry for no woe/ ne to glade for no weal ne for no welefare Sytt sadly in thy saddle and keep weal thy steroppes/ and for no pride. ne for no wrath/ for no sickness for no adversity/ let not thy horse cast the down out of ye sadyl of patience But than sit fast by the virtue of ghostly strength. & keep thy soul in the saddle of patience as christ biddeth in the gospel when he saith. In paciencia vestra possidebitis animas uras. ye shall keep your souls in your patience And as the saddle maketh an horse seemly and pleasant to the sight so patience maketh a man pleasant. to the sight of god/ & of men & maketh them have love in every company where they been And wrath. & in patience & hastiness. maketh a man unpleasant & withouten love Of this saddle god spoke to cain when he was wroth with his brother abel why said god art thou wroy & why is thy face & thy cheer so fallen For he was fallen out of the saddle of patience If thou do well thou shalt receive of me good meed And if thou do evil anon thy sin cometh at the gate to be punished But the desire of sin shallbe under the & in thy power. as the horse under the knight And thou shalt be lord thereof if thou wilt Gen iiii. But cain by misgovernance of his horse fell out of his saddle of patience. into manslaughter of his brother. for he would not keep him in the saddle of patience/ ne refrain the wicked desire of his flesh/ & therefore god cursed him first of all men Therefore leave friend keep you weal in the saddle of patience/ & let no anger/ no loss of cattle/ ne death of friends/ none adversity/ no tribulation/ no sickness unsadle you of patience. But sytt ye fast as job did/ & say ye as he said. When he had lost all his good and all his children were slain. and himself smitten with hard. sickness/ and horrible and foul. than he said thus. If we have taken good things of gods hand/ why should not we suffer wicked things and painful of his soond●. God gave. and god hath taken away/ as god will so it is done. blessed be our lords name. job io. et iio.c. Thus sit ye sadly in the saddle of patience. & rule ye your horse by the bridal of abstinence/ & by the reins of temꝑaunce/ & if your horse be so dull in gods weigh/ prick him with two. spurs that been dread of hell pain. & love of god. & of heaven bliss And so with dread & love compel ye your horse to high him forth in gods weigh. Let not your horse that is your flesh be to carnalle by ease & welfare/ ne to feeble for misfare and ovirtravayle.   

The vi. chapter.  
THe master of kind li. iiii. de qualitate elimentari tellith. that there is bridde that is cleped a bernak. This bridde wexith out of a tree ovir the water. But aslong as it hangith on the tree. it is deed/ but anon as it lousith from the tree. and falleth down into the water/ anon it quykneth & swimmeth forth. This bridde he saith hath little flesh & less blood. By this tree I understand mankind that came all of Adam & eve as the tree & his branches come all of the rote beneath. By this bridde I understand every man & woman which when they be first borne of their mother they be deed by original sin of Adam & not able to the life of grace ne of bliss For as saint paul saith we been all born children of wrath. & of death But anon as we fall into the fontstone. & in the water of baptism & been baptized/ anon we receive the life of grace/ and be able to the life of heaven bliss. if we keep us besily from the blood of sin/ & from the carnality of the body. and desires of the flesh For saint petyr biddeth us Abstinete vos a carnalibus desideriis que militant adversus amaze i petri two. Abstain ye you from fleshly desires that fight against the soul But for as much as job saith that all man's life upon earth is knighthood & fighting against ghostly enemies. Milicia est vita hominis super terram job seven. Therefore it is needful to every christian man to govern weal the horse of his body as I have said. But more ovir as saint Poule saith. he must arm him with ghostly armure against the dints. and the darts of the fiends temptation For as saint paul saith. Ad eph. vi. all our fighting is against the wicked spirits of derknessis which be princes & powers & governors of sinful men. Therefore he saith Arm ye you in the armure of god that ye may withstand the bushment and the slights of the devil/ and stand perfit in all things. stand ye saith he in truth/ and gird ye your lends with the girdle of chastity/ & do ye on the habergeon of rightfulness/ and sheo ye your feet in dighting of the gospel of peace. And in all things take ye to you the shield of faith/ with which ye may quench all the brenning darts of the wicked fiend And take ye you the basynett of health & the sword of the holy ghost/ that