dives & pauper Tabula. rich and poor have like coming in to this world/ & like out going/ but their living in this world is unlike/ what should comfort a poor man against grudging/ and what wickednesses follow lovers of richesses. Ca I. ¶ Of three manner lordships and of which lordship it is understand that god gave man lordship over fishes/ birds & beasts. ca ij. ¶ How this scripture is understand It is more blissful to give than to take/ & how some wilful poor man giveth more than a rich covetous man so standing may give. ca iij. ¶ Why richesse is called a devylshyp of wickedness/ & one exposition of this text. It is more easy a Camel to pass by a needles eye/ than a rich man to enter the kingdom of heaven caplm. v. ¶ How men should have them to richesses when god giveth them/ and when god taketh them away/ and in what manner each man must forsake all that he hath/ also the lytteral exposition of this text before said. It is more easy a Camel & ●. 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 wanting or lacking of richesses/ but for good will and patience/ of diverse manners of poor men/ & how richesse is occasion of sin more than poverty ca seven. ¶ How this text of Solomon is understand/ give not me richesses and beggary. ca viij. ¶ Of two manner of perfections/ sufficient & excellent. He rehearseth the ten commandments. ca ix. ¶ Why christ informed more the young rich man in the commandments of the second table than of the first & why more in the second commandment of charity than in the first. ca x. ¶ Of two lives contemplative & ac●yf/ also other causes of expressing of the commandments of the second table to the young man before said. ca xi. ¶ The first commandment. ¶ How imagery is leeful/ and how images were ordained for three causes. Ca I. ¶ How the people should read in the book of imagery. ca ij. ¶ How the people should do worship that longeth to god & to saints before images/ & not properly should such worship be do to such images. caplm. three & four ¶ christ is the cross that men creep to on goodfrydaye/ & why such creeping is than do before an ymaged cross/ & how christ is worshipped on palm sunday when the veil is draw up before the road. ca iiij. ¶ 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 processions. ca v. ¶ What painture of images betokeneth in special. Example of the image of our Lady/ of Peter●Poule. jehn evangelist. john baptist/ and so of other saints. ca vi. ¶ What painture of images betokeneth in general/ as that all the apostles been painted bare foot in mantles & roude things upon their hedes/ & that the painture of images may be considered in two wise. ca seven ¶ What painture of angels signifieth in likeness of young men with wings. ca viij. ¶ Why the four evangelists been painted in the likeness of a man/ of a lion/ of an ox/ & of an eagle/ & why they been painted in four parts of the cross & of an house. ca ix. ¶ Why images be hyled or should be hyled in lenten. ca x. ¶ What service & worship we ought 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 caplm. xi & twelve ¶ How worship is taken diversely for worship of adoration proper & unproper/ 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 xiij. ¶ Offering is not made to priests but to god by the hands of priests/ & in shrift men kneel to god before the priest. ca xiv. ¶ Sensing may be do in two manners/ with incense hallowed/ and with incense not hallowed/ & what incense betokeneth. ca xv. ¶ diverse causes why christian people pray & worship god commonly eastward/ & that the son ne the moan be not to be worshipped of men as some fools do. ca xvi. ¶ Of the falsehood of judicial astronomy and how it blasphemeth god ca xvij. ¶ What service planets and the bodies above do to mankind/ & how god doth with them what he will. Ensample of a smith & his grinding stone. ca xviij. ¶ Men may not know by the cour●e ot the planets the domes of god ne certainly what is to come/ & holy god changeth his sentence as men change their life in to good or bad. ca nineteen. ¶ Reasons against false excusations of judicial astronomers. ca xx. ¶ diverse reasons why one is inclined to good or evil/ sekesse or health/ more than an other. ca xxi. ¶ Causes why one man is disposed to this estate or to this craft/ & an other man to an other ●state or to an other craft. ca xxij. ¶ That there is no destiny/ & of the star of Epyphanye. ca twenty-three ¶ How the three kings knew the by'r the of christ by the star/ & that the science of judicial astronomy is properly no science. ca xxiv. ¶ How judicial astronomy is reproved in old law/ & in the new law & by the law of holy church. ca xxv. ¶ Of the folly of them that divine by astronomy/ & of the mischief of them that trust in that craft/ & that the planets & the bodies above been tokens of things to come and not causes. ca xxvi. ¶ Examples how the bodies above been such tokens & not alway causes. ca xxvij. ¶ How the son & the moan be tokens to creatures here beneath when they should do their kind/ & of diverse woundres in kind. ca xxviij. ¶ What it betokeneth when any star or comet appeareth against common course of kind/ & what other woundres appear & fall against common courle of kind. ca xxix. ¶ diverse wiles whereby astronomeres & faitors that been called soothe sayers & other wytches that know things that be done/ or that been to be done. ca thirty. ¶ diverse causes why fiends can tell things that been privily done/ or things that be to be done/ & in what manner they tell such things. capitulum xxxi ¶ The fiend may neither say ne do but as god giveth him leave. He is ever a liar say he soothe or false/ & why god suffereth him to tempt men. ca xxxij ¶ Wytches & japers 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 xxxiij. ¶ How witchcraft is foreboden by the law canon & law Imperial/ & what pains long to wytches & to her faitors. ca xxxiiij. ¶ It is unleeful to trust that a man is a thief/ or to slay him for a witch saith a person to be a thief. ca xxxv. ¶ Wytches using prayers & deeds of holiness/ & hole things in her witchcrafts/ in so much they worship the fiend the more/ & the more they despise god/ & why witchcraft is most used among old folk. ca xxxvi. ¶ That god forbiddeth all manner sin by the first commandment. ca xxxvij ¶ How it is leeful to use lots/ & how not/ and so of playing at the dice. caplm. xxxviij ¶ What witchcraft is/ & of sin to fain wytcraft/ also of feigning of miracles by hypocrisy. ca xxxix. ¶ Of charming of adders/ & how it is unleeful & perilous to man to charge his friend to come again after his death & show him his estate. ca xl. ¶ How after men's death sometime fiends go feigning them to be spirits of such men/ & sometime the souls of deed men appear/ & why. ca xli. ¶ How the new fast called our lady fast hath no ground/ neither it is of authority. ca xlij. ¶ diverse causes of dreams/ & that it is perilous to believe in dreams. To trust in dreams is foreboden in scripture/ and why it is hard for to know what dreams betokenen. caplm. xliij & xliiij ¶ stirrings to goodness that a man hath in his dreams may he follow/ so that it be done warly/ & what harm cometh to them that had liefer dream of the fiend than of god. ca xlv. ¶ Of the folly of them that had liefer meet w●a toad than w●a knight or with a man of religion/ & of them that ween to far better if the puttok flee over the way. ca xlvi. ¶ Of the folly of them that divine what shall fall in the year following for crystmasse day/ or the first day of Ianuarye falleth on a sunday or on a monday & so forth/ also of the folly of them that make them wise whatshall 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 twelve days in crystmasse. ca xlvij. & xlviij ¶ Of the folly & falsehood of japers that been called multeplyers of gold & silver/ & why god suffereth covetous men to be beguiled of such faitors. caplm. xlix ¶ On what manner men of holy church should be no hunters/ & of them that when they meet men of holy church & namely freres they put them on the left hand. ca l. ¶ Arguments why it is to dread that so lempne making of churches & good arraing of them/ & that fair service is done in churches of England/ is more of pomp & pride than to the worship of god. ca li. ¶ Good causes why it was bidden. exo. xcx. the rich & the poor pay a like to the tabernacle/ & the after diverse circumstances sometime it is more convenient to make churches than to help poor men/ & sometime againward. ca lij. ¶ How that many y● grudge against making of churches & things longing to churches been like judas that grudged when Magdaleyne anointed christ/ & that waste costs & pomp in such things been to be reproved. ca liij. ¶ How it is unðstande that christ saith when y● shalt pray enter thy chamber & ● & how with even charity bet● is to pray in churches than out of churches/ & so the prayer of many is better than of one alone. ca liiij. ¶ How processions done for to pray for peace be not done with due crycunstaunces & good/ & therefore our prayer is not herd/ & that the people is liefer to pay taxes to have were than peace caplm. lu ¶ How it is unðstande the short prayer thyrleth heaven/ & that sometime it is to pray only in heart/ & sometime with mouth/ & the distinctly/ neither to fast ne to treat/ cause why. ca lvi. ¶ How it is understand that christ bad that men should not speak moche in prayer/ & causes why principally men should pray in churches. ca lvij. ¶ Why men pray to god not withstanding that he is unchangeable/ & of two manner prayers one common an other singular/ & diverse causes why men should pray by mouth. ca lviij ¶ Why in the beginning of holy church was not so great solemnity of divine service as now is in churches/ also causes 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/ & of vengeance coming to the people that sleeth martyrs. ca lx. ¶ Why miracles be not now so common as they were in the beginning of christian faith/ & that the multitude of miracles signified unstableness in the faith/ & rather showeth that the people is malicious than good. ca lxi. ¶ Doing of miracles is no syker proof of holiness/ of the deeds of hypocrites/ & why god suffereth false men to do woundres & miracles to beguile the people. ca lxij. ¶ Common solemnity of christian burying is not to be forsaken/ & of the dignity of man's body & woman's caplm. lxiij ¶ Feyres & markets to be holden in sanctuary is unleeful/ & of harms that come thereof. ca lxiiij. ¶ The second commandment. ¶ In three manners is gods name taken in vain/ god is our pryncypal godfader/ for after christ we be called christian men/ & if we live not crystenly we take the name of christ in vain for mysliving. Ca I. ¶ Gods name is taken in vain by myspeche in many manners/ in scorning/ in japing/ in erroneus teaching/ in covetous or envious preaching in baning of waring/ in lewd vows making/ & in breaking of leeful vows. ca ij. ¶ Vows should be made w●a good advisement/ that Jept sinned in his vow making/ & the wicked vows & wicked byhel● be to be broken. ca iij ¶ God's name is taken in vain by blasphemy/ by grudging against god/ by overhope & wanhope/ and by vain swearing/ & what harm cometh of customable swearing. ca iiij. ¶ Three false excusations of oaths/ & answers to the two first excusations. ca v. ¶ In seven cases it is leeful to swear & in every oath should three things be kept/ & so answer to the third falls excusation. Also true understandyuge of texts of the new law that speak of swearing. ca vi. ¶ Of two manner swerynges/ of attestation & execration/ & 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 byfor a judge lay their hands on a book & kiss it. ca viij. ¶ 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 six manners may a man be forsworn/ also he that doth an other to swear wyting well that he will forswear him sinneth greatly. ca x. ¶ How great sin it is to swear by god's body/ by god's heart/ & other parts of christ/ & how they should be punished by law canon & law Imperial. ca xi. ¶ How they sin that swear nice oaths/ as by cock/ by our lakin/ by hood/ tepat/ & such other. Also that ye truly/ & nay truly been none oaths. ca xij ¶ It is more sin a man to forswear him by god than by any creature. A man swearing a leeful thing by his hood is bound to keep his oath. A christian man may leefully take an oath proffered of an heathen man that sweareth by his false gods/ but he may not stir him to swear so. On what wise servants been bound by their oaths to be true to their masters. ca xiij ¶ Successors be bound to keep that their predecessors bound 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/ & cause why. A man swearing two contrarious oaths shall keep the first if it be leeful. If he make two vows contrary the greater vow shall be kept. ca xiv. ¶ What vow is/ of vows made in disease/ of wives vows/ of children's vows/ of servants vows. A deed done with a vow is more meedful than the same thing do without vow/ of vows made under condition. For four causes a man is unbound of his vow. A maiden that vowed chastity & after is corrupt/ yet she is bound to continence in as much as she may/ & so it is of other vows that may not fully be kept. Of vows of need & of vows of free will. Rightful cause & authority of the sovereign been necessary in dispensation or changing of a vow. The husband ne the wife may not enter in to 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/ & of children's oaths & wives oaths. ca xvi. ¶ Perjury is greater sin than manslaughter/ & causes why that perjury is cause of moche manslaughter/ & of many great harms that come of forswearing. ca xvij. ¶ What penance longeth by the law to forswerers/ & why so great penance Also what vengeance hath fallen in England for perjury. ca xviij ¶ God's name is taken in vain by myshering & that in divers manner. c.xix ¶ God's 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/ & how that perjury is cause of hunger & many mischiefs. ca xx. ¶ The third commandment. ¶ On what manner god rested the seventh day/ and six causes why god bad the seventh day to be hallowed. Ca I. ¶ Of three manner commandment/ cerymonial. judicial. & moral. also diverse causes why the hallowing of the sabot is changed from the seventh day unto the sunday. ca ij. ¶ Fair declaring how hallowing in the saturday was cerymoniall/ & why it ceased. ca iij. ¶ All the testes of the new law been festes of tabernacles/ & why the sondaye is principally hallowed. ca iiij. ¶ Of three manner sabotes/ & causes why god bad us have mind to hallow the sabot day. ca v. ¶ What holy occupations men should have an sundays/ and on other festes. ca vi. ¶ An other cause why god bad have mind to hallow the holy day. For men should so ordain their occupations on work days/ that they should not need to break the holy day/ also which been servile works. ca seven. ¶ Why god bade man & be'st to rest on the holy day/ & how it is understand that god rulfylled his work in the seven. day/ & the mercy is fulfilling & perfection of all god's work. ca viij ¶ Of four manner sabottes/ & what they betokenen. ca ix. ¶ Why the sabot in the old law was more solemn than other festes of the time/ how all the festes of the new law been days & sabotes of our lord specially the sunday. Causes why more solemnity is made & in some other festes than in common sundays/ why each thursday is not hallowed as it was sometime/ & of the procession that is done on sundays. ca x. ¶ Holy days that holy church hath ordained been to be kept/ & how the sunday though it be the eight day yet it is the vij day in observance of the commandment. ca xi. ¶ How the number of six is a perfit number/ & therefore god made the world in six days/ & in the sixth day & in the sixth age of the world he became man. ca xij. ¶ Causes why god bad rest on the seven. day/ & of seven blisses that men shall have in heaven. ca xiij. ¶ How long the holy day should behalowed/ & why men ring in vigyles at midday/ & how great need & pity excuse works done on holy days/ & what manner folk be excused though they travail on the holy day. capitulum. xiiij & xu ¶ How it is leeful to begin journeys on holy days/ or to travail about making of churches & how not Vytaylers and other chapmen should not ride fro town to town to use their markets on holy days/ for such market should not be holden on sundays/ neither in sanctuary/ what hour so evensong be said on vigils or holy days/ the holy day is to be kept from even to even. How men should ask doubts of their curates/ & what Ignorance excuseth. ca xvi. ¶ In what manner the servant is excused of his travail on the holidays by the bidding of his sovereign/ & to the sovereign is hallowing of the holiday principally boden. In what manner plays & dances been leeful on the holy days. And in what manner men should both mourn/ & also make mirth on holidays. ca xvij. ¶ Where it is grounded in holy write that men may make merry and far well on holy days/ and why fasting is defended on sundays/ why it should not be much used in pasche time/ holy writ showeth some dances and songs to be pleasant to god/ and these two things sadness and gladness should be kept in god's service. ca xviij. ¶ Which been the commandment of the first table/ & which of the second/ & why & how the ten commandment be comprehended in the two commaundemnt of charity/ how the three first commaundemnt been applied to the three persons in trinity after declaring of this first commandment of charity/ thou shalt love thy lord god with all thine he●te with all thy soul. ca nineteen. ¶ Also how we should love god with all our heart & with all our soul & ●. & how by the three first commandment we be taught faith hope & charity/ & how these three commandments teach us to love god in heart word & deed. caplm. twenty ¶ The fourth commandment. ¶ All the commandments of the second table be knit in the second commandment of charity. Why the commandment 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 & moð. Example of Cham the son of Noe. Ca I. ¶ What mischief cometh to children that hinder father & mother for their good/ & of them that been unburum to father & mother. Example by Absalon and Adonye. ca ij. ¶ By example in kind we be taught to worship father & moð as of the stork & of the pelican. ca iij. ¶ Help at need is called worship in holy writ/ & that ought the child to fað & moð. What peril it is & folly man or woman to dysmytte them of their good/ & trust to their children. ca iiij ¶ In what manner the child ought to hate father & mother/ & to forsake them/ & how father & mother should help the child & the child them at need. Example by the rote & the crop of a tree/ but the father & the moð have more kindly love to their children than againward. ca v. ¶ In what manner men of religion should help fað & moð at need. ca.vi. ¶ The goods of holy church been the goods of poor men and needy. How saint Benet gave goods of his covent to poor men/ saint France's bade the same. ca seven. ¶ Goods of religion should be more common than other men's goods to help needy folk. Of the abusion of some proud religious men and their hypocrites excusing fro giving of alms. ca viij. ¶ Textis of holy wryt how children should be obedient to father & mother/ & that good living of the child is worship to father & mother/ and their evil living is shenshyp to father & mother. ca ix. ¶ Myssuffraunce of children in their youth is their shenshyp & villainy to all their kin/ that men should chastise their children & 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 some manner should teach gods law/ how the child should worship father & mother when they ben●deed. ca xi. ¶ How we should worship god as principal father & mother. ca xij. ¶ Onre ghostly faders be to be worshipped/ & why they been called ghostly faders/ what harm cometh by them that been called curates both of themself & to the people/ for they do not their devour. ca xiij. ¶ Our elders that be our faders & moders in age be to be worshipped/ old men that been customed in sin should be hard reproved. ca xiv. ¶ Kings & all sovereigns ought to be faders to their sugettes & of them to be worshipped/ how & why servants should obey to their lords/ & how lords should do to their servants. caplm. xu ¶ How wicked men & tyrants been gods servants/ & why god suffereth wicked folk to be in this world. capitulum. xvi ¶ God giveth lordship & power to wicked men for sin of the people/ to whom men ought to obey & to do them worship for their dignity. caplm. xvij ¶ How & in what order men should obey to their sovereigns & in what things. In what things knights bound men/ wives & children each been bound to obey to their sovereigns/ & in which things they been not bound. ca xviij. ¶ In which things subgettes been bound to obey to their prelate's & in which not/ though prelacy or lordship be occypyed against the common law/ yet it is good to obey/ what a pressed 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 some 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. Some things been good of themself/ some been evil of themself/ & some indifferent. In which things indifferent standeth properly obedience to men that been sovereigns. ca xxi. ¶ all men of estate & dignity been called faders/ & aught to be worshipped of lower men. ce. xxij. ¶ Angels & saints in heaven been our faders & be to be worshipped/ how angels keep & defend us. ca twenty-three. ¶ patrons of churches been faders of the same churches/ on three manners by cometh a man patron/ & what right longeth to patrons/ also of presentation of persons to churches. ca xxiv ¶ Every man ought to hold other his father in some degree/ for●ther been many manner faders/ & so by this commandment we be bound to help all needy folk upon our power. capitulum. xxv ¶ Why this commandment is given with a behest of welfare and meed. caplm. xxvi ¶ Pride rebellion & unbuxunnesse of the people against their sovereigns/ & that they will entremet them & determine every cause of the land and of the church is cause of destruction of reams. ca xxvij. ¶ The fifth commandment. ¶ unleeful manslaughter is done by heart/ by mouth/ by deed/ & how a b●●cbyter sleeth three at ones. Ca I. ¶ Three manner of flaterynges in which is manslaughter & deadly sin/ all so of pain of flattering both by god's law & man's. ca ij. ¶ What mischief cometh of flattering/ & to them that have liking in flattering. ca iij. ¶ A muster or whysterer is a privy rowner & a privy liar/ who is a double tonged man/ the flattering tongue is the third tongue that doth moche woe. ca iiij. ¶ Flattering of false prophets & prechours & other false men destroyeth ●ytees & kingdoms. Ensample by scripture/ & how the flattering tongue is a gylous tongue. ca v. ¶ On three manners may a man be slain unrightfully. ca vi. ¶ Nygardes that will not help poor folk at need/ also tyrants & extortioners that take fro men their shins & their flesh fro the bones be manslayers/ what is understand by these iij skin flesh & bone. ca seven. ¶ Men that withhold servants their hire been manquellers. Why christ said to Peter thrice pasce. fede. Men of holy church spend a miss goods of holy church/ & will not help the poor needy folk/ been manquellers. caplm. eight ¶ All the draw folk to sin by miss enticing or wicked example or miss counsel or false lore/ & namely men of holy church be manquellers/ also all that give occasion of slander/ how prelate's & their officers should have themself in their vysytaconns'/ without what devotion prayer is deed. c.ix. ¶ All that let men of their good deeds of their good purpose & miss teachers been manslayers/ as the fiend is a continual manqueller. Also men of holy church that withdraw or let god's word to be preached been manquellers/ & that god's word should highly be worshipped/ & what profit it is to here god's word. ca x. ¶ Curates that reprove not their sugettes of their sins/ also they that defraud & take away holy church gods been manquellers/ & 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 god's mercy. ca xi. ¶ He that doth an other man wittingly to forswear him/ also he that consenteth to deadly sin/ & who so doth any deadly sin is a mansleer/ why god gave the commandments of the number of ten & yet been they all knit in one commandment of kind/ how god's law is likened to a sautrye and to an harp. ca xij. ¶ declaration of this text. He that offendeth in one offendeth in all. ca xiij ¶ How commandments of the first table be comprehended in the commandment of kind & of vengeaū●s of manslaughter & of murder. ca xiv. ¶ God defendeth not slaying of beasts/ but only manslaughter without guilt/ how men may sin in slaying of beasts. ca xv. ¶ In what manner & to whom man slaughter is leeful/ god & the law sleeth wicked doers/ & judges slay as god's mynystres & his officers. ca xvi. ¶ Why the sword was granted to priest & ministers of the old law/ & why that sword of shedding of blood is foreboden priest of the new law/ also what the sa● meant of the altar representeth. ca xvij ¶ How the law punished clerks she dear of blood/ many cases of yrregularyte for manslaughter/ wymeh y● do miss craft or unleeful craft to let themself fro bearing of children/ & all that come to slay though y● pay not be mansleers. c.xviij ¶ Many other cases of yrregularyte for manslaughter. ca nineteen. ¶ exposition of this text/ he that hath no sword sell his cote & ●. & of the death of many/ & saphyra at saint Peter's words. ca xx. ¶ A judge knowing a man ungylte shall not damn the man though the qnste & ● & what the judge shall do & ●. ca xxi. ¶ Causes why it is unleeful man or woman to slay themself. ca xxij. ¶ Why it is more sin to slay a right full man than a wicked/ & how it is unleeful a man to slay his wife for adultery/ & more sin to slay father or mother than his wife. ca twenty-three. ¶ Why god suffereth war & battle. three things be needful the battle be rightful/ how clerks & other men may defend themself/ how sugett be excused of fighting for their prince & soude ours also/ & how not. ca xxiv ¶ The sixth commandment. ¶ Nine spices of lechery/ & how many manners a man may sin with his wife Ca I. ¶ Why matrimony was ordained/ & of three things of matrimony/ & what matrimony betokeneth. ca ij. ¶ What mischief cometh of adultery & what vengeance god hath do therefore in holy writ/ of the ꝓphecye of Boneface martyr of the lechery of englonð & the ground & beginning of every people is laful generation in wedlock. ca iij. ¶ When god made matrimony & gatlawes/ a good declaring of the words of Adam/ this bone is now of my bones & ●. why woman was made of the ryb of man & not of earth & ●. ca iiij. ¶ Auoutry is greater sin in husband than in wife/ a great process of saint Austen rebuking adulterers. ca v. ¶ Saint Austen answereth to false excuses of lecherous men/ how christ saved the woman taken in adultery/ they that should punish sin should be ungylte & ●. cases in which the husband may not accuse his wife in adultery. ca vi. ¶ In what manner a man may forsake his wife for fornication/ of the yrre gularyte of a man knowing his wife after he knoweth that she hath do fornication/ only death departeth & breaketh bond of matrimony/ & of two manner deaths/ of entry in to religion of wedded folk or they know fleshly together/ the wife hath as great occasion in to faith of matrimony again her husband as her husband against her/ & cause why. ca seven. ¶ Simple fornication is deadly sin These words. Crescite & multiplica mini/ that is wax ye & be ye multiplied were spoken of only to man & woman wedded tegydre/ & why christ would his mother should be wedded or he were conceived. ca viij. ¶ Wedded man & woman may live chaste if it like them both/ for many causes ordained god man & woman not know together fleshly but in wedlock/ what ●ynnes a woman adulteress doth. ca ix. ¶ A woman lecher is the fiends snare & a man lecher is the fiends net. Commonly more malice is in men than in women/ of excusation of Adam/ & why he sinned more than Eve/ why christ became man & not woman. ca x. ¶ Samson david. & Solomon deceived themselves or women deceived them. Peter 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 women/ & praising of good women & the the wine is not to blame though the glotone thereof 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. ca xij. ¶ Of man's array & woman's/ cause why women been oft more stable in goodness than men. Of men & women anchors/ that woman's counsel cometh oft of god. ca xiij. ¶ diverse remedies against lechery/ example of Rosamonde/ & of the bauson & the fox/ & of unclean & lecherous thoughts. ca xiv. ¶ Mind of crystes passion/ reading in holy writ/ & thinking of the pains of hell/ been also remedies against lechery. ca xv. ¶ Vengeance that god hath taken for fornication/ for adultery/ for miss use of a man's own wife/ for Incest/ & for sin of sodomy/ why women & children were punysshde in the subversion of sodomy & ●. ca xvi. ¶ Of lechery of priests/ dekens/ & sub dekens/ & pains set in the law for such sins/ & when a man of holy church is called in the law an open notory lecher. ca xvij. ¶ Causes why lechery in clerks is more grievous than avowtry in seculars. ca xviij. ¶ How men fall in bigamy/ & why they been irregular by bigamy/ & that by gamus shall not have the privileges that long to clergy. ca nineteen. ¶ women delivered of child may enter holy church what time that they will & been of power. Neither husband may give leave one to other to take an other woman or man. Excusation of Abraham & of jacob/ that had at one's diverse wives. ca xx. ¶ In what manner elves that been fiends been said to do lechery with man woman & be'st/ & of monsters or woundre things so gendered. ca xxi. ¶ What is ghostly fornication & ghostly avowtry. ca xxij. ¶ An answer to an argument that the sin of Eve was more grievous than of Adam/ offtime the less is punished harder in this world than the more. caplm. xxiij ¶ great arguments & 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 xxiv. ¶ How Adam after his fall knew that god first punished the serpent/ & after Eve/ & Adam was obstinate & would ask no mercy/ & how god of justice punished Adam & all mankind that come after him for his offence. ca xxv. The seventh commandment. ¶ By this commandment is defended all theft & all the means to theft Of diverse manners of theft/ & diverse punishing of thefts. Ca I. ¶ Of them that rob folk of their good name & fame. ca ij. ¶ Falls prechours/ fayners of false my racles/ they that withdraw true preaching of god's word/ preachers' for covetise of the world or for vain worship/ & heretics been thieves. ca iij ¶ Of many manner thefts/ wrong gettings/ unrightful occupying/ wrong withholding/ & how by the law of kind thing be common/ & why god forbade theft. ca iiij. ¶ Of three manner lordships/ & three manner properties/ & how that god will not the poor folk take any thing w● out leave of the proper dyspensatour that is called lord thereof. ca v. ¶ In four causes may a man take of the lords good that ought it without his wyting/ & how wives may give alms. ca vi. ¶ Of restitution of things lost & found/ & how children that steel while the 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 falls purchased good. ca viij ¶ christian men may not steel heathen children to christian them against the will of faon & moð/ 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 an other man to sell a thing that he thought not to sell/ or to sell it less than he thought to do/ sinneth. Many cases of buying & selling/ & the just price of a thing/ of beguiling w● false money or guile/ of restitution in diverse cases in buying or selling when the seller is bound to tell the default of things that he selleth/ of depose that is to say/ of thing that is betaken 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 falls bailie that did fraud to his lord was praised/ three causes why richesses of this world been richesses of wickedness. ca xi. ¶ rich niggards be 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 goods be thieves/ & that holy church is endowed to help poor men/ against prouse silver & golden herneys of priests & of men of religion/ how such myspeders been bound to restitution/ of them that spend holy church goods on they● kin & on rich folk/ of them that do not their duty for their benefices/ though they have vicars or parish priests/ of men unable to cure which receive benefices/ & of non residenceris for covetise or vanity. Of clerks proprietary/ why men of holy church be called clerks & of their crowns/ of clerks having patrimony of their own. ca xij. ¶ What is sacrilege/ & in how many manners it is done/ witholðs of tithes been thieves/ & of what things men been bound to tithe/ & how. ca xiij. ¶ To what church tithes should be paid/ & tithes & goods of the church should be spended in four parts if need were/ to open lechers or open malefactors tithes should not be paid To whom tithes where such evil cura● been should be paid or kept & to what end/ of tithes of bysshopeps or religious houses to be given in case to cura● or parishians. ca xiv. ¶ diverse doubts of tithing/ & of custom of tithing/ & why god bade more the tenth part be paid than an other part. ca xv. ¶ That simony is theft/ & what simony is/ cases of resignation of benefices/ whereof came the name of simony & why they been called commonly rather symonien● than giezi●. Simony is done in three manners/ & of many other cases of simony. ca xvi. ¶ five cases in which it is leeful to give gift in mat● of spirytuelte c.xvij ¶ What pain longeth to simony by the law/ & of diverse customs in the church in which sometime is simony. caplm. xviij ¶ Cases in which confederatoures/ ministers of burying & of baptism/ patrons & sellers of pronnagis/ preachers & pardoners do simony. ca nineteen. ¶ Of giving of money when a person is received into religion/ of giving of money to priest for amnuel. for yeredaye & ●. or else to colleges/ how simony is do in such things or not do & of the statute what a parish priest or an amnuler should take by year. ca xx. ¶ covenant maketh oft simony that should else be none/ of them that bind them to say special masses/ of the golden trental & of false faytourye in that matter & that saint Gregory ordained it never. ca xxi. & xxij ¶ The ground of sanctuary may not be sold to burying nor to chepmen/ for simony god taketh moche vengeance/ of selling of lyversons out of abbeys & other spiritual places xxiij ¶ What usury is & in what thing it is done/ of two spices of usury/ & in what manner god suffered the jews to take usury. ca xxiv ¶ Mavy diverse cases of usury xxv. ¶ Other cases of usury & diverse sins of buyers & sellers/ why lands law suffereth usury/ of notaries that make Instrument upon covenants of usury. ca xxvi. ¶ What pain longeth to usurers by the law/ of their heirs/ of their servants/ of their counselors/ of their offerings/ of a jew usurer to a crysten man/ of their punishing y● suffer usurers dwell in their lordship or houses. A special case in which the bier doth usury. ca xxvij. ¶ How god reproveth usurers raveners & thieves in holy writ/ of false men of law/ thieves do against three laws/ the law of kind/ the law written/ & the law of grace/ for theft & other lynnes men of arms have no speed ne grace/ of the well of sardyn & how covetise blindeth men/ of evil judges temporal & spiritual. ca xxviij. ¶ The eight commandment. ¶ Lesyngmongers & hiders of truth by stillness when truth should be said/ breaking this commandment/ of three manner stylhede wicked & sinful caplm. I. ¶ Of eight manner leasings comprehended in three/ & which losings be deadly sin/ & what peril it is for men of holy church to be japers or customable liars in board. ca ij. ¶ Answers to authorities of holy wryt by which men excusen leasings caplm. three ¶ Not all feigned deeds be losings/ but all feigned speech for deceit is losing/ what feigning of deed is sin & what not. ca iiij. ¶ Of falsehood of the sayer & falsehood of the thing that is said/ & in what manner it is sin to believe thing that is false. It is more sin a man to praise himself falsely than to lack or blame himself falsely/ which been called false witnesses by the law. ca v. ¶ What manner folk may not bear witness in doom by law. By false witnesses christ & saints were slain/ how false witnesses be bound to restitution. Flatterers & backbiters break this commandment/ & why they be likened to a best Chameleon/ good spekers that been evil doers break this commandment. ca vi. ¶ How in many manner false men of law & vain prechours & false been false witnesses. ca seven. ¶ All wicked clerks been false witnesses/ how the vestments of priests & bishops betoken crystus passion/ & what they betoken morally. ca viij ¶ What the bishops cross & the parts thereof betoken/ all false livers that be christened been false witnesses/ how witnesses should have them in doom to bear witness/ & how a man should bear witness. ca ix. ¶ To 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 witnesses been brought must be the number of witnesses. In what manner cases one witness sufficeth/ when the witness shall say in certain & when in doubt. ca x. ¶ Of keeping of counsel of a thing that a man knoweth by privy telling/ many things required in witness/ & 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 heretics & of heathen men. ca xi. ¶ What penance longeth by the law to false witnesses & to them that ꝓcure it/ & to all the assent thereto/ many other things required & to be considered in this mat● of bearing witness. ca xij ¶ Of three witnesses/ god/ our conscience/ & each creaeure/ how we should dame ourself in our conscience/ of a ghostly quest/ & of misusing of creatures. ca xiij. ¶ How christ shall come to doom/ & how he shall dame ca xiv. & xu ¶ Of two domes special & general/ & of the sudden last doom. ca xvi. ¶ christ may not be deceived in his doom/ & what reckoning there shallbe & four manner people at that doom. c.xvij ¶ How hard the doom shallbe to rich men/ & to them that have received many gifts of god. ca xviij. The ninth commandment. ¶ covetise rote of all evil is foreboden in these two last commandment/ how cursed false purchasers been Ca I. ¶ A story of Naboth/ an other of saint beatrice against false purchasers c.ij ¶ Heirs be bound to restore myspur chased of their faðs/ a fearful story to them that will not restore. ca iij. ¶ What vengeance is fall for falls covetise/ of three needful wysdoms which the nightinggale taught. ca iiij ¶ How the story of Balaam is liked to falls covetise/ & god of covetise likened to the image of gold that Nabugodonosor did make. ca v. ¶ What folk is holpen w● their good after their death/ of three tokens of warning to rich folk by balam's ass riches of this world is likened to a jogulours horse. ca vi. ¶ Falls borowers & false executors be likened to sheep that go from their fellows & no thing saved more a commonty than faithfulness. ca seven. ¶ Two things should abate covetise of man's heart/ the world is likened to four things full unstable/ to a wheel/ a ship/ a rose/ & a shadow/ also to slyder way. ca viij. & ix ¶ Mind of death should let false covetise/ by example of the fox/ alms do before death is bet● than after. ca x. ¶ Examples again falls executors c.xi ¶ A parable of three friends/ & almsdeed is best as other fail. ca xij. ¶ To whom men should do alms/ & fest should be made to rich men/ also what order should be kept in giving of alms/ of diversity of poor men to whom alms is to be given. ca xiij. ¶ Men be diversely poor against their will/ & to all is alms to be given/ why christ shall call poor wicked people his brethren at domes day/ & how he shall thank men at the doom for alms done to good & wicked/ & how gods mercy & pity shall be showed that day. caplm. xiiij ¶ all poor & needy must be helped by alms/ but pryncypaly wilful poor/ also needy prechours. ca xv. ¶ In giving of alms a man should take heed to ten things/ & in what cases rather give to one poor than to an other/ & a rich man should take christ as one of his children/ also they that will not forsake sin do not alms pleasant to god. ca xvi. ¶ The tenth commandment ¶ What manner covetise is foreboden in the ninth commandment & what in the tenth. Assent to deadly sin is deadly sin. Why the ten commandments that forbid the deed of lechery & of theft stand before the commandments that forbid wicked will of lechery & theft. Ca I. ¶ Cause of diversity why the two last commandments been transposed Exodi twenty & Deut ᵒ .v. ca ij. ¶ Mind of crystus passion is remedy against temptations of lechery. Example by the pelican. Of the love of christ/ & how it quencheth uncle ne love. ca iij. ¶ diverse remedies against lechery & removing of occasions. Example by two holy women. ca iiij. ¶ A man should rule his flesh as a knight doth his horse/ & of ghostly saddle bridle & spurs. ca v. ¶ How a christian man is like a bird that is called a bernake. How every christian 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. & vij ¶ Of mischiefs & curses temporal & endless that shall come to the brekers of gods law. Common mischief falleth not to a comontee but for sin of the comontee. Why though six sons of jacob that were assigned to bliss/ were assigned to that office/ & why the other six to curse. And that prelate's should not curse but for great need. ca viij. ¶ Of wealth & blessing temporal & endless that is behyght to the keepers of god's law/ & of the joy & bliss that is in heaven. ca ix. ¶ Heaven is likened to a city. Of the worthiness of the people of this city & of the bliss that is therein. ca x. ¶ Heaven is understand by the city that saint johan speaketh of in the Apocalyps/ & of the ghostly exponing thereof. ca xi. & twelve ¶ Why that men have no sad faith to believe that there is so great a bliss by example of a child born in prison A little taste of heaven bliss turneth all earthly joy to bitterness/ example by Peter and Poule and Moses' caplm. xiij ¶ Explicit Tabula. dives & pauper Of holy poverty. Capitulum. Primum. dives et Pauper obuiaverunt sibi. utriusque operator est dns. Proverbi. xxij. These been the words of Solomon/ thus moche to say in english. The rich and the poor met to gydre/ the lord is fourmer of them both. This text worshipful Beda exponeth thus. A rich man is not to be worshipped for this cause only that he is rich/ neither 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 seven. ca One manner of entering in to this world/ and a like manner of outgooing fro this wretched world is to all men both rich & poor. For both rich & poor comen in to this world naked & poor/ weeping & wailing/ & both they departen hens naked and poor with moche pain. Nevertheless the rich & the poor in their livings in this world in many things been full unlike. For the rich man aboundeth in treasure of gold & silver & other richesses. He hath great honours and earthly delights/ where the poor creature liveth in great penury & pain/ and for lacking of richesses suffereth cold & hunger/ & is oft in despite. ¶ Pauper. I that am a poor caitiff simple & little set by/ beholding the prosperity of them that been rich/ & the disease that I suffer & other poor men like unto me am many a time stirred to grudge & to be weary of my life. But than rennen to my mind the words of Solomon before rehearsed/ how the lord made as well the poor as the rich. And thereto job witnesseth/ that nothing in earth is made without 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 well I wot that god is no niggard of his gifts ¶ But as the apostle saith Rom̄ eight To them that been chosen of god all things werken together in to good. ¶ And so sithen I trust thorough the goodness of god to be one of his chosen I can not dame but that to me it is good to be poor. ¶ Moreover saint Poule i Thimoth vi writeth in this manner. They that will or desire to be made rich fall in to temptation & in to the snare of the devil/ & in to many desires unprofitable & noyous. For cove tyse of richesses more than is needful to a man for to have/ is rote of all evils. Experience accordeth with this saw of the apostle. ¶ For lesynges' & periuryes/ falls subtleties & guiles/ & many other wickednesses been as common as the cartewaye with such inordynate lovers of richesses/ which sins bring them to endless perishing/ but if they be washen away before the hour of death with great & bitter penance. ¶ It is an old proverb. He is well at ease that hath enough & can say ho. He hath enough as holy doctors say to whom his temporal gods be they never so few suffysen to him and to his/ to find them that them needeth. I know well that as saint Poule saith in the place before rehearsed/ & job saith the same job i Naked we come in to 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 temporal goods away/ wherefore after the information of this holy man Poule in the same chapter/ have I health & simple livelihood. I purpose through god's grace to hold me content/ & never busy me to keep together abundance of worldly richesses. Caplm secundum. dives. Thou art the more fool. But it is a common proverb A fool's bolt is soon shot. Abide & answer & I will lay an hundred pound that I shall prove the by good argument that he is but a fool which will not busy 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 talk with me a simple caitiff. I will lowly admit your communing. say what ye will. ¶ Dives. God made Adam and mankind lord of all earthly things when he said Gen. i Dominamini piscibus maris & ●. 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 for to be rich. sithen than lordship pertaineth by kind unto man/ and so suynly 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 gods ordinance/ what canst thou say to this ¶ Pauper. lordship is taken in diverse manners. There is naturel or kindly lordship. There is also civil or secular lordship. And there is lordship pretence. Of naturel lordship speaketh the scripture that ye alleged. For god ordained in the state of innocency man kindly to have sovereignty over beasts fishes and birds. And this manner of lordship ordained by way of kind may a just man have without abundance of worldly richesses. To secular or civil lordship Introducte by occasion of sin pertaineth worldly richesses/ which manner lordship longeth to kings/ duke's/ earls/ & 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 praising get I none. Dominium or lordship pretendeth to have tyrants & false oppressors over the people/ which manner of lordship god forbid that ever I desire. Sir if ye mark well this distinction & this simple short answer ye shall clearly see that your argument is but feeble and proveth not me to be a fool because that I busy me not to have worldly richesses. Caplm. three dives. What saist thou than to this. christ Jesus' said thus. Beacius est magis dare quam acciere. Ac● twenty 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 busy him to have the better part is a fool. Ergo nunc tibi concludi●. Now thou art concluded. ¶ Pauper. That christ saith may not be false. But ye rich men take full moche & 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 to harder ye be bound/ and to harder reckoning ye mus●e give. For as saith Gregory. Quanto dona crescunt tanto crescunt raciones donorum. The more that gifts increase/ the more increase rekenynges of gifts/ and saint Poule saith to the rich man. Quid habes qd non accepisti What hast thou/ that thou hast not received of god/ right not but sin. So ye rich men been all on the taking side/ and little on the giving side. The poor man taketh but little/ and giveth full moche. For one penny given of the poor man is more in god's sight in case/ than twenty pound given of the rich. And therefore christ saith in the gospel Luce xxi that the poor widow which offered but two mites in the Temple/ that is but one farthing/ she offered more than died all men and women that day/ & yet it was full great offering. For as christ saith she offered all that she had to live by. Other men might have offered moche more than they died and not have been the worse. And as touching crystus words which ye allegge. Beacius est dare & ●. It is more blissful to give than to take. Worshipful Beda saith upon the same text. Ac● twenty The lord he saith preferreth not by these words rich men that give alms/ before them that forsake all things and sue christ. But christ commendeth them most which forsake worldly richesses & travail nevertheless 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 gifts of other men ¶ Moreover 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 forsaketh therewith covetise of having/ save only that him bare needeth/ because that he so dyscarged him of worldly business/ may be the more ghostly occupied he 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. Caplm. four dives. If all men were as poor as thou art thou shouldest far full evil. ¶ Pauper. If all men were so rich as ye been/ ye should far moche worse/ who should tile your land/ hold your plough/ reap your corn keep your beasts/ who should shape your clothes or sew them/ what myllare would than grind your corn/ what baker bake you 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 & clothelesse/ and go to your bed metelesse/ all 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 noman well do any thing for you. Therefore saith saint Austyn. Quod dives & pauper sunt duo sibi necessaria. The rich and the poor been two things full necessary each to other. And I say moreover the rich man hath more need than the poor. ¶ Dives. How pryvest thou that. ¶ Pauper. Have a poor man simple livelihood/ simple meet/ simple drink/ & other simple things/ and few necessaries to him/ it sufficeth to his person & to his estate/ he careth 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 goods. He hath need of moche gold & 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 estate ne his richesses The poor needeth but little of all this He that moche hath behooveth moche. And he that hath less behooveth less. 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 for to help his soul with. 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 needeth/ and in more mischief and in more peril he is night and day. For as the house that standeth high on a hill is in more tempest than the house in the valaye. 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 full rich/ thou seest that thou hast need of no good/ and thou knowest not how wretched thou art/ how myschyevous/ how blind poor and naked. Apoc three Caplm. v. dives. Thou magnefyest much poverty. ¶ Pauper. Crystus words must needs be true Beati paul's ●m̄ urm est regnum celorum Luce vi blessed he saith be ye poor men/ for yours is the kingdom of heavens. And in an other place he saith thus to the poor/ ye that have forsake all these worldly richesses for the love of me and have followed me/ shall syrte on twelve thrones at the day of doom/ & dame the twelve kindreds of Israel. That is to say/ all that shall be deemed quick or deed. And therefore rich men do ye as christ biddeth you in the gospel. Make ye the poor men your friends of the devyllessheyf either richesses of wickedness/ that the poor men may receive you in to dwellings of endless bliss. Either ye must be poor or beg heaven of the poor if ye will come to heaven. ¶ Dives. Why calleth christ richesse richesses or a devyllessheyf of wickedness. ¶ Pauper. For covetise of richesse maketh folk to serve the devil/ and bring them to sin and to shrewdness. ¶ Dives. This is full wonderful to the rich folk for to here. ¶ Pauper. We find Machei xix That there came a young man to our lord and axed him what he should do to have the life that ever shall last. christ answered. Serua mandata. Keep the commandments. Slay no man. Do no folly by no woman. Steel not. Bear no false witness. worship father and mother Love thy neighbour as thyself. Lord said he all these have I do/ what lacketh me yet. Than said christ. If thou wilt be perfect/ go & sell all that thou haste & give it to the poor folk/ and come & follow me. But as saith the gospel when he heard these words he went away full sorry/ for he had many possessions and moche richesses. Than christ said to his disciples. It is full hard the rich man to enter in to the kingdom of heavens it is more easy said he a Camele to pass through needles eye/ than the rich man to enter in the kingdom of heavens. Than 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 & such other in despair. I pray the declare me this manner of speech if thou can. ¶ Pauper. Some exposytoures of the words of christ say that in Iherusalem was a little prive gate which for straightness was called the needle. when the camels came ycharged to this gate they might not enter but they died away their burdeynes and their packs. And so by these words christ excludeth not 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 & the way that leadeth to life & bliss is full straight/ and few pass thereby. And so by this needle is understand the entering in to heavens bliss. By the Camele 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 the bliss of heaven. For christ saith in the gospel. Nisi quis renunciauerit omnibus que possidet/ non potest meus esse discipulus. But a man forsake all that he hath/ he may not be my disciple. And therefore if thou enter in to the straight gate of heaven/ thou must unbind and loose thy charge 〈◊〉 richesse from thee/ and lay it besides the under foot/ to that thou be lord and master of thy richesses/ and not the richesses thy master. Caplm. vi dives. How should I lose my richesses fro me. ¶ Pauper. As the prophet saith. Divicie si affluant nolite cor apponere. If richesse and wealth fall to thee/ set not thine heart to much thereon. Love them not to much. Be ready to thank god when he sent them to 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 me. Naked came I in to this world out of my mothers womb/ and naked I shall go hens again. sithen we than have taken goods of richesses and of wealth of gods hand/ why should we not suffer patiently woe and disease if he send them to us. God gaaf me goods/ and god hath taken them 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 for to forsake all that thou haste rather than thou shouldst offend thy god. So that for no winning neither for no loss thou wouldst do any deadly sin. Alway be ready rather to forsake thy goods than thy god. And in this manner must every man forsake all that he hath if he will be Crystus disciple. That is for to say/ he must withdraw 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 neither of his worship. For who somever that will be saved/ he must be poor in spirit and in will. And therefore saith christ in the gospel. Beati pauperes spiritu quoniam ipsorum est regnum celorum. blessed been they that been poor in spirit and in will. For theirs is the kingdom of heavens. all though this exposition as touching the moral sense be full true and fair. Nevertheless doctor de lyra because it hath none auctory●e of holy scripture/ that there was such a gate a●te Iherusalem that was called a needle/ exponeth the words of christ in an other manner and saith/ that christ speaketh in that text of rich men that set their bliss & their trust in richesse/ wherefore this is the meaning of the text as lyre saith. As it is impossible for a Camele to pass thorough the eye of a needle. So it is impossible for a man that setteth his trust and his bliss in richesses for to enter in to the royalme of heavens. But if he cast from him such inordynate love and trusting in richesses And that these words of christ should thus be understand/ the same doctor proveth by Crystus own words in an other place Marci ten where our lord saith thus. How hard it is that men trusting in richesses to enter in to the royalme of god. It is easier or lighter that a Camele pass thorough the eye of a needle/ than a rich man for to enter in to the kingdom of god/ that is to say so trusting in his richesses/ inordinately them loving. Caplm. vij dives. I assent to this exposition. I was afeard that god had not loved rich men. ¶ Pauper. Abraham Ysaac & jacob the holy patriarchs were full rich men & yet god loved them full well. david Ezechie & josie were kings of god's people/ moche loved & praised of god. joseph Danyell rulers of royalmes were of god chosen. job jachee joseph of Aromathye were full rich men/ & now been full high in bliss. For the rich men be not lacked in holy write for their richesses/ but for her wicked covetise and myswyll of richesse. And therefore saith saint Ambrose super Lucam/ 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 richesse is letting of virtue to wicked men/ so it is helping of virtue to good men. Ne poor men be not praised so moche in holy write for wanting of richesses/ ne for mischief that they been in/ but for their good will & their good love that they have to god. When for his love they forsake richesses/ and put them in poverty & myschyef to serve their god the more freely without 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 alway that it is better to be rich than poor. For poverty & myschyef draw many a man to robbery/ manslaughter/ & lechery/ & other sins many moo. And therefore saith Solomon, Propter inopiam multi deliquerunt. Ecclesiastes xxviij ¶ Pauper. Some be poor & needy by their good will/ & some against their will. And they that been poor against their will/ some have patience/ & some have no patience/ & they because of mischief they lightly fall in sin But neither poverty wilfully taken for the love of god/ ne poverty that falleth to man against his will/ bringeth man to sin if he have patience. More over I say that covetise of richesse is more cause of sin than poverty. And therefore saith saint Poule that covetise is rote of all manner wickedness. And the poor man dare not/ ne may not sin/ ne maintain his sin as the rich man may. For he may sooner be punished & chastised than the rich man. Also there is need of poverty and need of covetise. For as Solomon saith/ the covetous man hath never enough/ but for mischief of heart he loseth his soul. And of this mischief & need speaketh Solomon the words that thou alleggest. Caplm. eight dives. I here by thy talking thou art a lettred man/ what canst thou say to the words of Solomon Proverb xxx Where he prayed thus. Mendicitatem & divicias ne dederis michi/ ne egestate compressus periurem nomen dei. Lord he saith give me neither great richesse ne beggary that I be not constrained by need to for swear my god's name/ & holy church singeth & saith. Divicias & pauꝑtates ne dederis michi. Lord saith he give me no great richesses/ ne great poverty whereby as me thinketh each man should be busy to flee poverty beggary and mischief. ¶ Pauper. I pray the be as busy to forsake thy richesses by ensample of Solomon/ as thou art to fersake poverty & beggery. For in his prayer in which be contained moo words than thou rehersest/ he forsook both richesse and beggary. But thou dost as many men done/ thou alleggest the scripture as the list/ and appliest it to thy fantasy/ and leavest behind what the list which is against thy fantasy. The hole prayer of Solomon is this. Mendicitatem et divicias ne dederis michi. Tribue tantum victui meo necessaria. Ne forte saciatus illiciar ad negandum/ et dicam quis est dominus/ et egestate compulsus furer et periurem nomen dei mei. Beggary he saith and richesses ne give thou not to me/ give thou only to my livelihood needful things. Lest peradventure I fulfilled be drawn to deny/ and say who is the lord. And through need constrained steel/ and forswear the name of my god. After the exposition of Beda and Lyra in this text Solomon prayeth to god that he be not so filled with richesses/ that he for pride & abundance of worldly goods forget his god and endless goods Also on that other side that unpatience of poverty compel him not to steel neither to forswear him. In which prayer he refuseth no more poverty/ than he doth abundance of richesse. But his prayer Indyfferentely beholdeth great richesses/ and much poverty. Also sir saaf thy patience/ thou rehersest the words of salomon's prayer with false english and not convenient. For he said not give me neither richesse ne beggery as thou saydeste. But he said give me richesse and beggery. That is to say/ give me not richesse with nygardshyppe and straightness of heart and covetise/ which make the rich man alway to beg and crave. For as I said Ecclesiastes the .v. ca The niggard hath never enough. And so by these words he prayeth to god that if he give him richesses/ that he should give him therewith largeness of heart/ and grace to spend them to god's worship/ & to have good of his good by his life. For as he saith Ecclesiastes vi It is a great myschyve and a great vanity that god giveth a man richesses/ and goods enough what he will have. And with that he giveth him no power for nygardshyp to have part thereof/ but keepeth them to the stranger/ which shall devour all that he getteth with moche care. Against this mischief and beggary of covetise. Solomon made his prayer saying to the lord/ give me not richesses and beggery together. For such nygardshyppe and beggery maketh rich men to forsake their god. So it is understand of beggery & poverty the cometh of miscovetise/ not of poverty and beggery 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 that worthy king said. Ego autem mendicus sum et parper. I am said he a beggar and a poor man/ where as the gloze saith thus. Begging is to ask a thing of an other that he hath not of himself. But the rich man needeth more than the poor for to ask help of an other as I showed here afore. Ergo it needeth him more for to beg than the poor man. ¶ Dives. all though 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 beggery/ but a covenant making/ paying/ buying/ and selling. ¶ Pauper. Full oft ye pay full evil. Thou askest for the love of the penny/ and a poor needy man asketh for the love of god. Thou profferest men of whom thou askest bodily help the penny to their need/ and god prouffereth himself to meed to them that help poor men. ¶ Dives. All we be beggars ghostly as saith saint Austyn/ for we have no good ghostly but of god's gift. ¶ Pauper Ergo we be all beggars bodily/ for we have no good bodily but of god's gift. Caplm. ix dives. Thy speech is reasonable/ but not much pleasant to many rich. folk. I pray the what is thy name. ¶ Pauper. why askest thou. ¶ Dues. 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 for to do/ that unto this day I could never attain thereto. And he told me the same tale of that young man that thou toldest me now. ¶ Pauper. Of whicht young man. ¶ Dives. Of him that asked christ what he should do to have the bliss withouten end. To whom christ taught him that perfection that thou speakest of/ and yet he died it not no more than I do. ¶ Pauper. There is two manner of perfections/ of which christ spoke & taught that young rich man. Theridamas is perfection less/ & perfection more. The first is needful & sufficient. The second is a passing holiness & full excellent. Of the first god saith. Perfectus eris sine macula. Glosa criminali. Deu● xviij Thou shalt saith he be perfit without spot of deadly sin. Of this perfection spoke christ to that young rich man when he bade him keep the commandments. Of the second perfection that is so excellent/ he said to him. Si vis perfectus esse & ●. If thou wilt be perfit/ go and sell all that thou haste and give it to the poor folk & come and follow me. ¶ Dives. The same tale told me thy brother twenty year paste 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 we must keep and hold well the less perfection. ¶ Pauper. Do than as christ taught that young rich man. Serua mandata. Keep well the commavadementes. Have one god in worship. Take not his name in idleness. hallow the holy days. father and mother worship and pay. Slay no man. Do no folly by no woman. Look that thou steel not. 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 anything that to him longeth. ¶ These been the ten commandments which god wrote in two tables of stone/ & took them Moses for to teach them to the people. ¶ The three first commandments were written by themself in the first table. For though principally teach us how we should worship our god/ & love him above all thing/ & therefore they been called the three commandments of the first table. ¶ The other vij been called of the second table/ for they were written in the second table. And they teach us how we should worship & love our even christian as ourself And so all the ten commandments been comprehended in the two commandments 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/ & do to him as thou wouldest men died to thee/ & not do to him but as thou wouldest men died to thee/ as long as he keepeth the law of charity. For & if he forfete & do against charity it is charity to chastise him & punish him till he will amend him for salvation of his soul/ & ensample of other. In these two commandments as christ saith in the gospel hangeth all the law and all the prophecy. And therefore saint Poule saith that love and charity is fulfilling of all the law. Caplm. ten dives. Me meruaylleth moche why christ taught more that young rich man the commandments of the second table/ than of the first/ & why he taught him more how he should love his neighbour/ than he should love his god. For neither christ spoke to him of the first commandment 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 holy days. And yet without keeping of these may no man be saved. ¶ Pauper. When christ bade him keep the commandments in general/ he bade him keep the ten commandments & the two commandments of charity/ & all god's hests & his laws But he specyfyed more the commandments of the second table than of the first/ & more the second commandment 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 commandments than against the other in the first table. For youth is inclined to wrath/ hastiness/ fighting/ and so to manslaughter/ to lechery/ 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 under set with richesses/ & is at his own rule without dread of punishing/ 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 christ most sovereign leech/ not only taught him how he should live withouten end/ but moreover he warned him to what sickness he was most disposed to/ whereby he might lose that life & die withouten end/ & taught him medicines against the sicknesses/ when he bade him not slay/ do no lechery/ no theft/ bear no false witness/ worship father & mother/ and in his reuling love his neighbour as himself/ & do to him as he would men died to him. ¶ Dives. Why specyfyed not christ to him the two last commandments of the second table which be against false covetise. ¶ Pauper. For young folk 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 increaseth their covetise. And when all other sins forsake man for eld and feebleness/ than covetise is most breme. Pride is first in youth/ covetise last in age. say forth what thou wilt. Caplm. xi PAuer. Evermore thou shalt understand that there be two manner of lives by the which man may be saved. The first is contemplative/ the second active. The first standeth principally in business to know god & god's laws/ and to love him above all thing. The second standeth principally in good deeds & good rule & help of our even christian. The three first commandments of the first table belongeth to all/ but principally to them that been in contemplative life that have forsaken the world & worldly business for the love of god. The seven commandments of the second table also longen to al. but principally to them that been in active life & in business of the world. The contemplative life is in ease & rest of heart. The active life is in doing & travail & business of body & soul. And of this life spoke that 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 flee/ if he would keep well the active life. Also thou shalt understand for this speech of christ & many such other/ that christ in the gospel & holy write 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 thrustye/ moche more than should they be saved that gave all that they had or might have for the love of god/ & him self to serve god night and day body & 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 not give to the poor folk meet & drink for god's sake/ mochemore should they bedampned that rob men of their life & livelihood/ & they that done lechery/ adultery manslaughter/ robbery/ and other horrible sins. And on the same manner when christ specified to that rich man/ the commandments of the second table/ and the second commandment of charity. He showeth that sithen though were so necessary to have the life withouten end. Moche more the commandments of the first table and the first commandment of charity been necessary to all that will have the life withouten end. ¶ Dives. Therefore would I fain keep them better than I have done/ but I see many doubts therein that I can not keep them. ¶ Pauper. What doubt haste thou therein. ¶ Here beginneth the first commandment. Caplm Primum. dives. In the first commandment as I have learned/ god saith thus. Thou shalt have none other strange gods before me. Thou shalt make to the no graven thing/ no mawmette/ 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 outward/ ne within thine heart inward. Exodi. xx.c. So by this me thinketh that god forbiddeth making of images and worshipping of them and yet men do make images these days great plenty/ both in the church and without the 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 Moses make images of two angels that be called cherubin in the likeness of two young men/ as we find Exodi. xxxvij.c. ¶ And Solomon made such and many mother to in the Temple to the worship of god/ the third book of kings. vij.c. And god bad Moses make his tabernacle & all that longeth thereto after she ensample and the likeness that was showed to him upon the hill/ when he was there with god xl days and 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/ & to set their faith their trust/ their hope/ their love/ and 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/ and trust in him above all thing/ & nothing worship but him or for him. That all the worship that we do to any creature be do principally for him & arrected to him. For he saith. Gloriam meamalteri non dabo/ et laudem meam sculptilibus. isaiah xlij I shall not give my worship/ my bliss/ my glory to none other/ ne my praising to graven images/ neither to painted images. And in the same chapter he saith Shamefully shent might they be all that set their trust in to graven images. ¶ Dives. whereof serve the 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 Crystus incarnation/ and on his passion/ and on his living/ and on other saints living. Also they been ordained to stir man's affection/ and his heart to devotion. For oft a man is more stired by sight than by hearing or reading. Also they be ordained to be a token and a book to the lewd people/ that they may read in imagery and painture/ that clerks read in the book as the law saith. De consecra. distinct three per latum. Where we find that a bishop destroyed images as thou wouldst 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 praised him for he forfended them to worship images. Caplm secundum. dives. How should I read in the book of painture & of imagery. ¶ Pauper. when thou seest the image of the crucyfixe/ think on him that died on the cross for thy sin & 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 in to the brain/ and 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 and drawn full straight upon the tree till all the veins and all the sinews craked. And how his hands were nailed to the cross and stremed out blood for to destroy the sin that Adam and Eve died with their hands when they took the apple against god's commandment. Also he suffered this to destroy the sin of wicked deeds/ and wicked works/ that men and women do with their hands/ and make an end of thy wicked works. Take heed also how that his side was opened/ and his heart cloven in two with the sharp spear/ and how he shed blood and water/ to she we that if he had had more blood in his body more he would have given for man's love. He shed blood the ransom of our souls/ and water to wash us from our sins. Also he suffered this for to destroy the sin of pride/ covetise/ envy/ hate/ wrath/ & malice that reign in man's heart and woman's. Take heed & make an end of thy pride/ of thy false covetise/ of hate/ envy/ wrath/ & malice/ and forgive thine even christian for his love that forgave his death. Take heed also by the image how his feet were nailed to the cross and stremed on both to destroy the sin of sloth in god's service/ & make an end of sloth in god's service/ & haste the for to go to god's house & to god's service. Take heed also by the image how his body was to rent & 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/ and that was for to destroy the sin of lust & liking of the flesh/ gluttony & lechery/ which reign in man's body & woman's/ & make an end of gluttony & lechery. Take heed how naked & poor he hinge upon the cross for thy sin & thy sake/ & be thou not ashamed to suffer poverty & mischief for his love. And as saint Bernard biddeth/ take heed by the image how his heed is bowed down to the all ready to kiss the & come at one with the. See how his arms & hands be spread a broad on the tree/ in token that he is ready to half and clip the and kiss thee/ and to 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/ and ready to love the and to forgive the all thy trespass/ if thou wilt amend the and ask mercy. Take heed also how his feet were nailed full hard to the tree/ in token that he will not flee away from thee/ but abide with the & dwelled with the withouten end. On this manner I pray the read thy book and fall down to the ground/ and thank thy god that he 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/ it heareth the not/ and it understandeth the not. Make thine offering if thou wilt before the image/ but not to the image. Make thy pilgrimage not to the image ne for the image/ for it may not help thee/ but to him & for him that the image representeth to the For if thou do it for the image/ or to the image thou dost idolatry. Caplm. three dives. Me thinketh that whammen kneel before the image pray and look on the image/ with weeping tears/ bounche or knock their breasts with other such countenance/ they do all this to the image/ & so weeneth moche people. ¶ Pauper. If they do it to the image/ they sin greatly in idolatry against reason & kind. But as I said before/ they may do all this before the image and 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 kneeled/ he stareth/ he looketh on his book/ he holdeth up his hands. And for great devotion in case he weepeth/ and maketh devout prayers. To whom weenest thou that 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 the image/ he doth not to the image/ but to him that the image representeth. ¶ Dives. This example is good/ but knowest thou any better. ¶ Pauper. when the priest saith his mass at the aultre/ commonly there is an image before him/ & commonly it is a crucyfixe/ stone or tree/ or portrayed. ¶ Dives. Why more a crucyfixe than an other image. ¶ Pauper. For every mass singing is a special mind making of Crystus passion/ & therefore he hath before him a crucyfixe to do him to have the more fresh remembrance as he ought to have of crystus passion. ¶ Dives. The reason is good/ say foeth. ¶ Pauper. Before this image the priest saith his mass/ & maketh the highest prayers the holy church can devise for salvation of the quick & of the deed. He holdeth up his hands/ he boweth/ or else he kneeled down/ & all the worship that he can do he doth. Overmore he offered up the highest sacrifice & the best offering that any heart can devise/ that is christ gods son of heaven/ under form of breed and wine. all this worship doth the priest at the mass before the image/ And yet I hope that there is no man ne woman so lewd/ that he would say that the priest singeth his mass ne maketh his prayer ne doth that worship/ ne offereth up gods son 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. Caplm. four dives. Contra. On good friday over all in holy church/ men creep to the cross & worship the cross. ¶ Pauper. That is sooth but not as thou meanest. The cross the we creep to & worship so highly that time is christ himself that died on the cross that day for our sin & our sake. As saith Beda libro three de gemma anime. For the shap of a man is a cross. And as he hinge upon the road he was a very cross. He is that cross as all doctors say/ to whom we pray & say. O crux ave spes unica. Hail be thou cross our only hope/ increase thou to the meekly her rightwiseness this passion time/ and give pardon to them that been guilty. He is that cross brighter than all the stars of the world as holy church singeth and saith. O crux splendidior cunctis astris mundi & ●. ¶ And as Beda saith for asmuch as christ was most despised of mankind on good friday/ therefore holy church hath ordained that on the good friday men should do him most worship of all. And for this cause we do that great high worship that day/ not to the cross that the priest holdeth in his hand/ but to him that died for us all that day upon the cross. For oftentime that cross that the priest holdeth in his hand is full unreverenced & unthende. christ himself/ crystus passion/ crystus death/ crystus living in earth full of pain and woe/ the cross that he died on & every likeness of the cross is called Crystus cross. But the likeness of a thing ought not to be in as much reverence and worship as the thing himself. And every lord & knight hath a specyale 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 and gestours that know not their name neither their person. ¶ Right so christ in holy write oft-times is called 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 speak 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/ & so one word is referred to diverse things/ & this blindeth moche people in their reading. For they mean that all the prayers that holy church maketh to the cross that he maketh them to the tree that christ died on/ or else to the cross in the church/ as in that anteme. O crux splendidior. And so for lewdness they been deceived/ & worship creatures as god himself. ¶ Dives. On palm sunday at procession the priest draweth up the veil before the road/ & falleth down to the ground with all the people and saith thrice. ave rex noster. Hail be thou our king/ & so he worshippeth that image as king. ¶ Pauper. Absit. God forbid. He speaketh not to the image that the carpenter hath made & the peyntour painted but if the priest be a fool/ for that stock or stone was never king/ but he speaketh to him that died on the cross for us all to him that is king of all thing. Caplm. v. dives. I assent/ for this is against nature reason & kind/ that man which is near of kin to god that is very man & our brother/ should worship in that manner either stock or stone. For they may neither hear ne see/ ne help themself 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 & prayed him of grace/ that only the king might grant & died him the same worship that he should do his father the king it were a great dishonour both to the son & to the father. And therefore it is reproof to gentiles to be over homely with boys against good nurture. But much more dishonour do we to god & to ourself 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 consec di iij. 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 no thing else but a book or a token to the lewd people as thou saydeste first to stir 'em to think on god & on saints in heaven/ and so to worship god over all thing & saints in their degree. ¶ Pauper. For this reason been crosses made by the way/ 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 reason is the cross born before in procession that all that follow & meet with the cross should worship him that died on the cross/ & thank him for his endless charity. Also the cross is borne before/ in token that in all our living & all our deeds we should have eye & heart to him that died on the cross as to our king/ our heed/ our lord/ & our leader to the bliss of heaven. And therefore Solomon saith Oculi sapientis in capite eius. The eyen of the wise man been alway in his heed/ that is Ihesu christ/ which is heed of holy church & of all christian people. Caplm. vi 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 some what betokeneth in special/ somewhat in common & general. In special token the image of our lady is painted with a child in the left arm in token that she is mother of god & with a lily 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 saints/ whose images have diverse signs in their hands & other places for diverse virtues & martyrdoms that tho saints suffredden & had in their life The image of saint Peter is painted with keys in his hand in token that christ betook Saint Peter the keys of holy church/ & of the kingdom of heaven. But yet afterward christ gaaf though keys to all the apostles/ as the gospels witness Mathei xviij. et johens. xx.c. Saint Poule is painted with a sword in his hand in token that he was heeded with a sword for Crystus sake/ & also in token the sometime he pursued holy church with the sword. Saint johan the evangelist is painted with a coupe in his hand & an adder therein in token that he drank deadly venom/ & thorough the virtue of the cross it lost his malice & died him none harm. & in his other hand he beareth a palm in token that he was a martyr/ & had the palm of martyrdom/ all though he was not slain/ for yet his will was for to die for god's sake Saint johan baptist is painted in a camels skin at the payntours will in token that his clothing was full hard & sharp made of camels here. He beareth a lamb with a cross in his left hand/ & his finger of the right hand there toward in token that he showed gods lamb gods son that died for us on the cross when he said to the people. Ecce agnus deiecce qui tollit peccata mund. See gods lamb/ see him that doth away the sins of the world. Saint Katherine is painted with a wheel in the one hand/ in token of the horrible wheels which the tyrant. Maxen cius ordained to rent her from lieth to lieth/ but the angel destroyed them and many thousands of heathen people/ and so they died her none harm She hath a sword in the other hand/ in token that her heed was smitten of with a sword for Crystus sake. Saint Margarete is painted also 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 virtue of the cross the dragon burst/ and she camout of him in good health and hole. And so forth of diverse images of other saints/ which images be made to represent to man the virtuous living of saints/ & the holy ending of their temporal life. Caplm. vij dives. What betokeneth imagery in general or common. ¶ Pauper. Commonly all the apostles been painted bare foot in token of innocency & of penance. Nevertheless they went not alway fully bare foot/ but sometime with galoches/ a sole beneath & a fastening above the foot/ of which galoches saint Beda saith in his original. The angel spoke to saint Peter saying. Calciate caligas tuas. Do on thy galoches or sandalynes as saith saint Mark in his gospel. Also the apostles commonly and other saints been painted with manteles in token of the virtue and poverty which they had. For as saith saint Gregory. All these worldly goods been nought else but a clothing to the body. And a man tele is a louse clothing not fast to the body but louse/ and lightly may be done away. Right so the goods of this world was but a mantel to the apostles & other saints. For they were alway so louse from their heart that they gaaf no great tale thereof/ nor to lose them. They were not fast ne clyved not to them by no false covetise/ but alway they were ready to forsake all for Crystus sake. ¶ Dives. What betokeneth the round things painted on their hedes. ¶ Pauper. The bliss that they have withouten end. Of which the prophet isaiah speaketh. Leticia sempiterna super capita eorum isaiah li ¶ Dives. They were not so gay in clothing as they been painted. ¶ Pauper. That is sooth. For many of them were clothed in full hard clothing and poor as saint Poule saith. Circuierunt in melotis in pellibus caprinis angustiati. They went about in broken skins/ in shins of goat needy anguysshed. Nevertheless images standing in churches may be considered in two manners/ either as they represent the estate of saints of whom they be images as they lived in this life/ & so they be to be painted in such manner clothing as though saints used whiles they lived here. Or else they may be considered as they represent the estate of endless bliss in which saints be now/ & so they be to be painted ryaly & solemnly/ as the cherubins that represented the angels that been in heaven were made of gold. Exodi xxv Nevertheless in all such painture an honest mean neither too costly because of this consideration/ ne to vile because of the former consideration me thinketh is to be kept. Caplm. eight dives. why been angels paynted in likeness of young men sith they be spirits & have no bodies. ¶ Pauper. There may no payntour 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 is not such bodily as he is painted/ he is nevertheless such ghostly/ and 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 estate/ alway mighty & strong And also they be paynted with crulled here/ in token that their thought & their love is set alway in right order/ & turn alway up again to god/ than king him & worshipping him in all thing. For by the here of the heed in holy write is understand thought and affections of the heart. Also they been painted with stoles about their necks/ in token that they be alway ready to serve god & man at god's bidding. And therefore they been called Administratorij 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 paynted feathered & with wings/ in token of lightness & delyverenesse in her works. For in a twinkling of an eye they may be in heaven & in earth/ here & at Rome/ & at Ihrusalem. They been painted with wheels unð their feet in token that they move & rule the round bodies/ the wheels & the circles in heaven/ & the course of the planets as the phylosophre saith/ & also in token that as the wheel turneth alway about the centre & his mids/ so the angels doing is alway about god/ & alway been nigh him where ever they be. Also sometime they be painted armed with spear sword & shield/ in token that they be ready to defend us fro the fiends that been busy night & 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 & woman hath a wicked angel assigned to him by the fiend to tempt him. So hath he a good angel assigned to him of god/ to save him if he will follow his rule. Caplm. ix dives. Why been the four evangelists painted in such diverse likeness sithen they were men all four. ¶ Pauper. For diverse manner of writing & teaching. Mathewe is painted in likeness of a man. For he principally wrote and taught the manhood of christ & told how he became man. And most specially and most openly wrote his genologye. Saint johan that wrote. In principio erat verbum. Is painted in likeness of an eagle/ which of all fowls fleeth highest/ & in sight is sharpest and may see ferthest. So saint johan spoke & wrote highest of the godhead/ and had more Insyght & understanding in the godhead 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 offered up to the father of heaven on the Aultre of the cross on good friday/ as the ox or the calf was offered on the Aulbe in the Temple by the law for salvation of the people/ which offering was betokening of Crystus passion And for that saint Luke speaketh most openly of Crystus passion/ which was betokened 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 Crystus resurrection/ how he rose from death to life. For when the lioness hath whelped they leye three days and three nights deed/ till on the third day/ the lion their father cometh & maketh an hideous cry over them & anon with that voys & cry they quicken & waken/ & in that manner rise from death to life/ & for this reason is saint Mark presented by the likeness of a lion/ for he spoke more openly of Crystus resurrection. And therefore his gospel is read on esterdaye. Also thou shalt understand that christ was god & man/ & priest & king. Mathewe spoke most openly of his manhood/ & began at his manhood/ & therefore he is painted in the likeness of a man. Saint Iohn spoke most of his godhode/ & 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 ton the Temple. Saint Mark spoke most of his kingdom/ showing him king of all thing. And therefore he is painter in the likeness of a lion/ that is king of unreasonable beasts ¶ Dives Why been they so painted in the 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 all tame beasts helping to mankind. Man is king of all beasts and of all visible creatures that were made for him. But christ is king of all thing visible and invisible. And in token thereof/ the four evangelists been painted about him on the cross in diverse likeness of four diverse kings/ in kind as four kings herawdes blazing his arms/ & the great battle & victory that he died against the fiend for mankind upon the cross. ¶ Dives. why been they painted in houses in four parties of the house. ¶ Pauper. For the same cause & for devotion & for knowledging of his high lordship that all we have of him/ and against tempests & wicked spirits that free the evangelists been set in manner of a cross/ & been ashamed & abashed of the cross/ & specially of Crystus passion/ by the which they were all discomfited. Caplm. ten dives. Why been images covered in Lenten from man's sight. ¶ Pauper. In token that while men been in deadly sin/ they may not see god's face ne saints 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 lenten than in other tyme. ¶ Pauper. The time of lente betokeneth the time of Adam's 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 Crystus passion. And in token thereof dnica in septuagesima when holy church beginneth to make mind of Adam's sin/ he leaveth songs of mirth/ as Glia in excelsis. Te deum. & Alla. For thorough the sin of Adam our joy was turned in to sorrow & wo. ¶ Dives. I hold it well done to hide images in lenten to let men from idolatry. Nevertheless images of common offering been selden hid in lenten for lettynge of lucre. ¶ Pauper. Saint Poule saith that covetise & namely of priests is cause of moche idolatry. Auaricia est ydolorum servitus. Coloc. iij. For were not covetise though images should be set as little by as other & as soon covered & hide. ¶ Dives. I suppose that saints in earth were not arrayed so gay with shone of silver & with clothes of broodery rings & broochs & other jewels as images be now. And sometime thou saidest that by the feet is understonden man's love & his affection. And therefore me thinketh that the feet so should in silver showed that the love & the affection of priests is much set in gold & silver & earthly covetise. For such richesses of clothing of the images is but a tolling of more offering/ & a token to the lewd people where they should offer & what/ for they had liefer a broche or a ring of silver or of gold/ than a penny or a half penny/ 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 covetous priests that win great richesses by such images. And therefore let such words pass at this time & speak we some thing else more to purpose. Caplm. xi dives. christ saith in the gospel. Dominum deum tuum adorabis. et ei solt seruies. Mathey four Thou shalt worship thy lord god/ and serve him alone/ And it is of the first commandment as holy write showeth well Deut sexto. How might I keep this that I should no thing worship ne serve but god. I must also worship my king/ my prelate/ my sovereigns and serve them as mine estate asketh and do to them my deutees/ homage/ & ●ewtee. And saint Poule saith. Per caritatem seruite invicem. Ad Gala. .v. Serve ye together each man to other by charity. And Saint Peter saith. servi subditi. estote dnis vestris. non tantum bonis et modestis. sed eciam discolis. Ye servants be ye subgett to your lords/ not only to the good and to the meek/ but also to the tyrants. And in the same place he biddeth us worship all men. He biddeth us also dread our god and 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 called Latria in latin/ that is to saxe divine service and divine worship/ for it longeth only to god. An other is a service & a worship common to god & to creatures reasonable & understanding/ that is to say to man woman & angel/ and is called Dulia in latin. The first service & worship that is called Latria. divine service longeth only to god And in this manner service speaketh christ when he saith the words. Dominum deum tuum & ●. Thou shalt worship thy lord god & 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 called Latria. to any creature to any image or to any form or figure/ he doth idolatry. For Ydolum in latin is called a form and an image in english. And therefore who so doth divine worship that is called Latria/ to any image he doth idolatry. ¶ Dives. What callest thou properly Latriam/ divine worship and service that longeth only to god. ¶ Pauper. As saith a great clerk Antisidorenlis in summa sua libro three Latria is a protestation & knowledging of the high majesty of god that he is sovereign goodness sovereign wisdom/ sovereign might/ sovereign troth/ sovereign largeness/ shaper & saver of all creatures/ & end of every thing/ & all that we have we have of him/ & without him we have right nought/ & nought may have ne do without him/ nor we ne none other creature. This knowledging & protestation is done in three manners/ by heart/ by speech/ & by deed. By heart that we love him as sovereign goodness/ & love him as sovereign wisdom & sovereign truth that may not deceive ne be deceived & hope & trust in him as in sovereign might that may best help at n●de and as sovereign largeness & lord that may best yield us our meed/ & as sovorayne saviour most 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 domino 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 lawful to make avow to any creature. And therefore he saith. Reddes dno vota tua. Thou shalt also yield thine avows 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/ and not to the images stocks ne stones Also it is done with prayer and praising of the mouth. For we must pray him and praise him as sovereign might sovereign wisdom/ sovereign goodness/ sovereign troth/ as all rightful and merciful/ as shaper and saver of all thing/ and lord of all and sovereign help in every need. And in this manner may we not pray ne praise any creature. And therefore they that make their prayers and their prasynges before the images/ & say their Pater noster/ & their ave maria/ and other prayers & praisings/ used commonly of holy church/ or any such other/ if they do it to the image/ and speak to the image they do open idolatry. And they be not excused all if they understand not what they say. For their sight and their other wits and their Inner wit also/ showeth well there ought no such prayers praisings ne worship for to be done to none such images. For they may not hear them/ ne see them ne help them at a need. Caplm. twelve ALso this protestation & knowledging is done by deed/ as by offering/ & sacrifice making which longeth only to god. For what man offereth or maketh sacrifice/ he knowlecheth him giver of grace/ & maker of holiness/ saviour and forgiver of sin/ and this may no creature do. Also it is showeth by tokens of the body/ as by kneeling/ bowing/ lifting up of hands/ by bunching of the breast/ the which tokens may be done 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 sentenciarum dist. ix qone 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 the ground to god/ we knowledge that but he held us & kept us we should fall all to nought/ & when we hold up our hands to him/ we knowledge that we may right nought do without him/ & that we be all in his power/ and that he may do without us what he will/ and 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 & of his gift. When we bunch our breasts/ 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 our self on the breast in token of sorrow of heart for our misdeeds/ and that we repent us sore of our misdeeds. These tokens of reverence be done also to reasonable creatures/ as to the angel/ man and woman/ but not in this manner. For when we kneel or bow us/ or fall down to the ground/ or hold up our hands to any creature/ we knowledge that there is some sovereignty & 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 none such virtue ne sovereignty above man ne woman neither right nought may help them at their need/ neither themself also So that these deeds of reverence principally aught to be done to god/ secondary to angel man or woman/ but in no wise to none 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 pryncypale help/ but to man only with the one knee. So my friend ye shall understand that the worship which is called Latria. shall be done only to god. The worship that is called 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 been gods servants and gods ministers. For there is no lord/ ne tyrant/ ne prelate/ man nor woman so wicked/ but that he served god in some thing. And also though he be now wicked/ we wot not how soon that he shall amend him & be our brother in to the bliss of heaven. As Saint Austyn saith upon the saultre. But to the fiend should we do no worship/ for he is dampened without an end/ and there is no hope of his salvation. Caplm. xiij WE should worship man and woman/ for he is made to the likeness of god/ for his office/ for the worship of god/ and despise his sin. And therefore Saint Peter saith. Omnes honorate. worship ye all men and women. Honore invicem prevenientes. Be ye busy/ who so may every man worship other. ¶ Dives. Me meruaylleth moche why men be so busy to do the people worship or 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. Worshypp is a large word & common to divine worship and service that is called Latria. and to worship that is called Dulia. which longeth properly to speak only to reasonable creatures. For as saith the phylosophre quarto Ethicorum. worship is meed of virtue/ and it ought not for to be done to any creature/ but that the creature have some goodness of virtue moral/ & of grace/ or else some office to lead and to bring folk to moral virtue. ¶ Dives. Than to the image stock or stone/ gold or silver/ longeth none such worship. For when that it is so sere & so dry and worm eaten/ it hath no virtue at all/ but for to burn sooner in the fire than a green tree. But when that it wext upon the earth/ it had bertue to wax and spring and to bring forth green leaves & flowers to comfort of man's eye and fruit to help of man & be'st. And yet will no man worship such green trees ne precious stones ne herbs all if they have great virtues and wonderful/ for they have no virtue moral. Moche more men should not worship se●e dry & worm eaten trees/ that have no virtue at all. say forth what thou wilt. ¶ Pauper. Also worship is called veneration that standeth in honest & syker keeping/ honest handling/ clean dyghting/ in standing/ in sitting/ in place setting. And this manner of worship may be done and ought to be done to every holy thing that longeth to god & to holy church/ as book chalice vestiment bells and images/ in as moche as the be ournaments 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 thing that he doth it to/ but it showeth subjection & service of the things so worshipped to him that putteth it so in worship/ so keepeth it and so saved it. And in this manner the law called images venerable & worshipful/ for there should no man despise them ne defoul them/ bren them ne break them. De consecracome. dis. iij. Venerabiles. And for this manner of veneration and worship saith the law in the same place/ and some doctors/ that images book or vestiment and chalice may be worshipped with Dulia. But they take that Dulia full largely/ and full unproperly. For such worship and veneration is no service ne subjection as I said before. And properly to speak Dulia is a worship that longeth only to god and to reasonable creatures. And principally and excellently to our lady saint Marry/ & to the manhood of christ/ which worship is called Yꝑdulia. properly said. Also to the cross that christ died upon/ if that men had it as clerks say longeth Yperdulia. For all things that lacked life/ the cross of christ ought most to be worshipped/ & be in most veneration & reverence. But that veneration is called yꝑdulias. unproperly. Also friends there is worship that the subject doth to his sovereign/ know leching him his sovereign by word or by token/ as by kneeling bowing & such other/ & this manner worship is called properly adoration. Other worship that is called honoration/ & veneration is convenient both to the sovereign & to the subject. For a lord honoureth his servant by gifts/ by promotions in office & 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/ & yet he adoreth him not/ ne doth him the worship of adoration Nevertheless adoration is taken sometime full unproperly for common honoration & veneration. And for as much as all these manners of worship so diverse been called with one name of worship in english tongue/ & oft the latin of worship is taken & used unproperly & to commonly/ therefore men fall in moche doubt & error in reading & not well understand what they read. Caplm. xiiij dives. This distinction & declaration of worshipping how it is taken & used in diverse manner/ & how it is called with one name in english/ hath avoided many arguments & reasons which I thought to have made against the. I am out of doubt. I can answer there to myself by thy declaration. But two things as me thinketh thou saidest not all troth. ¶ Pauper. Which be tho. ¶ Dives. Thou saidest that men should not offer but only to god ne kneel on both knees but only to god. And we see at our eye that men offer to the priest in the church & kneel on both knees to the priest in shrift. ¶ Pauper. Men offer not the priest but only to god as I said first by the hands of the priest/ for the priest is god's minister ordained to receive things that been offered to god as tithes & devotions & live thereby honestly & to spend the remnant to needy folk & to worship of god & the help of holy church. Ne men kneel not in that manner to the priest/ but to god before the priest for the reverence of god & of the sacraments of holy church. But when man kneeled to temporal lords prelate's or priests or any other person/ for reverence of his person or of his dignity/ he should kneel only with that one knee. But as saith Saint Austyn de civitate dei libro decimo capitulo quinto. By flattery and overlowenesse of the people and ambition of the soveraynes many worships that longeth sometime to god alone/ been now used in the worshipping of sinful man and woman. And though it be also do to man or to woman for the worship of god as I said first/ it is suffrable and sufficient. Caplm. xu dives. Thurification & encensing was by old time an high divine worship also And many saints were put to the death because they would not incense images stocks ne stones. But now clerks incense images & other/ prcestes & clerks and lewd people olso. And so as me thinketh they do idolatry. ¶ Pauper. In every law thurification or encensing hath been an high divine worship that ought not to be done to any creature by way of offering. Nevertheless it may be done in two manners. first by way of offering with convenient betokening/ & so it may be done to any creature. For in this manner it oweth not to be done but only of a priest & at an aultre hallowed or with a superaltar hallowed/ so that priests leefully may say there their mass. For by the encensour is understand man's heart by the incense holy prayers/ by the fire charity. And so such encensing & thurification betokeneth that right as the priest offereth up in the encensour incense/ sweet smelling by heat of the fire. So the priest & the people by the priest offren up her hearts to god and her prayers quyckned 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 presented in the sacrament of the aultre For all the mass singing is a special mind making of Crystus passion. And right as christ was mean in his passion between god and mankind. So is the priest in his mass saying/ and sacrifice making and offering & encensing mean between god and the people. And therefore only a priest should incense atte the aultre and with hallowed incense/ and with holy prayer saying in this wise for himself and for the people. Dirigatur oracio measicut incensum in conspectu tuo. Lord make my prayers go right up in thy sight as incense. Also thurification or incense may be done only for steering of devotion and for tokening. And so it may be done to the clergy and to the people/ in token that as the incense by heat of the fire smelleth sweet/ and also styeth up to heavenward. So should they lift up their hearts with devotion/ and make their prayers in charity that they might be pleasant to god. For but if the priest and the people been in charity/ otherwise their prayers pleaseth not god/ neither gooth not up to god as it should else do/ and therefore is no man worthy for to be incensed but if he be in charity. And when the clergy in the quere or the people is incensed/ they should bow them low for the reverence of god/ & take it not as for worship done to him but as steering to devotion/ & as a token what devotion they should she we to god/ & by bowing them show lowness of devotion that it steereth them to. For without devotion and lowness of heart our prayers gone not up to god. But as saith the wise man. The prayer of him that loweth him in his prayer thyrleth the clouds. The myssalle & the gospel is incensed in token that the prayers written therein profit little or nought/ but if they be made with devotion & in charity And there should no man preach the gospel/ but with devotion and for charity/ and all his speed and all his profit refer up to god/ and all his prayers put in his will. Atte burying of people 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 & rise up from death to life at day of doom & go up to heaven for his charity which he had by his life as the incense stied up by the heat of the fire/ And for the same cause is the grave encensed/ in token that he shall awake & rise from death to life. Also the body & the grave been incensed/ in token that it is pleasant to god that holy church prayed 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 incense not hallowed ne blessed/ for it is none 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 significations or tokenynges. For when encensing is done before a painted image that representeth christ which is very god & man. It seemeth to me that the encensing signified that all devotion & chartable prayer which is bitokened by incense/ should principally sty up to god/ & when encensing is done before any image of our lady or of other saints/ it may signify that the prayers of saints which pray for us wretches in earth sty up by their great charity unto the majesty of god. ¶ Dives. sith encensing is not done to the people by way of worshipping/ why incense they first the sovereigns more than the subgettes. ¶ Pauper. For in all thing must be kept order in doing. And also in token that as they been pryncypal in state & dignity/ so should they be principal in devotion & charity/ and give other good ensample. Caplm. xvi dives. Why worship we god and pray to him more in the east than in to the west/ south/ and north. ¶ Pauper. east and West south and north/ and over all it is lewfull and meedful to worship god as him that is over all lord of all thing. But for to draw christian people to one manner doing/ & to flee dyfformyte. Therefore holy church hath ordained that men should in church & other places if it may be well-done/ worship god pray him & praise him in the east/ as the law showeth well. Distinct xi. ecclesiasticarum. And that for diverse causes. first for christ died upon the cross in to the west/ & therefore in our prayer we should turn us in to the east to see how christ for us hinge upon the tree/ & for 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 westward in token that their law & their manner worshipping in their ceremonies should soon pass and go down & make an end as the day endeth & passeth away in to the west. And also in token that for any worship or praising or for prayer that they died/ yet they should go down to hell/ till the new law came when christ died for us all. And for the same reason Cryst died westward/ 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 gooth down in the west. And therefore we christian people worship in to the east/ by teaching of the holy ghost/ in token that our law shall spring and spread as the day coming as the son riseth & springeth out of the East/ and as all the stars been most brightest in the east/ and when they go in to the west all they begin to wax dim & dark/ so was the old law full dim me and full dark. But the new law is open bright and clear. Also we worship christ most in the east/ for he was most despised in the east/ when he on a good friday hinge on the cross turned in to the west/ when the jews stood before him & passed before him with many scorns & despytouse words/ with mows/ & many a jape they said. Vach q ● destruis templum dei. Tprut for the that destroyed god's Temple. And for he was most despised in the east of the jews and heathen people. Therefore christian people worship him most again in to the east. And for he was most despised for us on the good frydaye/ therefore we worship him most on the good friday. And in this manner as much as we may/ we turn all his despite in to worship of him Also we worship god in the east in token that right 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 without 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 reasons 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 Ezechiel eight ¶ Pauper. Not for that they worshipped god eastward. For Danyell & many other worshipped god eastward/ west/ south/ & north/ as he is worthy for to be worshipped over all. A solis ortu usque ad occasum laudabile nomen dni. From the son up rising unto the going down god's name is praysable & worshyfull. But they were blamed for they worshipped the son in his rising/ & died divine worship thereto in despite of god's Temple & of god's law as many fools yet do now a days worshipping the son in his rising/ & the new moan in his first showing ¶ Dives. They worship him that made the son & the moan. ¶ Pauper. If they do so they do well/ but I dread they do not all so. And as saith a great clerk Leo the pope in a sermon 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. Caplm. xvij dives. That is sooth. For these days men do worship to the son/ moan/ & stars/ that for to worship the stars & the planets/ & the craft of astronomy/ they will put out god of his maysterye/ out of his kingdom & his lordship/ and out of his freedom/ & make him more bound to stars/ than ever was any king or any lord/ or any man upon earth. They will be of gods prive counsel will god or not/ and 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 planets. None hunger murrain ne tempest/ no sickness/ ●oo 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 lyege lord the king god save his life hath power & freedom of a page for 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 lyegeman rich though he be right poor. This freedom & this powir hath our lyege 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 & ask the planets no leave/ they may not let him/ ne all the astronomers with all their calculation though they watch & stare after the stars/ till they lose their hedes may not let him/ ne save oo man's life that the king will have deed. Moche more than the king of heaven that made son & moan & stars & all thing of nought & ruleth guideth & weldeth all thing at his will may make rich & poor/ fair & foul/ hole & seek/ wise & fool/ good or wicked whom he liketh without any help of the planets. And if any person or comunyte trespass against him/ he may chastise him by hunger by moreyne/ by sickness/ by tempest/ by sword/ by poverty/ by loss of cattle & what wise he will/ and he may reward his true servants as him lykith both in this world & in that other world axinge the planets no leave, ne counsel of astronomers. Caplm. xviij PAuper. As we find in holy write. Gen. i.c. At the beginning of the world when god made all thing of nought/ the fourth day he made son & moan & stars & set them in the firmament to give light to the creatures here beneath/ that the son principally should shine & give light by day/ moan & stars by night More over 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 an other/ & wite what day it were & what time of the day/ what night & what time of the night/ what year & what time of the year/ what month & what time of the month. Also god ordained them & made them that by the tokens & 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 & time to fast/ time to set & time to sow/ time to ere time to reap & to mow. And therefore Solomon saith Ecclïastes three That all thing hath his tyme. & all thing under heaven passeth away by space of tyme. And so god made the firmament above with bright bodies that been therein to serve mankind/ & other creatures also of light & tyme. 