B. ¶That it is commaunded to beleue in onely god in trynyte & to worshyp him .vi.

IT is wryten deutero .vi. Audi Israel / dominus deus vester deꝰ vnus est. O Israell your lorde god is one god. Et legitur marci xii. Vnus est deus et non alius

preter eum. One god is / and there ne is none other but he. Of necessyte of helthe it is requysyte to all per­sones for too put theyr faythe & cre­dēce in god y ^e creature / and not in y­dolles and thȳges created. For it is wryten that without faythe it is Impossyble to please god. Vnde ad hebreos vndecimo capitulo. Sine fide impossibile est pla­cere deo. And therfore he commaundeth vs too beleue in one onely god in trynyte. That is to knowe in god the fader al puyssaunt / in lykewyse as sayth saynt Peter. Credo in vnum deum patrem omnipotē tem. And in Ihesu cryst his dere sone / in lykewyse as sayth saynt Andrewe. Et in iesum christum filium eius vnicum dominū nostrum. Also in the holy goost in lykewy­se as sayth saynt Barthylmewe. Credo ī spiritum sanctum. These thre persones bē one onely god in one vnyte and symplycyte / and not many goddes / for they ben in one selfe substaunce and nature / in one sel­fe myght / dyuynyte / and glory. Anathase sayeth. Fides autem catholica hec est / vt vnum deum in trinitate / et trinitatem in vnitate veneremur. The faythe catholy­ke is that we honour one god in trynyte & the trynyte in vnyte. And it behoueth not to confounde the persones ne to separate y ^e substaunce. Ne (que) confundētes personas ne (que) substantiam separantes For they ben thre persones deuysed and dystyngued y ^e whiche ben in one substaunce and nature / in one vnyte and symplycyte as it is sayd the whiche ben one onely god. And therfo­re it is here commaunded to beleue in hym to worshyp / honour / and serue hym / and to gyue the dyuyne honour the whiche ap­perteyneth vnto hym and not to ydolles. Our blyssed sauyour and redemptour Iesus gyueth it clerely by wordes to vnder­stande the whiche ben wryten Mathei .iiij. Dominum deum tuum adorabis et illi so li seruies. Thou shalte worshyp thy lorde god and hym alonely serue. Also it is wry­ten deuterono .vi. Dominum deum tuum timebis et ipsi so li seruies. Thou shalt drede thy lorde god and hym all onely serue. ¶Examples to worshyp one onely god in trynyte and not many It is wryten in the xviij. chapitre of Genese that as Abraham was at the dore of his tabnacle he lyfte vp his eyen and sawe dyuynely thre aungels in semblaunce of thre persones the whiche de noteth the fader / the sone / and the holy goost / he ranne agaynst them and worshipped them in erthe and sayd. Domine sun ueni gratiam in oculis tuis ne trāseas ser­uum tuum sed afferam pauxillum aque et lauētur pedes vestri. &c. Tres vidit & vnū adorauit. He sawe thre persones and wor­shypped one onely god in trynyte. ¶Vn­to the example of Abraham we shall adoure and worshyppe one onely god in tryny­te. ¶Another example wryten in y ^e .xxiiij. chapytre of Exody that our lorde sayd vn-Moyses. Mounte in too the mountayne thou and Aaron / and Madab / and Abyn / and thre score auncyent men of Israell & ye shall worshyp a ferre of. ¶Another ex­ample in Exody that the chyldren of Israell [Page] vnderstode that god them vesited and regarded the tourmentes that Pharaon dyde vnto theym / than they fell prostrate on the erthe and worshypped hym. Vnde exodi. iii [...]. Audiētes filij israel ꝙ deus eos visitaret et respiceret afflictionem eorum et adorauerunt prom in terram. &c. ¶An other example wryten in the fyrste chapy­tre of the fyrst boke of kynges that a man named Helcana departed from his cyte on the dayes establysshed too thende that he sholde worshyp & doo sacryfyce vnto god. ¶Another example wryten in the .ix. cha­pytre of Neemie that after that y ^e chyldren of Israell came agayne frome the capty­uyte of Babylon they separated themselfe from people straūgers / and also put them in fastynges / they cladde them in sackes / they put erthe vpon theyr heedes and worshypped theyr lorde god. ¶Another example wryten in the fyrste chapytre of Iob y ^t whan the sayd Iob had herde the wordes of the messengers the whiche came to tell hym that his goodes were lost and his so­nes slayne / he lyft hym vp and fell prostrate vnto the erthe and worshypped god & sayd. Nudus egressus sū de vtero matris mee / & nudus reuer [...]ar illuc. ¶Another example wryten in the .vi. chapytre of Danyell the whiche was commaunded of kynge Dayre that none ne sholde demaunde ony thȳge of god ne of man by .xxx. dayes / but alonely of the sayd kynge Dayre. And Danyell ne dyde nothynge & bowed his knees thre tymes on a daye and worshypped his lorde god. ¶Another example wryten in the seconde chapytre of y ^e euangelyst saynt Mathewe that whan the kynges that ca­me fro the oryent entred in to the hous & founde the chylde and the vyrgyn Mary his moder they yode on theyr knees & worshypped hym. ¶Another example in the .x chapytre of the gospell of saynt Iohn that a man y ^t had be blynde from his natyuy [...] was enlumyed of Ihesus and after wo [...] shypped hym. ¶Another example wryte Mathei .viij. & marci .j. that whan Iesu [...] descended from the mountayne a mesel [...] a lepre came to hym and worshypped him and sayd. Domine si vis potest me mundare. My lorde yf thou wylte thou may [...] heele me. ¶Another example wryten M [...] thei .xxviij. that whan the appostles cam [...] to our lorde after y ^t he was rysen they wo [...] shypped hym. ¶Another example write [...] in the .iiij. chapitre of the gospelles of sayn [...] Mathewe that our lorde sayd vnto Sathan as he tempted hym. Thou shalt wo [...] shyppe thy lorde god. Dn̄m deum tuu [...] adorabis et illi soli seruies. ¶Another exā ple wryten in the .xxij. chapytre of the Apocalyps that after that saynt Iohan ha [...] seen the reuelacyons of god he fell before fete of the aungell that had shewed theyr to hym to thende that he myght worshyp hym. And the aungell sayd / kepe the fro [...] doynge y ^t. And afterwarde foloweth wo [...] shyp god. Thou shalt be ryght vnnatura [...] to dysknowlege thy god the whiche is t [...] creatour of the heuen and of the erthe / g [...] uerneth all the worlde and purueyeth vnto all creatures all thynges as to them be necessarye. Also thou sholdest be ydolat [...] to giue vnto the ydolles and straunge go [...] des the honoure the whiche apperteyne [...] vnto the fourmer and creatoure of vs all The scryptures sayeth that the name [...] god is louable from the oryent tyll vnto occydent. Vnde psalmꝰ. Asolis ortu vs [...] ad occasum laudabile nomē domini. ¶A so thou sholdest be without entendemen [...] and naturall reason for too thynke that stone or a symulacre hathe puyssaunce f [...] to gyue the helthe in thy sekenesse or paradyse at the ende of thy lyfe. Also force or p [...] yssaunce procedeth of the creatour as it is [Page xv] wryten Iohannis .j. Omnia per ipsum fata sunt / et sine ipso factum est nichil. And therfore beleue in one onely god in trinyte and yf thou therin be ferme and stedfast y ^u shalte be worthy to doo myracles as dyde a preste the whiche entred within the fyre for to approue the faythe and was not brēt Quere .lxi. B. ¶Another example how a good man stedfast in god requyred hym that a mountayne myght be remoeued & chaūged frome one place in to another for to conferme the faythe / & his request was herde. Quere .lxj. a. Vnto this purpose it is wryten Mathei .xxj. Amen dico vobis si habueritis fidem et non hesitaueritis et si monti huic dixeritis tolle et iactare te ī mare fiet. Certaynly I say you yf it be so that ye haue had faythe without doubtynge / & that haue sayd vnto this mountayne take the away and caste the in to the see / it shal be doone.