is god's word. Which as he saith in another place is sharper than any two. edged sword. Ad hebreos iiiio. And by all manner prayers & beseeching pray ye every time & always in spirit/ and wake ye always in him in all manner business And thus saint paul by the likeness of bodily armour/ teacheth us ghostly armour/ and teacheth us weal to arm our leendes by the virtue of chastity/ when he biddeth us gird weal our leendes. And than he biddeth us do on the habergeon of rightfulness in defence both of body & soul/ that we do right to all and yield to god & to every creature that longeth to him. both to our sovereigns & to our fellows/ & to our subgettes. and to them that been before us past out of this world/ by alms giving/ and yielding of debts for them that been deed/ and to them that been behind us to cumme by saving of their right and of their due heritage. And thus arm we us behind and before and in every side with the habergeon of rightfulness And right as in the habergeon every ring accordeth with other & is knit with other/ So should all our rightfulness accord to giddre & so be knit to gyddre. that we do right to all/ so that we do no man ne woman wrong. For if we do so much right and favour to one that it be hindering to another's right/ than the rings in our habergeon of rightfulness. accord not ne be weal knit together But there is an hole whereby the fiend may hurt our soul Also he biddeth us arm our feet & our legs with leg harness that is ghostly poverty that we withdraw our hearts & our affections. from earthly things/ & not set our love to much in earthly things ne in worldly gods/ not to strive/ not to plete for no worldly gods/ but the more need compel us thereto/ but seek to live in peace with all men if it may be. And thus arm us with ghostly poverty our legs and our feet/ that is to say our love and our affections against the temptations of false covetise. And therefore he biddeth us show our feet into the dighting of the gospel of peace. For every christian man and woman oweth to have ghostly poverty which christ taught in the gospel/ and to further the gospel of christ that is the gospel of peace in will & deed to his power/ & to tech it if he can. And if he can not. help and further than that can in teaching of the gospel. and of god's law/ & help them with his good to their needful sustenance if he may & and they have need. Also he biddeth us take to us the shield of faith/ for as ye shield is a triangle & hath three corners/ in which triangle if fro the mids be drawn three lines. in to the three corners/ there should be three triangles/ which three be but one triangle/ and yet none of them is other And therefore he saith. faith of the holy trinity is likened to a shield/ for there been three persons in the holy trinity/ the father. the son. and the holy ghost/ & each of them is god. and none of them is other. And though they been all three but one god in majesty/ this shield of faith of the holy trinity. us must take to us in ghostly fight & believe in the holy trinity & set all our faith & all our trust in one god in trinity/ and pray to the father almighty/ that he send us might. to the son all witty that he grant us wit and wisdom. to the holy ghost all gracious & full of mercy/ that he grant us grace/ so that we may have might wit and grace to withstand all ghostly enemies. Also he biddeth us to take to us. the basynett of health. and of salvation/ as saith the gloze/ hope to have the master of our enemies by the help of god/ and heaven bliss to our meed for our fighting and for our travail For there will no man put him to lawful fight/ but in hope to have the mastery/ and meed for his travail And as the basynet well arrayed is clean furbusshed from rust/ and made slyke and smooth. that shot may soon glide of/ and it is highest of all armure going and gathering upward into a small point/ so must our hope and our trust. principally go up to god/ and not set our hope ne our trust to much in man's might ne in earthly help/ which is but rust wasting the basynet of hope that we own to god. Therefore saith the prophet jeremy. Cursed be the man that trustith in man/ and in flesshelye might/ & lettith his heart go all ey fro god And blessed be that man. Which setteth his hope & his trust in our lord god jeremy xvii. Also saint paul biddeth that we should take with us rerebras and vambras and gloves of plate that is to say good occupaciones & business in good works And therefore he biddeth us wake in all manner business of good works For as the wise man saith Ec. xxxiii. Idelship & sluth is cause of much wickedness For an idle man & lustles is like a man hondlesse/ & wepenles among his enemies. and like a man in batteyl with naked