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 and not man to serve them. He made them for man/ & not man for them. He made them not to govern man/ but he gave man & woman wit & discretion to govern themself with his grace by the light and wyssing of time/ which he hath of the bodies above/ that by their light they may see to work/ and by their stirring and by their course they may wite when it is time for to work. And therefore saith the law xxvi q̄.. Non licet in glosa. That the bodies above been tokens & not causes of things here beneath. And as a lamp or an orloge been necessary to religiouses by night where by they may rise and rule themself 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 for to serve our god each man & woman in his degree. And as the lamp & the orloge in the dortour rule not the religiouses/ but the religiouses rule them by the lamp & by the orloge/ & in cities & towns men rule them by the clock/ & yet properly to speak/ the clock ruleth not them/ but a man ruleth the clock. Right so man & woman/ be'st & birds & other creatures rule them self by the bodies above/ & the bodies above rule not them. And therefore they should not be called governors of this world/ for they govern not this world/ they be nought else but Instruments of god's governance For it fareth by god & the bodies above/ as it doth by the smith & his grinding stone/ by the wryght & his axe by the orloger & his orloge▪ ¶ Dives. I pray that show me well this. ¶ Pauper. Thou seest at thine eye that when the smith grindeth a knife or an are or a sword on his stone/ the stone doth nought but gooth about in one course. And as the smith that sitteth above will dispose & hold/ so grindeth the stone. If he will grind sharp it shall grind sharp/ if he will grind blunt and plain/ it shall grind blunt & plain/ right as he will that it grind/ so it grindeth. If he take away the knife axe or sword/ the stone grindeth right nought/ and yet it gooth about the same course as it died before. Right so it is of god & the bodies above. For the planets & the bodies above gone alway about in one course certain/ in which god or deigned them at the beginning of the world/ which course they shall keep unto the doom. And as god will that they work/ so shall they work/ if god will that they grind sharp/ & cause more rain/ sickness/ & tempests hungres & war/ & such other they shall do so/ if he will that they grind plain & smooth & cause health of body/ fair weather & wholesome/ plenty of corn & victuals/ peace & rest/ they shall do so. Right as god will what 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 respect that they be/ they be alway ready to fulfil the will of god. Caplm. xix dives. sithen god may do with the bodies above what he will & when he will/ and sithen god is so free in his doing/ & not arted by the planets ne by none other creature/ how should any man know gods domes by the course of the 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 wryght 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 planet● what god will do/ ne what he will ordain of man or of woman/ or of any comunyte/ land/ royalme/ country or city/ for the planets & the bodies above be nought else but god's Instruments/ & the course of the planets is not changeable ne variable/ but it is put in certain meoving and stering which they may not fleene change/ for they have no free election in their doing. But god is sovereign judge/ most rightful/ most merciful/ most free to punish and to spare. For he is most of might/ and no thing may him withstand and therefore his domes and his works be not needed ne arted by the planets/ but after that men change their living so changeth he his domes to punish or spare/ to we'll or to woe/ to heaven or to hell. He deemed the sinful city of Nynyue because of sin to be destroyed within xl days/ but when they repented them & 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 none amendment of the people. Also we find in holy write the four book of the kings that god send the prophet isaiah to the king Ezechie when he had sinned & bad him made his testament for he should die & no longer 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 go again to the king & say to him that god had accepted the repentance and heard his prayer/ & that he should not die than/ but he should live xu year longer. Loo my friend how soon the doom of god was changed all to mercy. And though the planets yet that time kept forth their course/ they changed not for all the kings weeping. ¶ Dives. Anon after the son changed his course & turned again in to the east and began a new day. ¶ Pauper. The turning again of the son was not cause of the mercy of god/ ne of changing of domes/ for god changed his doom before or the son turned again. So the turning again of the son was not else but a token of mercy to the king Ezechie & to all sinful wretches that would amend them. For right as the son changed his course after the repentance of the king. Right so god changed his sentence anon as man or woman repenteth him of his sin and is in will to amend him Therefore saith the law De peniten. di.i. sufficiat. Novit deus mutare sentenciam. si tu noveris emendare delictum. God can change his sentence & his doom anon as y● canst amend thy trespass. Also it was a token to the king that god's behest to him should be fulfilled. But all the astronomers that ever were could not tell before of that wonderful token of the son/ for it was all against the common course of kind/ & that & such other show well that god is not ruled by the course of the planets/ but that god ruled the planets & not the planets him/ ne his domes ne his works. But god ruleth deemeth & governeth all mankind person & community after that they deserve/ & as him thinketh most speedful to his worship and to the common profit of his Royalme in heaven in earth and in hell/ whose domes and ordinances pass man's wit. And therefore Saint Poule saith. Quis cognovit sensum dni. aut quis consiliarius eius fuit. Who saith he hath known the wit of god/ or who was his counseyller. Forsooth not the astronomers neither the wytches/ for they been fools of all fools/ and put fertheste out of gods counsel/ as folk that god most hateth. Saint Poule saith/ that domes of god been incompre hensyble/ no man may know them well/ no man may trace his ways. though been his wonderful domes/ they been so meddled with mercy and rightfulness that they pass man's wit. Therefore the prophet david saith. Universe vie dni misericordia et veritas. all the ways of our lord been mercy and troth. judicia dni abissus multa. The domes of god be of a great deepness/ ye so deep that no man's wit may seek to the deepness/ ne know well the cause ne the reason of his wonderful domes. And therefore such astronomers and wytches that entermeten them so high of god's domes and wonder full 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 counsel/ they been fools of all fools ¶ Dives. Therefore clerks say that they may no thing tell for certain/ but they may tell whereto man or woman or community is inclined by the working of the bodies above. Nevertheless as they say/ man and woman may by virtue overcome the planets/ and so every wise man is lord and master of the pla●●etes. And therefore Tholomeus the great astronomer saith. Quod vir sapiens dominabitur astris. Caplm. twenty ALso as they say by astronomy they may know when men been inclined to war or to peace. And when by common course of kind should fall murrain/ hungers/ 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 foolye 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 maintaining of losings and of faynning and of hiding of folly and a sinful excusation of sin/ & a net to cache with womannes' souls/ & a strenge to draw men to hell/ & to draw man's heart his love & his trust from god. They would fain be holden wise & nigh of gods counsel/ but they wot not how far they be fonden so false. Ye shall understand my friend that there is but one son & one moan and other five planets Saturnus jupiter Mars Venus and Mercurius/ which with other stars gone about all the earth with the firmament every day naturally / & so pass all the lands/ all realms/ persons/ all earth/ all waters all air in xxiiij hours/ that is called day naturally/ from son rising to son rising/ from none to none. And sithen they passen all lands & all persons so evenly/ & make no more dwelling over one land than over an other/ why should they more incline one land than an other/ or one person more than an other to vice or to virtue/ to war or to peace. ¶ Dives. For some constellation or some respect in her passing falleth upon one land more than an other. And as folk been borne under diverse constellations or conjunctions/ diverse respects in diverse signs & under diverse planets/ so been they inclined in diverse manner & to diverse things/ vice or virtue/ war or peace/ health or sickness/ poverty or richesses/ & such other. ¶ Pauper. When the kings son is borne/ in the same time/ in the same constellation respect planet and sign/ is the poor bond mannes son born/ 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 poor bond mannes 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 planet might avoid their bondage/ ne fro the kings their dignity. In the same time & in the same constellation & under the same planet & sign that one child is borne been many children borne/ & yet have they not all one inclination ne one disposition. For some of them been inclined to goodness/ & some to wickedness/ some to sickness & some to health/ some been full angry & some been not so/ some be wise some be fools/ some foul some fair/ some rich some poor/ some living long & some die full soon. Ezau and jacob had both one father and one mother. Ysaac and Rebecca both were bygoten at one's/ as saith saint Austyn/ & both borne atones/ and yet were they no thing like. For jacob was a good man Ezau a shrew. jacob was loved of god Ezau was hated for his wickedness. jacob was smooth of body with little here Ezau full of here as a be'st. jacob was a true simple man Ezau a ravenour and a malicious shrew. jacob was peaceable Ezau a faytour or a baratour. So thou might well see that diverse inclination of man & woman/ standeth not in the planets ne in the time of the birth. Caplm. xxi dives. what else may be cause of such diverse inclinations. ¶ Pauper. For Adam's sin and original sin there we been all conceived in we been all inclined to sin. And therefore god saith Gen. eight 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 Solomon saith Prouerbiorum twenty That no man may say. I am pure & clean without sin. Nevertheless all be we not like moche inclined to sin ne to sickness/ but some more some less & that for many diverse causes. Some time for wicked sufferance that children be not chastised in her youth For Solomon saith Prouerbiorum xxix 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 & ill information Sometime for miss use in youth. For Solomon saith Prouer. xxij That a man in his eld goth not lightly fro the way 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 write saith. Bonum est homini cum portaverit jugum dni ab adolescencia sua. Trent three 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 write/ saint johan baptist. Thoby jeremy. Samson. Samuel & many other been praised 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 fall in 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 more to one sin than another/ for he was conceived and begotten in more sin than an other/ all if he were begotten & born in wedlock/ for the man & the wife may sin together full grievously/ either by miss will of their bodies/ or by intemperance if they pass manner and mesute/ or if they comen together in untyme/ as in the time of sickness/ or in holy time without dread or reverence of the time/ ne will not spare for the tyme. Nevertheless the sin is in the axer and 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 flee fornication/ ne to yield the death 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/ & to make their children great in this world. Also men be inclined to sin one more than an other by excess of meet and drink/ by myskeping of his five wits. And for this same causes one is inclined to bodily sickness more than an other. For sin offtime is cause of bodily sickness. Also by miss dyeting of the mother while she is with child/ or by miss disposition of the father/ or of the mother/ or of both/ when the child is begotten/ or by miss keeping of the child in the youth. For children in youth will assay and handle well nigh all thing. And so offtime they eat & drink and receive inward many unthrifty things & enuenym herself & hurt themselves in many wise/ that but if the good angel kept them not they should perish. Also god smiteth them with sickness of mischief. Sometime for the faders sin & the moðs/ for they love them to much/ & will go to hell to make them rich and great in this world. Sometime he smiteth them with sickness to show his might & miracle as we find in the gospel of saint johan. ix.c. Of him that was born blind/ that the might of god might be showed in him in giving him sight Other causes there been full many which passen man's wit/ for we may not know all god's domes. Ne these causes here assigned be not always general. For sometime a full good man hath a full shrewd child/ some good some bad. And sometime a full wicked man hath a full good child. For if the children followed always the father & the mother in goddess or in wickedness/ all the goodness should be arected to the father & to the mother/ & not to god. And they should be proud both father/ mother/ & child/ & comyne together fleshly to much. And in the same manner all the shrewdness should be arected to the father & mother all if it came on other behalf/ & they should ever be sorry & fall in despair/ & not will yield to them together the debt of their body. And therefore god meddleth so one with an other/ & so modefyeth 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/ & of the unclean maketh the clean. Caplm. xxij dives. They say that as children be born under diverse sins/ so been they inclined and disposed to diverse crafts and diverse astates. If he be borne under some sign they say that he shall be a fisher/ and under some a monyour/ and under some a clerk/ under some a man of arms. ¶ Pauper. Many contrees know no money ours ne money neither. And many contrees been there that have money/ yet they have no monyours. For in a full great realm of vi hundred mile in length/ & two hundred of breed be no monyours 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 doth make money but though that the king hath ordained/ he shall be slain as a trey tour/ the signs neither the planets shall not save his life. And they that be born nigh the see/ or nigh some great water/ give them to fishing and their children also/ not for the sins that they be born in/ but for the most opportunity of their living which they have by the water that is so nigh. They that been borne far from the see give them to tilth the land. Sometime to cloth making if there be plenty of wulle. Some been shepherds/ some monyours or money quyners'/ some vynours'/ some of other crafts as the country asketh/ not after the signs ne the bodies above When a man hath many children he putteth them to diverse crafts for to get their living. Men of arms put their children to arms. And commonly every man that can aught or hath aught whereby he may live/ he putteth some of his children in the same degree to get their living. And thou mayst well see that such diver site in craft or in living standeth 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 them right nought ne ordain no more for one than for an other. ¶ Dives. sith such inclination standeth lyryll 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. Caplm. xxiij ¶ 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 aliquid 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 man's life of nought/ he ruleth & governeth man's life & woman's after that they deserve/ and as his rightwiseness & his mercy asketh. And he saith that man 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 born under a certain star & under a certain constellation the which is called his destiny/ for all his living after following is governed thereby/ as these astronomers say. ¶ Pauper. For to maintain folly they say many folly & been not ashamed for to lie. For that star had no mastery ne lordship upon that blessed child But the child was master & lord of that star. The star governed not the child/ but the child governed the star. The child sought not that star/ but that star sought the child. The child served not the star/ but the star served the child/ & died him full high worship & full wonderful service/ & therefore it was called the child's star/ for the child was lord of the star as he was of all the other. For he was & is lord of son moan & of all the stars & of all thing/ & they may not confirm their losings ne their false domes of astronomers by that star. For it was no planet ne star of the firmament/ as saint Austyn saith & other doctors of holy church/ and reason and other causes showeth it full well. ¶ Dives. How. ¶ Pauper. For as these clerks tell. Minima stella fixa maior est tota terra. The lest star set fast in the firmament is more than all the earth within the see & without the see/ & every planets also is more than all the earth outake the moan & mercury which be somedeal less than all the earth. And therefore sometime they lose their light that they have of the son by the shadow & the umbre of the earth when it falleth right between the son and them. And if that star had been so moche or any such star it should have overwhelmed all the earth/ for it went full low nigh the earth to lead & to bring the kings in their way. Also the stars of the firmament & the planets follow the course of the firmament/ & rise up in the east & go down in the west every day naturally. That star died not so/ for it was above the earth both night & day & followed not the course of the firmament/ but it held his course as the way lead best in to the city of Bethleem for to bring the kings in their way to the son of rightwiseness that there roose out of that clear firmament yemayden mary/ and as the son from under the earth. Also the stars in the firmament shinen by night & not by day That star shone both night & day Also the stars of the firmament show themselves to all men commonly both poor & rich young & old. That star appeared not but to the three kings & their company. Also the stars of the firmament been perpetual & alway lasting/ that lasted but a little while twelve months at most as some clerks say/ & some say but xiv. days or less. ¶ Dives. What manner star was it than. ¶ Pauper. Some clerks tell that is was an angel in the likeness of a star. For the kings had no knowing of angels/ but took all heed to the star. Some 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 and led them so to himself in Bethleem. And therefore holy church singeth and saith. jacebat in presepio et fulgebat in celo. He lay full low in the cratch and he shone full bright above in heaven. But the common sentence of the clerks is that it was a new star newly ordained of god to show the birth of christ. And anon as it had done the office that it was ordained for/ it turned again to the matter that it come fro. Caplm. xxiiij dives. How might they know by the star that such a child was born/ for that star could not speak to them/ ne tell no such tales. ¶ Pauper. That is sooth/ & therefore saith saint Austyn openly in a sermon that the star died nought else by his appearing but brought them in wonder and in great study for to know what it might signify. And when they were at their wits end/ and knew well 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 johan with the gylden mouth upon Mathewe. They knew well by Balames prophecy that such a child should be born/ 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 well. ¶ Dives Why saith than Saint Austyn and other clerks/ that the science of judicial astronomy of children's birth was leeful unto the time of Crystus birth sithen they might not by that science know his birth xxvi q̄. igitur. But as they say it was not leeful neither granted after his birth. ¶ Pauper. Saint Austyn saith not that the craft was leeful or granted to do/ ne that it was leeful to trust therein/ for it was always false and reproved of god and of philosophers by skill and 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/ and show by their own principals and grounds that the craft is false/ & that the science is no science properly to speak/ but open folly/ as it was well proved in Crystus birth. And for it was so openly proved falls in his birth/ therefore after his birth it is not leeful to use it ne to con it/ but only to reprove the folly of them that use it. The doing of the craft was unleeful both before and after. The science was suffered of god both before and after for to reprove folly/ as the law showeth full well distinct xxxvij De mensa. Caplm. xxv dives. Where fyndeste thou that god defendeth the judicial of astronomy before Crystus birth. ¶ Pauper. Exodi. xx. In the first commandment of the first table/ of which is now our speech/ where as god bad that men should make them no likeness of that that is in heaven. But such astronomers make themself like asmuch 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 them wise of should fall & how and where. And therefore god reproveth them and saith to them. Nunciate que ventura sunt in futurum. et sciemus qr dij estis vos. isaiah xli Tell ye to 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 call themself divines as if they were full nigh to god and knew all gods counsel/ and by feigning & falsehood conject & tell to the people things that been to come as they were full of godhead & god's fellows. And in this manner they and all such trespassen full highly against the first commandment. For they maken them like to god in heaven/ and the worship that longeth only to god they take it to themself. Such presumption & pride lost angels kind and mankind also. For as we find isaiah xiiij Lucyfer 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 go up above the height of the clouds/ that is to say above all angels and be like to him that is highest. But anon he fell down to hell/ and so shall such astronomers and wytches/ but if they amend them. For they set their wits & 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 sit in the mount of the testament/ for they will be against god's laws & have forth their domes will it god or not. For if their craft were true/ the testament of god's law should serve for nought/ and so god's law/ holy church law/ skill and reason should serve for nought. For there is noman worthy to be punished for a sin that he may not flee/ ne worthy to be rewarded for a good deed that he may not leave. But for that man doth well when he might do amiss/ he is worthy to be rewarded. And for that he doth evil when he might do well & leave his misdeed & will not/ he is worthy moche pain. But if he were compelled by the bodies above to virtue or to vice/ he were neither worthy for to have meed ne pain. This pride & presumption lost also Adam & Eve & all mankind. For when the fiend said to them that they should be as gods knowing good and evil/ they assented to him and eat of the apple against gods commandment. For they would have be as gods and like god knowing good & evil/ & have known what was to come. We find also Deutro. xviij. That when god led the children of Israel out of Egypte in to the land of behest/ he forbade them the judicial of astronomy and all manner of witch crafts/ and bad that they should ask no counsel of none such diviners ne wytches. For I shall saith he destroy the nations that ye gone to/ for they have used such crafts/ and if ye use them I shall also destroy you. We find also isaiah xlvij. That god reproved the people of Babylon and the Caldeis of their witch crafts and of their astronomy that they trusted most in. For of all nations they gave them most that time thereto/ and said to them in this wise/ wydowehede and baraynhede shall come to the both in one day for the multitude of thy wytches/ & for the hardness of thy charmeries. And for that thou hadst trust in such malice/ thy cunning & thy science hath deceived the. Disease and woe shall fall to thee/ and thou shalt not know fro whence it cometh. Sudden mischief shall fall to thee/ and thou mayst it not flee. Stand saith he with thy charmers & with the multitude of thy wytches in which thou haste travailed from thy youth. Look if they may aught help the either strength the against thine enemies. Thou haste failed and thou shalt fail in the multitude of thy counsels that thou haste taken of such folk. let now saith he thy dyvynoures' of heaven stand and save the if they may. They that stare so against the stars and look after the planets/ and calculen & casten years days and months for to tell the things that been to come/ they shall not help thee/ they can or may not help the. For as saint Poule saith. There is no counsel against god. Also this craft of astronomy is reproved Sapienc xiij by the wise Solomon/ where he reproveth them that meende 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. Vnwytty bodies with their virtues and their might & their kinds or natures be nought else but Instruments of god's governance and also of angels governance & of man's also if they can well use them. Also such judycyall of astronomy is reproved by the law of holy church xxvi q̄. igit. et distinct xxxvij legimus etc. qui de mensa. Also saint Poule reproveth such craft of astronomy/ ad Galathas iiij. Ye keep saith he days and months years and times as heathen people doth. And therefore I dread me saith he that I have travailed in vain about you for 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 Poule in his pistle i add Corum i I shall saith god lose the wisdom of the wise/ and the slight of the slight/ & of them that trust so moche in their cunning/ where more over saint Poule saith thus. Where is now the wise man that letteth & trusteth so well by his wit/ where is now the man of law with all his cautels/ where is now the sicker of nature & of the course of kind of this world God saith he hath turned the wisdom of this world into folly Caplm. xxvi dives▪ Such science and wisdom so for to divine of things to come which standeth in the will of god/ & oft in the free will of man or woman. I hold it a great folly. There can none astronomer 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 counsel all if they see me and speak with me How should they know gods counsel or what he will do in time coming sithen they see him not & they speak never with him. They can not tell before ne beware of their own mishaps/ how should they tell of other men or women/ or warn them by their craft of their adventure. For commonly such diviners of astronomy been in great mischief and mishap as much as other or more/ and they know it not till it fall. & 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 or help/ the worse they shall speed. And the more that they trust in their craft the more they trust in folly/ & the more that they trust in folly the more folly and mischief shall follow him. There will no wise man write his counsel & 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 & his domes. christ hid many things from his apostles & said to them Non est vestrum nosse tempora vel momenta q pater posuit in sua potestate Actuum primo. It longeth not to you to know times moments and stoundes which the father of heaven hath received in his power. And he saith by the prophet. Secretum meum michi. secretum meum michi. isaiah xxiiij I keep my privity to me. I keep my privity to me. And sithen he reserved & kept such counsel & pryvyte from his friends that were so nigh of counsell. Moche more he reserved and kept his counsel from his enemies fool sinful wretches. ¶ Dives. These clerks say that they may by craft of astronomy leeful tell & divine of drought/ of rain/ of tempest/ for they fall by common course of kind/ & therefore they may by common course of nature know them & tell them before. ¶ Pauper. As I said first/ the course of kind & of the planets standeth all in the will of god and do therewith what he will/ as the Instrument standeth in the werkemannes' 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/ & such other/ and so knoweth the shepherd in the field/ the shipman in the see/ the bird in the air/ the fish in the water/ & the beasts in the wooed better than all the astronomers in this land. Caplm. xxvij dives. How may the bodies above be tokens of such things & not cause. ¶ Pauper. falling of soot in houses is token of rain soon coming/ and yet it is not the cause of the rain/ but the rain is cause of the sweet falling For when the air weareth moist/ the soot by moisture of the air waxeth heavy and falleth down. And so the falling of the sote is token of great moisture in the air. Also sweting of water on the stones is a token of rain/ and yet it is not cause of the rain/ but rain and moisture of the air is cause of the water. Also melting of salt when it turneth in to water is token of rain coming/ but not the cause. Also smoke in houses when it passeth not readily out is token of rain/ for the air is so thick & heavy of moisture that the smoke may not sty up so readily as when the air is dry & clear Also the broughe or circle about the candle light is token of rain. And the blue glowing of the fire is a token of the frost/ but not the cause. These and such other been tokens of weather coming/ but not the causes. For they show the disposition of the air whether it is disposed to drought or to wete. And in the same manner the bodies above been tokens of weather coming. For by their light & manner of shining they show the disposition of the air wete or dry frost or snow/ thunder/ lightening/ wind/ & such other. And as the light in the lantern showeth disposition & colour of the lantern/ & yet is not the light cause of such disposition ne of the colour of the lantern. And as the light of the son or moan showeth the disposition of the glass that it passeth by whether it be white or black/ blewe or read/ yellow or green/ & 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/ & so it falleth/ and twenty mile thence it showeth great tokening of drought and so it falleth/ and yet is it the same moan 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/ and in another country not so. Some country is full hot by shining of the son and 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 an other 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 the clerks say is alway atte one and shineth alway all like/ it is neither hotter ne colder. But such diversity falleth by diversity of the air/ and other diverse means & causes which passen man's wit. Some time such anenture & hunger/ of morayne/ of tempest/ of drought/ of wete falleth by the ordinance of god for man's sin/ or for to show his might and his worship. Sometime by working of angels good or wicked at gods bidding. Some time without 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 with 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 for 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 they be none. Caplm. xxviij dives. The moan as the derkes say is the cause of flowing and of the ebbing of the see/ for it followeth the course of the moan. ¶ Pauper. It may well be so. But I wot well that the course of the moan is a token when that 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 sooner and in an other later. And yet every see doth not so/ but only one part of the west see that goth about britain and ireland/ and other lands nigh because of tho. But in other far contrees/ ne in the Greeks see is no such ebbing ne flowing. So it seemeth that there be other causes of that ebbing and that flowing than the moan alone. But sooth it is that man and be'st/ bird and fish/ the see and the air/ tree and grass/ and all other creatures use and keep their doing in kind/ and work in time that god hath ordained to them which time they know well by the course of the son moan and stars. For as Solomon saith Ecclesiastes three all thing hath his time ordained of god by way of kind which time they know & keep by the course of the bodies above/ which been tokens to them showing what time they should do their kind that they been ordained to. And therefore god saith by the prophet jeremy. viij. The puttoke in the air saith he knoweth his time/ the turtle and the swallow keep the time of her coming. But the people know not the doom of our lord god. For now a days men take none heed to god's domes/ but to the domes of astronomers 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 here above measure all things here beneath as anentes tyme. And therefore saith david. That by night when the son is down/ than in darkness begin beasts of raveyn to walk & seek their prey & their meet/ when the son riseth they go again to her dens & hide them/ than go men out to work till it be night/ not that the son ne the moan cause 'em to do so but only the law of kind ordained of god teacheth 'em so to do & to keep their kindly tyme. In the dawynge & springing of the day birds begin to sing/ flowers to spread & spring that by night were full close. Man bird & best begin to glad for joy of the light/ & for the time of their mirth & of their kindly working cometh again by the presence of the son which serveth them principally of light & of tyme. The son ruleth them not properly to speak/ but kind ruleth them in time by the course of the son & by the course of the bodies above. We find in holy write Gen. i That the earth at the bidding of god brought forth trees grass and herbs. Trees and herbs brought forth their fruit/ each in their own kind. The third day ere god made son moon and stars. And bad the earth & gave it virtue & nature to bring forth grass & fruit of many & diverse kind. He gave not the son ne the moan ne stars that nature. He made them the fourth day to shine & to be in tokens of time to all creatures here beneath in earth. God gave grass trees & herbs diverse virtues & wonderful nature to bud & bring forth leaves fair & green in diverse form/ flowers fair blossoms bright of diverse shape & of diverse colours that no man by craft can devise. Also he gave them nature to bring forth fruit fair & fine/ some in the winter & some in the summer. Some he ordained in time to lose their leaves & their grenehede. Some to be green winter & summer/ as lorell/ box/ holm/ yve/ and many moo. When other herbs sere and dry up/ than in the cold weather saffron beginneth to spring/ and with his flowers bringeth his fruit. Such diversity in kind in tree and in grass/ in be'st fish and foul/ virtues so diverse in stones and other things devised never ne made the son ne moan ne the stars. But he that made son moon and stars/ and all thing in kind/ he made & ordained/ and he governeth & 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 goods. In one land is plenty of wine/ & in an other none. In one country is plenty of wool good & clean/ & in other little & full unthende. In one country is plenty of gold & silver & of other metal/ and in another little or nought. Sometime is morayne general/ & sometime partial in one country & not in an other. Some time in one town and not in the next. Sometime in that one side of the street & not in that other. Some household it taketh up all hole/ & in the next it taketh none. Some die in youth/ and some in eld/ some in middle age/ some well/ some evil/ some with little pain/ & some with moche pain. How should men know or tell all this diversity by the bodies above or assign causes thereto/ or to such other without number by the course of the planets. Caplm. xxix dives. It passeth man's wit. only god that made all he knoweth all. They been his domes his ordinance/ & therefore me thynked great folly that men entremete them so high of god's domes/ & namely of things that been to come. But I pray the tell me if the wonders that fall against kind in the bodies above betokenen or she we any adventures that been to come. ¶ Pauper. That falleth against common course of kind betokeneth that some thing is coming passing the common course of kind be it we'll be it wo. But commonly such wonders fall more against woe than against wealth as comets & 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 & such other that fall against common course of kind betoken that the people where they appear done against kind/ & that lord of nature is offended with them/ & all creatures ready to punish them. ¶ Dives. It may well be as thou sayest/ for many such have appeared within few years never so many I trow in so little while. And moche sorrow & woe followeth after as we feel here and see. But I pray the what betokened that wonderful comet and star which appeared upon this land/ the year of our lord a thousand four hundred and two from the feast of the epiphany till two weeks after Easter that was in the middle of Aprylle. ¶ Pauper. It was an open token of the great offence to god with the people of England/ and that hard wretch was coming but if they would amend them of her falsehood and traytourye/ perjury/ murder/ myspryde in every degree and overdone/ covetise/ errors & heresy/ blasphemy and idolatry/ lechery and losings without shame/ and other sins many moo/ not only privy but open to all christendom and 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/ and manslaughter/ travail for to maintain their old sins/ therefore vengeance falleth as the star betokened. God of his mercy smiteth not all at ones/ but little and little/ that by the little men should beware of the more. But alas there been but few or no man that will be ware or amend him/ but alway do worse & worse. They give no ●a●e of god's sword/ but every country is glad of others disease/ uneaths any man or woman hath pity on other/ but nigh every man is glad of others wo. And so I dread me that god will make an end of this land/ for we love no peace/ we seek no mercy. But all our liking is all in war/ in woe/ in murder/ and in shedding of blood/ in robbery and in falsehood/ & our business by night & day is to maintain our sin & to offend god. And more over they have ordained a common law that what man speak with the troth against their falsehood/ he shall be hanged drawn & be heeded. ¶ Dives. Thy saws been full sooth & open at eye. Every state & every degree in this land is now given to sin & busy to meyntene sin. But I pray the what say clerks of such comets & stars so appearing against the common course of kind. ¶ Pauper. They say that when it appeareth 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. War hunger & tempest & moreyne we have had great plenty/ & many contrees in this realm been destroyed & changed in to other lordship & nations sithen the star appeared first. And it is full like that in short time both the king & all the realm shall be changed & destroyed. ¶ Pauper. Solomon saith that for guile & traytoury & diverse wrongs & despites done to god & to holy church/ realms been changed from nation to nation. This matter is full heavy & doleful. Speke we of somewhat else. Caplm. xxx dives. All if it be so that the judicial of astronomy be reproved of god & of holy church/ yet experience showeth that oft they tell many truths of things that been to come & of privy things that been done. ¶ Pauper. Sometime they happen to say such truths/ as the blind man cast the staff. And sometime they know such things by other way than by astronomy/ & that they know by other way they say that they know it by astronomy For they would fain be holden wise & nearer of god's conseyll than any other. ¶ Dives. How may they know any such things on other half ¶ Pauper. Sometime by book of prophecy/ sometime by conjecture of diverse causes & dispositions that gone before. As if man give him to wicked company/ or use suspect places/ men that wot it will conject thereof & say that in time coming it shall be his confusion. Also if a man miss diet him & 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 for to false the kings seal or the kings money/ than will they say that he shall be hanged & drawn/ & commonly it falleth so. Also they know things that been to come by conjecting of diverse tales & speech in the people/ as if common clamor of the people be against their king when their king trusteth upon them/ it is a token that the people shall undo him or he be ware. And in 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 & 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 discovering of counsel or knowing of counsel of them that purpose such things. And sometime they be of the same counsel & of the assent & helping thereto. And in this manner these faitors that been called sooth sayers & astronomers/ sometime tell things privy & do come again things that been stolen or lost/ for commonly such been thieves or of their assent. And by one sooth saw or twain which they know in this manner/ they blind the nice people & make them to believe all their losings. And therefore if any such faitors died any thing come again that were stolen/ he should be taken as a thief or a thieves fear. And commonly such faitors & japers have masters to have part of their winning/ as taverners brewer's ostler's/ & needy werkelesse men that go so gay & spend great/ which aspye after things that been done in the country/ & that yet been to be done/ & tell them to the faitors to do them have a name. And oft they that should keep most counsel/ discover counsel/ & so that men that he wend were counsel is no counsel. And commonly such faitors be sly spekers/ & slyghly can oppose the shepherd and the ploughman in the field or some old simple folk or children at the towns end/ and axen how it standeth among the neighbours and in the country about/ and after that they tell them they make them wise as if they knew it by astronomy or by prophecy/ or by necromancy. And for as much as they been unknown/ and tell sothes that men know/ than the people weeneth that they know all things/ and might know what they would/ and so believe in them till they been all deceived. Sometime such faitors tell sothes not by their craft but by teaching and falsehood of the fiend which is alway ready if god suffered him to seche fools for to deceive them and other by them. Caplm. xxxi dives. How may the devil know things that been to come other any privy sin. ¶ Pauper. Better than any man. For as saint Austyn saith de natura demonum. xxvi.q.iiij. sciendum. The fiend is more subtle of wit and ferther can see and cast than any man. Also he is more lighter and swftyer in steering and passing. For he is ten fold lighter than any foul in his fleeing. Also he may lightly know what is done in diverse contrees and lands. He is so subtle in kind that there may no door neither wall shit him out of counsel/ & so he may here & see what men and women do though it be full privy. Also by long experience/ for they have lived so long that they can tell & cast by way of kind many things that be to come/ & can do many things that pass man's wit. Also oft-times they have leave of god for man's sin for to do wonders/ to cause hideous tempests/ to infect & enuenym the air/ and cause murrain & sickness/ hungers & drought/ dyscensyon & war by destruction of charity/ by myspryde/ covetise/ lechery/ wrath and envy/ and such things as they done and pursue them to do and have done aforne and made other to do they can not tell it before. Also by the signs of the body outward they know the disposition of man or woman inward/ signs to health or to sickness/ to vice or to virtue/ or oft by tokens outward they know man's thought inward. But for as much as they may not know it for certain such things/ for only god knoweth for certain things that been to come/ & offtime god letteth them of their malice when that men will amend them. Therefore the proud spirit will not tell such things to the people suddenly by himself/ but easily by other the set their faith and their trust in him/ as been wytches faitors astronomers/ that if their saws be founden falls/ they shall have the villainy/ if it be founden true the fiend shall have the worship. Also they may know the things that is to come by book of prophecy which they understand by naturel wit better than any man. Caplm. xxxij dives. sooth it is that nigh every sin be it never so privy/ it is done by the teaching and enticing of the fiend. And therefore it is wonder that any lechery/ theft and mischief/ murder/ losings and other sins may be hid and kept privy sithen the fiend knoweth it so well/ & may know things that been so privy by so many ways as thou haste now here said. ¶ Pauper. Full fain would the fiend discover man's sin and woman's to bring them to shame & villainy/ and so to destroy charity/ and make every man for to slay other But god of his mercy letteth him/ for he may nought do ne tell but as he hath a grant of god. And therefore as we find in the gospel Math eight The fiend might not enter in to the swine that wend there besides for to drench 'em till he had a grant of christ. Also he might not disease job/ neither in his body ne in his cattles till he had a grant of god. job i et two And he could not deceive king Achab with losings & fayte behests to do him to fight there he might live in peace/ yet he might not do it till he had a grant of god. The third book of kings the xxij chapter. He knoweth moche thing by the sufferance of god/ but he may nought do without grant & permission or sufferance of god. The fiend is so feeble & so faint that he may no man ne woman overcome by temptation but he will be overcome of him. Ne he may not dear the lest child in the way but he have a grant of god which sometime granted him power thereto for the sin of father & mother ¶ Dives. Why suffereth god him so much to tempt mankind. ¶ Pauper. To manifold or increasing of our bliss and of our meed. For as saint Poule saith. There is no man worthy for 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 well withstand if we will. And if we fall he hath ordained to us remedy of penance/ soon to rise again and better to fight if we will. And all our temptation shall turn us to meed if our will be to withstand it. ¶ Dives. sithen the fiend knoweth so many truths & wot what is done/ for he is at every wicked deed/ me meruaylleth moche why he is so ready to lie & why he is so false. ¶ Pauper. For he hateth god that is sovereign truth/ & for he might not be even with god in sovereignty of truth/ ne have the name of sovereign truth that is god/ therefore his liking & his travail is to be sovereign falsehood & sovereignly false. And therefore christ saith in the gospel that the fiend stood never in truth/ for there is no truth in him when he speaketh he speaketh losings by way of kind/ for he is a liar & father of all losings. johannes eight And so whether his tale be true or false/ say he sooth or false/ alway he is felse/ & alway a liar.. ¶ Dives. How may he say truth and yet lie/ for if he saith truth me thinketh he lieth not. ¶ Pauper. What so ever man or fiend doth/ or speaketh against good conscience and against the pleasance of god in will and in intention for to deceive man woman or child/ it is a losing/ & he is a liar that doth it or saith it. And therefore the law showeth well xxij q̄. hoys & ●. is autem. That if a man say a truth/ which truth he weaned be false/ if he say it for to deceive his even christian/ 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 the of thy journey weening myself that it were not day all though it were as I said yet I lie. 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 true the unwyttyngly for deceit and weeneth to say false. And if he say any truth witting & willing/ he saith it only for to deceive men/ and for a wicked end/ and for to do folk with one sooth saw to believe an hundred losings/ & so he is alway false and deceivable. And sometime he is compelled by the might of god to tell truths against his will/ to shame and to shenshyp of him and all his/ as we find in the gospel Math viij Marce i Luce four et vij But for such sooth saws is he never the truer but alway a false liar/ for such sooth saws been against his will/ and if he may he will turn him all to deceit/ and make men for such sooth saws when they fall to believe all his losings. And therefore he is called in holy write. Spiritus mendax. spiritus fallax. That is to say a spirit liar & a spirit deceivable. 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 sooth saw have told many losings. Caplm. xxxiij 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 wytches & charmers. japers & faitors that use such crafts have no power to bind him ne to compel him to tell such sothes/ ne right nought for to do ne for to tell. For he may nought do ne tell without to have grant of god. And therefore such japers 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 boundage is full hard to them for to escape without a special grace of god. ¶ Dives Contra Oft men know that clerks close hem in rings and in other things & make 'em to tell & to do many wonders. ¶ Pauper. The fiend feigneth him to be bound with such japers words for to deceive them & other by them/ and yet is he not closed ne bound/ but he gooth abroad as he died before/ and when he is called he is sometime ready to answer for he is full swift/ some time he is not ready to answer/ ne to do their will/ and often though he would he may not/ for god will not suffer him. ¶ Dives. Yet contra te. Men wot well that in many lands priests and clerks with holy conjurations and holy prayers ordained of holy church catch 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 & children by the virtue of god's words/ and holy conjurations and holy prayers ordained of holy church/ and sooner a good man or a good woman shall do that than a wicked. Such bind the fiend and do him lose his power and his lordship to shame and shenshyp of him and all his. Such seek the worship of god and shenshypp of the fiend & help of man's soul. And therefore they have power of god to bind him and to compel him. But yet as the gloze saith Marce. v. super illud. Quod est tibi nomen. They that been so travailed with the fiend must first be clean shriven as far as they may & 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/ and discover all the fiends counsel. But these wytches faitors and japers seek the fiends worship and not god's worship. They seek help of the fiend and forsake gods help/ and do sacrifice to the fiend & forsake god's sacrifice & take the fiend to their lord and make him their god. And so the fiend hath power over them/ not they over the fiend. Caplm. xxxiiij ANd therefore saith the law xxvi q̄. Non obseruetis. That all such wytches and all that ask any counsel or help of them/ or set any faith in them/ or bring them in their houses/ or go to their houses to have help or counsel of them/ and all that take heed of dysmale days/ or use nice observances in the new moan/ or in the new year as setting of meet or of drink by night on the bench/ for to feed. All 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 divinations/ by chytering of birds/ or by fleeing of fowls/ or assent to any such nice observances/ or to divine a man's life or death by numbers and by the spear of Pictagoras/ or to make any dyvyning thereby/ or by songuary or sompnarye/ the book of dreams/ or by the book that is called the apostles lots/ or use any charms in gathering of herbs/ or in hanging of scrowes about man or woman or child or be'st for any sickness with any scripture or figures and caractes/ but if it be Pater noster. ave or the Crede/ or any holy words of the gospel/ or of holy write for devotion not for curyousyte/ and only with the token of the holy cross/ and all that usen any manner witchcraft or any misbelieve that all such forsaken the faith of holy church & their christendom/ and become gods enemies and dies please god full grievously/ and fall in to damnation withouten end/ but they amend them the sooner. And therefore the law commandeth that bishops should be busy to destroy all manner witchcrafts. And if they fond any man or woman that gaaf them to witch craft but they would amend them/ they should chase them out of their bysshoryke with open despite xxvi q̄. episcopi. And in the same place the law saith that though women the which ween by night to ride on diverse beasts and pass diverse lands & contrees and follow a glorious queen the which is called Dyana/ or else Herodyana or any other name/ and ween that they been in their service bodily with moche mirth/ such women been all deceived & blinded 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 japery of the fiend. They ween it were so bodily & in deed & it is not so. And all though that say or believe that men or women might by witchcraft be turned in to beasts or in to likeness of beasts or birds bodily been worse than any paynim. And they that for hate or wrath that they bear against any man or woman take away the clothes of the aultre & cloth the aultre with doleful clothing/ or beset the aultre 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 & he that steered him thereto for to do it should be exiled for ever. And all manner wytches & all that by leave on witchcraft should be accursed solemnly/ but they would amend them/ as the law saith in the same place/ & in the next chapter following et ca ●. Si quis. As the law saith there ca ●. Contra. If the wytches were bound men & women/ they should be beaten hard and sore. If they were free they shlod be punished in hard prison. And by the law Imperial ut ca ●. de maleticijs nullus. et l. nemo et l. culpa. And by the law Canon xxvi. q̄. qui divinaciones in glosa. Such wytches should be heeded and brent & their faitors exiled/ & all their goods forteteth. And by the law of holy church all that believe in them or maintain them should do five year penance xxvi q̄. Non liceat. et ca ●. Qui divinacomes. Also it is foreboden by the law as witchcraft for to do things come again/ by scripture in book or in tables or by astrola buy. ext. li. v. ti. xxvi ca ●. i. et. n ● ¶ Dives. I hold it a full good deed to take a thief with his theft by what craft that a man may for salvation of the people/ & to punish or slay a thief by the law for ensample of other. Caplm. xxxv PAuper. It is not leeful to any man for to slay a thief against the kings law & without process of the lands law and without authority of his lyege lord/ ne without a lawful judge ordained of his lyege lord/ & yet is the thief worthy to die. ¶ Dives. That is sooth. For if every man might slay a thief at his own will & by his own doom/ men should under colour of theft slay many a true man for wrath covetise & hate. ¶ Pauper sithen men do so much reverence to the kings laws & the lands laws to flee mischiefs that should fall but if the laws were kept. Moche more reucrence should they do to god's law & holy church law/ & eschew for to forfete there against/ sithen god's laws & holy church laws been so reasonable & as good as the kings laws of England. Nevertheless the kings laws if they be just they be gods laws. And as many perils & moo should fall if men took thieves by witchcraft against god's laws & 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 defendant against the kings law/ he forfeteth against his king and is worthy death. And if he make him a justice by his own authority/ though he keep other process of the law he is a traitor to his king. And as much and more forfeteth he against the king of heaven that taketh a thief with witchcraft against god's laws/ sithen god and holy church hath foreboden it/ as doth he that sleeth a thief against the kings laws. And sithen he maketh the devil and the wytches that been most gods enemies his judge and worketh by their domes in the desspyte of god that hath foreboden it hem/ he is a full high traitor to god. And so he doth ten fold more sin/ and therefore he is worthy to be hanged more than a thief. More over in as much as the fiend is a liar alway ready to lie and with losings deceiveth mankind/ & bringeth men to murder & to shedding of blood/ and rather for to slay Innocentes than for to slay thieves. If such witchcrafts were used/ many Innocentes and many a good man and woman should be taken & slain/ & thieves should go free. For the fiend is more favourable to thieves/ manquellers/ lecherous and to all other sinful wretches than he is to any good man or good woman and he hath more liking for to slay a good man or good woman than to slay a thief. Also god saith in the gospel that the fiend hath ever been a liar/ and stood never in trenthe/ and that he is a manqueller/ and father of liars and of losings. And therefore all thoo that give faith to his tales and do thereafter as much as is in them/ they make god false and forsake their god that is sovereign true the/ 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 that he would/ and say that the fiend or the wytches told it him. And in this manner every man might kill & slay other. And therefore for these skills and reasons and many moo and for to flee these perils and many other/ god hath foreboden all manner of witchcraft/ for it is not done withouten help of the fiend. But now a days god of his great mercy suffereth not the fiend but full selden for to say sooth/ for if he suffered him for to say sooth/ english people should forsake god all atones and set their trust and their faith all in the fiend. For notwithstanding that they find the fiends tales and all his crafts full false/ by great and oft experience/ and spend full great thereabout/ and losen all that they done and myshappen/ yet will they not leave nor cease for no loss/ for no preaching/ for no shame/ neither for no punishing Nevertheless it is no great wonder/ for the fiend holdeth them full hard bound in his bounds as his churls and his thralls. For all such done a passing homage sacrifice and service to the fiend and forsaken god as I said first. Caplm. xxxvi dives. Such crafts and commracyons with holy prayers and they that done them been holden for full good livers/ and they give them to fasting/ to penance doing/ and beads bidding/ and to many other good deeds. And therefore men give the more faith & credence to them & believe them the better. For it is not seemly that the fiends craft should be done with such holiness. ¶ Pauper. The more holy thing & the more holy prayer that man or woman used 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 prayers and the service that they should do to god/ they do it to the fiend. And things that been ordained only for 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 witchcrafts/ for charms or comuracy●ns/ and all they that use holy water of the font/ holy chrism/ masses singing/ fastings/ continence/ woollen going/ and such other in their witchcraft they make a full high sacrifice to the fiend. It hath oft been known the wytches with saying of their Pater noster/ and dropping of the holy candle in a man's steps that they hated hath done his feet rotten of. ¶ Dives. What should the Pater noster/ and the holy candle do thereto. ¶ Pauper. Right nought. But for the witch worshippeth the send so highly with the holy prayers/ & with the holy candle/ and used such holy things in his service in despite of god. Therefore is the fiend ready to do the wytches will/ and to fulfil things that they done it for/ & so it standeth only in the devil & in misbelieve of the witch & not in the Pater noster/ ne in the holy candle/ & yet the fools mean 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 their Pater noster/ to that intent/ 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 ought to say only to god/ as Pater noster qui es in celis & ●. Our father that art in heavens hallowed be thy name. And all that followeth they say it to the fiend And therefore the fiend may clay me hem for his children/ & god may reasonably forsake them & say to them that he said to the jews. Vos facitis opera patris vestri. vos ex patre dyabolo estis. et desideria patris vestri vultis facere. Io eight Ye done saith he the works of the fiend your father/ ye been of the father the devil/ & the desires of your father ye will do And in the same manner their chastity/ their fasting/ their penance doing is in as much as they do it to please the fiend & for a wicked end it is a service & a sacrifice to the fiend. And full few men or women will do so much penance for the love of god/ as the 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 themself with launcettes/ and so offer their flesh and their blood in sacrifice to the fiend/ as we find in the third book of kings the xviij chapter. And therefore believe friends sithen this manner of sin is so grievous so hideous & so abominable in god's sight/ suffer it never to be do by none of your household/ for no loss ne no theft/ 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 be accursed & offend your god full highly & full grievously. For all they that do it or assent to the doing/ & 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 worshyppeh him as god. And by what thing that they do their witchcraft/ be it fire/ be it air/ or water/ or earth/ or deed bones/ or any other thing that is in their mawme try/ & that they make similitude to god as much as in them is & worship it as god. And therefore god forbade in the first commandment that man should not make him likeness that is in heaven/ that is to say/ neither in the firmament/ ne in the fire/ ne in the air. And so in that word he forbiddeth the judicial astronomy/ and pyromancye/ that is witchcraft done in the fire/ and aeromancye/ that is witchcraft 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 necromancy/ 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 that is in the water under the earth. In which words he forbiddeth ydrom ancye/ that is witchcraft done in the water. He bad that men should worship none such things as god/ ne set their trust ne their faith therein. For if they do they make such things like god in as much 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 dwell some in the fire/ some in the air/ some in the water/ and some in the earth for to tempt mankind/ and been busy night and day for to lose man's soul and woman's. ¶ Dives. Show me some example of this manner of witchcrafts. ¶ Pauper. I am busy for to destroy witchcraft and not for to teach it. But would god that no man ne no woman wist what it is/ neither knew these ne none other/ for their been all to many that know these/ & many more thereto/ and practise new year by year at the fiends teaching/ till moche of this land is blent & shente with such folly. For over moche witchcraft reigneth openly/ but moche more privily/ and namely amongs these old men & women/ the which for their age would fain be holden wise. And than begin they most to dote and to teach their younger many follies & many nice fantasies that been very witchcrafts. And therefore both old & young should ask counsel of wise men of holy church/ & wite if such things & doings as they teach be leeful or not leeful. Caplm. xxxvij 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 began. And the proud man & woman would alway be above & worlhyp his pride as god. For the proud man and woman will have forth their proud wills will god or not. 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 & sytt 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 miscovetise standeth most in earthly thing. And therefore saint Poule saith/ that avarice is servage of mammets of idolatry. For as saint jerom saith The avarice man maketh his money & his richesses his god. Also they say that by the same commandment he forbade lechery & gluttony/ which been understand by the likeness in the water under the earth. For as saint Poule saith. lechers and glotones make their womb and their body their god. For their most travail and business is to please & serve their womb and their belly. ¶ Pauper. In as much as every sin is against the worship of god/ in so much as god in the first commandment forbiddeth all manner sin in general. But as I said by the first commandment/ he forbade in specyaall mammetry/ idolatry/ witchcraft/ sorcery. For afterward he gave the four commandment specially against pride & unbuxomnesse/ and the sixth & the tenth against lechery/ the seventh & the ninth against avarice & covetise. Caplm. xxxviij dives. It is leeful to use lots. ¶ Pauper. Sometime to break strife in parting & giving of thing that may not well be departed. Or when that men been in doubt what is to do & man's wit faileth/ than is it leeful to use lots in things that is not against the worship of god/ so that it be done with the reverence of god & holy prayer before as the apostles died in choosing of saint Mathie the apostle/ & Elyazar in choosing of a wife to Ysaac Abraham's son Gen. 24 And therefore Solomon saith ꝓuer xvi y● lot● been put in privy places/ & god tempreth them as he will. But to use lott● with out need & only for vanity/ or for divination/ setting faith therein to wite thereby what shall fall/ it is unleeful & reproved of god & holy church/ & if men set trust & faith there in it is a grievous sin. ¶ Dives. playing at the dice standeth in lot and adventure of the dice/ & yet the game is leeful. ¶ Pauper. To use that game for recreation & only for play it may be suffered/ so that it be done in manner honestly/ & in place & time convenient/ & not to much in sesing of tyme. But for to use it for to win thereby/ & put things in adventure of dice/ it is a full great sin & evil gotten good that men get therewith. 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 and disposed thereto but if he would cease. And if it were a lewd man/ he should be accursed. distinct xxxv epns Et extra de vita et honestate clericorum ca 0. Clerici. And therefore saith the law/ that no man of holy church should be at such games. Caplm. xxxix dives. sithen there be so maay manners of witchcrafts that they may not be told in special. I pray the tell me in general what is witchcraft. ¶ 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 way of reason ne by the working of kind is witchcraft. And though it be do by way of kind/ and they use thereto any charms or nice observances in the doing/ weening that it might not be done without 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 working of kind/ it is witchcraft all if he say only his Pater noster/ in the doing for to be holden a charmer/ & to do the people trust in him principally for charms/ all though he saith no charms but worketh only by kind/ yet he is a witch & his doing is witch craft. For by such doing he blindeth the people and deceived them/ and doth them trust in witchcraft & so do worship to the fiend and despite to god. And what so ever man or woman do by way of kind & reason/ if he use any craft of japery & faytrye for to blind the people/ for to do them believe that he were a witch and that he died it not by way 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 as moche as he doth the people trust in witchcraft/ & so spend their good in the fiends service/ and to seek help of the fiend & forsake gods help. And hath liefer himself for to be holden a witch and the devils servant/ than for to be holden gods servant/ and liefer for 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 & virtue that god hath given to things of kind for help of man's kind/ falsely he enhanceth the fiends craft in destruction of mankind. ¶ Dives. Tell some example. ¶ Pauper. To he'll mannes wounds while they be fresh and clean/ black wool and oil been full medicinable without any charm as experience showeth well. But for as much as men ween that it were nought worth without the charm/ & set their faith principally in the charm/ therefore it is to them a witch craft. But though a man in the doing say his pater noster/ or some holy prayer calling the grace of god in his doing it is no witch craft but it is well done. Caplm. xl dives. What if he say pater noster/ or other holy words/ or some holy prayer privily or apart for to do the people ween that it is do by way of miracle and for his prayer ● his holiness/ when he doth it by reason & working of kind. ¶ Pauper. Than is it a full great hypocrisy and a full grievous sin in him that doth it in that manner & for that intend/ but witch craft is it none/ for it is no worship to the fiends craft/ ne the people is not stirred thereby to trust in the fiend but rather in god. ¶ Dives. Is it any witch craft to charm adders or other beasts & birds with holy words or holy write 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 witch craft. But if they use in their doing any mysobseruaunce & set more trust therein than in holy words or in god/ than as clerks say it is witch craft●/ and the effect thereof if it fall it cometh of the fiend/ & namely in adders and serpents. For the adder was the first Instrument that the fiend used for to deceive mankind/ as we find Genesis three And yet by the adder he doth men most trust in witch craft. ¶ Dives. Is it any paryll to man or woman to charge his friend in his dying to come again & teile him how he fareth. ¶ Pauper. It is a full great peril. For as saint Poule saith The fiend offtime 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 & tell him losings/ and in case make him so afered that he should lose his wit & fall in wan-believe as it fell to one within a few years. And happily he should tell him that he were dampened 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 his holy prayers and other good deeds by which not only 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 teacheth 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 without a special miracle of god. And so both he that chargeth him to come again/ & he that behoteth to come again tempten god. And right as god will that every man & woman be uncertain what time he shall die/ for that he should always be dreadful to do amiss and busy to do well. 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 alway be busy to help their souls with masses singing alms doing with beads 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 that travaileth well for an other/ travaileth best for himself. For as saint Poule saith. There shall no good deed be unrewarded/ ne no wicked deed be unpunysshid. ¶ Dives. Thy reason is good. For if men wist that their friends were out of pain they would do right nought for them/ & 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 notwithstanding all thy reasons/ some clerks say that it is leeful to men for to charge their friends to come aren to show them her state after their death. For as they say it is kindly thing for to desire for to know or to con. For the phylosophre saith that every man & woman by way of kind desireth to know and to con. Omnes homines natura scire desiderant. ¶ Pauper. They say sooth/ and not against me. For it is leeful to every man and woman for to desire to con and to know. But it is not leeful for to desire to know in that manner/ ne by no mean unleeful not by teaching of the fiend/ neither by teaching of them that been deed. Caplm. xli 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/ and for to bring the people in to error and bachyting and wicked deeming/ that if the people deemed evil & spoke evil of them before their death/ to do them speak & dame moche worse after their death/ & so to bring the people full deep in sin. And sometime they gone in to the bodies of them that been deed & buried & bear it about to do them villainy. But when spirits go in this manner/ they do moche harm & moth disease. Nevertheless by the leave of god the souls appear in what manner god will to 'em that been alive/ some for to have help/ sometime to show that the souls live after the body to confirm them that been feeble in the faith & believe not saddly that man's soul lived not after his death/ but such spirits do no harm but to though that will not believe them that they have such pain/ or will not readily help 'em at their axinge. Caplm. xlij dives. Is it leeful to trust in these fastings new found to flee 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 that they should die & in what manner. For god will that man and woman be alway busy to flee sin and for to do well for dread of death/ and always ready what time that god will send after them. And if that men were certain by such fasting that they should not die suddenly/ but have time of repentance/ & to be shriven and houseled/ they should be the more reckless in their living/ and they should the less care for to do amiss in hope of amendment in their dying. And therefore god granteth them not the end nor the effect that they fast for. For greater sudden death wist I never than that men had than. I wist them have that have fasted such fasts vij years about/ ne more despiteful and shame full in open punishing of their sin/ and there was never so much sudden death so long reigning in this land as hath be sithen such fasting began/ we may not treaten god ne put him to no laws. And therefore we should put alway 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 well done for to 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 saith in such nice observances and ween to be siker of their asking for such observances that is not leeful/ for we may not know the will of god in such things with out a special revelation of god/ we may pray & aught to pray/ but god shall grant as him liketh/ & as he seeth that it is most speedful to us & most to his worship. And therefore Solomon saith. Nemo sit utrum amore an odio dignus sit. Eccle. ix. No man he saith wot sickerly whether he is worthy hate or love. And yet we hope and aught all to hope that god will love us & save us if we do our devour. Fasting is good if it be done in measure & manner & in good intention/ so that men set no misbelieve therein/ ne ground them in no losings ne in no nice observances. But in as much 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 and do prejudice to holy church that ordained such days that been most convenyente to fast/ as wednesdaye friday and satyrdaye. De conse. distinct three jejunia & ●. sabbato. ¶ Dives. I see no ground ne reason in such fasting/ ne why it should be more meedful to fast all mondays in the year when the feast of our Lady in lente falleth on the monday/ than for to fast in worship of her the wednesdaye Friday or satyrdaye. For I believe sickerly that the meed of fasting or the virtue of fasting is not assigned ne limited by the letters of the calendar ne follow not the course of the calendar/ ne changeth not from one day to another day/ all if the letters change from one day to an other. And so as me thinketh such fasting is grounded in some losing & feigning and in some misbelief full nigh witchcraft. ¶ 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 tuesdaye/ but it fell on the friday/ for than the angel greeted our lady & than she conceived gods son lord of bliss. And xxxiij year after the same time and the same day/ that is to say on 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 & to our lady & more convenient to fast the friday in the 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 greeting of the angel than to fast either monday or tuesdaye. And in as much as they ween that such fast should not avail them to th'end that they fast it fore/ but if they change their fast year by year after the course of the calendar/ & that must be do vij year during after other/ it is a nice fantasy and misbelieve full nigh witchcraft. For christ might grant them that boon as well for five or for vi or for eight year fasting as for vij year fasting. I fond never ground whereof it came neither reason ne authority find I none. ask forth if thou wilt somewhat else. Caplm. xliij dives. Is it leeful to set any trust or any faith on dreams. ¶ Pauper. There been two manner causes of dreams. One from inward/ & an other from outward. Causes of dreams from inward been three manner. One is common steering of man's fantasy or woman's in their sleep/ & such dreams been but fantasies and vanities And therefore saith Solomon. Vbi multa somnia. ibi multe vanitates. Eccle. v. Where as been many dreams there been many vanities/ for in this manner one man shall have moo dreams than some twenty other Another cause from inward is the disposition of the body. For when men been cold of kind/ they dream of frosts & snow/ and so by their dreams a wise leech may know in part the disposition of their body/ be it to health or to sickness. The third cause from inward is the disposition of the soul For commonly men dremen of such things as their souls & their thought is most in occupied while that 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 & ghostly. Bodily is the disposition of the air and of the place about him/ & other things beside him. And therefore in rain weather men dream of water & of fishes/ for oft man's body changeth after the disposition of the air & of his abiding place And for these three causes saith the phylosophre 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 ij. manners/ the one is good/ for that is god by himself/ or else by angels/ & that in three manners. For some dream so by imagination only/ as died the king Pharaoh & Nabugodonosor. Some dream only by understanding/ as died saint Poule & Balaam. Some dream both by imagination & by understanding/ as died saint johan in apocalypse & Danyell in his prophecy/ which saw wonderful sights by imagination & understanding what tho sights betokened. But Pharaoh and Nabugodonosor understand not the visions 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 though principally serve to witch craft. Sometime dreams come of great business & travail that one hath when he is waking And therefore saith Solomon/ that after business followen many dreams/ for commonly men dream of such things as they been in occupied while they wake. Sometime dreams come of to much abstynance & of hunger. Sometime it cometh of excess of meet or of drink. Sometime of misliking that man hath when he is waking. And in as much 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 in this manner awyse man may tell by dreams causes of man's dreams/ & so by causes tell other privy things that may fall thereof. For offtime one cause bringeth forth diverse effects each after other. ¶ Dives. Tell some examples. ¶ Pauper. Experience showeth that if a man talk moche with a woman & set his heart greatly to her by day/ & in the night following he dreameth of her some nice dream/ by which dream if he told it to some wise man/ he would say that he loved much that woman/ & but he withdrew him from her company/ it should turn him to felony And also as clerks say in asmuch as dreams come by way of kind/ in so much it is leeful to tell what they sygnefye after the causes that they come of/ so that in their telling & casting 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 & woman have the grace to understand them as joseph and Danyell had But for as much as dreams comen in so diverse manners/ certain it is full hard to know in what manner they come/ whether by god or by kind or by the fiend or by any other way Therefore it is full perilous to set any faith therein/ as saint Gregory saith li. eight morx. super illud job. Terrebis me ꝑ sompnia. For sometime by dreams the fiend behoteth men great prosperity & moche richesses to bring them in pride & hope of things that they should never have. Sometime by dreams he pretendeth moche adversity & great disease for to bring folk in sorrow & dread & great heaviness/ & if he may to bring them in to despair/ for nice fantasies that he bringeth them in. And sometime for men set faith in such dreams/ god suffereth such mischiefs to fall to 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 forbedth men to set faith in dreams. Caplm. xliiij Pauper. Leuitici xix where as god saith thus. Non auguria bimini. nec obseruabit sompnia. Ye shall not divine ne make you wise of privy things by no wit checrafte/ & ye shall wait after no dreams ne take heed thereto/ ne set faith therein. Also Deuto. xviij God forbiddeth all manner witchcrafts & charms/ & biddeth that no man should take heed to dreams. And in the same book xiij god saith thus If be so saith he that any man amongs you beginneth to be a such sayer & a prophet/ & say that he had a dream & a vision & tell any wonder/ which wonder & 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 & soul or nay. And therefore god biddeth that such dreamers & prophets should be slain & though he were thine own brother by father & by mother thou shouldest not spare him in that caas. And therefore Solomon saith/ that dreams have also brought moche people in error & in folly/ and they that trust therein fall to nought. Eccle. xxxiiij For all if dreams come oft-times by way of kind as I said/ yet it is full hard to know when it cometh by way of kind or by illusion of the fiend. And though they come by way of kind & though a man know the causes in kind of dreams/ yet it is full hard to tell certainly what that fall thereof/ for only god knoweth for certain things that been to come/ & he may change & 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 behalf 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 that house shall go on fire. And yet there may be so good help nigh for to quench the fire that that house shall take but little harm. And many a man by way of kind is disposed to diverse sickness/ but yet he may so govern him & use such medicines that he shall let that disposition of kind and not have such sekekesses. ¶ Dives. By the same reason though a dream come of god's sending to help of man's souls and in warning of myschyef to come/ he should take none heed thereto/ ne set ne faith therein/ for he wot not fro whence it cometh. ¶ Pauper. Without revelation of god he wot not fro whence it cometh. And therefore when god sendeth such dreams/ he shall show to him that thus dreameth/ or to some other from whence it cometh/ & what it betokeneth. As he died to the king Pharaoh by joseph/ and to the king Nabugodonosor by Danyell. Caplm. xlv dives. If man or woman have a dream that stirreth them to good works and to virtue and to flee sin and to amend his life/ may he not set his faith therein/ and do thereafter. ¶ Pauper. Whether it cometh of god or of the fiend/ it is leeful to him for to set his faith therein and to do thereafter. For it stirreth him to things that he is bounden to without any dream And oft-times both fiend and the fiends limbs teach well though they do full evil. But a man so dreaming must be full well were/ that for such dreams he take none heed to other dreams that stir him to vanity or to curiosity for to know things that be to come/ or other privy things/ or to misdeem of his even christian/ or to hate/ or to myslove/ or to mayte after great prosperity/ or to dread great adversity/ or death of friends/ or loss of cattles/ and of such other. But in as much as they stir them to god & to goodness/ he may follow his dreams & do after them wisely & warly for oft the fiend under colour of holiness deceiveth both man and woman. ¶ Dives. Moche people had liefer for to dream of the fiend than of god or of his mother mary/ for as they say, when they dream 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 people far the worse for their misbelieve and their nice fantasy and sin full grievously/ & be full evil deceived by the guile of the fiend. For when the fiend seeth that a man shall have disease/ he maketh him in the night before to dream of god & of our lady & of other saints/ or of men of religion & so to make him to have less devotion to god & our lady and 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 for to bring in him/ he travaileth to bring him in to ghostly disease and in deep sin. And therefore when men will be fools and set their faith to such dreams that come so by guile of the fiend for as much as disease falleth to them once or t●●es after such dreams. Therefore god suffereth the fiend in punishing of their sin & of their misbelieve for to do them dream oft of such manner/ & 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 & tell him the fiends guile and they should far the better. Some dream of god and of our lady and of holy men that have faren full well afterward/ for they have no such fantasy ne misbelieve in dreams. And some faren full evil after for their misbelieve/ & oft-times they faren full evil when they dream neither of god ne of our lady. Caplm. xlvi IN the same manner. Some man had liefer for to meet with a froude or a frog in the way than to meet with a knight or a squire/ or with any man of religion or of holy church/ for than they say and believe that they shall have gold. For sometime after the meeting of a frog or a toad/ they have received gold/ and so they fall in misbelieve and despysen their even christian. For I wot well 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 that meeting. And if they received any gold/ they should thank god & their even christian/ not the frog ne the toad for they may nought give them. And these labourer's deluers & dykers that most meet with frogs and toads been full poor commonly. And but men pay them their hire they have little or nought. Also in this manner some believe that if the kite or the puttoke flee over the way afore them/ that they should far well that day/ for sometime they have faren well after that they see the kite so fleeing/ and so they fall in wan-believe and thank the kite of their well fare and not god. But such fools take none heed how often men meet with the kite so fleeing/ and yet they far never the better. For there is no folk that meet so oft with the kite so fleeing as they that beg their meet fro door to door Caplm. xlvij dives. What sayest thou of them that divine by the first day of the year/ that is the first kalends of Ianuarye/ & by the christmas day what that shall fall in the year following. That if it fall on the sunday/ the winter following shall be good/ and the summer good and dry/ and plenty of wine. Oxen and sheep shall well wax and multiply. Old men and old women shall die/ and peace and accord shall be made that year also. ¶ Pauper. I say that it is open to lie and witchcraft/ and full high offence to the majesty of god. For he that made all thing and ruleth all thing is not bounden ne arted to the course ne law of the calendar. He needeth no calendar in his governance But he governeth and deemeth this world by truth and equity meddled with mercy/ and after that men deserve he sendeth them woe and wealth/ peace or war what day that ever the kalends of Ianuarye or christmas day fall on. In the year of our lord a thousand and four hundred the kalends of Ianuarye sell on the thursday when as they say should fall plenty of all good and peace also but that year following great hungers great pestilence/ sudden death/ war fell within the land & war without/ dread sorrow & care/ and tribulation in every degree. The kalends hath changeth sithen from day to day/ & the year is come aren on the thursday/ but our disease changeth not but alway in to worse for our sins. For our sins alway increaseth & lesseth not. And in what day that so ever the kalends of Ianuarye & christmas day falleth in one land/ the same day it falleth all about/ & yet followeth it not thereof that it should be over all peace if it fall on the thursday or the sunday/ ne over all plenty/ ne over all war/ & hungers or pestilence/ if it fell on the saturday. ¶ Dives. Some divine by the thundering & make them wise of all the year coming after the month that it thundereth in. ¶ Pauper That also is a great folly and open witchcraft/ for it is a kindly thing in summer time to thunder in May Apryll. juyn. july. August & Septembre. But in other months that been in winter is it not so kindly to thunder as than. For when great thunder in winter falleth it is against kind & token of the great offence to god & token of vengeance coming/ but if men amend them. And so is every thing/ and namely weathering that falleth against common course of kind. But for to divine thereby in a special what the shall fall either well either woe/ peace or war/ hungers or plenty/ health or sickness/ it is unleeful For only go knoweth for certain what is to come of such things/ & where & when it shall fall. And god useth not the thunder as an horn to blow his counsel about the world. Caplm. xlviij dives. It is a common opinion among the gentiles and other also/ that all the year followeth the disposition of the twelve days in christmas. So that the first month shall be such in wedring as the first day of the twelve days is/ the second month as the second day is/ and so forth all following. ¶ Pauper. That opinion is false & open folly. For it is a full kindly thing to have frost and snow all the twelve days. But it were aye●ste kind to have frost & snow all the year following. And sometime it falleth that it is full raynye weder all the xij. days/ but it followeth not thereof that it should rain and be wete weather all the year after. It is a full kindly thing that the son show him not three days or four together in crystmasse/ but it were moche against kind if the son showed him not three months or four together namely in the summer tyme. And often it falleth that in all the twelve days it raineth no rain/ but every day son shine & full fair weather/ but it followeth not thereof that it should be son shine without rain all the year after/ for than be'st and man should be in great peril. At the beginning of the world the fiend behyght Adam and Eve that they should be as god knowing good and evil that was to come/ if they would eat of the tree against god's commandment/ & so he brought them in to care & sorrow & in to her folly. And in the same manner these days he behoteth men to be as god/ knowing well and woe that is to come/ by such nice fantasies that he teacheth them till that he bringeth them in woe/ & namely english nation that most taketh heed to his lore/ & most taketh heed to witchcraft & to them that make them prophets and make them wise in such follies against the law of god. Caplm. xlix dives. It is not leeful to them that it can for to make metal gold or silver/ & to multiply gold & silver from twenty pound to xl pound/ and so forth. ¶ Pauper. If any man could do it by way of kind it were leeful/ and full profitable to this land. But I know well that there is noman that can do it. For if they could they would first multiply to their own self profit and make themself rich And commonly all them that use that craft but if they have somewhat elliss for to take to/ been full poor and full needy. But when that they can or may beguile any man of his good as they done full oft and run away with other men's goods/ and of the rich men make full poor men. They behoten them multiplication/ but they play all with subtraction and bring people in to great poverty. little needed our king for to charge the people with taxes and talyages/ if that he had such folk in his Real me that could do that craft to make gold and silver & so to multiply it. But such japers and faitors destroyen 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 together. And for asmuch as when men have enough & been not content therewith/ therefore god suffreeh them to be beguiled/ & so for to be mocked 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.q.v. Epus. Caplm. l dives. What saist thou of them that will have no men of holy church/ and namely men of religion with them on hunting/ for their believe is also that they should speed the worse because of their company. ¶ Pauper. I pray to god that evil moat they speed also oft-times as they take any man of religion or of holy church for to go or to ride with them on hunting. For such hunting with horn and with hounds/ and great noise is foreboden to men of holy church. Extra. li. iij.ti.ultimo. Ne clerici ca i.et li.u. ti. xxiv. De cle. venat. ca.i. et. ij.et distinct xxxiiij quorundam. And Saint Austyn saith/ that though men of holy church which have liking to see such hunting/ they shall see our saviour and be full sorry. Distinct lxxxvi Vident. ¶ Dives. What saist thou of them 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 lift hand/ for by that they ween to speed the better/ & the worse if they leave him on their right hand. ¶ Pauper. I say that such been of false believe & wytches peers. And but they amend them god shall put them from his right hand/ & put them on his lift hand with them that shall be dampened at the day of doom/ and send in to the pit of hell without end. I would that all such were served as one was full late. ¶ Dives. How was he served. ¶ Pauper. There came a proud gettour riding from London and met wit two freres walking on a dyches brink in a foot path for to flee the foul way. The gettour came riding in great haste crying with great boast. On the left hand frere/ on the left hand frere. The freres 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 left hand & presced in with his horse between the freres & the ditch so nigh the ditch that the freres shove both horse and man in to a deep dyche. And there lay both horse and man till that other folk coming by the way drew him out. Right also without doubt but such fools amend them and let be such nice fantasies/ god at the day of doom shall put them on the left side in to the pit of hell without end/ and say to them in this wise. For ye put me on your side so scornfully/ therefore I put you now on the lift hand with them that shall be dampened. And if they say. Lord when died we put the on our left hand scornfully or despytously. He shall answer & say to them as he shall say to other. Quod uni ex minimis meis fecistis. michi fecistis. That ye have done to one of the lest of the mine/ ye have done it to me. And therefore go ye now on the lift side in to the fire of hell/ there to dwell with the fiend and his angels without end. Caplm. li dives. Me list now more to weep than any thing more to speak. For I wend till to now that the english nation had worshipped god passing all that other nations. But now I see well that it is not so. For much of my nation is entryked and blent with such fantasies many more than I can tell. And so they forfete highly against the first commandment that ought most for to be charged. For that teacheth us how that 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 & sleuth of men of holy church vice is take for virtue/ and error for truth/ the fiend is worshipped & god is despised. Nevertheless as men say/ god is in no land so well 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 none other lands as it is in this land. ¶ Pauper. As saint Gregory saith in his Omelye/ god taketh more heed to a man's heart than to his gift/ and more to his devotion than to his deed. He taketh no great heed saith he how much a man or woman giveth or offereth in holy church/ but he taketh heed of how moche devotion & of what heart he giveth & 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 the gift of twenty 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 passed all other lands in worshipping of god & 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 country/ or for envy that one town hath against an other/ 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 sly covetise of men of holy church. ¶ Dives. What fantasy haste thou that men do it not for devotion. ¶ Pauper. For the people now a days is full undevout to god and to holy church/ and they love but full little men of holy church and they been loath for to come in holy church when they be bound to come thither/ and full loath to here god's service. Late they come and soon they go away. If they been there a little while them thinketh full long They have liefer to go to the tavern than to holy church. liefer to here a song of Robynhode/ or of some ribaldry/ than for to here mass or matins/ or any other of god's service or any word of god. And sithen that 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 evil and wicked living and their wicked thews. Caplm. lij 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 vestiments/ in curious windows/ in great bells/ for god is not helped thereby & the poor might be helped thereby full moche. ¶ Pauper. If it be do for pride/ and not with good measure they lose moche meed. If they do it of devotion with discretion/ it is meedful. For every man poor and rich after his power is bound to worship god's house/ so that god lord of all be honestly and worshipfully served. And therefore god bade in the old lanwe that his people should make-hym a full costly tabernacle at his own devise. And he bad Solomon make him a full costly temple/ & yet without doubt there was many a poor man that time/ both blind & lame among god's people. Moses. david. Solomon. joas. josyas. Esdras judas machabeus/ & many other both in the old law and in the new been praised highly of god for making and worshipping and maintaining of god's house and his service. And as we find in the gospel/ that there was a poor widow that offered to amending of god's temple two mites that been worth a farthing/ and she was praised of christ for her offering passing all other that offered than moche more. And we find Exodi xxx That god bad that in the nombring of the people every man should pay to his tabernacle an half sycle/ that was five pens/ & that the rich should give no more than/ and the poor no less/ in a token that that rich and poor should be busy to worship and to maintain god's house and god's service. God bad that both the rich & poor should pay alike/ in a token that the poor man should hold himself as much bound to god as the rich/ and the good as the wicked. The good is bound to god for he kept him out of sin. The wicked is bound to god for he keepeth him that he perish not for his sin. Also god bad both rich & poor pay even moche to his tabernacle/ in a token that they been both bought with one price of Crystus precious blood/ & that they should both hold themselves alike bound/ & that they have both alike need of suffrages & help of holy church. Also god bad them both give alike in a token that he accepteth their gifts both alike/ if their devotion be alike in their giving that the rich man should not be proud of his great gift & of his richesses/ ne the poor fall in despair for his small gift and for his poverty. Nevertheless who so may do most best is bound to help god's house what it needeth and so it is full needful to array well god's house/ and maintain and increase god's service. And also it is needful to help the poor folk in their great need/ and sometime more meedful than is that other. And therefore my friends thou must take heed to the time and other cyrcumstaunces. 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 & to increase and maintain god's service. But in time of woe war and hunger of poverty and other tribulations/ than should men principally travail busily 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 by leaning. In a token of this we read two Regum vij et i Paralip vij et xxij That god would not suffer the king david to make his temple/ notwithstanding but he would full fain have made it/ and brought and ordained full moche things thereto. For in his time the land was in great tribulation by war within and without/ by hungres & murrain/ by dyscensyon & debate of themself. But he said to david the Solomon his son should make him a temple. For he said he shall reign in peace and in rest/ in so much that he shall be called a king peaceable/ for in his days I shall give peace & rest in the land of Israel. And david when he was in peace and rest and had dysconfyte his enemies/ than began he to ordain for god's Temple and would have made it. God could him moche thank for his good will/ but he would not suffer him for to make it/ for he was not in so good rest as he had went to have been in. For after that began a great war against him. As we find two 0 Regum .vijo. et eight 0 And therefore god said to him. Thou shalt not make to me an house. for thou haste shed moche blood/ and thou art a man of bloodsheding before me. That is to say. I have ordained the for to fight against mine enemies and for to slay them and so for to make peace. And I have ordained thine sone after the for to make me an house in peace and in rest/ there I shall set him in by thy fighting and by thy doing. Caplm. liij But it fareth now a days by moche folk as it died by judas the traitor. We find in the gospel johene. xij. That mary magdalen anointed the blissful feet of our lord Ihesu with a precious ointment/ not for any great need that christ had thereof/ but for the great love & devotion that she had to him. judas was sorrow thereof & grudged and said/ why is this ointment thus lost. It might have been sold for three hundred pens/ and be given to the poor folk. But as saint johan saith in the same place. judas said not though words for the love that he had to the poor folk/ but for he was a thief and rob christ and his disciples of money that was given to them. And therefore he would that the ointment should have be sold for three hundred pens and given to christ which loved well poor folk that he might have myched or dealed the money away/ for he bore the purse. And for that cause that he had not his purpose of the three hundred pens/ therefore he should christ for three hundred pens/ that was xxx plates and pieces of silver. For each one of the thirty. was worth ten small pens. In the same manner/ now a days some folk grudge for devotions and needful cost that men done in holy church/ and say as judas said/ that it were better to give it to poor folk. But many of though give full little tale how evil the poor people far/ for they do full little to the poor folk or to holy church either. But by hypocrisy & simulation of almsdeed/ they withdrawn 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 but little themself/ and let other that would do. And if they do alms to the poor blind & lame/ they do it to have a name & for to exclude or put behind great almesses that they been bounden to/ as to worship of holy church/ and in case good mynystres in holy church/ and them that travail holily in god's service/ and study in god's law night and day & preach it to the people indeed & word/ and have need of bodily alms/ of the which christ saith in the gospel. Luce ten That such work men and travayllers been worthy their meed And saint Paul saith that christ hath ordained them that teach the gospeel and god's law/ for to live by the gospel and by their preaching/ not like as beggars passing by the way/ but honestly and worshipfully as god's knights/ as saint Austyn saith super illud. p̄i. Producens fenum iumentis. And therefore they that reprove needful things as making of churches/ of vestiments & books/ and making of bells/ they that grutchen against the holy service of god in holy church been but fools and in judas case. For they maintain worldly worship & let god's worship. Nevertheless they waste cost of all these things and other in holy church done for pride & vainglory or of envy one parish against another/ or for covetise of the mynystres in the church secular or religious is greatly alway to be reproved. Caplm. liiij dives. God biddeth in the gospel. Mathei vi That when man or woman should pray they should go in to their chamber and shit the door to them/ & 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 chambre that we should enter in to pray is our heart/ for in our prayers we should gather our in wit & our thoughts together in our heart/ and set our heart only in god and take heed to our prayers. The door that we should shit been our five wits outward to flee distraction. For than we should keep well our sight/ our he ring/ our feeling/ our tasting/ and our smelling/ that there come no distraction in to our heart by any of our five wits. And he bad also in the same place/ as that men in their prayers should flee hypocrisy and vain glory. And for to flee and to eschew all this it is full speedful to man or to woman when they may not go to the church to go in to their chambre and so in to their oratory for to say there their prayers and devotions. But if they despise god's house & leave god's service for such prive prayers they sin grievously/ and lose the meed of their privy prayers. And therefore the law biddeth that they that have privy oratoryes or chapels by leave of the bishop for to here in their mass & their service/ that in great festes/ as Ester. christmas. Epyphanye. ascension. Pentecost. and saint johan baptist/ and other such/ than they should go to church/ & no priest should than sing in such oratoryes or chapels without specyale leave of the bishop/ and if he did he should be put from his mass. Deconsecra. distinc i si quis extra. Both prive prayers and open been good if they been done in due manner and in due place and in due tyme. Prayers is good in chambers and in oratoryes but it is better in holy church with the community/ when the time is of common prayer/ and when men may well attend thereto with fervent charity. singular prayer of one person is good in a chambre & in an oratory/ but better in a church with even charity. But common prayers of a community in church is better than a synguguler prayer if every part of that community be in charity For christ saith in the gospel/ that if two or three be gathered together 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 any of you said he consent together by charity in her prayer/ what soever they ask it shallbe do to them. Math xviij. And therefore saith saint Ambrose. super illud. ad Ro xvi Adiwetis' me in orðibus vestris. That when many small been gathered together they been full great. And it is not possible that the prayers of moche people in charity should not speed. And therefore saith the prophet joel ij. ● hallow ye your fasting/ call ye company to you/ gather ye the people together. And when ye be gathered/ so make you holy & clean of sin/ take ye the old folk with you/ & gather ye together 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 heard than a voice of one person alone & sooner getteth grace/ therefore saith the ꝓhete. Laudate dnm oens gentes. et collaudate eum oens populi. All folks praise ye your lord/ and all people's praise ye him together. And saint Poule saith ad Colocen four biddeth that men should give them to prayers and walk in prayer & thankings in that they should pray all together. ¶ Dives. Moche people lie seek in their bed/ & moche in prison/ many one in the see & in many other needful occupations/ and may not come to the church/ and men dwell in many diverse lands many a thousand miles bysondre/ how should they pray and praise god all together. ¶ Pauper. All if they may not come together all in one place ne in one church/ yet they must come together in charity/ that the multitude of christian people be of one heart & of one love and of one faith. Caplm. lu dives. We make many gadrynges together many general processions & prayers in common to pray for peace/ and yet have we no peace/ but every year more war than other/ and every year speed worse than other. ¶ Pauper. If men came together & made their prayers in lowness/ cleanness & charity/ god shall hear them. For he saith if two or three consent together in charity/ what they ask in the worship of god & to the help of their souls it shall be done to them of my fað But our prayers & processions be against charity made with great pride. For though if men go in procession for peace/ & sing & say with their mouth. Da pacem dne. Lord give us peace/ yet with heart men pray all against peace. For they would no peace have/ ne desire no peace/ but alway to have war & to shed christian men's blood. For not withstanding all the mischief there the people is in because of war/ & though we have the worst on every side yet the people saith that it is better for to have war than peace/ & they have liefer to here of war than of peace. And they say that they may not live without war. And when god sent them worshipful peace on every side they despise peace/ and slay them that made peace for that that they travailed to make peace. And the people had liefer pay great taxes for she ding of man's blood than for to pay small taxes for to have peace. And sithen they love no peace/ ne desire no peace and will have none peace though god will give them peace/ without doubt they pray not for peace. For no man prayeth for a thing that they will not have. And so in their prayers and processions they scorn god/ and more provoke him to vengeance than to mercy. Also they make not their prayers with lownes but with grease pride/ for they will not be known of any mischief. They hold themself so strong and so wise that as them thinketh they have no need of any help. And therefore though god heareth us not in our praers ne helpeth us not it is no wonder For with our mouth we ask peace/ but with our heart we ask war/ & with our mouth we say kyryeleyson. Lord have mercy on us/ but with our heart we pray him for to help us to slay our even christian that would fain 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. Caplm. lvi dives. It is a common proverb/ that a short prayer thyrleth heaven. Oracio brevis penetrat celum. And therefore saith christ in the gospel. Mathei vi Orantes nolite multum loqui. When that ye pray saith he/ speak ye not much. ¶ Pauper. It is a common proverb of truants that soon be weary of their prayers/ and have more haste to the tavern than to holy church/ and have more liking in the world than in god. Nevertheless if it be well understand/ the proverb is true good & holy. For every thing is called short when the ends bennyghe together. And the more ferther that the ends of any thing is bytweyne the more longer is the thing. And so it fareth by prayers. For that one end of our prayer is our heart/ and that other end is god. And therefore saith saint Austyn/ that prayer is a styeng up of a man's heart to god. And in this manner the nearer a man's heart is to god in his prayer by love and lowness & devotion and right intention/ the more shorter is his prayer and this manner of prayer thyrleth heaven. For as holy write saith/ the prayer of him that loweth him in his prayer thyrleth the skies or the clouds. For the more that a man loweth him in his prayer/ the more nigher he is to god/ for than god of his mercy boweth down to him. And therefore saith christ/ that he that so loweth him self in his prayer he shall be highed up to god. And therefore saith saint james/ that god withdraweth the proud/ and to the low and meek he giveth his grace. And in this manner speak a man never so much/ as long as his heart is nigh to god by love & lowness/ & with good intention and devotion/ so long his prayer is but short though he speak never so much with his mouth. And as long as he may continue his prayer so in devotion/ it is leeful & meedful to speak in his prayer. But when his speech beginneth to let him of his devotion it is good to cease 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 beads that he is bound to and do his duty/ and he must say it distynctely not to hastily ne to saftly. For if he say it to hastily he may lightly over scape/ and if he say it to saftly he may fall in to great distraction and lose moche time/ & leave thereby many good deeds that he might else do/ and bring himself in losing of prayer and letting of devotion of himself and of the people also that would here his prayers and his office. Caplm. lvij dives. Why bad than christ that men should not speak moche in their prayer ¶ Pauper. christ bad not utterly that men should not speak moche in their prayers/ but he bad that men should not speak moche in their prayers as heathen men do. For they ween that god should not hear them but if they spoke moche. Also he bad us not speak moche in our prayers as hypocrites done for to be holden holy and so get men's good. For as christ saith in the gospel Luce xxiij Such devour windows houses by feigning of long prayers. For as the gloze saith there/ they pray longer than other for to be holden more religious and more holier than other/ and therefore their prayers turneth in to sin/ in so much that they may neither well pray for themself ne for none other/ and for such prayers they shall the more be dampened/ as christ saith in the same place Mar. vij This people worshyppen me with their lips/ but their heart is full far fro me. For god is in heaven/ and their heart and thought is all in earth. It is a common proverb/ that who so speaketh unwisely and vainly/ or in an evil manner/ he speaketh to much. And therefore as long as a man or woman prayeth wisely/ devoutly/ and with good intention/ so long they speak not to much. But if they pray unwisely with pride and evil intention/ they speak to much though they speak never so little. And therefore the pharisee spoke to much in his prayer/ 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 prayers that set their heart & faith more in swooning and saying of the words than they do to god/ or in the things that they pray for/ and say again and oft again weening that god heard them not but by such iterations till that they been weary/ and so leave many devotions that they should say. And therefore saith the wise man Non iteres verbum in oracome tua Eccle seven. say no word again in thy pray For such doubt is letting of devotion/ for such speak over moche and make their prayers in wan-believe. For if man's heart be to god ward god heareth his prayers long byfor ere he speak it with his mouth. ¶ Dives. sithen god is over all present/ why pray we more in holy church than in other places. ¶ Pauper. For as much as he is over all/ therefore in every place he ought to be worshipped. But for asmuch as we may not worship him in due manner in every place. Therefore is holy church ordained that men should fulfil there that they leave in other places. And therefore in every law god hath ordained certain places of prayers where he would be worshipped in/ passing other places/ and that for many causes. first for common prayers and praising is more pleasant as I said first. Also to flee errors & idolatry. For if each man or woman drew him alway alone in his prayers/ the fiend should deceive h●̄ by illusions & by japes/ as he doth commonly them that flee company/ & love well 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 together in some certain place for to worship her god and to here god's law/ they would else go playing & worship god in no place but full selden. And they would excuse them by uncunning if they died amiss. Also holy church is ordained for common prayers & god's service that each man & woman may bear witness of other at the day of doom against the fiend/ that he died in that as a christian man ought to do and served his god. For as saint Poule saith/ we must all have witness of our faith by deeds & tokens outward. Caplm. lviij dives. whereto should we pray to god for any thing/ for he is not changeable/ & he may nought give us but he wist it well before the beginning of the world what he should give us. ¶ Pauper. We do not pray for to change his endless ordinance/ but for to get to us by prayer that he hath ordained without end to grant it us by prayers. For sithen he is our lord/ & we may nought do/ ne nothing have without him therefore he will that we pray to him as to our lord/ & in our prayers knowledging him our lord. And he will not grant us many things that us needeth but we pray him therefore ¶ Dives. Why pray we to god with our mouth sithen he knoweth all our thoughts/ all our desire/ all our will & all what us needeth. ¶ Pauper. For as I said first/ god will that we knowleche him for our lord/ & knowledge our need that we may nothing do/ ne nothing have without him/ the which knowledging must be done with the mouth. For saint Poule saith. If a man or woman will be saved/ he must have right believe in heart inward & knowledge it outward with his mouth. Ro ten Cord em̄ credit ad iusticianore aunt confessio fit ad salutem. More over my friends ye shall understand that there is two manner of prayers/ one is common/ an other is singular. Common prayer is the prayers of the mynystres of holy church and of common persons in holy church/ which prayers 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 pray for them. And therefore it is ordained by the law that such prayers should be said/ and sometime song openly with an high voice that the people may here it. But singular prayer that is done but of one singular person/ it may be done with heart alone without voice of the mouth. Nevertheless sometime it is good to him that prayeth to pray by mouth. And that for many causes. first to excite his heart to more devotion by tokens outward. And therefore as long as a man or a woman is stirred to devotion by speech or vocal prayer/ by kneeling/ bowing/ fasting/ or any other observance reasonable/ so long it is well done to use it in his prayer/ but if he be letred thereby from devotion & fall thereby in distraction/ it is better to leave it for a time than to use it. For we find primo Regum two That Anna spoke in her heart to god with bitter tears/ & yet there heard noman her voice. Also men pray with the voice of the mouth in yielding of debt. For man is bound to serve god with all his might & virtue that god hath given him/ with heart word & work/ with all his might & all his wit. And therefore holy church singeth and saith. Os lingua mens sensus vigor confessionem ꝑsonent. Mouth tongue wit & might make knowledging & praising to god. And in this manner beads bidding is part of satisfaction for sin. Also men pray with voice of the mouth for great devotion that is inward in heart/ which breaketh out by speech of the mouth/ as saith christ in the gospel. Luce vi Ex habundancia cordis os loquitur. The mouth saith he speaketh of such things whereof it is plenty in the heart. And therefore the prophet saith Letatum est cor meum et exultavit lingua mea. Mine heart saith he was merry & glad inward/ & anon mine tongue made joy outward. Also men pray with voices in speech to the more confusion of the fiend/ for he may not know men's devotion inward but by tokens outward. And the more devotion & love that he seeth men to have to god/ the more is it his confusion & pain. And therefore is he so busy now a days to tempt men in holy church to pride/ to covetise/ sleu thee/ gluttony/ & lechery/ for to let holy prayers in holy church/ which is to him very confusion & sorrow. And therefore saith the prophet of him when he heareth holy prayers & seeth men devout. Peccator videbit et irascetur. dentibus suis ●●emit et tabescet The sinful wretch the fiend of hell shall see men's devotion/ & he shall be full wroth. He shall gnasche or gnare with his teeth & be full evil abashed. For the desires of the devils & their disciples that would let holy prayers shall perish & come to nought. Caplm. lix dives. In the beginning of holy church & in the time of the apostles was no such service & solemnity in holy church as now is. ¶ Pauper. Than were but few christian men/ & neither they might ne durst make such solemnity for tyrauntrye of the heathen people. Their will was good/ but they might not/ but as they mighten they died worship to god & increased gods service. And therefore we read in the life of saint Clement that by his preaching and teaching within one year were made lxx churches in one lytylyle of Cerlone/ notwithstanding that there were two thousand of poor christian men outlawed & dampened to full hard travail/ & might have be relieved full well with that y● though churches costed. Than holy church was in his youth & in his beginning/ as saint jerom saith in ꝓlogo super actus aplorum Now holy church is grown/ and the faith sprungen & spread & stabled in peace fro tyrants. And therefore now we must worship our god with all our might & our cunning/ for we have none excusation as they had. And for to avoid idleness of priests our faders before this time ordained the prayers in holy church to be said after a certain form/ after the custom of diverse contrees keep their hour after the hours of the day/ as matins at morrow & mass afterward/ and evensong against even so that god shall be praised of the priests at all times of the day. ¶ Dives Me thinketh that it were better to say god's service in holy church without note than with note & hacking of the syllabes & words of our prayers & praising 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 & hackynges in his tale/ he should have little thank. ¶ Pauper. The king of heaven is above the king of England/ & otherwise we must worship him than the king of england. For we must worship him with all our might/ & all our heart/ & all our wit/ as him that is maker & lord of all thing/ & so may we not worship the king of England. It needeth now to speak to the king of England & to every earthly man distinctly/ for they know not the man's heart ne his will. But god knoweth it long ere we speak it with our mouth. And therefore when we sing in our prayers with cleanness of life & devotion of heart/ we please god in as much as we worshyh him with our power of voice and tongue For every note so song to god in the church or in other convenient places for devotion in ourself/ & to engender devotion in to other is a praising to god. And therefore david saith. Cantate exultate et psallite. Sing ye & make you merry outward/ & sing ye to god craftily. jubilate deo ois terra. seruite dno in leticia. Introite in conspectu eius. in exultacome. All ye that dwell upon the earth/ make ye heartily joy to god/ serve ye our lord in gladness. enter ye in to his sight with joy & mirth. For many causes my friends song & melody was ordained in holy church. first to the more worship of god. Also to the more excitation of devotion to the people Also to put away heaviness & unlustiness/ as saith saint bernard. For many man hath more liking for to serve god in gladness than in heaviness. And therefore god's service should be said lively/ distinctly/ & devoutly with gladness of heart. For if the service be said or song so heavenly & deadly & so drawn a long that it loath both the singer or sayer & the hearer/ & bringeth folk in to heaviness or distraction/ it is evil said or song. For that manner of singing is letting of moche goodness/ & cause of idleness & of moche folly/ for it maketh men to withdraw them from god's house & from god's service/ and so want grace. De conse. dist. v. Non mediocrit. Also we sing in holy church to conform us to saints in heaven which praise god and serve god alway with high voice & sweet singing/ as we find in the Apocalyps & many other places in holy write. And therefore saith david. Cantate dno canticum nowm. laus eius in ecclia sanctorum. Sing ye a new song to our lord/ for such is his prising in holy church of all saints. And therefore song in holy church is good when it is song devoutly in cleanness of life/ roundly not letting the devout prayers of the people/ as doth this curious knacking song of the vicious mynystres in the church/ & specially in great & rich churches. For it is oft seen/ that the syngers in such places & other also been full proud gluttons and lecherous also. And the melody of such men is no pleasance to god/ but it doth harm to themself and many other. Caplm. lx dives. Why been there now no martyrs as there were wont for to be. ¶ Pauper. We have now a days all to many martyrs 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 people is slain now a days/ but if they should be martyrs I can not say. ¶ Pauper. All that be slain for the truth patiently in charity been martyrs/ in as moche as they witnessen the truth & stand therewith unto their death For martyr in latin is a witness in english. It is no worship to any land or nations for to have many martyrs of her own slaying/ but it is an endless shame. And therefore the jews that slew christ and his disciples/ & the prophets & mad● martyrs without number/ been in despite and reprove all about the world. And therefore christ said to them that all the rightful blood which they had shed fro the beginning of the world should fall upon them/ & an hard vengeance therefore should come to them. And the romans that slew Peter and many martyrs in every land there as they had lordship/ and now they have lost their lordship & been wretches of wretches/ and both the city & the temple seemeth accursed. And now english nation hath made many martyrs. For they spare neither their own king ne their bishops/ no dignity/ no order/ none estate ne degree/ but indifferently slay as them liketh/ & so vengeance & wretchedness followeth them/ & grace & worship hath forsaken them/ it was never worship to them that they slew saint Thomas their bishop & their father/ ne that they would by common clamour & common assent have slain their own king. Martyrdom is worshipful to them that in charity suffereth death/ & to them that hold with them in their truth. But it is shame & dishonest to them that put them to death unrightfully. And for asmuch as the multitude of shrews is so great/ and falsehood is so mighty that the truth is overset & borne down/ & true folk so martyred/ we should weep & not be glad for that we have so many martyrs/ and night & day cry mercy to let wretch. If heathen people or other nations had made our martyrs than we might rejoice us of our martyrs/ but in that we have slain them ourself we ought to be ashamed. Caplm. lxi dives. sithen they be martyrs why doth god no miracle now for them as he died for martyrs & other saints in the beginning of holy church. ¶ Pauper. If a lord have but a few servants that been true/ he will praise them & magnify them & do them worship/ both to hold them still in his service/ & also to draw other to his service by ensample of them. And the same doth the master in the school to the children that learn well. And when the mother hath but one child she cheryseth the more/ and keepeth him the more godly & dearly. Right so Cryst in the beginning of holy church had but few good disciples or true servants/ & therefore he worshipped & magnified them with great miracles to comfort them in the faith/ & 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 and by the faith as it doth by a tree/ when a tree is newly set men water it & set stakes & poles about to strength it against the winds blasts and for storms/ it should else bryse it or break it and fell it a down. But when it is well rooted & commonly wexen than men cease of watering & take away the stakes and the poles. Right so when holy church and christendom was in the beginning christ watered holy church with great gifts of grace & of devotion/ and underset it with great wonders & 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 sprongen & spread & the faith is stabled in men's heart/ and therefore such miracles cease. And if any such miracles fall in any land among any christian people/ it is a token that some of them be not stable in the faith/ & that god is not well apaid with the people. For saint Poule saith that tokens & 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 their faith/ as saint Gregory saith in his Omely. And so multitude of martyrs & of miracles prove not by the goodness of the heople there they been done among/ but rather they show and prove the malice of the people when god would destroy the kingdom of Israel and of juda for idolatry & other sin that nigh all the people was fallen in/ he sent his famous prophets/ as Hely & Helyzee isaiah. jeremy. Danyell. Ezechyell & other twelve prophets which taught the people god's law/ and warned them of myschyef coming but they would amend them. And they confirmed their prophecy with many great miracles/ & yet the people was worse than ever they were before. at the last christ came to preach & to teach them & died many wonders/ & healed all manner sicknesses/ & sent his apostles also amongs them/ which died many wonderful miracles. And yet the people was than more worse than ever they were aforne. In so much that they slew not only the prophets and the apostles & Crystus disciples/ but they slew christ himself goddess son of heaven & lord of all thing/ which had done them so much worship & done so many wonderful cures amongs them. Caplm. lxij dives. I trow that if men were now as holy as men were than/ they should do miracles now so well as they died 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 that time/ 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 calling & in the virtue of god's name to the profit of other/ & oft to damnation of him that so calleth god's name and doth the miracle. As saith the gloze/ super illud Mathei. seven. Dne nun in noie tuo ꝓphetavimꝰ. ¶ Dives. It seemeth thereby that shrews and evil wicked livers may do miracles. ¶ Pauper. christ saith so himself Math vij For as we read there/ at the day of doom many that shall be dampened/ shall say to christ. O lord we prophesied in thy name and casted out fiends and died many tokens & miracles in thy name. But he shall say to them again. Go thou hens fro me ye workers of wickedness. I know you not for none of mine. And as saint johan Crysostomus saith in tractatu. Nemo leditur nisi a semet ipso. 