arms and hands/ which for nakedness and for default of armure loseth both arm & hand Also we must do above the ●acke or the acton of charity For as the jack is soft and nesshe & by his softness and nesshenesse softithe & feynteth all strokes yat cometh therayenst/ so charity softith and feyntith all the dints of the feendes temptation. Therefore saint paul saith/ that charity suffereth all thing patiently/ & maketh every travail soft & beareth all thing easily. Omnia suffert. oina sustinet. Prima ad corum. xiiii And therefore saith the gloze there that charity & patience & benignity. With compassion of otheres mischief/ been the principal armure that longeth to christian people This jack of charity is betokened by the cloth of christ withouten seem all won above into one which in time of his passion the knights would not ky●/ but kept it hole/ and kest lot who should have it hole In token that every good knight of god should be busy to arm him with the cloth & the jack & the armure of charity/ and travail to save peace & unity. & make no division For the end of every battle should be peace/ & to the end & for none other men of arms should travail & fight/ as saith saint austin. Thus leave friend I pray you that ye arm you in ghostly armure. as gods good knight. For though ye be not able to bodily battle/ ye be yet able to ghostly fight In that that ye be christian ye be Christ's knight ordained to fight in this ghostly bateyl/ if ye will be saved. And therefore arm ye you well as I have now said & gird ye you with the sword of God's word/ by which ye should defend you from all ghostly enemies For as the sword ꝑsith/ kyttith & maketh seꝑation/ so god's word. & preaching teaching & reading of god's word & of god's law. ꝑsith man's heart/ & womans and maketh seꝑation between sinful souls & their sin/ & departith. atwynne wicked company & maketh seꝑation of mannnes' heart. from earthly covetise. Therefore christ saith that he came not to make sinful peace/ but to send sword of seꝑatione in earth/ to destroy wicked peace that men have in their sin Therefore leave friend as gods good knight guide ye you with this sword of god's word that is to say fasten ye it well in your heart by hearing & reading/ by teaching & by deed doing/ & than take ye to you the spear of Christ's passion & think how he was smitten to the heart for your sake with the sharp spear. & his side opened. & his heart cloven a two to show you how much he loved you And than he shed out his heart blood and water in token. that if he had had more blood more he would have shed. for your love Moreovir ye shall understand that in bodily fight a man must cheese him a good ground & a plain place to sight in For it is no good fighting in mires. ne among corn/ in slidre weigh. & pity ground/ ne in stubble ground And therefore saint paul biddeth us stand in truth & equity that in all our doing we look to our ground & our cause be true and rightful/ clear & clean. & make no strife in uncertain Also a wise knight in his fight will take with him the hill & the sun & the wind if he may. & so must us in ghostly fight take with us the hill of holy living that we may say with the apostle. Nra conversaton in celis est Our living & convesacione is in heavens & in heavenly things. And therefore saint paul biddeth us stand perfect in all things. Also we must take with us in our fight the sun & the light of god's grace/ & the wind of holy prayer. And therefore saint paul biddeeth us pray in every time & always/ by all manner prayer & biseching in the holy ghost/ that is to say with the grace of the holy ghost In this manner leave friend. arm ye you in ghostly armour/ & dispose ye you to ghostly batteyl against all ghostly enemies/ & govern ye weal your horse of your boody as I haf said let it not be to feeble by oudone abstinence & travail/ ne to wild by ovirdon rest/ by gluttony/ by lechery/ by wicked desires of the flesh & evil wills for in case such wicked wills & desires been deadly sin in god's sight & against this last precept Therefore david saith that god pueth and knoweth man's heart & his leendes that is to say god knoweth man's will & his lust For he knoweth more verily the thoughts of men's hearts & wymens'/ than any man may. knowithe others works He seeth & knoweth all thing And therefore such as man or woman is in heart & in soul/ & in will such he is before god that knoweth both body and soul.   

The seven. chapter.  
Now leave friend I have in party declared thou the x commandments. by which ye must govern your life/ if ye will be saved For christ saith to each man and woman Si vis ad vitam ingre di serva mandata. Mt. nineteen. If thou wyste enter everlasting life. keep gods commandments.  