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 the people there as that they been done/ but only charity and good living been syker tokens of goodness. And therefore christ taught us to know the good prophets from the wicked/ not by her miracles ne by their prophecy/ but by her good deeds & 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 Cayphas & Balaam full cursed wretches prophesied full truly. And saint johan baptist that was so holy died never such miracles by his life. And therefore christ bad that we should take heed to men's deeds & know them by their fruit. ¶ Dives. hypocrites & heretics do many full good deeds and yet be they shrews. ¶ Pauper. Such manner of folk have two manner of deeds. Done privily/ and another in apart or openly. Their deeds openly been not theirs/ but they been clothings of sheep under which they hele them or cover them as wolfs to deceive good sheep. And therefore christ biddeth in the gospel that we should beware of false prophets/ they that come to us in clothing of sheep/ for they been inward wolves of ravin. If their deeds be wicked/ it is her own clothing whereby they may be known/ but their privy works & their privy teaching been their own fruit which commonly been full wicked. And so by that that they do & teach privily men may best know what they been. ¶ Dives. I may well assent to thy speech/ for so many wonders as have fallen in this land with in a few years/ in some moan & stars/ in land & water/ in the air/ that we read in no book that ever fell so many in so little time/ & as men say full wicked livers do many miracles & ꝓphecye/ & yet we want grace on every side/ & the hard vengeance of god is upon us night & day/ showing that we have grievously offended our god. ¶ Pauper. As saith the gloze super illud ij ●. ad Thessalo ij ●. In signis et ꝓdigijs mendacibus. For as much as the people is out of charity and 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 their error. I have said as my thinketh/ & say thou forth what thou wilt. Caplm. lxiij dives. What saist thou of them that will no solemnity have in their burying/ but be put in earth anon/ and that that should be spent about the burying of them/ they bid that it should be given to the poor folk as blind and lame. ¶ Pauper. Commonly in such privy buryenges been full small doles and but little almesses given. And in solemn buryings been great doles and moche almesses given/ for much poor people come than for to sick their alms. But when that it is done so privily few men know thereof/ and full few poor people come for to ask alms/ for they know not when ne where ne to whom they should ask it. And therefore I believe sickerly that some false executors that would keep the goods all to themself began first this error and this folly. ¶ Dives. And yet men hold it a great perfection now a days. ¶ Pauper. Though men bury their friends privily or openly/ it is no harm to the deed neither to living. But if the worship of god be withdrawn/ and the almesses of the poor needy folk/ and the holy prayers and the suffragyes of holy church/ the which been ordained for to be prayed and done for the deed folk and the quick that have great need thereof. But it is a great folly and also a great sin for to forsake solemn buryenges/ that been done principally for the worship of god and for the profit of the deed folk/ spending their goods to needful relieving of holy church/ and for the profit of the poor needy people that been of no power for to help themself/ for that is a custom of false executors that wolden make themself rich with the deed folks goods/ and deal it not to the poor folk after the deed folks will as now all false executors use by custom. And so they that forsake worshipful buryings as I have rehearsed before/ they let the praising/ the worship/ and the sacrifice and offerings that should be done to god. They do also great despite to holy church/ in so much that they forsaken the prayers and the suffragyes of the holy mynystres of holy church. Also they offend greatly against all the souls that been in purgatory that should be relieved by masses singing by the prayers and suffragyes of holy church/ which been ordained in the burying of deed folk for the help of all christian souls. And they please the fiend the which is full busy night and day for to let gods office/ god's worship and holy prayers. Also they offend greatly against man kind/ & against god that took mankind of a woman/ in as moche as they put their bodies in such dspyte and prive or take 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 arise again at the day of doom/ and shall live in bliss without end brighter than the son/ it is of a full great dignity/ all if it be here in great mischief for a time for Adam's sin. Man's body is of full grere dignity in that/ that god took our body of a woman alone/ and became man without part of man/ and bodily in our kind reigneth god and man above all creatures. And therefore by way of kind and for worship of god that took our kind/ it aught for to be worshipped/ namely in his death/ for than is there no dread of pride. And therefore saith the wise man Eccle. vij Mortuo non prohibeas graciam. Withdraw not thy grace and thy mercy from the deed. That is to say/ withdraw not ne let not the due service and worshipful Ceremonies that longen to the bodies/ ne the suffrages and prayers that longen to the souls/ as the gloze saith. And in an other place he saith thus. son weep thou for the deed man with bitter tears and great sorrow/ and after his estate as right is hele his body/ despise not his burying/ make morning one day or two after his deserving Ecclesiasti. xxxviij. For by the law of kind/ by the law written/ by the law of grace/ and 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 Ysaac and jacob/ and her wives/ which had full costly buryenges. As we read in holy write Gen. lvi. And in the law written have we example of Samuel. david. Solomon. josaphat. Ezechye. Josye. Tobye/ and of the Machabeys/ whose buryings were costly & worshipfully. In the law of grace/ that is in the new law have we example of our lord Ihesu christ/ which not withstanding how well he suffered spiteful death for mankind/ yet he would have and had worshipful and costly sepulture and burying. As we find in the gospel. johannes xix Whereby as the gloze saith/ there he gave men example to keep worshipful burying after the custom of the country. And therefore he commended mary magdalen/ that she came before his death to anoint his body so preciously and so costly in to the sepulture. And many saints were buried worshipfully by the doings of angels/ as saint Clement saint Katherine/ saint Agathe/ and many other. And saint Poule the first hermit was buried worshipfully and wonderly by working of lions and of wild beasts/ in tokening that man's body & woman's ought to have worshipful sepulture/ for sithen angels and wild beasts died such worship to man's body after his death. Moche 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. But they should not for that do any wrong by their living to their even christian for to make them rich for to do moche alms at their ending. For as the law saith/ there should no man be made rich with wrong & harm of an other. Locupletari non debes aliqis cum alterius iniuria vel iactura. Extra de regulis juris li. vi Caplm. lxiiij dives. What saist thou of them that hold markets and feyres in holy church & in sanctuary. ¶ Pauper. Both the bier and the seller and the men of holy church that maintain them or suffer them when that they might let it been accursed. For we find not that ever christ punished so hard any sin whiles that he went here in earth/ as he died buying and selling in god's house as we find Io xi On a time he came in to the temple of Iherusalem/ and there he found men buying & selling oxen and sheep & 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 & bet them out of the temple/ and said to them in this wise. Mine house should be an house of prayers/ and ye have made it a den of thieves. Bear ye out said he this merchandise. lead hens these beasts and make ye not my fads house an house of merchandise and a den of thieves. And as saint Matthew telleth & other gospelers/ he drew down her bothes/ and overturned their stalls and their setes and shed their money. And as saint Mark saith/ he would not suffer no vessel that was not longing to the temple for to be borne through the temple. And sithen christ would not suffer things to be sold in the temple/ that was only for the worship of god & help of the temple. Moche more he will not suffer things to be sold in the temple that longeth not to the temple/ but only to seculars. ¶ Dives. sithen god was so offended for that men sold therein that that was needful to the temple/ and for easement of them that came fro far contrees/ what should he have done if he had found them buying & selling things of seculars. Or if he had found them in backbiting & gluttony/ drunkship/ lechery/ in song & speech of ribaldry/ as men use now a days in holy church. ¶ Pauper. Saint Austyn saith/ that as he troweth he should have 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 way of his godhead as long as he would that they were all afeard of the sight of his face & fled away. And for the same cause in time of his passion when they came for to take him/ he said I am he that ye seek/ twice they went backward/ & for dread fell down to the ground. ¶ Dives. Why said he that they made his house a den of thieves. ¶ Pauper. For who so is about for to beguile any man or woman of his good/ he is a thief. And in buying and selling either of them is about for to beguile other/ & in that they been thieves. And for that they do it in god's house & there cast in their heart how privily and how slyghely they may beguile her even christian/ therefore they make god's house a den of thieves. And commonly in such feyres & markets where so ever it be holden/ there been many thieves mychers and cut purces. ¶ Dives. And I dread me that full often by such feyres' god's house is made a tavern of glotones/ & a bordello of lechers. For the merchants and chapmen keep there with them their wives & lemmannes both night & day. ¶ Pauper. And if any man comyne there fleshly with his wife or his lemmen/ the church & the church yard also been pollute. And if it might be proved/ there should no priest sing ne say no mass therein/ ne body be buried till it were recounseylled again by the bishop. De con. di i Si motum. et c ●. significasti. Et Io. in summa sua li. iiij. ti ●. CC.xliij. Vtrun liceat. Et durandus in snia sua li.ij. ꝑ i di eight q̄. ¶ Dives. And what if the prelate's & the curates of the place take money of the chapmen for the place that they stand in by covenant made before/ is it any simony so to sell the land of the sentuary. ¶ Pauper. It is sy●onye full great for to sell any ground in the sentuarye for burying/ as the law showeth well xiij q̄. qnsta. et c ●. seqnnti. Moche more to sell it or to let it to hire for merchandise. And therefore such merchandise in holy church is foreboden/ not only by the gospel/ but also by the common law. xvi. q.vij. Et hec diximus. For men of holy church by such simony and taking of things that they have no right to/ they been become strong thieves/ & make the chapmen thieves in that/ that they do them occupy the place in sentuarye against god's will lord of the place. And so they make god's house a dwelling and a den of thieves. ¶ Dives. sithen men of holy church do so much despite to god and holy church/ though they be in despite themself/ it is no wonder. ¶ Pauper. That is sooth. For god saith in holy write. Pri ●. regum. ij. Who so worshippeth me saith he. I shall make him worshyfull/ and they that despise me/ shall be in despite. ¶ Dives. I thank the with all mine heart/ for that thought me some time no sin/ now I know well 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 aught to be charged. And thy reasons been so great and thy speech so open/ that Ignorance might not excuse me ne any thing else that can reason. And yet the people by evil custom and Ignorance of men of holy church & of themself also by covetise & pride of the clergy is so blended that they think them no sins. And so we go in sin all blent with folly & want grace. ¶ Pauper. Wicked custom engendered sin and not excuseth sin. And therefore the law saith that every wicked custom it should be done away. ¶ Here endeth the first commandment. And beginneth the second commandment. Caplm primum. dives. I pray the inform me now in the second commandment. ¶ Pauper. What doubt haste thou there in. ¶ Dives. In the second commandment god biddeth that we should not take his name in vain/ for who so doth shall be guilty & shall not pass unpunished. ¶ Pauper. In three manners gods name is taken in vain. That is by misliving/ by myspeche/ & by myshe ring. first by mysliving/ for when man or woman is crystened/ there he forsaketh the fiend & all his works/ and his lordship/ when his godfader and his godmoder answeren for him saying. Abrenuncio. That is to say. I forsake. And there he knitteth him to christ/ & maketh covenant with him for to be his true servant without end. And there he taketh the name of christ upon him and be cometh 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 as much as we been called christian 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 dne deus noster. jeremy xiv. Lord saith he thou art amongs us as a lord amongs his servants/ and thine holy name is called upon us/ lord our god forsake us not. But if it be so/ that we live not after our name that we have taken of christ/ ne live not as christian men as god's servants/ but forsake him and torn again to the fiend and live not as christian folk/ but as jews/ sarazens/ or paynims/ or else worse/ than take we gods name in vain/ for our name and our life accordeth not. And as saith saint Poule/ wicked christian people with their wicked deeds and their wicked living forsaken god. And therefore all wicked livers/ and namely hypocrites that bearen the name of holiness and of Crystus servants/ and with that they been the fiends servants/ they take god's name in vain/ & do great despite to god's name. And therefore christ saith to such wicked christian people. Per vos tota die nomen meum blasphemat in gentibus isaiah. lij Et ad Ro two My name is despised by you every day among other nations or heathen men For by the wicked living of christian people the name of christ is ashamed. And therefore we say in our prayer. Sanctificet 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 unworshyped or ashamed in us. Caplm. two ALso god's name is taken in vain by moche speech/ and that in many wise. first by naming of god's name in vain/ in tale's telling/ in japery/ in scorn for in such vanity god's name should not be named. ¶ Dives. Tell some ensample. ¶ Pauper. As if one said to the in scorn when he is wroth with thee/ god make the a good man. And some say of an other in scorn/ that god hath forsaken him/ & japers & dice players commonly name god's name in vain in this manner/ though they swear none oath. And all such take gods name in idleness/ that teach any errors or heresies against the 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. quare tu enarras iusticias meas. et assumis testamentum meum peros tuum. God saith to the sinful man/ why tellest thou my rightfulnesses/ and takest my testament and my law by thy mouth/ & so oft namest my name. For all though that teach well & speak well and will not do thereafter/ they take god's name in vain. Also god's name is taken in vain by cursing and swearing/ as when men or women in wrath or else in nice mirth say to an other/ god give the mischance/ god give the evil grace/ evil death. Also it is taken in vain oft-times 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 ought to be done only to god and to no creature. And therefore the prophet saith. Vovete et reddite dno deo vestro. Make ye your vows to our lord god/ & yieldeth them to him. Also it is taken in vain when that the people keep not their vows that been leeful/ but break them recklessly or wilfully/ or by frailty without need and without authority of their sovereigns/ which have power for to dispense them or to change their vows. Also if men make vows unleeful against charity/ and to do any thing against god's law. As if thou madest a vow for to slay thine even christian/ or that thou shouldst never do good to poor men/ for peradventure some poor man hath aggrieved the. Also when men make vows unwisely lightly without advisement and by common custom of speech. Caplm. three dives. And such vows been made now a days full many. For with moche folk be they once spoken/ they been no more thought on/ for they been 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 write juducum undecimo. That there was a leader & a judge of god's people/ whose name was jept. And when he should go for to fight against god's enemies the people of Amon/ he made his vow to god that if he gave to him the victory of his enemies/ when he came home again what living thing he met first of his household in his coming home/ he should slay it & offer it up to god in sacrifice. After this as god would he had the victory and came home with great worship/ when his daughter heard these tidings she was full glad and took her timber in her hand & came in gre●e haste first of all the household dancing playing & singing against her father for to welcome him home. When jept saw his daughter so coming against him/ he bethought him of his avow that he had made & became full heavy/ for he had no children but her/ & he loved her full well. Alas daughter alas said he/ what haste thou done/ why comest thou so soon against me. I have opened my mouth to god and have made a vow against thee/ for I must by my avow slay the and offer the up in to sacrefyce to god. But the woman his daughter yet clean maiden was so glad of god's worship & of her faders worship/ & that god's enemies were so slain/ that she made little sorrow or none for her death & said to her father Jept sithen thou haste made such a vow, & god hath sent the victory of his enemies/ fulfil thy vow/ for I take the death gladdly. But I pray the of one boon ere I die. let me go with other maidens my playferes & morn and bewail my maidenhead amongs the hills and the mountains two months. For it was that time reproof to a woman to die without issue of her body. And Jept granted her bone. After two months/ she came again to her father Jept/ & meekly suffered the death for god's sake & for the love of her father. And thus my friends byleue that that woman's death which was a clean maiden betokeneth Crystes passion. For right as she took the death wilfully for salvation of god's folk/ and destruction of god's enemies. So christ a clean maiden that never was defouled with sin/ and never died amiss/ he suffered wilfully bitter death for salvation of all mankind & destruction of the fiends power. ¶ Dives. Was not his vow leeful. ¶ Pauper. It was not leeful. 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 as much as he made his vow so unwisely/ god suffered him to fall in to that mischief to slay an Innocent his own daughter against god's law. For god saith Innocentem et justum non occides. Thou shalt not slay the Innocent ne the right full man ne woman. And so by his vow so folysly made he died full great 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 & over cruelly done in the fulfilling. And therefore saith the great clerk Ysydorus in Synonimis li.ij. et xxij q̄. In malis ꝓmissis rescind fidem. in turpi voto muta decretum. quod incaute novisti ne facias. impia est promissio que scelere adimpletur. In wicked behests cut away the faith/ that is to say/ fulfil no wicked behests/ keep no faith for to do amiss. For in shrewd behests it is better to be holden false than true/ for who so fulfilleth them is false to god In the vow saith he that is foul & unleeful change thy doom/ & that that thou haste not wisely avowed do it not. For it is a wicked behest that is fulfilled and done with sin. Caplm. four dives. I assent/ say forth I pray the. ¶ Pauper. Also god's name is taken in vain by blasphemy and spiteful speech of god/ as when that men grudge against god's domes in sickness tribulations and disease/ and say that god is unrightful and cruel or grudged against his mercy when they may not have vengeance of their adversaries as they would have it/ and say that god is to patient & to merciable. And they also that fallen in wanhope/ sayen that god will not forgive them their sin. And they also that presume to much of god's mercy & will not amend them for they say that god will forgive it them at the first word. Also some say that god sleepeth when he helpeth them not as they would have it All they that speak thus or say any other thing of god & that is against his worship & his godhead/ they take god's name in vain by blasphemy Also gods name is taken amiss & in vain by evil speech of oaths sweting. For who so will lightly swear for a thing of nought or of no charge/ or customably or falsely/ and wot well that he sweareth false/ or dyspyteously/ or deceivable/ or sweareth by any creatures/ or useth any nice oaths/ or unleeful oaths/ all these take gods name in vain. For there ought no man ne woman to swear but for a truth of charge/ and when it needeth for 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 swear by god or by some creature/ or some great or nice oath. ¶ Pauper. As I said by fore wicked custom excuseth not sin but it accuseth and aggregeth sin. And therefore it is to dread that they that swear so customably & so lightly that they sin deadly if they swear sooth or false. And therefore Solomon saith. juracioni ne assuescas os tuum. & ●. Eccle. twenty-three. let not thy mouth saith he be useth 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 not usant in swearing to meddle the with saints names/ for if thou do thou shalt not be clear of fool swearing/ ne clear of sin. For what man saith he that sweareth moche/ he shallbe fulfilled with sin & shrewdness/ & tribulation & disease shall not pass fro him and his household For god saith that who so taketh his name in vain/ he shall not pass vnpunysshed. Such swearing and despising of god's name is so horrible a sin in god's sight/ that as Solomon saith in the same book the xxvij. ca When that men heard such swearing/ the here of their hedes should arise for dread/ & they should stop their ears & not here such yrreverence and despite of god's name. Loquela multum iurans horriplicacionem capiti statuit. et irreverencia illius obturacio aurium. Caplm. v. dives. folk now a days in three manners excuse them of swearing. Some say that they swear so oft for the love that they have to god for to have him often in mind. Some say why may not I swear for I swear sooth. Some say but I swear there will no man believe me. ¶ Pauper. These been no excusations but grievous accusations & grudgings of sin. For as for the first point it is false/ for such false swearers love not their god/ for they keep not his commandment/ and they have him full little in mind/ and swear many horrible oaths in vanity and shrewdness because of misuse when they think not on god/ and therefore that excusation is but an open scorn & a great blaspheming to god. For if thy servant had done a thing that thou hadst him forboden/ the ofter that he died it the worse thou wouldst be paid. And if he scorned the & said that he died it for thy love for to have that in mind/ thou wouldest hold it a full great scorn & been moche more an angered with him/ namely if thou were his lyege lord & his king. Moche more than god that is lord & king of all things is an angered with them that so swear against his commandment/ & excuse them so scornfully saying that they do it to have god in mind. And therefore it is for to dread that they shallbe put out of mind among gods chosen people/ for christ complaineth him of such folk to his father in heaven/ & saith thus Qm quem tu ꝑcussisti ꝑsecuti sunt. et super dolorem vulner● meorum addiderunt. father in heaven saith he for asmuch as these wicked swearers have pursued & smitten him with their wicked tongues that thou sendeste to suffer death for salvation of mankind/ and put new sorrow above the sorrow & the bitter pains of my wounds that I suffered for her sin and their sake/ therefore father put to them sin to sin/ that is to say/ let them fall fro sin to sin/ and let them not enter in to thy rightwiseness for to be saved. Put them out of the book of life from among them that shall be in bliss without end. Let them not be written with the rightwysse folk that shall be saved. These been Crystus words complaining him to the father in heaven of such foul swearers. p̄o lxviij ¶ Dives. It seemeth hereby that such swearing is fulgrete horrible sin & full perilous. But what sayest thou of the second excusation. ¶ Pauper. We been bound never to lie & nothing to say but sooth. Nevertheless we be not bound to say all the sothes/ ne we ought not to swear for every sooth that we speak. For as saith saint Thomas de veritate theology. Both he that forsweareth him against the truth/ & he that sweareth with the truth without great cause both they take gods name in vain For he that forsweareth wittingly the name of sovereign truth that is god & despiseth it/ & he that sweareth with out great cause he taketh his name in idleness/ for he sweareth without good cause & when him needeth not/ and so both little or nought set by god's name/ & so they take it in vain. Caplm. vi dives. In how many causes is it leeful to swear. ¶ Pauper In vij cases clerks & lewd folk may swear leefully. first for to save man or woman from harm of their body/ and fro losing of his good when the truth can none other wise be proved. Also for confirmation of peace. Also for to keep faith and truth among mankind. Also for to keep obedience and ordynall 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. li.i. de elect. significasti. And in every oath men must have three things/ which been truth/ doom/ & rightwiseness. As saith the prophet jeremy. iiij. For who so shall swear he must have truth in his conscience/ that he wot well that he sweareth truth/ for if he be not syker/ but only weeneth to be syker/ 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 & a discrete advisement ere he swear/ that he swear not but treurhe/ and for need that he to whom he sweareth will not else believe him in things of charge that is profitable to be believed but he swear. Also he must have rightwiseness/ that the thing that he sweareth for/ and the manner of swearing be rightful honest & leeful. Extra. li.ij. de iure iurando. Et si xp̄s. ¶ Dives. I would fain flee such oaths/ but as I said first/ men will not bylene me but I swear. ¶ Pauper. If it be a truth of charge right profitable to be believed/ & men will not believe the for thy simple word/ than it is leeful to y● to swear as I have said But if it be a thing of no charge nenedefull/ swear thou not. For if thou use the to swear commonly for a thing of nought thou sinnest grievously & makest other of wanbyleve that they should no more believe the for thine oath than they do without oath/ and wise men will the less believe the for thine oaths For commonly great swearers & usant swearers been full false. ¶ Dives. Why so. ¶ Pauper. For in that they take gods name so vain/ they been false to god in their swearing. And sithen they been false to god in their swearing/ they give little tale for to be false to man or woman in their swearing/ or to beguile them with oaths. And therefore if thou wilt that men believe the by ye or nay/ use the to speak truly discreetly and flee oaths. And so worship god's name and be true to god in buying and selling/ in speech and in living. And than men should believe the readily without any oath Do so and speak of that than men may hold the a true man/ & than men shall believe the by ye & nay/ better than other with their greater oaths And if thou be varying and untrusty in thy word and in thy deed/ men will neither believe that by oath neither without oath. ¶ Dives. Therefore some say that christ forbade all manner swearing/ when he said in his gospel. Ego autem dico vobis non jurare oino. Mathei .v. I say to you that ye swear in no wise. ¶ Pauper. That is not the english of Crystus word. But this is the english. I say to you that ye swear not in any manner/ that is to say for no manner cause not lightly ne 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 jerlm for it is the city of the great king. Ne by thine heed/ for thou canst not make one of thine heres white ne black. let your word be ye ye/ nay nay. Mathei v. ¶ Dives. Must we than say twice ye & twice nay. ¶ Pauper. That thou must if thou wilt be true. For the same ye that thou saist with thy mouth/ thou must say it with thine heart/ for thy mouth & thine heart must accord together. For if thou say ye with thy mouth/ & nay with thine heart/ thou art false & dost against Crystus lore. ¶ Dives. Yet Contra te. Saint james saith Ante oina frens mei nolite jurare & ●. Jacobi .v. Before 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 forbiddeth us not utterly to swear/ but he biddeth that men should be in no will to swear any o'th'/ for men should not swear but for need. ¶ Dives. Yet Contra te. christ biddeth in the gospel Mathei .v. That our word should be ye ye/ nay nay. Qd autem his habundancius est. a malo est. For what is more than this in speech it is full evil/ whereby it seemeth that if men say more than ye or nay by oaths swearing they do amiss. ¶ Pauper. christ said not that it was evil to say more than ye or nay or to swear when it needeth. But he said it is full evil that men swear & say more than ye or nay/ for it cometh of wan-believe of him that will not believe his even christian but he swear. Also it cometh of falsehood of the people/ that moche people is so false/ that uneath men may believe them without oath/ or by oath ¶ Dives. Where findest thou that god bad men swear/ or that it is leeful for to swear. ¶ Pauper. In the gospel that thou allegest against me. Mathei. v. 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. And therefore he saith Deut. vi Thou shalt dread thy lord god & serve him alone/ & swear by his name. Caplm. vij dives. Why forbiddeth christ men for to swear by creatures ¶ Pauper. There is two manner of swearing. One is taking of witness of a thing that a man sweareth by/ & so it is not leeful for to swear by any creature. For saint Poule 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 & 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 that is needful 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 and to no creature. As the gloze saith Mathei. v. super illud. Non ꝑiurabis. And as saint Austyn 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 & in perjury. first in idolatry for the worship that longeth only to god/ they do it to creatures. Also they fall of●e so in perjury/ for men dread less to lie & to forswear them when they swear by creatures/ than when they swear by god alone. Caplm. eight AN other manner swearing is by execration & imprecation/ that is when man or woman in their swearing prayeth openly or privily against himself/ or against any thing that he loveth/ or any other thing but it be as he saith. And thus some man sweareth by his heed/ some man by his thedame. For as saint Austyn saith/ he that sweareth so he bindeth himself & layeth his heed & his thedame in pledge to god/ & prayeth to god that he lose his heed & his thedame & never thrive but it be as he saith/ or but he do as he saith or behoteth. Some swear by their soul/ by their chaffre & by all the goods that they have/ & so bind them to lose their soul/ their chaffre/ and all their goods/ & bind their soul to the fire of hell without end but it be as they say. Some swear by their father & moders souls/ & so as much as they may they bind their father & moders souls to the pains of hell without end but it be as they say/ or but they do as they byhoten. Some in their swearing pray openly against themself/ as when they say so help me god. There they forsake the help of god but it be as they say. Some say else the devil bren me/ god give me else mischance/ and such other. And of this manner swearing is that solemn oaths that men make in doom and out of doom/ when men say/ so help me god at the holy doom/ or else so help me god & the holy doom. In this oath men forsake the help of god & of our lady/ & of all the company of heaven at the day of doom but it be so as they say. And over that if they swear false they call god to witness of a thing that is false/ and sayen that god whose name is truth beareth them witness of a thing that is false. And so they lie on god & do him great villainy/ for he was never false witness ne never shall be. For he is sovereign truth that not deceiveth/ ne may not be deceiveth. And that shall these false swearers feel at the day of doom but they amend them. ¶ Dives. Why lay men their hands on the book when they shall swear before a judge. ¶ Pauper. For that men should charge their oath the more/ for when he layeth 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 it be as he saith. And in that he layeth his hand on the book in his swearing/ he forsaketh all the good deeds that ever he died or ever he shall do but it be sooth that he sweareth. For in holy write by the hands been understanden works. And that he sweareth so with his mouth/ and kisseth the book/ he forsaketh all holy prayers and good words that ever he spoke with his mouth or ever shall speak but if it be as he saith/ and but he swear sooth. And if he forswear him with his mouth/ he maketh it unnable to receive the holy sacrament of the aultre/ that is christ himself sovereign truth under form of breed. Caplm. ix dives. What saist thou of them that though they swear soothe/ yet in slyghe or saved words they deceive their even christian which understand them not. ¶ Pauper. Such be forsworn. For in two manners a man may be forsworn in swearing sooth. first if he swear sooth in beguiling words and slyghe for to beguile his even christian. For as Ysydorus saith. xxij.q. quinta Quacunque. What craft or saying ever thou usest in thy speech and in thine oaths for to deceive thine even christian/ god that knoweth thine thought and thy conscience/ taketh it not as thou meanest/ but as he understandeth it/ to whom thou swearest so in deceit. And as he saith thou dost double sin so swearing/ for both thou takest gods name in vain/ and also thou dysceyvest thine even christian. ¶ Dives Tell me some example. ¶ Pauper. We find in the life of saint Nycholas/ that a jew lent a christian man a great sum of gold unto a certain day/ & took no sickerness of him but his faith & saint Nycholas to borrow. The day passed & the christian 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 sit on the cause/ the christian man bethought him to beguile & 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 & more thereto/ for the staff was hollow. As he should lay his hand on the book/ he took the jew the staff in his hand praying him to hold it whiles 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 and made his oath in this manner. By god & saint Nicholas & so help me god at the holy doom I took the all the money that thou challengest 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 truly as thou haste forsworn the by god & saint Nycholas. I pray god & saint Nycholas that was thy borrow that hard vengeance come to the. The christian man took his staff again of the jew & went again homeward leaning on his staff. There fell such an heaviness of sleep on him that he laid him down in the way to sleep a little from the city where he had made his oath/ & laid the staff with the gold fast besides him. There came a cart & went upon him & slew him & broke his staff till the gold scattered all about. Anon the people & the jew also ran for to see what was fallen. And when they saw the staff broken/ & the gold so scattered about/ than they knew how gylfully he had sworen/ & thanked god and saint Nycholas that the truth was so tried and showed. The jew gave that gold to the poor folk & became a christian man. ¶ Dives. This ensample is open. Now I see that guileful oaths been full perilous. say forth I pray the. ¶ Pauper. Also a man may be forsworn swearing sooth unwyttyngly & weeneth to swear false for to deceive his even christian. As if I swore to an other that it were not day to deceive him & let him of his journey/ weening myself that it were day all though it were not day but far from day/ yet I were forsworn. As the law showeth well xxij. q̄.. ● i Also if a man swear a truth with a blasphemy of god's name. As if he swore by god's body heart. eyen. wounds. or any such other if he be used thereto he is forsworn/ be it soothe or false that he sweareth. Caplm. ten Wherefore my 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 any thing unleeful & against charity/ as if he swear to slay a man or defoul a woman with his body/ or that he shall never do alms to poor men/ ne come in his neighbours house. Also if man do against his oath which is leeful though he do it for dread of death if the oath turn to none evil end Also if he swear truth for deceit & guile as I said now late. Also if he swear unwisely/ as saith Durandus in summa sua. Extra. de jure iurando c. ● Sicut. et c. ● 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 an other to swear witting well that he will forswear him. As the law showeth well. xxij.q.iiij. Inter cetera. And saint Austyn also 〈◊〉 sermon that he maketh of the decollation of saint johan baptist/ where he toileth. 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/ knowing well that he would forswear him and so he died/ & 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 in this wise. Why dydeste thou that man swear sithen thou wist well that he should forswear him. Lord said he for he denied me my good. Than 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 full hard & sore/ in so much that when he awoke his back appyred full of wounds & all to beaten full black & blue. But when he repented him & axed mercy/ his sin was forgiven him. Caplm. xi dives. It might well be so/ for both took god's name in vain & died despite thereto/ the swearer in that that he forswore him willingly & wittingly/ and he that made him swear. For willingly & wittingly he died him forswear & despise gods name/ & so he assented to perjury. And by the law both he that doth the sin/ & he that assenteth thereto been guilty of the sin and been worthy the same pain. But I pray the what sayest thou of them that swear so dyspytefully and horribly by god's body/ heart/ blood & such other. ¶ Pauper. That manner swearing is open blasphemy & great despite to god. And if a man or a woman be used thereto/ swear he soothe or swear he false/ he sinneth deadly. For not only such take gods name in vain/ but also in great despite. And therefore it is foreboden by the law. xxij.q̄ i Si quis per capillum Theridamas should noman 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 died/ but he would cease and amend him/ and if he were a man of holy church he should be deposed and degraded. 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 uttrest pain & torment save death. And therefore in Almaigne such folk been punished shamefully & in diverse countries. And therefore in though contrees been used none oaths/ but it be before a judge or else for great need. There is in their speech as the gospel teacheth/ ya and nene/ that is ye or nay in english. And they keep more truth for ya & nene/ than we do with all our great oaths that we now use in this land. Of such foul swearers speaketh Saint Poule saying that as much as in them is they do gods son oft on the cross/ and make but a jape and scorn of his passion. Rursum crucifigentes sibimetipsis filium dei et ostentui i irrisioni habentes. ad Hebre vi For they can not speak to an unreasonable best/ but they all to rent christ with their oaths/ & night & day reprove christ of his shameful death that he suffered for their sin & their sake. And there that they ought to take most matter to love him & to worship him/ they take most occasion of unkindness to despise him. For had not he died the bitter death and shameful for our guilt our sin and our sake/ we should never else have sworen by god's death/ & had he not wept salt tears with his eyen for our sake & not for his own/ we should never else have sworen by god's eyen. And had he not be pierced to the heart & shed his precious heart blood to wash us from our sins/ we should never elliss have sworen by gods heart/ ne by god's blood. And had he not suffered the deep wounds & bitter pains in his body and in his bones to save us from the pains of hell/ we should never else have sworen by his wounds/ his body/ his bones/ ne his blood. And also against the endless love that he showed to us/ we show him great unkindness/ and against the great worship that he died to us & brought us to endless worship we do to him over great villainy. We find in the miracles of our lady that sometime there was a rightful judge deeming/ but full guilty in such oaths swearing. Somdele he was devout to our lady and great her every day with a certain Auees/ wherefore our lady by night appyred to him & showed him a child all bloody. The eyen were put out of the heed & hinge down by the chekys/ the heart was rent out of the body/ & hinge a down by the side/ & the body was all to corn and to wraped in blood. Than she said to him. Thou art a judge give me now a rightful doom/ what is that man worthy to have that thus hath arrayed my child. The judge answered and said. He is worthy to be hanged by the neck in the fire of hell without end. Than our lady answered to him. Forsooth thou art the same man. For I had never no child but this alone/ which was borne of my body for salvation of all mankind. And thou as much as in the is haste put out his eyen/ when thou sworest by god's eyen/ & thou rentest out his heart when thou sworest by god's heart/ thou hast all to rent him with thine foul oaths. And therefore amend thee/ or thou shalt have the same doom that thou haste given & shalt be hanged by the neck in the fire of hell without end. Caplm. twelve dives. What saist thou of them that swear by the cock in stead of god/ some by god and by the holy doom/ some by lakin some by our lady/ some by cocks body/ some by their hood/ and some by their tytpat & cap/ and many such other nice oaths that men use now these days. ¶ Pauper. If they swear any such oaths for to beguile their even christian that understand them not/ they sin deadly and been also forsworn. And for to couple or knit to gydre god and the holy doom in swearing/ in earnest/ or in game/ it is a full grievous sin/ and great despite and scorn to god's name. And if they swear such oaths not for deceit/ but for to flee greater oaths/ yet they sin full grievously if they been used thereto/ for they do against Crystus commandment that biddeth us swear by no creature/ ne to swear but for great need & profit & else not but outward should be ye ye/ nay nay And if a man be compelled to swear he shall swear by his god and by none such nice oaths. Moreover my friend when that a man sweareth by his cap/ or by his hood/ or by any such other/ either he sweareth so by way of witness taking or by way of execration. If he swear so by way of witness taking he doth himself foul velony/ for he maketh his hood of more worship & of more credence than himself. For as saint Poule 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 it to his hood. For as swearing to bear witness is a divine worship that longeth only to god. And if he swear by his hood by way of execration/ so that he must lose his hood but he say soothe/ it is an over scornful o'th'/ for it is no great loss a man to lose his hood for 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 tempteth them less/ & to the less sin for to hold them still in the greater/ & so to draw other to the same sin that they perceive it not. For it is more sin to rob god of his worship/ than to rob a man of his cattles. But such as swear by their hood do divine worship to their hood & take it from god/ & make other to do more worship to their hood than to gods holy name. And oft such swearers keep truth in small things & common to deceive men in greater thyngiss of more charge. And therefore I pray the use not such nice oaths/ but let thy word be ye ye/ nay nay/ as christ biddeth it/ so that it be said with meekness & reverence. And if you need to say more/ say ye truly/ nay truly/ or sickerly or soothly/ for that manner of speech is none oath. For it is not else to say/ but I say ye truly & not falsely. I say ye sickerly & not dysceyvably/ & use none oaths but thou be compelled by thy sovereign/ or for a thing of charge/ & men shall believe well by thy ye ye/ and by thy nay nay/ without any more. Caplm. xiij dives. Is it not more sin a man for to swear by god/ than by his hood. ¶ Pauper It is more sin. For the holier that a thing is that man sweareth by/ the greater is the sin and the perjury/ as the law saith. And it is more sin a man for to forswear him by god than by creatures/ or by false gods or mammets. And thou if thou swear by any oath or by any creature that is not leeful to swear by/ thou synneste grievously if thou swear sooth or swear false. But yet perjury by god is more sin than by any creature. ¶ Dives If a man swear by his hood/ is he bounden to keep his oath. ¶ Pauper He is if his oath be leeful and speedful/ or else he doth sin to sin. As the law saith. xxij.q.i. Movet te. ¶ Dives. Is it leeful for a christian man for to take an oath of an heathen man that sweareth by his false gods ¶ Pauper. It is leeful if he may none other sickerness have of him. But it is not leeful to a christian man for to stir him so to swear. Example we have of this Gen. xxxi Where Laban swore to jacob by his false gods. ¶ Dives. When servants been sworen to their lord that they shall be true to him & warn him for his harms/ been they bound to tell him all the mischiefs false deeds & velonyes that is done to the lord in household or out of household if they know them. ¶ Pauper. If the lord be fell cruel & baratous or suspect against the person that is guilty. I trow the servant by that oath is not bound to tell the lord thereof for to accuse the person/ for also his oath is vn●●full. For so in keeping of his oath he should bring 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 thing bearing or taking away or wasting the lords good that he hath in keeping/ he aught to warn his lord thereof/ but if he can the more peaceably have it again/ & save his lords profit. And every servant is bound to warn his lord of the harm that is done to his lord in his office for good faith and salvation of his own person/ if it can not else peaceably be redressed. And if any other defaults that touchen not his office/ if he can prove them/ he is bound to tell them to his lord if his lord is patient & reasonable & not to cruel/ & if he can not prove them/ he is not bound to tell them. As the law showeth full well xxxv q̄. Epns in synodo. et. ij.q.i. Si peccaverit. et. q.vij. Plerunque. vi.q.ij. 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/ and when he can not prove it/ than his oath is not leeful/ and therefore it bindeth not. Every servant is bounden by his oath & 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 can prove it/ but it be full privily to such one that will profit to the person & not harm him ne defame him/ but only amend him. For by accusing in special but if the plaint can be proved it maketh hate/ fighting/ manslaughter defamation/ and great disease. Caplm. xiiij dives. When a community or a college sweareth for them & their successors to do or to keep a certain thing in time coming/ if their successors do it not/ neither keep not their covenant/ been not their successors forsworn. ¶ Pauper. Nay. For that oath bindeth the persons that swore it & not their successors/ as for perjury. Nevertheless the successors been bounden by good faith for to do and for to keep that their predecessors bound them to so swearing/ if it were leeful & if they have the same profits thereof that their predecessors had. Extrahe veritatis. et Ray li pri. ● ti. de periurio. Item 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 And if it be so that that oath be made principally in favour of god's worship/ the man that he made it to can not assoil him ne unbind him from that oath/ ne none other may but by changing in to some better thing/ but need or unpower excuse him. If the oath be made principally in the favour of the man that he sweareth it to/ that man may well 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 ten shillings thou mightest not unbind me fro that oath but thy fað might well unbind me thereof. ¶ Dives. Whether is a man harder bound by avow or by an oath ¶ Pauper. The avow bindeth harder. For our avow bindeth us by our faith & truth that we own to god to pay to him our behests. Our oath bind us principally for to be true to our even christian for the reverence of gods holy name. As saith johens in sum. con.. li.i.ti.ix.q.xiiij. quero. ¶ Dives. If a man or a woman have do any deadly sin/ of which he is shriven & 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 believe him in that but he swear. ¶ Pauper. For asmuch as he knoweth not sickerly that he is sufficiently contrite/ he is not syker whether his sin is forgiven him or not. And therefore he should for no mischief swear so folysly. Moche more he should not swear it of his own proffer when him needeth not to swear. In sum. con. ti. ix.q twelve ●d de uxore. Extra li.u. purgacome canonica. accepimus. ¶ Dives What if a man or woman make two oaths contrary that may not be kept both together. ¶ Pauper. The first shall be kept if it be leeful. Hostriensis li.ij. Rubrica de jure iurando. S. quot comites. ●. Item si duo. But if a man make two avows contrary that may not be kept/ the greater shall be kept if it be leeful/ & for that other he shall do satisfaction by doom of his prelate's. con ti. viij.q.lxxxiij. Caplm. xu dives. What is avow properly. ¶ Pauper. Avow is byhoting of some good thing made to god with advisement. As Raymunde saith. ¶ Dives. When a man or woman in anguish & disease maketh avow to be helped/ been they not bounden to fulfil that avow though anguish & disease brought them thereto. ¶ Pauper. Yes forsooth if they thought on the cause when they made it/ & than vere in purpose to bind them if they had their desire & help in that need/ so that by keeping of their avow they been better disposed to keep gods commandments/ for thereto should all common avows deserve. And the wife that in peril of child bearing or of other sickness maketh avow all if she ought none to make without leave of her husband/ yet she ought not to do against that avow by her own doom/ ne without doom of her sovereign if she feel her helped by the avow. Nevertheless I trow that her husband may unbind her therefro/ & her confessor also/ by changing in to some other good deed/ and namely if the keeping of the avow should turn in to prejudice of that husband/ or letting of the better deed. For wives ought not to make great avows that should be in disease & prejudice of their husband Ne children within age/ should make none avow without 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/ & the husband the wives. Other. avows that been not prejudice to the husband the wife may it/ as to say certain beads. But of no great pilgrimage/ ne of great abstinence/ ne of continence/ ne to give great alms/ but if her husband is evil disposed in his wits/ or not ruled of custom by reason. For if her husband have no pity of needy people than she may make avow to give to poor people to that pleasance of god after her power saving their both estate. ¶ Dives. Whether is it more meedful to do a good deed with avow or without avow. ¶ Pauper. With avow/ for a vow making is one of the highest worship that man may do. Quia est actus latrie. Also by avow man meeketh him most to god/ & giveth to god the most gift that he can give that is his free will. Also he giveth a greater gift that giveth the tree with fruit/ than he that giveth the fruit & reserveth to him the tree. Also by a vow man's will is more stabled in goodness. Nevertheless for as much as man and woman been full frail and changeable/ therefore men should not make avows but few & with a good advisement. For breaking of avows is a 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 there one fall he is bounden though the other fallen not. As if I made any avow for to go to saint james in hope to find there my brother/ & also to have redemption of my sins/ though I wist afterward certainly the I should not find my brother there/ yet I were bound to go thither for that other cause. ¶ Dives. For how many causes is a man or woman unbound from his avow. ¶ Pauper. For four causes. first if the principal cause of his avow making fail. As if a man make avow to fast all that satyrdayes to have health of his child/ if the child amend not/ he is not bound thereto. Also if it be made under condition that is not ne falleth not. Also if his sovereign unbind him thereof. Also if he have no power for to keep it. ¶ Dives. Than if a maiden make an avow to live in maidenhead all her life during/ if she be corrupt & lose her maidenhood/ she is unbound from her avow/ for she can no longer live in maidenhead. ¶ Pauper. All if she can no longer live in maidenhead/ yet she is bound to continence all her life/ & to keep her avow in as much as she may. And so it is of other avows that men may not all do/ for they been bound to do all that they may do. Moreover ye shall understand that some avow is of need as the avow that we make in bapty me/ for to forsake the fiend/ & to keep the faith of holy church. And other avows of free will/ as when a man bindeth him freely to do a good deed without which he may be saved/ as fasting/ continence/ & pilgrimage. Two things be needful in changing of avow. Rightful cause/ & authority of the sovereigns. In dyspen sacyon of the avow of abstinence or such other/ it must be taken heed to the richesses or to the poverty of the person. For a poor man in case aught to have as much dispensation for a penny or for right nought/ as a great lord for an hundred mark. Some conditions been understanden in avows though a man say them not/ as I shall do if I live and if god will. Other conditions been more special/ as I shall visit saint Thomas if I go in to kent. By both manners of these conditions if they fail man in excused of his avow if it stand all in that condition. The husband may not enter in to religion/ but his wife make first avow of perpetual continence. Neither the wife ne the husband may make avow of continence without others assent. Solemn avow of continence letteth matrimony to do or to be done. If it be not solemn/ if the person wed that matrimony holdeth He must pay the debt of his body to his wife/ but he may not ask it of her. Solemn avow is made by taking of holy order/ or by entry in to religion. Though a man or woman break his fast because of sickness/ he breaketh not his abstinence. Extra li.u. de regulis juris. qd non est licitum. Caplm. xvi dives. What if a man or woman swear a thing in hastiness/ which oath they would not have sworen if they had advised them. ¶ Pauper. If their oath be a mean to keep the better god's commandment/ & to flee thereby more sin & love god the more/ they be bound to keep this oath/ and not else ¶ Dives. If children swear to do a thing leeful while they be within age may their father & mother revoke that oath. ¶ Pauper. father and mother and his tutor may revoke the childerens' oaths & their vows as soon as they know thereof. And so may the husband of his wife/ and she is bound to obey his revocation. But if they go forth when they wot thereof. & revoke it not at the beginning/ afterward they may not by the law revoke it/ ne the father the child's oath ne the vow. ¶ Dives. I suppose they revoke it afterward. ¶ Pauper. Both the wife to the husband/ and the child to the father while he is within age ought to obey. advise him of the peril that so revoketh. Caplm. xvij dives. whether is perjury more sin or manslaughter. ¶ Pauper. Perjury is more. For as saint Poule saith ad Hebr vi Men should swear by their better and their greater/ & of every contraversy/ that is to say of every cause that is in debate to confirm the true part/ 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 & 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 forsweareth him wittingly he forsaketh his god & therefore perjury is the greatest sin of all sins next idolatry/ for it is against the second commandment/ & inmedyatly against god/ & in despite & forsaking of god. But manslaughter is inmedyatly against man. And though man with manslaughter grieved god full sore/ yet he forsaketh not god ne despiseth him/ ne dyshonoureth him so much as he doth by perjury. And as that phylosophre saith. In princi. ● meta. ● amongs heathen men oath hath ever be worshipful. For every sect jew Sarasyn paynim fleeth to swear falsely by his god's name as most inconvenient/ & if manslaughter were more sin than perjury/ it were but a folly to try the cause of manslaughter by an oath. For it is seemly that he that was not afeard to do the great sin of manslaughter/ should little dread to fall in that sin of perjury if it were less. And thus saith saint Thomas in qone d qðlibe et Io. in sum. li.i. ti.. q̄. utrum. ¶ Dives. If all men charged perjury and false oaths as thou dost/ many man had been hanged & drawn and slain in otherwise that yet live & far well. 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 costeth full moche or he come to be a man. ¶ Pauper. Therefore men should busily flee perjury and false oaths. For there is no thing that causeth so moche manslaughter and shedding of blood as perjury doth. ¶ Dives. She we me that I pray the if thou can. ¶ Pauper. Solomon saith Eccle. ten The kingdom is fletted and changed fro nation to nation for wrongs/ unrightfulnes/ and despytes done to god's name in diverse guiles. But perjury is cause of all false domes and wrongs/ and of all unright fullness/ cause of guile and of treason and of great dyspytes that been done to god and man. For as I said first Every cause must be ended by witnesses or by quests/ the which been sworen to say truth/ and also by a judge which is sworen to god and to the king for to dame rightful domes And if they that been charged for to say the truth give none answer to forswear them and to lie/ they shall deceive the judge/ and do him give a false doom. Such perjurers rob men of their good/ & dyshereted moche folk. They save strong thieves/ & slay true men. Such rob folk of their good name/ such been false 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 an other nation & in to a new tongue. And that may not be without shedding of moche blood & manslaughter. And so perjury is cause of moche manslaughter. Also perjury is cause that we have so many thieves and manquellers in this land/ for they hope alway to be saved by perjury and falsehood of questmongers that for a little good will forswear them. And therefore in hope of perjury they been so bold in their sin to rob slay & burn/ for though they been taken yet they hope to scape by perjury. And if they were syker that there would no man ne woman forswear him to save them/ they would never be so bold to sin/ & all other should be the more afeard to sin/ if they wist well that true doom should pass with out perjury. Such sinful wretches as the prophet isaiah saith xxiij they have put their hope all in losings & in ꝓiury/ & by lesynges' falsehood & perjury been they maintained & not chasty said. Also it is a sin 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 mendacij. nec iunges manum ut ꝓ impio dicas falsum testimonium. Exo xxiij Thou shalt not take the voice of losings/ ne join thine hand in making of covenant to bear any false witness for the wicked man to save them. Maleficos non pacieris vivere. Exodi xxij Thou shalt not suffer wytches and open malefactors neither felones a live/ but slay them in chastising of other. Slay one & save many one. Also this is a sin against kind & over great folly/ a man to slay his own soul without end to save a thief that never would do him a good turn/ but alway ready to rob him & peradventure to slay him when he may. It is a great folly to offend god by perjury to please a thief a manqueller that offendeth god & all the country such been like the jews that saved Barrabam the strong thief & manqueller/ & slew sweet Ihesu sovereign truth that never died amiss And as holy doctors tell that a man should rather suffer the most dispiteous death of body than he should for swear 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 command to slay. It fell late in this land that a Scotte appealed an english man of high treason/ 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/ & 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 and a taint traitor/ and be hanged & drawn without fighting. And so he was/ for he would not swear witting well that his appeal was false/ and made only for malice as he knowledged ere ●e died. This man might have sworen/ and happily have had the better of his adversary and escaped the death with great worship in this world. But yet he had liefer to die dyspytefully than for to do despite to god's name/ to swear false thereby/ & liefer to die bodily than to do that perjury to god & slay 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 day in charity & make amends to god & man. Caplm. xviij dives. sithen perjury is so great a sin. What pain is ordained thereto by the law. ¶ Pauper. As the law saith xxij q̄. pndicandun. asmuch penance should be enjoined for perjury/ as for manslaughter & adultery. And they should never more be taken to swear or to bear witness in any doom/ but shall be forsaken in every doom/ as taint false/ & alway suspect of falhode. And by lands laws in many contrees if they be taint forsworn before a judge they should be dyshereted for ever/ & their houses be drawn down/ their woods hewn down/ their trees also man's height above the ground/ the stocks stand still to endless repreef of them & of all their kindred. For there is no sin so noyous to a royalme & to every community as perjury is/ for that is cause that theridamas may no sin be punished/ ne malefactors ne felones chastised/ ne wrongs redressed. Men of holy church should be degraded/ and lewd people accursed xi q̄. Conspiracionun. et c. ● Coniuracionun. All other sins when they have done penance for their fin and been amended/ they been by the law restored again to their same/ so that they may bear witnesses in doom/ & their oath ought to be received. But perjurers that been taint shall never be restored to their fame/ ne be taken for witness/ ne his oath accepted in no doom. As saith Hosti. li.ij. Ru. de testibus. Si ●s possit d. excipit. et. ●. hoc idem. Et extra li. two d testibus. c. ● ex part. et vi q̄. Quicunque. And if he be taint forsworn before a judge/ he is not able to be any prelate/ either in holy church/ or in the secularity neither king ne bishop/ abbot ne prior/ prince ne duke/ or any principate 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 Hostyensis in the same place. Such perjurers may say that is written isaiah lix Concepimus et locuti sumus de cord verba mendacij & ●. We have conceived false contryvynges/ and we have spoken of heart words and losings. And therefore rightful doom is turned backward/ and rightfulness stood from far. He durst not put forth his heed/ and truth fell down openly in the street. He was borne down openly/ and no man would help him up. equity saith he ne evenhood in shyfting and in deeming might not enter/ for truth is all forgotten. And he that fled from wickednesses was every man's pray ¶ Dives. Now I see that perjury is a full grievous sin & full perilous to every comunyte/ & cause of moche manslaughter & shedding of man's blood & losing of Royalmes. For as I have red/ the Royalme of England for perjury & falsehood was translated from Brytons to Saxons. afterward it was translated for perjury from Saxons & english men to the Danes. afterward when english men had the kingdom again by the death of the Danes/ they kept it but two kings times. Saint Edward & heralds/ & anon it was translated again for perjury unto the Normans by William duke of Normandy/ which slough well nigh all the chivalry of this land/ & changed the lordship and the prelacy of this land nigh all unto the french men. And what murder & shedding of blood fell for these perjurers in these three times and chaungynges 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 sithen because of our perjury/ no tongue can tell. And this land by shedding of blood is so feblysshed in every estate that we be not of power without special miracle of god longer for to withstand. And so it is full moche to dread that this royalme in short time for our perjury shall be translated again to the Brytones/ or else to some other tongues. I pray the say forth what thou wilt. Caplm. xix 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 omy mysswering. Or if thou wait all vain oaths ne art not myspraysed when thou heresy them/ thou takest gods name in vain/ for thou dost no worship thereto as thou oughtest to do. For as Solomon saith/ a man's here should arise for fere/ & he should stop his ears when he heard god's name so despised. And if a man swear to that sadly in god's name & advisedly/ thou art bound to believe him for worship of gods holy name/ but thou have the more evidence to the contrary. And but thou accept his oath & give credence thereto but ye know the contrary else thou takest gods name in vain/ for thou dost no due worship thereto/ but great despite in that that thou wilt not believe so worshipful a witness as god is/ whom he taketh to witness so swearing. For many a simple man would be evil paid if thou forsookest him for witness of truth. ¶ Dives. If I find a man oft false in his oaths/ though I believe him not I do god no dishonour. ¶ Pauper. That is sooth/ for thou may well wot that god sovereign truth beareth him no witness in his fasholde. And therefore do worship to his oath & to god's name/ and reprove his falsehood and despite that he doth to gods holy name. Moreover if thou here men swear or blaspheme gods name/ or name god's name in vanity/ if thou have liking therein/ thou takest gods name in vain. And but thou rebuke or reprove them if thou have power over them/ and grudge against their sinful speech/ else thou takest gods holy name in vain by hearing. Also if thou have liking to here errors against the faith of holy church to consent to them/ or shrewd tales/ or vain tales meddled with god's name & unhonest speech against the worshipful name of christ & of christendom/ which speech no good christian man ne woman ought to here/ thou takest gods name in vain by hearing. For if thou love well thy god thou shouldest not here patiently any speech that soundeth dishonour to his holy name For if thou lovedest well any man or woman/ thou wouldest hear no speech swooning against their name and worship ne that might be causes of their offence or villainy. Caplm. twenty 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 comunytees and between persons/ and between community and person/ & is confirmed by swearing. Than every man & woman that knoweth it should flee to forfete in word or deed against the covenant & the peace for the 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 thertoto/ that such covenant shall be broken/ if the covenant be leeful/ all if it be not pleasant they take gods name in vain. And all though that know of the covenant and of the oath/ if they by retcheleshede of speech or of deed been cause of breaking of peace and of such covenants whether it touch them or not/ they take gods holy name in vain and do great despite thereto/ sithen the peace & the covenant was made in gods holy name/ and confirmed also. We read also in holy write joshua ix That when as joshua and god's people began first for to conquer the land of behest/ the people of Gabaon in guile sent messengers to joshua for to make peace with joshua and with god's people. The messengers in guile died on old clothes clouted/ old shone patched and all to torn. They took hored breed in their scryppes/ & sour wine in their botels/ and loaded asses with old hored breed in old sacks and came so to joshua/ and made a presaunt to him of old victuals & said to him. Your name springeth far and wide/ that there may no king nor nation withstand you. Therefore we be come to you for salvation of our lives for to make peace with you. Than joshua and the people said to them. If ye dwell in the land that god hath given to us/ we may no peace make with you. Than joshua axed them what they were & from whence they came. Sir said they we been thy servants & come to the fro full far contrees sent fro the lords and 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 came out our clothes & our shone were new/ now they been all to torn and all to rent. Our breed was new baken/ and now it is hored. Our botels and our wine weren new/ and now our botels be nigh brusten and the wine is sour/ and our victuals and the presaunt that we have brought to the been nigh lost for eld. And thus they lied almost every word & deceived joshua/ for they dwelleden but twenty little mile thence. joshua took their presaunt and made peace with them. And he & all the princes of god's people swore to them that they should have their lives and their goods. Within a few days after joshua came to Gabaon/ & began to fight against the city/ anon they came out & showed her charter of peace. And how that joshua & the princes of god's people also had sworen to them to save their lives/ the people would have slain them because of their guile. Than joshua and the princes saiden to the people/ We may not slay them/ for we have sworen to them in the name of our lord. And if we forswear us/ god shall take vengeance of us. ¶ Dives. I trow that clerks now a days would say that they were not bound to keep that oath/ sithen they gate that oath of them with so great beguile. ¶ Pauper. If they advised them well they would say as joshua said. For as I first said/ a man ought to keep his oath if it be leeful though he made it for dread of death. For every oath leeful aught to be kept though it be never so much against heart/ and that showeth god well afterward. For as we find the second book of the kings xxi. Three hundred year after. saul king of god's people slew all the Gabaonytes that he might find to please his people/ which hated alway the Gabaonites for their guile God was disposed with the deed/ & let y● king saul soon after slain in battle/ & all his household & 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 the cause was of the hungers. God said that the death of the Gabaonytes which saul had slain that was cause thereof. david sent after the Gabaonytes that were left and said to them. I know well that for you sake this hunger & mischief is fallen in my realm. ask ye amends what ye will and I shall do it. Than they said/ we ask neither gold ne silver/ ne no man's death of Israel/ but only vengeance on saul 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 that oath that he had made to jonatas the son of saul to save his kindred. Than they axed seven men only of the kindred of saul to hang them on the gebettes against the son/ & so to slay them dyspyteously in punishing of the spite that saul had do to god's holy name/ in that he died against the solemn covenants that his predecessors 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 cessed/ & anon began rain & plente of corn & fruit. ¶ Dives. This ensample is full good & showeth well that every othelefull made should be kept. And that every man & woman should flee to do dishonour or spite to gods holy name. Also it showeth well the perjury & despising of gods holy name/ is cause of shedding of blood/ of hungers/ & of mischief/ and that god will not suffer that his holy name be despised ne taken in vain. ¶ Pauper. Therefore god saith that every man & woman that so taketh his holy nama in vain. I shall do to the as thou haste do thy swearing in despite of me/ & chargest not to break covenant therefore thou shalt bear thy sin & have despite therefore Eze xvi Also he saith thus by the prophet. If ye will not here ne set in your heart to give worship to my name. I shall send to you hunger and need and mischief. And I shall curse your blessings/ and take your might from you that ye shall not witstande. malachi two ● ¶ Here endeth the second commandment/ and beginneth the third. Caplm primum. dives. I thank the moche. For now know I better than I died before how the second commandment should be kept/ and what peril it is to take god's name in vain. Now I pray the inform me in the third commandment. ¶ Pauper. In the third commandment god biddeth that thou shouldest bethink the & have well in mind to hallow thine holiday. Six days thou shalt work & do all thine own works. In the vij day in 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 the strangers that been within thy yates. ¶ Dives. Why bad god that the vij day should more be hallowed than the vi day. ¶ Pauper. For as god saith there. In vi days he made heaven and earth and the see and all thing that is therein. And in the vij day he rested and cessed of his works/ and therefore he blessed that day and hallowed it/ and ordained that in that day man and be'st should rest/ and that man that day in a specyaall should thank god/ for all the creatures that he made before in the vi days he made them to help and service and solace of man. ¶ Dives Why saith holy write that god rested than the vij day in so much as that he never travailed. For as saint Austyn saith/ he made all things without travail/ and as holy write showeth Genesis pri. ● He said but this one short word. Fiat. and bad that it should be done/ anon it was done as he would have it ¶ Pauper. When holy writ saith that god rested the vij day/ he understandeth thereby that in the vij day he cess for to make new creatures/ for every thing was made before in the vi days/ either in the thing himself/ as angel/ light son moan and stars either in his kind and in his symplytude/ as man be'st fish foul/ and grass and trees either in his causes/ as thing gendered of corruption/ and things made by craft. For god in his godhead was never in travail but alway in blissful rest without end. And therefore holy writ saith not that he rested after his work ne in his work/ but that he rested from every work that he had made/ for he had no travail for any work/ & he was not helped 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 mode operat et ego operor. My father worketh unto this time/ & I work also. Therefore it seemeth that god cess not the seven. day from every work. ¶ Pauper. Two manner of works longen to god/ creation and governance. From the work of creation he cess the vij day/ and than prycypally he began the work of governance and of keeping/ the which work he continueth and shall continue without end. And of this work of governance speaketh christ the words in the gospel/ but not of the words of creation. ¶ Dives. Ben there any more causes why god bad the vij day be hallowed. ¶ Pauper. There been as clerks tallen vi causes. first for that god the vij day rested/ that is to say/ he cessed fro creation of new creatures. Also in tokening that god in the vij day delivered the children of Israel from the hard servage of Egypte & led them through the red see dry foot in to the rest of the land of behest. As we read in holy write Deut. v. Which deliverance was a token that mankind should through Crystus 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 the day principally give them to holy meditation & to thank god of all his gifts and his benefices/ and to learn god's law & to praise god. The four cause was for to be a token that christ the vij day should rest in his grave after that he had travailed vi days to reform again mankind that was lost through Adam's sin. The .v. cause was to be a token that we must all cease from vices & the vij deadly sins if we will be saved. As the prophet saith. Quiescite agere perverse. discite bene agere. isaiah i rest ye to do amiss & learn ye to do well. The vi cause is to be a token of the endless rest that we shall have from sin & pain in the bliss of heaven for the good works that we do in the vi days of our life/ that is to say all the days of our life & the vi age of our life/ & for fulfyllynge the vi deeds of mercy which christ nameth in the gospel. For as we read in the apocalypse xiiij The holy ghost to whom this commandment is applied saith that men after this life should rest fro their travails for their good works follow them. Caplm. two dives. sithen that god bad that the vij day should be hallowed/ why keep we the viij. day than/ that is the sunday/ and not the vij day. ¶ Pauper. God in the old law gave three manner of commandments. For some were cerymonyall/ some judicial/ & some moral. The cerymonyalles were but figures & shadows of things that were to come. And therefore when the things were fulfilled that the cerymonyalles betokened/ the cerymonyales cessed & vanished away/ as the shadow vanished away by light of the son. judicial commandments were in punishing of sin and justyfyeng/ of which some cessed/ some dwell yet still. But moral commandments teacheth us to love our god & our even christian/ & to flee sin & to love virtues/ though last alway as the ten commandments & such other And for asmuch as this commandment is cerymonyal in part as anentes the time/ & in part it is moral/ in asmuch as it teacheth us to worship our god & to rest from vices. Therefore in as much as it is moral it is kept/ but in y● that it is cerymonynal it is changed in to sunday as for the better/ for that that it figured & betokened is fulfilled. That was the rest of christ in the sepulchre in the vij day after the great travail that he had vi days before in reformation and redemption of mankind. Also we be all bound to worship god now in the 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 in to an other day. ¶ Pauper. For the great benefices and the great worshipful wonders that god showed that day to mankind. For on the sunday the world began/ and light & angels kind was made. That day god sent down manna that is angels meet to the children of Israel in desert & fed them also xl year. That day god gave Moses the law in the mount Synay. That day christ was borne of the maiden Mary to save mankind. That day christ rose from death to life giving us example & hope to rise from death to life. That day the holy ghost lighted in Crystus apostles and his disciples. That day god shall come to doom/ as saith a great clerk dockynge/ super Deutro. ● And also that day was the first day & shallbe the last day that never shall have end. But it shall be a day of endless bliss to them that shall be saved. For right as christ rose up from death to life on the sunday/ & never died afterward ne never shall die. So shall we all in the last sunday that shallbe the last day rise up from death to life & never die after/ but live in bliss without end if we make here a good end. This day is so worshipful that no bishop may be sacred but on the sunday/ as Raymunde saith li.i.ti. de ferijs. And right as the satyrdaye was hallowed in the old law for the rest that god made in the saturday after the creation & the works that he made in the first vi. 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 the vi ages of this world on the sondaye which rest & sabot shall never have end. Their sabot that was on the saturday turneth alway again to travail/ but our sabot that is in the sunday at last shall turn in to endless rest joy & bliss. sabot in hebrewe is rest in english. And every day in the week is called sabot & ferir that is rest in english. For every day we be bound to ferie & to rest from sin. Also all the week is called sabot/ as there. Ie●unio bis in sabbato And Math. ulti. ● The sunday is called the first day of the sabbottes/ as there. una sabbatorum/ and Math. ulti. ● it is said. Prima sabbati. 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 in to the sondaye for sin of the Jews which slew christ on good friday/ & so put our lady saint Mary & all holy church in sorrow & care & great travail both friday & satyrdaye while christ lay in his grave. But for asmuch as he rose from death to life on the sunday/ & appeared to his mod & to his disciples vij times the day & so on the sunday began the first joy bliss & rest of the new law. Therefore by gods rightful doom the jews sabot on the saturday turned them to sorrow & care and moche travail/ & our sunday turned us in to great rest and joy & bliss. And as the saturday was hallowed by the old law/ for god granted that day first rest to all mankind after his damnation to perpetual travail for Adam's sin. So is now the sunday hallowed/ for than christ granted first rest joy & bliss to mankind in the new law after his passion & salvation of mankind & the redemption/ & turned the sorrow that holy church had on the saturday by malice of the jews in to rest & bliss on the sondaye. And so it is fulfilled that the prophet jeremy said xxxi Redemit dns populum suum. God hath bought again his people with his precious blood/ and hath delivered his people out of the fiends power. God saith I shall turn their mourning in to joy. I shall glad them of their sorrow and comfort them. And by the prophet Ozee he said that he should make the joy of the Jews sabbottes and of all their solemnities and of all their festes to cease because of their sin Ozee two Caplm. three ALso for hallowing in the saturday was cerymonyal. For as we find in diverse places of holy write/ & namely Ezechielis xx. Hallowing in the saturday was a special token given to the jews whereby they should be known from other people/ and so was circumcision/ and many other observances & ceremonies that god gave them to be known from other people. And therefore right as the circumcision & other observances that were betaken them of god for a token of distinction from other people cessed in Crystus passion so cessed hallowing in the saturday in Crystus passion. For though it be a moral commandment to hallow the vij day/ yet it is not moral ne bindeth us to hallow the vij day in the saturday. And therefore we read Exodi xxxiiij et xxxv That when Moses had been in the mount of Synay with god xl days & xl nights without meet or drink/ and spoken with god and there taken the law we 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 shining & so bright/ that the people was adrede of him and durst not speak with him/ and therefore he put a veyll before his face when he should speak to the people/ & tell them the laws and the will of god. And when he had so hid his face with the veyll. 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 commandments/ but told forth other observances & ceremonies which longed only to the jews/ & were but figures & shadows of things to come which cess all in Crystus passion. And so he showed well that hallowing in the saturday was cerymonyale/ & should cease with other ceremonies in Crystus passion. And therefore when that he bad them hallow the saturday/ he put the veyll before his face in token that hallowing on the saturday & other ceremonies & laws that he gave them that time was but a veil healing ghostly understanding under figures of things that were to come. And when tho things were fulfilled by the passion of christ/ the veil & misty sight of figures should be done away & cease. And in token thereof in time of Crystus passion/ the veil of the jews Temple to rent & cleef in two parts the men might see all the privy things that were in the Temple which were before hid fro the sight of the people by the veil. Also the same text of the commandment showeth full well that hallowing in the saturday should be translated in to the sunday/ that is called the day of the son. For though god cessed in the saturday from making of things of new kind/ yet in the satyrdaye he made the saturday as he made each day before in the same day. But in the sunday 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 died rest in the saturday. Also after great travail ought to be more rest. But christ gods son had more travail in recreation and redemption of mankind/ than he had to make all this world. For in making of all the world he had no travail/ as saith saint Austyn/ but only he bad it should be done/ & it was done anon what he would. But in creation & redemption of mankind he travailed so/ that he swoted blood for anguish/ & died for travail & shed his heart blood/ & cess not of travail till in the morrow tide of the sondaye when he rose from death to live to comfort all mankind that would believe in him. And he showed openly than that he was & is lord of all thing. And said to his apostles/ that all the power in heaven & in earth was given to him in his manhood. And therefore the sunday is called the lords day. Dies dnicus. And therefore sithen god would that the saturday should be hallowed in the old law/ for god cesse● than from creation/ & so in that manner began to rest/ moche more he will that the sunday be hallowed in the new law/ for god cess than from the great travail of our redemption and of our salvation & creation. Caplm. four WE have also figures of this in holy write Leuitici xxiij ● where we find that god bad the children of Israel keep principally vij festes in the year/ of the which the last was called Festum tabernaculorum. The feast of Tabernacles. He bad them take bows & branches of palm trees and of other trees the fairest that they might find & make them tabernacles & logs & dwell therein vij days together/ in mind that god made them to dwell in tabernacles & logs xl year in desert and there he saved them & kept them & he bad that the first day & the viij. should be full holy. By this feast of tabernacles that came last after the other festes of the jews been understanden the festes of the new law/ which came last in the end of the world after the old law. For all the festes of the new law been festes of tabernacles. For when god came for to be man/ he made first his tabernacle in the maid Mary/ which tabernacle was arrayed & dight with the fairest branches and bows of grace and virtues and of good thews/ as it might be founden in any creature/ for she passed all creatures in grace and goodness. Of this tabernacle speaketh the prophet. p̄o xviij In sole posuit tabernaculum suum et ipse tanquam sponsus ꝓcedens 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 chambre. another tabernacle god made him in our manhood and in our kind/ that was the blissful body that which he took of the maiden Mary. For as the tabernacles were made of the fairest branches and bows that might be found/ so the body of christ was made & gathered together of the cleanest drops of the blood that was in our blessed lady saint mary clean maiden without spot of sin. In this tabernacle god was born of the maiden on christmas day. In this tabernacle he was circumcyded/ worshipped of the three kings/ & dwelled with us in earth in our pilgrimage xxxij year and more. In this tabernacle he died for mankind/ & rose from death to life on Ester day/ & stied up in to heaven on holy thursday very god and very man/ & there he 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 festes that we hold of any saints/ we hallow them & hold them for the good deeds that they died while they dwelled here in the tabernacle of their body/ in hope to come to the endless tabernacle full of joy & bliss without 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 in to the endless tabernacle/ of which speaketh david. Quam dilecta tabernacula tua dne virtutum. concupiscit et deficit aia mea in atria dni. Lord of virtues how lovely & how liking been thy tabernacles. My soul saith he desireth & longeth to enter in to the halls of our lord. And for his desire is delayed/ he faileth and fainteth for sorrow. And so the solemnity that ever shall last/ shall be a solemnity of tabernacles/ when we shall dwell in endless tabernacles with endless rest joy & bliss. There the first day & the eight day shall be full holy/ which day is the sunday. For that is the first day & it is the eight day & shall be the last day ever lasting in joy and bliss. And therefore in the festes of the new law that been festes of the tabernacles is the sondaye principally hallowed as god bad than. For it was the first day and it is the eight day/ and it shall be the last day ever lasting in joy & bliss. Caplm. v. dives. Why bad god that we should think to hallow well the holy days & the sabot. ¶ Pauper. There is three manner of sabbottes/ that is to say of rest or of hallowing. Scilicet pectoris. temporis. et eternitas. That is to say of rest of heart/ of time/ & of endless resting. By rest of heart & of thought men come to rest of tyme. And by rest of thought & of time/ men come to endless rest. So without rest of heart and of thought/ no man may come to the endless rest that the sabot and the holy day betokeneth And therefore god bade us that we should principally travail to have sabot & rest of heart & of thought/ without which rest & sabot we may not well hallow any holy day. And therefore christ said in the gospel/ that out of the heart when it is out of rest come evil thoughtis/ manslaughters avoutrers'/ lecherers/ thefts/ false witnesses/ & despite of god Mathei xu which sins destroy charity and peace/ and been causes of moche unrest in this world/ and let rest of time so that unneaths they may be any time in rest. And therefore god saith/ think that thou hallow well thine holy day. bethink the if thou be in charity & 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 & be first recounseylled to thy brother/ and than come & make thine offering of holy prayer of thanking of praising/ and of thy gifts to god. And but thou do so & put away all rancour and heaviness of heart/ else thine hallowing & thy sabot is not pleasant to god. Also bethink the if thou be in deadly sin/ and repent the and be shriven as soon as thou might in good manner/ & so offer up thyself to god by charity & by sorrow of heart & make thyself holy/ and than art thou able to hallow well the holy day. For as long as thou art in deadly sin by will or by deed/ so long thou hallowest not thine holy day. For thou dost servile work of sin/ and dost despite to the holy day/ which is or deigned 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/ they serve the devil and not to pleasance of god. Also god biddeth that men should bethink them to hallow well the holy day. For in the holy day namely on the sondaye men should draw their wits to gydre from the world & bethink them if they had aught trespassed that work by recheleshede or by covetise/ or by lechery/ or by any other wise/ and ask god forgiveness. Also think on the good speed and benefices that god hath sent them that work/ or ever before & thank him thereof. Thank him of his endless mercy/ and of his endless charity that he showed to mankind. Think how he made man to his own likeness to be heir & cytezeyn 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. Caplm. vi Therefore saith Orygenes suꝓ Leuiticum xxviij On the sunday thou shouldest do no worldly things/ but only give the to god and also to ghostly things. Than saith he come to church/ and lay thine ears to goddess word/ think heavenly things/ think on the life that we hopen all for to have in endless bliss. Think on the last doom how hard that shall be and how straight. Take than none heed to this world ne to things bysyble. But on the holy day have thy ghostly eye principally to things that been to come & that yet been invisible. He that thus doth saith he halloweth well his holy day/ and he maketh the sacrifice of his sabot. 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 them 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 none oath taken solemnly/ but if it be for peace or for some other great need. Extra li. ij.ti. de ferijs. Omnes dies dnicos. The law saith that men should no thing do on the sunday/ but give them to god/ ne do no servile work. But that day should be occupied in prey sing & worshipping of god and in ghostly songs. De con di three jejunia Men should on the holy day serve god with heart mouth and work. With heart think as I have said. With mouth well speaking in prayer praising and worshipping of god/ and good information of their even christian. In work also of deeds of alms/ in peace making & according of neighbours & such other. But now alas it is fulfilled that jeremy said Trenorum pri. ● Viderunt eam hostes et deriserunt sabbata eius. The enemies that been the fiends see how man's soul and woman's was defouled with sin on the holy days/ and scorned his holy days and his sabbottes. For the holy day was ordained in confusion of the fiend & in worship of god & for salvation of man's soul. But now it is turned to shame of man's soul/ & to despite & offence of god/ & in pleasance of the fiend. For in the sunday reigneth more lechery/ gluttony/ manslaughter/ robbery/ backbiting/ perjury/ & other sins/ more than reigned all the week before. And when men come to church/ they leave bidding of beads and spend their time in sinful jangeling/ for there they cast guile against their even christian/ there they hold their pervys of many wrongs which they think to do. And therefore god may say to them as he said to the Jews. It is written said he that mine house shallbe called an house of prayer & ye have made it a den of thieves in that that ye contrive your guile & falsehood to rob your even christian of his good/ his right/ & his fame. And therefore he saith by the prophet isaiah i My soul hateth your solemnities & holy days/ 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 eyen away from you. And also when ye multiply your prayers to me. I shall not here you/ for your hands be full of blood that ye have shed and full of sin. And your company and your gadrynges together been full wicked. Iniqui sunt cetus vestri. Caplm. vij ALso my friend god bad that men should think to hallow well the holy day. For man & woman should so bethink them before in the work day & ordain their occupations also/ that they should not need to break the holy days. For if a mamnedeth to break the holy day/ & the need come of his own folly and of his misgovernance before/ he is not excused. by that need. Moche less than is he excused if that need come of purpose & 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 & dispose them as busily 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/ & the vij day he hath reserved & kept to his service. We read in holy write Numeri xu That a man went in the sabot day and gathered sticks. He was taken & led to Moses'/ & he put him in prison till he had an answer of god what he should do with him. God bad Moses that he should be led out of god's castles that were called the dwellings & tents of god's folk/ and there the people should stone him to death. And so he was slain pytefully for he bythought him not before for to hallow the holiday/ for he might have gathered sticks in the day before. And sithen he was so spitefully slain for gadring of sticks to make therewith his fire that was needful to him. Moche more should they be punished that on the sunday gather together brands of sins/ of covetise/ of lechery/ perjury/ & bacbytytnge for to bren with their souls in hell with out end but they amend them ¶ Dives. What calleth god servile works ¶ Pauper. Every deadly sin is servile work. For as christ saith in the gospel. Who so doth sin he is servant of sin & thrall to the fiend. Qui facit peccatum servus est peccati. And such servile work god forbiddeth every day/ but most on the holy day. For who so doth deadly sin on the holy day he doth double sin/ for he doth the sin & thereto he breaketh the holy day against god's commandment. Also servile work is called every bodily work done principally for temporal lucre & worldly winning/ as buying & selling/ earing/ sowing/ mowing/ reping/ and all crafts of worldly winning. Also pleading/ motynge/ markets/ fairs/ sitting of justyces & of judges/ shedding of blood and execution of punishing by the law/ & all the works that should let a man from god's service/ and dispose him to covetise or to the fiends service. Nevertheless if erynge & sowing/ reping/ mowing/ carting & such other needful works be done purely for alms/ & only for heavenly meed/ and for need of them that they been to/ in light holy days than they been no servile works/ ne the holy day thereby is not broken. Nevertheless in the sundays and great festes such works should not be done but for great need compel men thereto. Caplm. eight dives. why bad god that both man & be'st should rest & hallow the holy day. ¶ Pauper. For as Solomon saith Sap vi et xi God loveth all thing that he made/ & hath cure of all things that he made. And therefore he ordained rest in the holy days/ not only for his own worship & for ghostly help of soul/ but also for bodily help both of man & be'st. But the covetise of man were refrained by rest on the holy day he should never rest. But with travail slay himself/ his servants/ his subgettes/ add his beasts. And therefore both to save man and be'st & for great profit of man/ god bad rest on the holy day. For both man & be'st needeth rest after travail and shall be the more fresher all the week after to travail if they have rest on the holy day. And therefore it falleth oft that they which will not rest on the sunday/ been made to rest all the week after/ either of 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 oftentime they slay their beasts by over moche travail/ & continuing of travail. And therefore in the beginning of the world as when Adam sinned in the vi day by eating of an apple against god's commandment/ 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 and be'st in the vij day. And therefore saith holy write Gen. two That god fulfilled his works in the vij day not only/ for he made than the vij day & cessed of creation/ but also principally for he showed than first mercy against sin granting and bidding rest in the vij day both to man & to be'st which he dampened in the day before to perpetual travail for Adam's sin/ which mercy was fulfilling & perfection of all his works Quia miseracōes eius super omnia opera eius. For as david saith god's mercy is above all his works. And saint james saith. Mercy enhaunseth rightful doom. And but god had ended his works in mercy in the seven. day/ & slaked his hard doom against mankind for Adam's sin/ else his works had not been complete ne parfyght/ in asmuch as the principal creature for whom he made all thing was lost. For when the fynale cause of any work faileth/ that work is not complete ne parfyght. For this mercy that god showed to man when he ordained rest in the vij day that was called sabot/ figure of endless rest of mankind. christ saith in the gospel. That the sabot was made for man/ not man for the sabot Marci two But sinful man be so blended with covetise/ that he turneth his damnation & his pain in to liking/ and hath liefer to travail to his undoing & unto his damnation/ than to rest to his salvation. And hath liefer 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 never have recte/ ne for malice will seek rest. Caplm. ix QOre over my friend we find four manner of sabbottes in holy writ. One sabot of days that was the vij day ordained of god for rest & ease both of man & of be'st. Also we find a sabot of months ordained also of god for to rest both of man and be'st that was the vij month that man and be'st should rest them than after the great travail that they had done in the two months before/ in which was their harvest to gather corn/ wine/ and oil/ and other fruit. The seven. month was september/ as for than in that hot country harvest was all done. Also we find a sabot of years/ that was the vij year. For that year the land rested that it might bear the better & the more plenteously after/ for that year was no land sown. Also we find a sabot of sabbottes/ that was the fifth year ordained of god for rest of the land/ of be'st/ of man/ & namely of them that were in travail of tribulation. For than outlawed men might come again home in surety. Than bound men were made free/ & debts forgiven. Than men received again their heritage. By the sabot of days is understonden rest from vices in the life active/ that hath vi days to work in. By the sabot of moan is understonden rest that men have in the life contemplative/ both from vices & temptations/ 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 vij year/ is understanden the rest that our souls shall have in the bliss of heaven whiles the earth of our bodies shall rest in the grave. By the sabot of sabbottes that was the l year is understonden the rest without end/ that we shall have in heaven when we shall go again both body & soul unto our heritage that we lost through Adam's sin/ when all our travail & trybulaco n shall cease & all our woe turn to weal by virtue of Crystus passion. Caplm. ten dives. sithen the sabot of days was most solemn in the old law/ for it was not leeful that day to go over a thousand pass/ ne to dight their meet/ & more over that day were offered two lambs passing the common sacrifice that was done every day/ sithen than the solemnity of the sabbottes is translated in the new law in to the sunday/ why is not the sunday as worshipful in the new law/ as was the sabot in the old law. For as that was called the sabot of our lord/ also the sunday is called the day of our lord passing all other days And yet we have in the year many days more solemn than is the sunday. ¶ Pauper. All the festes of the new law that been the days and the sabbottes 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/ & in mind that god the vij day cessed 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 & after in the bliss of heaven without end Other festes of the old law were but solempnytees & minds of adventures & prosperytes 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 and wonders that god died in the sunday. But for as much as it cometh oft we make it not alway like solemn/ for it falleth the sunday in which god showed his wonders/ as Esterdaye Wytsondaye to be more solemn than other common sundays. Other festes also as christmas day & epiphany day/ in as moche as they been our lords days & come but ones in the year/ therefore we make more solemnity in though days/ than we do commonly on the sunday. And so we do in many other festes/ for all they be festes and days of our lord. Nevertheless there is no day so solemn in themself as the sunday/ for that is alway solemn for the wonders that god died therein. Other days sometime been solemn/ and sometime not solemn after that the festes therein fall by changing of the year/ so that other days have no solemnity of themself by custom ne by law/ but only by falling of festes as the year changeth. The thursday was some time as holy as the sunday/ for christ stied up that day to the heaven. And than began the procession that we use on the sunday/ for than christ went in procession with his disciples out of jerusalem in to the mount of Olyuete/ and there he stied up in the sight of them all. And the cross that is borne before us in the procession/ betokeneth that christ died on the cross/ and afterward he arose again from death to life. And on the holy thursday went he before his disciples leading them unto the mount of olyvete. But for as much as many new festes comen on/ and it was grievous for to keep two days so lempne every work/ therefore the solemnity of the thursdays cessed/ & the procession in mind of Crystes ascen s; yond was translated in to the sunday ¶ Dives. Therefore me thinketh that the sunday should be the more solemn. ¶ Pauper. So it is/ and so it ought for to be most hallowed though holy church do not alway than most solemnity/ for that day is ordained for rest in the new law both to man and be'st/ as the sabot was ordained for rest in the old law. Caplm. xi dives. Be we bounden by this commandment to keep the holy days that holy church hath ordained in the new law. ¶ Pauper. Yes forsooth/ for though the commandment passed in that/ the it was cerymonyall as anents time/ yet it dwelleth in that it was & is moral/ & bindeth us to flee vices & serve our god one day more than another/ which day is the sondaye in the new law by ordinance of god & holy church. For as the gospel saith Ma. xij. Dns est em̄ filius hominis et sabbati. The maidens son christ Jesus' is lord of the sabot. And for as much as it was so evil kept in the old law/ & so much blood was shed in the sabot/ & christ himself suffered so moche despite on the sabot/ therefore he was disposed & said by the prophets isaiah i and Ozee two That he should no longer suffer their sabbottes/ but as a lord of the sabbottes he changed that rest & solemnity of their sabbottes in to the sunday/ for the causes which I said before/ which day all if it be the eight day in the first order of days/ yet it is but the vij day in observance of the commandment For we have now vi days for to work in/ in token that god in vi days made all the world/ & the seven. day we hallow as god bad us in token that god the vij day cessed of creation & ordained rest in the sondaye As saint Poule saith in his pistle/ ad Colo two That openly the sabot & other festes of the old law were but shadows & figures of the new law And therefore after Crystus passion though festes cessed & no man ought to keep them. And who so keepeth them in that he forsaketh that christ was borne of the maiden & died for mankind And saint Gregory in his pistle ad Ro saith. That all that hallow the saturday/ for it was so holy in the old law that been Antecrystes disciples. For antichrist shall do men hallow both sunday & satyrdaye. sunday for to draw christian people to his sect/ for he shall fain him deed & to arise again fro death to life on the sunday And the satyrdaye to draw the jews to his sect. De con. di.iij. pervenit. Caplm. twelve 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 in weight and in measure. He made no thing to moche ne to little. But he made every thing parfyghtly in his kind/ and ended all his works in parfyghtnesse. And for the number of vi is the first number even that is parfyght/ therefore he made all the world in number of vi days. ¶ Dives. How is the number of vi days more parfyght than another number. ¶ Pauper. For all his parts the meet him if they be taken to gydre make even vi as. i.ij.iij. make even vi & these three meet him. For vi times one is vi & thrice two is vi & twice three is vi And this perfection is in no number within ten but in vi And fro ten to an hundred is none but xxviij. And fro an hundred to a thousand is but this even number four hundred four score & xvi The next is eight thousand one hundred and xviij. & than no more such but one with in an hundred thousand. And who so will find that he must study. After an hundred thousand been more such than all the clerks under the son can tell/ and more than any heart may think or tongue can tell/ & yet is it full hard to find one. And for that vi is the first parfyght number in this manner. Therefore god would make this world in the number of vi in a token that all his works were parfyght. And therefore saith holy write Gen. two That heaven and earth & all their array were parfyght And for the same cause god made man the vi day as for a parfyght and a noble creature. For the same cause in the vi age of the world he became man. And on the. ●i. day a good friday the vi hour of the day in the vi age he bought mankind again with his precious blood in token that all his works were parfyght. And the same number of days god hath granted us for to work in/ in token that all our works should be parfyght & good/ & no thing do amiss/ that we should for no covetise do to much/ ne for no sloth do to little/ but hold us alway in a mean & in evenhood/ for god granted us no time to sin Therefore will he that we alway be even with god and with our even christian/ as six is alway even with his parts together. Caplm. xiij dives. Why bad god rest on the vij day more than an other day. ¶ Pauper In token that as vij cometh next after the parfyght number of vi days of working/ so after parfyght works in this world shall follow parfyght rest in the other world. Also he bad rest in the vij day for that passeth the parfyght number/ in token that he will that no thing be done passing perfection. And therefore all sin is comprehended in vij deadly sins. For as vij passeth the parfyght number of vi so every sin passeth perfection & is out of perfection of all good works. Also god bad rest the vij day for he will that men rest them than both ghostly & bodily. ghostly from business & thought of the world. Bodily from bodily travail. For why seven. is made of four & three. Four betokeneth bodily things made of four elements. Three betokeneth man's soul made to the likeness of the holy trinity. And therefore he bad rest in the vij day that men should than rest both body & soul. Also god bad rest in the vij day in token that after parfyght works shall follow endless rest both of body & of soul. For this number. seven. in asmuch as all time & all duration is comprehended in vij days therefore it betokeneth endless lasting. And therefore rest on the vij day betokeneth endless rest. Also my friend god ordained rest in the vij day in token of vij blisses which we shall have for parfyght works that we do here in vi days and vi ages of this world. For anents the body we shall have four blisses/ brightness & beauty without any spot. For as christ saith in the gospel. Men & women shall shine in heaven as bright as the son. Also men shall have there inpassybylyte & health of body without all manner sickness/ no thing shall dear them ne disease them. Also they shall have delyverhede of body & lightne s; see without letting/ for they should be as light as thought & in twynkeling of an eye be where as they will Also they shall have sotylte of body without any withstanding/ for there shall no thing withstand them. But as the son passeth the glass without letting of the son/ so shall they pass over wall & every thing at their will without any disease or any letting. And anentes the soul we shall have the blissful sight of god's face/ brenning love to god and to our even christian/ & alway have him that we love and what we desire. There all our love shall be in joy without 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 parfyght works. Therefore god bad us rest in the vij day. Caplm. xiiij dives. Why long ought the holy day to be kept and hallowed ¶ Pauper. From even to even/ as Raymonde saith and the law also. Extra li. ij.ti.de ferijs. Omnes dies dominicos. And holy write saith also and god himself Leuitici xxiij A vespera usque ad vesperam celebrabitis sabbata vestra. From even to even ye shall hallow your holy days. Nevertheless some begin sooner to hallow after that the feast is/ & after use of the country. Extra e. quoniam. But that men use in the satyrdayes & vygylyes to ring holy even at midday compelleth not men anon to hallow/ but warneth them of the holy day following that they should think thereon & speed them/ & so dispose them & their occupaco ns that they might hallow in due tyme. ¶ Dives. Is it leeful for any causes 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 war/ if they should gather it they have rightful cause to withstand their adver s; aryes. Also if corn or grass be in the field & should be lost but it were dight & gathered/ it is leeful in the holy days to save it & keep it/ so that god's service be not left therefore/ But for to mow or to reap/ car or to sow in the sunday. I hold it not leeful but in full great need. Pryncypale festes should alway be hallowed/ but right great need compelled men for to work/ so that great need excused them. For as the law saith. Extra li. v. De regulis juris. Need maketh leeful that else is unleeful by the law/ for need hath no law. De con. di.i. Sicut. et di.u. Discipulos. Extra de furtis. Si quis per necessitatem Also is leeful to fish after the service on the sunday & other fish also that may not be taken but certain ceson of the year/ for which fish men must go far in the see & long abide. Extra de ferijs. ca. Licet. It is leeful also to do rightful battles on the sunday/ and also in other holidays for salvation of the community Than it is leeful to save that ere they should all perish both man & be'st fruit corn & other things alway with reverence of god and of the holy day. It is leeful than to leches to help the seek folk. It is leeful to dyke or wall in defence of towns castles & to array men to battle in the sunday when need compelleth & peril of enemies. Thus saith Io. in sum. con.li.i.ti.xij.q.vij. So that in all these and such other/ need and pity excuseth men. christ healed men in the sabot/ and reproved the jews that were disposed therewith/ and said to them. sithen a man taketh his circumcision in the sabot/ why have ye indignation to me for that I have made a man hole in the sabot. Io. seven. And in an other place he said to the jews who is it of you that hath a sheep & it falled in the dyche in the sabot/ that will not go & lift it up out of the dyche. But forsooth man is better than a sheep/ & therefore saith he/ it is leeful to do good deeds in the sabot & in the holy day. Mathe● twelve another time christ healed a woman of an hard sickness that had holden her xviij. year/ she went stooping don ward and might not look upward. Than the master of the law & of the synagogue was wroth & said to the people. There been. vi.dayeses to work in/ come than and be ye healed and not in the sabot. christ answered to him. Thou hypocrite/ each of you unbindeth his ox & his ass from the manger or cratch in the sabot & leadeth it to the water. Moche more it is needful for to unbind this daughter of Abraham in the sabot from the hard bound in the which Sathanas had holden her bounden xviij. year long. And all though ypo●rytes were ashamed By these example's christ showed that deeds of pity and of alms/ and namely preaching & teaching/ by which man's soul is loosed out of the fiends bounds/ they been meedful and needful in the holy days. 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 that they gathered the ears in the field in the sabot & eat the corn Ma●. xij. For as he saith there/ god loveth better mercy & pity/ than any sacrifice. Caplm. xu Nevertheless notwithstanding all this every man & woman should busily hallow the holy day/ & not lightly for no small need break thine holy days. For god charged this commandment full highly when he said. Think that thou hallow well the holy day. And in an other place Deu .v. He saith Look that you hallow well the holy day And in an other place of holy writ he saith. Look ye keep well my sabot and my day/ for that is a token between me and you. Who so defouleth that day or doth any servile work in that day/ he shall die Exodi. xxi. Levitici. xvi.et.xix. Item Jere ● xvij Ezechielis twenty et xxij et xxiij By the law/ bochers/ taverners/ & other vytaylers may leefully dight in the sondaye victuals to be sold in the monday/ if they might not dight it in the day before to save them & their victuals/ so that it be done principally to god's worship/ and for the common profit. Also merchants that leaden their merchandise in the sondaye and other holy days to fairs in far country by land of by water been excused if they may not lead them in other days. Also messengers/ pilgrims/ and wayfaring men that may not well rest without great harm/ been excused/ so that they do their diligence to here mass & matins if they can For long abiding in a man's journey is costly and perilous. Also they that let to hire horse & cart/ or ship to pylgryms/ & to passing folk in the sunday for to speed them in their journey/ if they do it principally for ease and speed of them that so hire them/ 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 well abide/ ne might not well do it before/ they been excused if need compel them thereto/ and not covetise ne sloth. Mylleners or craft by wind & water is leeful in the sunday after custom of the country/ for so it may be do with little travail/ but for to do it with draft of beasts in the sunday it is not leeful for it may so not be done without great travail. Thus saith Io. in sum. con. li. i.ti.xij. De ferijs et tabule juris. Caplm. xvi dives. It is not leeful men to begin great journeys in the sunday/ of long pilgrimage or of far passing. ¶ Pauper. If they do it of custom or without need/ than they sin grievously/ all though they here their service ere they go/ and namely men of holy church that should in holy days occupy them most in god's service and devotion & in teaching of god's law/ and give the people good example to hallow well the holy day. Prechours that travail from town to town in the sunday & in great festes to teach the people god's law been excused & win moche 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 holy days to travail about making of holy church/ as in carriage/ lifting of stones/ gathering of stones & such other. ¶ Pauper. As for a little it is leeful/ but not long to do travail ne over great that men should bring to weariness for to let them fro god's service. For the holy day representeth endless rest and hallowing without 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 holy days to housing in carriage & other travail. ¶ Pauper. If they be poor it is leeful as for a little to help them in housing/ but if they be rich enough to pay therefore in the work day it is not leeful to travail for them in the sunday & other great festes. ¶ Dives. Is it leeful to vytaylers or other chapmen to ride or to go fro town to town in the sunday 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 the sunday/ ne in sentuary ne out. Extra de ferijs. Omnes dies dominicos. And therefore been market days ordained in other days that men should than buy & sell/ & hallow in the sunday. But it is leeful to vytayler to sell victuals in their own places/ so that they do it principally for alms of their even christian/ and for to here their service. advise 'em that than buy. ¶ Dives. Is it leeful for to work in the sundays when that evensong is said and when that the folk have herd god's service. ¶ Pauper. Nay forsooth/ but great need compelled them for to work as I first have said/ for else men should be bounden to hallow from even to even. And therefore when evensong is done at after none in the sunday/ yet is it not leeful to work than. And also when that evensong is said in the saturday at after none/ yet is it leeful for 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 for to do in the holy day/ and what need that excuseth man of travailing in the sunday/ and in other great festes for covetise and wanbyleve that men trust not to god/ but ween that god should fail them/ and 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 & open/ there own conscience ought to excuse them/ for they may than work by authority of the law And if a man or woman ask counsel in things of doubt of him that he weeneth should give him reasonably good counsel/ though the counseyllour fail in his counsel giving/ yet the axer is excused/ but he know that the counsel is not good/ or else did no diligence to know it/ & for he loweth him to ask counsel & forsaketh his own wit & his own will he getteth great meed Caplm. xvij dives. When servants travail in the sunday by compelling of their sovereigns been they not excused before god by their master bidding. ¶ Pauper If they travail and do their master bidding principally for dread and for obedience that they own to their sovereigns/ and not for covetise ne for none other evil cause/ and the manner of travail be leeful in itself/ than they been excused. For as holy writ saith. God loveth better obedience than sacrifice. But beware the sovereign that compelleth his servant in the sunday or any great feast without great need. For to the sovereigns is hallowing of holy day principally boden/ for without their will their servant ne their beasts commonly shall do no servile works. ¶ Dives. In royalties as plays and dances that are used in great festes & in the sundays/ be they not leeful. ¶ Pauper. In royalties as in plays & dances that been done principally for devotion honest and mirth to teach men to love god the more/ & for no ribaldry/ ne meddled with ribaldry ne losings been leeful/ so that the people be not letted thereby from god's service/ ne fro hearing of god's word & that none errors be meddled in such royalties & plays against the faith of holy church ne against good lyunge. all other plays been forboden both holy days & werken days. De con. di. iij. Irreligiosa. Et extra li. iij.ti.i. cum decorem. Where the gloze saith. That for to represent in playing at christmas Herodes & the three kings and other processes of the gospels both than & at Ester & other times also it is leeful and commendable. ¶ Dives. Than it seemeth by thy speech that in holy days men may leefully maken mirth. ¶ Pauper. God forbid else For as I said/ the holy day is ordained for rest & relieving both of body & of soul. And therefore in law of kind/ in law written/ in law of grace/ & ever from the beginning of the world the holy day hath been so lacyous with honest both for soul & body/ and for worship of god whose day is that day/ solacyouse in clothing in meet & drink/ in occupation/ honest with mirth making. And therefore the prophet saith. He dies quam fecit dns. exultemus et letemur in ea. This is the day that god made/ make we now merry & be ye glad ¶ Dives. Contra. Saint Austyn saith that it were less sin to go at the plough and at the cart/ & card and spin in the sunday/ than to lead dances. ¶ Pauper. Saint Austyn speaketh of such dances & plays as was used in his time/ when christian people was much meddled with heathen people/ and by old custom & example of heathen people used unhonest dances & plays that by old time were ordained to stir the people to lechery & to other sins. And so if dancing & playing now on the holy days stir men & women to pride to lechery gluttony & sleuth/ to over long waking on nights/ and to idleness on the work days/ & other sins/ as it is right likely that they do now in our days than been they unleeful both on the holy day & on the work day. And against all such spoke saint Austyn/ but against honest dances & plays done in due time & in good manner on the holy day spoke saint Austyn not. ¶ Dives. Contra te. We find in holy write that god bad his people torment their souls & give them to sorrow & mourning on the holy days. Dies expiacionu erit celeberimus et vocabit sanctus affligetisque aias urans in eo. Ois aia que afflicta non fuerit die hoc peribit de populis suis. Leuitici xxiij Than it seemeth that god will that men give them rather to mourning in the holy day than to mirth or to welfare. ¶ Pauper. Solomon saith Spes que differt affligit aiam. ꝓuer. xiij. The hope the desire & the longing that is delayed tormenteth the ●oule. For the more that man or woman longeth after a thing/ the more it is disease till he hath his disease & his longing. But now it is so that the rest the mirth the ease & the welfare that god hath ordained in the holy days/ is a token of endless rest joy mirth & welfare in the bliss of heaven that we hope to have without end. For there men shall hallow without end from all manner travail thought and care. And therefore as I said first/ god will that we think on the holy day of the rest joy & bliss that the holy day betokeneth/ & have it in thought/ in desire/ in longing & hope to come thereto. And so torment our souls by longing & by sorrowing By longing after the endless rest/ & by sorrowing that for sin our desire is so long delayed. In this manner god will that every man and woman torment his soul in the holy day/ by love loving to god ward/ and by sorrow for god's offence. Not to show great heaviness outward/ & to do bodily penance in any great holy day. More over my friend god bad not that the jews should torment their souls in every holy day/ but only in one solemnity that was called the feast of cleansing and of forgiveness. For that day god for gave the jews the great sin that they died when they made them a calf of gold & silver/ and worshipped that calf as god/ & called it their god/ notwithstanding all the wonders that god had showeth them a little before/ leading them through the red see dry foot/ & drenched king Pharaoh & all his host/ and spoke to them openly by voys of angels from above the mount of Synay in thunder & lightening/ in fire and smoke/ and clouds/ full grim in voices of trumpets & of clarion full dreadful to here. And for asmuch as that grievous sin was first forgiven them in that day/ and they were first that day made clean from that great sin/ therefore god bad them that day for joy of forgiveness. He bad them also that day torment their souls for sorrow of that 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 shrewdness/ and thank him thereof. This day was the tenth day of Septembre. Caplm. xviij dives. Where fyndeste thou that god bad men make merry and to far well in the holy day. ¶ Pauper. In the same place of holy writ Leuitici xxiij Where we find that god bad the children of Israel take branches & bows of palm trees & of the fairest trees that they might find/ & make them tabernacles and dwell therein seven days together every year ones/ & there to make merry before their lord god/ in the mind that god made them to dwell in tabernacles in desert xl year & there saved them and keep them fro wo. 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 & 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 strength/ that is to say. God is glad that ye be strong/ glad and merry. Neemie eight And therefore fasting is foreboden in the sunday. Di. thirty. Si quis tanꝙ & ● Si quis presbyter. Where fasting is foreboden in the sunday. And also there should no fasting be used moche from Ester to Pentecoste that is whitsuntide for joy of Crystus resurrection & of our salvation. Di. lxxvi. jejunia. Et de con. di.i. jeiunium. ¶ Dives. Where findest thou in holy writ that dances and songs been leeful & pleasant to god. ¶ Pauper. We find Exodi xu 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/ & god had drenched king Pharaoh and all his host/ than Moses made a merry song & praising to god/ which song beginneth thus in latin. Cantemus dno gloriose. em̄ magnificatus est. Than mary the sister of Aaron took her timber in her hand/ & all women that might took her timbers to her hands/ and went dancing and singing the same song praising and 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 in to jerusalem david & all the people of Israel went therewith & played in all manner mynstralles/ & song & danced & sprang for joy/ & so praised and worshipped god. But Mychol saul's daughter and david's wife scorned david for his dancing and for his springing and said/ that it was not seemly to a king so to spring & dance as a knaaf before the people & before her maidens. david said to her I shall play & dance before my lord god that hath chosen me to be a king & put thy father & all thy kin from the crown. I shall play before my lord god/ & put me in lower degree for his love/ & been low & meek in mine own sight to please god that made me king And for that Mychol scorned so david for his springing & his dancing & his lowness/ therefore god made her barren that she had never child as the book saith there. Also god gladded his people that was in moche care & tribulation and said/ yet shall maidens make merry in song & dancing/ and old folk together. For I shall torn their care in to joy/ and glad them & comfort them of their sorrow. jeremy xxxi ¶ Dives. It may well be as thou sayest. For mirth & gladness comforteth men in god's service/ and heaviness dulleth & letteth all manner liking. ¶ Pauper. Therefore david saith. Seruite dno in leticia. Serve ye our lord in mirth and gladness. But two things my 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 without sorriness of malice/ of wrath/ hate/ and of envy And gladness without folly and ribaldry. And therefore my friend I pray you saddeth well/ but baddeth not. Be alway glad/ but nevermore made by no folly. Alway sad/ alway glad/ so that your gladness and your sadness be alway meddled with liking and love of god/ and with devotion. Caplm. xix dives. Why been these three commandments called the commaudementes of the first table. ¶ Pauper. For when god gave Moses the law in the mount of Synay. He took him the ten commandments written in two tables of stone In the first table were written the three first commandments which techen us how we should worship our god & love him above all thing. And therefore they been called the commandments of the first table/ both for worthyne s; see of themself/ & for they were written in the first table. In the second table were written other vij commandments/ that techen us to love our even christian as ourself/ & been called the commandments of the second table And so all the ten commandments been comprehended & closed in the two commandment of charity. The first commandment of charity is this/ the 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 excludeth all manner of idolatry/ that is foreboden by the first commandment 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 well an other he hath kindly a trust & a faith in him. And after that he loveth/ so he trusteth. And there he trusteth 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 & thy trust in him before all other/ as in him that is almighty & may best help at need. And therefore the first commandment of these three is applied principally to the father almighty. Also god biddeth that thou love him with all thy soul/ that is to say/ as saint Austyn saith with all thy will/ without 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 called christian/ so conform thy will/ thy life/ & thy speech to the will of christ/ 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 avow 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 and 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 taketh his being of him. And therefore if y● spend thy life & thy being in sin & vanity/ thou takest his name of being in vain. Also look that thou spend all thy wit in his love/ that thou study to know the truth/ that is Crystus name. For he saith. Ego sum verytas. And so study to flee falsehood & folly by help of christ gods 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 without forgetting of his benefices and his gifts to the & to mankind. And in that he biddeth the to keep well the holy day which is ordained principally that men should than withdraw her thoughts & 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 well the holy days. 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/ without whom as saint Poule saith. We may think no good thought. The first commandment is applied to the father almighty that may best help at need. For mammets & idolatry may not help. The second commandment is applied to the son alwytty/ whose name is truth & sovereign wisdom. For he knoweth all/ he may not be deceived/ & truth should not be taken in vain/ but alway worshipped & wisely maintained The third commandment is applied to the holy ghost/ which is called Para●litus/ that is to say comforter For the holy day is ordained for to comfort both the soul and the body/ and to comfort man and best. And the holy ghost comforteth us in sorrow and care/ and he is boat of every bale. He giveth rest after travail/ he is solace in disease/ & he abateth careful thoughts/ & giveth peace and rest in heart. And therefore the prophet saith to him Cogitacio hominis confitebitur tibi. et reliquie cogitaciones diem festum agent tibi. Man's thought shall been known to the his mischiefs/ and the remenauntes of his thoughts shall make an holy day to the in the sondaye & other festes. Secundum multitudinem dolorum meorum in cord meo. consolaconnes' tue letificaverunt animam meam. Lord saith he/ after the multitude of sorrows in mine heart/ so thy comforts have gladded my soul. For the holy ghost biddeth that men should rest from their travails here in the holy days and after in endless bliss. Caplm. twenty ALso my friend/ as the gospel saith Marci twelve Ye shall love god with all your heart/ and with all your soul/ with all your mind/ and with all your might/ That is to say/ as saint bernard saith. Ye must love him. Dulciter/ prudenter/ fortiter. sweetly/ wisely/ mightily. sweetly with 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 & be busy night & day to do his pleasance & to flee his offence. Also ye must love him mightily & steadfastly/ that neither well ne woe depart you from his love. And therefore saith saint Poule 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 nothing 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 nothing/ ne think nothing/ ne do nothing 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 second teacheth us to love him wisely. The third reacheth us to love him sweetly in ease & rest of heart. By the first commandment god teacheth us faith & right believe. By the second he teacheth us hope. For as he saith by the prophet. Qm in me speravit liberabo eum. ꝓtegam eum qm cognovit nomen meum. For he hoped in me I shall deliver him/ & I shall defend him for he hath known my name. Beatus vir cuius est nomen dni spes eius. et non respexit in vanytates. 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 for to forswear him/ and to take god's name in vain. For as saint Poule saith. There is no name in which we may be saved but in gods sweet name Jesus'. And therefore they that have god's name in worship may have syker hope to be saved. And though that have it in despite ought 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 & easy/ that should ellyn be full uneasy. By the first commaundeme t of charity we be bound 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 & mind/ that is to say/ with all our speech. For speech outward is a token of thoughts inward. Also he biddeth us love him with all our mights/ that it to say with all our works. And so the first commandment of the first table teacheth us to love god with all our heart The second teacheth us to love him with all our word/ & show him love in speech/ for who so loveth an other well he will speak good & worship of him that he loveth & be glad to here of his good name & speak of him good & worship/ and sorry to here his name despised & defamed. By the third commandment we been taught to show love to god in deed/ that is to leave our own occupations on the holy days & give us principally to serve god & to be occupied with him & do nothing but for his love & to his worship/ or for great need of ourself. For who so loveth an other well/ he will seek a time to speak with him & to deal with him. And therefore god biddeth us hallow well the holy days/ & attend than well to him & occupy us with him as with our dear love/ that made us of nought/ & bought us full dear with his precious blood/ & saveth us & keepeth us/ & giveth us all that we have of any good & findeth us all that us needeth & moche more. And if we love him in this manner with all our mights & deeds & works/ & hallow thus the holy day & the sabot that he hat boden us hallow. He should give us a sabot & rest in heaven/ as the prophet isaiah saith/ it shall be a sabot of sabbottes/ that is to say endless rest betokened by temporal rest in the holy day/ & month of months that is to say endless mirth betokened & figured by temporal mirth in the holy day. isaiah lxvi Amen. ¶ Here endeth the third commandment/ and beginneth the fourth. Caplm Primum. dives. As me thinketh now thou haste declared the commandments of the first Table full well and perfectly to man's soul. Now I pray the for god's sake for to perform that thou haste begunnen/ and will declare to me now the commandments of the second Table/ that I may the better know the laws of god/ and the more pleasantly serve my god/ and keep me the more peaceable in charity with mine even christian. For as I have understanden/ all the seven commandments of the second Table been knit together in the second commandment of charity which biddeth us love our even christian as ourself. ¶ Pauper. Mankind hath two beginnings. The first beginning and beginner is god. And the second beginning and beginner is the father and the mother. By the first commandment of the first table we be caught 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 that been our beginning next after god. And therefore he saith in the first commandment of the second table. Honora patrem tuum et matrem tuam. That is to say/ worship thy father and thy mother. By the commandments of the first table he taught us to love god above all thing. By the commandments of the second table he teacheth us to love our even christian as ourself. And for as much as charity is most showed by worshipping & helping of our even christian. Therefore he beginneth by teaching of worship that aught to be done to them that we own by way of charity most to worship after god & 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 bounden to help our bodily father & mother at need and be to them buxom and meek/ and flee their displeasance/ not despise them/ not anger them unreasonably/ not ban ne wary them/ ne harm them/ ne scorn them for none age/ for none unclean s; see/ for no wantenesse ne folly that they say or do/ but support them in their age & feebleness/ as they supported us in our youth/ & holp us/ and kept us in our feebleness/ when we could not ne might not help our self We find Genesis ix That Noah had three sons. Sem. Cham. and japhet. When the flood was done it happened that their father Noah drank wine so 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 Noah was thus drunk/ his middle son Chamfound him ligging bare/ so that he might see his privy membres/ and anon he laughed his father to scorn & would not cover his father but went & told it to his brethren in japing & scorning his father. But his brethren would not see that nice sight/ but turned their face from their father & caste a cloth upon him & covered hyw honestly. When No awoke and wist what his middle son Cham had done to him/ he was wroth with him & cursed Chanaan Cham's son & all that should come of him & made him thrall & bound to Sem and japhet/ & to their children after them And thus for scorning & vnworshyp that the son died to the father began first boundage and thraldom and was confirmed of god. ¶ Dives. sithen Cham died the sin & not Chanaan which was yet but a child/ why cursed No the child Chanaan & not Cham the child's father. ¶ Pauper Noe would not curse Cham in his own person/ for god had blessed him in his person with his brethren anon after the flood/ & therefore he cursed Chanaan his son/ & 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 done shame to his father/ so his children should be shame & shenshyp to him. And as Noah had no joy of him/ so should he have no joy of his children. ¶ Dives. The reason is good & rightful/ say forth. ¶ Pauper. Therefore Solomon saith. Oculum qui subsannat patrem. et despicit partum matris sue. suffodient eum corui de torrentibus et demones. Prouerbiorum xxx The eye that scorneth 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 that eye. And therefore he saith in an other place. Honora patrem tuum et gemitus matris tue ne obliviscaris. Memento quo niam nisi per illos non fuisses. et retribue illis quomodo illi tibi. Eccle. seven. Worship thou thy father/ and for yet not the 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 died to the. And god bad himself in the old law/ that who so cursed or waryed his father or mother/ he should be slain. Leuitici twenty Caplm. two dives. Many children would full fain see their father and mother deed that they might have her heritage & live at their own governance. And oft when they may not have it by their good will ne by their death/ they will have it by plea & by mastery. ¶ Pauper. Such children full late shall thrive/ & they shall have full little joy and worship of her own children/ but moche shame & shenshypp. For as Solomon saith. He the cursed his father or his mother or dyseaseth them/ his lantern shall be quenched in the mids of derkenesses that is to say/ either he shall have no ne air/ or if he have he shall be with out worship. For the heritage saith he/ to which children hasten fast in this manner/ shall want blessing & grace of god in the last end. Prouer. twenty And in an other place he saith/ that who so withdraweth any thing from his father & from his mother/ & saith it is no sin/ he is as wicked as a manqueller. Particeps homicidie est. Prouer. xxviij Also we find in the second book of kings. xu.c ●. That Absalon the son of david would have put his father david out of his kingdom/ & he drove him out of the city of Jerusalem barefoot/ for he came so suddenly on him/ that david was fain to flee & save his life. Soon after Absalon gave battle to his father in the field/ but as god would he was overcomen & moche of his folk slain/ both by sword & by wild beasts. Than Absalon fled riding on his mule bore heeded. And as he road under an oak/ his here that was full long and full fair smote up amongs the bows/ and there it fastened so that the mule passed forth in his running/ but Absalon hinge still by his here till that joab that was chief captain & prince of the host of david came to him & smote him through the heart with three spears/ and made him forth be stoned to death/ that was the most dyspyteous death in the law. And so Absalon that was than the fairest man living/ for haste that he had to the heritage & wrong that he died to his father/ he lost both his heritage & his life. Also Adony his brother would have been king whiles his father david lived and david prived him of the kingdom for ever & made Solomon that was than not xi year old king. And afterwarne Adony was slain for he would have been king against his faders ordinance. Therefore god bad in the old law Deut. xxi That if there were any unbuxom child that would not obey to his father and mother/ they should lead them to the rulers of the city & say to them in this wise. Our son is bold & proud/ he will not here our teaching ne our bidding but he giveth him to riot gluttony & lechery/ & to great festes & fare. And god bad that all the people of the city or of that town should slay the unbuxom child with stones in example of all other. For when that young folk wax rebel against father & mother & give them to such riot & welfare & idleness/ but they been chastised and withstand in the beginning/ they shall ashame the comynte of the people/ by robbery/ murder/ & manslaughter/ by evil & wicked company/ and make rebellion & rising against their sovereigns/ and so be cause of destruction of the land of the city and of the comynte. Also Mathei xu christ in the gospel reproveth all though that by hypocrisy withdraw needful living from father or mother under colour of god's worship & holy church. And he reproved though 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 the cost that they do to sustain themself/ & so make father & mother to live in mischief/ that men of holy church may live in delyces. Caplm. three NOt only by the commandment of god been we bound and taught to worship and to help our father and our mother/ but also by example in kind as the master telleth of properties. That when the stork that is called Ciconia in latin/ as she hath brought forth her birds to flight/ both the male and the female been becomen full feeble for travail that they had in the breeding & bringing forth of their birds/ & been so feeble that they may not well help themself. For both the male and the female sitten by diver s; e times on the eggs/ & change their travail in breeding of their birds/ and in fetching of meet and drink for themself & for their birds. And therefore when the birds been grown & may flee/ they fetch meet to their father & mother in to the nest as long time as they trauayle● to bring forth their birds till they be relieved and may travail to help themself. Also he telleth that there is a bird that is called a pelican. Pellicanus. And there is a great enmity between the pelican and the adder. The adder waiteth when the pelican hath birds/ and when she is out of the nest to get meet to her and to her birds/ the adder creepeth up in the nest and sleeth the birds. And when the pelican cometh again/ and findeth her by●des slain in this manner/ she mourneth three days and three nights for the death of her birds. The third day she setteth her again over her birds/ and with her bill she smiteth herself in the side/ and springeth her blood on her birds. And by the virtue of her blood she raiseth them fro death to life. By the bleeding she waxeth so feeble that she may not travail to feed herself. Than some of her birds for love and pity put them for to travail and feed their mother/ and some care not for her/ but only feed themself. When the mother is amended and waxen strong/ though birds that helpeth her she loveth & cheryssheth them/ & the other that would not help her/ she beateth & bylleth and casteth them out of her company. Caplm. four dives. This commandment biddeth us worship father & mother/ and that we may do without any cost & with little travail For we may rise against them/ kneel to them & take their blessing and speak to them with reverence & so keep the commandment. ¶ Pauper. The commandment bindeth us not only to worship fad & mod with such reverence doing/ but also to worship them with help at need. ¶ Dives. Where findest thou that help at need is called worship. ¶ Pauper In the first pistle that saint Poule wrote to the bishop Thymothee .v. Where he bad that he should worship very widows/ that is to say/ he should sustain them with goods of holy church. And he called there very widows that had no good to be sustained with of their own. And if that she had children/ or father or mother or whereof to live/ he bad that she should learn to rule her household and help father and mother as they helped her. And in the same chapter he biddeth that priests & men of holy church that rule well her subgettes should have double worship of the people/ that is to say the gloze/ that the people should obey to them and do them reverence & find them all that them needeth/ 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 themself ne govern themself/ than to be taken to their children's goveruaunce of the household/ & put themself in keeping of their children & their governance. ¶ Pauper. More seemly it is that they put them in their children's governance & keeping than in strangers. Namely if they have founden them good and kind to them before. But for any trust in their children I would not counsel them fully to dysmytten them of her good But alway reserve the lordship to themself/ & their children in danger And therefore Solomon saith. Audite me magnati et om̄s populi & ●. Eccl. xxxiij. Ye great men & governors of holy church/ & ye all people/ hearken now to my saw/ give to no man ne woman power upon the by thyself. Neither to soon ne to daughter ne to brother ne to friend/ give not a way to other men thy good and thy cattles For haply it may repent thee/ & than shalt thou pray to have help of thine own good & thou shalt none have. Melius est ut filii tui rogent te. qd te respicere in manibus filiorum tuorum. Ecclesiastici xxxiij It is better saith he that thy children pray the and ask help of thee/ than thou look in the hands of thy children for help. I find that an old man betook to his son his household and gaaf him all that he had to keep him well in his age first he lay with his son in the chambre/ at the last he was put out of the chambre & laid him behind the spear at the hall door/ for he caught & roughed so/ that his son & his sons wife might have no rest by him in the chambre. And when he lay so nigh the hall door/ he had much cold and called to him his sons son a little child/ and bad him go to his father and ask of him some clothes to keep him with from cold. The child died the erande/ & the father took the child an old sack. Have said he/ & bid him lay this on him. Nay father said the child/ but kit it in too & send ye him the half & keep ye to you the other half till to the time when ye be old that ye may than cover you therewith & keep you from cold. Not long sith this caas befell in Colchestre. There was an old man somedeal lettered/ which betook his son in his age all the household & gaaf him all that he had for to keep him well in his age. first he lay in the chambre with his son/ after he was put alone in an out chambre in the yard/ and was served full evil both at bed and at board. On a day he prayed his sons wife to lend him half a bushel to meet by a certain thing/ but he would not tell her what he should mete. She took him half a bushel having great wonder what he should do therewith. He went in to his chambre & shut the door to him. He took a few pens & halfpens & ferthynges that he had & put them in to the craveyses of the halfbusshell/ and soon after he took her again her halfbusshell. She looked busily in the halfbusshell to know what he had moten therewith. And than she found that money hanging in the craveyses & clyftes of the half bushel/ and she wend that he had moten money by the vessel/ & went & showed it to her husband/ and he wend the same. For his father kept ever a great hutch besides his bed well locked & was right heavy/ but his son might not know what therein was/ but after this deed he hoped that therein had be moche money. And in hope of that money/ he & his wife kept well & honestly his father in to his death. When he was deed/ he broke up the hutch/ for key found he 〈◊〉 thereto. And than found he in that hutch but earth and stones and a betyll dying over it with a scrowe thereon/ in which was written in this manner. With this betyll be they beaten that her children her good shall leten And give away all their thing/ & gone themself on begging. Caplm. v. dives. Yet contra te christ saith in the gospel. Qui non odit patre suum et matrem svam. non potest meus esse discipulus. Luce xiij He that hateth not his father and his mother/ he may not be my disciple. But that we be bound to hate we be not bound for to worship it ne to help it. Therefore than we be neither bound for to worship father ne mother/ ne to help them at need. ¶ Pauper. christ said though words when nigh all the world was heathen people 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 their faders & moders/ but they should hate their false believe and their wicked living/ & so we must all if we will be saved/ we should love every man & woman & hate their sin And in as much as father & mother withstand us in god's way/ we should hate their malice and forsake their wicked living & follow god & be busy to draw father & mother after us in god's way by good teaching and ensample. ¶ Dives. Yet contra te. christ saith in the gospel. Veni seperare hominem adversus patrem suum et adversus matrem suam. Mathei ten ¶ Pauper. In god's cause and in truth man & woman ought to forsake father and mother if they withstand gods cause/ and hold against the truth. And so christ came for to depart man and woman fro their father and mother that stood in false believe against god. christ came not to put full hate between man and his father & mother/ but for to make man and woman to forsake father and mother for god's sake/ if they will let the fro 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/ though they be he then & never so wicked/ but we should love god more than them. And if we may not please god and them also/ we should offend them and please god/ & alway love their person and hate their sin. And be busy to amend them by good information with love & meekness and reverence. ¶ Dives. Yet contra te. Saint Paul saith. Non debent filii parentibus thesaurizare. sed parentes filii. Scdo ad Corum xiij Children ought not to gather together treasure to their faders & moders/ but faders & moders ought to gather treasure 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 Each of them ought to care for other But more the father and mother for the child/ than the child for father & mother. ¶ Dives. Why so. ¶ Pauper For the child is toward and by common course of kind is seeming longer to live than his father and mother And his children should be his father's' childers children & his moders. And so father & mother should not care only for their own childen/ but also by way of kind they ought to care for their childer's children/ & have more affection 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 way of kind giveth more moisture & virtue up to the tree & to the crop/ than the tree or the crop giveth down to the rote. So by way of kind the father & the mother must be more busy to help their children & to ordain for them/ than the children for father and mother that sooner by way of kind shall die. Nevertheless right as the crop refresheth the rote by moisture of dew and of rain & bysshadoweth the rote for the heat of the son/ so ought the children to refresh father & mother at their need/ & keep them from mischief as much as they may in good manner & keep them well and honestly Not for to make them rich/ neither nourish them in delyces. Caplm. vi dives. when man or woman entereth in to religion/ he is deed against the world. Therefore it seemeth than that by his religion he is unbounden from this commandment 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 commandment is bound to two things/ to reverence father & mother/ and to help them at need. As for the reverence the religious is as much bound or more as the secular in time & place and when and where he may do it. But as for the second point/ that is to help them at need/ if his father and mother have not whereby to live/ ne be of power to get their living honestly/ the son ought not to enter in such religion there he may not help them/ for if he do he may be cause of their death. But if his fad & mod have enough to live by/ he may enter in to religion though father & mother forbid it him. He shall not spare for love/ for prayer/ for blessing/ ne for curse. For as saint Austyn saith in Epla ad Letum. This commandment bindeth there that things of more charge & of more profit let it not ¶ Dives. Yet contra te. If the religious keep not this commandment because of his religion/ he doth amiss in taking of his religion. ¶ Pauper That is sooth. ¶ Dives. I suppose that he never after see his father ne mother/ ne do them no help ne reverence/ how keepeth he than this commandment. ¶ Pauper. Though 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 himself/ or by any person/ yet he kept the commandment. For though this commandment bindeth alway man & woman/ yet it bindeth not for always As clerks tell/ not for every time ne for every place/ ne for every cause/ but only for such cause time & place when they may do it leefully. And thus bind all commaundementis affyrmatyfe But commandments negatyfe bind every time & for every tyme. ¶ Dives What if father & mother fall in mischief after that their son is professed in religion/ aught not her son to forsake religion & help his father & mod in their mischief. ¶ Pauper. Some clerks tell that for as much as he is deed against the world by his profession/ therefore he is discharged fro cure of father & mother/ as he is discharged thereof by bodily death/ & he ought not to go out of his religion/ but dwell still under obedience of his prelate. Nevertheless he ought to do his diligence to help them saving his obedience & honest of his religion. In sum. con. libro three ti. xxxiiij q̄.. ¶ Dives. As I said first. He that 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 mod/ or any other of his kin ¶ Pauper. If he be a religious mendycant/ he may beg for his father & mother as he doth for himself/ & so relieve & help them by men's alms And if he do so/ without doubt god shall send him enough because of his charity/ & he shall far the better for them both in body & soul. And if he be a religious possessyoner endued by temporal goods/ he may relieve them in the same manner/ or else by alms of the house which is endued principally to help the needy/ & namely father & mod. For saint Poule saith that who so have no cure if his next/ he is worse than jews saracens or paynims. Caplm. vij dives. As they say the goods of holy church may not be dealt ne given in to the use of seculars. ¶ Pauper. God 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 churches goods been called the goods of the poor and of the needy xvi q̄. Decime. et cao. Quino. ¶ Dives. These relygyou s; e possessyoners endued in so great richesses/ say that they be the goods of the house. And therefore none of them may give any thing of the goods without common assent of the covent & leave of their sovereign. And so me thinketh that it is full hard to any religious possessyoner to help either father or mod by goods of his house. For the religious may scarcely help themself by goods of his house/ he shall full evil or may relieve his father or mother by goods of his house. For readily he shall find both his prelate and his covent against him/ allegging delapidation & waste and poverty and great need without need. For yet there is no house that will say that they have enough. ¶ Pauper. A sorry lordship is it than the lordship of religiouses that may not in so great. richesses passing dukes/ eerles/ barons/ relieve the mischief of their own father and mother. But soothly they show well that all their business is to spare/ to purchase/ to beg of lords & ladies/ and of other men lands and rents/ gold and silver/ not for help of the poor/ but for to maintain their pride & their welfare. Saint Benett oft with good conscience gave to the covents good to help poorefolke at need. For we read prio. lio. Dyalogorum. That there was a good simple man diseased/ for he ought a man twelve shillings/ and he had not wherewith to pay. He came to saint Benett & prayed him of help Saint Benett said that he had nought than for to help himself with/ but come again to me said he after two days/ & than I shall help the if I may. Saint Benett for pity that he had on that man/ prayed to god for help. And suddenly he found ligging xiij shillings on the hutch of the covent that was full of wheat which money Saint Benett took and gave to that sorry man/ & bad him pay twelve shillings for his debt and twelve pens over he bad him keep for his living. And without doubt if Saint Benett had had so moche money of the covent/ he should have done the same with the covents money without assent of the covent For we find in the same book/ that their was a great hunger in that country that saint Benett dwelled in And when he saw the folk at mischief/ he gave away nigh all the gods of the covent/ so that there was nothing left in the covent whereby to live but a little oil in a glass. And than came a man to him whose name was Agapitus/ and prayed him for god's sake to give him a little oil Saint Benett bad the monk that had the oil in keeping/ deliver that oil to that needy man. The monk for nygardshyp & for that it was the covents good would not deliver it to the needy man. For if he gave that away he should none leave to the covent. Saint Benett was dysplaysed and bad an other monk take the vessel of glass with the oil and cast it ought 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/ and neither the glass broke ne the oil spylte. Than saint Benett bad the monks take it as it was & give it to the needy man. And than before all the monks he vndername the cellerer of his pride & of his wan-believe. Than saint bernard with his brethren prayed to god that he would send to them some oil whereby to live. And anon a ton that lay there beside void/ suddenly was so full of oil that it ran over in the flore. We read also in the life of saint Gregory that there came a man & axed saint Gregory alms for god's sake. For he had lost all his good on the see/ & uneath he escaped with his life. Saint Gregory that was than but abbot/ bade his awmener give him vi pens. And he died so. The same day he came again & axed alms/ & had as much. He came again the third day & alleged great poverty/ that he had lost much good & gate but little again. Saint Gregory had his procurator and reuler of the covents goods that he should give him his alms. He answered and said that there was none thing left but a dish of silver in which his mother was wont to send him mete. Saint Gregory bade him give the poor man the dish/ & so he did. This poor man was god's angel in the likeness of a poor man/ & for this alms god made saint Gregory afterward pope of Rome. We find also in the life of saint Frauncys/ that he bade his brethren take the clothes of our ladies altar & give them to the poor folk. viij.c. ¶ Dives The religious said that the gods of the covent been all their gods in common. And therefore may none of them jyve away without assent of them all. For by common rule of the law that toucheth almost be approved of all. Quod oens tangit. ab hominibus approbari debet. And by an other rule/ there may no man give any other right/ but such right as he hath himself. Nemo potest plus viris transferre in alium quam sibi competere dinoscitur. And therefore sithen no person of the covent hath any right in goods of the covents/ therefore none of them may give any alms of the covents goods ne none other good without assent of them all/ or of the more part. For what thing is any monks of the covent/ it is the covents. And what so he getteth/ it is the covents. Quia quic●d acquiritur monacho. acquirit monasterio. ¶ Pauper. By such hypocrisy under the colour of poverty they maintain their pride & their avarice/ & occupy greater lordships than do many duke's earls & barons to great hindering of the land & great disease of the poor people. For that god ordained to be common to help at need or all men at need/ they say that it is theirs & no man's else. So the four men of religion in one house might spend twenty thousand mark by their will & by their common opinion/ all the good should neither torn to help of the land ne of the poor people/ but all to help the poor covent. ¶ Dives Say to my reasons. ¶ Pauper. Thy reasons be not worth. For the goods of religiouses should be more common than other men's goods to help the land & the poor people. And therefore saith the law/ that common life is needful to all men/ & namely to them that will follow the life of crystus disciples/ for as the air or the light of the son may not be departed/ ne appropered to one place more than to an other. So saith he that all these worldly goods should be common in need twelve q̄. dilectissimis. And therefore they that have most need/ have most right to goods of the religious. And the lordship is no more appropered to the relygyou s; e than to the seculars. For both seculars & regulars should be helped thereby. But dyspensing/ governance/ and keeping of the goods of holy church is appropered to the religious & 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 christian people/ not only to the apostles/ but to all christian people. Actuum four ca et twelve q̄. dilectissimis. And therefore if religious mispend the goods that be taken to them/ & help not the needy people/ they do crysten people great wrong/ for they withhold them her right/ & make proper to them that ought to be common to all It is a shame & an over great abusion that a man of religion shall ride/ some with his tenth or with his twenty/ some on an horse of ten pound in a saddle all gold begun. And for poverty that he bindeth him to in his profession as they say/ he may not give an halfpenny for gods love/ ne help his father & mother at need with out axing leave of his sovereign. sithen god that is sovereign of all bade them help father & mother at need. For gods bidding is most to charge. And saint peter saith. Obedire oportet dn̄● magis ꝙ hoimbus. Men must obey to g●d more than to man And therefore god may say to such folk of religion that withholden all mess from father & mother and from the poor people to make her house & her covent rich/ that he said to the masters of the law & to the phary/ seys that were men of religion that tyme. Quare transgredimini mandatu dei ꝓpter tradicionem vestram. Why break ye goddess commandment for your statutes & your lore. Math xu they. ca ¶ Dives. It is long sithen I heard the speak of this matter/ pass forth & speak more to purpose. Caplm. eight ¶ PAuper. Also we be bound to worship father & mother/ not only in reverence doing and helping at need/ but also in obeying to her bidding & her lore. For Solomon saith. Audi patrem tuum qui genuit te. et ne ●tempnas cum sueverit matter tua. Prouer. xxiij Here thy father that the begat/ and despise not when thy mother is old. That is to say. For any age despise her not/ but be low & meek to her & set her teaching in heart. judicium patris audite filii dilecti & ●. Ecclesi three Ye dear children here ye the doom of your father/ and do ye so that ye so that ye be saved. He that worshipped his mother/ he maketh him a treasure in the world coming. He that worshippeth his father/ he shall have joy of his children/ and he shall be herd of god in his prayer/ & he shall live the longer good life. And he that obeyeth to his father/ he shall refresh his mother. He the dread god he worshipped father & mother And he shall serve him the begat him/ as his lord in word & in deed & in all patience worship thy father saith he/ the god's blessing may come to thee/ the fads blessing saith he maketh stable & sicker the houses of her children/ & the moders curs destroyeth her houses dounne to ground. He is full of wicked fame the forsaketh his faders obedience/ & he is a cursed of god that angieth his mother & will not do her bidding. All these been Salomones words. Eccl. three And therefore god bade that children unbuxum to father & mod should be stoned to death. Deut xxi. We read jeremy xxxv That jonadab bade his children that they never should drink wine/ ne make house/ ne so we land/ ne set vine. And for that they kept her faders bidding/ god said to them by prophet jeremy. For that ye have obeyed to the commandment of jonadab your father & kept all his commandments therefore the kindred of jonadab shall not fail/ but all days that kindred shall be in my sight/ and I shall have an eye to them & help them. But the wicked people of juda & of jerusalem that would not obey to my commau dementes I shall destroy. Caplm. ix Therefore saint Poule saith. Fili obedite parentib veitris & ●. Ye children saith he obey ye to your faders & mods/ for that is rightful thing. Worship ye father & mod for this is the first commandment & behest/ that ye may be well in living long upon earth. And ye faders saith he provoke ye not ne stir ye not your children to wrath unrelonably/ but nourished them in good lore & in vndernamynge of our lord god. Ad ephe. christ gods son god and lord of all thing/ became subject to Mary his mother & to joseph his keeper/ giving us all ensample to obey and to be buxum and meek to father & mother. And Saloman saith. Audi fili mi disciplinam patris tui. My deer son here the lore of thy father/ and forsake not the law of thy mother/ & than thou shalt have grace and worship. Prouer. i And as he saith in an other place. He is a fool that scorneth his faders lore. And he that keepeth his faders vndernamynge shall be the more wise and the more sly. Prouer. xu Also we must worship father and mother with good living. For as Solomon saith. Dolour patris filius stultus. The child a fool is sorrow and shame of his father. Confusio patris defilio indisciplinato. Of the son that is evil taught cometh shame & shen shpy of the father/ and his daughter a fool & evil taught shall lose his worship/ and the wise daughter shall be good heritage to her husband to save him. And the daughter that shendeth her husband is in great despite and shame of her father that begat her. Eccl. xxij The wise soon glaodeth his father. The son that is a fool in lyvyage is his mothers sorrow Prover x. Ira patris filius stultus. et dolour matris q genuit eum. Prouer. xvij The fool child is wrath & tene of his father/ and sorrow of his mother that begat him. Caplm. ten ANd therefore Solomon saith Virga et correpcio ●ribuunt sapiencia. puer autem qui dimittitur voluntati sue confundit matrem svam. Prouer. xxix That is to say/ the yard underneming given wit & wisdom to the child/ and that child that is letten have his will in his youth shendeth his mother and all his kindred. Ensample we have in the first book of kings/ of Hely that was highest bishop & priest of god's law/ and of his sons Ophny and Phynees. That for their father undername them not ne chastised them of their wicked tatches/ for the children's sin and for his miss suffrance/ god took from him his dignity & from all his kindred for ever & slew his children & nigh all his kindred in battle. And so the wicked taches of his children unworshipped him & all his kindred for ever/ & brought them to endless shame. And his miss suffrasice was cause of their death & of his shenshyp and shame to all her kindred. The sin of his children was pride/ lechery/ lusty far & gluttony & sleuth/ & retchelesnes in god's seruy●e & in god's law. And therefore good friends and good children. I pray you all that ye be buxam & meek to father & mother/ and 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/ & the most villainy if ye do amiss. And do ye so that your faders & moders & your kindred may have jope of you/ & than shall ye have joy of your children. For the wise man saith. Qui honorat patrem suum iocunda bit in filijs suis. Eccl. three He that woe shyppeth his father shall have joy of his children. And who so worshippeth not his father and mother in this manner/ bat doth them wrath & tene by his misliving & evil taches/ he is a cursed of god. Maledictus qui non honorat patre suum et matrem suam. Deutro xxvij A cursed be that child saith he that worshippeth not his father and mother with his good living/ but unworshyppeth them with his misliving. For all the mischievous of the child turn to villainy & shame to father and mother. And all the goodness and all the good b●rynge of the child turn to great worship of father and mother & of all the kynrede. A great worship it is to father and mother when men bless them and praise them for goodness of their children & say/ blessed be the father that the child begat & blessed be the mod that him bare. Therefore saith the wise man that god worshippeth the father in his children when he seeth them good children. Eccl. three It is great villainy to father & mother when men curse them & deprayve them for wickedness of their children. And therefore the wile man saith. Non iocunderis in filijs impijs. Have thou no jope ne liking in thy children if they be shrews and dread not god. It is better saith he to have one good child/ than a thousand children shrews/ & better to die without than to leave after them shrewd children Eccl xvi For as he saith sapiency. four All the children that come of wicked folk shall be witnesses of wickedness against their father and mother/ when they shall be challenged of their wickedness at the doom For the father & the mother shall answer than for their own wickedness and for their children's wyckedne s; se. But the wise man saith. If thou have children teach them well/ and bow them & make them simple and meek in their youth. If thou have daughters/ keep well their bodies and honestly/ but show them no glad cheer/ be not to homely with them. Eccl. vij While a trce is a small spring it may be bowed as men will have it. But when it is full woxen it will not be bowed. So may the child in the youth with a little twig be chastised and made low and meek. But when he is waxen and rooted in pride & in misuse of living/ it is full hard to low him or to amend him. And therefore the wise man saith. Qui parcit virge odit fil●um. & qui diligit ilium instanter erudit. Prouer. xiij He that spareth the yard hateth his son/ and he that loved his son teacheth him and chastiseth him busily. Ensample 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 brightest without blemishing of the eye. And when she hath birds & they be full woxen she doth 'em look against the son. & though that look well against the son without blemishing of the eye/ them she loveth & cheryssheth. And them that will not ne may not look against the son/ or blemish their eye in so king against the son/ she beateth them and bylleth them. And but if they amend them/ she casteth them out of the nest/ & putteth them out of her company as for none of her birds Thus should faders and moders teach their children to have thereyr up to god that is the son of rightwiseness/ & take heed to god's law by ensample of Tobye/ which said to his son. All the days of thy life have thou god in mind/ and beware that thou assent to no sin/ ne leave not gods commandment. Toby four And therefore Solomon saith. Eccl. vi That the wicked man that looketh not up to the son of rightwiseness is so blended with derkene s; see of sin/ that he wot not what is good neither what is wicked. And therefore saith he in the next chapter wisdom with richesses is more profitable than without richesses/ & it profiteth most to them that see the son/ that is to say to them that have an eye to the son of ryghtwylnesse/ that is god. For as Solomon saith. Oculi ●apteutis in capite eius. Eccl. two The eyen of the wise man be alway in his heed. That is to say in christ that is heed of holy church & of all things And david saith. Sicut oculi servorum in manibus dnorum suorum. et sicut oculi ancille in manibus dne sue. it a oculi nossri ad dnm deum nostrum donec misereatur nostri. As the servants have their eyen to the hands of their lord/ and as the maid in chambre hath her eyen to the hands of her lady. So must we have our eyen up to our lord god/ till he will have mercy on us. Caplm. xi dives. Reason giveth that men should teach their children god's law & good thews/ & for to take heed to god that made us all of nought/ & bought us so dear But now men say that there should no lewd folk entremete them of god's law/ ne of the gospel/ ne of holy write/ neither to con it ne to teach it. ¶ Pauper. This is a foul error & 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 & moders/ godfaders and godmoders be bound to teach their children gods law/ or else do them to be taught. And therefore god saith. Erunt uba hec & ●. These words that I bid the this day should be in thine heart. Thou shalt tell them & teach them to thy children Thou shalt think thereon sitting in thy house amongs thy folk. And when thou ghost by the way/ when thou ghost to sleep/ & when thou aryseste thou shalt bind them as a token in thine hand & in thine deed/ in thine work they should be alway stering before thine eyen of thine heart. Thou shalt write them in thy dressholde and in thy doors of thine house/ that is to say when thou comest in/ and when thou ghost out/ in thine beginning and in thine ending of every deed/ always look that thou ne none of thine forfette against god's law because of the. Deu ● vi And in an other place of the same book he saith thus. Thou shalt teach my words to thy children/ to thy folk/ and to thy kin s; men. Deut ● four And saint Austyn saith. That each man in his own household should do the office of the bishop in teaching & 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 gouerno●●e after his manner & his degree. To the poor man governing his poor household. To the rich man governing his folk. To the husband man governing his wife. To the father & mother governing their children. To the justice governing his country. To the king governing his people xiij q̄. duo. et q v. non putes And one neighbour should teach an other. For saint Peter saith. Every man minister on to other the grace that he hath taken of god pri o petri. ij. ¶ Dives. My father & mother be deed/ and therefore I let me discharged of this commandment. ¶ Pauper. Though they be deed/ ●et art thou bound to do them worship and to help their souls with holy prayers and alms deeds if thou mightest. Also thou art bound to worship them with thy good living as I said first. For the wise man saith. That he that teacheth well his child/ he shall be praised & worshipped in his child among 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 lived & is worshipped in the goodness of his children. Est mortuus et quasi non est mortuus. Eccl. xxx And in the wicked living of the child the father is unworshipped & deed while he goth upon earth. Also by this commandment we be bound to worship godfader & godmoder. Caplm. twelve ALso to worship god that is father of all thing/ that is called father of mercies/ and god of all comfort. Pater misericordiarum 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 moche more/ he saveth us/ he keepeth us/ he leadeth us/ he feedeth us/ he medeth us. He is our father by grace/ for by his grace he hath made us heirs of heavens 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 jews. Filius honorat patrem et servus dominum suum timebit etc. The son saith he by way of kind worshippeth his father/ and the servant shall dread his lord. sithen than I am father of all/ where is my worship. And sithen I am lord of all/ where is my dread. Neither ye worship me as a father/ ne dread me as a lord. Malach i Nunquid non est pater unus omnium vestrum. Nun quid non deus unius creavit vos. Have ye not saith he all one father/ and one god made you all/ why than saith he despise ye each man other. That is his brother by pride & overleding and brekind the commandment of your form faders. Malach two Also for tender love that he hath to mankind/ he calleth himself our mother saying to sinful souls. Weenest thou saith he that the mother may forget her young child that she bore of her body/ & have no compassion ne pity thereon/ & though she forget her child & have no pity thereon/ yet I shall not forget the to show the mercy. isaiah xlix And therefore he saith. Ego matter pulcre dilectjoins & ●. 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/ & of all manner goodness. Eccl. xxiiij And thus by this commandment we be bound to love our god & worship him above all thing as our principal father & mother. And that principally for the mercy & pity that he showeth to mankind in his governance & keeping By the first commandment we be bound to worship him above all thing/ for he is endless might as god & beginner & taper of all thing. Caplm. xiij ALso we be bound by this commandment to worship our ghostly father that hath cure of our soul/ as pope/ & our bishop our prelate/ our person/ our vycary/ our curate/ our confessor. And our mother that us must worship is holy church. Of this manner father & mother saith Solomon. Audi fili mi disciplina patris tui. et ne dim●ttas legem matris tue. My deer son saith he/ here the lore of thy ghostly father and forsake not the law of thy mother holy church. Prouer. i Of these manner faders speaketh also holy wryt Lord saith he/ here before thou madest chosen faders/ and madest them full holy two Macha i Prelates of holy church be called faders. For their office is to gender folk in right believe and to nourish them in good thews & virtuous living. And therefore saint Poule saith. Per evangelium ego vos genui. By this gospel I begat you in christ. Such fads be worthy double worship/ as saint Poule saith. For they be worthy to be reverenced of their subjects/ & to have their living. Therefore they own to have tithes and offerings of their children that be under cure. For as saint Poule saith in the same place. The work man that well traveleth is worthy his meed i Tymo .v. ca But now god may say. Regnaverunt sed non ex me. Prelates have reigned in holy church/ & not of me ne by my pleasance. I made them not. I chase them not. And therefore saint Poule saith/ that thou men have ten thousand masters/ yet they have but few faders. For prelate's for the most part seek more there own profit than profit of man's soul. Oens que sua sunt querunt. non que Ihesu xpi. Such prelate's and curates be not faders of the people/ but wolves of raven that devour god's people. Sicut escam panis. Of such prelate's and curates speaketh isaiah the prophet. Ipsi pastores ignoraverunt intelligencian & ●. Such shepherds/ prelate's/ & curates know not god's law/ neat under s; tanding of god's law. Al they bowed a way from god's way in to their own way of false conscience from the highest to the lowest. Ysa lvi. And for that said he/ that the shepherds/ prelate's/ and curates of holy church died so foolishly. and will not seek up our lord god to please him & to serve him. Therefore they have lost understanding & wit to teach the people. And so all their flock is dyspercled by heresy debate dyvysy on & dissension Jere ● ten Who saith god betook the shepherd's & prelate's that thus dyspercled & all to rent the flock of my pasture or lesewe that is christian people. Iere ● xxiij And therefore saint Gregory in his Omely. omelia xvij. We signavit dns. Maketh his moan & saith thus. Pray ye to god that he will send true work men in to his corn/ that is to say/ amongs his people. For there is moche corn and moche people to be taught/ but few work men of prechours for to teach them and to till man's soul/ for though there be folk to here/ theridamas 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 worketh in god's corn. For we take saith he the office of priesthood/ but we fulfil not to do the work of the office. Caplm. xiiij ALso by this commandment we be bound to worship our eldre that be our faders in age. And therefore god saith. Coram cano capite consurge & ●. Rise up saith he before the white hered man/ and worship ye 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 or for no feebleness. Leuitici xix And therefore saint Poule bad the bishop Thymothee that he should not underneme his elder ne old folk to sharply neither to proudly/ but pray them as father to amend them/ young men as brethren/ old women as moders/ young women as systres in all manner chastity i add Thimo four ¶ Dives. Oft time old folk be more shrews than other & be full hard to amend they be so rooted in sin. And therefore as me thinketh them needeth to be hard undernomen & sharply. For god saith that the child of an hundred year shall die/ & the sinner of an hundred year shall be cursed isaiah xlv ¶ Pauper. Some old folk be virtuous & not customable to sin/ such aught to be worshipped/ and if they do somty me amiss/ for that that they be not customable to sin/ therefore their prelate's should the more spare them and more worshipfully speak to them. Some old folk be customable for to sin & will not amend them/ & such be worthy no worship/ as god showed full well by the words of isaiah And therefore saint Gregory saith that the old man full of sins should be hard undernomen. Caplm. xu dives. Thine answer is reasonable/ say forth I pray the. ¶ Pauper. Also by this commandment we be bound for to worship our king/ our lyege/ our soveraynes all. For all though that have governance of us or of the comonte own by their office & their dignity to be faders of the comonte & of their subgettes/ and be busy to save their subgettes/ as the father his children. And therefore Naaman prince of Syrye was called father of his servants iiij Regum .v. And job said. Pater eram pauperum. I was father of the poor and the cause that I knew not I traced it & sought it up busily job xxix And therefore saint Poule biddeth the people to 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 tremeling in simpleness of your heart/ as to christ Serve ye them not only at the eye to please them/ but as Crystus servant/ Do ye the will of god of heart with good will serving them of our lord god/ not as men. That is to say/ Serve ye them truly for the dread of god & 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 wot ye well saith he that every good deed that man or woman doth/ be he free or bound/ he shall take his meed therefore of our lord god. And ye lords and sovereigns saith he/ do ye the same to your servants/ and forgive them your threatenings & think ye & wot ye it well that god in heaven is god both of you & of your servants/ and so ye and they have both one lord one god that accept no man for his person/ but yield each man and woman after that he deserveth. Ad Ephe. vi ¶ Dives. By these words it seemeth that servants for their true service shall have moche meed. ¶ Pauper. That is sooth. For he that doth gods bidding god shall yield him his meed. And it is gods bidding & gods will that they serve truly & meekly their sovereigns. And therefore saith the gloze/ that sithen christ biddeth the servants serve truly/ if they serve truly/ they serve not only man or woman/ but principally serve christ. ¶ Dives. Why biddeth the apostle that the servants should obey and serve to fleshly & carnal lords ¶ Pauper. For the gloze saith. They must by god's law obey not only to good lords/ but also to shrews. Therefore saint Peter saith. Subiecti estote oim human creature ꝓpter dni & ●. Be ye subgettes saith he to every man and woman that is your sovereign/ not for themself/ but for god. Be ye subgettes to kings to dukes & to temporal lords & think ye that god hath ordained them to vengeance of wicked doers & to praising of good folk. For thus is the will of god that with your good deeds & your meek service ye stop and make still the uncunning 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 for god's servants. dread ye god/ and worship ye your king. And ye servants/ be ye subgettes 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 subgettes for god's sake/ not only to good lords and well ruled/ but also to shrews and tyrants. Non tantum bonis et modestis. sed eciam discolis. For than is man and woman worthy thank of god/ when as they for conscience and god's sake suffereth patiently disease without guilt If ye be beaten and buffeted for your sins and your trespasses/ ye be worthy no thank neither of god ne of man. But if ye do well/ and with that suffer patiently disease unguilty than be ye worthy moche meed of god. And for to do thus christ gave you ensample when he suffered patiently bitter death without guilt that ye should follow his steps and patiently suffer woe without any guilt These be the words of saint Peter in his first pistle. ij. co. 0 Here to accordeth saint Poule in his pistle/ ad Romanos. xiij.cao. where he saith thus. Every soul/ that is to say/ every man and woman must be subject & meek to the power above them and to his sovereigns. For their 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 sovereigns/ he withstandeth god's ordinance/ and getteth him damnation without end. For why saith he/ princes and lords been ordained of god to dread of wicked works/ not to dread of good works/ wilt thou not dread the power of thy sovereigns/ do well & 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 praising of god that thou dost well under a wicked sovereign as the gloze saith. Thy lord or thy king is god's minister ordained of god to thy good. If thou do amiss dread thou him/ for he beareth not the sword without cause/ for he is god's minister/ to venge the wrath of god in him that doth amiss. And therefore saith he/ be ye subgettes & meek to your sovereigns as to the needful ordinance of god/ not only for to flee wrath of your sovereigns/ but also for conscience. And therefore ye give tributes to your princes and lords/ for they be gods ministers & serve therefore in defending & governance of the people. And as the gloze saith/ in that ye give them tribute ye serve god/ for they be gods ministers. Caplm. xvi dives. When saint Poule said though words. emperors kings & nigh all princes and temporal lords upon earth were heathen folk & of false believe/ how might they be gods ministers or god's servants. ¶ Pauper. Every creature is servant & subject to god/ or with his will/ or without his will. And therefore saint Austyn upon that psalm. Exaudi deus oronem meam/ and saith thus. Ween ye not that god suffereth wicked folk to be in this world without 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 & win meed by him in that that they suffer his malice patiently & travail for to amend him. The malice of shrews is a purgatory to good folk/ and shrews been 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/ & 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 Nabu godonosor king of Babylon/ & bring him & all his people upon this land and destroy this land because of sin. jeremy xxv This Nabugo donosor king of Babylon was an heathen man a great shrew/ and had no love to god ne knew him not for his god. He was a wicked tyrant & destroyed gods law and god's people & god's temple in jerusalem And yet god called him his servant for he was god's yerge to chastise shrews and to punish the sins of god's people. And as ye see that when as the father hath beaten his child with a yard/ he casteth the yard in to the fire. Right so when god hath chastised & scourged his children by wicked men & by wicked tyrants that been gods yard/ but if the tyrants amend them/ he shall cast them in to the fire of hell with out end. And therefore he saith. We assur virga furoris mei et baculus ipse est & ●. 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/ & slay them. But he weeneth not so/ but he thinketh all of his own might & malice/ & I bid him do my rightfulness. isaiah ten Caplm. xvij dives. sithen it is so that all lordship & power in earth cometh of god/ me marveleth moche why god giveth wicked men such great power in this world ¶ Pauper. The power cometh all of god/ but the malice & wickedness and wicked covetise cometh of man ¶ Dives. God knoweth their malice & what they will do/ why giveth he than such lordship and power to shrews. ¶ Pauper. For common sin of the people. For sinful people rebel & false be not worthy to have a good lord merciable & benign/ but for to have cruel lords/ false tyrants like the people. And therefore job saith. Regnare facit ypocrytā Ppter peccata populi. God maketh an hypocrite a wicked liver to reign for sin of the people. job xxiiij And therefore saith holy write/ that god gave his people a king in his wrath such as should disease them. Ozee xiij Dabo eis regem in furore meo. ¶ Dives The phylosophre saith four ethi. that the wicked man is worthy no worship/ & only the good man is worthy worship. For as he saith there/ worship is meed of virtue. And so he that is not virtuous & vicious as tyrants be is worthy no worship. ¶ Pauper. That is sooth. ¶ Dives. Why biddeth than god & Peter & Poule as thou hast said that men should do worship & obey not only to the good lords/ but also to the wicked. ¶ Pauper. As I said first. We should obey & do worship to them/ not for themselves/ but for god & for power that god hath given them. And for that they represent gods person in earth we should worship them/ not their own persons/ but for the dignity that god hath given them & made them our soverayus. And if they be good & virtuous/ we should do them worship & obey to them/ not only for her dignity/ but for their virtue & our own profit. And therefore saint Poule saith. Obedite ꝑpositis vestris & ●. ad Hebre xiij Obey ye to your prelate's & sovereigns/ & be ye meek & subject to them. For why saith he/ they be full busy & travail to save your soul's/ as they that should give answer for your souls at the doom. ¶ Dives. Many of them careful little for man's soul. They care more to get money & man's good/ & many of them be full feeble livers ¶ Pauper. When they be such take none ensample of their wicked living/ do not as they do/ but as they say when they teach well/ & reverence them for their dignity and for their order/ for so biddeth 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 shalt obey to them in all thunge reasonable & defull that longeth to her office/ & do them worship for their dignity/ not for their person/ but for god▪ whose person they present in masses lynging in shryftes hearing & in other sacraments giving & in governing. Caplm. xviij dives. I suppose that my league lord the king bid me do a thing/ and my master or my sovereign bid me do the contrary/ or if my curate bid me do a thing contrary to my bishops bidding to whom shall I obey. ¶ Pauper. In that cas y● shalt obey to thy king that is thy sovereign & thy masters sovereign also/ & y● shalt obey to thy bishop that is thy curates prelate & thine also. If the kings bidding and the bishops be not against god's worship. And if thy king/ thy pope/ or thy bishop/ or any other sovereign bid the do any thing that y● knowest well that it is against god's worship & against his law/ thou shalt not obey to them in that/ but to god that is their sovereign & thine also. And therefore saith saint Peter to the jews. Obedire oportet magis deo 〈◊〉 huibus. It behoveth to obey to god more than to men. If it be rightful to here you rather than god/ dame ye. And the law saith that if any sovereign bid his subject any thing that is contrary to god/ the suget shall not obey ne do any thing unrightful & unhonest/ ne that should harm the comonte for his bidding if he know well that the bidding de not leeful i q̄. n● semp. ¶ Dives. I suppose that the luget be in doubt whether it be god's law or not ¶ Pauper. Than shall he obey to his sovereign & he is eccused/ but if it be in such thing that he is bound to know & to con As if he bid him any thing that is openly against god's commandment/ or against the faith/ or against god's law or law of holy church that he is bound to know/ than shall he not obey in any wise to his bidding. ¶ Dives Is the subject bound to obey to his sovereign in all thing leeful. ¶ Pauper servage & subgeccon came to amongs mankind for pride & other sin. But as a great clerk saith Seneca li. iij. de benefi●ijs. This servage went not in to all men ne in to all women. But the better part of man & woman that is the soul is outaken from such servage & only man's body & woman's is bound to servage of temporal lords & of their sovereign/ and man's soul & woman's is free so that he may have his thought his love/ his will Inward as him liketh without 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 deeds of the body the subject is bound to obey his sovereign. ¶ Dives. In which deeds. ¶ Pauper In such as longeth to rule & governance & in such things as he hath made him subject in to his sovereign/ in such the subject ought to obey to his sovereign. As knight in arms is bound to obey his chefteyn & his leader in things that long to arms. The bound man to his lord in doing servile works in dutee 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 the long to matrimony & socyall living/ not in works of villain servage. And if the wife obey more than she is bound to/ & do more deeds of lowness in pleasance of her husband than she is bound to she is more to praise and the more he ought 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 husband 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/ & the son without leave of his father. And the servant may keep him chaste without leave of his lord & against his bidding/ and the son against the bidding of his father/ and wed against his bidding and if it him like. Neverthele s; see it is good that young folk in such things follow the counsel of father & mother and of their friends/ but if their counsel be to let them from god. For this reason also husband & wife as against vsyng● of their body be even/ & each of them hath power over others body. Caplm. xix 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 & of god's law & 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 to men of holy church/ ne in their precept not grounded in god's law. And in the same manner clerks be bound to obey to their prelate's in things that long to there office grounded in god's law/ & religious to their prelate in things the long to keeping of religion ¶ Dives. I suppose the lordship or prelacy be occupied unrightfully by might & falseness/ by simony guile & treason/ be their sugettes bound for to obey to them. ¶ Pauper. If they obey to them in things leeful it is meedful. nevertheless some clerks say that such caas men be not bound to obey/ but for to flee slander & the more decease. Petrus in scrip. super two scent .d. ut. & sm. confess. li. iij. ti. 0xxxiij xxxiij. q̄. But for as much as god giveth oft-times the realms & the lordships of this world/ & prelacy also not by man's law ne man's doom/ but but by his own privy doom/ and he is sovereign might/ lord of lords/ & king of kings/ therefore it is most sure to obey to such lords and sovereigns as long as god suffereth them For god giveth lordship & prelacy in this world/ both to good & wicked. And therefore as we find in Danye lies ꝓphecye. God made Nabugodonosor the wicked tyrant king and lord of the greatest part of this world And after for his pride he took his kingdom fro him/ & 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 & fed him amongs beasts in the forest seven months/ till he knew that god was principal lord of every kingdom/ & that he giveth kingdom lordship to whom that he will. Daniel. iiij. And therefore god said to Sedechye that was king of god's people & to other kings in the country beside. I made earth man & be'st 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 about to Nabu godonosor my servant king of Babylon/ & all nations shall 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 late him dwell still in his own land/ & therefore serve ye him meekly & obey ye to him/ & ye shall live & far well. jeremy xxvij And christ in the gospel saith. Reddite q sunt cesaris cesa●i et q sunt dei deo. Yield ye to the emperor of Rome that is the emperors/ & yield ye to god that is gods And yet the emperor of Rome had no right to the lordship that he occupied but only by the gift of god & by sword. ¶ Dives. I suppose that the bishop bid a priest curs a man/ which man the priest holdeth unguilty & the multitude of the people also. ¶ Pauper Either the bishop biddeth the priest denounce him accursed or he biddeth him acurse him. If he bid the priest denounce him accursed in the bysshppes name/ if he may not well put it of. But he shall by way 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 known the truth he would not have cursed him And he shall counsel that man to suffer it lowly for help of his soul/ & he shall inform the bishop as soon as he may of that man's unguiltiness. But if the bishop bid the priest acurse him/ the priest must take heed whether his ungyltyed is openly known or is in doubt/ or it is certain but not openly known. If his ungyltyed be openly known/ the priest shall allegge to the bishop that he is unguilty & prove it by witness. And if he fail in his prove he shall obey to the bishops bidding though he know that the man is unguilty. And if he may prove him unguilty/ he shall not curse him/ though 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 bysshppes bidding. Sm pfes. li.ti xxxiij. q.vi. Quid si eps. Caplm. twenty dives. When the officers of the king know well that a man or woman is dampened to the death unguilty/ shall they obey to the judge that bid them slay man or woman without guilt. ¶ Pauper If the office 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 bidding/ & he is excused by his obedience. Ray. li. ti.ix.de iuramen to et ꝓiurio. C.xiiij. ●d de judice. nevertheless the sugettes must beware in such doubts/ that they presume not to much of their own wit. For full oft a man weeneth to know a thing & be in certain of his knowing/ & yet he is deceived & it is not as he weeneth. And it is full perilous to the subject to repugn the doom of his sovereign/ & to reprove the wit & the sentence of many wise men/ & therefore I counsel the sugettes & the officers in such to stand to the conscience & the ordinance of their sovereigns/ & obey with sorrow of heart having pity of man's death & of his disease & no liking in cruelty. And therefore god bade in holy write that men should follow the sentence of their judges & do their bidding/ & who so would not obey them he should be slain. Deut.●xvi. The kings justice represent the kings person in full high degree. And therefore men must be more dreaded to withstand his sentence and his doom/ for his doom is called gods doom. And as Solomon saith. Sicut divisiones aquarx. ita cor eius in manu dni & ●. As the waters saith he may lightly be departed & drawn in diverse parts/ 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 unryghtful 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 the judge ween that it be unrightful & he giveth the sentence weening sekerly that it be unrightful he sinneth deadly though his sentence be rightful For as saint Poule saith. All that is not done of faith & of good conscience it is sin. If the man be guilty/ the law & his misdeeds slay him. If he be unguilty slain by false doom of the judge or by a false quest or by them that miss informed the quest they slay him & not the officers/ but if he do it wittingly against 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 do 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 Impertynent to the rule & to his protessyon or contrary to the rule/ he is not bound to obey. For if he were bound to all such biddings 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/ & bind him to more penance without comparison than ever he thought to bind him to/ & put him in an other manner living than he made never his profession to/ ne know in the year of his assay in his novycere. 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 & unassayed in his novycerye. nevertheless it is a great perfe●●yon to obey in all things leeful after that man or woman may do saving their rule & god's worship. And if his prelate bid him do any thing against his rule/ he must take heed whether his prelate may dispense with that point of rule or nay. If he know well that he may dispense with that/ he aught to obey his bidding. But if he know well that he may not dispense with the point of the rule/ he shall not obey to him in that/ & he shall also obey if he be in doubt whether he may dispense or not. ¶ Dives. Tell me some ensample ¶ Pauper. In fasting/ in waking/ in silence keeping/ & in diverse observance of religion the prelate may dispense / & in caas he ought to dispense against his sugett●… will when he seeth that his subject may not keep such points of his rule without undoing of himself/ or without hindering of other things that be more to god's worship. And oft-times the sugettes will do more than they may do/ and put them to more than the may perform. And than their prelate as a good father ought to take heed thereto & for salvation of his subject dispense with him & put him in discrete governance for salvation of the person/ & for the worship of god. And the suget aught to obey his bidding & stand to his ordinance with good conscience. In some things the prelate may not dispense/ as in the principal points of every religion/ that is to live in obedience/ in poverty & in chastity And many other things been exempt by laws of religion in which the prelate may not dispense. And therefore if the prelate bid the subject do any thing that is against the three principal points of his rule/ or against such things in which he may not dispense/ his subject ought not to obey his bidding. Caplm. xxi dives. If the bishop bid a clerk give his book to his niece or nephew or resign his church & his benefice that the bishop may give it to his niece or nephew/ or to some of his kin/ is the clerk bound to obey that 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 & is unable to profit in book/ & the bishop bid him leave the book to an other clerk that is able to profit in the book & to help holy church he is bound to obey. If he gate though books of holy church goods/ or by cause of holy church/ as if it were given or byquethed him to profit of holy church. But if the books be purely his own/ he is not bound to obey that bidding. ¶ Dives What if the husband bid his wife break avow that she hath made to god/ as of fasting/ of pilgrimage/ continence/ will ward going/ and such other/ is she bound to obey his bidding. ¶ Pauper Ye forsooth. And but she obeyeth his bidding in that else she sinneth/ & if she do his bidding only for obedience she winneth moche meed/ for in that she obeyeth to god which biddeth her obey to her husband/ & so in that she doth the will of god/ though that she be sorry that she may not perform her vow. xxxiij.q.v. noluit. More over leave friend ye shall understand that as saint bernard saith in Epl'a ademonacho Some things be purely good of themselves/ & to such we be bound by god's law/ as ten commandment. Some be full wicked of themself/ & though we be bound to flee by god's law without 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 & they may be wicked/ and well do & evil do/ and in such things standeth properly obedience that men ought to their sovereigns. For in such we should stand to their will & 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 harder that the commandment be if it stand with reason, the more meedful is the obedience. For the more that man or woman forsaketh his own will for god's sake yemore is his lowene s; se/ & the more is his meed. Caplm. xxij ALso leave friend by this commandment we be bound to worship all that be in higher estate & dignity than we be. For all such be called our faders in worship Patres honore. And therefore in holy wryt all men of worship be called senes et seniores/ that is seniors in frenshe. And in frenshe tongue men of worship & lords be called seniors & peries/ that is faders in english. For they be fads in worship & aught to be worshipped as fads by this commandment For commonly in men of worship is & aught to be sadness of wit & wisdom as in men of age/ for in them is the age of wit & wisdom/ though they have no great age of years. And therefore saith Solomon. Senectus venerabilis est non diuturna neque an norum numero computata. The age of worship standeth not in long living ne in number of years/ but it standeth in wit and wisdom. For the wits of the wise man been old and sad/ and a clean life is called age of eloc. Sapie four And therefore god biddeth in the old law. Honora personam senis et time dnm deum tuum. Leuitici xix 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 two That is to say For dread of god worship thou thine elder/ and for dread of god worship thou thy king & thy sovereign and all that be in higher degree than thou art. For sithen god hath put them in degree of worship/ thou must for dread of god worship them. And but thou worship them/ else thou offendest god. Omnes honorate. Worship ye all men & women after their estate and their dignity. And saint Poule biddeth that all thing should be do honestly and in order. Oina honest et scdm ordinem fiant i ad corum xiiij Caplm. xxiij ALso leave friend by this commandment we be bound 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 & their company that was lested 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 and grace needful to us. Of these faders speaketh saint Poule in his pistle and saith thus. I kneel & pray for you night and day the father of our lord Ihesu christ of whom is named all manner of faderhede in heaven and in earth. Ex quo omnis paternitas nominat in celo et in terra. ad Ephe. three For as the gloze saith their disposition the angels be our faders in heaven ordained for us/ and in earth prelate's be our faders having cure and keeping of us. And so both prelate's in earth and angels in heaven been our faders And therefore as all these clerks say. Each man & woman hath two angels assigned to him one of god an other of the fiend. For the fond 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 alway in his presence & speak for us and pray for us. And therefore saith saint jerom upon the same word of christ/ that angels bear our prayers and our good deeds in to 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 Tobye in to fer country and saved him from many perils & brought him again in great wealth/ he said to Tobye/ when thou praydest with bitter tears & beryedeste the deed bodies and leftest thy meet and hadst deed bodies by day in thine house & beryeste them by night for god's sake against the will of the wicked king Senacheryb. Than offered I thy prayer to our lord god. Thobie four Also we read in the fourth book of kings the vi chapter. That the prophet Helyzee was suddenly by night besieged in the city of Dothaym with the host of the king of Syrye In the morrow the servant of Helyzee saw the host about the city & he was full sorry & said to his master Helyzee. Alas alas alas what shall we do/ we be so besieged with our enemies that we may not escape. Than Helyzee said to him. dread ye not/ for we have more folk with us than they have with them. Than Helyzee prayed to god that he would open the eyen of that servant/ that he might see what help Helyzee had with him And anon he saw the hills about Helyzee full of horse & charettes brenning as fire & a great people arrayed to battle/ that was the host of angels sent of god for keeping of Helyzee/ through whose help the prophet Helyzee led all the host that had besieged him in to the city of samary amongs all their enemies/ for they were so blended that they wist not whether they went. They come to take Helyzee/ and Helyzee took them with help of angels and died with them what he would. And therefore david saith. Montes in circuitu eius et dns in circuitu ppli sui. The hills/ that is to say/ the 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 Cecyle said to her husband Valaryan I have god's angel that loveth me full well/ and keepeth my body with great surety that no man shall defoul me. And if thou will by foul love defoul me/ he shall ●lee the. And if thou love me with clean love and will keep my maidenhead hole & clean/ he shall love the as well as me. And when thou art crystened thou shalt see him. Anon her husband valerian by her counsel went and was crystened of the bishop saint Vrban And when he was crystened/ he came again & found saint Cecyle praying in closet/ & the angel standing besides her with wings & feathers full bright/ & his face shone & glymered as the flame of fire. He had in either hand a garland made of roses & lelyes full fair & tresshe and full sweet in smelling. He gave unto saint Cecyle one an other to valerian and bade 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 & fresh/ & neither welke ne fade/ ne lose their sweet savour/ and no man ne woman may see them/ but they that love clenne s; se and chastity as ye do. We read also in the life of saint Agnes that when she was but xiij year of age/ suffered death for the love of god/ and for the love of chastity/ fo● she would not assent to be wedded to the great lords son of Rome/ for he was heathen. And also for she would keep her mayndenhode to christ. She was made naked & led to the bordello house to be defouled of sinful wretches. But suddenly her here wax so moche that it hylled 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 be lapped her with so great light that there might no man look upon her/ ne no man durst enter the place. then the lords son as full hardy ran in to that light for to defoul her. And anon the fiend whom he would have served/ slough him. But saint Agnes with her prayer to god and help of her good angel raised him from death to life/ to shame & shenshyp of all heathen people. For anon he went out of that house & cried openly that there was no god but christ/ and desspysed her mammets and there false 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 burying & laid a stone of marble upon her grave with a writing of great comfort to all the country/ & went not thence till all the burying was do/ & never after was see any of all that company Also the good angel broke the wheels that should have slain saint Katherine. And when she was deed for god's sake the angels took her body & bore it in the earth in to the mount of Synay & there buried it worship fully. And therefore leave friend I pray you that ye have saints in heaven & holy angels in reverence & devotion/ for they be to us father & mother as I said first. Worship ye our lady mother & maid above all next after god/ & than other saints both man & woman and holy angels as god giveth you grace/ worship ye them/ not as god/ but as our tutors defenders & keepers & our leders & governors under god & means between god & us that is father of all & sovereign judge to queme him and to pray for us to get us grace to do well & forgiveness of our misdeed. And therefore david saith. Pro hac. id est ꝓmissione peccati orabit ad te oens scuns in temꝑe oportuno Every saint shall pray to the lord in beautiful time for mercy and forgiveness of sin. And leave friend pray ye heartily to your angel as to him that is next you & hath most cure of you & is most busy to save you under god. And if ye will follow his governance & trust in him in all goodness/ & with reverence & cleanness pray ye him faithfully/ plain you to him & speak ye to him homely to be your help as he is your tutor & keeper assigned of god & say ye oft that holy prayer. angel qui meus es & ●. Caplm. xxiiij dives. Thy speech pleaseth me well & thy words be good and devout/ but I parye 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 the church & of the benefice in that that he beginneth it of nought xvi. q.vij.pia in glosa. ¶ Dives. For which things is a man called patron. ¶ Pauper. For three things For foundation that is giving of ground/ for the first dotation/ & for making of the first church. Patronum faciunt dos edificacio fundus. ¶ Dives What worship ought men of holy church to do to their patrons/ & what right longeth to the patron. ¶ Pauper. It longeth to him for to present a person able & give the church & the benefice by way of alms to whom he thinketh able by assent of the bishop. Also it longeth to him to maintain the church & to keep it fro dilapidation & from destruction & from all manner wrongs as a good father & a good tutor & as a true advocate to keep & defend the church & the mynystres of the church from all wrongs & diseases upon his power. And if he find person vyker or curate or any other clerk or prelate misusing the benefice in which he is patron/ he aught to amend them in fair manner if he may. And if he may not he ought to tell the bishop thereof/ or some of his officers/ to whom longeth the correction of such defaults. And if the bishop do not his devour ne his offyceres he shall tell it to the archbishop And but he do his devour he shall tell it to king. xvi.q.vij filijs. And therefore men of holy church that be auaūc●d by their patrons must needily do they. patron's worship & have them in reverence by way or kindness/ & for need of help to be maintained in their ●yght. And also for dread of th●r offence. For if they mysbere them/ there patrons may deprive them of their benefice by assent of the bishop/ & in ●aas against the bishops wyl●. Also it longeth to men of holy church to sustain their patrons & their children when they fall to need And if they be taken prisoners to help to pay their ransom. xvi.q.vij. qcunque. Ex. li.iij de iure patronatus canobis fuit. Et. x.ij. q̄. aplicos & ●. sacrorum et ibidem q̄.. And it longeth to men of holy church to do their patrons worship/ in lytting/ in going/ & put them before in sitting in going xvi q seven. p●a mentis. And it longeth to the patron to have the principal place & sit principally in his church. Tabula juris dictione pat●onatus. And for worship of the patron & his ease the priest may sing two masses in one day. Extra. li.iij. de celebracome missarum consuluisti. And when the patron presenteth a person to the bishop/ which person he will advance/ the bishop is bound to receive that person/ but if he be proved & known for a wicked man and unable. xvi.q.vij 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 the bishop to receive it of the church. Ex de iure pat ●. t. pnterea. Et hostiensis in sum. sua li. iij. e. ti. ● Also if a prelate be chosen in a church collegyat/ as in a●● abbey/ priory/ hartry he shall by the law be presented to ●he patron or that he be confirmed/ & if he be unable/ he may & aught to with stand the confirmation. Ec. de ●ure patronatus ca nobis fuit. et.xvi.q.vij filus. Also he may in his foundation of the church collegyat reserve to him to be in the election of the prelate of the church with assent of the bishop or of the pope by the same law/ but he must show that written when he will use it. Hostiensis li. iij. Ru. de iure patronatus. Et tabula ●uris dictione patronatus. Et extra de iure patronato nobis fuit in glosa. ¶ Dives Patron's find full oft there au●ūces full unkind to them & full proud. And therefore many a patron may say. Filios exaltavi et enutrivi. ipsi autem spreverunt me. isaiah primo. I have advanced children & brought them up of nought and they have despised me. ¶ Pauper. Such unkind men of holy church but they amend them they shall have gods curse/ that he gaaf to all such in the same chapter. We genti peccatrici pplo gravi iniqtate semini neꝙ filijs sceleratis Woe be to the sinful people heavy through wickedness/ to the wicked sede/ to the unkind sinful children. ¶ Dives. If a church be destroyed/ & a man do it make again of his cost/ shall that man be called patron of the church. ¶ Pauper. Ye though 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 & sithen an other/ it standeth in the doom & will of the bishop to receive which he will. Though the patron of layfe present a person unable/ he loseth not his right of representation ne aught to lose it. But if a college present a person unable/ in that he loseth his right of presentation for that time. And if a clerk present a person unable he is worthy to lose his right of presentation for that tyme. Extra de electione cum in cunctis. The patron of the layfe may abide but four months of his presentation. The college & the clerk patron may abide six months/ & if they pass their time by retchelesnesse or by bridge/ the bishop shall ordain for that church & benefice. No man ought to present himself. The patron may leeful present his son/ his nephew/ & any of his kin/ if they be able & power. And if a patron be poor & needy/ the bishop may give him that benefice in which he is patron/ & he may take it of his gift/ so that that gift come only of the bishops free will/ without any procuring of himself. Hostien sis li. iij.de iure patronatus. Caplm. xxv dives. I thank the for thou haste told me more of this commandment than ever I heard before But yet me marveleth moche why that god biddeth not men do almsdeed to strangers & to other folk at need in none of all the 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 died it not. ¶ Pauper. By this commandment p●yncypaly we be bound to help all needy tolke upon our power. For by this commandment we be bound to show pity 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 thyn king/ & in deed doing. By affection of heart we should love all men & women with dread to offend them unskilfully By deed doing we should do all men reverence after their degree & help them in need as we would be holp ourself. And therefore saint Peter biddeth us worship all men/ & saint Paul biddeth that each man & woman do put other before in worship/ for each man ought to hold with others fad in some degree Caplm. xxvi 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 some be fads of our first being as our bodily faders & moders that us begat. Some be faders in well being/ and that in two manners / for some ghostly some bodily. In well being ghostly/ be our faders prelate's of holy church & all that have cure of our souls. In well being bodily be our faders all that have cure & governance of our body and of our living in this world/ as kings princes lords & 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/ & all that pass us in goodness. And for that each man ought to dame other better than himself/ therefore each man ought to worship other as father in goodness/ but if open malice make him like a be'st & no man. And therefore saint Poule saith. Superiores sibi invicem arbitrantes. Every man & woman dame other his sovereign in goodness. Ad Philip two For as the gloze saith there. Though 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 goodne s; see he is our sovereign in god's sight. ¶ Dives. Why is this commandment given with a behest of health & more welfare 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. Deut ● vi. ¶ Pauper. For sith god behoteth so great meed for keeping of this commandment that is most natural/ & whereto man & woman is most inclined by way of kind/ he showeth well that men should have moche meed for keeping of other commaundeme t 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 live upon earth & evil far/ both here & in the land of death/ & after lose that land of life without end & wend to the land of woe & of darkness. Terram misery et tenebrarum. And for that this commau dement is principal of the second table/ & in manner encludeth all six following/ thorfore to this commandment he knitteth the meed for the keeping of all/ & pain for breaking of all. For after he behoteth many diverse medes to them that keep his behests & many mischiefs to them that break them. And all they be comprehended in this short behest knit to this commaundeme t. For the behest is most convenient to this commandment. For as saint Poule saith/ ruth pity & almsdeed is good for all things & hath his meed both in this world & also in that other world that is coming. ¶ Dives. Show me that. ¶ Pauper. For it is good reason that they live long/ which maintain well them that be beginning of their life/ that is father and mother. For when the rote of the tree faileth by default of the tree above/ than the tree shall soon fail and sear up. And it is not worthy that he live long ne far well that worshippeth not them ne help them by whom he liveth & hath his life & his welfare And he that worshippeth not the beginning of his being is worthy soon to lose his being. And he that helpeth other with his good to live long good life/ is worthy to have good & good life. Caplm. xxvij ALso good friend ye shall understand that god saith these words not only to every person by himself/ but he said them to all the people and to every people as to one person/ not only for worshipping of their fleshly father & mother/ but also for worshipping of their sovereigns in their degree as I said before For why as long as any people is burum & meek to their sovereigns/ & will follow her governance/ & worship men after their degree/ and 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 against their sovereigns & will not stand to their ordinance but every man will be his own man & follow his own fantasies/ despise his sovereigns their doom & governance/ ne give no tale of god's law ne of lands law ne of holy church law/ ne have men of dtue & of dignity in worship/ but for pride have them in despite & be busy to worship themselves 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/ though the bows of the tree beat themselves to gydre & all to breast & fall down as long as the rote of the tree keepeth him fast in his place & riseth not/ so long the 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 the people of a land. Though tempest of pride/ of covetise/ of envy of lechery fa● sometime in the crop of y● tre● that is to say among lords & sovereigns & great men/ if the poor people that is rote of the tree & of all the commonty keep them still in lownes & do meekly there duty to god keeping his commandment & the good preceptis of their sovereigns so long is hope that the people shall far well after that tempest & not be destroyed/ but if they rise against god by customable deadly sins/ & against their worldly sovereigns/ & will entecmete 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 the eye for pride & rebellion of the poor people is cause of destruction of this land. For sithen they aresen against their sovereigns was there never stability in this land/ but alway sith the tree of the people of this land & the realm hath stand in falling. ¶ Pauper. Vnbuxunnesse & pride was pryncypal cause of losing of lands & of realms And principally the cause of salvation of realms lands & comontees is obedience & buxumnesse that each man in his degree obey to his sovereign & worship him as father. And therefore leave friend I pray you for god's sake that ye worship all your faders & 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 & have no scorn of the old folk for feebleness & uncleanness that ye see them in. But think ye that such ye shall be if ye abide their age/ feeble unourne & loath to the sight. For such as ye be now such were they sometime. It fareth by age of man & woman as it doth by a precious stone that is called crysolitus. This stone as the master saith of kinds in the beginning of the day it shineth bright as any gold/ but as the day passeth so passeth his brightness/ & the nearer even the more it fadeth/ so that by even it is like a clot of earth. Thus fareth by man & woman in this world. For in their youth & in their beginning they be fair red & rody and fresh as a rose in May full lusty to the eye But as youth passeth so passeth there 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 clot of earth full unourne & ghastly to the sight. ¶ Here endeth the fourth commandment And beginneth the fifth Capitulum Pr m si. dives. As me thinketh/ thou hast informed me well in these tower commandments. Now I pray the for charity that thou wilt inform me in the fifth. ¶ Pauper The fifth commandment is this Non occides. That is to say/ thou shalt not slay. In which commandment god forbiddeth us all manner manslaught unleeful both bedely & ghostly. He biddeth us that we slay no man ne woman unrightfully against the law/ neither with heart consenting to his death/ ne by wrath & hate. For as saint john saith. Qui odit fremm suum homicidia est He that hateth his brother is a man sleer for of wrath & hate cometh manslaughter Also by this commandment he forbiddeth beating/ fighting/ & mayning prysoning/ banishing/ outlawing. For these & such other be a manner of death & dispose to death ward/ & therefore it should not be do to man ne woman without great guilt. Also he forbiddeth that we sle no man ne woman with our tongue/ him hindering & procuring his death/ ne favour giving/ ne false witness bearing/ ne losings making/ ne by diffaming ne bacbyting For backbiters and wicked spekers be manquellers. And therefore saith Solomon That moche folk hath fall by the sword/ but not so many as have be slain by the tongue. Eccl. xxviij And therefore he saith. prover. xviij. That life and death be in the hands of the tongue. That is to say in the might of the tongue. For by hands in holy wryt is understand might & power. And therefore david saith. Lingua eorum gladius acutus. The tongue of the Jews & 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/ & by exciting of the people. But paynims slow him with their hands & died him on the cross. And yet as saint Austen saith. The jews were more guilty of crystus death/ than pilate that dampened him to the death/ or the knights that died him on the cross. For with her tongues the jews slo●e him and were cause of his death. And therefore saith the law/ that he that sleeth his brother with his hand/ & he that hateth his brother/ & he that bacbyteth his brother all th●e be manslayers. Deep di.i. homicidiarum. The backbiter sleeth three atones/ he sleeth himself by his own malice/ & him that heareth him/ & him that hath liking in his