And therefore do ye as solomon saith. Deum time et mandata eius obserua. hoc est omnis hom. Ec. vltimo dread ye god & keep his commandments. this is every man & woman For asmuch as man or woman pleaseth god by keeping of his heestis/ so moche is he in god's sight. And asmuch as man or woman is in god's sight/ so moche he is and no more. as saith saint austyne de civitate. li.xxo. c.iiii. For as he saith. there is no man ought but the keeper of god's ꝯmaundmentes/ for as he saith who so is not keeper of god's commandments/ he is nought. For he is not reformed again to the likeness of truth/ that he was made after/ but dwelleth still in the likeness of vanity that he was not made to. Therefore david said Maledicti q declinant a mandtis tuis. Cursed be they that bow away fro thy commandments/ & will not keep them. ¶ We read in holy wryt Deutro. xxvii. that god bad the children of israel that when they came newly into the land of beheest vi. kindreds of Jacob/ that is to say simeon. levy. iuda. ysachar/ joseph. & beniamyn/ should stand on the hill of garizym. there to thank god/ & to bless all the keepers of god's law And against them should stand other vi. kindreds of Jacob. that is to say Reuben/ gad. aser/ zabulon. Dan/ & Neptilym on the hill that hight ebal. and curs with high voice all that break god's hestis & say in this wise. Cursed be the man & woman that maketh any graven image that is abomination to god/ work of the hands of men of craft to worship it outward with his body/ & settith it in prive place/ that is to say. in his heart. to set his faith & his trust. therein/ so to worship it with his heart inward/ and at gods bidding all the people should answer & say amen. So moat it be. cursed be he that not worshippeth father. & mother. amen said the people cursed be he that flitteth the bounds & the doles or terms of his neigheboure/ and putteth him out of his right/ amen saide all the people. Cursed be he that maketh the blind. to will or to err in his weigh. amen saide all the people. cursed be he that ꝑuertith the rightful doom of the comeling and of the stranger. & of the faderlesse child and of the moderlesse child/ and of the widow. Amen said all the people. Cursed be he that lieth by his faders wife/ or by any of his nigh kindred/ or of nigh affinity. Amen said all the people. Cursed be he that medlith fleshly with any unreasonable beast/ Amen said all the people. Cursed be he that lieth by his nighboures' wife Amen said all the people. cursed. be he that privily sleeth and murdereth his nighboure/ amen said all the people. Cursed be he that taketh gifts to slay him that is not guilty. amen said all the people. Cursed be he that dwelleth not in the words of god's law. ne doth them not in deed. Amen said all the peole. This is the high curse. & the solemn sentence which god giveth to all though that will not keep his heestis & law/ & what curse & mischief should fall to them that wittingly or willing break his hests/ he showeth in the same book the next chapter where he saith thus.   

The viii. chapter.  
IF thou wilt not here the voice of thy lord god. to keep and to do all his commandments & his laws/ all these curses & mischievous shall fall to the. & take the. Thou shalt be cursed in cite. in town in field/ thy bern thy gerner. & thy seller shallbe cursed. & that the leaveth the ovir the year shallbe cursed. The fruit of thy body shallbe cursed/ & the fruit of thy land shallbe cursed/ thy best is thy sheep shallbe cursed. Thou shalt be cursed when thou cummest in/ & when thou wendest out. God shall send upon the hunger & mischief & mishap/ & blame to all thy works that thou dost He shall smite the with pestilence/ till he shall waste the & destroy the. He shall smite the with hard fevers both cold & hot/ & with venomous. eyr. God shall make heaven and the air above the brazen/ & th'earth beneath the yreny. that is to say barren for default of rain For thy rain shallbe powder & ashes. & myldewe to destroy the. God shall take the into thy enemies hands/ & thou shalt fall before thine enemies. Thou shalt go against them by one weigh/ and i'll away by seven. ways/ & briddes/ & beasts shall eat thy body in the field God shall smite the with sickness that may not be healed God shall smite the with woodenness. & blindness of wit. and so bisot the that thou shalt not with what is for to do/ ne cunne no read ne conseyl. Thou shalt house & other shall duel therein Thou shalt till and other shall in that thou tylest Thy ox/ thine ass/ thy horse. thy sheep and thy beestis/ shallbe take fro thee/ and thy wife and thy children led away prisoners. God shall smite the with sickness uncurable/ from the sole of thy seat unto the top of the heed. ●hatt is to say god shall punish the people that will not ken. ne keep his laws from the lowest staate to the highest And but thou wilt keep his laws and amend the. he shall lead the and thy king that thou shalt make upon thee/ prisoners into far country that thou nevir knew ne thy faders before the. All these curses & many more thereto which be written in the same place shall take the. & pursue the. till thou be destroyed For thou herdist not the voice of thy lord god ne kepist not his heestis & his laws that he bade the keep And at the day of doom he shall give to all though that despise his laws/ his endless curse bitterest of all/ when he shall say to them. Discedite ● me maledicti in ignem eternum. Mt. xxv Go ye hens fro me ye cursed wretches into the fire of hell/ there to duel with the fiend & his angels withouten end.  Dives. 
the last curse is most for to dread/ for other curses of temporal mischief fall as soon to the good as to the wicked  Pauper. 
Temporal mischief sometime falleth to person in special/ sometime to comynte in general In special. it falleth suntyme for sin/ sometime withouten sin/ to increasing of a man's meed But than the mischief is no curse but a lovetyk of god. Butt comen mischief falleth not to the comyntie/ but for sin of the comyntie And of such comen mischiefs that should fall to the people. if they despised god's hestis speaketh god in the place And such comyne mischievous that fall to the comynte for comen sin be cleped curses.  Dives. 
Why were though vi kindreds of jacob so assigned of god to curse the brekers of gods law/ & the other vi. assigned to bless the keepers of god's law  Pauper. 
Them that were most ungentle of birth god assignyde to curse For all though vi. sons of jacob. Were borne of the secundarye wives that were but servants to his chief wives/ lya. & rachel. saaf. ruben. Which lost his worship/ for that he lay by his faders secondary wife. that hight bala. The other vi. kindreds were borne gentle of birth/ for they were borne of the principal & more gentle wives/ Lya & Rachel. four of lya/ & two. of rachel. And therefore god ordained them to bless/ in token that no man should be chosen to priesthood. but he were gentle by wanting of cursed conditions. And also in token that it is more kindly to worshipful persons as all priests should be/ to bless than to curse. And therefore bishops & other priests should not curse but for a full grievous open sin & for great need. Therefore paul saith. to men of perfection as all priests should be. Benedicite. et nolite maledicere. Bless ye and be ye not in will ne ready to curs but for great need/ and that it be done in charity to worship For cursing in the self is a deed of imꝑfection. And therefore god chose them that were most imꝑfyte. and least worshipful of the birth to ꝓnounce the curse/ & the most perfect & worshipful in birth to ꝓnounce his blessing to ye keepers of his law. Which saide thus/ in god's name to the people.   

The ix. chapter.  
IF thou here the voice. of thy lord god. to ken and to keep all his heestes that I bid the keep/ thy lord god shall make the higher than all naciouns that dwell upon earth And all these blessings shall come to the & take the. so that thou keep gods hests. thou shalt be blessed in city. in town & in field The fruit of thy body/ the fruit of thy land. the fruit of thy beasts shall be blessed/ thy barn/ thy garner/ thy seller shallbe blessed/ & all thy levinges shallbe blessed. Thou shalt. be blessed coming in and going out. God shall make thine enemies that rise against the. to fall in fight before the. They shall come against the by one weigh. & they shall i'll away by seven. ways. God shall give his blessing ꝓsꝑite & speed to all thy works/ so● that thou keep god's heestis & go in his ways & in his laws/ that all people on earth shall see and know that the name of our lord is cleped on thee/ and they shall dread thee/ & worship thee/ & our lord god shall make the plenteous in all gods God shall undo his be'st treasure. above from heaven. and give the rain in tyme. Thou shalt leanly to other nations/ & thou shalt have no need to borrow of other nations God shall make the into the heed & not into the tail. For he shall put the always above & not beneath/ so that thou keep his heeftiss and his laws. And at the day of doom he shall give to all the keepers of his laws his endless blessing. of everlasting joy/ & say to them in this wise. Venite bnndicti ptis mei. possidete paratum vobis regnum a constitutone mundi Mt xxv. Come ye with me ye blessed children of my fadris/ & take ye in possessione the kingdom of heaven arrayed & ordained to you. fr●m the setting or making of the world.  