false tales/ & him that he bacbyteth. For he maketh him to lose his good name/ & peradventure his life. He maketh him also to lose charity/ when he knoweth his wicked speech that he hath said behind him & so bylesing of charity he loseth god that is his life of his soul And therefore the wise man likeneth the backbiter to the adder that biteth & stingeth in stillness. Eccl. ten A shrewd adder is the backbiter that sleeth three with one breath. Therefore Solomon saith. Ktepe ye you from backbiting of the parted tongue. For a wicked word said in privy/ shall not pass in vain and without woe. For the money saith he that lyet sleeth the soul. Sapie. i. Caplm. two dives. Io flattering any ghostly maslaughter ¶ Pauper In so much as it sleeth the soul both of him that flattereth & of him that is flattered/ in so much it is ghostly manslaughter. ¶ Dives Is every flattering ghostly manslaughter & deadly ●ynne. ¶ Pauper. Nay. For flattering is ●●peche of vain prayynge said to man or woman with intention to please them And that may b●● do in three manners/ as praising man or woman in goodness & in good that he hath. Or else prayynge them in goodness and good that they have not Or else praising them in threwydnesse & falseness/ of which manner flattering speaketh david & saith. Qm lauda● peccatur in desiderijs ●ie sue & iniquus benedice●. Forsooth saith he the sinner is praised in desires of his soul & the wicked man is blessed of fools For when threwes have forth their will in shrewdenesse/ than the world praiseth them & worshippeth them The first manner of praising if it be do only to please man & not god it is sin & in case deadly sin. And therefore saint Poule saith/ that if he would only please man & not god/ he were not christ servant But it be do to please god & for a good end it is commendable and meedful. For in good folk virtue that is praised waxeth. Virtus lauda● crescit. But this manner praising is no flattering. The second manner of praising if it be do for god & for a good end it is sufferable/ & in cas●cōmendable & meedful. But if it be do wetyngly/ only to please man & not god/ it is deadly sin. The third manner of praising/ if it be do willing & witting it is deadly sin. And therefore david said. Oleun pcconris non ipinguet caput meum. Lord god saith he/ let not the oil of the sinner make fat my head/ that is to say/ let my heart never have no liking ne joy in false flattering. For as saint Austen saith/ the tongue of the flatterer doth more harm than that sword of the enemy pursuing Therefore Solomon saith it is better to be undernomen of the wise man/ than be deceived by flattering of fools Eccl vij This sin of flattering is so great & grievous that if any man of holy church were customable therein/ he should be degraded. Also if he were a traitor or a teller of shrift. distinc. xlvi. clericus. God giveth curs to all false flatterers saying in this wise We q consuunt puluillos sub oim cubi to manus et faciunt ceruicalia sub capite universe etatis ad capiendum aias Who be to them that so we small soft pelowes under every elbow/ & make pelowes under the heed of every age to take that souls of my people. They quickened souls that were not quick/ but deep in deadly sin/ & so defouled me before my people. For because of their flattering they given no tale of me/ ne dread me/ ne worship me. For an handful of barley saith he & for a gobbet of breed they slough souls that were not deed/ & they quickened souls that lived not/ making losings to my people that loved losings. And they comforted sinners in their sin & in their falseness/ & dysconforted good folk in their goodness & in their troth. Eze. xiij. Caplm. three dives. This vice of flattering reigneth full moche in this land. For the people is so blended with flattering & losings/ that they see not the mischief that they be in. And therefore they live forth in pride & not low them to god ne pray to god for help as they should do/ if they knew their myscheefuousnesse 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 deceive the & destroy the way of thy going/ that thou might not forth/ ne have no speed in thy works for default of grace. isaiah three ¶ Dives. What is understand by the pelowes that god speaketh of against flatterers. ¶ Pauper. As saint Gregory saith Moralium xviij super illud job xvij Donec deficiam non recedam & ●. He that praiseth man or woman in his wicked work/ he layeth his pillow under his elbow. And he that gladdeth the heart of the sinner in his sin he layeth a pillow under his heed For by the heed is understand y● her For why by such flattering they rest softly & sleep in their sin & die ghostly without pain and perceive not her own death And therefore Solomon saith. That he that justefyeth the wicked man & dampened the rightful man/ both they be abominable to god. Prouer. xvij Therefore god likeneth flatterers to them that playstrens & paynten walls and wowes without. For thing that is foul they make it to seem fair and make folk to have liking in her sins. Therefore god saith that the sinner maketh the wall of sin between him & god. But flatterers playsterens and paynten the wall of sin. Eze. xiij Also flatterers be likened to an adder that is called dypsa which as the master of kinds saith▪ li. xviij. He is so little that though a man tread thereon he may not see it. But his venom is so violent that it sleeth a man or he feel it/ & he dieth without pain. Right so flattering seemeth but a small sin/ & yet it is full venomous & sleeth man's soul or he feel it/ and without pain bringeth him to endless pain. Flatterers be likened to an adder that is called tyrus which is lest of all adders/ & 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 lightly be heeled. For when a man or woman hath liking in flattering & ruleth his life after flattering tongue/ it is full hard to that man or woman to be saved. For as long as men pra●sen him in his sin/ so long he is ●olde in his sin. And if men begin to lack him/ he falleth in to sorrow & despair. Therefore saith saint james. That the tongue is but a little member/ and raiseth up great disease it is a wicked thing that hath no rest full of deadly venom. jacobi. iij. And the prophet david saith. Acuerunt linguas suas sicut serpents. venenum aspidum sub labijs eorum. They have sharped her tongues as address/ the venom of address is under the lips of flatterers and wicked spekers. And if a man do his deeds only for to be prased and flattered of the people/ flattering is his meed. And when flattering cesseth and the wind turneth against him/ he hath no longer liking in good deeds. And so as the gospel saith/ for that he seeketh thank in praising only of man for his good deeds & not of god Therefore all such be likened to the five maidens fools that would meet with their husband christ Ihesu at the doom with lamps without oil. That is to say/ with good deeds without ghostly mirth and joy & 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 shall be shut out of heaven bliss from endless meed/ both flatterers & they that have liking in flattering/ and do their deeds only for flattering & praising of the people. But the five wise may dens as the gospel saith hadden oil in their lamps. That is to say ghostly joy & liking in her good deeds. And therefore they shall be received of their husband christ in to the bliss without end. And as saint Austen saith in his sermon/ by oil is understand both ghostly praising and worldly praising and mirth ghostly praising & ghostly mirths is called the oil of the holy ghost But worldly prising and worldly mirth is called the oil of sinners. And therefore he saith that flatterers sell oil to the maidens fools/ that is to say to sinners as often as they flatter them & praise them in their folly & in their pride for to have meet or drink or money or worship/ or any temporal lucre/ & so bring them in error & folly and please & praise them in their sin. But as david saith. Deus dissipavit ossa eorum qui hommibus placent. God hath destroyed & shall destroy the bones of them that please men in despite of god & deceive men & women by flattering/ wicked tongues do moche harm and slay many souls/ but the flattering tongue is worst of all. And therefore the wise man saith. Susurto et biliguis erit maledictus a deo. Eccl. xxviij The muster & the double tonged man shall be accursed of god/ for he troubled moche folk that have peace. The third tongue saith he hath stirred & moved moche people out of peace & dysparpled them fro nation in to nation. Caplm. four dives. What is susurro that is called a muster. ¶ Pauper It is a privy rowner/ that privily telleth false tales amongs the people for to make dissensioon and debate amongs the people/ and tell tales privily which he dare not tell openly ne may not avow them. Of which folk saint Poule saith. Susurrones detractores deo odibiles. Ad Romanos i Such musterers & bachyters god hateth them. For susurro is a privy bachyter and a privy liar that maketh debate amongs friends. And as the wise man saith. God hateth all though that sown discord amongs brethren & friends. Prouer. vi And as he saith in an other place/ such privy musterers defoul their soul/ and they shall be hated of all both of god & of all the court of heaven. Eccl. xxi And therefore god saith. Non eris susurro nec criminator in populis. Thou shalt be no muster amongs the people to let leave & peace/ ne thou shalt be no tale teller ne blab to defame man or woman falsely or any sin that is privy. Leuitici xix Such privy musterers and bachyters make dissension and heaviness in every comonte/ in every household/ in every company. And therefore when they be known 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 bachyters and put them out of company/ and chiding and debate shall cease. Prouer. xxvi. ¶ Dives. What is bilinguis that thou called a double tongue man ¶ Pauper. Bilinguis and the double tonged man is he that saith one thing with his mouth/ & thinketh an other in his heart/ and he that speaketh good before a man/ and behind him he speaketh him evil/ he that saith a truth one time/ and an other time he forsaketh it/ as he that is unstable in speech/ and now saith one and now an other. Of such god speaketh and saith. Os bilingue detestor Prouerbiorum eight Iwlate and loath the mouth that is double tongued. ¶ Dives. What called the wise man the third tongue that doth so much woe. ¶ Pauper. The third tongue is the 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 bachyter/ he is a double tonged/ and so he may be called in latin trilinguis/ that is triple tongued in english. The flatterer blindeth so the folk that he flateret/ that they take no heed to themself ne to god/ ne know not themselves & wax so proud that they give no tale of there even christian. Also the flatterer lacketh and bachyteth all though that he hateth/ whom he flattereth so to please him/ & hindereth an other man's name to enhance his name and so maketh discord & dissensioon Also flatterers be double tongued. For as lightly as they praisen man or woman/ as lightly they will lack them if they fail of their purpose and have no lucre by their flattering as they wend have had. For commonly great praisers be great lackers/ and as moche as they praise man or woman out of measure by flattering/ as moche they will lack him or an other by bachyting. Therefore Seneca saith Lauda parce. vitupera percius. Praise scarcely/ but lack more scarcely. For these reasons Solomon saith/ that the third tongue hath stirred moche in to pride/ and so made them fall in shame and shenshyp and dysparpled them fro nation to nation. It hath destroyed walled towns/ & dolue up the houses of great lords. It hath kit away the might and the virtue of people that were full strong and made them feeble. For flatterers make towns nations & lords bold to be gynne wars/ pleas & debate/ by which they come to nought. For they be so blended by flattering and overpraysing that they know not themselves/ but ween to overlede all men till at the last they be destroyed themself. Also as the wise man saith/ the three tongue hath cast strong woman/ that is to say good woman siker & virtuous out of their virtue/ and prived them and put them from their travails. For when a good woman hath travaileth moche of her life to please god & to have a good name/ cometh a false flatterer in guile & with flattering words and fair behests of matrimony/ or of richesses bringeth her to sin & doth her to lose her good name & bringeth her to shame & velony. And therefore saith the wise man in the same place. Ecclesi. xxviij. That who so taketh heed to the flattering tongue/ that is the three 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 as men that they may not know their friends/ ne take heed to the speech of their friends that would say them the such & warn them of their harm. Caplm. v. dives. That many a good woman is deceived & destroyed by flattering men know well. But that flattering destroyed cities/ lords/ houses/ nations/ & diaper pled them from nation to nation I see not/ but I pray the tell some ensample. ¶ Paup. As we find in the fourth book of kings & the book of jeremy. For the children of Israel would not here the words of jeremy & of other true prophets/ ne do there after/ but had liking in flattering of false prophet which behyght them wealth & prosperity for to please the people/ therefore was the city of Jerusalem destroyed & nigh all the cities and castles of the land. The king sedechye was taken & his children slain before him/ and after his eyen were put out. All the lords & the gentiles of the land either they were slain or else led prisoners in to Babyloyn. The people was slain with hunger moreyn and sword. And all though that were left a live after that the city of Jerusalem was taken were dysparpled in diverse nations/ & slain in diverse manner/ for they trusted alway in flattering of false prophets and sloughe jeremy & other good prophets that said them the truth and would have saved them. And I dare say that flattering of false prophets & precho●rs/ and of other spekers that blind the people with pleasant lesynges/ ne will not undo to them their wickedness/ is principal cause of destruction of many realms lands people & cities unto this day as we might see at eye if flattering and leasings blended us not. ¶ Dives. Men preach these days full well against sin. ¶ Pauper. Some do so/ but against the great sin that all the land is entryked in/ & all christendom knoweth & is open cause of our mischief against that no man preacheth but nigh all be about to maintain it. ¶ Dives Which sin is that ¶ Pauper Often have I told thee/ but y● believest me not. Go over the see & there men shall tell it the if y● ask. We find in the third book of kings/ that the king of Israel whose name was Achab was stirred to besiege the city of Ramathygalaad & so begin war against the king of Syrye/ this Achab sent after. iiij. hundred false flattering prophets of his land/ which were wont to please him & to flatter him & axed them counsel & how he should speed. They flattered him all & bade him go and fight/ and said that he should speed right well & take the city and destroy all the land of Syrye. Than at the counsel of josephat the king of juda that was come to help him/ he sent for Michee gods prophet to know what he would say. And as he came towards the king/ the messangere said to Michee the prophet. All other prophets with one mouth tell our lord the king good tidings & say that he shall speed right well. I pray the say as they say. Than the prophet answered/ what my lord god saith to me/ that shall I speak to our lord the king. And when he came before the king he said to the king Achab. I saw by vyson all the people of Israel dysspar●led in the hills & scattered above as sheep without a shepherd. Anon the king was wroth & said that he told him never good ne wealth. Than the prophet said. Here the word of god. I saw our lord god sitting on his seat/ and all the host of heaven standing besides him on the right side & on the lift side. Than said our lord god. Who shall deceive Achab king of Israel to do him go & fight in Ramath●galaad & fall in fight. Anon a wicked spirit stood forth & said. I shall deceive him. Than our lord axed him how he should deceive him. I shall said he go out & be aspryte liar in the mouth of all his false prophets. Than our lord god said. Thou shalt deceive him & thou shalt have the mastery of him. Go forth & do as thou haste said. Than the king was more wroth and commaunyed him to prison. The king left the counsel of the prophet Michee & followed the counsel of his false prophets/ and went to battle & was slain/ and his people dyscounfyted. ¶ Dives. david speaketh moche in his book of the gylous tongue/ that is called in latin. lin gua dolosa. ¶ Pauper. The gylous tongue is the flattering tongue. For commonly every gy●e in speech is meddled with flattering. In gylous speech be two things/ sleight & flattering And therefore gylous speech is likened 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 draweth man and woman on to the devils hook. Thus Adam & Eve were deceived with the 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 & doubting he put thereto the meet of flattering & said/ that they should not die but be as gods konwing good & wicked And so by flattering the fiend lost all mankind. figure here of we have in the second book of kings. xx.ca. where we find that joab gylously slough the noble prince Amasam with a knife craftily made lightly to go out of the sheathe. And when he should steke him with the knife he took him by the chin and said to him heyle my brother. And for his flattering & fair words Amasa took no heed to the knife. And in the same manner when judas betrayed christ he said in flattering & guile ave rabi. Heyle thou master. Caplm. vi dives. Thou haste well declared the mischief of flattering tongues. say forth what y● wilt. ¶ Pauper. Also god forbiddeth us by this commandment that we slay no man ne woman by our †de de† him a miss doing or him hurting. And so by this commandment he forbiddeth us wrath and wretch/ chiding/ despising/ smiting/ scorning/ and all such means and motives to manslaughter. ¶ Dives. As thou well saidest god forbiddeth not all manner of manslaughter/ but only manslaughter unrightfully and against the law. For god bad that men should not suffer wicked doers live in disease of the people. Malificos non pacieris vivere. Exo xxij And also he bade that we should slay no man woman rightfully and unguilty. Innocentem et justum non occides. Exo. twenty-three. Therefore I pray the tell me in how many manners a man is slain unrightfully. ¶ Pauper. On three manners. first if he be slain without guilt. Also if he be slain without order and process of law. Also if he be slain without lawful justice ordained of his league lord to whom god hath given life and lime & the sword to punish shrews/ as saint Poulo showeth well in his pistle. Ad Romanos xiij. Also if he be slain by enmyt/ hate/ and cruelty for to have vengeance/ not for salvation of the truth and of the people. Caplm. vij dives. Thy speech is reasonable say forth. ¶ Pauper. Also if any man or woman die for default of help. Than all that should have holp them and might have holp them & wist thereof and would not help them be guilty of manslaughter. And therefore saith the law. Pasce fame mor●entem si non pascis occidis. dis●. lxxxvi. pasce. That is to say. Feed him that is in point to die for hunger. If y● will not feed him when thou might thou sleest him. Moche more than they be manslayers that by extortion/ ravin and overleding by might fraud and guile rob men of their good/ or withhold men of their good whereby they should live/ and bring them so in thought/ sorrow/ and care/ and so haste her death. Therefore god saith that such manner folk as tyrants extortioners and false men devour his people as the meet of breed. Devorant plehem meam sicut escam panis And therefore he forbiddeth them and saith to them. listen ye princes and lords and leders of the people/ to you it longeth to know right full doom to dame what is good and what is wicked/ what is truth and what is false. But now ye hate good things and love wicked things/ and loath goodness and love shrewdness. By violence and might ye held men and take their sins from them and take their flesh from the bones. These eat the flesh of my people/ & held away there skins fro above them and break their bones. Mychee three And so all such be manslayers in god's sight/ for they hast man's death by mischief/ and sorrow and care that they bring them in. ¶ Dives. What is under stand here by skin flesh and bones. ¶ Pauper. Three things be needful to every man and woman lining hyling lyfelode/ and help of friends in feebleness & disease. By the skin that hilleth & cloth the flesh is understand clothing housing/ armour by which man is hyled & defended fro tempests/ cold and hot and enemies & many diseases. By flesh is understand meet & drink whereby the flesh is nourished. By the bones that bear up the flesh and strength the flesh been understand mannes friends which help him at need/ and bear him up & strength him feebleness & disease. But these tyrants and extortioners and false folk take away the skin of the poor folk/ for they rob them of there housing & of their clothing. And they eat away their flesh/ for they take away there livelihood whereby their flesh should be sustained. For they pill them so & 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 bones/ for they pursue their friends that would help them & put them in such dread that they dare not help them and oft beat them & break their bones and maim them. Example of this we have in the third book of kings/ where we find that there was a true man dwelling besides the paleyce of Achab that was king of Israel/ and the poor man was called 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 & manslaughter he escheated to him the poor man's garden/ wherefore the king afterward was slain. And the queen jesabel for she assented & halpe to the death of the true man/ and was slain also/ and the hounds eat her flesh and her bones and licked up her blood in vengeance of the death of Naboth. The king was slain in war/ his wife jesabel was cast out of her chambre window & 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 four regnm ten Caplm. eight 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 livelihood that they have gotten in swink and sweet/ is as wicked as he that sleeth his neighbour. And he that sheddeth man's blood/ and he that doth fraud to the hired man be brethren. That is to say/ they be like in sin and worthy in like pain. Qui effundit sanguinem et qui fraudem facit mercenario sunt tratres. Ecclesiastici. xxxiiij. And therefore saint james saith thus to the false rich covetous men. See ye how the hire of your work men and 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 ●e●es of the lords of oostes. jabobi quinto capitulo. And the wile man saith/ that who so offereth sacrifice of the poor man's good/ is like him that sleeth the son in the sight of his father. And he that defrauded the poor man of his good is a manslayer. Homo sanguinis est. Ecclesiastici xxxiiij ¶ 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 their need. They should be busy to receive pylgremies/ and keep hospitality after their power/ xvi. q.i. decime. et c. quam quicquid. Wherefore me thinketh/ if any poor folk perish by their default and for that that they would not help them/ they be guilty of manslaughter. ¶ Pauper That is sooth. And therefore christ said thrice to saint Peter. Place. That is to say feed my lambs and my sheep that be though souls that cryst bought with his blood. For prelate's and curates of holy church must feed their sugettes by good ensamples gyning/ and by help at need. And therefore christ said twice to saint Peter/ fede my lambs/ but the third time he said/ fede my sheep. For as long as they be lambs/ they give neither milk ne wool/ but when these be waxed sheep/ they give both milk and wool. And so christ in his words bade that prelate's 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 and them that have no need with holy churches goods. And of the poor folk give they no tale/ but to pill them/ and have of them/ and get of them what they may by hypocrisy/ by fraud/ by dread and violence. And therefore god undernemeth them by the prophet Ezechyell and saith to them thus. We pastoribus israell. Woe be to the shepherds of Israel That is to say to the prelate's & curates of holy church/ which should be shepherds of god's sheep & of the souls that christ bought so dear. Woe be to the shepherds/ for they feed themself/ 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 helped it not ne comforted not And that was sore and seek ye healed it not And that was broke ye bound it not again/ that was cast away and fordreven/ ye fetched it not again/ ne led it again. That was perished/ ye sought it not but with ferenes & hardness and by power without pity 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 xxxiiij And in another place he saith thus. Woe be to the shepherds that thus descateren and forrende the flock of my lesue and of my pasture. jeremy xxiij And therefore god accepteth not the prayer of such men of holy church. For they be without charity and full of cruelty in pilling of the poor people. And therefore he saith to them Cum extenderitis manus vestras & ● When ye shall lift up your hands to me. I shall torn mine eyen away fro you/ and when ye should multiply prays to me. I shall not here you. For your hands be full of blood. isaiah i Upon which words thus saith the great clerk Grosthede. dicto xxiij An unjust scheder of man's blood hath bloody hands. For blood shed out is in the hands of him that is the shedder out/ as the effection of the work is in the cause. For the hand of the shedder is cause of blood shed. So than sithen bodily food is cause of blood of man's body by which his life transyto rye is sustained/ he that withdraweth sustenance fro the poor in mischief he withdraweth 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 hands the things be withhold unjustly. By which things or by the prise of thoo needy folk should be sustained. Also all thoo that withhold poor men there good/ either by violence or by fraud or theft or any deceit by which good the poor folk should live/ they have their hands defouled with blood of poor folk. And in that that they far delicately with poor man's good/ they eat & drink the blood of the poor folk. And there clothing is defouled with blood of poor folk. And if they housen and bylden with the poor man's good/ they ground there housing in the blood of poor men. Caplm. ix ALso every man and woman and namely men of holy church that draw folk to sin by miss enticing or by wicked ensamples/ or by false lore/ they be guilty of manslaughter ghostly. And therefore saint Gregory saith in his omelye/ that men of holy church be guilty of as many deaths as they draw souls to deadly sin by their wicked ensample 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 call in the seewith a millstone about his neck/ with word as the gloze saith/ is specially said for men of holy church. And therefore saint Pou●e saith to all christian people & namely to priests & clerks. Ne ponatis offendiculum frimbus vel scandalu. That is to say as the gloze saith. Do no thing that may be cause of falling & perishing of your brethren/ ne cause of sorrow & heaviness. And roma xiiij And therefore that law biddeth that when bishops & offyeers' go about for to vie sith that they should do no tyrauntrye In taking of their costs but visit with charity and lownesses without pomp of great array and of great main busy to amend the faults/ and to preach god's word & to win man's soul/ not to rob the folk of their good/ but take their costs in easy manner. So that they slander not their brethren ne their sugettes/ ne be not grievous to them. x.q.iij.cavendu. All men and namely men of holy church must busily flee slander that they give no man ne woman occa s; yond of slander ne of sin/ but oftentime live to harder & abstain them fro many things leeful to flee slander. For as saint jerom saith su● Micheam. All that give occasion of slander be guilty of all though that perish by the slander. i.q.i.hij quoscumque Et nota pro vitando scandalo in rebus licitis. ad Roma. xiij.et.i.ad corum. vin. For these causes god saith to the men of holy church by the prophet Ozee. Ye be made snare to men looking a fer/ & as a net spread abrede on the hill of Tabor/ & ye have bowed down sacrifices in to that deepness/ that is to say/ ye that ought to beware lookers to work well & warn men of peril of sin/ be made a snare & a net in holy church/ that is the hill of Tabor/ to take folk in sin and draw them to folly. And so ye have slain souls & bowed them down in to the deepness of damnation/ & so made sacrifice to the devil of the souls that god took you to keep. Ozee .v. Also men of holy church slay their sugettes ghostly that miss egging/ miss counsel & miss information bring them in deadly sin & in heresy/ or else let them from good deeds that they would do & so slain in good purpose & good will that man or woman is in & in manner slain their faith whereby 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 dyvocyon is but dead as these clerks say. ¶ Dives. Than nigh all the prayers that men make be but deed. For commonly in our prayer we be destracte and think on other things. And it is not possible to us alway to think on that what we say. For there is no thing so changeable as thought/ & though we think on what we say/ yet it is not in our power without special gift of god to have devotion there in. ¶ Paup. Take it not so straight. For it is understand thus. Prayer without devotion is but deed. That is to say. Prayer made against devotion is but deed. ¶ Dives. How against devotion ¶ Pauper. As when men pray against the salvation of our souls or other souls/ and not for the worship of god/ but for hypocrisy/ or only for worldly lucre. Or when men pray against charity/ as for to have vengeance of their enemies/ or for any thing against god's worships & in their prayer submit not there will to the will of god. Every prayer that is made to the worship of god by way of charity & for a good end with purpose to please god/ that prayer is made with devotion/ though he that prayeth be dystracte & thinketh not on his words/ and peradventure understandeth them not/ ne hath but little liking therein. nevertheless man and woman ought to do their devour to think on god/ and of that that he saith in his prayer. Caplm. ten dives. Thy speech pleaseth me/ say forth what thou wilt ¶ Pauper. As I said first all that let man or woman of their good deeds and good purpose & tyse them to sin and folly/ and bring them in error or heresy by miss techynge be manslayers & limbs of the fiend. Which as christ saith in the gospel is a manqueller from the beginning of the world. For through his miss counsel and his foding he slough all mankind both ghostly and bodily at the beginning of the world. Also he slough himself through pride and many a thousands of angels that assented to him And yet he cesseth not to slay man's soul by false suggestions and temptations/ and that by himself and when men see him not. And sometime vysybely in the likeness of some visible creature/ & so he tempted christ & Eve & saint Martin & many other Sometime he tempteth & sleeth man's soul by his limbs that be wicked men & women. Also men of holy church slay men & women ghostly of god's word and of good teaching. For as christ saith. Non in solo pane vivit homo sed in omni ubo ꝙ ꝓcedit de ore dei. Math four 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 sent of god/ is called god's mouth. And therefore god saith to the prophet. Si seperaveris preciosum a vili quasi os meum eris. jeremy xu If thou depart precious thing from thing that is foul and of no prise/ thou shalt be as my mouth. For it longeth to the preacher of god's word to commend virtues & despise vices/ to cheese truth and let falsehood/ to commend heaven bliss & ghostly things/ and reprove pomp & pride of this world and fleshly things. And than is the preacher 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 su● et sanaunt eos. et eripuit eos de entericionibus eorum. God hath sent his word and hath heeled his people from ghostly sickness/ and delivered them from there 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 a taste the death without end. sithen 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 and god's law/ they be manslayers ghostly and guilty of as many souls as perish and die ghostly by such letting of god's word/ and namely these proud covetous prelate's and curates that neither can teach ne will teach/ ne suffer other that can and will and have authority to teach of god and of the bishop that giveth them their ordres/ but let them for dread that they should have the less of their sugettes or else the less be set by/ or else that their sins should be known 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 sins. As saint Austen saith god's word ought to be worshipped as much as crystus body. And as much sin doth he that letteth god's word & despised gods word or taketh it recklessly as he that despiseth god's body/ or through his negligence letteth it fall to the ground. i.q̄.i.int●trogo vos. There the gloze showeth/ that it is more profitable to here god's word in preaching/ than to here any mass. And rather a man should forbear his mass than his sermon For by preaching folk be s●yred to contrition and to forsake sin and the fiend/ & to love god and goodness and be illumined to know their god & virtues from vices truth from falsehood/ and to forsake errors & heresies. By the mass be they not so/ but if they come to mass in sin/ they go away in sin/ and shrews they come/ and shrews they wend. And also the virtue of that mass standeth principally in true believe of the mass/ & specially of christ that is there sacred in the host. But that may man learn by preaching of god's word/ & not by hearing of mass And in so much hearing of god's word truly preached is better than he ring of mass. nevertheless the mass profiteth them that be in grace to get the more grace & fotgyvenes of ve nyall sin/ & encreassing of meed/ and losing the pain of purgatory And the priest may be so good/ that his prayer for revecence of the sacrament shall gese grace of amendment of him that he prayeth for. Both be good but god's word ought to be more charged and more desired than he ring of mass. For when the people despiseth god's word/ & loath god's word/ that is ghostly food to man the people is but deed in god's sight/ and nigh to the gates of hell. And therefore david saith. Omnen escam abhominata est anima eorum. et appropinquaverunt usque ad portas mortis Theridamas souls have loathed all ghostly meet/ that is to say/ all true preaching and teaching of god's word & so they be neighed to the yates of death. Caplm. xi ALso though prelate's & curates be guilty of manslaughter ghostly that know their sugettes in deadly sin/ & will not snybbe them ne speak against their sin. di xliij epheseiss. And therefore god saith to every curate & prelate of holy church, & to prechours of god's word. I have made the a day wait to the people of Israel/ that is to say to christian people & y● shalt here the word of my mouth & tell it them in my name. And if I say to the sinful that he shall d●ye & thou tell it him not/ ne speak not to him that he may amend him & torn him fro his wicked way & life that sinful wretch for thy default shall die in his sin. And I shall seek the blood & the death of him of thine hand/ & y● shalt answer for his death Eze. iij. Also they called manslayers that defraud & take away holy church goods. xij.q.ij.qui xpi & ●. 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 against the goodness and mercy of god that is endless and alway ready to all that seek mercy/ as long as the soul & the body be knit together. Example of the thief that hang on the right side of christ/ the which of pain knowledged his sin and axed grace & gate the bliss of paradise/ when he said lord have thou mind of me/ when thou comest in to thy kingdom. And anon christ rightful judge that best knew his heart said to him. I say the forsooth/ this day thou shalt be with me in paradise. xxvi.q̄.vi si presbyter & ●. agnovimꝰ. Where the law saith That they that be so hard upon men in their dying/ do not else but put death to death. Death of soul to death of body ¶ Dives. Moche folk presume so moche on the mercy of god/ that they give no tale to live in their sin moche of all there life in hope to have mercy in the 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 write in many places. For god saith by the prophet Ezechielis. xxxiij.ca. That in what hour the sinner sygeth for his sin & ask mercy I shall forgive him his sin & forget his sin nevertheless I dare not behote such folk that they should have grace stead & time to ask mercy as them needeth to ask. For commonly such manner folk be deceived by sudden death/ or else in their dying they lose their hedes & there wits/ & begin to rave. Or else they have so moche pain in their body and so much business with the world/ that they think neither of god ne of themselves. And as saint Austen saith in his sermon de Innocentibus. justo dei judicio agit● ut moriens obliuiscat● sui. qui dum viveret oblitus est. It is god's rightful doom that he forget himself in his dying that hath forgotten god in his living. As fell in England besides Oxenford. There was a tyrant in the country that dread not god ne had pity 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 living. At the last it befell that he road by the way to be on a quest before a justice. And he began to sleep/ his horse stumbled & he fill 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 wise man saith. De propiciatu pcconrum noli esse sine metu. Be not without dread of forgyvesse of thy sins/ ne put sin to sin/ ne say not that the mercy of god is great/ he shall have mercy on the multitude of thy sins/ for mercy & wrath also hastily come fro him nigh to mankind. But his wrath looketh to sinners that will not amend them & his mercy to them that will amend them. Ne tardas converti ad dominum & ●. Therefore let not to turn the to god/ & delay not from day to day. For if ye do/ his wrath shall come suddenly and destroy the. Ecclesiastici. v. For such folk that be so bold in their sin in hope of the mercy of god & do the worse because of his goodness/ they scorn god & seek vengeance & no mercy. They take heed to his mercy/ and not to his rightfulness. david saith. Universe vie dni misericordia et veritas. All the ways of god and all his domes be mercy & troth. If thou seek mercy it were against his rightfulness but he showed mercy/ and but thou seek mercy rightfulness must damn the. Seek mercy/ and mercy and his rightfulness will save thee/ if thou seek it in due manner. Caplm. twelve dives. These words be good and comfortable & reasonable. say forth what thou wilt. ¶ Pauper. Also he is a mansleer ghostly/ that maketh any man or woman to forswear them. For he sleeth his own soul and his soul that he doth so forswear him. xxij.questione .v. ille. Also men slay themself as oftentime as they assent to wicked thoughts in heart/ & turn them away fro god in whom is all our life And therefore Solomon saith. Auersio paruulorum interficiet eos. prover. i. That the turning away of the little children slay them. For they that soon be overcome in temptation and soon assent to the fiend/ be likened to young children that be faint & feeble to withstand any thing. Of such children god saith/ that a child of an hundred year shallbe accursed of god Ysa. lxv. Also they slay their soul's that gydre foul lusts & unleeful desires in their heart & will not readily put them out. Therefore the wise man saith. Desideria occidunt pigrum. prover. xxi. Wicked desires slay them that is slow to put them out. And therefore david saith Beatus ● tenebit et allidet ꝑuulos suos ad petram. blessed be he that shall hold him with god & smite down his small young thoughts & desires to the stone/ that is christ. blessed is he that anon as he beginneth to have such wicked thoughts anon begin to think on crystus passion/ & of god's law as saint Jerome saith in his pistle. ad Paulam et Eustochium. ¶ Dives. It followeth of thy words that wh● so doth any deadly sin/ he is a manslayer. And so every sin is foreboden by this commandment. Non occides. Thou shalt not slay. Why gave than god ten commandments sithen t●ey be all comprehended in one. ¶ Pauper. For dullness of man's wit/ it needeth to give mo than one to declare man's sin/ that he may know when he sinneth/ and how he may flee sin. All the law & all the ●phecye as christ saith in the gospel hangeth in two commandments of charity which teach us to love our god above all thing/ & out even christian as ourself. But yet god would declare tho two commandments by ten commandments that man & woman should the better know them & please him/ & the more flee his offence. ¶ Dives. Why declared he then more by ten commandments than by twelve or by nine/ for he might have given many more when he gave but ten. ¶ Pauper. To give overmuch many was not profitable/ ne to give over few. And therefore god gave his behests in the number of ten/ for as ten is number perfect & containeth all numbers/ so god's law is perfect and all is comprehended in ten behests that been so knit to gydre/ & of so great accord/ that who so trespasseth in one he trespasseth in all. And therefore saith saint james in his pistle. That though a man keep all the law/ & he offend in one he is guilty in all. For why saith he/ god that bad the do no lechery/ he bade the not slay. And therefore saith he. Though thou do no lechery & y● slay/ thou break s; te the law. jacovi i For as saint Austen saith in libro de decem cordis All the ten commandments be contained in the two commandments of charity. And the two commandment of charity be contained & knit in this one commandment of kind. O d tibi ne vis fieri. alteri non facias. Toby. iiij. That that thou wilt not be do to the do it not to an other. And so as saint Austen saith there. All the law is contained in this one commandment of kind. That thou wilt not be do to thee/ do it thou not to none other. And so needs he that offendeth in one offendeth in all. And therefore david and saint Austen also call gods law a sawtree and an harp of ten cords. And therefore david biddeth us praise god in the harp/ & in the sawtree 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 played therein shall be unlyking to all that here it and not pleasant. As the master of kind telleth Li xviij That though the harp be well strynged with strings made of a sheep/ and there be one string that is made of a wolf set in the harp/ it shall make all other at discord. So that they should not accord while it is there. And it shall frete atwo all the other cords. Right so though a man or a woman keep well all the commandments as to man's sight/ if he break one he is guilty in all in god's sight/ as saint james saith and his life. While he is such it is not pleasant to god. And the song of his harp/ that is his living & his conversation is at discord with god and all the court of heaven/ & as the wolf is alway contrary and enemy to the sheep/ so is he at discord and enemy to god's sheep/ that be all though that be in way of salvation. And as long as y● keepest well the ten behests in lowness/ so long the strings of shine harp be in good accord as the strings that be made of a sheep. But if thou follow the manners of the wolf/ and break any of god's commandments by guile/ by raveyne/ by malice & false covetise/ by false contryving/ than thou makest in thine harp a string of the wolf/ which shall shende the harp of thy living and destroy it/ but thou do it away by sorrow of heart/ shrift of mouth & amends making. Caplm. xiij dives. I would see more openly how he that sinneth in one sinneth in all ten commandments. ¶ Pauper. If that trespass in manslaughter/ thou crespacest against all ten behests. For thou unworshyppest thy god/ in y● that thou breakest his commandment/ and so defoul his image. Also thou takest in vain his name/ that is christ and christian. For thou dost not as a christian man should do. Also thou hallowest not from sin as god bade the by the third commandment. Also thou despisest and not worship pest father and mother/ that be god and holy church/ and thy bodily fa d & mother. For thy wicked tatches be shame & shenshyp to thy father and mother. Also thou dost lechery in y● that thou lovest thy wicked will and thy malice more than god. And for to have thy wicked will performed thou forsakest god and takest thy soul to the devil. For what thing that man loveth more than god/ with that thing he doth ghostly lechery and fornication & adulter. Also thou bereste false witness & liest many losings to maintain thy sin/ or else to hide it. Also thou stelest thy soul & his soul whom thou sleest fro god that bought him so dear. Also when thou sleest thou dost against the ninth and the tenth commandment. For every man slaughter 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 forfettest against all ten commandments. And so it may be showed of each of all ten/ that he that breaketh one breaketh all/ & he that is guilty in one deadly sin is guilty in all seven/ & in all the ten commandment. And in token of this saint johan saw a woman sitting on a reed be'st full of names of blasphemy/ which be'st had seven. hedes & ten horns Apo. xvij. By this woman is understand pr●de & vanity of this world. By y● read best that she sat on is understand the fiend & deadly sin that is full of blasphemy against god. This be'st had vij hedes & ten horns. That is to say vij deadly sins & breaking of the ten commandments/ in token that what man or woman falleth in any deadly sin openly/ he falleth in all seven privily in god's sight. And when he breaketh one commandment he breaketh all. And therefore saith saint james/ that he that offendeth in one offendeth in all & is guilty in all. Jacobi two Caplm. xiiij dives. What longeth to the ommaundement of kind that Saint Austen speaketh of to the love of god/ or to the commandments of the first table. For we may do to god neither good ne evil. ¶ Pauper. Soothe it is that we may not do to god neither good ne evil. And yet as saint Austen saith in the same book. De decem cordis. This commandment of kind biddeth us to love our god & serve him well and truly/ and keep all his behests. For why all we be gods servants. And if y● hadst a servant saith saint Austen/ thou wouldest that thy servant served the well and truly. I pray the than saith he serve thou well and truly thy god/ that is thy lord and his lord. Thou wouldest that thy servant were true to the and not falls/ be thou not falls to god. Thou wouldest that no man should defoul thy wife/ defoul thou not thy soul/ that is god's spouse ne none other soul. Thou wouldest that no man should destroy thine 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 Poule saith/ that who so defouleth god's temple/ god shall destroy him. Thou wouldest thy servant kept well thy commandments/ and did not against thy bidding/ keep than thou gods commandments and do not against his bidding. Thou wouldest that no man despise thine image painted on a board/ despise thou not god's image by any deadly sin For sithen thou may not please god in sin and shrewdness/ therefore thou offendest thy god in thy sin and thy corruption/ & dost wrong to him thyself. Thou dost wrong to his grace/ to his gift/ thou mayst not do wrong to thy brother/ but thou do wrong to god that is thy lord & his also. And therefore saith saint johan in his pistle/ that who so saith that he loveth god & he hate his brother/ he is a liar. i. Io iiij. For in that he doth wrong principally to god and to his brother also. And therefore god saith. Quicunque effuderit hamanun sanguinem. effude● sanguinis eius. Gen. ix He that sheddeth out man's blood wrongfully/ his blood shall be shed For why saith he/ man is made to the likeness of god. And so manslaughter is open wrong do to god in that that his servant is so slain and his image despised and destroyed. Therefore god said to the first mansleer/ that was Cain which slough his brother Abel falsely for envy of his own goodness. What hast thou do Cain. The voice of the blood of Abel thy brother crieth to me fro earth and asketh vengeunce of the. 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 shalt travail in tilth of the land & it shall give y● no fruit. Thou sqalt be 〈◊〉 derynge & flemed upon earth. 〈◊〉 And the same vengeasice commonly followeth murder. For murder may not be hid/ but night and day it asketh vengeance. The murder shall mishap in his doing/ and be unstable and wandering and odious in his living. This sin of manslaughter is so grievous in god's sight/ that he commanded in the old law that if any man by laying in await or by privy aspyenge or by purpose killed any man/ & after fled to god's altar for succour/ he should be taken away thence & be slain for that death Exo. xxi. And therefore saint johan saith in the book of god's pryvytees that he that sleeth shall be slain. Apo. xiij. For as christ saith in the gospel That same measure that men meet to other/ shall be 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 blood without lawful power granted of god/ shall perish by the sword/ that is to say by sword of bodily vengeance/ or by the sword of god's mouth/ which is full sharp on every side punishing both body & soul. Apo.i. For commonly he that useth the sword/ or any weepen to slay any man or woman he sleeth first himself by the sword of his own malice. But trespassers that will not be amended in other manner/ may by just doom be slain by them that bear the sword of temporal punishing/ as saint Poule saith. Ad Romanos. xiij. Caplm. xu dives. It seemeth to much folk that god forbiddeth by his commandment all manner slaying both of man and of best. For he said generally. Non occides. Thou shalt not slay. ¶ Paup. By this word occides in latin he specyfyeth & showeth that he forbiddeth slaying of man/ & not of be'st. For occasio in latin is in english manslaughter. quasi hominu cesio. And therefore the proper english is this. Non occides/ thou shalt not slay no man. ¶ Dives. When god said the sixth behest. Tu non mechaberis That is to say/ y● shalt do no lechery/ he forbiddeth all manner lechery. And when he said the seven behests. Non furtum facies. That is thou shalt not steel/ he forbiddeth all manner theft both of man & of be'st and of all other things. And by the same reason as me thinketh when he bade us not slay/ he forbade us all manner slaying. ¶ Pauper. It it not the same reason ne like that reason. For as I said first by property of the same word. Occides. He forbiddeth only manslaughter. God granted man power to slay beasts & live thereby. Gen ix. But he granted him never to do lechery with any creature/ ne take any thing by way of stealing/ or of false covetise. ¶ Dives. Contra te. We find that Balaam road on his ass to curse god's people against god's will. An angel stood in a right straight way against him. The ass saw the angel and fled aside for dread of the angels sword & bare Balaam against the wall & brosed his foot Balaam saw not the adgell. And therefore he was wroth with the ass and smote him full hard/ than the ass through the might of god under name Balaam his master & said to him. What have I do against thee/ why betest thou me. Than Balaam said. For thou haste well deserved it/ would god I had a sword to slay the. Than the ass said again. Have I not alway be thy be'st on which thou haste be wont alway to ride. say when I died ever the such disease unto this day. And anon god opened the eyen of Balaam/ & than he saw the angel standing against him with his sword drawn. And the angel said to Balaam/ why haste y● so beaten thine ass. For but thine ass had gone out of the way & given me place I should have slain thee/ & the ass should lived. Numeri xxij sithen than it is so that Balaam was blamed for he bet his ass not withstanding that he hurt him/ moche more he should have be blamed if he had slain him. And so it seemeth that it is not leeful to slay any be'st. ¶ Paup It is granted to man to slay beasts when it is profitable to him for meet or clothing/ or to avoid noyance of the beasts which be noyous to man And therefore god said to Noah and to his children. Also fishes in the see be take to your power & to your hands & all thing that stirreth & liveth up on earth/ be'st & bird shall be to you in mete. I have take them all to you as green herbs/ out taken that ye shall not eat flesh with the blood. Gen. ix And in an other place he saith thus. If the like to eat flesh/ slay & eat after the grace and gift that god hath given thee/ so that thou eat it without blood. Duty twelve And so granted god to man for to slay beasts fish & foul to his profit/ but not to slay them for cruelty/ ne for liking in vanity and shrewdness. And therefore when he forbade man to eat flesh with the blood/ he forbade him to slay beasts by way of cruelty/ or forlyking of shrewdness. And therefore he said. Eat ye no flesh with the blood/ that is to say/ with crueltee. 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 have slain only for cruelty of soul & liking in shrewdness. Gen. ix. For god that made all hath cure of all. And he shall take vengeance of all that mysu s; e his creatures. And therefore Solomon saith/ that he shall arm creatures in vengeance of his enemies. Armabit creaturam in ulcionem immicorum Sapie .v. And therefore men should have ruth on beasts of birds and not harm them without cause in taking reward that they be gods creatures And therefore they that for cruelty & vanity beheaded beasts and torment beasts or foul more than it is speedful for man's living/ they sin in case full grievously. Caplm. xvi dives. As thou saydeste before by this commandment is foreboden all wronful manslaughter. Tell me in what case it is leeful to slay any man. ¶ Pauper. Sometime manslaughter is do by hate & 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 & process of law/ as when a man is slain by a quest & by sentence of a judge ordinary. Semtyme manslaughter is do for need ● for help of the comonte/ & for the salvation of them that be unguilty. As when a knight fighteth for his right/ & for the right sleeth his adversary. To slay any man in to the 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 fourth/ that is to say by process of law with a lawful judge or by law of arms by the hands of knights or of men of arms ruled by the law of god it is leeful when men be guilty. And therefore saint Austen saith lt. i.de li. arbitreo. If it be so that the knight slay his adversary in rightful batayil/ or the judge & his of fycers slay him that is worthy to die/ me thinketh they sin not. But leave friend three thyngiss be needful/ so that manslaughter should be leeful & right full. first that the case by rightful order & process of law/ & that the justice have lawful power to slay/ & that he that shall be slain be convict of his trespass. Also the Intention of the judge & of the pursuers & of the officers be rightful that they slay him in salua●yon of the right/ & 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 & process & the intention be rightful. justa causa. justus ordo. justus animus. ¶ Dives. Contra te. Yet the gospel saith. Qd deus ●iunxit hom non seperet Met●. ix. The●e should no man depart thing that god hath knit together. But god hath knit the soul and the body together/ therefore than it is not leeful to any man for to depart the soul from the body neither to slay man ne woman. ¶ Pauper. When the man that is guilty is slain rightfully by the law/ man sleeth him not/ but as god's ministers & god's officers. For the law of god & god himself slay him in that that god commandeth such to be slain. God is principal judge of this death/ & man is but god's office to do his bidding And therefore saith the law that they that slay men rightfully be not called manslayers. For why saith he the law sleeth them not they. xxij.q.v. si homicidium et in qonibus le. Caplm. xvij dives. sithen it is so that trespasors lawfully may be slain by the bidding of god why may not prelate's of holy church & ministers of the altar slay such trespasors/ 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 & mynystres of the altar might lawfully slay trespasors as we find in many places of holy wryt. Exo. xxxij.de Levit et Numeri. xxij de Phinees. l.regun.xu.de Samuele ● in●fecit Agag. Et. iij.regun.xviij.de Helia qui interfecit sacerdotes Baal ¶ Pauper. As the law saith. xxiij.q̄ viij. occidit. Moche thing was leeful in the old law that is not leeful in the new law. In the old law the sword was granted to priests & mynystres of god's altar. In the new law god for biddeth them the sword/ when he said 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 & ●. Turn thy sword in to the sheathe/ for he that smite with the 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. xxiij.q.viij.de cplis cum alijs capls sequentibus. ¶ Dives. Why forbade he them the sword. ¶ Pauper. For god would that men of holy church should be men of peace/ of mercy/ of pity. And therefore he said to them. Discite a me quia mitis sum et hunilis cord. Learn ye of me/ for I am low and meek of heart. Mat●. xi. He bade 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 heart and to live in patience as lambs amongs wolves. And he bad them love their enemies and do good to them that hate them. Mat●. v. He had them show patience peace and pity/ not only in word will and deed but he bade them abstain them from all tokens of unpatience of unpeas and of cruelty. And for that shedding of blood and manslaughter is oft token of unpatience and unpeas of wrath and of cruelty in them that sleen and disposeth them to cruelty. Therefore christ forbade the sword to all the mynystres of the altar. ¶ Dives. Tell me some other reason. ¶ Pauper. another reason is this. For the sacrament of the altar that the priests make by the virtue of crystus word is a sacrament of charity & of onehead. For it representeth the onehead that is between christ & holy church. And also it representeth the onehead 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 representeth y● onehead of the godhead with our manhood in christ/ & therefore holy church saith thus. Nam sicut anima racionalis et cato unus est hom. ita deus et hom unus est x●s. Right as reasonable soul & the flesh is one man/ so god and the man is one christ/ and one christ is both god & man. And therefore he that destroyeth the onehead of the soul with the body & departeth them atweyne by manslaughter/ he showeth not in himself ne in his deed the sacrament of onehead of christ with holy church & of the godhead with the manhood in christ. But he doth against that sacrament by separation & division that he maketh in manslaughter and shedding of blood. And therefore he is irregular & unable to make the sacrament of the altar. And for the same reason if a man have wedded two wives & so departeth his flesh in diver s; e women/ he is irregular & unable to the altar. And therefore not only priests/ but deacons and subdekenes in that they be astent to the priest in making of the sacrament must be without such departing that is contrary to the sacrament of endless charity & of onehead between god and holy church & between all good christian people that is in charity for all they be one & come together in this sacrament For this reason 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/ & therefore christ would that the mynystres of the altar in the new testament that should minister the sacrament of his endless love & of his endless mercy to mankind/ that they show love/ mercy & pity/ & no token of cruelty. The old testament was a law of dread & duresse/ and nigh all the sacrifices that the priests made was done with shedding of blood/ not only in figure of crystus passion/ but also in token that he that sinned was worthy to be slain as the be'st that was slain/ that was offered for his sin. And therefore the sword was granted to priests and to the mynystres of the old law to punish rebellours when it needeth/ and moche of their office was to shed blood. And so by their office they were disposed to cruelty. In so much that they were not afrede to flee gods son their lord/ there sovereign/ & their god. And for that priests of the old law by cruelty slough christ god and lord of all. Therefore shedding of blood & manslaughter is foreboden to priests in the new law and maketh them unable to the aultre that shed man's blood or help thereto. Caplm. xviij Shedding of blood in men of holy church is so abominable & horrible in gods light/ that if any clerk die in battle & fighting or in plays of heathen men of which followeth shedding of blood & death/ as in playing at the sword & bokeler/ at the staff twohands werde hurlebat in torments/ in justes/ for that clerk holy church shall make no solemn mass ne solemn prayer for him/ but he should be buried without solemnity of holy church. twenty-three. q̄.viij.●cūque clericus. And if a man in his woodness and raving slay man & woman or child/ though his woodness pass yet he is irregular & unable to god's altar. xu.q.i. si●s insaniens. nevertheless if he be priest or that case fall him when his woodness is passed & be in hope of sicker health he may say his mass. Also if a man smite child man or woman by way of chastising & he die of the stroke/ he is irregular. xu.q.i. Si ●s non iratus et extra li. v.de homicidijs ca presbiterum. Also if he be in doubt whether he die of the stroke he shall abstain him from god's altar. Extra. e. ad audiencia. Also if a priest or clerk or any man slay the thief that robbeth the church/ he is irregular. Extra. e. significasti. Also if clerks fight against saracens & against heathen men/ if they slay any man women or child they be irregular & if they be in doubt whether they slough or nay they should abstain them fro the altar Extra. e.peticio. Also the judge/ the advocate/ the accessour/ the officer/ the witness by which man or woman is slain & the writer/ & he that saith the sentence or readeth in doom the examination of the cause/ or writeth the endytement or other letters by the which man or woman is slain/ he is irregular/ though the cause & the doom be rightful. Ray. li.ij.ti.i. If a man be driven by need to slay man or woman/ if he fled in that need by his own default & fled not that need when he might have fled/ he is full irregular. But if it were such need that he might not flee it/ & the need came not by his default holy church suffereth him in the orders that he hath taken to minister therein/ but he shall take none higher order. If any man slay man woman or child casually and by mishap/ whether his occupation was leeful or not leeful/ if he did not his business to flee manslaughter he is full irregular. But if his occupation were leeful and he died his business to flee manslaughter though he saw not before all changes that might fall/ he is not irregular Ray. li.ij.ti.i. with him that sleeth man woman or child willingly with hand or with tongue is no dispensation. Ibm. If a man smite a woman with child when the child is quick or poison her with venom/ if that child be deed born/ or else born out of time & die by that poison or by that stroke/ he is irregular. But if the child were not quick/ he is not irregular/ but he shall be punished by the law of holy church as a manqueller And so shall the man that giveth venom or any drink or any other thing to let woman that she may not conceive ne bring forth children. And if the woman wilfully take such drinks or do any miss craft to let herself or any other from bearing of children/ she is a manslayer. If many men fight together/ & 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 though they slough not/ ne had will to slay/ but come only to comfort and to help of the sleer and all that were on the wrong side be irregular. If man or wuman die by default of the leech & by his unkunning & miss medicine/ the leche is irregular. And therefore it is forboden men of holy church to give any perilous drinks or to borne men by surgery/ or to kit them/ for often death or maim tometh thereof. Also they maim themself without a needful cause/ or be maimed by other men/ or by their own folly all if they died them geld to be chaste & so please god they be irregular For there should no man serve at god's altar that had any great foul maim. If a man withdraw him that would save a man fro death & if he will not himself save fro the death if he may & namely if it long to him of office/ he is irregular. Hec Ray. li.ij.ti.i. If any clerk bear any wood or fire or any matter to the brenning of any heretic/ if he be deed thereby/ or his death hasted thereby/ he is irregular/ though the pope or the bishop give pardon to all that helpen to the death of that heretic. In summa confess. li.ij.ti.q.xxu.quid de ill. If a priest send a young child to water his horse/ though he bid him beware of the water/ and the child by his sending drench the priest is irregular for he put so the child in adventure. Ibidem. q.xxvij. quid de presbitero. Et Hosti. li.v. Ru. de homicidio quid de presbitero. ¶ Dives. And what if the priest send out the child on his erande bore legged & bare footed & evil clothed in frost & snow/ if the child die for cold or take such sekene s; see by that cold that he die thereof is not the priest irregular. ¶ Pauper Yes forsooth/ for he ought to do his diligence to save that child & to flee that peril in which he might lightly fall in that weather. ¶ Dives And what if any prelate send out wittingly his subject bore legged & bare foot in such weather & evil clothed/ if he die by that cold that he taketh so by his sending/ is not that priest irregular. ¶ Pauper. In that that he sleeth him so by cold he is irregular & a manqueller. Caplm. xix 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 and of holy church/ and though men be slain thereby/ they be not irregular/ as the law showeth well. xxxiij.q.viij. igitur cum alijs & ●. If thou go by the way with him that gooth to slay any man/ though thou counsel him to cease of his purpo s; e/ and will not cease/ and thou go forth with him to defend him/ & he slay/ thou art irregular as Hosti. saith li.u. Ru. de homicidio. q.quid si quis. If a clerk plain him to the justice on him that robbod of his good only to have again his good & not to pursue his death/ though the justice slay the thief the clerk is not irregular. Ex. e.postu lasti & ●. tua nos. S. ad ultimum. If a clerk help to take a thief or to bind him to lead him to the justice/ or write only letter to take any man/ if the thief be slain or that man slain/ the clerk is irregular. nevertheless he may call to hold the 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 manslaught● should follow thereof he is irregular if any man be slain there by. But if he hope thereby only to have again his good without manslaughter/ he is not irregular though manslaughter followeth thereof. clerks may bear weepen when they pass by perilous places to afere thieves/ but they ought not to smite. If a clerk leave any man bow arblast or any 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 followed manslaughter/ if the clerk be hold a wise man he is irregular And though he be but simple lettred & he err so in such things that he ought to know/ & manslaughter come of his miss answer/ he is irregular. As if a clerk say that it is leeful to slay a thief/ & to slay lecherors or to rise against their sovereigns or slay them/ if men follow his counsel & slay/ he is irregular. If a clerk bydmen stop the thieves mouth that he cry not so to lead him the more slily & 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 witting or supposing that they seek him for to disease him/ if that man be slain the clerk is irregular/ but if he have no fantasy why they seek him but good/ he is not irregular. Though a man slay not negyve counsel to slay/ if he suffer wetyngly any thing whereof it is seemly to come manslaughter/ if thereof come manslaughter/ he is irregular. Also if he counsel men to take a castle to cast engine to a town/ or to a castle or to shoot in to house walled towns or castle that men dwell in/ if any man be slain thereby he is irregular. If any man counsel another man to go & slay & he be slain himself/ he that gave that counsel is irregular. Though priest or clerk counsel men to fight for salvation of the country & of the faith/ so that he bid they not slay/ he is not irregular though they slay and he bid them put himself to the death for salvation of the country & for the truth. If any man would flee his enemies/ and another man counsel him not to flee/ & 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 and that he might have saved his life/ or by power or by friendship/ & in trust thereof died him abide than he is not irregular. But if he presumed to much on himself/ or was reckless in keking 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 himself/ he sinneth not/ so that his need come not by his folly. For if his folly brought him in that need/ he sinneth & is irregular. Hec in summa ●fessorum li. ij.ti.i. Caplm. twenty dives. Me marveleth moche why shedding of blood and the sword is so straightly foreboden to men of holy church. For as we read in the gospel. christ bad his disciples sell their clothes and buy them swords/ when he said. Qui non habet vendat tunicam svam. et emat gladium. Luce. xxij. He that hath no sword sell his cote and buy him a sword. ¶ Pauper. christ said though words not to all his apostles/ but to judas the traitor not bidding him buy him a sword/ but so showing & saying before the wicked will & the wicked purpose that judas was in to beg a sword to come for to betray christ & to take him that when the jews came with swords & staves to take him as the gospel saith/ he should have his sword ready to defend himself if any of crystus 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/ and to beg him a sword for dread of knocks. And by though words christ bade him not beg a sword/ but by the words he vndern● him of his malice/ in such manner that only judas should understand it & none other of the apostles. For christ would not publish either discure him to the apostles/ but only undernam him in such speech that only judas should wite that christ knew his wicked purpose & would not discure him And so he showed goodness against his malice to stir him to repentance. ¶ Dives. Why answered than the apostles and said. Domie ecce duo gladij hic. Lord lo two swords here ready. And our lord said. Satis est. It sufficeth/ it is enough. ¶ Pauper. For as I said. The apostles understood not why ne to whom christ said though words. And therefore they wend as much folk weeneth yet that christ had bode them have bought swords for to fight. And therefore they answered in that manner/ and began to speak of swords & of fighting. And than christ was disposed with their speech and bad 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 cessed of their speech anon & went with christ in to the moute of Olyuete. On the same manner god said to Moses as he prayed him that he might enter the land of behests. Sufficit tibi. It is enough to the that thou haste said/ speak no more to me of this matter. Deu. iij. Also god said to the angel that slough 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 found them 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 sufficeth/ so he made an end of their unkunning speech when they began to speak of swords by this word. Satis est. It is enough/ that is to say/ ye have spoke enough in this matter/ no more thereof For they wist not what christ meant no more than they wist what crystement when he said to judas. Quod facis fac cicius. That thou dost do it anon. In such words christ undnam judas of his evil purpose that he should amend him. And yet it is a custom with moche foke when they here their children or servants speak unwisely to put them to silence and do them be still with the same word/ & say/ son it is enough/ thou haste said enough. ¶ Dives. And many clerks say/ that when the apostles said/ loo here two swords/ and christ said again Satis est. It is enough. In though words christ granted men of holy church two swords/ both ghostly sword and bodily sword. ¶ Pauper. They err as the apostles died. For they understood not why ne to whom christ said though words. For christ granted never 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 bad him put it up his sword in to the sheathe. For why saith he/ who that smiteth with the sword/ he shall perish with the sword. And so all the process of the gospel if men understood it well/ showeth that christ hath forboden men of holy church the bodily sword. And therefore as saint Ambrose saith/ there armuer & their fighting should be bitter tears & holy prayers. ¶ Dives Yet contra te. christ saith in the gospel. Non veni pacem mittere. sed gladium. I came not saith he to send peace in earth/ but the sword Math ten ¶ Pauper By the sword in that place is understand the sword of god's word as the gloze saith. By such sword man is departed from sin & from wicked company/ as the gospel showeth well there. And by this sword sin is slain in manes soul. ¶ Dives sithen god forbade men of holy church the sword and shedding of blood and manslaughter/ why slough saint Peter Ananyam & Sapharyan his wife for her false covetous and for her losings. Actuum .v. ¶ Pauper As the law saith. xxiij.q.viij. Petrus. He slough them not with material sword/ but only by power that god give him to do miracles/ with his prayers he raised a woman from death to life/ whose name was Tabyta Actuum ix And with words of his blaming he took her life from Ananyam & Saphyram. He prayed not for her death/ but only vndername them for their sin/ & anon they feldowne 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 often departeth the soul from the body. And therefore the word & the cursing & underneming of holy men and of men of holy church is moche for to dread. Or cllies by sufferance of god. Anon as saint Pater undernam them/ for they repented them not/ the fiend Sathanas took power over them & slough them bodily/ as he slough them first ghostly by the sin of false covetise. Caplm. xxi dives. Is it leeful in any case to slay any man or woman unguilty. ¶ Pauper. In no case as the law saith openly. xx.q.v. si non. ¶ Dives I suppose that the quest damneth a man that the justice knoweth unguilty/ shall not the justice give the sentence & damn him sithen 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. xxiij.q.u.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 send the man to him & tell him all the ●aas that he may of his plain power deliver him & save him from the death/ or else seek some other way for to save him. But he shall not give the sentence of his death. pilate travailed full busily to save christ from death for that he wist him unguilty/ moche more a christian judge aught to travail to save the Innocentes life whom christ bought with his blood/ & flee false sentence. pilate might and ought by law have saved christ. But for to please the people & 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 & to please the people he dampened him. And sithen heathen law sledth 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/ & to punish the guilty & to let malice/ folly and falsehood of the quests & of the false witnesses. Therefore god saith thus to every judge/ thou shalt not take the voice of losings/ ne thou shalt not joy ne thine hand to say falls witness for the wicked man. That is to say/ thou shalt make no covenant to say falls witness ne assent thereto Thou shalt not follow the people's 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. twenty-three. 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.q.vi.iij.quamuis. Et. xvi.q̄.viij. Si quid. The end of every doom shall be justicia/ that is rightwiseness in english. And rightwiseness is a virtue and a steadfast will alway to yeloe every man & woman his right Extra de ver. significacione ca 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 without guilt. Therefore than what judge sleeth man or woman unguilty wytytngly 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 & to save the ungylty. 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. twenty-three. q.ij.iustum. Caplm. xxij dives. Is it leeful to any man or woman in any case to slay themself. ¶ Pauper. In no case/ & that for many reasons. first for by way of kind every man loveth himself & is busy to save himself & to with stand all thing that would destroy him. And therefore it is sin against all kind man or woman to slay himself. Also it is against charity for each man is bound to love himself and his even christian as himself. Also he doth wrong to the comonte of mankind. For as the phylosophre saith. v ●o ethicorum. Every man is a part of the comonte/ as every member is a part 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 an other man for his misdeed/ yet god giveth no man authority to slay himself. And therefore saith the law. twenty-three. q.u.non licet. That no man ne woman should slay himself/ neither to flee mischief of this world ne to flee other men's sin/ ne for sorrow of his one sin that he hath done/ ne for to go the sooner to heaven. For if he slay himself as the law saith there/ he gooth to endless mischief. And he falleth in over grievous sin. And in that that he sleeth himself he falleth in wanehope & 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 sleeth his life in this world & his life in heaven bliss/ and gooth to the death in hell without end. And therefore there should no woman slay hyrselfe to save her chastity that she be not defouled. For if she be defouled by violence her will/ she sinneth not For as saint lucy saith to the tyrant Pascasius/ the 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. Ne there should no man ne woman slay himself ne maim himself for dread that he should consent to sin/ but trust in god that may keep him from consenting and let occasions of sin. And though man or woman be constrained to sin for dread of death/ better it is & a fairer that an other slay him/ than he slay himself for that is dampened in every law. ¶ Dives. Contra te. Samson & diverse other slough themself as we read in holy wryt. ¶ Pauꝓ As saint Austen saith de civitate dei They slough themself by the privy counsel of the holy ghost that would by their death do miracles. As when that Samson took the two pilers of the paynims temple which bore up all the temple and shook them to gydre with his arms till they bursten & the temple fell down and slough many thousands of the heathen people that was gathered to wonder on Samson in despite of god of heaven whose servant Samson was. Caplm. xxiij dives. Whether is it more sin to slay the rightful man or the wicked man. ¶ Pauper. It is more sin to slay the rightful man/ for in that the sleer noyeth most him whom he ought more to love. Also for he doth wrong to him that have not deserved it and more against rightwiseness. Also for he priveth & robbeth the comonte of manhood of a great jewel. For every good man and good woman is a well to the comonte of mankind. Also for he doth more despite to god for to all good christ saith. Qui vos spernit. me spernit. Who despiseth you despiseth me. ¶ Dives. Contra. If a good man be slain he shall soon go to heaven/ But the wicked man if he be slain unwarly/ he shall go to hell. And less sin it is to send by slaying a man to heaven than to hell ¶ Pauper. Saint Paul saith i ad corum iij. That every man & woman shall take 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 ●o 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 and more aggrieveth 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 puny s; shed for the slaying of the wicked man/ for that that he sleeth him against god's law & 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 laws ordain man & woman that done adulter to be slain. It is leeful so that he do it only for love of right wiseness and of cleanness/ not for hate ne for to be avenged on her. And let him well charge his conscience/ 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 as well ordained to punish him if he do amiss as to punish the woman. But any man to slay his wite 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 law give men leave to slay their wives in any case/ holy church shall punish them and enjoin them full hard penance as for mauslaughter. ¶ Dives. Whether is more sin a man to slay his wife or to slay his father or mother. ¶ Pauper. Both be grievous sins & moche against kind. For the man & his wife be one flesh and one blood. And he ought as saint Poule saith to love his wife as his own body/ and therefore he to slay her against kind. But yet it is more sin and more against kind to slay father and mother/ for of them man hath his beginning his flesh & blood. And also if he slay any of them he forfeteth openly against the commandment of god the fourth & the fifth. For in that he unworshyppeth over much his father and his moð & falleth in cruel manslaughter/ & therefore it is more sin to slay father & mother than to slay his wife/ as the law saith in summa ●ffessorum li. iiij. ti.ix.q.x. Caplm. xxiiij dives. sithen god biddeth that no man should slay unrightfully. Why suffereth god so much war be in earth/ & so many battles. ¶ Pauper. For much folk is worthy to die & will not stand to the law of peace. Therefore god hath ordained & commanded the law of the sword & of chivalry to bring them to peace with the sword that will not obey the peace by law of charity and reason. ¶ Dives. Than it seemeth that men of arms may slay menlefully that will not obey to the peace & to god's will. ¶ Pauper. That is sooth. For Abraam Moses joshua david Josye Machabeis & many other were men of arms & sloughe moche folk. And yet god reproved them not but he bade 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 called. Dns exercituum et dns labaoth. That is to say/ lord god of oostes. ¶ Pauper. Three things be needful that battle be rightful. justa causa. justus ammus. et auctoritas legittimus principis. A rightful cause/ a rightful intention/ and authority of a lawful prince. first it is needful that the cause be rightful that they fight only for the right & to maintain right/ and for salvation of the comonte & of them that be vngylty and would have peace. For as saint Austen saith. The end of battle should be peace. xxiij.q.i. nolite. Also their intention must be rightful that they fight not for pride to get them a name/ 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 intention be wicked/ though their cause be true/ they sin in manslaughter. And for their wicked intention god suffereth men to be overcomen in a rightful cause. Also it must be do by authority of a lawful prince/ that is prince made by common custom/ or by common law/ or by common assent of the comonte/ or by common lawful election. For though a person gather to him rebellors against his league lords will/ all though the rebellors make him their heed and her prince/ they may not by his authority do rightful battle. But all though au●toryte of a prince lawful be needful to rightful battle that is solempny done by man's law/ yet in a rightful cause at need man may by law of kind without authority of any prince fight & defend himself & his goods against wicked folk/ for it is the law of kind every man to save himself & put away for'rs with for'rs/ & might with might. Licitum est vim ut repellere. So that his purpose be not to slay ne to rebel against his sovereign ne against the law/ but only in truth to save him & his fro wicked doers. nevertheless clerks should not fight for no worldly good/ but they may in case with fighting & smiting defend there own person against clerk & ●wde man. And so may the lewd man defend himself with smiting against the clerk that seeketh to smite him if he may not else sickerly save himself/ & if he may sekerly save himself/ either by slight/ either by shetting of door or of gate or any other way/ he aught to save himself & 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 ought to flee the clerk if he may in sicker manner save them both. Moche more the clerk that should show patience & flee shedding of blood/ by his order aught to flee a lewd man if he may to save himself sickerly & to save them both. If the sugett be in doubt whether the cause that they fight for be true they be excused by the commandment of their prince for virtue of obedpence/ so that the sugettes 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 ought 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 ayest god/ than the people ought not to obey to his bidding when he biddeth them fight/ but if they know sickerly that his cause be true. But than they must obey the prince of heaven that biddeth them slay no man ne woman unguilty. Sowdeours & other knights & men of arms & other friends of the prince not subject to him by obedience/ if they fight for him in cause that is in doubt/ they be not excused from deadly sin & man slaughter. In summa ●fesso. li.ij.i.u.q.xlu.et.xlvi. Thus leave friend have I declared to you the fifth behest 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 beware that ye assent to no man's death neither before ne after/ but ye were sicker that they were guilty & worthy to die. For the law saith/ that both they that done the misdeed and they that assentten thereto be worthy even pain. Agentes et consencientes pari pena puniantur. justifye ye no man's death/ but ye know well the cause of his death. For I am sicker that god damneth moche manslaughter that ye & other justifye, and the doom of god shall fall that he said to saint Peter. He that smiteth with the sword shall perish with the sword. And he that robbeth shall be robbeth. We ● predaris nonne predaberis Ysa xxxiij Aldaye ye may see what vengeance falleth for shedding of man's blood every year more & more Other nations slay us in every side/ & rob us/ & we have little speed or none but only to slay our own nation Therefore be ye ware of god's sword & of man's sword also/ and justifye ye not that god damneth. ¶ Here endeth the fifth commandment. And beginneth the sixth. Capitulum Primum. dives. Thy counsel is good. God send us peace & 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 the gloze saith. And so by this commandment he forbiddeth all spices of lethery. ¶ Dives. How many spices of lechery be ther. ¶ Pauper. Nine. And these be they. fornication & lechery with common women/ adultery defouling of maidenhead/ defouling of chastity avowed to god/ defouling of them that be nigh of kin of affinity or of gossyprede & sodomy that is misuse of man's body or woman's in lechery against kind & pollution of man's body or woman's by their own steering & by themselves which is a full horrible sin. And also sinful meddling together between husband and wife. Formcaciomeretricium. adulterium. Stup●um. sacrilegiu. incestus. peccatum sodomiticum voluntaria in se pollucio et ꝑ se ꝓuocat. et libidinosus coitus piugalis. ¶ Dives. In how many ways may the husband sin meddling with his wife. ¶ Pauper. In eight ways. first if he meddle with her only to fulfil his lusts & his lechery taking no heed to god ne to the honest of matrimony. Also if he pass measure in his doing. Also if he meddle with her in times which holy church counseled men to continence/ as in holy times & in time of lente/ in time of fasting/ and of other prayer/ which times he may meddle with her so bodily against reverence of the time & of god that he shall sin deadly. For Peter and Poule teach that wedded folk should in holy time & in time of prayer abstain them fro such lusts that there prayer may the more graciously be herd of god & their heart the more given to god For such lust as for the time draweth man's heart and woman's moche fro god/ and maketh them fulfle s; shely & the less ghostly. Therefore as we read Gen. vij In the time of the flood in noah's time for the herd tribulation & dredther they were in all that year. No and his three sons kept them chaste & lay by themselves and their wives by themself/ so that by holy prayers and continence they might the sooner be delivered of that peril and 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 out of the church for dread of his 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 birth. For than lightly he might slay the child. Also if they meddle together with evil condition. Also if he meddle with his wife wittingly in her common sickness at his own proufre. But if husband and wife meddle to gydre fleshly without these defauct only to bring forth a vain to the heart/ and get children to god's service else to flee fornication and lechery on other half/ or to yield the debt of their body each to other than they sin not. But than as saint Poule saith their wedlock is worshipful/ and their bed without spot of blame. Honorabile connubium in oimbuset thorus immaculatus. Ad hebre xiij Upon which word saith the great clerk Haymo & the gloze also. That it is a worshipful wedlock when a man weddeth his wife lawfully to bring forth children to god's service/ & abstaineth him fro his wife in due tyme. 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 without spot of blame. Caplm. two QAtrymonye was ordained of god for two causes. first p●yncypaly in to office to bring forth children to god's service. Also in to remedy to flee fornication & lechery For the first cause it was ordained in paradise before Adam's sin. For the second cause it was ordained out of paradise after Adam's sin. Three good things be principally in matrymovye. The first is faith that each of them keep truly his body to other/ & meddle fleshly with none other. The second is bringing forth & nourishing of children to the worship of god & 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 full worshipful/ for it representeth the great sacrament of unity & of endless love between the godhead & the manhood in christ very god and very man & between christ & holy church & between christ & christian soul. And the faithful love that ought to be between husband & wife betokeneth the love & the faith that ought to be between christ & christian soul & between christ & 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 a token of true love that ought to be between them. For they must love them together heartily and therefore it is set in the fourth finger For as clerks say fro that finger god giveth her but one ring in token that they should love theymsyngulerly together. For as against commoning of the body/ the husband should love his wife and none other/ and the wife her husband & none other. The ring is round about and hath none end in token that theridamas love should be endless/ & no thing depart them but death alone. Also the ring is made of gold or of silver in token that as gold and silver passeth 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 passeth all other metals in cleanness/ so should there love all be set in cleanness & not common together/ but for bringing forth of children or to flee fornication or to yield the debt of their bodies. This love betokeneth the love that we own to god that is our ghostly husband to whom we be all wedded in our baptem. For we should love him heartily with all our heart singularly/ with all our soul lastingly/ with all our mind mightily/ and with all our mights And therefore saith he Deutronous vi Thou shalt love thy lord god with all thy heart/ with all thy soul/ with all thy mind/ and with all thy might The husband betokeneth christ/ the wife betokeneth holy church & christian soul which is god's spouse and aught to be subject to christ as wife to husband. Three ornament long pry●cypaly to a wife. A ring on her finger/ a broche on her breast/ & a garland on her heed The ring betokeneth true love as I have said/ the broche be tokeneth cleanness in heart & chastity that she ought to have/ the garlonde betokeneth gladness and the dignity of the sacrament of wedlock. For the husband betokeneth christ/ & the wife holy church which is called queen & god's spouse. And therefore saint Poule saith thus. Vi●i 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 the gloze saith. Men saith he ought to love their wives as their own bodies. He that loveth his wife he loveth himself. sithen 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 must be subject to their husbands as to their lord. For man is heed of woman/ as christ is he●e of holy church. And as all holy church is subject to christ/ so must women be sugett to their husbands These be the words of saint Paul. Ad eph. v. Caplm. three sithen that the order of wedlock is so great and so worshipful in christ & holy church/ as saint Poule saith without doubt they that break it or misuse it in lust & liking of the flesh & follow only their lust as beasts & refrain not themself by reason and by god's law/ they sin full grievously. Therefore we find in holy writ. Thobie vi That there was a woman that height Sara & she was wedded to seven husbands/ & a devil that height Asmodeus slough them all each after other the first night or that they meddled With her For they wedded her more for brenning lust of the flesh/ than for any true cause of matrimony. After the angel raphael came to the young Tobye & said to him that he should wed Sara Than young Tobye said to the angel I have herd he said that the devil hath power over all men that wed her & sleeth them. Than the angel said to him. I shall tell the over which men the fiend 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. But thou shalt not take her in such a manner/ but threnyghtes ye shall keep you chaste and give you to holy prayers/ & than thou shalt take thy wife with the dread of god principally to bring forth children to the worship of god. sithen than the devil hath such power over them that so misuse their wives & the order of wedlock. Moche more power hath he over them that break the order of wedlock & take other than their wives. Therefore god bad in the old law Duty xxij That if any man meddled with an other man's wife/ they should be slain both the man & the woman. And the wife man saith that he that doth avowtry for mischief of heart he shall lose his soul/ & he gathereth shame & shenshyp to himself/ & his shame shall never be do away Prouer. vi And there he saith that although theft be a grievous sin/ yet in regard of adulter it is but a small sin. And so saith the grete●clerke Bede & the gloze also. Many mischiefs fall to them that live in adultery moche sickness moche mishap loss of good/ vanishing of cattles/ & little foison therein/ sudden poverty evil name & moche shame/ great hurt/ & oft mayming and mischievous death/ as death in prison and hanging and oft sudden death/ and instruction of heirs and of their herptage. And therefore the wise man saith filii adulterorum & ●. The children of them that live in avowtry shall soon be at an end/ and the issue & the seed that cometh of the wicked bed shall be destroyed/ & though they live long they shall not be set by/ & their last age shall be without worship Naciones in●que dire sunt consummacionis They that be mysborn most commonly they have an hard end. Sap three And as he saith in the next chapter following. children borne in avowtry shall give no deperotes/ ne set no stable ground/ but tehy shall alway be in tempest of tribulation. Their branches shall break/ and their roots be plucked up. The fruit of them shall be unprofitable/ and they shall be full bitter in every meet and able to right nought. Sapine three In token and confirmation of this/ we find in the law/ that the holy pope Bonyface the third which was a martyr wrote to the king of england in this manner/ as it is told openly to the contrees/ & upbraided to us that be in france & Italy/ & heathen men reprove us thereof/ that eng●ysshe people despise the laws of wedlock & give them to avowtry & lechery as died the folk of Sodom But wite it well if it be so as men say of them/ the people that shall be borne of such lechery & spouse breach shall be ungentle people and a reprove to all their kindred. They shall be wood in lechery/ & alway the people shall come to worse & worse/ and at the last be unable to battle/ unstable in faith and without worship & not beloved of god ne of man/ as it falleth to many other nations/ for they would not know god's law. Distincome lvi Si gens anglorum. ¶ Dives. It seemeth that the prophecy of that pope is now fulfilled. For what adulter hath reigned in this land many a years it is no counsel/ & namely amongs these lords which have now brought this land in bitter bales Some of them be slain/ some of them yet live in moche woe. God's law is foryete & forboden that men should not know it ne have it in their mod tongue. The people is unworthy & in despite to all christendom/ for there falsehood and there false believing/ and so wood in lechery/ that the brother is not ashamed to hold openly his own sister. They be harlots in living/ unstable in faith/ unable to battle/ overcomen nigh over all/ hated of god & of man without grace and speed nigh in all there doing ¶ Pauper. Example to this we find in the second book of kings twelve ca Where we find that when david had done adulter with Barsabee the wife of the noble knight Vrye & after that treccherously that knight slain/ god sent the prophet Nathan to david & reproved him of his sin and said/ that sword and debate should never pass fro his household & fro his kindred. I shall saith god raise mischief & disease against the of thine own many/ and take thy wives and give them all to thy next and he shall openly lie by thy wife. Thou dost it privily. I shall punish the openly. And so it befell/ for Absalon his own son droffe him out of his own kingdom and lay by his wife in the sight of all the people And thereafter was never stability in his kingdom. And yet the avowtry of david was more punished/ for the child that was begotten in avowtry died soon after for the sin of the father and of the mother. And afterward Aaman Davydes son lay by Thamar his own sister & therefore Absalon her brother sloughe Aaman his brother in treccherye And all these mischiefs fell for david's sin with Barsabee. We find also in holy wryt. judicum twenty That for defouling of one man's wife were slain three score thousand and five thousand. It is a common proverb in latin. Debile fundamentum fallit opus. A feeble ground deceiveth the work. For when the ground is feeble and false/ the work that is setttheron shall soon fail. But the ground and the beginning of every people is lawful wedlock & lawful generation in matrimony. And if that fail the people shall be unstable and unthrifty/ and that god showeth well in the beginning of the world/ for when men wedded unlawfully and broke the bonds & the laws of wedlock which god ordained at the beginning. Than god sent the great flood and destroyed all mankind save Noah & his wife and his three sons and their wives. Caplm. four dives. When gave god laws of matrimony & what laws gave he. ¶ Pauper. When god had made Adam he put a great sleep in Adam/ & in his sleep he took out one of his rib & filled up the place with flesh/ & of that rib he made Eve & brought her to Adam. Than Adam awoke & as god Inspired him he took the laws of wedlock and said thus. This bone is now of my bones/ & this flesh of my flesh For this thing man shall forsake father & mother and take him to his wife/ and they shall be two in one flesh. Gen. two In which words/ when he said that man for his wife should forsake father and mother and take him to his wife/ he showed the sacrament of true love and unite that aught to be between husband and wife. And by the same words he showeth what faith ought to be between them. For he shall take him to his wife and meddle with her and with none other/ and she with him and with none other. And in that he said that they should be two in one flesh/ he showeth that they should meddle together principally to bring forth children to god's worship. For in their child husband and wife been one flesh and one blood. Also in that he said that the husband should cleave to his wife/ he forbiddeth fornication and avowtry. And that he said in the singular number to his wife and not to his wives/ he forbiddeth bigamy that a man should not have two wives to gydre/ ne one woman two husbands to gydre And in that he said that they should be two in one flesh/ he forbade sodomy/ & also by the same words he showeth that each of them hath power over others body & none of them may contain but by assent of them both. ¶ Dives. Why made god woman more of the rib of Adam than of an other bone. ¶ Pauper. For the rib is next the heart in token that god made her to be man's fellow in love & his helper. And as the rib is next the heart of all bones/ so should the wife be next in love 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 & of his rib to be his fellow in love & helper at need. But When Eve sinned/ than was woman made subject to man so that the wife should be ruled by her husband & dread him and serve him as fellow in love & helper at need/ & as next solace in sorrow/ not as thrall & bound in villain servage. For the husband aught to have his wife in reverence & worship in that they be both one flesh & one blood. ¶ Dives. Why made not god woman by hyrselfe of the earth as he did Adam. ¶ Pauper. For to increase their love together/ & also to give woman matter of lowness. first for increasing of love/ for in that woman is part of man's body/ man must love her as his own flesh & blood. And also she must love man as her beginning & as her flesh & her blood. Also she ought to take great matter of lowness/ & think that man is her perfection & her beginning & have man in reverence as her perfection/ as her principal/ as her beginning & 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. Caplm. v. dives. Whether is adultery greater sin in the man or in the woman. ¶ Pauper. Commonly it is more sin in the man. For the higher degree the harder is the fall & the sin more grievous. Also man is more mighty by way of kind to withstand & hath more reason whereby he may withstand & beware of the fiends guile. And in that he is made master & governor of woman to govern her in virtue & keep her fro vices. If he fall in vices and in adulter more than the woman he is moche to blame & worthy to be reproved shamefully. Therefore saint Austen in li. de decem cordis. Vndernemeth husbands that fall in avowtry & saith to each of them in this manner. God saith to the thou shalt do no lechery that is to say/ thou shalt meddle with no woman but with the wife. Thou askest this of thy wife that she meddle with none but with the. And therefore thou oughtest to be before thy wife in virtue/ thou fallest downe under the filth of lechery. Thou wilt that thy wife be overcomer of lechery & have the mastery of the fiend/ & thou wilt be overcome as a coward & lie down in lechery And notwithstanding that thou art heed of thy wife/ yet thy wife go before the to god/ & thou that art heed of thy wife ghost backward to hell Man saith he is heed of woman/ & therefore in what household the woman liveth better than the man in the household hangeth the heed donewarde For sith man is heed of woman/ he aught to live better than woman & go before his wife in all good deeds/ that she may sue her husband & follow her heed. The heed of each household is the husband/ & the wife is the body By course of kind thither that the heed leadeth thither should the body follow. Why would than the heed that is the husband go to lechery & 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 Austen saith thus day by day plaints be made of man's lechery/ all though their wives dare not plain them of their husbands. 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 lechery & adultery is leeful to men but not to women/ thus saith saint Austen. ¶ Dives And sometime it is heard that wives be take lying with her servant & brought to court before the judge with moche shame but that any husband is so brought to court before that judge for he lay with his women it is selden seen. ¶ Pauper. And yet as saint Austen saith in the same book/ it is as great sin in the man as in the wife & somdel more. But forsooth saith he it is not the truth of god but the shrewedne s; see of man that maketh man less guilty than woman in that same sin Men be not so oft take in avowtry ne punished for adultery as women be/ for they be less guilty/ but for that they be more guilty & more mighty to maintain their sin/ & nigh each of them comforted other in his sin. Men be witnesses judges & doers to punish avowtry in woman/ & for they be overdone guilty in avowtry/ therefore they travail nigh all with one assent to may●ten their lechery. In woman is selden seen avowtry. And therefore it is full slanderous when it falleth and hard punished. But in men it is so common that there is unneaths any slander thereof/ women dare not speak against the lechery of men/ and men will not speak to reprove the lechery of man/ for they be so much guilty. Sin that seldom falleth is most slanderous/ and yet in case less grievous. And sin that often falleth and is most in use is less slanderous & yet it is most grievous. For the more customable and the more bolder that men be in sin/ and the less dread and shame that men have to their sin/ the more grievous is their sin. Therefore saint Austen in the same place speaketh more of this matter against the lechery of men and saith thus. Peradventure thy wife heareth in the church by preaching that it is not leeful to the to take any other but thy wife. She cometh home and grudgeth against thy lechery & saith to the that thou dost things that is not leeful/ for why we be both christian. The chastyre that thou axeste of me yield thou to me. I owe to the faith/ and thou owest faith to me/ and both we own faith to christ. Though thou deceive me thou desceyvest not god whose servants we be both. Thou deceive s; te not him that bought us both/ for he knoweth all. But weenest thou saith saint Austen that the man will be heeled and amend him with her words. Nay nay saith he/ but anon he shall be wroth and he shall be wood both with his wife and with the preacher and curse the time that his wife came to the church for to here the truth. These be the words of saint Austen in the same book. And yet after in the same book he saith thus. Peradventure thou lecher wilt excuse the and say. I take none other man's wife/ but I take mine own servant. Wilt thou saith he that thy wife say to the. I take none other husband. I take but my servant. God forbid that thy wife should say so to the. Better it is that she have sorrow of thy sin/ than follow the or take wicked example of the. 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 the. 