In which kingdom as saith austin shallbe light without darkness/ endless joy withouten heaviness/ endlesses life withouten wo. endless mirth & gladness. With the blissful company of aungelis apostles & all saints. There saith he is light of light/ & well of briȝt shining There is the cite of seintes that is cleped jerusalem of heaven There is the great covent of martyrs & of holy prophets & patriarchs abraham Isaac & Jacob & of all seyntes There is no sorrow ne heaviness. after joy. There shallbe no night/ none age/ no fe/ blenesse. There is charity withouten end & everlasting peace/ no debate no descension. There every man and woman hath that he loveth. and what he desireth There is all love withouten woe & withouten sorrow & care. There shall we be angels peris and fellows in bliss/ with the high potestatis cherubin & seraphin/ & with all nine ordres of angels There shall be manna our heavenly food withouten corruption There shallbe aungelis life/ and to say shortly. there shallbe sown no sorrow no disease none evil. and what may be thought of any goodness: there shallbe found.   

The x. chapter.  
THe kingdom of heaven is cleped in holy writ a city set on a full high hill in stabilite and sickerness withouten dread. and withouten peril/ for there may none enemy/ no peril no disease neigh thereto It stondithe so high and in so great wealth▪ For men have in this city what evir they desire There is nought to seek from withouten/ it needeth no help from withouten But all must seek help from within this cite. Therefore saith. isaiah. the prophet lx.c. Health & sanation occupy the walls of this city/ keep them and defend them & praising of god. withouten ceasing. occupieth the yates & so keepeth hem that theridamas may no sorrow enter. In this cite saith he shalt thou not need/ to have ye sun to shyn to the by day/ ne the light of the moan shall not shine to the by night/ but thy lord god christ ihesus that bought the so dear. shallbe light withouten end/ and thy god shallbe thy joy. there thy son shall nevir go down/ & thy moan shall nevir wain/ for thy lord god shallbe thy light withouten end/ & the days of thy sorrow here in this world/ there shallbe ended For god there shall wipe a way the tears from the eyen of his seyntes There shallbe no weeping. no crying/ none hungers/ no thirst no sorrow For all the woe & diseases that were bifore. been all past from them that come to this city all the people of this city shall be good & rightful/ there shall no shrew no briger/ no lecher. no wicked liver. enter into this cite. There every man & woman shall shine as bright as the sun. And when many suns been gathered to giddre in company with the high sun of rightfulness christ ihesus which saith in the gospel Ego sum lux mund joh. viii. I am light of the world/ there shallbe a fair company. a blissful company. God bring us thereto. Than the sun shallbe seven scythes brighter than it is now. & the moan as bright as the sun is now Than the sun shall stand in the east always still. & the moan in the west alway shining withouten waning So the sinful souls damned to hell under th'earth shall no comfort have/ neither by son ne by moan. In this kingdom in this city▪ is no wind no storm/ no tempest. no thunder no lightning no rain/ hail frost ne snow/ no heat no cold Theridamas be no skies no clouds to let our light/ but always merry summer/ always bright day In this cite all men & women been free The king of this cite axith no presauntes. ne gifts of man ne of womun/ but their hearts and their love & that they far weal He putteth no man. ne woman there to travail/ butt he will that all be in rest in peace & in ease And what any man or woman there desireth to have/ he giveth it to them anon. He axith no rent. no tribute/ no service. none homage but good love and good heart/ and that we love him with joy and mirth. and gladness. He giveth us all that he axith of us. ¶ give thyself to this bliss. and thou shalt have this bliss. Other price axith he none. For this bliss may not be bought. butt with love. and charity In this city shall every man & woman have so great lordship that all they shall have place enough withouten envy/ & all be kings & queens. of asmuch as they desire. Theridamas shallbe no pleeting for no lordship/ for no land There shallbe none envy butt every man and woman glade of others welfare Theridamas shallbe no woe no disease. but endless joy. and wealth. and endless health. In hearing sweet song. & melody. in sight/ endless fairness/ in tasting & smelling/ endless sweetness. in feeling endless liking withouten woe.   

The xi. chapter.  
OF this city spekithe syent john in the book of god's privities xxio.c. and saith thus The angel led me in spirit by vision into a full high hill & a full great. And there he showed me the holy cite of jerusalem ordained of god/ & having the brightness & the beauty of god The light of this city was like the precious stone iaspis & cristel which stone betokeneth christ son of rightwiseness. Which saith in the gospel Ego sum lux mund Io. viii I am light of the world This city had a wall full great & full high & it had xii. yates/ & each gate xii aungelis ready porters. to lead in all good soul's/ and in the yates were written all the names of the xii. kinredes of israel. that is to say/ of all that shallbe saved & be able to see god in his face For the names of all that shallbe saved been registered in the book of life in heaven & ready written in the yates of heaven/ against our coming in token that we shallbe welcome & siker of our bliss if we do our devoir. This cite stood in square & it had three yates into the east three into the north. three into the south/ & three into the west/ in token that out of iiii. ꝑtes of the world. that is to say/ out of every part of the world soul's enter into heaven bliss of young & old rich & poor by the faith of the holy trinity. that is betoknyde by the three yates. young folk been understand by the east/ there the day beginneth Old folk by the west there the day endith Rich folk by the south Poor folk by the north. for that country is most sharp & barren The wall of the cite was set & groundid on xii. precious stones. The first was jaspis. the two. saphirus. the three calcidonius. the iiii. smaragdus. the v. sardenyx. the vi. sardinus. the seven. crisolitus. the viii. berillus. the ix topasius/ the x. crisopassus. the elleventhe iacinctus. the xii. amatistus And in though stones were written the names of the xii. apostles & of gods lombe And all the wall was made of precious stones/ and the yates made of sapphires & smaragdes. as to buy saith in his book. xiii.c. And as seint iohn saith. every gate was as a margarite or margery stone The stretis of the cite were clean gold as clear as glass And as to by saith the stretis of this city were paved with full white clean stone/ and always in the stretis is song hallelujah. Which song could never clerk we'll declare ne expone to the utterest/ for the joy the mirth/ the melody/ & gladness that is there may no tongue tell/ ne heart think/ ne hand write/ ne wit devise & declare In this city saint john saw no temple/ for almighty and gods lamb christ Jesus' very god & man he is the temple of this cite. This cite as saith saint john needeth neither sun ne moan. For the brightness of god well of light & the sun of rightfulness illumineth this city. The lombe christ ihesus is the lantern & the light of this cite all nations & peoples shall go in the light of this city. & bring their nobley their bliss. their worship. into this cite. The yates of this cite shall nevir be shytt There shall be no night but always day/ alway summer and nevir winter In to this cite shall come no foul thing no false liar/ no forswerer ne none that doth abomination. of deadly sin There shall no man enter but they that been written in the book of life and in the life of the lamb Christ jesus that bought us so dear with his blode·   

The xii. chapter.  
ANd as saith a great clerk Doctor de lyra. by the xii. precious stones. on which this cite is grounded./ in which stones the names of the xii. apostles be written been understand the xii. articles of the faith. Which the xii. apostles gathered into one creed. in which xii articles all our salvation is set & grounded And therefore saint paul saith Fide statis. ye stand in faith. for our faith is ground of our salvation By the twelve yatis been understand the x. commandments. & the two. precepts of charise Of which yatis christ saith Si vis ad vitam ingredi. serva mandata Mt nineteen  
If thou wilt enter into the life of this blissful cite there no man dieth. keep thou the commandments This scripture is wretyn in every gate of this city. in token that into this cite cummethe no man ne woman but the keepers of gods commandments For the commandments been the yates of heaven/ by which us must enter/ and they been also the weigh leading to the gate of heaven And therefore david said Viam mandatorum tuorum cucurri: cum dilatasti cor meum. p̄o. Cxviii. I ran the weigh of thy commandments when thou madest mine heart large by charity For when men be to straight at the breast by false covetise and nygardship/ they may natt we'll run in the weigh of god's hests. For false covetise bindeth them so straight at the heart that they have no liking in gods heestes. Therefore david said. Deduc me dne in semita mandatorum tuorum: quia ipam volui. Inclina cor meundeus in testimonia tua: et non in avariciae. p̄o Cxviii. Lord lead thou me in the path of thy commandments/ for it is my desire. & my will to go that weigh Bow mine heart into thy witnessingis & into thy commandments/ & not into avarice & covetise Thus leave friend holy writ & holy men declare the bliss of heaven by things visible that we may see at eye/ so to lead us into knowing of the bliss that we may see with our bodily eye while we live in the land of death. Butt leave friend believe ye it forsooth that there is an hundred thousand thousand fold more bliss than any tongue may tell. or any heart think.   