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 the faith that she ought to thee/ but also for the faith that she ought to christ. For though the man do amiss/ yet the woman giveth her chaste to god Therefore saith saint Austen in the same place. christ speaketh in the hearts of good women within in their soul there there 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 wrongs of thy husband/ what hath he do to the. I pray y● 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/ but let thy god be thine heed. For if thou follow him as an heed in his shrewdness/ both heed & body shall fall down in to 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 ought her chaste/ to him principally she must do worship/ for he is pryncypal husband. Be her husband present be he absent/ the good woman shall alway keep her chaste. For christ her husband to whom principally she ought her chaste is never absent. Change your life ye lecherous men saith saint Austen there/ & fro thence forward be ye chaste/ ne say ye not that ye may not keep you chaste. For it is a shame to say that man may not do that a woman doth/ ne be so chaste as a womas is. The woman by right hath as freell 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 Austen. Caplm. vi dives. women may better be chaste than men/ for they have much keeping upon them The law biddeth them to chastity. Their husbands be busy to keep them/ and hard laws be ordained to punish them if they de amiss. ¶ Pauper. To this answereth saint Austen in the same book and saith thus. much keeping maketh woman chaste/ and manhood should make man chaste. To woman is ordained moche keeping/ for she is more freell/ woman is ashamed for her husband to do amiss. But thou art not ashamed for christ to do amiss. Thou art more free than the woman/ for thou art stronger and lyghtelyer/ thou mightest overcome the flesh and the fiend if thou wilt. Therefore god hath betaken the to thyself. But a woman hath much keeping of her husband/ dreadful law/ good norture/ great shame/ fastness/ and god principal/ and thou man haste only god above the. Thy wife fleeth lechery for dread and for shame of thee/ for dread of the law/ for good nurture/ and principally for god. But for all these thou kepeste not thyself chaste/ neither 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 no good nurture/ but live as an harlot and use harlots manners. Thou art not ashamed of thy sins saith saint Austen/ for so many men fall there in. The shrewdness of man is now so great that men be more ashamed of chastity than of lechery. Manquellers/ thieves/ perjurers/ false witness/ raveners/ and false men be abominable and hated amongs the people. But who so will lie by his woman & be a bold lechoure/ he that is loved is praised. And all the wounds of his soul turn in to game And if any man be so herdy to say that he is chaste 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 & say that he is no man. For man's shrewednes is now so great/ that there is no man hold a man but he be overcome with lechery. And he that overcometh lechery and keepeth him chaste he is hold no man. These be the words of saint Austen in a book de decem cordis. ¶ Dives. Me marveleth much that saint Austen and you also accuse man so much of lechery/ and put more default in man than in woman. ¶ Pauper. christ died the same. We read in the gospel. Io. viij. that on a time when christ sat in the temple of jerusalem teaching the people his laws. Than the scribes & the men of law and the lindsays brought a woman newly taken in avowtry/ & set her before christ and said to him all in guile. Master/ this woman right now was take in avowtry. The law of Moses biddeth us stone all such/ but what sayest thou there to. All this they said in guile/ for had he bode them stone her/ he had said against his own preaching. For his preaching and teaching was full of mercy and pity. And if he had said that she should not have be stoned/ than had he said against Moses' law and than would they have stoned him. And therefore he said ne that one ne that 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 & said to them. Which of you be without sin/ he cast on her the first stone. And afterward he stooped down and wrote in the 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 none 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 any other sin. And each of them wend that all other about had seen his sin. And so for dread & for shame they went out/ for they saw well that they were more guilty in lechery than the woman & more worthy to be stoned. But christ of his goodness wrought so/ that each of them saw there his own sin and none other man's/ so giving us ensample to hid other men's sin/ and not defame our even christian while their sin is privy. And when they were gone out for dread and shame. Than 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. Than christ said to her. Ne I shall not damn the. Go & be in will no more to sin. ¶ Dives. By y● law she was worthy to be deed/ why would than christ that gave the law save her. ¶ Pauper. All though she were worthy to die/ yet her accusers & 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 gloze in that place. Though the law bid them be slain that be guilty/ yet the law will not that they should be slain by them that be guilty in the same sin. But he that is unguilty in the same sin shall punish him that is guilty. And therefore saith the gloze/ that they that so accused the woman/ by right of the law or they must 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/ & saved her merciably. Therefore saith the law of holy church/ that though that be guilty in any great sin should not be take for accusers ne witnesses in doom/ no man queller/ no thieves/ ne wicked jogulers robbers of churches/ raveners/ ne open lechers/ ne they that be in avowtry/ ne they that poison folk/ ne perjurers/ ne false witnesses/ ne they that ask counsel of wytches. All these and such other be unable to accuse in doom/ or to bear witness in doom/ but if it be for to accuse them that be the fellows and helpers in their sin ii q.r. constituimus. Et. vi.q.li. q crimen. And saint Ambrose saith/ that only he is worthy to be domesman and damn the errors of an other that hath nought in himself that is damnable. suꝓ Beati imaculati. Et. iij.q.vij.iudicet. And therefore the law putteth many a case in which the husband may not accuse his wife of lechery. first if he be guilty in the same. xxxij.q.nichil iniquius. Also if he give her occasion to do for nycaconn by withholding of debt of his body. xxij.q.vij. Si tu. Also if she be defouled by strength & great violence against her will. xxxij.q.v. Ita ne Also if she ween that her husband be deed xxxiiij q̄. ꝑ bellicam And if she be wedded to an other weening that her husband be deed/ when he cometh home she must forsake the second husband & go again to the first/ and but she forsaketh the second anon as she knoweth that her first husband is a live/ else she falleth in avowtry/ & her first husband may accuse her & forsake her. Also if she be deceived & meddle with an other weening that it were her husband. xxxiiij.q.ij. in lectum. Also if he know her lechery & suffereth her in her sin/ and meddleth with her after that he knoweth her sin/ or forgiveth it her & recounseyll her to him/ than may he not accuse her. xxxij.q.i. Si quis uxorem. Also if her husband put her to do a miss. Extra. li.iij. ti xiij. discrecione Also if an heathen man forsake his heathen wife and she be wedded to an other heathen man/ and after they be both turned to christian faith than is he bound to take her again/ but she fell in any other fornication. Not withstanding that she be known fleshly of the second husband. Extra li. iiij. de divorcijs. ca gaudemus. S. si ergo. Caplm. vij dives. Is a man bound to forsake his wife when she falleth in fornication ¶ Pauper Either the fornication is privy/ or it is open. If it be privy & may not be proved he shall not forsake her openly/ ne he is not bound to forsake her privily/ as anentes the bed. If her fornication be open/ either there is hope of amendment or there is none hope of amendment. If she will amend her/ and there be good hope of amendment he may leeful keep her still. If there be none hope of amendment he ought not to keep her still. For if he do it seemeth that he consent to her sin. summa ●fes. li.iiij. ti. xxij.q. vi. qro. ¶ Dives. May a man by his own authority forsake his wife if she fall in fornication. ¶ Pauper. As anentes her bed/ he may forsake her by his own authority/ but not anents dwelling togydre without authority of holy church. And if he forsake her company as anent dwelling without auctotyte of holy church/ he shallbe compelled to dwell with her/ but 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 concompelled thereto by holy church. summa ●fes. li.iiij. ti. xxij.q.viij. utrum vir. If the husband be departed from his wife by authority of holy church. He may if he will enter in to religion without her leave. But whether he enter or nay/ he is bound to continence all her life/ & he may none other wife have as long as she liveth/ for only death departeth the bound of wedlecke ¶ Dives. Contra. If a man wed a woman he may enter in to religion or he meddle with her/ and she may take an other husband & yet neither of them is deed. ¶ Pauper. There is bodily death & ghostly death/ that is entry in to relygyan. For than man or woman dieth against the world. If he meddle with her bodily/ only bodily death may depart them as against the bound of wedlock. But or that he meddle with her bodily/ ghost death that is entry in to religion may depart them. For till when they meddle together bodily/ the bound of their wedlock is but ghostly. And therefore ghostly death breaketh that bound. And for as much leave friend as the husband is as well bound to keep faith to his wife/ as the wife to the husband/ therefore if the husband trespass and fall in to fornication/ she hath as great action against him as he should have against his wife if she died a miss. Quia quo ad fidem matrimonij iudican● ad paria. Caplm. eight dives. I may well assent that avowtry be a full grievous sin both in man and in woman. But that simple fornication between syngel man & syngel woman should be deadly sin. I may not assent thereto. And common opynyit is/ as that it is no deadly sin. ¶ Pauper. Every sin that excludeth man or woman out of heaven is deadly sin/ but simple fornication excludeth man & woman out of heaven but they amend them here/ therefore than simple fornication is deadly sin. ¶ Dives. Where findest thou that simple fornication excludeth man & woman out of heaven. ¶ Pauper. In the pistle of saint Poule where he saith/ that no fornycaryes ne they that do adultery/ ne sodo mites/ ne thieves/ ne mawmetrers'/ 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 before/ he biddeth that men should not meddle with such for nycaryes and with such wicked livers not eat with them ne drink with them/ for they be accursed of god and of all the company of heaven. And in an other pistle saint Poule saith thus. Wit ye it well and understand ye it that no fornycarye ne unclean man of his body/ ne false covetous man shall have heritage in the kingdom of christ & 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 honest as it becometh saints. Ad ephe. And in an other place he saith/ that god shall dame fornycaryes & them that do avowtry. Ad hebreos xiij That is to say as the gloze saith. God shall damn them without end/ all though they ween not so/ but sithen that god giveth no tale of fleshly sin. And therefore saint john saith in the book of god's brevities to fornycaryes & manquellers/ liars and perjurers/ and such other cursed folk/ their part shall be in the pit welling & brenning with fire & brimstone/ which is the second death of hell Apo. xxi And the wise man biddeth that thou shalt not give thy soul to fornycaryes in any thing that thou lose not the and thy soul and thine heritage in heaven. And every woman fornycarye shall be trodden under foot of the fiends as derte in the way. Eccl. ix ¶ Dives Contra. All the commandment of the second table be given of god to let wrongs that men should else do to there even christian/ but when a syngel man meddleth with a syngell 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 sleeth other by deadly sin/ & each of them sleeth himself/ & each of them doth wrong to god in that that they do against his forbade/ & slay the souls that he bought so dear. And both they do wrong to there even christian in that that they give them wicked ensample and matter of slander. ¶ Dives Yet contra te. God saith to every man & woman. Crescite et multiplicamini. Wax ye & be ye multiplied Therefore than if a syngell man meddle with a syngell woman to bring forth children/ it se●eth to me no sin. ¶ Pauper. God said not though words to every man and woman/ but only to them that were wedded together by god's law/ that as they were wedded together to bring forth children/ so god bad them bring forth children. God said not though words to syngell folk/ but to Adam and Eve his wife. And unto Noah & his wife/ and to his sons and their wives. And therefore Thobye said to his son. Attendite tibi fili mi ab omni fornicacione & ●. My son keep the from all manner fornication/ ne meddle with none woman/ but only with thy wife. Thobie four ca And saint Poule saith. Mortificate membra vestra que sunt super terram. Slay ye your sinful membres that be upon earth/ slay ye fornication/ uncleanness/ lechery. These be the membres that he biddeth us slay/ not the parts of our body as the gloze saith. And the gloze saith also. That every dying with a woman out of lawful wedlock is called fornication/ and forboden as deadly sin. And therefore god bad in the old law/ that if the priests douhhter were taken in fornication/ she should be brent Leuitici xxi ca And if any other man's daughter fell in to fornication in her faders house or she were wedded she should be stoned to death Duty xxij Therefore god would that his mother mary should be wedded or he were conceived of her. For if she had be found with child out of wedlock/ the jews should have stoned her without wercy. And if it were leeful to syngell man and syngell woman to meddle together & gender/ god had made matrimony in vain and there would noman knit him undepartably to any woman if he might without sin meddle with what woman he would. Therefore christ in the gospel dampened 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 against god's commandment & sinneth deadly. Mathei .v. And therefore as I said first generation and bringing forth of children is granted only to them that be wedded together lawfully. Caplm. ix dives. Be all wedded folk bound by this commandment of god. Crescite et multiplica mini. To do their diligence to byget children. ¶ Pauper. Before mankind was multiplied/ wedded folk were bound to do their diligence to bring forth children. But now that mankind is multiplied/ the commandment bindeth them not so much to generation But they be free to continence & keep them chaste if they be both of one assent thereto. For many reason's god or deigned that man & woman should not meddle together but they were wedded together. For by authority & fornication falleth full oft that the brother lieth by his sister and the father by his daughter. And many unlawful wedlock is made because of adulter. And he that doth avowtry he is a thief/ and rob the man or woman of his body that is better than any worldly cattles. For the wives body is the husbands 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 & ghostly And therefore saint Poule saith/ that the lecher taketh the member of christ & maketh it the member of the strumpet with whom he meddleth i ad corum vi. Also by avowtry be made false heirs/ and true heirs truly bygoten put out of their heritage. Also by avowtry god's law that he made so solemnly in the beginning of the world first of all laws is broken. And therefore he that breaketh it is an open traitor. To this accordeth the words of the wise man/ where he saith that the woman which forsaketh her husband & taketh an other & maketh heritage of an other matrimony doth many sins. first she is mysbyleving to god's law/ & breaketh god's law. Also she trespasseth against her husband. Also she doth fornication in avowtry & maketh children to her of an other man But her sons shall give no roots/ & their branches shall give no fruit. She shall leave their mind in cursing & her shame shall never be do away. Eccl. xxiij And therefore saith the gloze that adultery is as damnable in the man as in the woman. And therefore in the same chapter he reproveth avowtry and fornication in man full highly. Caplm. ten dives. Reason & holy wryt driveth me to grant that both avowtry & simple fornication be full grievous sin/ but more grievous is avowtry/ & fain I would keep me fro both sins. But women be the fiends snare/ & so tempt me to lechery that it is full hard to me to keep me. Adam Sampsonem Petrum david et Salomonem Femina decepit. ●s modo tuttus erit. Woman deceived Adam Samson Peter david & Solomon/ who may than be siker fro woman's guile. ¶ Pauper. Many a man hath be deceived by wicked women/ more by his own folly than by deceit 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 called the snare of the fiend that hunteth after man's soul. For the wise man saith inveni amariorem morte mulierem & ●. I have found woman more bytterer than death. Such is the snare of the hunter/ her heart is a net & her hands be hard bonds. He that pleaseth god shall escape her/ but the sinful man shall be take of her. Eccl. vij But men be called not only the snare of the fiend but also they be called his net spread abroad on the hill of Tabor for to take many at ones. Ozee .v. Man's malice is called a net spread a broad on an high hill for it is open & bodily done/ not in a few but in many. And therefore when holy write speaketh of the malice of men/ he speaketh in the plural number as to many. But when he reproveth the malice of woman he speaketh in the singular number as to few/ in token that there be more shrews of men than of women/ & commonly more malice in men than in women/ all though some woman be malicious. Fighting/ robbery/ manslaughter/ open lechery/ gluttony/ guile/ falseness/ perjury/ traytoury/ false contryving/ and such other horrible sins reign more in man than in woman. This false excusacy on that excuse so their sin by the malice of women/ began first in Adam and lost Adam & all mankind/ for sinfully he excused his sin by woman when god undernam him of his sin & put woman in default. Also he put god in default that made woman & answered full proudly/ as men do now a days & said to god. The woman that thou gave to me to be my fellow gave me of the tree & I eat thereof. As who saith. Hadst thou not given her to be my fellow I should not have sinned. And so notwithstanding that he was more in default than the woman/ yet he would not knowledge any default/ but he put woman & god principally that made woman in default. ¶ Dives. How was Adam more in default than woman ¶ Pauper. For to him principally god gave the commandment that he should not eat of that tree/ & Eve knew it not but by Adam. Woman was tempted by the fiend wonderfully in the adder which went that time right up/ and had a face like a woman. As Beda saith & the master of stories And she was deceived with his fair behests and his false sly speech. For he behyght her that they should not die but be as gods knowing good and evil. Adam had no temptation from outward but a simple word of his wife that proffered him the apple. For we find not that she said to him any deceivable word. And therefore sithen man was foreboden 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 guilty/ but she axed no mercy. She made no such excusation/ but in a great part yielded her guilty/ in that she said/ the adder hath deceived me. For in that she knowledged that she was deceived/ she knowledged that she had do amiss & unwisely/ and otherwise than she ought to have do And for that woman lowed her and knowledged her unwysedom & her folly/ therefore god put in woman that time an hope of our salvation when he said to the adder I shall put enmity between the & woman/ and between thy seed & her sede/ and she shall break thine heed/ that was the fiend which was heed & leader of the adder that tyme. The seed of the fiend be wicked works and wicked folk/ to whom god said in the gospel. Vos ex patre dyabolo estis. Io eight Ye be of the father the fiend. The seed of the woman ghostly be her good deeds/ with which the fiend and the fiends limbs have great envy. And commonly women have more horrybylyte of sin than men do. And by our lady blessed mote she be the fiends powrr is destroyed. Also the seed of woman is christ born of the maid Mary without part of man. And so there was never man properly seed of woman but christ alone/ and alway is enmity between christ and the fiend and his seed. For as saint Poule saith. christ & belial/ light and darkness may not accord. For this reason saint Poule saith/ that Adam was not deceived in the first prevarication/ but woman was deceived i ad. Thy two And therefore as the gloze saith. When god Adam undernam/ he said not that the woman had deceived me/ as the woman said/ the adder hath deceived me/ but he said the woman gave me of the tree & I have eaten. And also as the gloze saith there. Adam was so wise that he might not believe the fiends tales ne be deceived in that manner as the woman was And for the woman was not so wise as Adam was therefore she believed the fiends tales & so was deceived. And the wiser that Adam was the more was his sin when he fell. But though Adam was not deceived fro outward by an other/ he was deceived fro inward by himself by privy pride as saith saint Austen de ci. li.xiiij.c●. xiij. Where he saith that Adam & Eve began first to be wicked inward/ by which privy wickedness they fell in open unobedience. For as he saith there. Pride is beginning of every sin. Inicium omnis peccati superbia. Eccl. ten And as Solomon saith. Contricione precedit superbia. et ante ruinam exaltatur spiritus. Prouer. xvi Before breaking & brysure gooth pride/ and before open falling the sprite of a man and a woman is enhanced by pride. And therefore saith saint Austen in the same chapter that both Adam and Eve were wicked & deceived by pride/ and well let of themself before they eat of the tree. For privy falling inward went before open falling outward by inobedience/ and so Adam was deceived and fell by pride or Eve gaaf him the apple/ & Eve was deceived by pride or the serpent deceived her. For as saith saint Austen ubi s●. They coveted more excellence & higher degree than god ordained them to. They both sinned grievously/ but Adam more grievously as I said first. And therefore saint Poule 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 said 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 lucan That Eve sinned more by freelte and unstabylyte and chaungeabylyte than by shrewednes Mobilitate magis animi quam pravitate peccavit. christ 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/ & less dered mankind/ & woman was less infect in the first pryvaricaco n than was man/ therefore god took his manhood only of woman with out 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 woman's kin he made medicine to the sin of Adam/ & to he'll mankind of the hard sickness of Adam's sin. Caplm. xi dives. Thy words be wonderful. But I can not say against the for dread of our lady mother & maid that gate grace to mankind & is our help in every need. But yet I say as I said first woman deceived Samson that was so strong. ¶ Pauper. Woman deceived him not till he had deceived himself by lechery & misgovernance of himself. first he wedded an heathen woman against god's law and against 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 an other heathen woman to his concubine that height Dalida the which full deceived him and brought him to his death. He was false to god/ & women were false to him women say that he was bysotted up on them/ & therefore they treated him as a sot. He deceived himself and died full unwisely when he suffered a woman to bind him amongs his enemies & told an heathen woman his couseyll/ & in what thing his enemies might most dear him. And all though god turned his fools deeds to the worship of god & of god's law/ yet Samson was not excused thereby/ for he died moche amiss & much folly. Also david was deceived by his miss lust & his lechery/ not by the woman Bersabee as thou saidest in thy verse. For thus we read in holy wryt in the second book of kings xi. ca●. That on a time when king david rose from his sleep after mid day & roamed in his soler of his palace/ he saw a fair woman wash 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 showed there. Anon he sent after this woman/ & when she came to him he lay by her & bygate her with child. And anon as he knew that she was with child/ to hide his sin/ he sent after her husband Vrye that he should come home & meddle with his wife that the child should be named to him & not to david. And for the good knight would not come home at his wife ne use lust of his body whiles gods host lay in the field in siege of a city that height Rabath david sent him again with letters of his death to joab the prince of the host & traytourly did him slay. Here mygh teste the see that david was overcome with lechery & 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 forfetteth against this commandment. Non mechaberis. david looked on that woman in will to do lechery when the woman thought none enyll. He sent after her as after his league woman & 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 & ran away fro christ or any woman spoke to him that time & so he deceived himself/ & the woman deceived him not/ she did her office/ for she was usshere and keeper at the door/ as the gloze saith & saint Gregory/ and she said to him that he was one of crystus disciples as she said sooth. For she was bound that she should let none of crystus disciples enter. And anon at the first word he forsook christ & 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 & swore that he knew him not. And therefore if it be reprove to woman that woman made saint Peter for sake christ/ as moche reprove it is to men much more. For all though he forsook christ at the woman's word/ yet he swore not therefore ne forswore him till men said to him the same words. Math xxvi. et Mar. xiiij Also Solomon deceived himself or any woman deceived 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 god's law a king to have so many wives & concubines as he had. For god bade 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 weights of gold & silver in disease of the people/ as holy wryt showeth well. Duty xvij Also it was foreboden to him and to all other so to company with heathen women And against all this died Solomon in high offence of god. Solomon sought the company of heathen women. The women were stable in their false believe. He was unstable in his right believe and followed her false believe/ and forsook gods law in a great part/ and worshipped false gods. Lechery overcame him long or many of the women knew him. And so be men right now a days overcomen with lechery with out woman's 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 thinketh 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 wyses/ or by sleights to have his lust of her/ though the woman consent not to him/ and though he be letteth of his wicked will/ yet he is guilty in lechery/ and doth against this commandment of god. Non mechaberis. Men lecherous 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 be workers and beginner's of lechery/ and than whether the woman assent or not assent/ yet the man is guilty. And for oftentime it falleth that when men wend to be sicker of the woman's assent/ than the woman will not assent for dread of god/ and if she assented before and height the man to follow his lust and after repenteth her & withdraweth her from his wicked company/ than shall the lecherous man diffame all women/ and say that they be false and deceivable. For such lechers speaken most villainy of women/ for that 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 & defame them falsely/ and procure to them the harm that they may. Example we have in the book of Danyell xiij ca Of the good woman Susanne and two false old priests that were judges & governors of the people for that 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 that tyme. 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 found her dying with a young man/ and so falsely dampened her to death/ for that they might not do their foul lust with her. But at the prayer of Susanne god sent Danyell his prophet & took them & convecte them in their falsehood and slough them & saved Susanne. We find also in the second book of kings the xiij ca That Aamon the son of david feigned him seek and prayed his father david that Thamer his sister might come & keep him. And when she was come he spoke to her for to lie by her but she would not assent. And than he oppressed her/ & so defouled his own sister. And anon he hated her more than ever he loved her before because that she would not assent to him/ and spitefully put her out of his chambre and died shut the door after her For this deed Aamon was slain soon after of his brother Absalon. Caplm. twelve dives. And yet many a woman will assent to lust of flesh full lightly if it be proufred. ¶ Pauper. That is sooth. But women be not so ready to assent as men be to proufre it. And he that proffereth it & beginneth he assenteth first & is more in default. ¶ Dives Thou excusest most women/ & accusest men. ¶ Pauper. I accuse no good man/ but 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 unreasonably the kind of woman. And as Adam did put his sin on woman & would not excuse his own malice to get mercy. ¶ Dives. Solomon speaketh much evil of women. ¶ Pauper. And Solomon speaketh much good of women. For he said. Mulier timens dni. ipsa laudabit●. The woman that dreadeth god she shall be praised. Solomon reproveth wicked wyman & praiseth good women/ and he reproveth wicked men and praiseth good men. ¶ Dives. Solomon saith Omnis malicia nequicia mulieris. Brevis est omnis malicia super maliciam mulieris. Eccl. xxv The wickedness of woman is all malice/ and every malice is short above the malice of woman. ¶ Pauper. Soothe it is when women give them to shrewdness than they be full malicious. And when they give them to goodness they be full good. And therefore the wise man in the next chapter following praiseth women full moche & saith/ that blessed is that man that hath a good woman to his wife His years shall be doubled/ he shall end his years in peace. A good woman is a good part/ and a good part of them that dread god/ & she shall be given to a man for his good deeds. The grace of the busy woman shall like her husband & make his bones fat. Her discipline and her nurture is the gytte of god. And the holy woman & chaste is grace upon grace And as the son shining lighteneth the world in the height of the day/ so the beauty of a good woman is in comfort & array of her husband. And as golden pyleris set on silver basies/ so be syker feet on the soles of the stable woman. And endless grounds on a sicker stone be god's commandment in the heart of an holy woman Fundamenta eterna super petram solidammandata dei in cord mulieris sancte Eccl xxvi ¶ Dives. Solomon saith Vinum et mulieres a potestate faciunt sapientes. Eccl. xix Wine and women make wise men to dote and to forsake god's law and do amiss. ¶ Pauper. And yet there is no default in the wine/ ne oftentimes in the woman. But default is in him that unwisely use the wine/ and unwisely useth the woman & other god's creatures Though thou drink wine till thou art drunken and falleste in lechery by thy gluttony/ the wine is not to blame/ but thou that canst not or wilt not measure thyself. And though thou look on a woman & art caught in her beauty/ & assentest 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 keepest thine heart from wicked thoughts. But there thou shouldest praise god/ thou thinkest evil/ and mysusest gods fair creature in offence of god there y● shouldest praise him. And if thou feleste the tempted by the sight of woman/ keep thy sight better. And if her dalliance stir the to lechery/ flee her company. For against lechery flight is best fight. Thou art free to go away fro her/ no thing bindeth the to do lechery but thy lecherous heart. Caplm. xiij dives. Woman's array stirreth noche folk to do lechery. ¶ Pauper. All though in case the array & the attire is not to blame no more than is her beauty. Yet by common course of kind both man & woman seek to be honestly arrayed after their estate & after their degree/ & after the custom of the country that they dwell in/ not to tempt folk to lechery/ ne for pride/ ne for none other sin/ but for honest of mankind & to the worship of god/ to whose likeness man & woman is made. And he is our brother/ & 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 costfull 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 clothe them so short/ that man & woman may see the form of the shap of their privy membres which be shameful to show/ & the sight is great cause of temptation & of wicked thoughts. Saint Poule bideth that women should attire them to honest array with shamefastness & soberness/ not in braiding of there here/ not in gold & silver/ ne in parrye ne in overdone cloth pri. ● ad Thy two And the same saith saint Peter in his first pistle. iij. ca Where he biddeth that men should have their wives in worship & keep them honostly. ¶ Dives. women now a days array them full moche against the teaching of Peter & Poule & 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 secherye and to use such array passing their estate/ or for an evil end For we find that saint Cecyle and many other holy women went arrayed in clothes of gold & in rich perry, & wered the hair under the solemp ne attire. And Peter and Poule said though words principally for time of prayers/ as for lente/ ymbre days/ gangedayes/ fridays/ vigylyes/ and in time of general procession made for need. In such time namely man & woman should leave all tokens and signs of pride in array. For as the gloze saith. There proud clothing get the no good of god and maketh folk to dame amiss/ namely if it pass measure & good manner. The principal intention of saint Poule there he saith the words/ is to inform men and women in prayers. For whom they should pray why & how and where they shall pray as saith the gloze. And he informeth them to pray in lowness/ without pomp of clothing & of great array. For I am syker/ that the foul stinking pomp & pride of array that is now used in this land in all three parties of the church. That is to lay/ in the feudories/ and in clergy/ and in commoners will not be unuenged. But if it be soon amended by very repentance and forsaking of this sin. For fro the highest unto the lowest in every estate and in every degree/ and nigh hand in every person is now array passing to man's body and woman's against all reason and the law of god. ¶ Dives. sithen it is so that man is more principal in order of kind than is woman/ & more stable and mighty and of higher discretion by course of kind than is woman/ and should as thou hast well said be more virtuous and stable in goodness than woman/ how may it be that women keep them oft more chaste & be more stable in goodness than man. For we see that when men take them to be ankeres and recluses within a few years commonly either they fall in reverses/ or heresies/ or they break out for woman's love/ or for trouble of their life/ or by some guile of the fiend. But of women anchors so inclused is seldom heard any of these default/ but holily they begin & holily they end. ¶ Pauper. Men by way of kind is more stable than is women and of more discretion/ but by grace women be oft more stable in goodness than be men & have better discretion in goodness than many a man. ¶ Dives. Why so. ¶ Pauper For men trust to moche in themselves & trust not in god as they ought to do/ women knowing their freeite trust not in themself/ but only in god and commend them more to god than do men offtime. And the wise man saith. Inicium sapiencie timor dni. Prouer. ix ca psal. no. The dread of the lord is beginning of wisdom For who so dreadeth 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 leave his offence. And commonly when men become anchors they do it moro for the world than for god. They do it for hypocrisy to have a name of holiness and of wisdom/ or for covetise to get good or to be out of obedience/ and at their own will/ to eat & 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 they pray not And commonly men anchors have more dalliance with the world both with men and women than ever they had or they were anchors. And though they were lewd fools before/ than men hold them wise/ and ask of them doubts of conscience and of things that be to come/ of the which things they can no skill. And yet what they say/ the people taketh it for a gospel/ and so they deceive many a man and many a woman. And sithen they ground them all in pride/ in hypocrisy/ and in covetise/ & trust in themself more than in god therefore he suffereth the tend to have power over them/ and so diseased them and bringeth them to a wicked end. But women take oft the state for no such end/ but only for god And they saying there own freelte commend them to god. And therefore god keepeth them so/ that the fiend may not disease them in such manner ne deceive them. We read in holy wryt Gen. twelve et twenty That when Abraham came in to strange lands/ he bad his wife Saray that she should not be acknown 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 beauty. And if they wend that she were his wife/ they should slay him to have her at their will/ for avowtry was harder punished than manslaughter. And therefore to save his life Abraham said & bade her say that she was his sister. For as doctor de lyra saith. 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 befell. For anon she was take & led to the king of Egypt & kept there in the kings court long tyme. And Abraham fared well by cause of her. But god sent such a sickness to the king and to his wives & to his concubines and to all his household/ that they had no might ne liking to defoul her. Than the king axed his priests and masters of the law why that disease fell unto him and to his household. And they by revelation of god saiden that it was for the pilgrims wife. And than the king let him go with worship. We read also that Abraham had two sons. Ysmaell of Agar his servant and Ysaac of Sara his wife. Abraham loved well Ysmaell/ for he was the elder son. On a time Sara saw Ysmaell play with her son Ysaac not goodly/ she was myspayde & said to Abraham that he should put Ysmaell & his mother Agar out of household/ for Ysmaell said she should have no part of heritage with her son Ysaac. Abraham bare full heavy of these words/ for he loved moche Ysmaell. Than god said to Abraham. Take it not so hard ne so sharply that Sara said to the of thy child and of thy servant Agar But in all things that Sara saith to thee/ here her voice and do there after. And than Abraham put them out of his household full moche against his heart. And so notwithstanding that Abraham was so nigh god that he was called gods friend/ yet as than his wife knew more of god's will than he died. Also we read of Ysaac and Rebecca his wife that they had two sons borne at ones which were Esau and jacob Ysaac loved better Esau than jacob. But Rebecca loved better jacob than Esau/ & so did god. And by teaching of the holy ghost she beguiled Ysaac & Esau also/ & did Ysaac give his principal blessing to jacob/ there he would have given it to Esau and all was god's deed and so confirmed by god/ that when Ysaac wist of that guile/ yet he durst not withdraw his blessing/ for he saw well that it was god's 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/ & he shall be blessed. Caplm. xiiij dives. I assent well that by grace a woman may be as stable in chastity & in goodness as man. And without grace neither man ne woman may keep him chaste. For the flesh both of man and woman is full freell and full ready to fall. And therefore I pray the teach me some remedy against the temptation of lechery. ¶ Pauper. One remedy is reasonable/ abstinence from meet & drink/ and for to flee dainty meats & dainty drinks/ and to flee gluttony as most beginning & mean to lechery And therefore gluttony is foreboden by this commandment as mean & way to lechery. And other remedy is hard dying/ watch and travail that the body have not to much ease/ but be well occupied. For the wise man saith. That ydelshyppe hath taught moche malice. Multam enim maliciam docuit dciositas. Therefore saith he. Right as to the ass longeth feeding/ yard and byrdeyne/ so to the servant/ that is to say/ to the flesh that should be subject and servant to the soul/ longeth dread and chastising/ and works of good occupation. Eccl. xxxiij And god saith that pride and plenty of breed/ and welfare/ and plenty of richesses/ and ydelshyppe were cause of the wickedness of the sodomites/ and of there lechery/ and for they loved not poor folk. Ezechi xvi And therefore almsdeed is a great remedy against lechery/ to get grace of chastity/ so that it be given to the poor needy that been in mischief/ and to such that have not by kind to get their livelihood by travail of their body/ and if they beg they do it without avarice/ with meekness and cleanness of living/ to such biddeth christ to do alms saying. Date elimosinam. et ecce omnia munda sunt vobis Luce. give ye alms/ & lo all things be clean to you if ye will amend you. And an other remedy is a man to have mind of his death/ & think how he shall wend hence with bitter pain & than all his lust shall turn in to woe & sorrow & think that by man or woman never so fair/ so welfaring/ 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/ be he ever so pleasant he shall die and turn to earth & ashes and worms mete. And if he smell now never so sweet he shall stink than full sour. Therefore the wise man saith In omnibus operibus tuis memorare novi s; sima tua et ineternum non peccabis. Eccl. vij In all these works think on thy last things/ & thou shalt not do no sin without end. We read that in England was a king that had a concubine whose name was Rose. And for her great beauty he called her Rose amounde. Rosa mundi. That is to say. Rose of the world. For him thought that she passed all women in beauty. It befell 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 opened/ there sat an horrible toad upon her breast between her teties/ & a foul adder bygyrt her body about in the middle/ & she stank so that the king ne none other might stand to see that horrible sight. Than the king did shut again the grave/ and died write these two verses upon the grave. Hic jacet in tumba. rosa mundi non rosa munda Non redolet sed olet quod redolere solet That is thus to say in english Here lieth in grave rose of the world/ but not clean rose. She smelleth not sweet but stytketh full foul/ that sometime smelled full sweet. And an other remedy against lechery is that a man & woman keep well there five wits/ that a man keep well his hands & his body from mystouching/ his eeres fro myshering that he hear no tales of lechery/ ne foul speech. For saint Poule saith. Corrumpiunt bonos mores colloquia prava i ad Corum xu Wicked speech destroyed chastity & good thews. Also he must keep well his sight/ taking example of job which made a covenant with his eyen/ that he should not think on a maiden to have myllyking in the thought. And the prophet jeremy said that his eye had rob his soul in the woman of his city. Trenorum three For these reasons the prophet said/ that death is entered by our windows/ that is to say/ by our five wits which be windows and wykettes to the soul. jeremy ix And an other remedy is a man to keep well his heart from idle thoughts/ and from wicked things. For as christ saith in the gospel/ out of the heart comen wicked thoughte●/ man slaughter/ advoutre/ fornication/ theft/ false witness/ blasphemy. Mathei. xv. And therefore saith the wise man Omni custodia serva cor tuum. prover. iiij. With all keeping keep well thine heart/ for of the heart cometh life and death. The master of kinds li. xviij Saith that there is a best that is called taxus/ that is a broke or a bawsym in english. And there is a great enmity 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 waiteth till when the bawsym is gone out of his den/ than he gooth and pisseth & maketh foul the bawsyms den. And for y● bawsym hate stench and uncleanness/ when he cometh and findeth his den so stinking & so defouled he forsaketh his den and seeketh him an other. And than the fox entereth/ & there he bringeth forth a shrewd broad. By the bawsym that hateth stench and unclenne s; se is understand christ Jesus' born 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 & 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 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 beginneth to stink in god's sight/ & if they assent to the thoughts to do them in deed/ or for to delight them therein. Than their souls stink so foul in god's sight that he forsaketh the souls and gooth out/ and than the fiend entereth therein. And there he bringeth forth sin upon sin/ till at the last he bringeth them from shame to shame/ to wicked death/ and to a 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 eyen of his majesty. But the dwelling of our heart moat be voided of vices/ and filled with virtues/ and shut to the fiend and open to christ. Caplm. xu AN other remedy against the temptation of lechery is devotion & mind of crystus passion. For as saint Gregory saith. There is none so hard temptation/ but that man should overcome easily enough if he thought entirely on crystus passion. We find in gests that on a time a great kings son loved well a poor woman. For though she was poor yet she was fair and pleasant in bearing. The kings son took her to his paramour and wedded her. Wherefore his father and nigh all his kin was myspayde. For them thought that he was much dysperached by her/ wherefore he saying that his kindred bore so heavy of his marriage/ he went in to fer lands & gaf him to arms/ and what he might win with his sword he sent it home to his wife saving his worship & his living. In every journey he had the better of his enemies/ & so his name began to spring fer and wide At that last he came in so hard a fight all though he had the mastery/ yet he was so wounded that needs he must die. Than he sent home his sharte full of wounds and of holes and all forbleded to his wife with a letter under his seal saying in this wise. Cerne cicatrices. veteris vestigia pugne. Quesivi ꝓprio sanguine quic●d habes. Behold my wounds and 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 & red the letter/ she fell down in swoon And when she was relieved she hinge up this sharte in a privy place of her chambre/ & when ever any man came to her to speak of wedding or of fleshly lust/ she went in to her chambre and looked on his sharte/ and came out again stiff & steadfast in her husbands love that was deed & denied them there axing 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 to 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 saint Poule saith/ he aventysshed himself and dysparyched himself in to the likeness of a servant/ & married to him our kind & man's soul and lived here two and thirty winter & more in moche woe to win the love of man's soul and fought against the fiend/ the flesh & 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 the fiend of hell that though he had that mastery/ yet he was so forwounded that by way of manhood which he took of that maid needily he must die. And than he sent home a letter of love to his spouse man's soul saying as that knight said. Cerne cicatrices & ●. Behold my wounds and have them in thy thought/ for all the goods that be thine with my blood I have them bought. For why all the joy & 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 crystus passion. For but he would have died for our sake else should we have lain in hell pain with out end. By this sharte full of wounds and so bloody I understand his blissful body. For as man's body is clad in his sharte/ so that godhead was clothed in the blissful body of christ which body was all bloody & so full of wounds/ that as saith that prophet Ysa. i. from the sole of the foot to the top of the heed there was no hole place in his body. Therefore leave friend I pray you hang ye this sharte in a privy place of your chambre. That is to say. Set ye crystus passion entirely in your heart. And when the fiend the world or the flesh/ or any wicked man or woman beginneth for to tempt you to sin/ anon wend ye to your heart and look ye on this sharte Think how that blissful body was borne of the maid Mary without sin and sorrow and never died amiss. Think how it was forrent and for turn/ byspetted for our sin and our sake/ and not for his own guilt. And if ye do so & think entirely on crystus passion/ ye shall lightly overcome every temptation and have the better patience in tribulation Wherefore an holy man saith thus. Reminiscens sacrati sanguinis quem effudit amator hominis. effundendo lacrimas. Non est locus ingratitudini. ubi torrens tante dulcedinis at tingit animas & ●. When I think on crystus blood that he shed upon the road I let tears smert. What man may be unkind that crystus blood hath in mind entirely in his heart. Sweet Ihesu christ what is thy guilt that thou thus for me art spilled flower of unlothfulnes. I am a thief & thou dyeste I am guilty & thou obeyest all my wickedness. Why gavest thou so much for thine what wynnest y● with thine hard pain rich in bliss above. love thine heart so deep hath sought that pain of death letteth me nouht to win man's love. another remedy against lechery is reading & dalliance of holy wryt & of holy men's lives. And therefore saint jerom saith ad rusticum monachum. Ama scienciam scripturarum et carnis vicia non amabis. love cunning of holy wryt and of god's law/ and thou shalt not love vices of the flesh. And therefore god saith. Non videbit me homo et vivet. Exodi. xxxiij. There shall no man see me by devotion and live fleshly. For nothing sleeth so much the lust of the flesh as devotion/ and think on god and to study god's law. And an other remedy is to think on hell pain. For as saith saint Thomas de veritate theology. In hell shall be overdone heat of fire & gnasting of teeth for cold & for pain/ darkness & smoke & bitter weeping without end. Roaring and belewing of foul fiends/ weeping and weyling▪ sobbing and sighing of sinful soul's/ and endless reprove of their sins/ endless dread/ endless thirst/ stench/ light/ thunder/ & worm of conscience/ bonds/ prison/ dread/ shame/ wanting of the blissful sight of god's face/ and woe without any hope of any wealth. There men shall seek death & not find it/ & wish that they never had be borne. And as saint bernard saith in his meditations. There shall be herd we ping & gnasting of teeth/ roaring of fiends & hideous thunder. There that sight shall be foul/ worms/ toads/ adders/ & horrible faces of the fiends & mysshape things. There wicked worms shall gnaw the heart roots/ there shall be sorrow & sighing and horrible dread. There sinful wretches shall burn in the fire without end. In their body they shall be tormented by fire/ & in their soul by worm of conscience. There shall be death without death/ for alway they shall be in dying and in utter pain and may not die/ but alway live in dying There smelling shall be filled with horrible stench/ for there shall be no hope. But when they be in these pains ten hundred years/ yet their pain in new all to begin. And therefore if love of god & meed in heaven stirreth us not to flee lechery and all other sins/ let us flee lechery & all other sins for dread of endless pain. Caplm. xvi ANd another remedy against lechery is to think of that hard vengeaunces that god hath take for lechery. first take heed what vengeance god hath take for simple fornication. We find in holy wryt. Gen. xxxiiij That Dyva that daughter of jacob went fro home to see that women of that country & to see their attire Than Sychem that son of Emor prince of that country went & defouled this Dyva by might. And not withstanding his business for to have wedded her/ yet he was slain for his lechery & his father & all the men of that city/ & that city destroyed. We read also in holy writ Numeri xxv For that the children of Israel died lechery w● the women of Moab/ god was offended/ & bad Moses take that princes of his people & hang them upon jebetes/ for they were assenting to the sin/ & bade every man slay his neighbour that was guilty in that sin. For by lechery they fell in to idolatry. And so for that lechery were slain that time xxiiij thousand. Than Phynees the son of Eleazar saw one of that children of Israel by one of the women/ & to venge his sin he took his sword & roof them both together in to the earth through their privy membres. And god was so much pleased with his deed/ that he granted to him & 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 & unlawful wedlock all mankind was destroyed in time of noah's flood save eight souls. Gen. vi. And for defouling of one man's wife were slain three score thousand & five thousand & all a country/ and a great city destroyed at the bidding of god. judicum xix et twenty Also david for avowtry was driven out of his kingdom/ and he & all his household & all his kindred were afterward full hard punished for his lechery two Re. xi et twelve 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 & Selam. But Her that was the eldest son was a shrew & misused his own wife/ wherefore god was wroth with him and slough him with sudden death/ for he used his wife in lust & would not by get children of her/ but died so that she should not conceive. Gen. xxxviij Also for lechery seven husbands of Sara that was afterward the wife of young Thobye were slain of that tend for their foul lust. Thobie vi Also for lechery of them that be of kindred & of affinity/ god hath take hard wrath/ as when Aamon lay by his sister Thamer/ he was slain of his brother Absalon. And Loath the brother of Abraham by drunkship lay by his own two daughters & bygate of them two children Moab & Amon/ which children & the people that came of them were alway enemies to god's folk & accursed of god. Also jacob cursed his son Reuben for he lay with one of his wives. Also for the foul sin of Sodom five fair cities Sodom & Gomor & other three cities were destroyed in time of Abraham. For god rained upon them fire & brimstone from above. And the earth shaken so & trembled that they sunk down in to hell house/ land/ man & child/ and be'st & all that they had. There was no thing saved but Loath & his two daughters his wife might have be saved/ but for that she looked again to the city against the angels bidding/ when she heard the sorrowful cry of them that perished/ therefore she turned in to a salt stone. For the angel bade them straitly that they should not look again. And all that country which was before likened to paradise for fairness & plenty of the country/ turned in to a foul stinking podell that lasteth in to this day/ & is called the deed see. For there may no thing live therein for filth & stench in vengeance of that stinking lechery. Gen. twelve ¶ Dives. Me marveleth moche that god took so general wrath to slay man & woman and child. For I am syker there were many children full young & unguilty in that sin. Also we find not that women were than guilty in that sin. The book saith that all the people of men fro the child male to the old came to do that sin/ but of women speaketh he not that any came thereto. ¶ Pauper. Though woman use not that sin/ yet they were guilty in that that they forsook not their husbands that were guilty. For sodomy is most sufficient cause of divorce between husband & wife when it is openly used And sith they would not forsake their husbands in that horrible 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 in to 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 & died guilty and go to hell without end. Caplm. xvij dives. Fell there any vengeance for lechery of men of holy church. ¶ Pauper. We find in the second book of kings vi.ca. That there was a deacon in the old law whose name was Oza. And when he touched that hutch either ark of god to hold it up when it should else have fall/ his right arm seryd & dried suddenly/ & anon he died. For as the master of stories saith. That night he had deled with his wife. sith than the deacon of the old law was so hard punished for he touched god's hutch that else should have fall/ for he meddled that night with his wife/ moche more priests & dekens of the new law be worthy moche woe if they presume to touch god's body or to minister at god's altar when as they have commoned 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 the priest which that he knoweth sickerly that he holdeth a concubine/ or is an open lecherour and notory. Distinc xxxij nullus & ●. preter hec. And in the same law it is foreboden in pain of cursing that any priest lecher should lay any mass/ or any deacon lecher read any gospel/ or any subdeacon read any pistle in the office of holy church. And in an other place the law biddeth that such notory lechers should have no office in holy church ne benefice/ & if they had but if they would amend them/ they should be prived both of office & of benefice. Distinc. xxviij. decrevimus. And if any man of holy church hounted much the place and the company of suspect women but he would cease/ he should be deposed. Distinc lxxxi. clericus. And there should no strange women dwell with men of holy church/ but thermoders' beldames aunts and godmoders and brothers daughters/ or sisters daughter. Ihiden ca cum omnibus And if there might any evil suspection be of their dwelling together 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 cohitacome clerico abrum; et mulierum i capitulo. ¶ Dives Though a priest be a shrew/ the sacraments that he ministereth be not the worse. For the goodness of the priest amendeth not the sacrament. Ne his wickedness appeareth them not/ as the law showeth well in the same place. Vbi supra ꝓximo caplo. vestra. ¶ Pauper. Why forbiddeth than the law men to here masses of sinful priests lechers The law saith that falling fro the higher chastity that is vowed to god is more & worse than avowtry. For sithen 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 prouffered to him freely/ not axed needily. And the more freely it was made without compelling/ the morer sin is the breaking. xxvi.q.i. Nupclarum in fine ca et ca impudicas. et ca scien. Also the law saith that the sin that is done inmedyatly against god is more sin than the sin that is do principally against man And therefore saith he/ sacrilege is more sin than any fornication or avowtry. xvij.q.iiij. sunt ●. ¶ Dives. Contra te. The law saith that avowtry is most of all sins xxxij q̄.. ●d in omnibus. ¶ Pauper. The gloze answereth thereto & saith/ that it is a manner of speech to do wlate avowtry and showing that avowtry is full grievous. But he saith there/ that manslaughter and incest and sacrilege by breaking of the vow of chastity is more grievous. And also it may be take for ghostly adulter That is when a christian soul forsaketh the faith of holy church that he received in his baptem/ & forsaketh christ to whom he wedded him and turneth to the fiend & to false believe. And every deadly sin is ghostly avowtry. ¶ Dives. I am answered say forth what y● wilt. ¶ Pauper. Also lechery is more sin in men of holy church than in wedded folk because of the person. For men of holy church may better withstand the fleshly temptation than wedded men/ for they ought to pass the people in cunning & virtue. And therefore god saith in the gospel. That the servant knowing the will of his lord & not doing his will shall be hard punished. Also for his unkindness/ for why/ the greater his benefice is & the more that his dignity is/ the more is he bound to god & the more is his sin if he be unkind. And therefore holy wryt saith. Potentes potenter tormenta pacient●. They that be mighty in this world by wealth & worship that god sendeth them/ shall suffer mighty torments/ if they be unkind. Also for the sin repugneth more to his person/ both for his dignity and for the vow of his chastity that he made in taking of holy order. Not for default of the sacrament. For the sacrament 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 so be ashamed of their sin and the sooner amend them. ¶ Dives. When is a man of holy church called in the law an open notory lecher. ¶ Pauper. When the deed showeth so themself that it may not be denied ne excused or when he is acknown it for a judge or convict thereof before his judge. Extra e. ca vestra. et ca quesitum. When it is thus notory and open there should no man ne woman here their masses ne their office wittingly. Such clerks lechers/ be he pressed/ be he bishop/ be he deacon or subdeacon/ he should lose his degree and not abide in the chaunsell amongs other clerks in time of office/ & he should have no part of the goods of holy church. Distinc. lxxxi.si ●s cum alijs capitulis sequentibus. And therefore saint Gregory biddeth in the name of god by the authority of saint Peter that no priest lechoure/ ne deacon ne subdeacon 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 their blessing turneth in to cursing/ & their prayer in to sin. For god saith to them. I shall curse your blessings. And all though saith he that will not obey to this holy commandment/ they fall in sin of idolatry. Distinc. lxxxij.si qui sunt. Therefore god saith to wicked men of holy church/ but ye will hear me & set your hearts to worship my name/ else I shall send to you mischief and curse your blessings. Malachi scdo caplo. Caplm. xviij dives. Whether is lechery more sin in wedded folk/ or in men of holy church. ¶ Pauper. In lechery be many degrees as I said 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 lun. ●fes. li. iij. ti.xxxiiij.q. CC. pri. ●quero. Where he saith that sacrilege and breaking 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 chefteyne flee/ and turn the back/ than though they see twenty other simple men turn the back & flee/ and more comfort to the enemies And so it is of men of holy church that should be leders of christian people For they turn the back to god and flee out of god's host 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 them not much deal with women/ ne with the world/ ne it longeth not to them But it longeth to them to flee the company of women and every occasion of sin. Vide in sum. confess. li. iij.ti.xxxiiij.q. CC.ij. For these reasons clerks that the studious thinking of lechery defouleth as much a clerk as doth the deed of avowtry of the lewd man. Tantum coinquinat clericum studiosa ●cupiscencia. quantum laicum adulterij culpa. sicut dr in tractatu. Qui bene presunt. Caplm. xix dives. Why be men irregular for bigamy. ¶ Pauper. For many causes. first for dignity & honest of holy order/ & of the sacraments of holy church. Also to she we token and example of continence and of chastity. Distinc xxxij posuisti. For he that shall preach continence & chastity/ must 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/ must have no default in any sacrament. Wherefore thou shalt understand as I said first. The sacrament of matrimony betokeneth the unity and the knot between christ and holy church/ as between one husband & one wife maiden without spot. As saint Poule saith/ and that is betokened by the conjunction and knitting to gydre bodily of husband and wife in matrimony. Also that bodily knitting to gydre in matrimony betokeneth the unity and the knot between the godhead and the manhood in the chambre of the maid mary/ which knot and unite and matrimony began in time of patriarchs and prophets/ and it was made sicker and stable in the time of grace in the birth of christ and his passion. But it shall be full endeth and made parfyght in heaven bliss. And therefore layeth laynt An●●en in questionibus Orosijs. That as god made woman of the rib of Adam sleeping & of his side/ so out of the side of christ sleeping upon the cross ran blood & water/ which be the sacraments of our redemption/ by which sacraments holy church is formed & wedded to christ as Eve to Adam. Also matrimony betokeneth the unity & the knot between christ & christian soul/ and that principally for the ghostly knot that is between the husband & wife in assent of their wills. For as much than as he that is in bigamy is not only one husband to one clean wife/ as christ is one husband to 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 the wife departed her flesh in two men/ therefore there is default in that sacrament of matrimony. For it signifieth not perfectly the unity between christ & holy church. And in many manner man falleth in bigamy & so in yrregularyte. first if he have two wives lawfully one after an other & knoweth them fleshly. Also if he have two to gydre or more/ as one by the law openly & by doom of holy church/ and an other by law of conscience & 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 an other man/ where he knoweth her corrupt or knoweth it not. Also if he knew fleshly his own wife after that she is know of another/ whether he knoweth it or knoweth it not. Also if any man of holy church or professed in religion wed a woman & meddle with her/ be she maid or corrupt/ he is irregular. Versus. Si ducas inducam. vel quam corruperit alter. unam post aliam. binas que simul tua coniunx. Cognita si fuerit. bigamy lege teneris. Et si pollicitam. violasti virginitatem. In all these cases man is irregular. ¶ Dives. Though the man be not maid when he weddeth a maid/ is he not irregular for his own corrupco n/ why is he than irregular for corruption of the 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 unity and onehead in both parts. And therefore if either man or woman in matrimony hath departed his flesh before/ there is a default in that matrimony/ as anentes that sacrament. For their matrimony betokeneth not perfectly the matrimony between christ & holy church. But more onehead and cleanness is needful in the woman than in the man. For in the man it is need full that he have wedded no woman before fleshly but one/ but it needeth not that he be a maid/ but in the woman it is needful that she be not corrupt before of any other man. ¶ Dives. By what reason. ¶ Pauper. For the corruption of matrimony causeth not yrregularyte in him that is corrupt/ but it causeth yrregularyte 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 himself when he weddeth/ but for he weddeth 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 knitteth her to a man corrupt/ but she had be corrupt before in other matrimony. another reason may be this. For the knot and unity made between christ and holy church/ and between the godhead and the manhood/ it is one and ones made for ever. Therefore it is betokened by the bodily knitting to gydre of the first matrimony But when man passeth to the second wife and weddeth also bodily/ or if she be corrupt/ than gooth he from unity to plurality. Therefore the second matrimony may not figure parfyghtly the conjunction of christ to holy church/ ne of the godhead to the manhood/ which conjunction is one/ & but ones done for ever/ and not changeable. For there the thing betokened is but one/ the thynhe betokening that thing must be one. And the thing betokened & the thing betokening that thing must be like. Also more cleanness is needful to the woman to save the sacrament of matrimony than in the man/ for the woman betokeneth holy church wedded to christ/ which as saint Poule saith must be clean maid without spot. Also the woman betokeneth manhood of christ that he took of the maid mary without part of man. Also the woman betokeneth christian soul which must be without corruption of sin if it shall be crystus spouse. For these reasons/ to save the sacrament of matrimony/ the woman must be maiden ¶ Dives. I suppose a man had defouled a maiden/ & after that he wedded her/ is he irregular for he weddeth that woman so corrupt. ¶ Pauper. Some clerks say ye and some nay But that most common opinion is that he is not irregular/ for he departed not his flesh in to an other wife/ so that the maiden be not defouled of another. ¶ Dives. Saint Poule saith. Oportet presbiterum eme unius uxoris virum●. add Thy three It behoveth a priest to be husband of one wife. And so it seemeth that every priest must have a wife or else he may be no priest/ & so thersholde no priest dwell maiden. ¶ Pauper. The words of saint Poule be thus to understand. That there may no man be priest that hath had two wives bodily. For than is he bygamus. ¶ Dives. What if a man ween to wed a maid & he find her corrupt. ¶ Pauper. He is irregular And if he wed a maid & she meddle after with any other man/ & her husband meddle with her after that she is known of an other/ though the husband wite it not/ yet he is irregular And if a man accuse his wife of avowtry & he meddle with her after/ that by his one asking or by his wives asking he is irregular/ be she guilty be she not guilty. And by common opinion though he be compelled by holy church to yield to her the det of his body/ if he yield it he is irregular. If a man wed a maiden/ & she die a maiden/ & after that he wed another maiden & know her fleshly or if he know the first & not the second/ in this case he is not irregular for he departeth not his flesh in two wives/ ne his wife in two men. And if he wed a widow maid/ he is not irregular. If a man hath made a contract with a woman & after weddeth an other & 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 that first/ anon as he yieldeth her the de● of his body he is irregular. If a man have two wives before his baptem/ or one before/ & on other after bodily he is irregular. He that is bygamus shall have no joy of any prevylege that longeth to the clergy/ & 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 s●. conf. li.iij ti. de bigame. Caplm. twenty When women be delivered 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 reason men of holy church may sing before them in their oratory & honest place if they have leave. Extra li. iij.ti. de purgacione post partum. And therefore they that call them heathen women for the time that they lie in be fools & sin in case full grevou s; lie. ¶ Dives. May a man give his wife leave to meddle with an other man/ or the wife give the husband leave to meddle with an other woman. ¶ Pauper. Nay. For neither may give other leave to do deadly sin against the commandment of god. Non mechaberis. Ne the pope himself may give them leave. ¶ Dives Contra We read Gen. xvi That Sara the wife of Abraham gaaf Abraham leave to meddle with Agar her servant to get on her a child & so he did/ for he begat on her Ysmaell. ¶ 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 their both assent that 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 & 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/ & Sara the chief wife. And also so 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 dyspensed with Abraham & Sara to do in that manner/ or with jacob to have many wives to gydre/ for figure & reasons that god knew/ yet men may not take now this time example thereof to do the same. For the reasons afore said be fulfilled. And the law saith. Privilegiu paucorum non facit legem communem. xxu.q.i.ca. ultimo ꝓpe finem. The privilege of a few maketh no common law. And therefore Ysaac 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/ & therefore in that he took non example thereof. For that Abraham died/ he died it by special dispensation of god/ & 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 flesfhe & in deadly sin. By Sara and her son Ysaac is stnderstande the new testament & 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 born her son Ysaac/ 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 the household of heaven/ but they would be converted. And also that all that lyven after the flesh and in deadly sin/ shall be put out of god's household/ but they amend them. Caplm. xxi dives. I have often heard said that fiends in man's likeness have lain by women and made them with child. and that is wonderful to me. For the fiend is but a spirit/ and hath neither flesh ne bone/ ne any thing of mankind whereby that 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 moche that as saith saint Poule. He transfigureth himself in to an angel of light. Moche more than he may transfygure him in to likeness of man or woman by sufferance of god/ for man's sin & woman's. And the fiends that tempt folk to lechery be most busy 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 called eluys. But in latin when they appear in man's likeness they be called Incubi. And when they appear in likeness of women/ they be called Succubi. And for they have no matter ne seed of themself to gender therefore they gender and take the superfluity of the matter & sede of man that passeth from man sleeping and other times/ & with that matter they meddle with women. Also they gather matter and sede of woman/ and with that meddle with man in woman's likeness. And of such meddling as god suffereth comen sometime good children/ sometime wicked/ sometime well shapen/ sometime evil shapen. But needs one must be man or woman/ for fiend with fiend may not gender. Such fiends be most busy to shende women. And therefore it is perilous to women that desyren much man's company/ to be overmuch solitary without honest company. And such foul spirits do therlecherye 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 a ram to sheep. And so by the fiends doing come many of these mysshape things that be borne both of women & of beasts/ as a calf with an adders tail/ a child with an adders heed/ a child borne of a sheep with wool in the neck. All these have fallen in our days. Caplm. xxij dives. It may be well as y● sayest/ but I pray the tell me what is ghostly fornication/ ghostly advoutre/ & lechery. ¶ Pauper All three be take for one/ and principally it is called idolatry/ when man or woman withdraweth his love and his trust fro god and setteth it more in creatures than in god/ and the worship that longeth to the godhead doth it to creatures/ thanking creatures of the benefices that only god may do. And so the worship that longeth only to god/ they give it to creatures/ 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 crystened/ his soul is wedded to christ by right believe and true love and charity that he behoteth there to god to keep his behests and to forsake the fiend. But after when he forsaketh god & god's behests/ and turneth him to the fiend by his own fyndynges of miss lusts & leaveth the love of christ for the love of any creature than he doth ghostly lechery with the fiend. And therefore saith david/ that they have do fornycaco n in there own fyndynges. And on this manner all fleshly thought & all miss lust & unrightful doing & unleeful covetise in that it withdraweth the love of man or of woman fro god it is called ghostly fornication and avowtry. And thus every deadly sin is called ghostly avowtry & ghostly fornication/ but principally idolatry & forsaking of the faith. Also false preaching/ & false exposition of holy wryt is called spiritual fornication. As they that preach principally to please the people and to get a name/ or to get temporal good. Of such saith laynt Poule. That they put gods word in avowtry. Adulterantes verbum dei. ij.ad Corum. iiij. For there the 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 their own worldly profit and to pleasance of the fiend/ and harm of man's soul. Also false covetise is called ghostly fornycacy on. Therefore saint james saith to false covetise men. Adulterium nescitis quia amicicia huius mundi inimicicia est deo. Jacobi four Ye avouterers and lechers/ wite ye not that friendship of this world is enemy to god. Therefore in the book of god's brevities/ covetise & pomp of this world/ and covetous and proud people is called the city of Babylon/ that is to say the city of shenshyp. And it is likened to a common woman/ with which kings princes lords merchants & all covetous folk have do lechery/ and it is called mother of fornications and of abominations. For as saint Poule saith. covetise is rote of all wickednesses. And therefore god biddeth there that his people should go out of the city of Babylon That is to say/ forsake sinful company/ & 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 Babylon/ & forsake this wicked common woman of lust & of false covetise that deceiveth all this world For in one day shall come all her destruction/ & that shall be endless death weeping & hunger without end/ and there shall be brenning fire & smoder without end. And than all that have do ghostly lechery & lived in delyces & false covetise shall weep & says We ve. alas alas. Apo. xvij.et.xviij. Caplm. xxiij dives. All though thy speech the reasonable/ yet in one thing clerks hold against the in that that thou sayest that the sin of Adam was more than the sin of Eue. And they argue thus against the God rightful judge punished Eve hard for her sin than he did Adam for his sin/ but that should not god have do/ but for her sin was more grievous than the sin of Adam/ therefore the sin of Eve was more grievous than Adam's sin. ¶ Pauper. This argument is grounded in two false maximis. first that every punishing and vengeance assigned of god for man's sin and woman's is assigned after that the sin is more or less. And this maxim & ground is false/ wherefore thou shalt understand that god punish some sin in this world/ and some in the other world some both here & 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 avowtry was punished as hard or hard than manslaughter/ & yet manslaughter is more grievous sin than avowtry/ & god took more temporal vengeunce in this world for lechery/ than ever he did for idolatry/ & yet idolatry is greater sin than lechery/ for it is in medyat against god & against the first commandment of the first table. And manslaughter is harder punished in this world than perjury/ & 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 & extortions rob a man of all that he hath/ he shall not be hanged ne little or nought punished in this world. david died adulter & man slaughter/ for which sin he was worthy to be slain by common law of god/ & yet god would not have him slain/ but if a poor man had do though sins/ he should have be slain. A simple man went & gathered sticks in the sabot/ & god had Moses' stone him to death. Solomon Jeroboam Acham did great idolatry/ & drough moche of the people to idolatry/ & yet were they not slain/ therefore the smaller sins god punished in this world that the souls be punished in this world so that the souls of the sinners may be saved if they take it patiently/ & commonly he punished hard poor folk in this world than the rich folk as by common law. For the sin of great men/ as in the same spice of sin is more grievous than is the sin of the poor man. And therefore god reserveth the grievous sins and the sins of great folk for 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 not alway folk in this world after the quantity of their sin/ but as he seeth it most needful & speedful to the people and to his worship. For only god knoweth the grevoushede of deadly sin. For oft that that seemeth most grievous in man's sight/ is less grievous in god's sight/ & againward. Therefore god melureth not alway pain after the quantity of the sin. But oft he punisheth in this world them that be less guilty/ as moche as them that be more guilty. And in time of the flood of No/ & in the pery s; shing of Sodom and Gomor/ and many other times he punished women children and beasts that were not guilty in the sins for which that vengeance fell. And oft he sendeth sickness & disease to good men/ in punishing of their sins in this world/ and suffereth shrews to have their will/ and little or nought puny s; sheath them in this world. And as the lion is chastised by beating of the whelp/ so offtime god punisheth & chastiseth full hard in this world them that be less guilty/ to warn than that be more guilty that they should amend them. Therefore christ said to the jews/ ween ye that though men which Pirate 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 ween ye saith christ that the xviij men upon which fell the tour 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. xiij. And so the punishing of the men so slain was a warning to them that were more sinful that they should amend them. And so thou mightest well see that thy reason is nought worthy/ god punished Eve harder in this world than he died Adam/ therefore her sin was more than the sin of Adam. Caplm. xxiiij ALso the second maxim and ground in which thou saist that god punished Eve harder than Adam may reasonably be denied. For in punishing 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 the earth in thy work. In punishing also of the serpent he gaf his curse & said Thou shalt be cursed amongs all thing living upon earth. Also god cursed Cain 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 specyaall. Ne god reproved not Eve so much as he died Adam. And so the great reprove & blaming & the curse that god gave in punishing of Adam more than he did in punishing of Eve/ showing well that the sin of Adam was more grievous than was the sin of Eve/ & that there was more ob●tynacy in Adam than was in Eue. 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 prycypaly for breaking of his commandment & said to him that breaking of his commandment was cause of his nakedness & of his sudden mischief/ and notwithstange the teaching and the stirring of god he would not be acknown of his sin/ 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 & travail of him & of all mankind which we may not flee. And therefore ha' said to Adam/ thou shalt eat of the earth in travail and sorrow all the days of thy life. I shall bring the forth briars & thorns/ & thou shalt eat herbs of the earth. Also in punishing of Adam god gave the sentence of death upon him & all mankind for his sin. And therefore god said to Adam/ thou shalt eat thy breed in swynke & sweet of thy face till thou turn again in to the earth. For earth thou art/ & in to earth again thou shalt wend. sithen than god for the sin of Adam gaf 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 creatures for his sin & dampened him and all man kind to perpetual travail when he said. Thou shalt eat thy meet with travail & 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 died Adam. & he gave than no curse ne pain perpetual save subjection. I shall said god multiply thy mischiefs & thy conceyvynge/ & in sorrow thou shalt bear thy children/ and thou shalt be under power of man & he shall be thy lord. God said not to woman. I shall multiply thy mischiefs all days of thy life. For she may keep her chaste if she will and flee mischief and pain of children birth. And that god made woman subject to man for the sin of Eve/ it was no new thing to woman. For as saint Austen saith super Gen. li.xi.ca.xiiij. Woman was subject to man before by order of kind/ but that subjection was only by love and charity/ but for her sin she was made subject/ not only by love/ but also by need & bondage of honest servile works to obey to man and be under his governance. Before her sin she was sugette to man only by love/ but after her sin she was made subject to man/ not only by love but by dread & by need. For she must dread man & she hath need of his help. For that was the pride of Adam & of Eve/ that they desired to have no sovereign ne governor but god alone as clerks say. And therefore the fiend in guile behyght them that they desired saying to Eve if ye eat of the tree that god hath forbade you ye shall be as gods knowing good & evil/ that is to say/ ye shall need no sovereign ne governor to teach you ne to govern you but god/ & for that they desired it lightly they believed it. For as the master of stories saith. A 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 subject to man/ and afterward he made man subject and thrall to man for the sin of Adam as saith saint Austen super Gen. v. sup. More than ever he made woman subject to man. For the sin of Eve as saith saint Austen super Gen. u.ss. For though woman be in thraldom to temporal lords as be men/ that is not for the sin of Eve/ but principally for the sin of Adam. The subjection that woman is put in for the sin of Eve/ is the subjection that the wife ought 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 moche woe & great sorrow & care. For every sovereign in this world must care for his sugettes if he be wise. And in higher degree that he be of lordship & of dignity/ in the higher degree is he of peril/ of dread/ of sorrow/ & care in punishing of Adam's sin. And so both lordship in this world & subiecco n be punished of Adam's sin And if sugettes can have patience with their degree/ they be in more sikerness both of body & of soul/ & in more gladness of heart than be the sovereigns And so punished god Adam as much in manner/ in that he made him lord & governor of woman as he punished Eve when he made her subject to Adam. For in that god bond man to have cure of woman in her mischief to save her and to keep her that was by common so faint/ so feeble & freell/ and so myschyvous by cause of her sin. Caplm. xxv dives. Yet clerks argue against the & say that woman sinned more grievously than Adam/ for she put herself in sin & her husband Adam/ but Adam put only himself in sin. ¶ Pauper This reason is nought. For as I said first Adam was shent with privy pride and wealth of himself & fell in to sin or Eve pro●ced him the apple. Also saith saint Austen de ci. dei.li.xiiij.ca.xi. Adam wist well 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 husband & deceit of the fiend excuseth not/ ne lesseth not the sin of Adam that he did willing & wittingly Adam was her sovereign & should have governed them both and not obey to the voice of his wife against the voice of god that forbade him the tree. Example/ if a simple man be uncunning/ and by deceit of some shrew do a folly weening not to do amiss/ and he come to his prelate or his bishop & 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 the bishop and his prelate sinneth more grievously than the simple man that wend not to do amiss. And thus nigh all circumstances tha● aggreggen any sin aggregged the sin of Adam more than the sin of Eve For he was sovereign and parfyght more in kind/ wiser and mightier to withstand the fiends foding/ and with less temptation fell in sin & brake god's commandment wityngly/ but Eve by deceit of the adder sinned by Ignorance. As saith saint Austen ubi su● ꝓxino. et Ysydorus de sū● bono li.ij. Eve yield her culpable. Adam died not so. Eve wend not have sinned. Adam wittingly sinned in hope of forgiveness. As saint Austen saith & the master of sentence li. ij.di.xxij. And so Adam sinned in hope & presumption against the holy ghost/ & this is a full grievous sin as christ showeth in the gospel. M● xij. Quicunque dixerit verbu ●tra spiritum sanctum non remitte● ei & ●. Where the gloze saith. That they that sin by Ignorance may lightly have forgiveness/ but he that doth it wittingly against the majesty of god against 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/ & declared to him his sin/ & god abode of punishing till he had undernomen Eve/ and after Eve the fiend in the adder/ & first he punished the adder/ & than Eve that Adam should have beware and axed mercy. And so god blamed him first & punished him last/ so giving him respite to repentance. But for all this Adam repented him not/ ne would ask mercy ne low him. first god punished him fro far in the adder in that that he cursed the adder that was his subject & made the adder enemy to his wife & to her sede/ 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 obstinate. Than god punished Eve his wife his love his help/ & so punished him in Eve/ for if he loved her so moche 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 now a days it is full great pain to kind folk true in love to see their love & their friends in sorrow and disease. Also god punished Adam & Eve in that that he punished her with mischiefs of sickness/ freelte & 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/ & made them so naked & so unhonest that they were ashamed of themself/ which pain fell not to Adam ne to Eve till Adam had eat of the apple. And notwithstanding all this/ yet Adam stood obstinate & axed no mercy ne knowledged no sin. And than god rightful judge punished him full hard both in this world & in the other world/ and punished all mankind for his sin. As saint Poule saith and saint Austen and other doctoures. God punished Adam and mankind full hard for his sin/ when he took moche of his lordship a way from him and made nigh all creatures rebel to him/ & brought him so low in order of kind/ that though by way of kind man before Adam's sin passeth woman in virtue and perfeccnn of kind. Now after Adames sin woman oft time passeth many men in virtue and in dyscrecy on/ 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 Adam's sin oftentimes man is subject to woman as to his lady by bondage and thraldom/ by hard servage/ by need and dread/ and aught more servage and subjection to woman for Adam's sin/ than doth woman to man for the sin of Eve For god made woman for the sin of Eve only subject to her husband in service of honest works as fellow not as churl in works of worldly bondage. Also man for the sin of Adam is ordained to many more perils both on land and on water/ and to war and to woe/ and business of this world/ and to moche travail and to many perils more than woman is ordained to. ¶ Dives. I have wonder that any clerk should hold against the in this matter of Adam's sin. ¶ Pauper. Clerks speak oft by opinion in this matter and other matters also/ and not alway affirm that they say to the uttermost/ but put it in the doom of other clerks if they can say better. And so do I now at this time/ if any clerk can say more skilfully reasons. ¶ Here endeth the sixth commandment. And beginneth the seventh commandment. Capitulum Primum. dives. I thank the for thou hast well declared to me the sixth commandment. Now I pray the inform thou me in the seventh commandment. ¶ Pauper. The seventh commandment is this. Non furtum facies. That is to say. Thou shalt do no theft/ neither in will/ ne in deed as the gloze saith. And so by this commandment is foreboden all manner miss taking & all manner false with holding & withdrawing of other men's good against their will/ & all the means that lead to theft be also forboden by this commandment/ as false weights/ false mesures/ falls oaths/ gylous speech/ guile in craft/ & guile in chafayre/ false werkmanshyp & faint labour in labourers that taken great hire & do little therefore. Also raveyns extortioners/ false withholding of det & of men's hyres/ & falls withholding of man's right & woman's/ & letting of their right. All these be foreboden by this commandment. And so by this commandment is foreboden all manner theft both bodily & ghostly. ¶ Dives. What is bodily theft. ¶ Pauper. As saith Reymu de. li.ij.ti.de furtis. Bodily theft is a gylous & unleeful treating and using of an other man's good movable against the will of the lord that ought the thing to get the thing in themself to his advantage/ or to have the use of the thing for a time or for to hide it for a time & deny the possession though he think to make restitution. And thus some is open theft/ & some is privy theft. Open theft is when the thief is taken with his pelfere or convict by true witness of theft/ & such theft is punished by lands law and by holy churches law. Some is do so privily that the thief may not be take therewith ne convict. And such may not be punished openly by no law/ but only privily by law of conscience in the doom of his confessor which is bound to counsel & to save his name & his fame. And as the law saith/ every unleeful using & taking of other man's good movable or not movable/ is theft. xiiij.q.v. penal. et xxxij. q.iiij meretrices. For as the law saith there/ god that forbiddeth theft forbiddeth ravin. Caplm. two ALso leave friend ye shall understand that as holy wryt wytnesseth/ there is theft & robbery of man's name & woman's/ & that is called backbiting & defaming/ through which man & woman loseth his good name. And therefore the wise man saith. Ne appelleris susur to in vita tua. Eccl .v. Be thou not called a muster ne privy backbiter in thy life/ be thou not take false in thy tongue that thou be not shent for to that theft that steel a man's good name/ there to is ordained moche shame & moche pain & full wicked damnation is to the double tonged man & woman and to musterers & privy bachyters is hate & enmity and despite. Eccl .v. For this manner of theft is full great & grievous. For as Solomon saith. Melius est nomen bonunquam diuicie multe et super aurum & argentum gracia bona A good name is better than many richesses/ & good grace of good love passeth gold and silver. prover. xxij. For the best jewel & most richesses that man or woman may have upon earth/ is to have a good name & love & grace amongs his neighbours & in the country. And therefore backbiters lesyngmongers and wicked spekers that rob man or woman of their good name & bring them in wicked name & fame/ they be the worst thieves upon the earth/ & they may not be assoiled of this theft but they do there devour upon their power/ to restore man or woman there good name & fame/ that they have wickedly rob of them. And therefore saith the law/ that they that with backbiting destroy the good name & the good life & the good thews of other folk be worse thieves than be they that rob men of their goods and of their 〈◊〉 vi. q.i. de●iores. And in the next chapter/ the law saith/ that backbiting is a full great wickedness. For who so bacbyteth his brother he is a mansleer/ and there shall no such thief ne manslayer have part in the kingdom of heaven. And therefore the law saith in an other place that it profiteth not as anents meed in heaven a man to fast or to pray or to do other good deeds of religion but his thoughts be withdrawn fro wickedness and his tongue fro bachyting. De condici .v. nichil em̄ ꝓde●t. And not only he is guilty in bachyting that speaketh evil of his even christian but also though that gladly here such wicked speech and shrewd tales of there even christian vi q̄. e● merito. xxi.q.iij. non solum. And therefore the wise man saith/ put away fro the the wicked mouth/ & put away far fro the lips bachyting. Proun. iiij. Hag thine eeres with thorns/ & here not the wicked tongue/ and make doors to thy mouth/ and locks to thine eeres. Eccl. xxviij Think that he will speak of the as evil behind thee/ as he doth of an other behind him. Think what woe & mischief cometh of bachyting & wicked tongues/ and show him no good cheer/ but show him by thy countenance & thy cheer that his speech pleaseth the not & anon he shall cease & be ashamed of his malice. For the wise man saith Right as the northern wind destroyed & scattereth the rain & the clouds/ so the heavy face of the hearer destroyed the bachyting tongue. Prouer. xxv The children of Israel bacbyte● gods doing/ & lacked the land of behest when they should have entered & god was offended with them/ & bad them go again backward in to deserve and there he held them xl year till they were deed ever ychone that came out of Egypte/ save two men joshua and Caleph. For they two spoke good of the land of behest/ & held with god. And so the children of the people that came out of Egypt entered the land of behest/ & not the fads save joshua & Caleph/ & that for there backbiting. Nun xiiij Also Mary the sister of Moses bacbyted her brother Moses & spoke evil of him/ & anon she was a foul leper & might not be heeled till Moses prayed to god for her. Numeri twelve Caplm. three ALso there is theft of words of which theft god speaketh by the prophet jeremis xxiij Where god undernemeth false prophets and false prechours which stolen away his words fro the people and told not the truth as god bad them but only said such things that shall please the people & so deceive the people with losings and with false miracles/ as men do now a days feigning miracles of images as men do now a days to maintain idolatry for lucre of offering and false miracles of wicked livers/ & say that god doth miracles for them/ and so blynden the people in falseness. And so they give the worship of miracles doing to images that man hath made/ and to wicked livers gods enemies which miracles only god may do/ and so rob god of his worship. And in that they withdraw god's word & the truth to god's law that longeth to men of holy church to teach/ & to the people to can & to know. And so they deceive the people in that they be thieves of god's word/ and shall be punished full hard of god for such theft of god's word For god saith to every prelate curate & preacher. Speculatorem dedi te domin israell etc. I have made the a day wait to the household of Israel and to my people/ and thou shalt here my word of my mouth/ and show it & tell it in my name to them. If I say to the wicked man that he shall die for his wickedness. And y● tellest him not but hidest my word/ & spekeste not to him that he may turn him from his wickedness & leave it/ that wicked man shall die in his wickedness/ & I shall seek the blood & the death of him of thine hand/ that is to say/ thou shalt answer for his death. Eccl. three Also they be thieves of god's words that preach gods words to their own worldly advantage/ not to the worship of god/ ne to profit of man's soul. Also they be thieves of god's words that alleggen goddess words & holy wryt falsely to maintain errors & heresies/ or sin or shrewdness. Caplm. four ALso there is a theft of worldly good. Of such theft job saith. Agrun non suum demetunt. They reap other men's fields & make vintage of their men's wives/ & take men's clothing fro them & late them naked in the cold winter/ & rob moderlesse children & poor widows by might & spoil & rob the poor people. The thief saith/ he riseth up in the morrow & sleeth the needy & the poor/ & by night he stealeth as a micher. Sed deus inultum abire non pati●. job xxiiij ¶ Dives How many spices be there of theft. ¶ Pauper. Full many. For sometime a thing is stolen privily without we ting of the lord or of the keeper and against their will/ & it is called much rye/ sometime it is do openly by might & violence witting the lord & the keeper against their will/ & that is properly rapina ravin. Sometime it is do witting the lord or the keeper and a part against their will/ but not all against their will under certain condition of winning/ not leeful in the taker/ & than it is called usura/ govel or vsure in english. Also all manner unrightful occupying of any thing lordship or any other aver in this world/ is called theft. And therefore saint Austen saith thus. The thing that man or woman hath by the law that is his by the law & none other man's And man hath by the law that he hath rightfully & he hath that rightfully that he hath well. And therefore saith he/ every thing that is miss had is other men's/ & every man hath his good amiss that useth his good amiss In epla ad Macedonium. Also withholding of alms from the poor needy folk is theft in god's sight. For the covetous rich men withdraw fro the poor folk that longeth to them/ & mispend 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 torn not away thine eyen 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 gift from him that is in anguish. Cast not away the prayer of him that is diseased/ ne turn thou not thy face away fro the helplese for wrath/ ne give thou not him that asketh the good none occasion to curse the behind the. For if the poor man curse the in bitterness of soul/ his prayer shall be herd. For he that made him shall hear him. And therefore make the pleasant in speech to the congregation of poor folk/ & bow thine ear to the poor without heaviness/ and yield thy debt & answer peaceable things & meekness/ not to arunt them ne rebuke them ne chide them but only thou have the more open cause. Eccl. four Therefore saint Poule saith/ that god loved a glad giver. ¶ Dives. By the law of kind and by god's law all thing is common. And therefore saith the law xij q̄. dilectissimis. Right as the air ne the light of the son may not be departed by lordships ne apropred more to one person than to an other ne to one college more than to another/ no more should other things that be given commonly to help of mankind be departed by lordships/ ne apropred more to one than to an other but all things should be common. And therefore we read Actuum four That in the beginning of holy church all things were common to the multitude of christian people. And against law of kind is no dispensation. Distinc. xiij. S. i. Why bad god than that men should not steel sith all thing is common to good men. ¶ Pauper. By god's law all thing is common to good men. For as saint Austen saith Oia sunt justorum. All thyngiss be the right full men's. But as the law saith xij q̄. dilectissimis Dyvysyon & property of lordship is made amongs mankind by wickedness of false covetise both of rich & of poor. For the rich draw to themself that longeth to other. For why all that the rich man hath passing his honest living after the degree of his dispensation/ it is other men's & not his. And he shall give full hard reckoning thereof at the day of doom when god shall say to him. Red racionem villicacō●s tue Yield account of thy balye. For rich men & lords in this world be god's balyfes and gods reves to ordain for the poor folk & to sustain them. And therefore saith saint Poule. Habentes alimenta et quibus tegamur hijs ●tenti simus. If we have needful livelihood & heling, be we paid therewith & 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 hindering of him & of other that be more needy & should be holp thereby. And therefore god forbade all manner theft that men should take no thing for any miss covetise against the lords will. Caplm. v. dives. sithen all thing is common by god's law & by law of kind/ how may any 〈◊〉 be lord of any thing more than an other man. ¶ Pauper. There is lordship of kind/ & there is lordship of this world grounded only in coveses/ & there is lordship of dispensation & of governance/ & so joseph the son of jacob was called lord of Egypt. Gen. xlv The first lordship is common to every good man & woman. For kind made all men even in lordship. And in token thereof/ both lord & servant/ free & bound/ rich & poor come in to this world naked & poor and go hens naked & poor. Nought they bring with them but weeping sobbynge & sorrow. And bear no thing with them but there good deeds or wicked. The lordship of this world is suffrable & worshipful. For as saint Poule saith. Omnis potestas a deo est Every power & lordship in this world cometh of god. And therefore he biddeth that every man and woman should be subject & meek to the lordship above them. For though the covetise and wickedness that lords & rich men ground them in be of themself yet the lordship & power is of god's gift. As saint Austen saith/ & therefore it must be worshipped. The lordship that is only of dispensation committed by a sovereign is meedful worshipful & commendable. Also there is three manner of properties and properhede 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 property 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 property so grounded in covetise is damnable & sinful. The third is dispensation For one man hath much thing in his dispensation and governance/ that an other man hath nought to do of. And this dispensation cometh some time of god's gift/ as when he sent one man more riches in this world than an other. Sometime it cometh by ordinance & gift of lords & of sovereigns here in earth. As when lords and prelate's commit to their suget● governance of their goods of their places & benefices. And this dispensation if it be well do it is full medeful. ¶ Dives. But as saint Poule saith. It is a question who is found true among such dyspensours. For nigh all seek there own profit/ but not the worship of Ihesu christ. ¶ Pauper. Many be full false/ & yet sithen dispensation of worldly goods is so committed to them/ in that they have lordship of their proper dispensation ordained of god/ & be called 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 ravynours. And so though they have proper lordship of dispensation of worldly goods more than the poor people/ they have yet no more lordship by way 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 dispensation 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 byfor the sin of Adam For god will not that the poor folk take any thing without leave of the proper dyspensatour that is called lord thereof/ & therefore god said. Non furtum facies Thou shalt do no theft/ that is to say/ thou shalt nought take without thy lords leave. ¶ Dives. This is wonderful to me that the poor man is as great a lord by way of kind as the rich/ & yet may he nought take with out his leave. ¶ Pauper. It is more wonder that the good poor man is lord of all thing needful to him by way of kind/ & that sinful rich man is lord of right nought by way of kind/ for he is god's traitor. And yet god will that the poor take right nought of the good that the rich man hath in his dispensation without leave ¶ Dives. That is to me more wondful/ tell me how this may be ¶ Pauper Thou might see at eye that the kings heir apparent & other heirs of great lordships/ not withstanding that they be heirs & lords of all/ yet shall they not enter the office of their officers/ ne take any thing against/ ne bear against without leave. And if they do they shall be hard undernomen/ & in case beat of their master & of their tutor For freedom in youth is cause of pride & of many other vices. Right so god saying that mankind which is lord of all earthly goods & ordained to regne in heaven bliss. If he had his freedom in use of earthly things he should fall in pride & many vices as Adam did while he was free. Therefore he hath put mankind & namely the poor people under that governance of the rich folk/ & of their lords which be their tutors & dyspensatours of goods of this world to salvation of the poor people. And therefore saith saint Poule. Quanto tempore heres pervulus est nichil defert a servo cum sit dns omnium. sed subtutoribus et auctoribus est usque ad prefinitu tempus a patre. ad Gala. four As long as the heir is young and little/ there is no difference between him & a servant sithen theridamas is a lord of all/ but he is under tutor & governor unto a certain time ordained of the father. And therefore sithen the rich folk been tutors & dyspensatours of these worldly goods ordained of god to salvation of the poor people/ god will that no man take of the goods that been committed to them without their will & their leave And if any man take thereof against their will & against god's ordinance/ he doth theft against this commandment. Non furtum facies Thou shalt do no theft. Caplm. vi dives. Is it leeful in any case to steel & take any thing against the lords will. ¶ Pauper. stealing soundeth commonly theft & robbery/ & sometime it soundeth privily taking without witting of the lord. And so it may be done in four cases with out 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 peril of death/ or in great mischief need excuseth him fro sin & fro theft if he do it only for need and not for covetise. And he ought to inform his conscience & think that if the lord of the thing knew his mischief he should not be myspayed/ & than doth he no theft/ for in the last need all thing is common. Also for the lord is bound to help him at that need/ & also for need hath no law Example we have in the gospel where we find that the disciples of christ for hunger took ears in the field & gnydded them & eat the corn for hunger. The pharisees were asclaundred thereof & said to christ 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 Math twelve For it is a general rule in the law/ that need hath no law ¶ Dives. Is that man ytso taketh for need bound to restitution. ¶ Pauper Nay. And yet for more sickerness & to put him in dread of stealing his confessor shall give him somedeal penance for that doing. Also by way 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 that mischief of the poor/ & if he sometime forbid his wife to do alms/ she shall not full cease from alms discreetly done. For husbands make oft such inhibitions to their wives to tempre their giving not fully to let 'em. And if she see that her husband be slandered and wroth with her giving/ though his wrath be unreasonable/ she must tempre the more her giving/ but when she may well some what give for them both with good conscience. natheless if she see him greatly aggrieved for her giving/ & he forbid utterly her to give alms/ than it is good that she obey to his bidding & be sorry that she may not give/ & be alway in will to give if she durst/ & so win her meed by will alone as she died before by will & deed. ¶ Dives. If the wife have good in proper by hyrself. Bona ꝑafernalia. may she not give thereof with out her husbands will. ¶ Pauper. She may give/ & she is bound to give & he ought 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 woman in utter mischief/ may she not than give them alms and help them. ¶ Pauper. In that need she is bound to give & shall give/ & think that her husband saw that need he should not be myspayed. We read in the first book of kings xxvi ca That there was a great niggard & an angry shrew whose name was nabal. He had a good woman wise & fair to his wife whose name was Abygaell. 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 ten men to this rich nabal praying him of some alms in meet & drink. But this nabal despised david & his messangeres & called them thieves & outlaws & flemyd men/ & would no good give hem/ notwithstanding that they had saved his good & his beasts all the time that they were in desert. When david heard these tidings he was wroth/ & came with four hundred men to slay nabal & all that longed to him It happened that a servant of nabal told his wife Abygaell how david had sent messengers to nabal/ and how he had despised them. Anon Abygaell without witting of nabal charged asses with breed & wine with sudden flesh of five sheep/ figs and reysens & other victuals great plenty & sent to david by her servants/ and she followed after & happened to meet david in his coming Than david reproved her husband nabal of his unkindness/ & said he should slay him and all that longed to him. Than that good woman Abygaell fell down to ground and worshipped david and prayed him of audience. Than she axed mercy for her husband nabal and excused hyrselfe that she wist not of his messengers when they were there & prayed david that he should not so venge himself and taught him much goodness/ & prophesied to him much wealth & prayed him that he would accept her presaunt/ & so he died. Than david said to her. blessed be our lord god that sent the this day to me/ & blessed be thy speech & blessed be thou that this day haste letted me fro shedding of blood to venge myself. And than david turned again in to desert/ & she came home again & found her husband nabal at supper solemnly. 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/ & within ten days he died a wicked death/ & than david wedded his wife Abygaell. 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 right fully against the unryghtful take their goods not for covetise/ but for ryghtfulne s; see to show that they have occupied the goods wrongfully. But if they talk their goods for evil covetise they do ravayne though the deed be rightful in themself. Caplm. vij dives. If a thing be lost & he that findeth it keepeth it still is it theft. ¶ Pauper. He that findeth it is bound to restytuco n if he may weet to whom it longeth. And therefore he shall do men to wite of the finding by open speech in town street & in church that he that ought it may challenge it. And if no man challenge it/ he that found it may by authority of a wise confessor keep it still if he be poor & needy and pray for him that ought it/ or else give it to other needy that they may pray for him that ought it & so make restitution. Therefore saith saint Austen in Omelia. If thou haste found any thing & not made restitution/ that thing thou hast stolen. For he saith/ god taketh more heed to the heart than to the hand. And therefore theft is done in a small thing as well as in a great For god charged not the thing that is stolen/ but the wicked will of the steler/ as saint Austen saith & saint Gregory. And therefore if children in their youth steel pins or apples or any other small things/ anon as it is perceived they should be hard chastysed in the beginning. For the philosopher saith. Principijs obsta. withstand the beginning of vices & of mycherye. For when children in young begin to have liking in mycherye/ though the thing be small in value 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 their youth for such mycherye/ afterward they steel greater things & be hanged to shame & shenshyp of all their kin. And therefore as Boecius de disciplina scolarium telleth. When a man's son of Rome should be hanged/ he prayed his father to kiss him/ & he boat of his faders nose saying to him Think well father on this token & chastise better thy children/ for haddest thou chastised me in my youth. I should not have be hanged. Therefore the wise man saith. Qui parcit virge odit filium suum etc. He that spareth the yard hateth his son. And he loveth his son that chastiseth him and teacheth him busily. Prouer. xiij We read that on a time a poor man was tempted to eat goose flesh/ but he durst not steel for dread of hanging. On a day he met with the fiend & he bade him steel a goose & eat enough at ones/ & he did so. And soon after he stolen an ox & was take & led to the gallows. And than the fiend met with him & said to him whether away. Than the thief said to the fiend/ woe worth the wicked wight for thou haste brought me to this end. Than said the fiend blame me not/ for thou mightest see by the bill that it was no goose. Caplm. eight dives. I suppose that a man have borrowed a thing/ and he that lent it him taketh it away fro him privily against his will & against the covenau t of the lening/ doth that man theft so taking away his own good ¶ Pauper. He doth theefth. For it is not for that time fully his own good/ as Raymunde saith li.ij. ti. de furtis. And if lord or lady/ or any other man betake his servant or his office any thing to keep/ & 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 & dispensation thereof. ¶ Dives. I suppose a manweneth to take his own good when he taketh an other man's good against his will/ or if he take his own good unleefully weening that it were leeful so to take it/ doth he any theft in this case. ¶ Pauper. Nay/ for all though in case he do unleefully/ yet in this case he doth no theft ne deadly sin/ & yet he is bound to restitution. theft encludeth alway guile & falseness with out which is no theft. And if a man take of an other man's good with out his witting/ if he have a just cause to ween that he should not be myspayed though he wist it than doth he no theft ne sin/ & if he take an other man's good weening 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 that lords will/ ne the lord may not ask restytuco n sith it was his will. If a man or woman by miss egging take away an other man's servant he doth theft If a man sell or buy man or woman that is free/ or gyvet him or taketh him of gift ayenst-hys will/ he doth theft as saith Raymun. ubi su●. If a man or woman be take prisoner in time of rightful battle he is not free. And therefore his master may give him or sell him by law of arms/ but wa●e him of law of conscience & of charity ¶ Dives. If a man have hired or borrowed an horse or any other thing in a certain place & for a certain time & he pass that place or his time against his will that ought that thing doth he theft. ¶ Pauper. If he do so of purpo s; e & for covetise or some evil cause he doth theft. But if there fall a sudden case when he cometh to that place that he hired it to/ & he knew not of that case when he hired that thing/ & he must needs perform that case or else fall in great harm/ than he may take that horse or other thing ferther & longer without theft/ so that he may truly pay for that that he passeth in the first covenau t. ¶ Dives. And what if a man lean away an other man's good without assent of him/ which good he lent him to his use. ¶ Pauper. He doth theft/ but he have just cause to ween that the lord of that thing shall not be mispaid. For in that leaning he useth an other man's good against his will for lucre & winning of friendship. And if a man lean an other any thing upon a wed/ and he used that wed without leave of him that ought it/ he doth theft/ but it be for salvation of the thing. For if he use it for sparing of his own good for lucre or for false covetise against his will that ought it/ he doth theft as saith the same clerk. If a thing stolen perish/ though the thief have no perfect thereby/ yet is he bound to restitution/ & he must yield as good or better than it was when he took it. And he is bound to make restytuco n both of that thing & of the profit that came thereof to him/ & for that profit that should have come thereof to the lord in the time that he occupied it against his will. And if he have amended the thing that he stolen/ he may not ask it again ne withhold his expenses/ & he shall make restitution after that the thing was worth when he stolen it or better. If the thief proffer the lord in covenable time & place the stolen thing/ & the lord will not receive it/ if the thing after that by mishap perish/ the lord hath none action against the thief for the letting of restitution ne for the profit that might have come thereof after that he proffered it to him/ but for the time before. If a man have stolen a thing he is bound not only by restitution of that 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 price of that thing of him that ought it or withdraw it till he have paid him as much as he paid therefore. ¶ Pauper. Reymunde & other clerks say nay. And therefore beware an other time/ both for loss of his & also for suspicion of theft/ for lightly for begging of stolen thing he might be take as a thief. nevertheless he may 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 ought the thing without restoring of the profit that he had of that thing before he wist that it was stolen. But when he knoweth that it is stolen & other men's/ & he keepeth it still for covetise or any other unleeful cause/ he is bound to restitution fro that time as long as he keepeth it of the profit to the lord. If the thing pery s; she 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 know of the stealing he is not bound to restitution of the thing/ but of the profit if he be amended thereby/ & this is good law of conscience. If a man steel of a rich negard or an usurer any thing to do alms/ he doth theft. Quia non sunt facienda mala ut veniant bona. xxxij.q. iiij. sicut non sunt. For as saint Austen saith. All though he give in alms all that he hath taken in stealing/ he is not excused of theft/ for he putteth sin to sin. first he stealeth/ & in that giveth it away he maketh himself unable to make restitution. And though a man purchase much good falsely & do alms of that mysgoten good/ he is not excused of ravine. if the seller be much amended by that selling/ and the buyer moche apeyred ¶ Dives. It is hard to know what is the right value of a thing. ¶ Pauper The right value & the julte prise of a thing is after that the common market gooth that tyme. And so a thing is as much worth as it may be sold by common market. Tanti valet quanti vendi potest. Hec sm. con. li.ij. ti. viij.q.i.et.q.ix. If a man or a woman sell a thing for good & he know a default therein/ by which default the bier is deceived/ he doth guile & theft. Also & if the bier beguile so the seller. And therefore god said to the false jews. Argentum tuum versum est in scorian. et vinum tuum mixtum est aqua. Thy silver is turned in to dross of silver & in to false metal/ and thy wine is meddled with water. Ysai● i And therefore they that beguile folk with false money wittingly/ do great sin & perilous theft. Also if he sell wyttynly by false measure/ & by false weights. And therefore god saith/ thou shalt not have diverse weights more & less/ to buy by the more/ & to sell by the less. Ne thou shalt not have a more bushel and a less bushel ne none other false diverse mesures. But thou shalt have just weight & true/ and even bushel & true/ that thou may live long in the land that god shall give the. God hateth that man that doth such guile/ and he hateth all manner of unryghtfulnesse. Deutro xxv Also if a man or woman sell a seek thing for an hole thing wittingly to beguile the bier/ he doth theft/ & is bound to restitution. And though he know not that default when he selleth it/ when he knoweth that default/ he is bound to make some recompensation/ as saith the same clerk in the same book & place. q.xi. 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 prise weening that it were little worth/ if he be much 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 defau● be privy & perilous/ he is holden to tell them to the bier & sell that thing better cheap. For if he sell an halting horse for a swift horse/ & a ruinous house for a strong house/ it is perilous & harm to the bier/ & he is bound to restitution. But if the default be open/ and though it may not serve the seller/ it may serve the bier/ than it needeth not the seller to tell the defaults/ but he is bound to sell it for the less price. ¶ Dives. May a man sell a thing a derrer than he bought it. ¶ Pauper. else might no man live by his merchandise ne by his craft. He must take up his costs & 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. And therefore saint Poule saith that noman is holden to travail on his own costs for the community/ neither in knighthood ne in chapmanhode ne in werkmanshyp. And they that with false oaths/ & lesynges & llye speech beguile folk in buying & selling sin grievously/ & be holden to restitution if they beguile so folk wittingly. ¶ Dives. If two persons betake the third person a thing to keep by covenant that he shall not deliver it but to them both together/ is he bound to keep covenant. ¶ Pauper. Ye torsoth. ¶ Dives. And what if he deliver it to one of them in absence of the other/ and without his witting. ¶ Pauper. He doth amiss/ & yet 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 that other hath none action against him/ for he is not bound to him without the other that made the covenant with him & hath receiveth it again. Thus la●t● Hostiensis in sum. li.iij. Rub. de deposito. S. icui detur .v. si vero. Caplm. xi dives. May not a man do alms of evil gotten good. ¶ Pauper. Solomon saith Immolantis ex iniquo. oblacio est maculata. The offering of him that offereth of evil gotten good/ is spotted & foul in god's sight. And he that offereth sacrifice of the poor man's good/ is like him that sleeth the son in the sight of the father. And god that is highest approveth not the gifts of the wicked men/ ne taketh heed to their offering. Ecc● 〈…〉 And therefore Solomon saith. 〈◊〉 deum de tua substancia. Worship thy lord god with thine own 〈◊〉 not of other men's good. Prou● iij And Tobye said. Ex substancia t●a fac elemosinam. Of thine own good do alms. Toby four ¶ Dives. Contra God biddeth in the gospel that men should make them friends in the bliss of heaven of richesses of wyckedne s; se. Facite vobis amicos de mammona iniquitatis. Therefore it seemeth that it is leeful to do alms of evil gotten goods. ¶ 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 ought it/ as in theft/ ravin/ & viirye 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 giver & 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 & the craft that it is gotten by is so unleeful that the taker may keep it still leefully/ but the giver may not ask it again/ as thing gotten by lechery & by sinful japery of yrregulers/ of mynstralles/ wytches/ and such other/ which manner winning is called foul winning that is Turpe lucrum in latin. And of such evil gotten good they may do none alms. But they should make none open offering at the aultre ne sacrifice of so miss gotten good. And therefore god saith. Non offefres mercede ꝓstibuli in domo dni dei tui. ●a abominacio est apnd deum. Thou shalt not offer the meed of the woman a common lecher in the house of thy lord god. Deutro. twenty-three. And officers of kings princes lords and ladies of bishops & prelate's that take gifts of men by common custom or by proufre that they should maintain them & give them favour in their causes/ they may do alms of goods so gotten/ all though it be full oft evil gotten xiv. q.u.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 christ in the gospel the false bailie that so forgave men their det/ in fraud of his lord to have thank of 'em & help at need. For he forgaf one the halfdele his death/ an other the fifth part of his death. ¶ Pauper. christ praised not the false bailiff/ but christ saith that his lord praised him not for his fraud/ but for his slight that he died in help of himself/ ne christ telleth not that parable in the gospel/ that men should take example of his fraud to help themself by fraud of robbery of other men's good/ but to teach men to make them friends by deeds of mercy & of alms/ and forgive other men their debts as they will that god for give them there debts & make them friends in heaven with richesses of this world. ¶ Dives. Why called christ richesses of this world richesses of wickedness. ¶ Pauper. For they been to much fo●ke occasion of moche wickedness/ & moche disease of hate/ wrath/ envy/ of debate of plea & of great dyscensyon. And it is full hard to get them or to keep them without sin & great disease. And therefore saint Poule saith that they that covet to be rich in this world/ fall in the fiends snare. And the wise man saith. If thou be rich in this world/ y● 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 & disease & mischiefs of this world. And so goods of this world been called richesses of wickedness/ that is to say of pain & disease and of mischief. For they bring men in to pain travail & moche disease/ for men have moche travail in getting/ moche dread in keeping/ & moche sorrow in the losing. Dives divicias non ogregat absque labore. Non tenet absque me to nec deserit absque dolore. They behote sickerness & bring folk in to great peril/ great dread/ and in great enmity. They behote a man to have his lust & liking & bring him in endless hunger. For as Solomon saith. The covetous man hath never enough. avarus non impletur pecunia. But alway coveteth more & more. Also they byhote a man ease & rest & bring him in moche travail/ for nigh all the travail of this world is to get good. another cause there is why they been called richesses of wickedness. For the law saith. x.q.i. dilectissimis. By way of kind all men been even in lordships & richesses/ but by wickedness of false covetise in the people men been uneven in richesse. For some have much/ some little/ some been rich some been poor/ & god hath given more richesse to one man in dispensation & governance/ than to many other. And that is to refrain the wickedness of false covetse in the people. And for wickedness is cause that one man is richer than an other/ therefore they be called richesses of wickedness. For ne had be the wickedness of Adam's sin/ & of false covetise of man's heart/ else all men should have been even rich. But now they been uneven in richesse for sin and shrewdness. And therefore goods of this world been called richesses of unevenness and of wickedness. Iniquitatis i non equitatis. And therefore all the richesses that one man hath passing another it is richesses of unevenness. For in that he is uneven with his even christian/ therefore they been called richesses of unevenness. Therefore god biddeth the rich men that been but his bayllyes and his reves in this world make friends of the poor folk/ both by giving and forgiving/ as that bayllye did/ and be not to hard to their sugettes/ but merciable and forgive hem their debts which they ought to god & to them. For god is so great a lord & so rich that there may no man do him fraud of his good/ ne hinder ne lose his lordship. Caplm. twelve dives. In the fifth commandment thou saidest that rich men that will not help the poor folk be manslayers. Here thou sayest that they be thieves/ & so it seemeth that that they do against both commandments. ¶ 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 manslayer & doth against this commandment. Non occides. thou shalt not slay. And in that he witheldeth his good from the poor man in his need he is a thief & doth against this commandment. Non furtum facies. thou shalt do no theft. For all that the rich man hath passing his needful living after the estate of his dispensation/ it is the poor man's. 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 withholdest in superfluity is the poor folks that have hunger. And the waste clothing that thou shettest up in superfluity is the poor widows. And the money that thou hidest in the earth in waste is the ransom of the prisoners and of mischievous folk for to deliver them out of prison and out of bounds/ and help them out of woe. And therefore saith he/ wit thou it well/ that of as many goods thou art thief & ravener 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 common to all ¶ Dives. I assent well to thy words that rich men should give alms of their abundance saving the estate of their dispensation/ and that is full hard to do. For much thing is needful to the rich man more than to the poor because of his estate of dispensation. For more things been needful to a king than to an earl/ and more to an earl than to a simple knight/ and so it is of other astates. To kings princes and lords is needful to have treasure to wage men of arms in defence of the Realm/ and to wage their officers in governance of the Realm and of their lordship. And therefore an Emperor said. Qui omnibus pray s; t. 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 estate of his dispensation/ he is not bound to give the poor but in great need. But of other superfluity that is not needful to him in that degree/ he is bound to give/ for alway the common profit ought to be charged more/ than the profit of one person. ¶ Dives. It seemeth by thy words that men of holy church which spend the goods of holy thirche in wicked use/ as in pomp/ pride/ gluttony/ lechery/ & in other vanities be thieves/ for they withhold poor men's good and spend it in misuse against the will of god & of poor folk ¶ Pauper. That is sooth. For saint jerom saith/ that all that clercles have of holy church goods/ it is the poor men's/ & for help of the poor folk prycypaly holy church is endowed To them that have the benefices & the goods of holy church/ it longeth principally to give alms & to have cure of the poor people. Therefore saint bernard in Epystola ad Eugeniu saith thus. The naked cry/ & the hungry plain them & say the bishops what doth gold in your bridals/ it may not put a way coldene hunger fro the bridle. It is our that ye so spend in pomp & vanity/ ye take it from us cruelly and spend it vainly. And in an other pistle that he wrote to a canon he said thus. If thou serve well god's altar it is granted to the to live by the altar/ not to buy their brydelles silvered or overgylt. For what thou kepeste 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 boode there shone with boocles of silver and use great silver harness in their gytdelles & knives/ and men of religion monks and chanones and such other that use great ouches of silver & gold on their copes to fasten their hodes against the wind/ and ride on high horses with saddles harnessed with gold & silver more pompously than lords/ be strong thieves and do great sacrilege so spending the goods of holy church in vanity & pride in lust of the flesh/ by which good the poor folk should live. A lady of a thousand mark by year can pin her hood against the wind with a small pin of laton twelve for a penny. But a monk that is bounden to poverty by his profession will have anouche/ or a broche of gold and silver in value of a noble or moche more. ¶ Dives. Be not such men of holy church so myspending the poor men's goods bound to restitution. ¶ Pauper. If they have whereof to make restitution/ they been bounden to restitution/ as saith Dockynge supper Deutro. u.ca. Quia non dimit titur peccatum donec restituatur ablatum. And therefore saint Austen in epistola ad Macedonium saith thus. If an other man's good be not yoleden 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 sayest thou of the clerks that spend holy church goods on their kinsmen & women/ and other rich folk for to be maintained/ & for to have a name & for to be worshipped in this world. ¶ Pauper. If they give their kinsmen & their friends to relieve them of their need/ it is well done and the order of charity asketh it. But if they give the goods of holy church to make them rich and great in this world of the poor men's good/ it is ravin theft and sacrilege. Also to give rich folk measurably to maintain them rightfully in holy church/ it is well done. But to give them holy church goods to be worshipped & to have a name of pomp it is evil done/ and it is sacrilege & theft so to spend the goods of holy church that been the poor men's goods. ¶ Dives. What saist thou of them that spend the goods of holy church in their own needful use/ and do not their duyte ne serve not therefore. ¶ Pauper. The same clerk Dockynge in the same place saith that they been thieves. For the goods of holy church & the benefices been given to them that they should travail and serve holy church in teaching preaching and sacraments giving/ and in busy governance. And but they do so/ they be not worthy to have benefices of holy church ne to live by holy church goods And therefore saint Poule saith. Qui non laborat/ non manducet. He that travaileth not/ should not etc. And if that they take holy church goods and travail not therefore as they been bounden they been thieves. For if a labourer took money to travail in the field & 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 bishopric/ he desireth a good work. Prima ad Thimoth three For as the gloze saith/ in that that he desireth a bishopric/ he desireth a work/ not a dignity. He desireth travail/ not ease & rest/ not to wax in to pride/ but for to come from pride to more lowness/ to be servant and minister to 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 them for to go play them/ but for to travail about their cure. ¶ Dives. They have their vykers and their parish priests under them. ¶ Pauper. The vyker and the parish priest shall answer for that that they receive/ and the person for that that he receiveth. 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. But for they should have pryncypal cure themself. For else the lewd man and woman might have the benefices of holy church/ as the same clerk saith. And he saith that persons which absent themselves fro their churches only for ease or for covetise/ or for lust of their flesh/ & 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 some good cause/ as for learning or for help of their churches. Also they that receive the benefices of holy church & be unable in that time when they receive them to serve holy church/ or to have cure of that benefice/ they been thieves. But when they fall in age and in feebleness after that they have truly travailed/ or after that the benefice is given them they may leefully live by their benefices/ but if they have sufficient patrimony to be sustained with. Also they that appropre to them goods of holy church be thieves & do sacrilege as saith the same clerk Dockynge in the same place. For clerks in their bgynning say. Dns pars hereditatis me. Our lord god is part of mine heritage For as saint jerom saith ad Nepocianun. He must be part of god & have god to his part/ and so have him in his living/ that he have god with him & that god have him. And sithen he saith god is my part/ he ought no thing to have but our lord god. And if he have gold silver possessions & such other richesses/ our lord dysdeyneth to be his part with these parts. And if I be part of our lord. I take no part ne worldelynesse 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 & clothes/ and so follow naked of worldly good him that hanged naked for me on the road. xij.q.i. clericus. And therefore he biddeth there that 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 & in latin/ is lot and part in english. For every clerk should be the lot & the part of our lord god/ and in that they been ordained god's service passing the common people. Therefore they been called clerks. Clerici/ that is to say/ chosen by lot. For they been kings & governors of holy church. And in token thereof they bear the crown on their heed by shaving away of there here. For the shaving away of their here signifieth & betokeneth doing away of temporal goods and wilful poverty/ by which they been kings in heaven. Ibidem ca duo. And therefore saith the law there. ca Res ecclesie. That things of holy church been not had as proper but as common and aught 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 withholdest violently as a thief. Distinctione xlvij Sicut. And if clerks have patrimony sufficiently of their own to live by/ if they waste the goods of holy church that been ordained for poor folk/ they do theft and sacrilege. xvi.q.i. in fine. Caplm. xiij dives. What is properly sacrilege. ¶ Pauper. Sacrilegium est sacre rei violacio. vel eiusdem usurpacon. unde sacrilegium quasi sacriledium id est sacrum ledens. sacrilege is defouling of holy thing or miss using & miss taking of holy thing. ¶ Dives. In how many manners is sacrylege done. ¶ Pauper Sometime sacrilege is done for the person that is despised & mysboden As when a clerk or a religious is beaten or smitten in despite. Sometime sacrilege is done because of the place/ as when church or churchyard is pollute by blood shedding/ or any holy place is reaved of his freedom Also sacrilege is done because of a thing that is stolen or misused/ and that in three manners. Or for that holy thing is taken out of holy place/ or a thing not holy out of holy place/ or an holy thing out of no holy place. xvij.q.iiij. quisquis. ¶ Dives. Than it seemeth that they that with hold their tithes fro god & holy church do theft▪ ¶ Pauper. So saith the law. xvi.q.vij. decimas. For the tithes of holy church been the avows of christian people/ raumsome of sins and patrimony help and heritage of the poor people and tributes of the needy souls. xvi.q.i. quia juxta. et ca decime. Where the law saith that tithes be debt to god. And all that withholden them falsely/ they do sacrilege and rob the poor folk of their goods. And he that with holdeth his tithes wrongfully shall answer at the doom for as many souls as perish for hunger and mischief in that parish where he dwelleth And he that will not pay his tithes shall myspede/ and his good shall vanish/ and he shall have sickness and sudden poverty. Ibidem ca Reverfimini. And if he pay his tithes 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. Ibidem ca decune. Et Raymundus in summa sua li. i.ti.de decunis. And therefore the law saith there that god asketh not the tithes for gift ne for need/ but for worship that we should knowledge him our lord and gy●er of all good. He asketh of us the tenth part for our profit not for his pfyt. It is a sin to pay late/ but much more sin it is never to pay. Ibidem. x.ca. ¶ Dives. Of what thing is a man bound to tithe ¶ Pauper. Of corn in harvest/ of wine in wendage/ of fruit/ of bestial/ of garden/ of yard/ of meadow/ of venery of hives/ of fishing/ of wind mylle/ & of watermylle. xvi.q.viij. Quicunque et ca sequenti. Extra. li. iij. ti. thirty. pastoralis. And as Raymunde saith. Tithes ought to be given of all the fruits of the earth. Of apples of trees/ of herbs of pastures/ of beasts/ of wool/ of milk/ of hay/ of fishing/ of fermes/ of mills/ of baths of filling places/ of mines of silver and of other metal/ of quareries of stone/ of merchandise/ of craft and of other goods/ and also of time li.i.ti. xij. And as Hostiensis saith libro. iij. eodem titulo. Of every thing right fully gotten a man should tithe/ and of his service and of his knyghtshyp ¶ Dives. Moche thing is well gotten & with little advantage of them that get it/ and oft with great loss and therefore me thinketh it is unreasonable that a man should tithe his shaffare and his craft or his service or his travail there his winning is little or nought. ¶ Pauper. There been two manner tithes. Some come of the earth/ as corn wine bestyalle that is brought forth by the land/ & such tithes been called prediales in latin Some tithes come only of the person/ as by merchandise/ and by werkemanshyppe/ and such tithes been called personales in latin. And in such tithes that been personales/ and comen of merchandise/ or of craft/ or of such other travail/ a man shall account his expenses/ & look whether he is increased or not/ And tithe his winning and his fire increases. In paying of tithes prediales that come of the land/ he shall not account expenses/ but freely pay the tithe neither worst ne best/ but as they come to hand without chose Extra li. iij.e.ti. pastoralis. et ca cum homines. Nevertheless if a man for devotion give the best to god/ it is prysable and well done. ¶ Dives. Should men tithe of all thing that neweth. ¶ Pauper. Things that been taxed in the law men should tithe/ not all thing that neweth/ for moche thing neweth that is not profitable And though it be profitable/ yet it is not worshipful/ as hounds and cats. ¶ Dives. I suppose a man come by free gift or by succession and by heritage to great lordship and moche richesses/ or take freely great gifts is he bound to give yetenth part of that heritage or of though gifts to holy church. ¶ Pauper. Nay/ for so all possessions and lordships should fall to holy church. Extra e. pastoralis in glosa. And if a rich man gave a poor man ten pens to buy him with a cloth or pay his debts/ or else to his living/ he should pay the tithe to the priest & that were against reason. For if all free gifts should betythed holy church should be to rich & the people to poor/ for so he might ask the tenth part nigh of every testament. Caplm. xiiij dives. To what church shall man pay his tithes ¶ Pauper tithes personales as of merchandise & of craft man shall pay to his parish church there he dwelleth and taketh his sacraments and heareth his service. But tithes prediales should be paid to the church/ to which manner & the land longeth to/ but custom be in the contrary/ as saith summa conf. Tithes prediales should be given anon in the beginning/ but tithes personales 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 & the goods of holy church should be departed in four parts after that the parties have need & be worthy. One to the bishop if him need. An other to the mynystres of the church. The three to poor folk. The four to amendment & making of the church if it need. xij.q.iiij. quatuor. Where the gloze concludeth & saith that clerks should be compelled to reparation of the church & not the lewd people. x.q.i. decernimus. But as saith Guydo in Rosario ' in that men must take heed to custom of the country & what the part is that longeth to the church. ¶ Dives. I suppose that the curate of the church waste the goods of holy church in sin & in lechery/ & be an open thief or an open lecher or manslayer so that his mysliving is slanderous and notory/ should men pay their tithes to such wicked livers. ¶ Pauper. Hostiensis saith/ that if the priest or curate of the church mispend holy church goods/ or be a notory lecher/ the lewd man is not 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 parishians. ¶ Dives. The law is against him. Extra li. iij.ti. de decimis ca tua nos. Where the law saith that for wickedness of the myny s; tres of holy church/ men should not withdraw their tithes from them ¶ Pauper. Hostiensis answereth thereto and saith that as long as their sin is privy/ 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. iij. Rubrica de decimis. S. et quare in fine. And he allegeth many laws for him & many laws been for him that he allegeth not. For the great clerk Gracianus in the decrees that is chief book of law canon saith that the clerk notory lecher should have no part in the goods of holy church. distinct lxxxi Si quis amodo cum alijs caplis sequentibus. And there saith the gloze that to whom it is forboden to do office in holy church/ to him is forboden and Interdyte his benefice But as the law saith there. To all such notory lechers/ priests/ deacons/ subdekenes/ been foreboden the offices of holy church that they should do no offices in holy church/ and the people is forboden to here their office. Therefore than their benefice is forbodem them till they amend 'em. Ibidem. Siqui sunt presbitert. Upon which law saith Guydo in Rosario. That if priests be found such open lechers and malefactors/ there subgettes may of their own authority put them from their office/ and not abide sentence ne doom of their sovereign/ all though the bishop were favourable to suffer such wicked livers. For why saith he/ such be suspended by the pope and by the law ¶ ●iues. This sentence is wonderful and not pleasant to men of holy church/ and yet as me thinketh it is reason. For if any man ought me debt and paid it to mine enemy to strength him in his malice against me/ witting well 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 & duetees that long to god & holy church & to poor folk/ & pay them to such wicked livers & open enemies to god/ for they been lost for ever. Or if he kept them still or paid them to his sovereign/ as Hostiensis saith/ than were they save and holy church and the poor people might be helped thereby. ¶ Pauper. It is leeful so to keep them & not against the law that they allege against hostiensis & against other clerks & against the common law/ for the law acordeth with all other clerks if it be well understand. For these been the words of the law. Pretextu nequicie clericorum nequiunt eas. s. decimas nisi quibus de mandato divino debent suo arbitrio errogare. Extra libro three de decimis. ca tua nobis. That is to say in english. Lewd men may not under colour of wickedness of clerks give by their own doom the tithes but to them that they been debt to by the commandment of god. For it is not leeful to give away another man's good without the will of the lord of the good as the law saith there. These words be not against Hostiensis/ for Hostiensis speaketh of clerks open lechers 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 given them again. Also this law saith that it should not be given but to them that it longeth to by the commandment of god. But by the commandment of god they long not to such wicked livers/ therefore they should not be given to them. Also though the lewd man withhold his tithes and his duetees fro such wicked men in holy church and pay them to his sorayne/ or else keepeth them still for profit of holy church/ in that he giveth them not away but keepeth them save to profit of holy. church. And that law men allege against Hostiensis. s. tua nobis/ speaketh against the lewd men that give away tithes of holy church and dispend them as them liketh/ and give them away to whom that they will/ and this is not leeful without authority of the bishop. If the bishop or any house of religion receive so many tithes in a parish by old custom/ that the curate of the church may not live hone s; te by his benefice/ than a certain portion of the tithes may be given to that curate for to live by/ not withstanding the old custom. Extra li. three de prebendis. ca extirpande. Where the law saith/ that he that hath cure of a parish should serve it himself & not by an other/ but need of other cure compel him therfo. Caplm. xu dives. Shall holy church ask tithes personales of Jews that dwell amongs christian people. ¶ Pauper. Nay/ for they be not of holy church/ & they take not sacraments of holy church ne service of the curate. If a man gylously 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 & for he hath the value of the tithe. And he that buyeth it is bounden for that corn passeth to him with charge of the tithe. And so holy church may ask the 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 no guile in his buying if he paid the tithe after that he bought it/ the seller is bounnde to make him restitution. And if the bier & the seller wist well that it was not tithed/ they must both do penance as for theeft. And if the bier payethe tithe/ the seller is bound to restytuco n but the bier bought it to such a price that he may yet well save his own If the corn be stolen or it be tithed/ & the lord of the corn were to slow in the tithing & tithed not 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 within the time of due tithing he is not bound to restitution of the tithes Hec Raymundus li. i de decimis. ¶ Dives. Is a man bound by the commandment of god to pay all his tithes both prediales and personales. ¶ Pauper. As innocentius the pope the third. Extra e. in aliquibus/ and Raymunde also say. All the tithes must be paid that been taxed by god's law Leuitici ultimo. And all other tithes both prediales & personales after custom of the country long approved. For consuetude or custom in law positive that is man's law is exposytour & termynour of the law. Consuctudo approbata est optima legum interpres. Extra li.i.ti. quarto. cum dilectus. Et consuetudo est altera lex. 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 tenth part than an other part ¶ Pauper For ten is number so parfyght that it containeth all number. For all numbers after ten been made of ten & numbers within ten. And nine is number unparfyght/ & all numbers within ten been unparfyght in regard of ten And therefore god bad that men should give him the tenth part/ & to keep themself nine parts/ in token that all our perfection cometh of god & to him it must be arretted by prising & than king/ & all our imperfection cometh of ourself. And therefore we withhold nine parts to ourself/ & give to god the tenth part/ so knowledging that all our perfection & goodness cometh of him/ and all our imperfection cometh of ourself. And in token that he is our lord & lord of all & all that we have cometh from him as all our numbers been containeth in ten/ & come of ten. Caplm. xvi dives. Is simony any spice of theeft. ¶ Pauper. It is theft & sacrilege in that that a man treateth & occupieth unryghtful thing that is not his. Of such thieves speaketh christ in the gospel. Qui non intrat ꝓ ostium in ovile. sed ascendit al●unde. hic fur est et latro. Io ten He that entereth not in the fold of holy church by the door that is christ/ and taketh not his benefice freely by way of alms for crystus sake but by simony/ he is a thief and a micher. And all that so come in to the benefices of holy church by simony/ they been mychers & thieves. ¶ Dives What is simony. ¶ Pauper. simony is a studious covetise & will to buy or sell thing spirytuell/ or thing annexed or knit to spiritual thing. For as the phylosophre saith/ not only he that stealeth privily is a micher/ but also he that will steel privily is a micher & a thief. But here thou shalt understand that some things be forboden for they be symonyent/ as buying and selling of the sacraments of holy church/ in which will alone without deed maketh a man guilty in simony. Some things been symonyent only for they been forboden by holy church. As if a clerk resign his church in covenant that it shall be given to his nephew or to some of his kin such will without deed maketh not a man symonyent 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 & in will that it shall be given to him that is more able to profit to man's soul than he is himself/ in that resygning 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 some of money to have grace of the holy ghost to make men hole of sicknesses/ & to do wonders and to make the holy ghost to light in men & women as saint Peter died. But saint Peter forsook his money and said to him. Thy money be still with the in perdition & perishing of damnation/ for thou weenest to get the gift of god with it. Actuum four And therefore all that buy any thing spiritual or any thing knit to spiritual thing been called properly symonientes. And they that sell it been called Giezites. Giezite in latin for Giezi the servant of Helyzee the prophet took meed of the great lord Naman for that god had made him hole of his leper by the prophet Helyzee that was his master. And so he seld falsely the gift of god in as much as was in him against the will of god & of the prophet Helyzee. And therefore he was leper & all his kin after him four Regum .v. Nevertheless commonly both bier & seller of spiritual thing been called symonientes. For Simon magus did that was in him to buy the grace of the holy ghost/ & was in purpose & 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 & sold by three manner gifts. For sometime it is bought by gift of hand/ sometime by gift of service/ sometime by gift of tongue. Gift of the hand is called money & other richesses/ gift of service is called their service given not in due manner ne rightfully to have a thing spirytuel/ gift of tongue is favour flattering & 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 some friend of him that shall be ordered giveth the bishop some gift without the witting of him that shallbe ordered. Sometime it is done 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/ & of which gift the bishop knoweth not. Sometime it is done of both the parts/ as when the one giveth & the other taketh. Some time it is done and yet in neither part/ as if a friend of him that shall be ordered give or behote any thing to the bishops officers to help him in that cause/ & neither he ne the bishop knowtth of the gifts. And in these manners may also be done simony in giving of benefices of holy church. If any man give any gift for me or pray for me that I may be ordered or receive benefice/ if I say against & assent not thereto his gift/ ne his behest/ ne his prayer letteth not fro mine ordres ne fro mine benefice/ but if I assent thereto before or after paying the money that he behyght I fall in simony/ & though it be never so privy I must resign. And if mine enemy give or behote gift for my promotion in will so to let me by simony/ & it be not mine assent/ his deed letteth me not. Extra li. four de symonia ca sicut tuis litteris. If any friend give any gift me unwytting for my promotion/ & after that I wist thereof or I were called of the bishop to my promotion/ & I wist it well that I should not be called but for that gift I should not receive that promotion. Hec sum. conf. li.i.ti.i. Caplm. xvij dives. May no thing be given leefully for spiritual thing ¶ Pauper. Yes/ for both gift of hand of tongue & of service/ may be given for spiritual thing. Gift of hand may be given for spiritual thing in five cases as saith Raymun. first if it be given freely for devotion & for reverence of the sacrament & of spiritual thing without any covenant or any asking of the taker But for to give any thing by way of covenau t or buying or selling/ or of changing it is not leeful. And if it be doubt whether the gift be given by covenant or by evil intention/ men must take heed to y● astaste of the giver & 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 theft/ 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 what manner it was given. The second case is/ when men give freely to any man of holy church any thing for spiritual deeds as for certain saying & 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 preacher to travail for nought And therefore saint Poule saith that they that serve the altar shall live by the altar. And so god hath ordained that they that preach the gospel shall live by the gospel. Prima ad corum ix natheless the more freely that a man preacheth the more is his meed. And though he ask not the people is bound to give him freely as saint Austen saith super illud Producens fenum iumentis. The four case is to have life without end & forgiveness of sin. Therefore Danyell said to the king Nabugodonosor. Pccan tua elemosinis redime. Dan four Buy again thy sins with alms/ not that we may buy heaven/ ne forgiveness of sin but by alms doing we may deserve to have forgiveness of sin and heavens bliss/ & so buying is taken for deserving. The .v. case is when a man for to have peace buyeth away the wrong that he suffereth in spiritual right when he is syker that his cause is rightful Extra de symonia ca Dilecto filio. Caplm. xviij dives. What pain is ordained against simony ¶ ꝓauꝑ If a clerk be a symonyent in taking of his order/ he is suspended of his order both anents himself & anents other so that he may not do excecution of his order. And whether his simony be privy or apart he is suspended. And if he be convict before his judge shall be deposed & unabled to every worship & lose the money that he paid therefore. And he that ordered him wittingly by simony/ or gave him benefice by simony/ or he that receiveth any benefice by simony/ or is mean thereto/ though their sin be privy yet they be suspended/ as anent themself. And if it be open/ they been suspended both anents themselves & anents other. And he that taketh his benefice with simony/ he must resign & make restitution of all the profit that he hath take thereof/ & for the profit that might have be taken thereof for his time For it is a general rule in the law that who so occupieth any thing with out rightful title/ he is bound to restitution of all the harms & of all profit that came thereof/ or might have come thereof for that time saving his expen s; es that he spent in profit & salvation of that thing. And both clerk & lewd man that doth simony/ he is accursed in the deed/ & if it may be proved that lewd man should be accursed openly in holy church. Prima. q.i. reꝑiunt. ¶ Dives. If the office of the bishop ask of custom any gift 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 and for their asking it is simony/ but if he give it freely/ not for their asking 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 Poule biddeth that men should abstain them from every wicked likeness. Also they that give or take any thing by way 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 doth simony. If any curate or parish pressed for gifts/ for prayer/ for love/ for friendship hide an open sin of his parysshen obstinate in sin or recounseyll him that will not amend him/ or for hate and enmity will not recounseyll him that will amend him/ or for hate or love or gift or prayer putteth any man or woman from the sacraments of holy church/ he doth simony. If a priest be bound of office to say a mass or dirige/ & such other prayers & he ask money therefore/ he doth simony/ but if he be not bound thereto of office/ & he hath not his needful living he may take money for his travail & let his travail to hire by days and years/ as annuelers done/ as Raymunde saith. Et extra ne prelati. vices suas. et ca ultimo. But if he have sufficient living and he be not bound to say that mass 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 an other mass that day for money or for to have thank of the world/ he doth simony. De con. di. i.sufficit. Caplm. xix dives. If religious or secular clerks in avaunsement of their kinsmen make covenau t to gydre & say. Assent thou to advancing of my nephew and I shall assent the advancing of thy nephew Or else one saith that as long as I live shall there no grace of any avaunsement pass while I may let it/ but I have this grace for him that I pray for/ do these simony. ¶ Pauper. It is simony. For the law saith. About dnis ꝑactio. cesset omnis convencio i q̄. pro. In spiritual things every covenant should be away/ every convention cease. If the curate will not bury the deed body/ ne suffer it to be buried/ but in covenant that he shall have his bed or his best cloth/ or some other thing he doth simony/ all though it be custom to pay that he asketh. And therefore he should freely bury the deed & bless them that been needy/ and so abstain him fro every spice of simony/ and afterward compel them to pay & keep good customs/ if that they might well 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 but the priest/ though he were in pe●yll 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 & woman may baptize for need. If any patron give a benefice in covenant/ that he that receiveth it shall help him temporally and his also/ it is simony. Extra e. nemo. And if he give it to some of his kin so to magnify himself/ and to be the more mighty worldly by advancing of his kindred/ it is simony. And if a patron sell a patronage by the self/ or sell the manner that is annexed thereto the more dearer for the patronage/ he doth simony. As saith Petrus tarentmus super quartum senten. distinct. xxv. And therefore he saith that chopping of churches without authority of the bishop is simony. And he saith there also that right of patronage may not be sold/ but it passeth forth with buying of the land that it longeth to. If prechours or pardonysters or other folk that go for alms/ pray the parish priest or the curate to procure them some good in their parish in covenant that the priest or the curate shall have a certain part there of/ it is simony as anents the priest for both do simony/ & also they do sacrilege & theft/ in that that they defraud men of their good & put it not in the alms that they give it to/ & both the priest & the pardonyster be bound to restitution. Caplm. twenty IF a man or woman give money to be received in to house of religion/ and so in religion in covenant that he or she shall give a certain money to the house it is simony though it be common custom so to give. Nevertheless if he be received freely as the law will/ he doth no simony. Extra e. sicut ꝓ certo et ca in tantum. ca veniens. ca.audiuimꝰ.ca. jacobus. Nevertheless if the house be poor & overcharged with the person so clad/ they may afterward pray the friends of that person of some 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 annual/ for yeredaye/ or for to say mass of the holy ghost or other masses/ or to give money to clerks for saying of psalters or of dyryges/ or to poor men in covenant of certain prayers/ with intention so to buy their prayers he doth simony. scom glosam Willi. et ut habet in sum. con. li.i.ti.i.q̄.xlij. And yet as he saith there/ it is leeful to take & to give money & other temporal things/ for such spiritual thing & for prayer by way of devotion & of free gift/ so to excite devotion & 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 way of covenant of buying & of selling/ but so to stir them freely to grant them their axyuge by way of more charity & more devotion/ for such spiritual thing may not be sold. And therefore men should give their good freely to men of holy church by way of alms/ and they should take it freely by way of alms And the giver 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 Austen that the apostles took freely their living of them that they preached freely to. And as great sin it is the pressed to sell his prayer/ as the preacher to sell his preaching. christ bad in the gospel that men should make them friends of the richesses of this world that they might receive them in to endless tabernacles/ that is to say/ that they might so pray for 'em that they might be received in to 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 there office that they do in holy church/ ne their prayer/ but by free gifts take their sufficient livelihood. Extra ne prelati vices suas. ca.qm enormis. ¶ Dives. Contra. It is ordained by constitution synodalle what money a parish priest & what an annuler should take. ¶ Pauper. That is not 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 the taxing is not ordained by the giver of the money but by the prelate's of holy church/ both anents simony & against false covetise of their clerks. Caplm. xxi dives. It seemeth by thy words/ that they that sing the golden trental go full nigh simony. For they make wonderful covenau t of their singing. ¶ Pauper Leave friend thou shalt understand that covenant making maketh oft simony that should else make no simony. As if the giver ask what it is worth to sing many masses/ & the priest answereth twenty shillings or ten shillings or a noble. Or if the giver say/ sir what wilt y● take to sing it/ & the priest answer & say/ no less than twenty shillings/ or ten shillings/ & thus bargeyne & broke about the singing of the mass/ that may not be sold ne bought/ as men do in buying & selling of an horse/ than they fall both in cursed simony. Also if the giver say to the pressed in his bargeyning/ that he shall sing for certain souls and for no more/ & he behoteth him so/ than been they both accursed for that foul simony. And also for it is against charity/ for the priest is bound to sing for all christian. And for the moo he prayeth in special by way of charity/ the more he pleaseth god/ & the more been the souls helped for which he taketh his sellarye. And in that he bindeth him to say special masses in certain tyme. He must in case leave the mass of the day that he is bound to if he be a curate & so doth simony/ as Raymunde saith & other clerks. Also he doth in that against the ordinance of holy church. Extra li. iij.de celebra. miss.ca.ij. Where it is boden that there should no man leave mass of the day for other special masses. As of the trinity/ our lady/ or other/ not for it is evil to here or to say such special masses/ but for it is evil to leave masses of the day for such special masses/ as the gloze saith. Nevertheless if a man will here such special masses in reverence of the trinity or of our lady/ it is well done so that he leave not mass of the day for such masses ¶ Dives Than me thinketh the curates that been bound to say mass of the day to the parish/ or in case mass of Requiem/ may not well 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 vyker should make covenant with his parish priest/ that he should besides his salary take annual or trentalle/ or any such other/ that they call vantages Inhibimus districtius. But they shall give to there parish priest sufficient salary whereby they may live without such false covetise. And in the constitution of Lambeth the second chapter/ it is boden that no priest shall bind him to such specy all masses/ by the which they might be letted that they might not serve the church of lawful service of the day as they be bound. ¶ Dives. sithen than it is so that mass of the day is as good as such special masses/ and that it is as good or better to here and say mass of the day as such special masses/ me thinketh that by such manner singing of golden trentales souls been moche deceived. ¶ Pauper. That is so●h. For though xxx masses as they ask/ as they say must be in doing all a year nerehande/ there they might have xxx masses as helply to the soul out of pain with in xxx days. For in such singing is done moche simony/ moche hypocrisy/ & much folly. For some priests faitors tell the people that but the masses be said in three days principally of though feestes/ that is to say/ in the festes & in two days next following/ else the souls be not helped by the masses. And so if the priest fell seek tho three days so that he might not sing/ all though he had song all the other masses/ that trentale might not be done that year by their opinion. And so in case he should happen to be in singing of one trentale ten year or twenty year there as he might every year sing his annuel. Also if our ladies day in lente fall on goodfry day he may than not sing tho three masses. Also some priests behyght to fast breed & water/ & to were the here every day when they shall sing any of though masses for the souls. And so they must fast breed & water & were the here on Crystmasdaye. Easter day/ & nigh all the high feestes of the year. Also they say that they must have a special orison that is not of the myssale/ ne approved of holy church/ but oft reproved/ or else as they say the masses be little or nought to profit of the souls. And thus by faytrye & hypocrisy many fool priests behyght more & bind them to more for ten shillings/ than a good priest would do for ten mark. ¶ Dives. And they say that saint Gregory ordained that manner of singing to have his mother out of purgatory. And therefore they call it saint Gregoryes trentale. ¶ Pauper They lie on saint Gregory. 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 li. iiij dyalogorum. That when saint Gregory knew by revelation that one of his monks was in hard pain of purgatory/ for he had be a propryetarye unto the time of his dying. saint Gregory bad one of his monks which he let a good man sing for him xxx masses day by day. And in the xxx day the deed monk appeared to the same monk & thanked him for unto this time said he I have be in hard pain/ but now I am delivered And saint Gregory telleth also li. iiij. dyalogorum. That a soul appeared to a priest & prayed him that he would have mind of him in his mass. And he song for him vij days by & by and so the soul was delivered. For better it is to deliver a soul out of pain within vij days or xxx than so to let him longer in pain all the year when he might be helped within xxx days. And so would every man & woman that is in bodily disease & 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 vij days or with in xxx days. Caplm. xxij dives. And so it may be that the fiend found up the golden trental so to long souls in their pain there as they should the sooner be delivered. ¶ Pauper Therefore saint Gregory. iij.et.iiij. dyalogorum/ showeth by many an example that it is best to sing for the soul's day by day if the priest be well 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 faytre of covetous clerks is so blended/ that they have liefer to give xx. shillings to forlonge the souls in pain all a year/ than to give twenty shillings or ten to have them out with in a month or much less time But leave friend better it were to give twenty shillings to help them in haste with the worship of god & of holy church than to give twenty shillings late to help them & that with offence of god & prejudice of holy church. And better it is to have four score masses song to gydre day by day for twenty shillings/ than to have xxx masses song in the long year for twenty shillings For why/ ye may for twenty shillings do sing a quarter of an annual & do the souls have part not only of xxx masses/ but of as many masses as be pens in twenty shillings. For though ye give a thousand pound for a mass/ the priest may not appropre the mass to any soul/ but only pray for him after that he is bound/ and he must put his prayer in the will of god & in his pleasance/ for in case the soul that he prayeth for is dampened. And peradventure a poor man that no priest thinketh on in special/ that died in more charity than he that the priest prayeth fore in special/ shall rather be helped by the mass of the priest/ than he for whom he prayeth in special Moreover leave friend understand that prayer is a great gracious gift of god. For as the clerks say/ holy prayer is a stying up of manes & woman's heart to god. Oracio est ascensus mentis in deum. And that may no man have without special gift of god. For christ saith in the gospel/ that there cometh no man to him/ but the father of heaven draw him by Inward ghostly motion that is Inward devotion. And without this Inward devotion the prayer of mouth is right nought worth. And therefore it is good some time to give alms to a good priest which hath need of alms to move him to pray for you that ye may have the grace of god & sweetness in him by the prayer of the priest & your alms. natheless ye shall not give him alms to constrain him to certain prayer after your devise so to let him of his devoco n. 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 that god giveth him grace. For alway the priest must be more free to pray than ye may be to give/ ne ye may not with your gift constrain him ne let him to pray for whom that he will pray. For all though the pressed be arted by the law of his taking/ there may though no law art him of his prayer but that he shall alway be free to pray for whom that he will/ & as his devotion is for all christian/ and for the co●●ersyon of all heathen folk. And therefore leave friend ye shall give freely to the priest what you liketh so to encyte his devotion to play for you & the more to have you in love & mind in his preyers/ not to lose his charity to pray for other. For the more that he prayeth fore by way of charity/ the more profit it is to you & to your friends souls that he singeth fore. Caplm. xxiij dives. Thy speech seemeth tone full reasonable/ but I pray the if religious or secular clerks sell any gr●unde of santuarye in church or churchyard to burying of deed bodies/ is it simony. ¶ Pauper Neither the office of burying ne the ground of sant●arye may be sold to burying without simony iij. q̄. ca postꝙ. et in summa conf. li.i. ti. xvi.q.i. Moche more than it is simony to sell the ground of santuarye in church or in churchyard to chapmen to set on their bothes & their stalls for to make god's house an house of merchandise & a den of thieves against the lore of christ. And if the colleges or curates sell the ringing of their bells at buryynges or at dyryges/ so that they will not suffer their bells be rungen 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 the office of ringing freely given to him may let the office to hire without simony/ in summa conf li. i.●i.i. ¶ Dives. It seemeth by thy speech the clerks charged sometime moche the vice of simony. ¶ Pauper It must be charged/ for it is a sin that god p●nyssheth full hard For as jerom Austen & Gregory say simony of the priests of the old law was one of the principal causes why god destroyed the city & the temple of jerusalem & the kingdom of jews. ¶ Dives. Is it simony if colleges of religious or of seculars abbot or prior sell out their house lyveraunce. ¶ Pauper. Many clerks say that it is no simony/ but it is a full unsyker merchandise. And I dare say that it is sacrilege & theft full nigh simony. For why the goods of holy church so well endowed been given to help of the poor & to keep hospitality not to sell them again to rich men to maintain then in unlust & in bodily ease/ but that the clerks that serve the church shall live thereby. & to spend the remnant in hospitality & in alms to the poor people. And so the goods of that colleges been not here but as dyspensours/ for they been the poor men's to whom and for whom tho were given. And by such lyveraunce the colleges be brought to poverty/ and the poor & the seek that should be helped thereby been defrauded & rob of their right. And persons been made rich and the comonte over poor/ and charity is exiled out of the congregation. For when the money is paid/ the religious that sold the lyueraū●e desireth the death of the bier. And commonly such lyveraunces 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 lyveraunces is far from charity/ and deep grounded in false covetise/ & it is theft & sacrilege in that that they so minister the goods of the poor folk & sell them away/ by which goods the poor folk should be helped/ and so both the bier & the seller do sacrilege For these causes & many moo selling & buying of such lyveraunces been utterly foreboden by the laws of holy church in constitucionibus octo bon̄ ca volentes. Caplm. xxiiij dives. Is usury and gonell any spice of theeft. ¶ ꝓauꝓ In case it is full great theft ¶ Dives. What is properly usury. ¶ Pauper. usury is a winning axed by covenant of leaning & for leaning/ as Raymunde saith li.ij. ●. ti. And it is done most commonly in things of number/ 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 there of usury ¶ Pauper. Raymunde saith that there been two spices of usury/ one is spiritual & rightful of which christ speaketh in the gospel. Luce. nineteen. Quare non dedisti pecuniam meam ad mensan & ●. Why gave y● not my money to the board/ that is to say/ my grace & my gifts to profit of other men by open communycaco n. And so spiritual usury is called multiplication of the gifts of god/ & of the grace's 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 & the gift that god hath given to man for a little travail to win an hundred fold meed in heaven. another usury is bodily vsure & unrightful that cometh of false covetise by covenant of leaning. For if winning come freely to the lener for his leaning without 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 usury all though he hope to have & so have advantage by his leaning. But if he lent it principally in hope of worldly winning whether he lent it with covenant or without covenant of winning for his false covetous intention he doth usury & is an usurer. Therefore christ saith in the gospel. Date mutuum nichil inde sꝑantes. Luce vi Yeve ye your lone hoping no winning thereof/ that is to say/ as saith the gloze. Do ye it principally for god & not for man/ but hope ye principally to have your meed of god ytbyddeth you leave. 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 lening ¶ Pauper. No money ne thing that may be measured by money neither meet ne drink ne cloth/ ne gift of hand of tongue ne of service But other thing that may not be measured by money he may ask/ as love & charity/ good will & good friendship for his leaning. ¶ Dives. Why is usury holden so great a sin. ¶ Pauper. For the usurer selleth together the thing that he leaneth & the use of the thing. And therefore vsure cometh of the selling of the use. The usurer selleth the thing that he leaneth in that that he taketh more over for the use of the thing. Wherefore thou shalt understand that many things there be that may not be used without waste & destruction of the thing/ as meet and drink & such other/ and in such the use may not be departed from the thing. But needs he that granteth the thing granteth the use of the thing/ & they may not be sold asunder. 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/ & for such selling of the use it is called usury For the usurer selleth the thing in itself & the use over. Some things there be in which the use is not full destruction of the thing/ as use of an house is the dwelling or occupation thereof/ & in such the lordship of the thing may be granted without the use & the use without the lordship And so a man may take his house that he letteth to hire again to him & over take for the use of the house. But as the phylosophre saith eight Politicorum. the use of money is changing of one for an other to help & ease of the comonte which changing is destruction of the money & wasting in manner In that he that changeth it for other thing so spent it away. And therefore it is unleeful for to take any thing for the use that ought to be common to all as it is ordained to help & ease of all. And therefore it sufficeth that the lener take again the even value/ & if he take more over for the use he doth vsure & he is bound to restytuco n. ¶ Dives. Contra. God gave leave to the jews to take vsure of other nations. ¶ Pauper. That was to flee the more evil/ for else they would have taken usury of their brethren for covetise/ & that god forbade them & granted to them to take vsure of other nations about them & among them both to spare their own nation & also to get so again in part that longed to them by the grant of god. For all the land there about inhabit with the heathen people longed to the Jews by the grant of god/ & wrongfully the heathen people withheld moche land fro them Caplm. xxv IF lords of mills 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/ & 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 somedeal they be bound. 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 dearer than to other. Such sellers been bound to restitution in that the bier be harmed & 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 some gift though he ask no gift openly he doth vsure. And if a chapmen sell the more dearer for the leaning of his price than he should sell if he paid anon/ he doth vsure & he is bound to restitution. Extra li. e.ti. consuluit. If the borrower upon vsure fail of his day of payment/ he that is his borrow may pay that money with the vsure to the lener/ & 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 falsehood of his debtor that will not pay him at his term/ that false debtor is bounden to make restitution/ not only of his det but also of the vsure that he was compelled to pay for his falsehood/ or else deliver him out of danger if it be yet to pay. Extra li. iij.de fideiussoribus. ca pervenit. et ca constitutus. If a man or woman lean ten shillings at Eester or in other time to receive as many bushels of wheat at myghelmasse/ & the wheat be better for that time than is the money/ & it be in doubt reasonably whether the wheat shall be more worth or less in time of payment it is none vsure. But if it were seemly that it should be more worth in time of payment & he lent the money in hope of the lucre he did vsure. Extra e. ti. naviganti. et in summa conf. li.ij.ti.vij. If the seller sell a thing for the more price by cause 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 vsure. 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 shall be more worth in time of payment he doth vsure/ & if the debtor will pay him his det before that time to flee his own harm/ & he will not take it of him to the time assigned of the payment so to win by his leaning he doth usury. If a man lean money to receive a certain time corn wine or other thing ●herfore he shall take as much as cometh thereto in time of payment & no more. If a man lean money to receive other manner money therefore in certain time to win thereby & so charge his debtor he doth usury. If a man sell a thing for certain price as the market goth in time of the selling in covenant that if it be better worth before cester that he shall pay so much more/ & though it be less worth he shall pay no less/ he doth usury. If the bier buy horse or other bestis for less price than they be worth in time of buying to receive them after in certain time of feyre 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 usury. Caplm. xxvi IF a man let his horse/ his ox or cow to hire in covenant that y● the best die or appeyre/ he that hireth it shall stand to that loss & to half winning if it amend he doth usury. For it is not seemly that he should have as much profit by the amendment of the best 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 best perish without his default. But if he do it for guile or covetise/ he doth usury. And therefore it is good to flee such covenants. For all though his intention be good/ yet the manner of the covenant seemeth wicked & slanderous to folk that know not his intention. Nevertheless he that hireth a thing may leefully take to him the peril & the mischief of that thing that he hireth if he will If a man betake 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 & live to him for he will have as good therefore it is wicked usury Such usurers been the fiends charmours/ for to such folk their sheep/ ne their beasts shall never die. If men in time of plenty buy in corn or other needful things/ principally to sell them forth more dearer in time of dearth and of need/ it is sin. But if it be do principally for common profit and for salvation of the country it is meedful. For joseph governor of Egypt died so to save the people in time of hunger. Gen. xlvij. Also a man may do so for his own psofyt to flee myscheef coming by way of providence/ & 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 & 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 Solomon saith. Qui abscondit frumentu maledicet in populis. Bnndictio dni super caput vendencium. Prouerbiorum xi He that hideth wheat in time of hunger shall be accursed amongs the people. And the blessing of god upon the 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 by their buying. And namely they may buy so leefully that have not whereby to live but such merchandise. But if they do it only of avarice & to compel men to buy men at their liking & 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 an 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 called properly craft and not merchandise. xxiiij.q.iij. canonum glosa. et de con. di.v. nunꝙ. If a man leanly old corn to have therefore new corn at the harvest/ and will not take old corn for old corn/ as good for as good when the borrower may pay it/ he doth usury as Raymunde saith Et summa confess. ubi supra. But if it be done principally to save his own good that else should perish/ or principally for help of his neighbour he doth none usury. By god's law all usury is dampened. By emperors law & by man's law some time it is suffereth not for that it is good ne leeful but for to flee 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 leanly upon usury but not in them that borrow for need/ or for a good cause upon usury when he may not 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 counsel any to borrow upon usury. As it is leeful 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 y● o'th' ne to stir him thereto. For why oath & 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 never make Instruments upon covenanutes of usury. And so if they make any such Instruments they been forsworn/ & they may never after bear witness in any cause/ ne make Instruments in any cause. For they been made thereby of wicked name/ and unable to every office worshipful in the law & to every dignity. And y● any prelate under writ to such covenant or set his seal thereto wittingly is guilty of usury though he have no winning thereby. Hec in summa confess. Caplm. xxvij 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 there of fearing ne receive them to christian burying but they amend them before their death. And what priest else taketh her offering & buried them/ he shall make restitution of that he taketh to the bishop in help of the poor folk. And he is worthy to be suspended of his office & of his mass. Extra e.ti. quia in omnibus. If the usurer may not make restitution he must ask forgiveness of them that he is debtor to if he will be saved. And not only the usurer/ but also his heir is bounden to restitution/ & he may be compelled by the law to restitution. Extra e. ti.tu nos. And if other men be bound 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 frustra. ¶ Dives. Whereby should men know an open usurer. ¶ auper. 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. It a clerk be an usurer or an heir to an usurer/ but he will make restitution he shall be suspended/ & but he will amend him he shall be deposed. And if he be so Incorrygyble that his bishop may not amend him/ he shall be chastised by secular hand. Extra. li.ij.ti.de judicijs. ca cum non ab homine. The clerk shall make restitution of his own good if he have whereof and not of goods 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/ some clerks say that he shall take it again to the usurer in repreef of his sin Some 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 and not ask it again/ he mus●e 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 vs●rye/ that 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 never bewray him to holy church of that usury/ he is not bound to that oath. For it is against the salvation of his even christian and against the commandment of god. If the usurer buy an horse or land without money of his usurer and give it to an other/ he that receiveth that gift is bound 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. But 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 without bidding of his master/ though he borrow it for the needs of his master/ or any man borrow money upon usury for the needs of an other without his bidding/ he that so borroweth is bounden to restitution if the usurer would leanly without vsure freely. He that counseylleth him not to lean but upon vsure is bound to restitution/ for he letteth the profit of his neighbour. If a jew lean to a christian man upon usury he sinneth. And he may be compelled by prelate's & by lords to make restitution. Extra e. post miserabilem. And it is not leeful to any christian 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 never receive such usurers more after. And if bishop or archbishop do the contrary they been suspended. And they that been of less degree been accursed if they do the contrary. And colleges and comontees fall in to Interdyte. 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 to their lordship or in their houses should be compelled by censure of holy church to put them out s●dm Grego. decimun. et consilium Lugdunense ti. de usuris ca usurarum. Hec in summa confe s;. li. ij.ti.codem. 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 getteth again all that he paid and as much thereto/ as if a man sell a thing for ten shillings that is well worth twenty shillings/ he shall have it again for so the bier winneth by vsure ten shillings over that he paid first. Caplm. xxviij But such reasons and many other that been not written here/ the false usurers cursed of god beguile & rob the poor people against the commandment of god there he saith thus. If thou lean to my poor people/ thou shalt not therefore mysbede him ne travail him the more therefore/ ne overpress him with usury. Exodi. xxij. If thy broad 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 the. Thou shalt not lean thy money to usury/ ne ask of him over abundance. Take no more than thou lentest. Thus saith god Leuitici xxv Non fenerabis fratri tuo & ●. Thou shalt not lean to thy brother by usury neither money ne corn ne any other thing/ but leanly it to him without usury that thy lord god may bless the in every work that thou haste done. Deut. twenty-three. For who so leaneth to his even christian without usury he shall speed the better And they that lean with usury/ shall speed the worse. And in what land usury is used openly that land shall misfare. Therefore david saith/ that wickedness hath besieged that city & the comynte by day and by night above the walls/ & travail & unryght & much wrong is in the city & guile & vsure faileth not from the stre●es of that city. Die ac 〈◊〉 circumdabit eam super muros eius ini●●● 〈◊〉 For such usury & guile & false oaths in buying & selling the prophet Zacharye saith that he saw a book fleeing in the air that was. ●x. cubytes long and ten 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 gooth to the houses of thieves/ & to men's houses that forswear them by the name of god. Zacharie .v. And therefore Solomon saith/ that who so gathereth treasures with a dying tongue/ he is vain & evil hearted/ and he shall stumble to the snares of death. Raveyners & robberers of wicked men shall draw them down to hell for they would do no rightful doom. prover. xxi. To such god giveth his curse. W●● he saith be to you that join house to house/ and couple field to field/ & say of right that is wrong/ & of wrong that is right/ & put light in to darkness/ & darkness in to light bitter in to sweet/ & sweet in to bitter isaiah. v. For these false men of law and slight covetous folk be a man's cause ever so good but they have money to stand with him they shall say that it is a wicked cause. And be it ever so clear in right/ they shall say it is full dark/ they can see none help therein. And be it never so dark that no man can see right therein/ for money they shall say that it is clear enough And be it ever so siker or easy to pnrsue & sweet in itself/ they shall say it is a bitter cause & unsavoury to deal with but they have money/ & be it ever so perilous & 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 ayetst the law of kind that saith thus. That thou hatest to be done to thee/ do thou it not to an other. 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 behest of the law of grace biddeth that men should give to other of their good & not take from them wrongfully. We find in holy wryt. joshua. vi.et.vij.ca. That Anchor stolen gold silver & cloth against the behest of god/ he & his wife his children & all his beasts were stoned to the death first/ and afterward brent with all his other good that he had & xxxvi men slain with enemies for the theft of Anchor that so stolen against god's behest. And god said till when his theft was punished the people should never have speed in battle ne in other journey. ¶ Dives. It is than little wonder that our folk speed evil these days in war upon their enemies/ for they go more to rob & to pile than to fight for any right. ¶ Pauper For that sin & many other they speed full evil. For they be so blended with sin that the light of grace by which they should be wyssed in their deeds is hide away fro them & so they wander forth among their enemies as blind beasts/ & for they seen no mischief till they fall there in. For as the wise man saith. Obcecavit eos malicia eorum. Sap two There malice hath made them blind. A great clerk telleth Solinus de mirabilibus mundi. That in the land of Sardynye is a well/ of the which well if a true man drink his sight shall amend. But if a thief drink thereof/ though his sight be before never so clear he shall wax blind. By this well I understand plenty of worldly goods & of richesses the god sendeth amongs mankind/ which goods & richesses 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 their good and richesses of this world/ and spenden them well to the worship of god and profit of their 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 goods of this world by theft/ by guile & vsure & by false oaths they wexen blind/ for they lose the light of grace & be blended with their malice. Therefore saint Ambrose super Lucan saith. That in the tyche s; ses is no blame/ but the blame & the default is in them that can not well use their richesses. And as richesses saith/ he is letting of virtue to shrews/ & is help of virtue to good folk that can & been in will to use well her richesses. ¶ 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 & rich folk/ what theft of ravin & extortion reigneth among the lords & great men/ what mycherye & robbery among the poor commons that be alway inclined to slay & to rob. Me thinketh that moche of our nation is guilty in theft & overdone much blended with false covetise ¶ Pauper Therefore god saith thus A minimo usque ad maximum omnes sequunt avariciae. A ppha usque ad sacerdote cuncti faciunt mendacium. et ideo corruent. from the lest to the most all they followen avarice and false covetise. From the prophet to the priest all they make losings and do guile & falsehood/ & therefore they shall fall/ and I shall give their women to strangers/ and their lands and their fields to other heirs. jeremy. viij. And by the prophet isaiah god vndernameth the governors of the people/ both in temporalyte and in spyrytualyte and saith thus. Principes tui infideles socij furum et cetera. Thy princes been false and fellows of thieves. All they loven gifts & follow medes & yielding again. For they deemed not after the right/ but after that men might pay. Ysa i Si videbas furem currebas cum eo et cum adulteris porcionen & ●. If thou see a thief thou ran with him to help him/ as false judges in temporalty done these days. And with lechers and avouteres thou puttedeste thy part as judges in spiritualty done these days. ¶ Here endeth the seventh commandment. And beginneth the eight. Capitulum Primum. 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 well informed me in keeping of the seventh commandment Now I pray the for charity that thou wilt inform me in the eight commau dement. ¶ 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 Austen and saint Thomas de veritate theology libro quinto. God forbiddeth all manner losings 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/ he seemeth that he consenteth to falseness. And so by his stillness he witnesseth with falseness against truth & against his neighbour & sinneth deadly with his tongue for that he will not use it to witness the truth when he should. And therefore saith saint Austen that both he that hideth the truth & he that lieth against the truth been guilty against this commandment. For why he that is still will not profit to his even christian/ & he that lieth desireth to harm his even christian. In epla ad Casulanun. For man and woman is bound by this commandment not to harm his neighbour with his tongue And therefore john Crysostome 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 aught to say/ or not freely defendeth the truth which he ought to maintain and defend. And so all though that by styllenesse enforce them not to know the truth that they know and will not be acknown in due time/ they be liars & false witnesses. Nevertheless leave friend ye shall understand that there is three manner of stylne s; se. One is anents god/ an other anentes our even christian/ the third anents ourself. The first is wicked when we cease from due praising of god & thanking for his benefices The second is wicked when we cease from due manner of teaching and underneming 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/ & to seek help of soul by shryf● or good counsel or of body by other help & by good counsel/ but gnawing & fretting himself Inward & will not plain him outward to them that would comfort him/ and speaketh so much Inward without comfort till he falleth in wanehope & shendeth himself by anger & Inward sorrow. Therefore saith saint Gregory li. eight moralium That moche folk when they have wrong/ suffren much the more disease Inward/ for they will not speak it outward. For why saith he. If they said peaceably their disease outward with their tongue/ sorrow & dysea s; e should pass out of their heart & out of their conscience. Si illatas inquit molestias lingua tranquilie diceret a consciencia dolor ●maneret. Sometime men be still in deceit of other/ that they may the more bodily accuse other. Caplm. two dives. How many manner been there of losings. ¶ ꝓauper Saint Austen li. de mendacon putteth vij manner of losings which been comprehended in three. Quia onne mendacium. vel est perniciosum. vel officio s; un. vel iocosun. For every losing or it is such that it doth harm/ & than it is called in latin perniciosum/ that is to say wicked in english. Or it is such that it doth good & none harm/ & that is called in latin officiosun that is profitable in english. Or it is such that it doth neither good ne harm/ & that is called in latin ●ocosum/ that is bourdfull in english/ as when men make losings only to make folk merry. The first manner that is called 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 & to religious and to all that should be folk of perfection they been deadly sin if they been done by advisement or by custom as saint Austen saith. The first manner of losings is done in five manners. first if any man say preach or teach any thing against the faith of holy church/ the two is when the losing harmeth some & profiteth to none as losings of backbiting & false wytne s; see of sin the common law punished/ the three is that so profiteth to one & harmeth to an other/ as false witness in cause of debt or of heritage/ or of such other/ the four is when the losing is made without profit & without cause/ save only for liking to lie & to deceive & for custom of losings the .v. is when the losing is made only for to please/ as flattering. all these manner of losings been forboden by this commandment to all mener folk as deadly sin. The losing of flattering may be done in three manners/ in praising a man in thing that he hath more than he is worthy to be praised/ or praising him in a thing that he hath not/ or praising him & flattering him in his sin & shrewdness & in his folly. And this manner of flattering if it be done wittingly it is deadly sin. The second manner of losing that is called Officio sum & 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 in nocent 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/ to keep her clean from them that would defoul her. Such manner of losings that so avail & profit/ & also leasings bourdfull been venial sins to the common people/ but to men of perfection they been deadly sin/ namely losings bourdfully when they been in customable use. For it falleth not to men of holy church & of religion to be japers ne liars/ but it falleth to them principally to flee idle words. For christ saith in the gospel that men shall give answer at y● do me for every idle word that they say But such leasings bourdful in men of perfection turn lightly to losings ꝑnycyous & wicked. For they do harm to them that here them/ in that that they be asclaundred of their vanity & of their losings. For them thinketh & soothe it is that men of holy church & of perfection should not be japers ne liars ne vain/ but sad in cheer in word & deed. Therefore the master of sentence li. three distinct xxxviij saith openly that such manner leasings been venial sins to them that be of unperfect state/ & deadly sin to them that be of perfit state. And saint Austyn li●●tra mendacium saith that teruth should not be corrupt for any temporal profit. And no man ne woman shall be led to endless health with help of losings/ for every losing & falsehood is against christ that is sovereign truth. And saint Gregory li. xviij moralium saith thus. Os qd mentit occidit Eccliam. The mouth that lieth sleeth the soul. And the prophet saith. Lord thou shalt lose all that speak losings And therefore saith he men of perfecco n must with all business flee losings/ in so moche that for salvation of any man's life they should not lie to help an others body in harming of their own soul. And therefore god saith. Non menciemini et non decipiet unusquisque ꝓximun suum. Leuitici xix Lie ye not and no man deceive his neighbour. Caplm. three dives. Contra. We read in holy writ Exodi i 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 & for pity did not so but saved both male & female & with a losing excused them to the king & said/ that women of Israel could better help themself than women of Egypte & had children or they come to them. And as holy wryt saith there/ therefore god gave them house and land. ¶ Pauper Not for the losing but for they dread god/ & for the dread of god they saved the children. Therefore god gave them house & land/ & not for the losing/ & so saith holy wryt. Nevertheless some clerks say that for her losing god changed the endless meed that they had else be worthy in to temporal meed of house & land. ¶ Dives. Yet contrate We find in the gospel that after that christ was risen from death to life/ he went with two of his disciples Cleophas & an other in the likeness of a pilgrim & spoke with them of his death and of his passion/ but they knew him not. And at even when they came to the castle of Emaus/ he feigned him to go ferther. And yet at their prayer he went in with them. But feigning as saint Austen 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 false feigning Inward in deed as he showed outward/ for he was far fro their faith. And therefore he showed him outward as a stranger & 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 & go above all heavens. ¶ Dives. We find Gen. xxvij That jacob in deceit of his father that was blind & in fraud of his brother Esau said to Ysaac his father to have his blessing. I am Esau thy first son/ & that was false/ and yet god approved his deed. Therefore than it seemeth that every losing is sin. ¶ Pauper That jacob did was figure & prophecy of thing that should fall. And for the prophecy is done in deed/ therefore it was no losing. For though he were not his first son in birth/ yet he was his first son in dignity by ordinance of god y● ordained/ that the people coming of jacob should be sovereign to the people coming of Esau. And that the great behest of crystus birth made to Abraham and Ysaac should be fulfilled in jacob & not in Esau as their father wend that it should have be. And though Esau were the first son & principal to Ysaac by the doom of Ysaac/ yet was jacob his first son & his pryncypal 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 Ysaac said that he came guilefully & took his blessing. ¶ Pauper Ysaac said as he wend/ but not as it was. For he knew not than the will of god in the 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 & the speech of the holy ghost that wrought in him & spoke in him. And therefore christ 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 & Rebeca his mod that counseled him so to get his faders blessing. Caplm. four dives. Saint Austen saith that losing & dying is not only in feigned speech but also in feigned deeds. ¶ Pauper Saint Austen saith not that all feigned deeds been losings & sin/ but he saith that all feigned speech in falsehood is losing & sin For man hath more free might to govern his speech than to govern his deeds/ for alway a man may speak as he will/ but he may not alway do as he will. And the phylosophre saith. prio. periarminias. 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 christ saith in the gospel. Sit sermo vester est est. non non Be your speech ye ye/ nay nay. That as it is in the heart/ so it be in the mouth/ that ye of the mouth be ye of the heart/ and nay of the mouth be nay of the heart/ so that the mouth & the heart must alway accord. For as saint Austen saith in libro ●tra mendacium. The mouth beareth witness to the heart And therefore if man or woman say otherwise than it is in his heart/ he beareth false witness against his heart & against himself & doth against the commandment of god that biddeth him say no false witness against his neighbour ne against his next/ that is his own heart & his soul. another reason 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 & to the profit of his neighbour & to the worship of god. And therefore when feigning in deed is profitable to the doer & to his even christian and to the worship of god/ it is leeful & in case full meedful. And therefore david when he was amongs his enemies in peril of death/ medefully feigned him to be wood/ so to save his life to the worship of god & the profit of his nation and of his friends and of his enemies that should else have fallen in manslaughter Pri ●. regum xxi But speech is ordained of god principally for to be true wytne s; see of thought in heart. And therefore who so saith otherwise than it is in his heart & in his conscience he sinneth/ for he misused his speech against the order of kind ordained of god. ¶ Dives. sithen feigning of deed is not alway 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. iiij. Regum ten That jeu the king of Israel did call to gydre all the priests of the false mammet Baal in to a certain day/ as though he would have made a great solemnity & worship to Baal/ and did cloth 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 together in their temple to worship Baal/ the king Ieu 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 eight Such feigning so that it be do without losing of the mouth is leeful and in case meedful. Also there is feigning for good teaching. And so christ feigned him to go ferther to stir his disciples to hospitality. Also there is feigning of signification/ & so jacob as by man's doom feigned him to be Esau. But in gods ●ome it was no feigning of falsehood/ but figure showed by holy ghost that spoke in him & wrought in him. Also there is feigning of falseness & of doubleness for to deceive/ & such is in hypocrites and false folk. A●d all such feigning is losing & forboden of god by this commandment. Caplm. v. dives. Is it any sin to believe a thing that is false. ¶ Pauper There is falsehood of the sayer/ & falsehood of the thing that is said. falsehood of the sayer sometime is pernicious & wicked/ & to believe lightly/ such falsehood it is deadly sin & damnable. Sometime falsehood of the sayer is profitable as touching worldly things & not noyous as to the world/ & sometime it is neither profitable ne noyous to the world/ as lesynges made only for board that harmeth no man worldly ne perfecteth. And to believe though two manner of falsehedes it is venial sin Also there is repronable falsehood of a thing that is said. And either that thing longeth to the nedefulnesse of our salutation as be articles of the faith & to believe such falsehood it is deadly sinew/ or it longeth not to the nedefulnesse of our salvation & to believe such falsehood lightly it is veny all sin or else no sin/ as saith Dockynge super Deutron ●. Nevertheless there should no wise man be to hasty to believe things of charge that should either be great prosperity or great adversity. For the wise man saith. Qui cito credit levis est cord. He that soon believeth is light of heart & unstable. Eccl. xix And therefore saith he/ believe not every word that men tell the. Ibidem. The fool simple man saith he believeth every word/ but the wise man taketh heed to his paas/ & goth ne believeth not chaūg●ably after men's speech ne after leasings but after the law of god that is not changeable. Prouer. xiiij et Eccl. xxxiij. ¶ Dives. sithen it is so that a man may sin bearing false wytne s; see of himself/ whether sinneth he more praising himself falsely/ or lacking himself falsely. ¶ ꝓauper Both been folly/ & in case great sin For Caton saith. Non te collaudes necte culpaveris ipse. Praise thou not thyself ne lack thou not thyself. And Solomon saith. Laudet te alienus. et non os tuum. Extraneus et non labia tua. Let an other man praise the & not thine own mouth/ strangers & not thy lips. Prou. And therefore by common opinion of clerks it is more sin a man to praise himself falsely by avauntement than it is to lack himself falsely For avauntement cometh of pride that is worst of all sins/ but lacking of himself may come of lowness medefully For every man of himself is more to lack than to praise. And therefore saith the prophet. Omnis homo mendax. Every man & woman of himself is false & a liar. And Solomon saith that no man wot whether he is worthy love or hate of god. And so no man wot what he is worth in god's sight/ & as much as he is worth in god's sight so moche he is worth & no more. Therefore saith Arystotle four Ethicorum. That the avaunter of himself is worse than the lacker of himself. jactator vituperabilior est qd vitupator Et idem dicit Ricardus de media villa super sentencias li. three di xxviij q̄. ¶ Dives. Which been called by the law false witnesses. ¶ Pauper They that been brought to bear witness & been sworn to say the sooth and do against their oath/ saying false or hiding the truth & thing that should be said/ or transpose things that should be said. Or a man say a thing for certain that he is not siker of though it be truth that he saith. And also he is false witness that sweareth a truth with slight speech for deceit. Such manner folk saint Austen likeneth to judas/ & 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. all though that for meed bear false witness they sell christ that is sovereign truth for meed. Et est super illud Math. Quid vultis michi dare et ego eum vobis tradam. But such false witnesses be worse than was judas. For he sold christ for thirty pens. But many false witness sell christ for moche less/ & sometime for nought only to show malice or to be venged. judas made restitution of the money that he took to betray christ & would not rejoice it. But false witnesses these days make no restitution but live by such false sinful lucre. judas believed not that christ should rise fro death to live & dame the quick & the deed. But we believe that he rose from death to live & shall come to dame all mankind very god & very man. And therefore christian men false witnesses been more to blame than was judas. Caplm. vi dives. May all manner men bear witness in any doom. ¶ Pauper Nay. For bound servants should bear no witness in causes of their lords/ neither against them ne with them/ but in as much as the cause toucheth other of his servants four q̄. S. criminali. v. Item servi. Ne women should bear no witness of proof in causes of felony/ but in matrimony and in causes of purgation of wymen evil name/ they may bear witness of proof. And women may accuse in causes of felony. Also no young folk within xiiij year/ ne fools/ ne beggars/ ne full poor folk/ ne heathen men/ ne christian men openly loosed of falsehood/ or ones teynt false & forsworen/ ne open wicked livers & of evil name/ none of these is able to bear witness in doom before a judge .v. Condicio sexus etas discrecio fama. Et fortuna fides in testibus ista require. By false witnesses the jews slew saint Steven/ & by false witnesses they slew christ and by false witness the true man Naboth/ & by false witness they would have slain the holy woman Susanna/ but god saved her & 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 dysheryte any man or woman/ or do him lose anything by false witness/ they been bounden to restitution. Also backbiters forfeit against this commandment which by malice bacbyten them that been good/ and by losings diffame ●●ym. Also flatterers that falsely praise them that be wicked/ so to favour them in their sin. And so both the backbiter backbiting the good man/ and the flatterer praising the wicked man have gods curse/ that he giveth to all such thus saying. We qui dicunt bonum malum. et malum bonum. Woe be so all them that say the good wicked/ & wicked good. isaiah .v. And namely they that been nigh to lords & to great men and been their governors or their counselors or confessors and to please them & to flatter them be it never so false/ and take none head to god ne to truth/ but only to please/ and say nay or ye/ not after the truth is/ but after the lord will have it and so harden him & blynden him in his folly. Such flatterers be likeneth to a be'st that is called Chameleon/ which be'st changeth 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 & 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 & villainy so to please the lord & other also that been the 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 turned after the wind/ so torn flatterers & backbiters 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 hath more liking to lie in a foul slough than in a fair green/ & with wroting of his snout defouleth the place there he gooth/ so hath the backbiter more liking to speak of other men's defaults & of their unhonestes & sin/ than to speak of their goodness & honest 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 seeth other men do he will do the same. For flatterers rule their tongue not after the truth/ but after the pleasance & speech of other men. But this be'st Chameleon though it be fair while it is a live/ yet as soon as it is deed it is full foul / as saith the master of kind. Right so such flatterers & fair spekers the speak well & do full evil/ all though they seem fair & worshipful in this world/ in the other world after their death they shall be full foul & fiends fellows in hell pain/ but they amend them. And all the speak well & do not thereafter forfeit against this commandment. For they deny by their deeds the truth that they say with their mouth. Of such saint Poule saith/ y● with their mouth they knowledge themselves to know god/ but with their deeds they deny it. Confitent se nosse deum factis autem negant. Tite i And therefore god warneth folk of such false witnesses that speaken the truth with their mouth & deny it in deed/ & saith thus. Omnia quecunque dicerint nobis facite. scdm vero opera eorum nolite facere. Math xxiij all thing that they bid you do/ do ye it. But do ye not after their wicked works. Caplm. vij ALso these men of law that for meed maintain falsehood against the truth/ or for meed hide the sleuth that they should maintain/ or ●or meed withdraw them to suffer or let falsehood have his forth/ they forfeit against this commau dement which forbiddeth all manner falsehood. I read on a time there were two men of law dwelling in own town. The one at even came home from the assize/ & that other ar him what he had won that day. And he said .xx mark & that he had right moche travail therefore. Ye said the other/ and I have won as much & more to be at home and not to travail. Such men of law and batteres of law that have no conscience may well say that is written in the book of isaiah the prophet. Concipimus et locuti sumus de cord verba mendacij & ●. We have conceived by study & by good information knowing of the truth/ and of our own heart & of our contryving we have spoken words of losing & of falsehood. And therefore rightful doom is turned backward/ & rightfulness stood from far & might not nigh truth fell down in the street/ & equity might not enter/ the truth is all forgotten. And he that went away fro wicked thing & would have lived in pea● & truth/ he was open pray to false men. Qui recessit a malo prede patuit isaiah lix But would god that they would amend them/ and say that is written the same chapter. Lord god our sins been multiplied by fore thee/ and our sins answer to us for our great sins been with us and accuse us. We know our witnesses/ for we have sinned 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 prechours of god's word that preach more for winning of worldly good/ than for winning of man's soul and seek more their own worship than god's worship in their preaching and preach not the truth/ ne will say men their sothes in repreving of their sins/ they been false wytne s; says & do against this commandment For if they hide truth in favour of sinners & will not preach against their vices. Or if they preach fallehede & error to show their wit by curyoust speech/ or preach high matters not profitable to the people/ not helpely to man's soul/ all such prechours been called false witnesses. Also they that preach so hard against the mercy of god that they bring folk in wanehope. And also they that preach so moche of the mercy of god & 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 mia et veritas all the ways & 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 preachers of god's word should be witnesses of christ that is sovereign truth. And therefore christ saith to his disciples. Eritis michi testes in Jerusalem & ●. Ye shall be witnesses to me in jerusalem and in all jury/ and in samary/ and in every land to the last end of the earth. Actuum i And therefore prechours should advise them well that they preached no falsehood/ ne say no thing for certain that is in doubt to them/ & that they hide not the truth that should be said/ and that their life & their teaching accord with the teaching & the life of christ. For if they teach otherwise than christ taught/ and live not as christ lived they been false witnesses to christ. christ taught chastity & commended poverty & lowness. And therefore if the preacher of god's word be a lecher and a carnal man proud of heart & covetous/ he is not true witness of christ. And if he reprove in his deeds poverty & chastity & say that christ was not poor for man's sake/ he lieth upon christ/ and he is to him overdone false witness. For christ said that foxes had their dens/ and the birds her nests/ but the maidens son had not where he might rest his heed. Mathei eight And saint Poule saith/ that christ became man needy for us in this world to mak● us rich with his mischief. Propter nos egenus factus est. cum esset dives. ut illius inopia divites essetis two Corum eight Caplm. eight ALso all mynystres of holy church/ and namely men of religion should be witnesses of christ to edification of the people & of their neighbours/ that been all men & 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 & in clothing should bear witness to christ. ¶ Dives. How should men of holy church bear witness in clothing to christ. ¶ Pauper. For in clothing they should show sadness hone s; te & lowness/ as nigh followers of christ/ & witnesses that taught sadness against vanity/ honest 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 & to tempt women/ ne to precious against poverty/ ne overdo ne feeble against their degree/ & honest of holy church/ ne to side ne wide against measure. ¶ Dives. Of this matter thou spakest before. I covet no more to here thereof. For as thou soothly saidest men of holy church & namely men of religion pass in great array & pomp temporal lords. ¶ Pauper Also as oft as the priest singeth his mass/ he representeth the person of christ that died for us all upon the tree. And by his clothing & by his mass singing he heareth wytne s; see of crystus passion/ & showeth that all that he doth in saying of his mass/ he doth it in mind of crystus passion & if he have no mind of crystus paslyon after that his clothing showeth that he should be/ he is a false 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 ecclesia. qd qui perverse agens nomen et ordinem sanctitatis habet. ¶ Dives. What betokeneth the clothing of the priest at mass. ¶ Pauper The amyt on his heed at the beginning betokeneth the cloth that crystus face was hyled with in time of his passion when the jews hyled his face & bobbed him/ and bad him arede who that smote him. The long aube betokeneth the white cloth that Herod clad christ with in scorn as he had been a fool. The fanon the stole & the girdle betoken the bounds which christ was bound with as a thief in time of his passion The fanon betokeneth bounds of his hands. The stole the rope that he was led with to his death. The girdle the bounds that he was bound with to the pillar and to the cross. The chesyble betokeneth the cloth of purpur in which the knights clothed him in scorn/ & kneeled to him & said in scorn. Hail thou king of jews. The bishop passing other priests hath a mitre & a cross. The mitre on his heed betokeneth the crown of thorns the christ bare on his heed for man's sake. And therefore the mitre hath two sharp horns in token of two sharp thorns. The two tongues that hang down on the mitre betoken the streams of blood that ran down fro crystus heed by pricking of the crown of thorns. The cross that the bishop beareth in his hand/ betokeneth the red spear that the knights tormentors put in the hand of christ in scorn for a sceptre. And the archbishop's cross betokeneth the cross that christ died upon for us all. The bishops gloves at mass in his hands/ betoken the nails in crystes hands/ & the sandalyes on his feet at mass betoken the nails in crystes feet. If it be so than that men of holy church having these tokens of crystes passion in their mass saying/ & have no devotion in crystes passion ne mind of his passion they bear false witness/ for it is not with them Inward as the tokens show outwdrde Also the amyt betokeneth the basynet of health that is hope of the life that is to come/ & forsaking of earthly things The long aube betokeneth chastity of body & soul. The girdle fanon and stole betoken the commandments and the counsels of christ in the gospel/ by the which men of religion & of holy church been bounden passing other to serve god. The ●hesyble betokeneth the holy cloth of christ without seem all won in one which betokeneth parfyght charity. The mitre on the bishops heed with the horns betokeneth cunning of two testaments old & new which cunning he ought to have & to teach with two tongues/ with tongue of deed & with tongue of speech & show them both in deed by good example giving/ & in speech well teaching/ & y● 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 con god's law and 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 example & good teaching than the simple priest. ¶ Dives. It is a common saw y● though two tongues on the priests shoulder betoken that this land hath been twice renegade & perverted. ¶ Pauper That is false. For sith this land took first the faith/ the people was never renegat But the people of this land was slain nigh all up for the faith till there was no christian man to dwell therein but only heathen people that hath slain christian people/ & by the sword kept this land that they wan of christian people Therefore Beda de officio divino sayh that it betokeneth two tongues that men of holy church ought to have as I have said/ & therefore they been called tongues Also the priests crown betokeneth the crown of thorns on crystes heed & the dignity of the priesthood. And his sha●ynge as the law saith/ betokeneth poverty in soul/ & forsaking of worldly goods. Caplm. ix dives. What betokeneth the bishops cross in manner of living. ¶ Pauper As saith a great clerk Beda li. i de diu● no officio. The bishops cross is called a shepherds staff/ to stir the bishop to lowness/ & to think on the cure and on the business & 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 suget● spiritually/ 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 & women with fairness by good words and by good example to the mercy of god/ and not to be fers●ne fell to the sinful. And therefore as Beda saith/ above on the hook of the cross is written thus about. Cum iratus fueris misericordie 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 an other is/ and not be proud of his dignity. beneath beside the pike of iron is written parce/ that is to say spare. For he must spare his sugettes & 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 dame of the bishop should not be to sharp/ but alway meddled with mercy. The staff of the cross is right and not wrong/ in token that the bishop should dame rightfully & govern his sugettes in right and equity/ and do no man wrong. unde versus. Contrahe per primum. medio rege. parce per ymum. By these tokens outward bishops and pre●es witness themself to be such In ward as the tokens show. But if they be not such/ they be false wytne s; says to christ and to crystus lore in damage of their even christian/ for by ypocrely they deceive the people. For sooth it is a losing any man knowledge himself a bishop/ priest/ or clerk or man of religion/ & work contrary things to his order/ & against the tokens that he beareth of holiness It is a losing any man or woman to say him christian/ and do not ne live not thereafter as a christian man or woman/ but peradventure worse than a jew saracene or paynim. Therefore saith saint john in his epistle/ that who so saith that he knoweth god & keepeth not his commandments he is a liar/ there is no faith in him. Prima Iohis two And he that saith that he loveth god & hate his brother he is a liar. Io four And so every wicked liver is a liar. And therefore saint Ambrose saith in this manner. brethren flee ye losings. For all they that loven losings/ been the children of the fiend. For as christ saith in the gospel/ all such have the fiend to their father/ which hath ever be a liar & father of losings/ and never stood in truth/ but with a losing lost all mankind as christ himself saith in the gospel. Io eight And yet in to this day unneaths he bringeth any man or woman to sin but with losings. And so with leasings he sleeth man's soul & woman's/ and ever hath be a cruel manslayer & a false liar/ as christ saith in the same gospel. ¶ Dives Tell me I pray the how witnesses should have them in doom for to be true witnesses. ¶ ꝓauper The witnesses in doom & the judge also should be In different to both parties & say the truth for both parties. 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 Moche more than the witness ought to take no meed to bear falls witness ne the judge to give unrightful doom xiiij q̄. Non sane. nevertheless the witness may leefully take his costs of him that bringeth him to witness. And if a man see that his neighbour should fall in his truth and lose his right for default of witness/ if he know the truth & may bear witness in the cause/ but he bear witness & say the truth for salvation of his neighbour/ else he sinneth grievously though he be not brought to bear witness And in the 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. Caplm. ten dives. To whom shall he make restitution. ¶ ꝓauper If he took meed to bear falls witness/ though he bear true witness or no witness/ he shall make restytuco n/ not to him that gave it/ for he is not worthy to have it again sith he gaf it for falsehood and for sin. But he shall make restitution to him against 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 & not say the truth. And if the 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 leeful 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 the poor folk by the doom of holy church. Hec Raymundus li. two ti. de testibus. ¶ Dives How many witnesses be needful in doom. ¶ Pauper After that the cause is so must be the number of the witnesses. And after the person or the persons that been against whom the witnesses been brought. For against bishops & priests and against men of holy church & against persons of temporal dignity must be brought more witnesses & of more worship than against simple folk. ¶ Dives. Why so. ¶ Pauper. For there should no man be in dignity/ neither spiritual ne temporal/ but true folk to whose truth men should give more credence than to speech of simple folk which known not well what is truth ne falls what is profitable to the bounty/ ne what is noyous/ & oft full little dreading god. Also persons in dignity in that they be sovereigns & judges & governors of the people for their rightful domes/ & sometime for unrightful getten them much hate of the people/ and without guilt and for their good deed/ and so they have many adversaries. For it is not in the power of the governor to please all. But needs either he must offend god/ or else men that dreaden not god And therefore the judge shall not lightly believe a few witnesses against such persons. Also if persons of dignity might lightly be dampened by the simple folk/ the people should be to hold against their sovereigns & little let by them/ & so dignity both spiritual & temporal should be in despite & come to nought. And therefore some time it is better to suffer a shrewd prelate or a curate & a shrewd man to regne/ than lightly at the request of the people to depose him/ but his sin be well open & well slanderous & noyous. ¶ Dives. Is there any case in which it is leeful to stand to one witness. ¶ Pauper In that is no preivoyce to an other/ it is leeful to stand to one witness/ as if it be in doubt whether a child be crystened/ or a church hallowed or an aultre/ or vestyment hallowed. Also by assent of both parties men may stand to the witness of one. Also men may stand to the wytne s; see of the priest saying that his parysshen is amended if the sin be not open. Vt dicit hostiensis in summa li. two Ru. de testibus. S. quotus est numerus Also the witness shall say for certainty that he knoweth for certain/ & say in doubt thing that is to him in doubt ¶ Dives. Ofce a man weeneth to be siker of thing & he is deceived ¶ Pauper If he do his devour to know the truth/ though he be deceived so saying against truth/ he sinneth not deadly/ for it is not his will to bear false witness. Caplm. xi dives. Is a man bound to keep counsel of a thing that he knoweth by privy telling. ¶ Pauper. That a man knoweth only by shrift he is bound to keep it privy and no witness here thereof. For he knoweth it only as god's privy minister. But if he knew it not only by shrift/ but by other way than by this 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 out for salvation of his even christian saving as much as he may the person that told it him/ so that he beware of more harm by his telling If it be such that it be not to harm of the comynte/ ne to great harm of any person if he have bound him to counsel he shall not be it aknowe for no bidding of his sovereign. For it is a law of kind to keep counsel that man knoweth by counsel/ if the keeping of counsel be not against charity For against charity may no man be bounden neither by behest ne by oath. And for to discover counsel that is told them for counsel when he may leefully keep it counsel/ it is a falsehood. And therefore the wise man saith. That who so discovereth the brevities of his friend he loseth faith Ecclesiastici vicesimo septimo. For that is the manner of false friends/ that when they turn to enemytee/ than to tell the brevities of their friends to shende them. As saith the wise man. Ecclesiastici sexto. witnesses must accord in the thing & in the person/ the place and 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 themself/ the judge shall dame after the more party/ but the less party pass the other party in worship & dignity & 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 y● must stand in discretion of the judge. They that shall attaint other witnesses must be more in number & of more worship & 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 saint james the mercy enhaunseth the doom. Hec in sum. conf. li. ij. ti. de testibus Also there is witness of deed & by deed withouten witness of word/ as when the deed showeth the self. Dist. xxviij priusꝙ. There may no man be judge and witness and accuser together in the same cause/ but in case the judge may be witness of truth to excu s; e four q̄. Nullus unꝙ. 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 four q iij. 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/ but his trespass be so open that the deed showeth the self three q̄. testes. Et Deutro xix et Numeri xxxv No man is sufficient witness in his own cause xu 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 questione secunda. S. i. The defender may forsake witnesses that been his enemies. quarta questione tercia. testes. Noman may be compelled by the law to bear witness against his own kinsman/ ne against any of his nigh alliance. Ibidem. An heretic & an heathen man may bear witness against an other heretic & against an other heathen man in help of a christian man. But against a christian man should they bear no witness xxiiij q̄. mirantur. Caplm. twelve HE that is unable to be a pressed should bear no witness against a priest in cause of felony and of great sin two q̄. ipsi apostoli. He that beareth false witness forsaketh christ sovereign truth. xi. qone three abijt. If priests or deacons be taken with false witness bearing/ they should be three year suspended from their office & do hard penane. v. q̄. quis in fine. Every false witness should do vij year penance xxij. q.u.si qis. And by the law he is unable to every office & laful deed of any worship worthy to lose his goods and to be beaten & hard chastised & punished/ and the same pain is he worthy that bringeth men wittingly to bear false witness. xxij.q.u.si qs se. And as the law saith there/ he should fast xl days in breed & water and vij year following do hard penance/ & never after be without penance or sorrow and contrition for his sin. And all that were assenting to false witness & to perjury should do the same penance. Ibidem. The words of witness should be taken to the best understanding & most benign. Extra li. ij.ti. de testibus ca cum tu. The witness that ayensayth himself is of no credence. Extra li. ij. ti.de ꝓbacionibs ca licet. Men should stand to the first speech that man or woman saith in his cause if he vary an other time e. ti. per tuas. If the witness by distraction say amiss/ it is leeful to him anon to amend his speech/ but if he abide with an interval/ though he change his word & amend it/ he shall not be accept ne herd. Extra li. ij.ti. de testibus cogendis ca preterea. witness in doom should not be herd against him that is absent/ but he were obstinate and would not come. Extra de testibus ca ij He that 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 unleeful And therefore not withstanding his oath he may bear witness of the truth. e. Intumavit. No man shall bear witness to an other 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 an other man's cause to have him favourable to him in his cause e.ti. personas. No man's witness shall be received in doom in prejudice of an other/ but if he swear though the witness be a man of religion e. ti nuꝓ. The honest & the worship of the witnesses is more to charge than the multitude e. ti. in nostra. For to discuss yrre gularyte of bigamy/ both lewd man & lewd woman may be taken for witness e. ti. tam is. Seek folk and 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 trenth e. ti. si ●. Every man & woman should hate false witness/ for god hateth false witness as Solomon saith. Deus odit testem fallacem. Prouer. vi And every liar is a false witness & full of guile. And the sudden witness disposeth & ordaineth a tongue of dying. For he that is ready to bear witness before he be advised he dyspeseth him to lie Prouer. twelve But as Solomon saith. The false witness shall not be unpunished/ and he that speaketh losings shall perish. Prouer. xix furthermore leave friend ye shall understand that there been three manner of witnesses. Caplm. xiij 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 & witness. Ego sum iuder et testis. I am judge and witness saith our lord god. jeremy xxix And job saith. In heaven is my witness/ and he that knoweth all my counsel is above in high. And there is a witness within us that is our conscience. For as saint Poule saith. Our joy is witness of our conscience. And there is a witness without us/ & that is our neighbour & all creatures that shall bear witness against us at the doom before the high judge but we amend us by time & dame well ourself. For Moses' said Testem invoco celum et terram. I call heaven and earth to witness/ that if ye make to you any likeness/ or image to worship it and break god's law ye shall soon perish. Deutro four And in an other place he saith thus. I call 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 clive to him by faith and love/ for he is your life and length of your days. And your heart be turned away from/ him and ye will not here his laws but worship false gods. I say to you before that ye shall soon perish. Deutro xxx And therefore leave friend/ if we will be siker at the last doom & come sickerly before our sovereign judge that knoweth all/ we must dame well ourself in this world. For saint Poule saith. That if we deemed well ourself & discussed well our life/ we should not be dampened. Pri ●. ad Corum xi ¶ 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 & thy conscience shall be thy two witnesses for to accuse the Thy tormentors should be dread and sorrow/ that in manner should she we thy blood by weeping of salt tears when by witness of thine own conscience and of thy thought/ thou haste deemed thyself guilty and not worthy for to come to god's board/ ne to heavens bliss. And there saith the gloze. That sickness/ feebleness/ and sudden death fall commonly after Eester amongs the people. For men in Eester receive unworthily gods flesh & his blood. Ideo multi infirmi et imbecilles et dormiunt multi. s. per mortem. Prima ad Corum xi But for every man is favourable to himself and to his own cause/ therefore thou shalt have with the two assessors by whose counsel 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 excuse thyself falsely ne to grievously/ but as thine other assessour 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 thee/ the third witness/ that is thy faith. And so let thy doom stand in witness of two or of three. And faith saith thus. Fides sine operibus mortua est. faith without good works is deed. For all though you believe as a christian man/ but thou live as a crystin man/ else thou art deed in soul and worthy to die without end. Faith that faileth in word and in thought is deed and helpeth not to bliss. And anon conscience and mind shall accord to him and say thus. He that useth amiss his free will that he die it is reason without remedy saving god's mercy. And take heed that thy clergy may not save the. For holy wryt and clergy say. Anima peccatoris mor●etur The soul of the sinner shall die. Also thy clergy may not save the if thou be in deadly sin. For thou art bygamus and twyus wedded. first to christ in thy baptism/ & after to the fiend by assent to sin. And so thou art widow fro christ wedded to an other widow that is the 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 ten commandments which thou hast broken/ & of the two commandments of charity against which thou haste offended/ & of the twelve articles of the faith against which thou haste erred/ & of the vij deeds of mercy which thou haste not fulfilled/ & of thy five wits which thou haste misspended/ and the four cardinal virtues against which thou haste trespassed/ this solemn quest of xl true witnesses shall damn the as a man queller of thine own soul. And as a thief traitor thou haste rob thine own lord of his good. For robbery is called all manner mystreating of an other man's good against his will. And thou haste rob christ of that precious soul that he bought with his dear blood/ and mysused and myspente his creatures against his will. For as saint Gregory saith in his Omelye. All thing that we take of god to use of good living/ we turn it in to use of wicked living. Quicquid ad usum recipimus vite. in usuque conuert●mus culpe. For the health of body that sent us. we spend it in sin and in wickedness/ fair weather in vain occupation of pride and of covetise/ peace in vain sickerness plenty of victuals in gluttony & lechery. And so this solemn quest of forty would damn the for guilty. Therefore there is none other remedy but truly dame thyself & yield the guilty & take the to the mercy of god & punish thyself by dread & sorrow of heart & put the in the doom of gods judge/ that is thy confessor & make amends after his doom & by his assent. For god against whom thou haste so highly offended will stand to his rightful doom/ & accept such satisfaction as he assigneth the by the law of god to do if thou do it with good will. Caplm. xiiij THus dame 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 saint Poule saith. He shall come down with the voice of a trump/ that is to say/ with the voice of angels and of archangels/ the which shall cry and say. Surgite mortui venite ad judicium. Rise ye up that been deed/ and come ye te the doom. And anon in a twinkling of an eye we shall all awake of the long sleep and rise up & come to the doom. Pope & prince. Emperor & king. Lord and lady/ free and bound/ rich and poor great and small/ all they shall awake and rise up body and soul again knit together. That voice shall be so hideous so dreadful & stern/ that heaven and earth shall begin to quake The stones shall rive/ and all the deed arise from death to life each man & woman to answer for himself/ no man per attorney. Now our judge christ is a lamb merciful & meek/ than he shall be as a lion dreadful & stern. And the lion with his cry abasheth all other beasts and maketh them to stand still save his own whelps/ which with his cry he raiseth fro death to life. So the voice of christ at the day of doom shall arere us all from death to life/ which voice shall be full dreadful to them the live bestely & take none heed to god ne to his law. Them it shall arrest & make them stand still as prisoners on the earth & abide their judge For they shall so be charged with sin that they shall not wend up against christ as the good shall wend up & met with christ. For to them that been god's children that voice shall be full sweet & full liking to here & make them so light that they shall wend up & meet with christ in the air/ as saint Poule saith. To his children christ shall say. Venite & ●. Come ye my faders blessed children and take ye the kingdom of heaven that was ordained to you before the beginning of the world. But to these bestyal folk & wicked livers/ to the proud/ to the covetous/ to the envious/ & to lechoures/ gluttons/ & to vengeable folk/ his voice shall be full dreadful & fnll bitter when he shall say to them. Discedite a me maledicti & ●. Wend ye hens fro me ye cursed wretches in to the fire of hell without end/ there to dwell with the fiend & his angels And so he shall send them to sorry place & to sorry company without any remedy. Was there never thondblaste so dreadful as his voice than shall be to them that shall be dampened And was there never song so merry ne melody so liking as his voice shall be than to all that shallbe saved. And therefore dame well thyself here that thou be not dampened there. Stand here to the saw of the great quest of true witnesses which I have nempned to the and dame thyself thereafter. And be true domesman of thyself or else thou shalt have the same quest against the at the dreadful doom. And thereto all angels and archangels and all the saints in heaven and all creatures shall than bear witness against the and ask vengeance on the Than as saith john Crysostom's super illud. Plangent se omnes tribus terre & ●. The angels shall bring forth the cross/ the spear/ the nail/ the scourges/ & the garland of thorns/ with which christ suffered his passion. Than shall christ sit on high to dame the quick & the deed/ he shall depart the gooe from the wicked & set the good on the right side/ & the wicked on the lift side. He shall torn him to the wicked on the lift side & show them the cross/ the spear the nails/ the scourges/ & the garland of thorns/ & his wounds all fresh which he suffered for all mankind and say to the wicked on this wise. Ecce miseri et ingrati quanta ꝓ vobis sustinui propter vos homo factus sum & ●. See ye unkind cursed wretches what I suffered for your sake. For when I was god and king of kings & lord of lords & never had wist of woe for your sake I became man for your sake. I suffered to be beaten and bound/ to be spateled and despised/ to be nailed to the cross crowned with thorns/ stungen to the heart with a spear/ and was slain dispiteous 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 creatures I loved you more than I died mine own worship. For why/ for your love I put myself to sorrow and care. And ye loved more a little muck and a little lust of ●he flesh than ye did me or my rightfulness/ and little 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 drink/ when I was naked ye held me not/ when I sought mine harborowe ye received me not/ when I was seek and in prison ye visited me not. And therefore wend ye hens from me in to the fire of hell without end there to dwell with the fiend & his angels. O saith saint Gregory thou sinful wretch what shalt thou do/ flee may thou not/ ne hide the may thou not/ & if thou appear as needs thou must thou art but shent/ for there thou shalt have all thing against the. Above the thou shalt have the dreadful domesman ready to damn the. On the right side thou shalt have thy wicked works to accuse the. On the lift side the foul fiends ready to draw y● to hell beneath the thou shalt have the endless deepness ready to swallow the in/ without 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 & freting the without end. Than as the wise man saith. All creatures shall fight against us. Sap .v. Than as the great clerk saith Crysostomus. Heaven earth water son moon night & day & all the world shall stand against us in witness of our sins And though all thing were still/ our thoughts & our conscience & our works shall accuse us & stand witnesses against us. Therefore saint Austen in his Omelye suꝓ illud Estote misericordes 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 calleth again that been turned away fro him & forgiveth them there sins that turn again to him/ & he is full patient & abideth of wretch that men should turn them to him and be saved. And anon as sinners turn them again to god he forgiveth sins that been passed & byheteth joys to coming. Now god s●yreth & monesteth them that been slow to good deeds/ he comforteth them that been diseased/ he teacheth them that be studious/ & helpeth them that fight against vices. He forsaketh no man ne woman that travaileth to do well if they call 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 but that we take of him. The time of mercy is full great. I pray you brethren all let ye not this time pass you/ but take ye it while ye may. After this time shall come time of doom when men shall do hard penance without fruit/ for it shall not help them. Than sinners that had their wealth in this world shall sigh & say with great sorrow. Quid nobis profuit su●bia & ● What hath profited to us pride/ what hath now helped us our pomp/ our boast/ our richesses. All these been passed away right as a shadow. These been the words of saint Austen. Caplm. xu THan they that shall be dampened shall say a saw of sorrow that never shall have end. Defecit gaudium cordis nrī usus est in lucium chorus noster. cecidit corona capit nrī ve nobis quia peccavimꝰ. The joy of our heart is done & passed away to sorrow & care is turned our play/ the garlonde of our heed is fall to ground/ that ever we did sin well away the stound. Trenorum. iiij. 