The xiii. chapter  dives 
If men had sad faith to have such bliss for their good deeds/ there would no man ne woman do amiss. for dread to lose that bliss.  Pauper. 
It fareth by folk borne in prison. of the wicked world as it doth by a child borne in the deep derk pit of the prison when it falleth a woman with child be put in prison. The mother that knoweth the welfare that she had out of prison is in much sorrow & care and longeth full moche to be out of prison again in her welfare Butt the child borne in the mischief of the prison and nevir had knowing of better fare giveth little tale of the mischief in prison. But as long as he hath his mother with him & his sustenance though it be fulfeble/ he maketh no sorrow ne care. He longith after no better fare. for he knoweth no better. For if his mother tell him of the joy and welfare out of prison of the sun/ moan & of the stars. of the fair flowers springing. upon earth. of the birds singing of mirth/ of melody/ of rich array/ of lords of ladies/ & wealth that is out of prison. all her tale is but a dream to the child. he bilevyth it not/ and therefore he longeth not thereafter. and will natt for all this bliss/ & the welefare that she speaketh of/ forsake his mother ne the feeble fare. that he hath with her/ and that is for he believeth it not And yet it is as the mother telleth the child But were the child once out of prison. and saw the wealth & mirth and the welfare which his mother told him of. he would be full sorry for to wend again to prison there to live with his mother For all his life in prison that was first liking enough to him should then be full bitter. and he should nevir have joy ne rest in heart till he came again to that welefare. that he saw out of prison. Right thus folk of this world borne & brought forth in sorrow and care and moche travail in the prison of this world/ they have so moche love and liking to their earthly mother and to their company/ that is to say in earth & in earthly things/ for earth is mother of all. that they have no liking in heavenly things/ ne long not thereafter And yet their ghostly mother holy church & their ghostly father & god himself father of all tellith them of the bliss of heaven It is to them butt a dream/ as is the mothers tale to her child in prison/ and they have no sad faith therein And though it be so as our mother holy church telleth us though the child believe not that such welfare be out of prison/ the welfare is nevir the less. & though earthly covetous men have no liking but in earth & in earthly things believe not that such bliss be in heaven yet there is such bliss. & nevir the less for their falls believe But had they once seen and assayed a little of that bliss/ all the joy and liking that they have in this world & in earthly things should be to them full great bitterness full of sorrow. & care. Example we have of seint petyr. Whom Criste led upon the hill of Thabor. With saint john & james. & there he showed them but a little of the bliss of his manhood. His face shone as bright as the sun/ his clothes were white as snow. Moses & Hely appeared with him in great bliss & majesty. Than Peter said to our lord. ihu Lord it is good to us to be her Make we her iii. tabernacles one to ye. another to moses & anoyer to hely. & let us all duel her Luce ix. And ●●ion in sight of little bliss he foryat all the bliss of this world He cared neither for meet drink ne clothing For him thought he might have lived withouten end by the blissful sight & with that company Also when saint paul was ravished into heaven & had seen the vision of god/ afterward all his life in this world was to him a pain. so much he longed again to that bliss. And therefore he said Infelix ego quis me liberabit de morte corporis huius. Ro. seven. I an unsilly man who shall deliver me fro the death of this body I covet to be departed/ the soul from the body & be withouten end with christ Moses was with god in the mount of synay xl. days. and xl. nights metelesse and drynkles/ fed by the speech of god/ and by his presence/ and yitt saw he butt little of this bliss For he was not able to see his bliss/ ne no man living in this world/ as god said to him that time Butt leave friend after our death if we keep weal gods commandments & amend our misdeeds by our life/ we shall see his great bliss which neither Peter ne paul ne moyses might see in earth And we shallbe siker of that bliss withouten end/ which bliss as saint paul saith that none earthly eye may see/ ne ere here/ ne heart think. ne wit comphende In this bliss leave friend I hope to see you and dwell with you in the high cite of Jerusalem in the kings court of heaven. To which bliss he bring us/ that for us died on the road tree. Amen.    

Here endeth a compendious treetise dialogue. of Dives & pauper. that is to say. the rich & the poor fructuously treating upon the x. commandments/ fynisshed the v. day of juyl. the year of our lord god. M. CCCC.lxxxxiii. imprinted by me Richard Pynson at the temple bar. of london. Deo gracias.