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 the god suffereth folk to regne in their sin/ & the more patience that he hath with them/ the harder he shall smite 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 & a right string. So the doom of god is made of two manner folk. Of them that been wrong thorough sin & live wrongfully & do moche wrong/ and of them that be right & rightful in living. The archer sheting in this bow is christ. And the more that the bow is draw aback/ the harder is smiteth when the archer looseth. So the longer that christ abideth/ & so draweth his doom abake/ the harder he shall smite but folk amend them And as the archer in his sheting taketh the wrong tree in his lift hand/ & the right string in his right hand & draweth them atwynne/ so christ at the doom shall set the wrong livers on his left hand/ the rightful livers on the 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 in to heavens bliss without end/ & to the wrong livers he shall say/ go ye hens from down in to hell pain without end. Of this bow the prophet saith Arcum suum tetendit & paravit illum. God hath bent his bow & made it ready/ & he hath arrayed or made ready there in tacle of death/ & hath made his arrows hot with brenning things. For they that been brent with sin shall burn with the fire of hell without end Of this bow david also saith Dedisti metuentibus te significacomem. ut fugi●t a fancy arcus. Lord thou hast given a tokening to them that dread the to flee away from the face of the bow. Caplm. xvi dives. What tokenes been though ¶ Pauper. There is doom in special/ & doom in general/ that shall be in the last day of this world. Dome in special each man hath anon as he died. And therefore christ saith. Nunc judicium est mund. 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 judicij mei. Have mind of my doom/ for such shall be thy doom/ yesterday it fell to me/ to morrow it shall fall to the. Before this doom go many tokens of warning to sinful wretches/ as age/ sickness/ feebleness/ dasewing of sight/ blindness deefnesse rympling or revelling of skin/ fading of colour/ failing of mind/ loss of cattle of friends by death & other. ¶ Dives. When shall the day of general doom fail. ¶ Pauper christ saith in the gospel there is none angel ne saint in he●en that wot when it shall fall. But suddenly and unwarly it shall fall/ and come as a thief & as death doth to many a man that will not beware by tokens before. No more shall than man blended with sin be ware of the last doom ne of the first that shall be death no more than the men would be ware by the preaching of Noah to flee the flood that drenched all save eight soul's ¶ Dives. sithen each man and woman is deemed anon as he is deed/ whereof shall serve the general doom. ¶ Pauper That all men heathen & christian may see the rightful doom of god/ not only in themselves but in all other/ the heathen men may see & know their false believe for which they been dampened. And christian men see & know their unkindness/ and how rightfully they & all other been dampened that die in deadly sin. Caplm. xvij Man's doom is perverted by four things as saith the law. xi.q.iiij. Quatuor/ by dread/ by covetise of gifts/ by hate/ by love. But christ he is almighty/ he dreadeth no man. He is lord of all/ he needeth no meed ne gifts. He hateth 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/ & therefore there shall no false witness ne slight of men of law deceive him. Every man shall be there a true witness of his own doom/ for his own conscience shall save him or damn him. And therefore leave frond be ye a true witness of yourself in this world to save yourself here in time of grace/ & 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 damnation in the other world. For they been false witnesses to themself and to the other also. As saith saint johan with the gylden mouth super Matheum opere imperfect Omelia vi There is no man able to be a true witness to an other man but he be first a true witness to himself in his own doom. Art 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 in measure. He shall ask of us how oft we have received of his gifts/ how moche 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 goods of fortune that been temporal goods and temporal rych●sses and goods of grace that been virtues and cunning. Than the sovereign judge shall ask of us answer of his benefices in the plural number saying. Esurivi & ●. I had hungers and ye gave me no meet. I had thirst and ye gave me no drink. I was naked and ye clothed me not. I sought my harborowe and ye received me not. I was seek and in prison & ye visited me not ne comforted me not. And sithen the doom shall be so hards to them that help not their even christian with their good at need/ moche more straight it shall be to them that rob their even christian/ as to thieves/ pylours'/ extortioners/ & manquellers/ lechours/ and to all wicked doers. Than 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 cromme of breed in his breed skep/ of every drop of drink of his barrel & in his ton & in his vessel. Also christ shall ask reckoning by hole measure. For as christ saith in the gospel. Men shall there reckon & yield to the least farthing without forgyvene s; se. And such measure as men meet here to other shallbe moten aye● to them/ mercy for mercy/ hard for hard. Also god shall than ask of us reckoning in weight of straight doom/ for all our deeds shall there be weighed by the doom of god & of our own conscience & after that they weigh they shall be rewarded/ the good in bliss the wicked in pain. Than the hand of god shall write in the conscience of every man & woman that shall be dampened these three words. Mane techel phares. Which three worder he wrote on the wall of thou kings hall Balthasar to his damnation. Danielis. ●nto. Which vision appeared to the king in time of the great feast that he made in despite of god/ & 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 & made an end thereof. Techel is to say/ thou art weighed in a balance/ and thou weyest to little. Phares is to say/ thy kingdom is departed from the. For after the doom the lynful man may no longer look after the kingdom of heaven which was ordained to him if he would have deserved it. But than he shall be departed fro the kingdom that he hath lost by his folly & go to prison of hell without end which he hath deserved. For than christ 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 way to heaven/ if thou have do well or to hell if thou have do amiss and not amended the. Than all wicked christian men shall be deemed and dampened/ but heathen men shall be dampened & not deemed. For as christ saith in the gospel. He that believeth not in christ now/ he is deemed. Some shall be deemed and saved/ as good christian men common livers. And some shall be saved & not deemed/ as men of perfection. For they shall dame other as christ saith in the gospel. Vos ● reliquistis omnia & ● Ye that have forsaken all worldly goods for my sake/ and followed me in poverty and in perfection/ ye shall sit on twelve setes deeming the twelve kindreds of Israel/ that is to say/ all that shall be deemed. Caplm. xviij dives. It is a dreadful thing to think on this doom. ¶ Pauper It shall be more dreadful to here it & to see it/ & most for to feel it/ and namely to rich folk that have received many goods 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 were reckonings & answer of the gifts. Therefore saint james speaketh to you rich men in this manner. Agite nunc divites & ●. Now ye rich men do ye so that ye may save yourself/ weep ye & wail ye for your mischiefs that shall fall to you but ye amend you. Your richesses been rotten your clothes be moth eaten/ your gold & silver is rusted & the rust thereof shall be witness against you at the doom and eat your flesh as fire. For ye kept your good so hard from the poor folk/ therefore you have tresoured wrath and wretch to you in the last days. Jacobi .v. ¶ Dives. Well is him that is well deed. ¶ Pauper And well is him that well liveth. For as saint Austen saith. He that liveth well may not evil die. Therefore as I said first. deem well to thyself & of thyself. For as Solomon saith The true witness delivereth souls of woe both in his own and in many other. Prouer. xiiij And as the prophet saith. Seek ye up our lord god with alms deed while he may be found/ call ye him while he is nigh. Now he is high now he called us to his mercy. Now he may be found benign and bonour to all. But after the doom and after our death/ he shall be fell and fierce to us/ but we amend us. Than 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 all. And the wise man saith what good thine hand may do/ do it busily while thou might. For there shall be no working reason ne cunning/ ne wisdom after thy death to win the meed. Eccl. ix Therefore christ saith in the gospel/ that there shall come 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 eight commandment. And beginneth the ninth. Capitulum Primum. 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 inform me in the ix commandment. ¶ Pauper. The ix commandment is this. Non ocupisces domum ꝓximi tui. Exo twenty Thou shalt not covet thy neighbours good with wrong/ house ne land. In the eight commandments before god forbiddeth all wicked works. In these two last he forbiddeth all wicked wills & consent to sin. For of wicked will cometh evil deed. And therefore christ saith in the gospel/ that out of the heart cometh all manner sin/ for without will & assent of the heart is no sin done. De cord exiunt cogitaciones male/ homicidia/ adulteria/ fornicaciones/ furta/ falsa testimonia/ blasphemy/ Mathei xu 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 called covetise of the eye in other men's good. covetise of the flesh is called will to lechery and to gluttony And right as a wicked weed is clean cleansed out of a land when the rote is drawn a way/ and till when the rote is drawn up the land is not clean cleansed ne well wedded And bodily sickness is not well cured ne healed till the rote of the sickness be thus destroyed. Right so man's soul & woman's may not be clean cleansed of sin/ ne god's law may not be kept/ till covetise of the heart which is rote of all manner sin & of all ghostly sickness be drawn out of the land of man's heart & destroyed. And therefore when god had given eight commandments by which men should flee all wicked works/ he put thereto other two commandments 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 & rote of all wickedness. Therefore in this commandment god forbiddeth principally false worldly covetise/ & specially of things not movable by themself when he biddeth that thou shalt not covet thy neighbours good with wrong house ne land. In the vij commandmen god forbiddeth the deed of all wrongful taking when he biddeth the not steel. In this behest he forbiddeth all manner wrongful desire & miss covetise of any man's good of house/ of land/ of gold/ of silver/ of cloth/ of corn/ & of all such other things that may not stir themself This commandment is princypaly against false purchasours/ that for false covetise been busy to beguile & with falsehood to rob men of house & of land & put them out of their heritage. To such false purchasours' god giveth his curse and saith thus. We qui cogitatis inutile et operamini malum in cubilibus vestris & ●. 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 even christian. They have coveted other men's f●ldes saith he/ and by might take them away from them/ & rob them of their houses/ & falsely challenge the man & his house & his heritage. For often they challenge men for bound/ and so enter in to their house and land & 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 & ●. Woe be to you that falsely join house to house/ and couple field to field to the end of the place that ye may say/ all this is mine & 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 eeres. And therefore many a fair house and great shall be forsaken/ and no man ne woman dwell therein. isaiah ●nto. And thus the wise man saith. Non attingas terminos paruulorrum & ● touch not the bounds of the small poor folk to reave them of their right/ & 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 full grievous and full hard against the. Prouer. xxiij Caplm. two WE find in holy writ the third book of kings xxi ca That there was a king of Israel that height Achab/ and there was a man dwelling by him that height Naboth that had a fair vineyard that lay nigh the kings palace and therefore the king desired greatly to have it/ and said to Naboth/ give me thy vyneyerde/ and I shall give the a better therefore/ or else asmuch money as it is worth Than Naboth said/ god forbid that I should change my faders heritage. I will never change it ne sell it. Than the king was wroth and for malancoly laid him on his bed and 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. Than jesabel the queen said. Bt 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 pryncypales of the city under the kings signet. And bad them gather their court to gydre & make a solemn fasting so to blind the people with hypocrisy & bad them ordain two false witnesses/ which should accuse Naboth & say that he spoke evil of god & of the king & so damn him as guilty & stone him to the death/ & 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 & bad him rise up and be merry & take the vineyard to him for Naboth was deed. And anon the king rose & went in to the vineyard & took it to him. Than at that bidding of god. Ely the prophet met with him & said to him in god's name. Thou hast slain & thou haste that thou coveytest/ but I tell the it forsooth in the same place there that hounds have licked up the blood of Naboth/ hounds shall lick up thy blood/ & hounds shall eat thy wife jesabel/ and hounds and birds shall eat thy body/ and god shall destroy thine household and slay all thy kindred and thine alliance/ and soon after it fell so. And thus of false covetise came perjury/ false witness/ murder & manslaughter/ and destruction 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 coveted moche the place of saint beatrice And for covetise to have the 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 christ ne crystes law. When she was thus deed. Lucre's entered in to 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 & jocund in the mids of the feste/ a young souking child that was there in his moders arm said all aloud that all men might hear it. Audilu ●eci Here now Lucres. Thou hast s●●ne/ & thou haste entered falsely in to this place and haste it at thy will. But now thou art given in to the might & in to possession of thy most m 〈◊〉. And anon in time of the feast ●●fore all his friends and his gest●●●● fiend entered within him/ & three hours together so fortravayled him & so rend him before them all till he slew him/ & for his false covetise bare his soul to hell. Here thou might see what peril it 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 heres. For it is a common proverb De male quesitis vix gaudet tercius heres. Of evil gotten good the third heir uneath hath joy. Caplm. three dives. If I had aught 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 rightful. But that they left to me I will keep it as the good man Naboth died of whom thou spoke full late. ¶ ꝓauper. Naboth would have kept vylle his faders heritage that longeth to him by right and by dyscente of heritage. But if thou keep any thing wittingly that thy former faders purchased falsely/ in that y● keepest not thy faders heritage as Naboth died/ but thou keepest other men's heritage/ to which neither y● 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 & by guile/ but thereto they lost their life/ their worship/ and their heritage for ever. I read that there was a great man which did much alms & for his alms god would have him saved. It befell 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 together in a deep valley/ & in the mids of the valley was a deep pit full of fire smodering meddled with pitch & brimstone/ full foul stinking. Than the angel bad this man look in to this pit. He looked down/ & 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. Than the angel axed him what he saw/ and he told him all the sooth. Than said the angel. He that hangeth by the tongue that is thy faders father which purchased the place that thou dwellest in by guile of his tongue by false oaths/ by losings/ by perjury/ by false witnesses/ and did many a men forswear them/ and therefore is he principally punished in his tongue/ and hangeth by his tongue in this horrible fire and shall do without end/ for he would not make restitution. He that hangeth on the second gallows by the hands is thy father/ which kept still by mighty hand that his father amiss purchased and would not make restitution. The third galowe in which hangeth no man been ordained for the but if thou amend the and make restitution. Anon the angel passeth away from him/ and he was delivered again under his wood side. The next day after he sent after the heirs of the place and made restitution. His wife and his children were full sorry and said unto him. Alas alas now been we all beggars. Than he answered and said. liefer I have that we beg in this world/ than for to bring you all and me in to 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 bliss without end. ¶ Dives. I assent well to thy speech/ say forth what thou wilt. Caplm. four PAuper. Many hard vengeaunces have fallen for false covetise Giezi was smitten with foul myselrye. For covetise made him to sell the health of Naman/ which health came only by the grace of god four Regum .v. For covetise judas sold christ gods son for thirty pens and betrayed him/ and after he went & hinge himself till his belly braced. And there his belly braced there the devil that was in him flew out and bare his soul with him to hell. ¶ Dives. Why went not the fiend out of his mouth. ¶ Pauper For his mouth had touched crystes mouth/ when he kissed christ in guile and said. Hail master. ¶ Dives. Thy reason is good/ say forth what thou wilt. ¶ Pauper Also for covetise Ananya dnd Saphyra his wife died sudden death & despytouse death for they lied to y● holy ghost/ & forsook their money to saint Peter. For covetise Nachor was stoned to death/ for he stalle gold & cloth against gods forbade. joshua vij We find in the life of saint Barlaam that on a time an archor took an nightinggale & would have slain it. God gave speech to the nightinggale which said to the archer/ what shall it profit to the to slay me. Thou mayst not fill thy womb with me I am so little. Save my life and let me flee and I shall teach the three wisdom's which if thou keep them well they shall do the moche profit. Than the archer was a wondered of her speech and behyght her sickerly to let her flee if she taught him the wisdom's. Than she said busy the not to take a thing that thou might not take. For a thing that is lost & may not be recovered ne gotten again make no sorrow. Thing that is not seemly to be sooth believe it not. The archer let the nightinggale flee. When the nightinggale was up in the air/ she said to the archer a feeble counsel haste thou take. For thou haste lost a great treasure/ for I have a Margery stone in my womb more than an ostriches egg Than the archer was sorry and prayed the nightinggale come again to him and height her well. Than said the nightinggale Now I wot well thou art a fool & all my lore profiteth the not For thou makest much sorrow/ for thou haste lost me/ and yet thou might not get me again. Thou travayleste to take me/ and thou might not take me/ ne pass the way that I pass by. And over that thou believest that I had such a precious stone in my body as much as an ostryches egg/ & all my body is not half so moche. ¶ Dives What is this to purpose. ¶ Pauper By this nightinggale that singeth so sweetly I understand christ gods son that song to mankind songs of endless love. And a nightinggale is in latin Philomena/ that is to say in english a sweet lover/ as Catholycon saith. And a sweeter lover than christ was there never none. He taught to us many wisdom's/ in which he taught us these three. first he bade that thou shouldest not 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 besyest the to get a thing that thou might not take. And therefore the wiseman saith. Noli laborare ut diteris & ●. travail thou not to much to be rich/ but put measure and manner to thy wisdom and to thy slight/ that though thou mightest get a thing by sleight or by sotyltee/ alway take heed to the right and to the law. Ne erigas oculos tuos ad opes quas habere non poteris. s.de iure & ●. lift not up thine eye saith Solomon to richesses that thou might not have rightfully. For they shall make them wings as of an eagle & flee in to heaven/ that is to say/ they shall flee away from the & accuse y● before god of thy falsehood and of thy covetise. Prover twenty-three. Also covetous folk do against the second lesson/ that this nightinggale christ Jesus' taught us to keep. For when they lose thing by mishap or by adversity/ or by death of wife or children they make so moche sorrow that they renye god/ & fall in full hard sickness both of soul & of body. But david the king keeping this wisdom did not so/ but while his son lay seek/ as long as he was of hope to have his life/ so long he wept & fasted & prayed for his life to god. But when the child was deed anon he cess of his weeping and eat and drank and made merry. For he wist well that he might not get him eyen two Regum twelve Also covetise maketh men to leave thing that is not seemly to be sooth/ & to believe many strong losings. For thing that is much desired is soon believed/ as that master of stories saith. And for as much as covetouse folk desyren to have moche thing that they have no right to/ therefore they believe many fall tales and assenten to falsehood. For the covetous & the false accorden soon together. For if a false man come & tell the covetous man a false tale of winning/ or telleth him that he hath right to a thing/ he believeth him soon be it never so false. But therefore this nightinggale blessed Jesus' said. Qui cito credit levis est cord & ●. He that soon believeth is light of heart and full changeable from virtue to vice/ from truth to falseness/ from charity to covetise. Et minorabi. And he that soon believeth shall be lessed in worship & little set by. For soon believing of losings bringeth people to much folly This maketh men to begin plays & bryges & one neighbour to hate an other the hnsbonde to haunt his wife/ y● wife her husband/ the father his son/ the son his father/ the mother her daughter y● brother his sister/ this hath brought England in bitter balies. Therefore the wise man saith. Non omni verbo credas. believe not every word. Eccl. xiv. He that believeth soon losings/ his word & his love & his faith wawe● about as the wind. Therefore the great clerk Seneca saith in his epistle/ that no wise man believeth any new tales lightly. Caplm. v. ALso we read in holy wryt. Numeri xxij That Balaam the false prophet would have cursed god's people for covetise of the gifts which Balaa● king of Moab proffered him/ notwithstanding that god forbade it him & bad him not come there/ wherefore as he road to the king Balaa●/ his ass that he road on vndername him & hurt his foot against a wall. For the ass saw an angel standing with a sword drawn against him in the way/ & therefore the ass fled out of that way in to that field Balaam was wroth & smote his ass full hard with a staff/ for he bore him so out of the way. And the ass came in a straight way between two walls/ & there he saw also the angel against him/ & for dread he fled a side & bare Balaam against the wall & hurt his foot against the wall. Than Balaam bet the ass full evil. Soon after the angel stood against him in so straight a way/ that the ass might not flee on any side/ but fell down and would no ferther/ than eft he smote the ass God opened the asses mouth and he said to Balaam/ what have I do against thee/ why betest thou me now the third tyme. I have alway be thy be'st/ and thou haste alway roden on me/ & I served thee never thus till now. Than god opened the eyen 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 but the ass had gone out of the way/ he should else have slain him/ for his way was against the pleasance of god. ¶ Dives. What betokeneth this tale. ¶ Pauper Balaam is to say in english a devourer of the people and troubelour of the folk. Interpretat● devorans ppl'm et turbans gentem. And therefore Balaam betokeneth false covetise of this world which devoureth the poor people and troubled 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 shall be in peace. Balaam first in his prophecy worshipped gods people and prophesied to them moche prosperity as he was compelled by that might of god to say But at the last with his shrewd counsel that he gave to Balaac to have his gifts/ he deceived god's people & brought them to lechery & 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 son at the bidding of god. Right so covetise of this world first putteth men in hope of great prosperity/ & byheteth them wealth & worship. See saith covetise/ such a clerk is there that may spend 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 prelate's/ of lords/ and of ladies. If thou have richesse saith covetise/ thou may do moche alms & have many priests to pray for the out of purgatory. But beware for by such behests the fiend & worldly covetise been about to deceive the and to bring the in gluttony & lechery and idolatry/ as Balaam brought god's people to shenshyp. He would make the to trust more in thy good than in thy god For what thing that man or woman loveth most & setteth his heart most therein/ that is his god/ as saint jerom saith. Therefore saint Poule saith. That avarice is servage of mawnetrye. For gold is god to the covetous man to whom he doth most worship/ which falls god is betokened by the image of gold that was xl cubytes in height and vi in breed which the king Nabugodono sore raised up in the field of Durayn/ 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 & of false covetise/ and giveth no tale of this world and will not obey to false covetise to serve it with guile falsehood & perjury/ but live in truth & in charity/ that man shall have moche woe in this world And therefore saint Poule saith that they that will live meekly and goodly in christ shall suffer moche tribulation in this world. Therefore saint Gregory saith This world is a furnaces and an oven to try in god's children by anguish and tribulation. Beware of the behests of covetise/ for fair behests make sots blithe. He will so entryke the in debt & 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 saint Poule saith. Qui volunt divites fieri incidunt in temptaconnes et in laqueum dyaboli & ●. They the covet to be rich in this world fall in to hard temptations and in to the fiends snare/ & in to wicked desires & unprofitable & full noyous which drench men in to the death of hell & bring them to perdition. For why faith he. Rote of all evil is covetise Prima ad Thy vi Caplm. vi dives. I ween that all men might be helped with her rich s; says after her death ¶ Pauper It is not so. But only they shall be helped with their good after their death that deserve it by their life to be helped with their richesses after their death/ as they that do alms after their estate/ and spend well the goods that god hath sent to them/ and pay well their debts/ and do such other good deeds/ and keep well them from deadly sin to their lives end or namely than Thus saith saint Austen in glosa prima ad thessalo. quarto super illud. Nolumus vos ignorare de dormientibus. And therefore beware and take heed to three warnings and tokenes 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 & in bodily health/ which beareth a man up in this world as the ass bare Balaam But beware/ for right as the ass is a full dull be'st/ & 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/ & faileth them at need. This ass of worldly wealth first goth out of the way that is when god sendeth a man adversity/ and his causes & his travail goth not forth as he would ne as he wend they should do/ but when he weeneth to win he loseth/ & speedeth not as he wend to speed. And there he weeneth to find friends/ he findeth enemies. And in caas if he will pass the see the wind is against him & driveth him out of his way. And if he plete/ some slight putteth him out of his purpose/ & that he wend to speed in a month he shall not speed in a year/ and peradventure never bring his cause in to the right way 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 cease of thine evil purpose. And if it de not against the pleasance of god/ dispose the to patience and thank god of all and take heed what the angel said to Balaam. But the ass said he/ ne had gone out of the way I had slain the. For but the wealth of the world went some time 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 alway his wealth and his will in this world/ he should give no tale of god/ ne of man. The second token was that he hurt his foot and so diseased his body/ that is when god sendeth man sickness and casteth him down in his bed/ and maketh him so feeble that his feet may not bear him/ than take thou heed to thy way and to thy life/ if it be aught contrary to god/ and if it be amendeth. The third token was that the ass fell down under his feet in a straight way/ and would not ferther bear him. This straight way & so narrow a paas is death where no man may flee. Than wealth of this world likened to the ass falleth down to ground & will not longer bear man upon this world. Than passeth health & wealth and all lust of the flesh. And therefore when thou comest to the point/ take heed to thy way & to thy life. And if it be contrary to god amend the than for ever as thou wilt flee god's sword. Rich s; se & wealth of this world is likened to a jogulours horse. We find that on a time came a proud getter in to a stable & 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 mynstrall perceived that/ and ran by a nigh path & met with him in passing over a water and cried. Flectamus genua. The horse knew well his masters voice/ as he was wont to do in play he died than/ and kneeled down in the water. Than the mynstrall said Levate. And anon the horse rose up as he was taught and cast the proud getter in the water/ & ran again to his master. This mynstral is the world which playeth with folk of this world as a mynstrall as a jogulour and as a dysour. His horse is richesses of this world/ which oft at the voice of this world playeth. Flectamus genua. And bringeth them low & to great poverty and forsaketh them in their most need/ & followeth the play of this world and not the will of covetous folk that would have them/ but full often they that travail most to be rich been most poor/ & namely evil gotten good soon playeth. Flectamus genua with them that have mysgoten them by myspurchace/ or by withholding of debt/ or by false executory/ or by mycherye or robbery. Therefore it is a common proverb De male quesitis vix gaudet tercius heres. Of evil gotten good uneath joyed the third heir. Caplm. vij 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 a sheep. For many sheep be not paid to go with their fellows in common pasture/ but seek there meet amongs bushes thorns & brymbles to have the better bit/ till they been so wicked & snarled amongs brymbles and thorns that they may not go away. Than cometh the pie or the raven and piketh out the one eye/ and afterward the other eye. Than cometh the wolf or an hound or some other be'st and 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 common living that god hath sent to them/ but outrage & seek to be in higher degree of richesses & of worship than their neighbours been/ & seek their living amongs brymbles & thorns/ that is to say amongs false richesses/ as saith christ in the gospel. They borrow of one x.iu. of an other twenty lb. and so forth & think never to pay/ & thus they get much good and live a merry life with other men's good. Also they become executors and attorneys to some rich man in his dying/ & behote him well to be true to him. But when he is deed they keep all to themself/ & thus they snarl themselves so in debt & in false richesses to be holden great in this world/ that they may not pay their debt. Than cometh the fiend & piketh out there right eye & maketh them lose conscience anent god After he piketh out their lift eye/ & maketh them lose shame anentes the world. So that neither for dread of god ne for shame or speech of the world/ they cease not to borewe 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 well thy debts while thou may/ for else thou shalt not when thou wouldest. For alsheep that goth moche among thorns leaveth some of his flese in every bush there he goth till he is naked. Right so the thorns of false richesses & such debts shall take thy fleece fro thee/ that is to say/ thy true cattles if thou any have/ so that thou shalt have right nought to help thyself with/ till when thou shalt go naked of good and have less than nought. Therefore saith a great clerk Tullius li.ij. de officijs. That no thing saveth more a commonty than faith But faith may not be saith he but men will pay their debts. And in the three book de officijs he saith/ that it is sin against kind to take away falsely another man's good/ & to make him rich with an other man's loss. For that saith he destroyeth charity and the fellowship of mankind/ for men dare not comyne their good to guider by leaning for dread of false covetise ¶ Dives. That is sooth. For I had liefer 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 false & so few true that I dare not leanly but to full few. say forth what thou wilt. Caplm. eight PAuper. Two things principally should abate covetise of man's heart. Unstableness of this world & dread of death. first unstableness of this world/ for this world & the wealth of this world is likened to four things full unstable. To a wheel about turning/ to a ship in the see sailing/ to a flower that soon fadeth & falleth to ground/ and to a shadow that away passeth & dwelleth but a stound. first wealth of this world is likened to a wheel about turning/ for when the wheel goth about/ that that is beneath/ anon it is above/ & that that is above/ anon it is beneath. And that that is on y● 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 and in his flowers. But anon the wheel turned down again to greater age/ to poverty/ to sickness & feebleness/ till at the last he falleth of the wheel & dieth/ & lieth there as a clot of earth by the wall. Therefore 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 middle age and hath the world at will/ and so sitteth about on the wheel/ than he saith in his pride Regno. Now I reign. I am all above. But anon the wheel turneth downward/ anon cometh age/ sickness/ feebleness/ loss of cattles/ 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 & stand on his side to help him/ the next day they shall be his enemies & stand against him with his adversary. Of this wheel speaketh david. In circuitu impij ambulant Wicked covetous folk go about as a wheel. Posuisti eos ut rotan. et sicut stipulam ante faciem venti. Lord saith he thou haste put them as a wheel & a stubble before the face of the wind. For as the stubble while the wind bloweth wavereth & fleeth above in the air/ now high/ now low/ but anon as the wind passeth it falleth adown to the earth & lieth there still Right so the proud covetous folk wavere in this world in wealth and worship/ now higher/ now lower. And as the stubble & the straw in his flight keepeth no certain way/ so keep they no way of god's law/ till at the last the wind passeth out of their body & they fall down in to their grave/ & many of them in to the pit of hell. Also this world is likened to a ship in the see sailing. For be the ship ever so great of himself & have the wind with him all at will/ & bear he his sail never so high/ & go he never so yearn/ be he passed there is no token where he went Right so be a man never so great in this world/ & have the wind of men's mouth never so well with him to bear his name/ to praise him & to flatter him/ though his na●e spring never so wide & bear him never so high in pride/ or be he so solemn & so mighty/ that no man dare quycche against him ne do/ be he deed & passed out of this world/ soon he is forgotten. Men shall find no token of him within a few years. Vnnethes' shall he find one friend that will do sing a mass for his soul. Go to the churchyard 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 bound. But all they torn there to earth & ashes/ to worms meet to stench & uncleanness. All these great kings that were sometime so great of name where been they all becomen. Alexander. julius cesar. Nabugodono sor. octavian. Arthur. king Charles & all such other/ where been they becomen. Therefore they may say that is written in the book of wisdom. Quid nobis ꝓfuit superbia & ●. 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 wawes of the see/ of which be it passed men may find no token. Sap. v. Man's life may well 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 & 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 somedeal wide & large/ for in his middle age he hath most his might/ his wit & his will But anon the ship of this life draweth to an other straight end. Anon cometh age/ feebleness/ sickness/ adversity/ loss of cattles/ & poverty/ & at the last death maketh a full straight end/ when he dieth with bitter pain in moche dread & moche sorrow and gooth hens naked & poor right as he came & beareth nought with him but his good deeds & wicked. Of these two straight ends saith job thus. Nudus eg●essus snm de utero matris me. et nudus revertar illuc. Naked I came out of my mothers womb/ & naked I shall turn again in to the earth mother of all. And if a man will stir well 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 well y● ship of his life in this world/ he may not stand in the mids of his ship not set his 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. But he must stand in the last end of his ship & of his life & think on his death/ and on his last end. And how mischievously & how perylously he shall wend hens/ and how whether ne when wot he never. And in that manner he shall best stir the ship of his life to the syker haven of heaven bliss. Therefore the wise man saith. Memorare novissimatua et in eternum non peccabis. Think Inwardly of thy last things & of thine end/ & thou shalt never do sin. Eccl. seven. In the beginning of every deed think on the end what end it may have & what may fall thereof. Caplm. ix ALso wealth of this world is likened to a flower that soon fadeth & falleth to the ground. For as the roso flower is fair to the sight/ swear in smelling/ soft in handling/ so wealth of this world is fair to the sight of man & liking in the having. But right as the rose waxeth alway amongs the chornes/ and he that gathereth roses but he be more ware shall lightly hurt him and prick him. Right so wealth and richesses of this world waxeth all amongs thorns of hard travail of thonght of b●ysynesse 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 nō●gregat absque labore. Non tenet absque metu nee deserit absque dolore. When a man hath travailed all his life time to gather good/ and to have wealth & worship in this world/ it will soon welke tade & fall away as the rose Suddenly cometh moreyn & his beasts die/ cometh adversity & loss of cattle/ and at last death taketh away every deal And who so will be busy to gather the rose of worldly weth & 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 & in to full hard temptations. For these causes saint james saith that the rich man shall pass away as the flower of the grass and of the hay. For when the son shineth hot on the hay it welketh & drieth & his flower fadeth/ & his beauty passeth. Right so saith he the rich man welketh & fadeth in his ways/ that is to say in his living Jacobi i Also worldly wealth is likened to the shadow alway passing For all our living in this world is but a passing & 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 but in the mids of his life/ & 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 & the end of the day the longer is a man's shadewe. Right so these worldly covetous men the longer that they live & when they been at their lives end/ than they think most to live longer. Than they purchase/ than they house/ than they begin to plete till their life pass suddenly away as a shadow at even Therefore man's life is likened to a slyder way. For when a mar●goth by a slyder way/ the more that he galeth about & the ferther that he looketh fro him the sooner & the harder shall he fall. But if he look well to his feet & to his way/ he may keep him on left & though he fall he shall take no great harm. Right so it fareth by the life of this world. It is so slyder that theridamas might never man ne woman pass by this wait/ but at the last he slideth in to sickness & mischief & fell down and died/ or else shall come to the same end. And commonly when men look ferthest fro themself and think to live longest/ and begin most to house & to purchas/ and purpo s; e many shrewd turns/ and to live most in wealth & in delyces/ than they die soonest & pass away suddenly as a shadow at even. Example christ telleth in the gospel Luce. xij. There was saith christ some time a rich man & 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 gift/ but turned him to proud covetou s; e thoughts/ & said to himself/ what shall I do I have no housing to lay in my corn & my good. I shall destroy mine old bernes & garneries and make new longer & 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 & make feste. So he thought all of his life in this world/ & nought of the life in the other world. Anon god said to him. fool this night fiends shall take thy soul from thee/ to whom shall than be all the goods that thou haste arrayed & gathered together. He might say that they should be theirs that travailed not therefore. Caplm. ten THe clerks that treat of kind say that the fox in winter when he gooth to seek his prey/ if he come to a frollen water/ he lieth his ere down to the ice/ & if he here any water running underneath/ he will not pass over there/ for the ice is not syker/ but he seeketh him an other syker way. Thus I would that all sinful covetous men did when they go about to sick their prey of false covetise/ of false purchase/ or to rob & beguile any man of his good. Than I would they laid their ●eres to the ice & thought how freyle a man's life is. For as the ice cometh of the water & turneth again to the water. Right so all we came of the earth/ and shall turn again to the earth/ and 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 duke there dieth a bishop/ there a knight there a squire. They should here that as soon dieth the rich as the poor/ the great as the small/ the young as the old. Therefore holy writ saith. Omnes morimur. et in terram quali aqua dilabimur. All we die & slide in to the earth as water two Regum xiv. Therefore saint bernard in his meditation reproveth the proud covetous folk of this world and saith thus. Vbi sunt amatores seculi. qui nobiscum ante pauca tempora fuerunt. Tell me now saith he/ where been now these lords & leders/ these proud gettours/ & 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 ashes powder & worms. Take heed what they were & what they been They were men as thou art/ eat & drank as thou dost/ & led their days in moche mirth/ & in a twinkling of an eye many of them sank down in to the pit of hell/ where their flesh is given unto worms/ & where their soul is put in to endless pain/ what help them their vain glory/ their pomp/ their pride/ their mirth/ their game & glee. Where is now their game & their laughing/ their boost and their high bearing/ all is passed as a shadow. From great mirth they been fallen in to endless sorrow/ from lust & liking in to bitter pain/ from plenty in to endless mischief. ¶ Dives. These words styreme & so the may many other little to set by wealth & worship of this world. But well is he that may have help of his good after his death/ & than find friends & true attorneys. ¶ Pauper But moche better it is that he hath grace to help himself before his death with his own good/ for one penny shall profit more before his death than twenty pennies after/ & more profiteth one candle before a man than twenty 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 gift full pleasant to god when man or woman giveth thing that he may not use himself/ therefore if ye will that god be pleased with your gift/ 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. Caplm. xi When a man will not do for himself while he may/ though his executors and his attorneys do nought for him it is no great woundre. For each man & woman is most holden to himself. But it fareth oft by 'em that died & by their executors/ as it did once by two fools that dwelled in a lords court. The one was a fool sage/ that other was a naturel fool. It befell on a day they came to gydre in to a kabehouse when folk were at the oven/ and the oven was glowing hot. Than said the fool sage to the natural fool whether the oven be now hot as it seemeth/ will we assay said the other ye said the fool sage/ but which of us shall go in to the oven first for to assay. Than said the naturel fool I shall go in/ and thou shalt have a bowl full of water and stand at the ovens mouth. And if I feel heat and I cry cast cast/ anon cast the water after me and quench the fire about me. It shall be done said the other fool. Than the naturel fool took the fool sage a bowl full of water in his hand/ and he went and crept in to the oven/ and anon as he was in he began to burn. And anon he cried cast cast. When the other fool saw his folly he laughed so entirely at his folly that unneaths he might stand on his feet. Than the fool in the oven cried cast man caste I bren to death. Than the other fool answered/ burn thou if bren 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 understaude men the 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. But they that die been more fools in that that they trust more to other men than to themselves. For when they shall creep in to 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 and other richesses for to do alms for them/ and by almsdeed/ by masses singing/ & holy prayers refresh them in their pains/ & keel the fire about them. But commonly when they have this bowl of water in their hand/ & have the goods at their will/ they laugh so & make so merry and far so well with the goods of the deed/ that they may no thing cast after them/ for they be full loath to forego any of the goods. And therwhyles the sinful soul lieth in purgatory & suffereth full moche woe & crieth after help night & day saying in this manner. Miseremini mei miseremini mei. salten vos amici mei. qr manus dni tetigit me. job xix Have ye mercy on me have ye mercy on me namely ye my friends/ 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 clerk Turpinus de gest● Karoli telleth that the king Charles had with him a knight in his host a man of good conscience & when he should die he called to him his nephew praying him that when he were deed he should sell his horse and his harness & do alms/ and do sing thirty masses for his love. He behyght him well but lasted him full evil/ & kept it still to his own use and did not as he bad him do. When the thirty 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 diver s; e business that he feigned not that had. And he axed his eme how he fared. And than he answered & said I shall tell the how I far/ and how thou shalt far. all these thirty days I have been in purgatory and suffered full moche woe and pain for default of help. But now thank be god I am passed purgatory and go up to heavens bliss without end. But for thou wouldest not help me as I bad thee/ therefore as this day mydmorowe thou shalt die and go to hell without end. On the next day following as he road in the host on the same horse & told these dreams to his fellows as for a jape/ at mydmorowe came suddenly a black sky with thunder & lightning and great number of fiends in likeness of ravens & rooks & hent him up fro the horse in the mids of the host & flew away with him/ so that they saw no more of him till they came four days journey thence amongs the mounts of Naverne. There they found him all to rent and drawn lieth from lieth/ but his soul was drawn to hell. By his cote armour they knew well that it was the same man ¶ Dives. Be a man deed he findeth few friends. Caplm. twelve PAuper. I read in vita Barlaam that there was a rich man which had iij. 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 a● his good was forfeited & escheated to the king & himself weaned to have been slain. Than he went to his first friend that he loved so moche praying him of help/ & that he would go to the king & speak for him & save his life if he might. Than he answered & said. Far well fave I know the not. I have other fellows & friends enough with whom I have my myrtes & solace. Nevertheless if thou be slain I shall give the a sheet to bury the in. Than he went to the second friend that he loved so moche praying him also of help. And he excused him & said. I pray the have me excused/ for I am so busy that I may not atende to the But yet for old fellowship I shall go with the on way to the gate. Than went he to the third friend that he loved so little & prayed him of help & said Leave friend I am ashamed to speak to the for I have been to the full unkind & little love showed to the. But I pray the have ruth on me/ & for god's sake help me in this need. And than he answered him and said. Leave friend welcome be thou/ and be of good comfort/ for I am thy friend and will be thy friend/ and to help the that I may do/ thou shalt find me ready. And anon he went & died so and spoke to the king that he saved 〈◊〉 life/ & 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 donewarde/ 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 & feel fone. say forth thy tale. ¶ Pauper By this rich man I understand every man that hath richesses & goods of this world. By his first friend that he loved so moche which gaaf him but a sheet to be buried 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 executors 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 & his bodily friends. And a woman's husband/ her children/ & her bodily friends/ which when they been deed/ shall go with them on way to the gate & bring them to their grave/ & peradventure stand and weep on them. But be man or woman deed & doluen under clay/ he is soon forgotten & out of mind passed away. Be the bells rung and the masses song he is soon forgotten. Vnnethes' shall he find one friend that will sing for him one mass unneaths in the year. By the third friend which he loved so little and which halpe him at his need I understand almsdeed which the worldly covetous men love full little. And yet at the dreadful doom when they shall stand at the bar before the sovereign judge christ Ihesn/ than alms deed shall be the best friend that they shall have. For that shall speak for them and pray for them and save them if they shall be saved. And therefore Solomon saith. Conclude elemosmam in sinu pauperis. et ipsa pro te exorabit ab omni malo. Ecclesiastici xxix Therefore leave friend do ye as Tobye taught his son. Ex substancia tua fac elemosinam. Do alms of thy good and of thy cattles/ and nill thou turn away thy face from any poor man/ and as thou might be thou merciable. If thou have moche give thou moche. But and if thou have but little study thou to give little with good will. For than thou tresourest to the a great gift in the day of need. For alms delivered souls from every sin & from death/ and suffered not the soul to go in to darkness. Thobie four Caplm. xiij dives. To whom shall I do mine alms. ¶ Pauper Doo as christ biddeth in the gospel. Omni petenti te tribue. give to every needy that asketh the if thou might. Luce vi ¶ Dives. Contra. christ in the gospel Luce xiiij saith thus. When thou makest a feast nill thou call thereto thy friends thy neighbours/ thy cousins and rich men/ but call thou poor men/ feeble/ blind & halt/ by which words it seemeth to me that I should do none alms but to poor that been feeble blind and lame ¶ Pauper. christ fordydeth not men to bid their friends & their neighbours & rich men to the feest. But he bad hem that they should not only bid their friends & the rich/ but also poor folk needy & teble. Also he bade that men should not bid the rich folk & their friends to feast with no wicked emenconn 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/ & in token that feast is made with good intention both to rich & poor been pleasant to god/ christ called 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 mod in the chain of galyle/ ne when Mary magdalen & her sister Martha & Zacheus made him great festes & yet they were praised of christ for their deeds/ & all that fed christ & his apostles & his disciples when they went about the world preaching & teaching been praised. And yet the apostles and his disciples were strong men/ neither blind ne lame. And christ himself fed his disciples neither blind ne lame. And sometime he ●ed four thousand of men/ sometime five thousand that followed him fro country to contre to here his preaching & to see woundres that he did/ and yet were they not blind ne lam●. For as the gospel saith he made them hole of their bodily sickness or that he fed them Luce ix et Math xiiij Also though two disciples that took christ to herborowe in the likeness of a pilgrim on ●ester day at even been praised & yet was he never blind ne lame. Also Abraham & Loth & many other holy men received angels in the likeness of worshipful men neither blind ne lame to meet & herborowe. And saint Peter received knights and worshipful men to meet & to herborowe which came to him on message from the great lord Cornely/ as we read in holy writ. Actuum ten And all these been praised of god/ & had much thank of god for their almsdeed. Therefore I said first. christ bad that men should do alms to all that need both friend & 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 christian from almsdeed when they had need/ but we must have pity on all & help all at our power. Nevertheless we must keep order in giving & 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 some been poor for the love of god/ & some for the love of the world. They that been poor for the love of god must be helped passing other/ for their poverty is meedful/ parfyght & virtuous. They that been poor wilfully not for god/ but for the world/ as the Romans were/ & as these days moche folk dysmytte them of their own good and take it to their children to make them great in this world/ and moche folk take so moche heed to other men's profit/ that they take none heed to themself/ and so fall in poverty & in need/ such poor folk must principally be helped of them to whom their goods profited/ & rather help them than other that been poor against their will/ but they shall not be put before them that be poor for the love of god but the need be the more. Caplm. xiiij OF them that been poor against their will/ some been poor by fortune/ by misadventures/ as they to whom fortune serveth not at their will/ ne god multeplyeth not their good as they would/ and that that they have they lose by misadventures/ and by the doom of god. And some been poor only for sin & for the love of sin/ as they that waste their good in lechery & gluttony/ in pride & pletynge & in misuse at the dice/ in riot & in vanity. Such poor folk been last in the order of alms doing/ but their need be the more. And nevertheless 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 some been feeble/ blind & lame for god's cause & for god's love. Some against their will by course of kind. Some against their will for love of sin/ as thieves/ fyghters'/ baratours/ which in fight & barett lose their eyen/ their feet/ their hands/ & oft been punished by the law God forbid that such poor folk blind & lame should be put in the order of alms doing before them that be poor & feeble by virtue & for god's sake such shall be helped not to lust of their flesh ne to do them worship/ but only to save their kind till the doom of god pass upon them by process of law & by gods ministers ¶ Dives Moche folk think that it is none alms to do good to such folk. ꝓauper Yes forsooth. For god will that men help them/ and at the doom he shall say. I was in prison & ye visited me & that ye did to the lest of mine ye did it to me. ¶ Dives. Saint Austen de ●bis dni sermone xxxv saith/ that god shall say the words to them that be poor in spirit & low of heart/ & y● such been called the brethren of christ & lest for lowness by which they set lest by themself. ¶ Pauper They been no folk poor in spirit/ but they that be poor for god's sake. And saint Austen showeth there so 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 it be soothe/ yet me thinketh that christ shall say though words for the alms that he hath done to all manner poor men both parfyght & unparfyght. For than he shall yield meed for every good deed. For why wicked doers & sinful poor men been called the lest of gods meinie/ for they be lest set by in the court of heaven. And therefore he saith in the gospel that who so breaketh one of his least commau demente & teacheth other by word or by evil example so to break his commandments he shall be called lest in the kingdom of heaven. God shall show at the doom great pity & moche mercy/ what thing that is done for his sake to his enemies & to his lest servants most unworthy/ he shall accept it & reward it as it were done to his own person & say I thank you for that ye died to the lest of mine/ ye did it to me. ¶ Dives. Why shall he call them brethren that be lest worthy/ & many of them to whom the alms was done shall be dampened. ¶ Pauper Ere he shall give the sentence of damnation he shall call 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 call all men brethren to comfort of them that shall be saved/ & to great discomfort to them that shall be dampened/ when they shall see the meek judge not forget the brotherhood ne likeness in kind which he hath with them/ and yet catched & in manner compelled by his rightfulness to damn them. great matter shall they have than to sigh & sorrow when they shall know their sins so grievous & so great/ & their unkindness so moche/ that there own brother so meek a judge must damn them. ¶ Dives This opinion is more pleasant to rich men & to other sinful wretches y● 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/ & many for their misdeeds lie bound in prison in great poverty/ hungers/ cold & bitter pains. And to such folk in many contrees men do most commonly their alms in hope to be thanked & rewarded therefore at the last doom. ¶ Pauper They shall be thanked & be meded therefore as I said first/ & sithen christ rightful judge shall than thank men for their alms that they did for his love to his enemies & wicked doers as many such been/ moche more he shall thank them for their alms that they did to his friends & to his true seruaunt●. And sithen they shall be dampened that would not give to his enemies at need for his sake/ moche sooner shall they be dampened the would not help his friends & his true servants at need for his sake/ that put themself for his love to poverty & moche travail for help of man's soul. And if it be so pleasant & meedful to give alms to such poor folk forsaking the world/ of which many neither shall be received in to endless tabnacles of bliss/ neither shall receive in to that bliss much more it is pleasant to god & me rytorye to help them that been poor in spirit & in will for the love of god. For as christ saith in the gospel/ the kingdom of heaven is theirs/ & it is granted to them to receive folk that have helped them in to endless tabernacles. Caplm. xu ANd therefore leave friend wit ye it well that if man or woman have more will to give to them that been poor against their will & for the love of sin/ than for to give to them that been poor for god's sake & for god's cause/ they sin grievously & lose the meed of their alms in that they put gods enemies before his friends/ & vice before virtue. And therefore ye shall relieve all the poor & needy as ye may/ but principally them that been needy & poor for god's sake & by way 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 both meed for the more & for the less. Therefore saint Austen saith thus. Thou shalt not do to the poor preacher of god's word as thou dost to the beggar passing by the way. To the beggar thou givest/ for christ biddeth the that thou give to each that asketh the. But to the poor preacher thou oughtest to give though he ask the not. And therefore look that the poor preacher god's knight need not to ask the. For if he need to ask for thy default/ & thy default and thy lacchesse/ he showeth the damnable or he ask. And right as it is said of the beggar that seeketh thee/ give thou every man that asketh thee/ so it is said of him that thou oughtest to seek. Let thine alms sweet in thine hand till that find him to whom thou must give. give thou to every man that asketh thee/ but moche rather & more give to god's seruaunt●/ to the knight of christ though he ask not. Hec augustinus. et ponit in glosa super illud p̄i. Producens fenum iumentis And therefore saith the law that who so will not give alms to men that follow the life of the apostles in poverty & to the poor preachers for their needful use/ he damneth himself xvi q̄. aplicis. For as the apostle saith/ it is due debt to the poor preacher of god's word to live by his preaching. Therefore Raymundde hospitalitate ordinand. saith/ that some ask alms of debt/ some only for need to sustain the body. They that ask alms of debt either they be known for such/ or not known for such. If they be known for such they must needs be helped. If they be not known/ they shall be 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 saint Paul saith and the law xlij dist. quiescamus. And if they ask only for sustenance of the body/ either thou might give all for stead & time/ either thou might not give all. If thou mayst give all thou owest to give all after the need that they pretend & after their estate well ruled Take example of Abraham and Loth which received folk indifferently to hospitality/ & so they received angels. And if they had put some away/ peradventure they should have put away angels for men. As saith Crysostom's super eplam ad Hebre. 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/ & for the worship that thou dost to them for god's sake/ for thy mercy & thy goodness. And therefore the law saith/ that men ought to give their alms to cursed folk & to sinful folk be they never so wicked xi q̄. qm multos. et di. lxxxvi. pasce & ●. non satis in fine. But they do the worse for that they been siker of their livelihood For as saint Austen 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. nō●nis. Nevertheless if he be in utter need/ he must be helped di. lxxxvi. pasce. Caplm. xvi ANd in case when thou might not help all/ thou must take heed to ten things. To faith/ cause/ place/ time/ manner/ need/ nyghenesse of blood & of affinity/ age/ feebleness/ nobley. Fyr etc. take 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 is come to need for god's cause/ or by cause of sin. Take heed also to the place/ as when the right full man is tormented in prison for debt & help him if thou may. For sithen 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 & in time of peril when he is led to his death unrightfully/ but thou settest 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 an other day/ & so to one that thou may give to an other/ but thou wilt forsake the world all at ones for god's sake & for perfection. Also take heed to need & give them after that they have need. Also take heed to nyghenesse of blood and of affinity/ for by way 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 & other feeble folk must be helped rather than hole folk in even need. Also take heed to the nobley of the person/ namely to them that with out sin been fallen to poverty & myscheef/ for commonly such been shamefast to ask dist. lxxxvi Non latis. Et eadem dicit Ambro li de officijs. unde usus. Causa. fidem. tempus. sanguis. locus. ac modus etas. Debilis ingenius. vericundus factus egenus. Hijs bona personis prudens erogare teneris. And saint Austen accordeth thereto in. de doctrina xpiana li. i. ca. ten ¶ Dives. I suppose that I met with two poor men strangers alike needy both they ask/ & I have nought that I may give but only to the one of them. ¶ Pauper. Saint Austen 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 & to the profytablenesse & the nyghenes of the person that needeth help. For to the holier man & to him that is or hath been more profitable to the comonte if he need thou shalt give rather & better than to a person nigh of kin or of affynyte not so holy ne so profitable/ but thou have the more special cure of him/ & but he be in the greater need Also to them that be poor for crystus sake & to the poor prechours that preach principally for the worship of god & help of man's soul/ putting away all spices of false covetise/ thou shalt give them that is needful to them after the time & 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 relyf honest & wholesome/ for it is sin to give deyntees to such poor common beggars when they been not convenient to them. As the law saith di. xxv vuum. S. multi et di. xli Non cogant. Of other poor men speaketh saint Austen in a sermone of clerks life & saith thus. If the rich man have but one child/ we ne he that christ be his other child/ if he have two children/ ween he that christ be the third. If he have ten make christ the eleventh/ that is to say/ give he to christ that he should spend on the eleventh xiiij q̄. si ●s trascit. And thus leave friend ye may see that rich men which be gods reves & gods bails own to ordain for them that been poor for god's love & wilfully have forsaken the world for his sake that they have no need. But to common beggars & to needy folk which the world hath forsaken/ it sufficeth so to help them & to give them that they perish not. Also leave friend as saint Austen saith in the book of the city of god li. xxi ca. xxvi They that will not amend there life/ ne forsake their great sins done no pleasant alms For why saith he/ alms should be done to get forgiveness of sins that be passed/ not to get leave to dwell still in sin & to do a miss. ¶ Here endeth the ninth commandment And beginneth the tenth. Capitulum Primum. dives. Me thinketh thy speech reasonable good & profitable/ & well confirmed by great authority. I thank the for thy words & thy good enfo●●aeyon in the ninth commandment. Now I pray the inform me in the tenth commandment. ¶ Pauper The tenth commandment is this. Non de●●derabis uxorem ꝓximi tui. non servum. non ancillam. non boven. non asinum. nec onnia que illius sunt. Exodi twenty 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 forbiddeth covetise of an other man's good not movable. In this last he forbiddeth all manner false covetise of an other man's good movable. Also in the ninth commandment he forbiddeth covetise of the eye In this last principal he forbiddeth covetise of the flesh. And therefore saith saint Austen that the ten commandment is this alone/ thou shalt not desire thy neighbours wife. And all that followeth after when he saith/ not his sernaunt/ not his ox ne his ass/ ne no thing y● to him longeth/ it is of the ix commandment. And it is also a new forbidding of all manner miss covetise/ both of thing movable & not movable/ both of covetise of the eye & of the flesh. And therefore if a man dyscoveyte an other man's seruau t/ or his wife/ or his child/ as for possession & service/ it is against the ninth commandment/ & 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 commandment. For covetise both of the eye & of the flesh falleth lightly in man's heart. And it is not in our power always to flee thought of false covetise. For as say't paul saith/ the flesh coveteth alway against the spirit. ¶ Pauper God forbiddeth not such covetise that is not in our power to flee/ but he forbiddeth all manner myscovetyse with assent to perform it & long liking therein And therefore though men do not in deed their false coretyse/ 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 god's behest. ¶ Dives. sith it is so the falls covetise with assent & will to perform/ it is deadly sin & against god's commandment. And as saint Poule saith/ it is rote & beginning of every evil. Radix omni malorum est cupiditas sithen wicked will gooth before wicked deed/ why putteth not god the forbidding of false covetise & of wicked will in the order of the ten commandments before the forbidding of the deed of lechery & of theft/ sith covetise & evil will is beginning of both For wicked will gooth before every sin/ in so moche y● ne were not wicked will there should no sin be. ¶ Pauper God gave the tenth commandment to the people as sovereign teacher & as sovereign leech. And every teaching must begin at things that been most easy to know/ & every cure & leche craft both of body & of soul must begin there the sickness is felt moost-grevous. And for as much as the unwise people hath more knowing that mysde the was sin than myswylle/ & felt them more aggrieved by misdeed than myswylle/ therefore god forbiddeth first the deed of false covetise/ & after he forbiddeth the will & the assent to myscovetyse. ¶ Dives. Yet contra te. God forbiddeth no thing but sin & sin of deed & of 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 Vrye/ and fro that wicked desire he fell in to avowtry and from avowtry in to gluttony/ & from gluttony in to false traytorye/ & from traytorye in to murder and manslaughter & blasphemy/ and to despising of godded high majesty/ wherefore god punished him full hard/ for the child so miss gotten died soon after the birth. And his son Absalon lay openly by his wives in sight of the people & drove him out of his kingdom. His other son Amon lay by his own sister Thamar. And therefore Absalon her brother and his slew him. Bnd Solomon his son slew his brother Adony/ & so david had little joy of his children because of his avowtry And was there never after stability in his kingdom for that avowtry & murder & other sins that came all of his wicked desire & evil will/ for that he so mysdesyred an other man's wife against that behest of god when he saith. Non desiderabis uxorem ꝓximi tui Thou shalt not desire thy neighbours wife. ¶ Pauper When wicked deed is knit to wicked will it is one sin/ & 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 commandments/ in which god showeth openly that evil will without the deed is deadly sin. Caplm. two dives. When god gave the commau dementes in the mount of Synay to Moses. There he forbade first covetise of the eye. But when Moses rehearsed again the law to the children of Israel when they should enter in to the land of behest there Moses forbade first covetise of flesh & putteth it before/ as we read Deut ● .v. what was cause of this diversity. ¶ Pauper. When god gaf them the law in the mount of Synay they were in desert in great mischief/ & 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 Moses rehearsed again the law to them in his last days/ they were at the entry of the land of behest in a full plentovoꝰ country/ where they were more endyned to lechery for welfare than to robbery for misfare. And therefore Moses for that time forbade them first covetise of the flesh & than covetise of the eye & of richesse. another cause 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 & woman in his youth & in his beginning is sooner tempted to covetise of the eye & of worldly good/ than covetise of the flesh/ & in his ending & in his age latter tempted to covetise of the eye & of worldly good/ than to covetise of the flesh for in old folk when all other temptations cease/ than is temptation of covetise of the eye & of worldly good most brenning. For right as their body by age nigheth 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 & principally covetise of the eye & in the end of their pilgrimage/ as to folk nigh their end/ he forbiddeth them principally & last/ and most openly without oft rehearsing covetise of the eye. For commonly the more that men nigh there end the more covetous they been. Caplm. three dives. Thy reasons be good say forth what thou wilt. ¶ Pauper God in the sixth behest forbiddeth the deed of lechery & of spousebreche/ & in this behest he forbiddeth the will & the consent of heart to lechery & to sponsebreche For as the deed of leshery is deadly sin so is the foul consent & the desire of heart deadly sin. For as christ saith in the gospel. Mathei .v. He that seeth a woman & coveteth 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 busily what thoughts enter in to his heart/ and 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/ & so turn his mysluste in to devotion of crystus passion/ & quench the brenning thoughts of lechery with the blood & the water that ran out of crystus side when his heart was cloven a two with that sharp spear/ & think on that endless love that christ showed than to him & to all mankind. And so to torn his foul stinking love that he beginneth to fall in shame & shenshyp in to the sweet clean love of Ihu full of joy & worship The master of kind telled li. twelve that theridamas is a bird in Egypt that is called a pellycane/ & of all fowls he is most cheer over 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 goth in to the nest of the pellycane/ & stingeth his birds & enuenemeth them & sleeth them/ when the pelican cometh again & findeth his birds thus slain he maketh moche sorrow and moan/ & by way of kind three days & three night he mourneth for death of his birds And at the third days end he setteth him again over his birds and with his bill he smiteth himself in the side & letteth his blood fall down on the birds. And anon as the blood toucheth his birds/ anon by way of kind & by virtue of the blood they quicken again & risen from death to life. By this pelican that loveth so well his birds is understand christ Ihesu gods son that loveth man's soul & woman's more than ever did the pellycane his birds. And he saith himself. Similis factus sum pellicano solitudinis. I am made like to the pellycane of desert. By the birds I unde Adam Eve & all mankind. By the nest I understand the bliss of paradise For right as birds be brought forth in the nest/ so mankind had his beginning & was brought forth in paradise. By the adder I understand 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 never have died ne have wist of woe wherefore this pellycane Ihesu christ saying the mischief the mankind was fall in by guile of the fiend/ he had ruth on mankind/ & for great love that he had to mankind/ as saint Paul saith he aventysshed himself & took flesh & blood of the maiden Mary & bycam man in the likeness of a servant & in our manhood & in our kind suffered to be taken & be bound & beaten/ forspyted/ despised/ byscorged at the pillar/ be crowned with thorns/ be nailed to the tree hands & feet/ and hanged on the cross as a thief amongs thieves & be stonge to the heart with the sharp spear/ & so died bitter death all for our guilt & not for his guilt/ for he did never amiss in word/ ne in deed/ as saint Peter saith in his pistle. And thus for our love that been to him full unkind/ he shed his precious blood out of every part of his blissful body born 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/ & after fro bodily death into the life of endless bliss Therefore saint john saith. Dilexit nos & lavit nos a pccis n●̄is i sanguie suo. Apoc. i. He loved us so moche that he washed us from our sins with his precious blood. Love drove him down fro heaven into earth/ love led him into the maidens bosom & brought him into this wicked world. love bound him in cradle & wound him in clouts full poor & laid him in an ox stalle. Love held him here in sorrow & care hunger & thirst & moche travail xxxij year & more. At the last love took him & bound him & set him at the bar before the sinful justice Ponce 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 leave friend. Forsooth for love of you & of me & of other sinful wretches that never did him good but offended him night & day & been to him full unkind. Therefore he may well say the words that Solomon said. Fortis est ut mors dilectio. Can● eight Love is strong as death/ ye forsooth moche stronger than death. For love led his life to his death/ & he that never might die by way of kind/ love made him die for mankind. And so saith Solomon there. Brands of his love been brands of fire & of flames both. For the love that he showed to mankind/ and also for the love that we ought to show to him. For right as the heat of the son with his light when he shineth in the fire in the house/ wasteth the fire & 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 & waste the brands and the fire of lechery brenning in man's soul by foul lust and wicked desire. And therefore he saith to every christian soul. ●one me ut signaculum super cor tuum. Can● eight Set me as a token upon thine heart. And saint Paul saith. Spum ambulate & desideria carnis non ꝑficiet●. ad Gala v. ● Go ye with the holy ghost that is called well of ghostly fire/ & ye shall not do the desire of the flesh/ for devotion & mind of crystus passion is the best remedy against temptation of lechery. Caplm. four ALso it is a good remedy to a man to think on his death & on his freelte & on the bitter pains of hell ever lasting/ & of the high offence of god & of the endless joys that they lose if they assent to lechery. Therefore Solomon saith. Memorare novissima tua & in eternum non peccabis. Eccl. vij Think on thy last things & thou shalt never do sin. Each man & woman should beware 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 & honest be commended both in man & woman after their estate ruled by goddaes law & reason/ & so they must be well aware that by such array they fall not in pride ne in lechery/ ne stir other to lechery willing & witting. We read in vitas patrum/ that there was an holy woman whose name was Alexandre/ and she was a full fair woman/ and when she heard say that a man was fallen in to hard temptation of lechery because; e of her beauty/ she closed herself in an house & would never see man after ne come out of that house/ but took her living in to her by a small wicked Men axed her why she died so. And she say that she had liefer to shit herself all quick in the grave than to harm any soul that god made to his likeness & bought so dear with his precious blood. We read also in the life of saint bride/ that a man would have wedded her for her beauty/ & she prayed god that he would sen do her some blemishing of her face/ whereby that man's temptation might cese. Anon 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 & had forsaken the world/ anon she had her eye & her sight again Thus should women busily keep them in chastity & cleanness/ maidens in chastity of maidenhead/ widows in chastity of wydowehode/ 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 an other man's wife or his maiden or his daughter to fleshly lust. Moche more is it deadly sin to oppress than & defoul them & lie by them. Caplm. v. dives. Saint Poule saith/ that the flesh desireth & covey s; eth alway against 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 & chastised his horse. For as job saith. All our living upon earth is knighthood & fighting against the fiend the world & y● 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 & becau s; e of his death. And if he be tame to his master & well tached/ it shall do him worship & help him at need & in case save his life. Three things been needful to the knight to rule well his horse. He must have a bridal & saddle & two spurs. By the bridal I under s; tanned abstinence & travail/ by the which the flesh must be refrained fro his lusts & his evil tacches when he beginneth to wax proud & wynsing & kyking against his master that is the soul. And if he be over proud & to rebel to his master/ he must have a sharp bridal 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 bridal should be two parts of temporance/ that is to say/ neither to much ne to little knit together in a knot of good discretion. And than thine 〈◊〉 shall go right forth in the way 〈◊〉 life & bear the to heavenly bliss. 〈◊〉 ●hou give thy flesh to much me●● drink & ease/ it will be thy master & slay the. And if thou give it to little/ it shall be to feeble & fail the at need & let the of thy journey. The saddle of thine horse shall be patience & meekness/ that thou be patient in adnersyte & in sickness/ that thou follow not the grudgings & the sterynges of thy flesh. The steroppes of thy saddle should be lowness & sadness. lowness against pride sadness against the world & the flesh. That thou be not to sorry for no woe/ ne to glad for no weal ne for no welfare. sit sadely in thy saddle & keep well thy steroppes/ & for no pride ne for no wrath/ for no sickness/ for no adversity/ let not thy horse cast 〈◊〉 down out of the saddle 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 uran possidebi●● animas urans. Ye shall keep your souls in your patience. And as the saddle maketh an horse seemly & 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 & impatience & hastiness maketh a man unpleasant & without love. Of this saddle god spoke to Cain when he was wroth with his brother Abel/ why said god art thou wroth & why is thy face & thy there so fallen/ for he was fallen out of the saddle of patience. If thou do well thou shalt receive of me good meed/ & if thou do evil anon thy sin cometh at the gate to be punished. But the desire of sin shall be under the and in thy power/ as the horse under the knight/ and thou shalt be lord thereof if thou wilt. Gen. iiij. But Cain by misgovernance of his horse fell out of his saddle of patience into manslaughter of his broad/ 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 well in the saddle of patience/ & let no anger/ ne loss of cattles/ ne death of friends/ none adversity/ no tribulation/ no sickness unsadel you of patience. But sit ye fast as job did/ & say ye as he said when he had lost all his good/ & all his children were slain/ & himself smitten with hard sickness and horrible & 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 fond. God gave and god hath taken away/ as god will so it is done/ blessed be our lords name. job. i.et.ij.ca. Thus sit ye sadely in the saddle of patience/ & rule ye your horse by the bridle of abstinence/ & by the reins of temperance/ & if your horse be so dull in god's way/ prick him with two spurs that been died of hell pain/ & love of god & of heaven bliss. And so with dread & love compel ye your horse to high him forth in god's way. Let not your horse that is your flesh be to carnalle by ease & welfare/ ne to feeble for mysfa●e & overtravayle. Caplm. vi THe master of kind li. iiij. de qualitate elementari. telleth that there is a bird that is called a bernake. This bird waxeth out of a tree over the water. But as long as it hanged on the tree/ it is deed/ but anon as it looseth from the tree & falleth down in to the water/ anon it quykeneth & swimmeth forth. This bird saith he 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 bird I understand every man & woman which when they be first born of their mother they be deed by original sin of Adam & not able to the life of grace ne of bliss. For as saint Poule saith/ we been all born children of wrath & of death. But anon as we fall in to y●●on●stone & in the water of baptism & been baptized/ anon we receive y● ly●/ of grace/ & be able to the life of heaven bliss/ if we keep us busily from the blood of sin/ & from the carnalyte of the body & desytes of the flesh. For saint Peter biddeth us. Abstinete vos a carnalibus desiderijs que militant adversus Eccliam 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 vij Therefore it is needful to every christian man to govern well the horse of his body as I have said. But more over as saint Poule saith. He mnste arm him with goostley armour against the dints & the darts of the fiends temptation For as saint Poule saith ad Eph. vi. All our fighting is against the wicked spirits of derkenesses/ which be princes & powers and governors of sinful men. Therefore he saith. Arm ye you in the armure of god that ye may withstand the bushment & the slyghtes of the devil/ & stand parfyght 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 right fullness/ & shoe ye your feet in dyghting 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 basynet 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 egged sword. ad Hebre four And by almaner prayers & beseeching pray ye every time & alway in spirit/ & wake ye alway in him in all manner business. And thus saint Poule by the likeness of bodily armure teacheth us ghostly armure/ & teacheth us well to arm our lends by the virtue of chastity/ when he biddeth us gird well our lends. And than he biddeth us do on the habergeon of rightfulness in defence both of body & soul/ that we do right to all & yield to god & to every creature that longeth to him/ both to our sovereigns & to our fellows & to our sugettes/ & to them that been before us passed out of this world/ by alms giving/ and yielding of debts for them that been deed/ and to them that been behind us to come by saving of their right & of their due heritage. And thus arm we us behind & before & 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 gydre & so be knit together that we do right to all/ so that we do no man ne woman wrong. For if we do so much right & favour to one that it be hindering to an others right/ than the rings in our haberge● of rightfulness accord not ne be well 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 ghost poverty that we withdraw our hearts & our affections from earthly things/ & not set our love to much in earthly things/ ne in worldly goods/ not to strive/ not to plete for no worldly goods/ 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 poue●te our legs & our feet that is to say/ our love & our affections against the temptations of false covetise. And therefore he biddeth us show our feet in to the dyghting of the gospel of peace. For every christian man & woman ought to have ghostly poverty which christ taught in the gospel/ & to further the gospel of christ/ that is the gospel of peace in will & deed to his power/ & to teach it if he can. And if he can not/ help & further them that can in teaching of the gospel & of god's law/ & help them with his good to their needful sustenance if he may & they have need. Also he biddeth us take to us the shield of faith/ for as the 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 tryangles/ which three be but one triangle/ and yet none of them is other. And therefore he saith/ that faith of the holy trinity is likened to a shield/ for there been three persons in the holy trinity/ the father/ the son/ & the holy ghost/ & each of them is god/ and none of them is either/ & though they been all three but one god in majesty. This shield of faith of the holy trinity we must take to us in ghostly fight & believe in the holy trinity/ and set all our faith & all our trust in one god in trinity/ & pray to the father almighty/ that he send us might to the son alwy●●/ that he grant us wit & 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 balynet of health & of salvation/ as saith the gloze/ hope to have the mastery 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 & meed for his travail. And as the basynet well arrayed is clean furbusshed from rust/ & made slyke and smooth that shot may soon glide of & it is highest of all armure going & gathering upward in to a small point/ so must our hope & 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 trusteth in man & in fleshly might/ & letteth his heart go away fro god. And blessed be that man/ which setteth his hope & his trust in our lord god. jeremy. xvij. Also saint Poule biddeth that we should take with us rerebras and vanbras & gloves of pla●e/ that is t● say good occupations & business in good works. And therefore he biddeth us wake in all manner business of good works For as the wise man saith Eccl xxxiij idleship & sloth is cause of moche wickedness. For an idle man & lustles is like a man hondeles & wepenles among his enemies/ & like a man in battle with naked arms & hands/ which for nakedness & for default of armure loseth both arm & hand. Also we must do above the jack or the acton of charity. For as the jacke is soft & nesshe and by his softness & nesshenesse softeth & feynteth all strokes that cometh there against/ so charity softeth & feynteth all the dentees of the fiends temptation. Therefore saint Poule saith/ that charity suffereth all thing patiently & maketh every travail soft and beareth all thing easily. Omnia suffertoi a sustinet i ad Corum xiiij And therefore saith the gloze there/ that charity & patience & benignity with compassion of others mischief been the principal armure that longeth to christian people. This jack of charity is betokened by the cloth of christ without seem all won above in to one/ which in time of his passion the knights would not kit/ but kept it hole & cast lot who should have it hole In token that every good knight of god should be busy to arm him with the cloth & the jacke & the armure of charity/ & travail to save peace and unite/ & make no division. For the end of every battle should be peace/ and to the end & for none other men of arms should travail & fight/ as saint Austen saith. Thus leave friend I prayer 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 crystus knight ordained to fight in this ghostly battle if ye will be saved. And therefore a●me ye you well as I ha●● now said/ and gird ye you with the sword of god's word/ by which ye should defend you from all ghostly enemies. For as the sword pierceth/ kytteth/ & maketh separation/ so god's word/ & preaching teaching & reading of god's word & of god's law pierceth man's heart & woman's & maketh separation between sinful souls & their sin/ & departeth atwynne wicked company & maketh separation of man's heart from earthly covetise. Therefore christ saith that he came not to make sinful peace but to send sword of separation in earth to destroy wicked peace y● 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/ and than take ye to you the spear of crystus passion/ & think how he was smitten to the heart for your sake with that 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 & water in token that if he had had mo●● blood more he would have shed for your love. Moreover ye shall understand that in bodily fight a man must cheese him a good ground & a plain place to fight in. For it is not good ryghting in mires ne among corn in slydre way & pitty ground/ ne in stubble ground. And therefore saint Paul by ● death us stand in truth & equity that in all our doing we look to our ground & our cause be true & rightful cler●e & clean & make no strife in uncertain. Also a wise knight in his fight will take with him the hill & the son & wind if he may/ & so must we in ghostly fight take with us the hill of holy living that we may say with the apostle. Nrā●uersacō in celis est. Our living & conversation is in heavens & in heavenly things. And therefore saint Paul biddeth us stand perfit in all things. Also we must take with us in our fight the son & the light of god's grace/ & the▪ wind of holy prayer And therefore saint Paul biddeth us pray in every time & alway/ by all manner prayer & beseeching 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 armure/ & dyspo s; e ye you to ghostly battle against all ghostly enemies/ & govern ye well your horse of your body as I have said. let it not be to feeble by overdone abstynense & tranayll/ ne to wild by overdone 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 commandment Therefore david saith that god proved & knoweth man's heart & his lends/ that is to say/ god knoweth man's will & his lust For he knoweth more verily the thought of men's heart & wymens'/ than any man may know that others works. He seeth & knoweth all thing/ & therefore such as man or woman is in heart & in soul & in will such he is before god that knoweth both body and soul. Caplm. vij NOw leave friend I have in part declared you the ten commandments/ by which ye must govern your life if ye will be saved. For christ saith to each man & woman. Si vis ad vitam ingredi serva mandata Math xix If y● wilt enter everlasting life/ keep god's commandments And therefore do ye as Solomon saith Deum time et mandata eius obserua. hoc est ois homo. Eccl. ultimo. dread ye god & keep his commandments/ this is every man & woman. For as much as man or woman pleaseth god by keeping of his behests/ so moche is he in god's sight. And as much as man or woman is in gods syhht so much he is and no more/ as saith saint Ansten de ci. li.xx.ca.iiij. For as he saith/ there is no● man ought but the keeper of god's commandments For as he saith/ who so is not keeper of god's commandment he is nought for he is not reform 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 qui declinant a mandatis tuis. Cursed be they that bow away fro thy commandments & will not keep them. We read in holy write. Deut ● xxvij That god bade the children of Israel that when they came newly in to the land of byhes e. vi. kindreds of jacob/ that is to say simeon. Levi. juda. 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. and Neptilym. on the hill that height Ebal & curse with high voice all the break god's behests & say in this wise. Cursed be that 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 & setteth it in privy place/ that is to say in his heart to set his faith & his trust therein/ so to worship it with his heart Inward/ & at gods bidding all the people should answer & say amen So moat it be. Cursed be he that not worshippeth father & mod/ amen said the people. Cursed be he that flitteth the bounds & the doles or terms of his neighbour/ & putteth him out of his right/ amen said all the people. Cursed be he that maketh the blind to will or to err in his way/ amen said all the people. Cursed be he that perverteth the rightful doom of the comeling and of the stranger and of the faderlesse child & 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 affynyte/ amen said all the people. Cursed be he that meddleth fleshly with any unreasonable be'st/ amen said all the people. Cursed be he that lieth by his neighbours wife/ amen said all the people. Cursed be he that privily sleeth & murdereth his neighbour/ 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 people. This is the high curse & the solemn sentence which god giveth to all though that will not keep his behests & law/ & what curse & mischief should fall to them that wittingly or willing break his behests/ he showeth in the same book the next chapter where he saith thus. Caplm. eight IF thou wilt not here the voice of thy lord god to keep and to do all his commandments & his laws/ all these curses and mischiefs shall fall to the and take Thou shalt be cursed in city/ in town in field/ thy berne thy garner and thy seller shall be cursed/ and that y● leaveth the over the year shall be cursed. The fruit of thy body shall be cursed/ & the fruyce of thy land shall be cursed/ thy beasts thy sheep shall be cursed. Thou shalt be cursed when y● comest in & when y● goest out. God shall send upon the hunger & mischief & mishap and blame to all thy works that y● dost ●He shall smite the with pestilence till he shall waste the & destroy the. He shall smite the with hard fevers both cold & hot/ and with venomous air. God shall make heaven & the air above the brazen/ & the earth beneath the yreny/ that is to say/ barren for default of rain. For thy rain shall be powder & ashes and myldewe to destroy the. God shall take the in to thy enemies hands/ & thou shalt fall before thine enemies. Thou shalt go against them by one way/ & flee away by seven ways/ and birds & beasts shall eat thy body in the field. God shall smite the with sickness that may not beheled God shall smite the with woodenness & blindness of wit/ and so bysot the that y● shalt not wit what is for to do/ ne can no ●ede ne counsel Thou shalt house & other shall dwell therein. Thou shalt till and other shall in that thou tyllest. Thine ox/ thy ass/ thy horse/ thy sheep/ & thy beasts shall be take fro thee/ and thy wife & thy children led away prisoners God shall smite the with sickness uncurable from the sole of thy feet unto the top of the heed/ that is to say god shall punish the people that will not ton/ ne keep his laws from the lowest estate to the highest. And but thou wilt keep his laws & amend thee/ he shall lead the & thy king that thou shalt make upon the prisoners in to far country that thou never knew ne thy faders before the. All these curses and many more thereto which be written in the same place shall take thee/ and pursue the till thou be destroyed For thou heardest not the voice of thy lord god/ ne keepest not his behests & 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 bytterest of all/ when he shall say to them. Discedite a me maledicti in ignem eternum▪ Math xxv Go ye hens fro me ye cursed wretches in to the fire of helle● there to dwell with the fiend & his angels without end. ¶ Dives. That 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 a person in special/ sometime to comonte in general. In special it falleth sometime for sin/ sometime without sin/ to increasing of a man's meed. But than that mysche●f is no curse but a lovetyk of god. But common mischief falleth not to the bounty/ but for sin of the commonty. And of s●che common mischiefs that should fall to the people/ if they despised gods behests speaketh god in that plale. And such common mischiefs that fall to the comonte for common sin be called curses. ¶ Dives Why were though six kindreds of jacob so assigned of god to curse the brekers of gods law/ & the other six assigned to bless the keepers of god's law. ¶ Pauper. Them that were most ungentle of birth god assigned to curse/ for all though six sons of jacob were borne of the secondary wives that were but servants to his chief wives Lya & Rachel/ save Reuben/ which lost his worship for that he lay by his faders secondary wife that height Bala The other six hyn●redes were born gentle of birth/ for they were born 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 saint Po●le saith to men of perfection as all priests should be. Benedicite. et nolite maledicere. Bless ye & be ye not in will ne ready to curse but for great need/ & that it be done in charity to worship. For cursing in the self is a deed of imperfection. And therefore god chose them that were most imperfect & lest worshipful of birth to pronounce the curse/ & the most perfit & worshipful in birth to pronounce his blessing to the keepers of his law/ which said thus in god's name to the people. Caplm. ix IF thou here the voice of thy lord god/ to con & to keep all his behests that I bid the keep/ thy lord god shall make the higher than all nations that dwell upon earth. And all these blessings shall come to the & take thee/ so that thou keep god's behests thou shalt be blessed in city in town & in field. The fruit of thy body/ the fruit of thy land/ the fruit of thy beeestes shall be blessed/ thy barn/ thy garner/ thy seller shall be blessed/ & all thy leavings shall be 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 way/ & they shall flee away by seven ways. God shall give his blessing prosperity and speed to all thy works so that thou keep god's byhestis & go in his ways & in his laws/ that all people on earth shall see & know that the name of our lord is called on the & they shall dread the & worship thee/ and our lord god shall make the plenteous in all goods. God shall undo his best treasure above from heaven & 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 in to the heed & not in to the tail. For he shall put the alway above & not beneath/ so that y● keep his behests & his laws. And at the day of doom he shall give to all the keepers of his laws his endless blessing of ever lasting joy/ & say to them in this wise. Venite benedicti patri● mei. possidete paratum vobis regnu a ●stitucōe mund. Math xxv Come ye with me ye blessed children of my faders/ & take ye in possession the kingdom of heaven arrayed & ordained to you from the setting or making of the world. In which kingdom as saith saint Austen shall be light without darkness/ endless joy without heaviness/ endless life without woe/ endless mirth & gladness with the blissful company of angels apostles & all saints. There he saith is light of light well bright shining. There is the city of saints that is called jerusalem of heaven The● is the great covent of martyrs & of holy prophets & patriarchs Abraham Ysaac & jacob & of all saints The● is no sorrow ne heaviness after joy There shall be no night/ none age/ no feebleness. There is charity without end & everlasting peace/ no debate no dyscensyon. There every man & woman hath that he loveth & what he desireth. There is all love without woe & without sorrow & care. There shall we be angels peers & fellows in bliss with the high potestates Che rubyn & Seraphyn/ & with all the nine ordres of angels. There shall be manna our heavenly food without corruption. There shall be angels life/ & shortly to say/ there shall be sown no sorrow/ no disease/ none evil/ and what may be thought of any goodness there it shall be found. Caplm. ten THe kingdom of heaven is called in holy writ a city set on a full high hill in stability & ●sekernesse without dread and without peril/ for there may none enemy/ no peril/ no disease nyghtherto It standeth so high and in so great wealth/ for men have in this city what ever they desire. There is nought to seek from without/ it needeth no help from without. But all must seek help from within this city Therefore saith isaiah the prophet lx.ca. Health & sanation occupy the walls of this city keep them & defend them and praising of god/ without ceasing occupieth the yates & so keepeth 'em that there may no sorrow enter In this city saith he shalt thou not need to have the son to shine to that by dayene the light of the moan shall not shine to the by night/ but thy lord god christ Jesus' that bought the so dear shall be light without end/ & thy god shall be thy joy/ there thy son shall never go down/ & thy more shall never wain/ for thy lord god shall be thy light without end/ & the days of thy sorrow here in this world there shall be ended/ for god there shall wipe away the tears from the eyen of his saints. Theridamas shallbe no weeping no crying/ no hungers/ no thrust/ no sorrow for all the woe & diseases that were before 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 bryger/ no lecher/ no wicked liver enter in to this city The● every man & woman shall shine as bright as the son/ & when many sons been gathered to gydre in company with the high son of rightfulness christ Jesus' which saith in the gospel. Ego sūlux mund. Io eight I am light of the world/ there shall be a fair company / a blissful company. God bring us thereto. Than the son shall be vij times brygh●er than it is now/ & the moan as bright as the son is now. Than the son shall stand in the east alway still/ & the moan in the west alway shining without waning So that sinful souls dampened 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 lightening no rain/ hail/ frost ne snow/ no heat no cold Theridamas be no skies no clouds to let our light/ but alway merry summer/ alway bright day. In this city all men & women been free. The king of this city asketh no presauntes ne gifts of man ne of woman/ but their hearts & their love & that they far well He putteth no man ne woman there to travail/ but 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 asketh no rent/ no tribute/ no service/ none homage/ but good love & good heart/ & that we love him with joy & mirth & gladness. He giveth us all that he asketh of us. give thyself to this bliss/ & thou shalt have this bliss/ other price asketh he none. For this bliss may not be bought but with love and charity. In this city shall every man & woman have so great lordship that all they shall have place enough without envy/ & all be kings & queens of as much as they desire. There shall be no pleting for no lordship/ for no land. There shall be none envy/ but every man & woman glad of others welfare. There shall be no woe no disease/ but endless joy & wealth/ & endless health. In hearing sweet song & melody/ in sight endless fairness in tasting & smelling endless swetene s; se/ in feeling endless liking without woe. Caplm. xi OF this city speaketh saint johan in the book of god's brevities xxi ca and saith thus. The angel led me in spirit by vision in to an full high hill & a full great/ & there he showed me the holy city of jerusalem ordained of god/ & having the brightness & the beauty of god. The light of this city was like the precious stone I●spis & crystel which stone betokeneth christ son of rightwiseness/ which saith in the gospel. Ego sum lux mund. Io eight I am light of the world. This city had a wall ●ull high/ & it had twelve yates/ & each gate twelve angels ready porters to lead in all good souls/ & in the yates were written all the names of the xij. kindreds of Israel/ that is to say of all that shall be saved & be able to see god in his face For the names of all that shall be saved been registered in the book of life in heaven & ready written in the yates of heaven against our coming/ in token that we shall be welcome & siker of our bliss if we do ●ur devour This city stood in square and it had three yates in to the East/ three in the north three in the south/ & three in to the west in token y● out of four parts of the world/ that is to say/ out of every part of the world soul's enter in to heaven bliss of young & old/ rich & poor by the faith of the holy trinity that is betokened by the three ya●es Young folk been understand by the east there the day beginneth. Old folk by the west there the day endeth. Rich folk by the south. Poor folk by the north/ for that cont●● is most sharp & barren. The wall of the city was set & grounded on twelve precious stones. The first was jaspis/ the two Saphirus/ the three Calcidonius/ the iiij Smaragdus/ the .v. Sardenix's/ the vi Sardinus/ the vij Crisolitus/ the viij Berillus/ the ix Topasius/ the ten Crisopassus/ the xi jacinctꝰ/ the twelve Amati s; tus. And in though stones were written the names of the twelve apostles and of gods lamb. And all the wall was made of precious stones/ & the yates made of sapphires & Smaragdes as Tobye saith in his book xiij ca And as saint john saith/ every gate was as a Margaryte or Margery stone. The streets of the city were clean gold as clear as glass/ & as Tobye saith the streets of this city were paved with full white clean stone/ & always in the siretes is song hallelujah/ which song could never clerk well 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 & gods lamb christ Jesus' very god & man he is the temple of this city This city as saith saint john needeth neither son ne moan. For the brightness of god well of light & the son of rightfulness illumineth this city. The lamb christ Jesus' is the lantern & the light of this city. All nations & peoples shall go● in the light of this city/ and bring their nobley/ their bliss/ their worship in to this city. The yates of this city shall never be shit. There shall be no night but alway day/ alway summer & never winter. In to this city 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 & in the life of the lamb christ Jesus' that bought us so dear with his blood. Caplm. twelve ANd as said a great clerk doctor de Lyra by the twelve precious stones/ on which this city is grounded/ in which stones the names of the twelve apostles be written been understand the twelve articles of the faith/ which the twelve apostles gathered in to one crede/ in which twelve articles all our salvation is set & grounded. And therefore saint Poule saith. Fide statis▪ Stand ye in faith/ for our faith is ground of our salvation. By the twelve yates been understand the ten cōmasidemente/ & the two commandments of charity. Of which yates christ saith. Si vis ad vitam ingredi serva mandata. Math xix If thou wilt enter in to the life of this blissful city there noman dieth/ keep thou the commandments. This scripture is written in every gate of this city/ in token that in to this city cometh no man ne woman b●t the keepers of god's commandments. For the commandments been the yates of heaven/ by which we must enter/ and they been also the way leading to the gate of heaven. And therefore david saith. Viam mandatoabrum tuoabrum cucurri. cum di latasti cor meum. p̄o. C xviij I ran the way of the commandments when thou madest my ●rrte large by charity. For when men be to straight at the breast by false covetise & nygardshyp/ they may not well run in the way of god's behests. For falls covetise bindeth them so straight at the heart that they have no liking in gods behests. Therefore david said. Deduc me dne in semita manda toabrum tuoabrum. qr ipam volui. Inclina cormeu deus in testimonia tua aet non in avariciae. p̄o. C xviij Lord lead thou me in the path of thy commandments/ for it is my desire & my will to go that way. Bow mine heart in to thy wytnessynges & in to thy commaundeme t●/ & not in to 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 in to knowing of the bliss that we may see with our bodily eye while we live in the land of death. But 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. Caplm. xiij dives. If men had sad faith to have such bliss for their good deeds/ there would no man ne woman do a miss for dread to lose the bliss. ¶ Pauper. It fareth by folk born in prison of the wicked world as it doth by a child born in the deep dark 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 moche sorrow & care and longeth full moche to be out of prison again in her welfare. But the child born in the mischief of the prison and never had knowing of better fare giveth little tale of that mischief in prison. But as long as he hath his mother with him & his sustenance though it be full feeble/ he maketh no sorrow ne care/ he longeth after no better fare/ for he knoweth no better. For if his mother tells him of the joy & welfare out of prison/ of the son 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 believeth it not/ & therefore he longeth not thereafter/ & will not for all this bliss & the welfare that she speaketh of forsake his mother ne the feeble fare that he hath with her/ & that is for he believeth it not/ & yet it is as the mother telleth the child. But were the child ones out of prison and saw the wealth & mirth & the welfare which his mother told him of/ he would be full sorry for to go again to prison there to live with his mother. For all his life in prison that was first liking enough to him should than be full bitter/ & he should never have joy ne rest in heart till he came again to that welfare that he saw out of prison. Right thus folk of this world borne and brought forth in sorrow & care & moche travail in the prison of this world/ they have so moche love & liking to their earthly mother & 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 and god himself father of all telleth them of the bliss of heaven. It is to them but a dream/ as is the mothers tale to her child in prison/ & they have no sad faith therein. And though it be so as our mod holy church telleth us though the child believe not that such welfare be out of prison/ the welfare is never 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 and never the less for their false believe. But had they once seen & assayed a little of that bliss/ all the joy & 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 saint Peter whom christ led upon the hill of Thabor with saint john & saint james/ and there he showed them but a little of the bliss of his manhood. His face shone as bright as the son/ his clothes were white as snow. Moses and Hely appeared with him in great bliss & magestee. Than Peter said to our lord Ihesu Lord it is good to us to be here. Make we here three tabernacles/ one to the an other to Moses'/ & an other to Hely/ and let us all dwell here. Luce ix And anon in sight of little bliss he forgot all the bliss of this world. He cared neither for meet drink ne clothing/ for him thought he might have lived without end by the blissful sight & with that company. Also when saint Poule was ravished in to heaven & had seen the vision of god afterward all his life in this world was to him a pain/ so moche he longed again to that bliss. And therefore he said. Infelix ego quis me liberabit demorte 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 without end with christ. Moses' was with god in the mount of Synay xl days. and xl. nights metelesse & drynkeles fed by the speech of god & by his presence/ & yet saw he but little of this bliss. For he was not able to see his bliss/ ne noman living in this world/ as god said to him the tyme. But leave friend after our death if we keep well gods commandments and amend our misdeeds by our life/ we shall see his great bliss which neither Peter ne paul ne Moses might see in earth. And we shallbe siker of that bliss without end. Which bliss as saint Poule saith that none earthly eye may see/ ne ere here/ ne heart think/ ne wit comprehend. In this bliss leave friend I hope to see you & dwell with you in the high city 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 co 〈…〉 treatise dialogue of Dives and Pauper That is to say/ the rich & the poor fructuously treating upon the ten commandments/ finished the three day of Decembre. The year of our lord god. M. CCCC.lxxxxvi. E●prentyd by me Wyken de word at Westmonstre. ¶ Deo gracias. printer's or publisher's device W· C·