C. ¶Secondly it is defended to beleue in ydolles & straunge goddes / in errours / and folysshe credences .vj.

IT is wryten in the auncyent te­stament that god defendeth al yl operacions / thoughtes / and wordes of infydelyte the whiche the­se ydolatres speketh / & thynketh agaynst the faythe. Vnde exodi .xx. c. Nō habebis deos alienos coram me. Nō facies tibi sculpile ne (que) omnem similitudinem que est in celo desuper / et que in terra / nec oīa eorum que sunt in aquis sub terra non adorabis ea ne (que) colles. That is to lay. Thou shalt not haue straunge goddes before me Thou ne shalt make ydoldes ne statues ne symylytudes what so euer it be in the skye on hye as the sonne and the mone that many haue worshypped vnfaythfully / nor in other thynges the whiche ben on the erthe of the thynges the whiche ben in / waters / ne vnder the erthe. Thou ne shalt worshyp those thynges ne gyue vnto theym the dy­uyne honour / that is that y ^e whiche is wryten before. ¶One onely god with all thyn herte thou shalte serue / and in hym beleue. Thou shalte loue hym with all thyn herte and also thou shalt honour hym. Maledyccyon cometh on those the whiche wyll not beleue in god / and the whiche maketh ydolles vnto whome they adiust and put theyr faythe. Vnde deuteronomie .xxvij. Male­dictus homo qui facit scultilie et conflatile abhominationem domini opus manuum artificium. And it is wryten Leuitici .xix. Nolite conuerti ad ydola nec deos confla­tiles facietis vobis: ego dominus deus ve­ster. Conuert you not vnto ydolles / conflatyles and sculptures / that is that ye make no goddes by blowynges and grauynges as dyde the chyldren of Israel whan Moyses yode to fetche y ^e commaundementes in the mountayne / they wende to haue made a god of golde and of syluer & they made a calfe the whiche they worshypped & daun­ced about. Than Moyses was wrothe of the sayd ydolatryse and of the daunces / & he kest doune the tables wherin was wry­ten the commaundementes and brake thē he made to cease the sayd daunces and called on his party all those the whiche were not there to consentynge vnto whome he sayd that they sholde put vnto dethe al thē the whiche hadde ydolatrised and daunced and that the sonne ne shold spare the fader ne other parent / for in so doynge they shol­de consacre theyr handes in obeyenge vn­to god / and so it was doone. For of the people of god the whiche hadde so ydolatrysed and daunced there were .xxx. thousande slayne / and by the wyl of god as thou shalt fynde. Exodi .xxxij. Vocem cantantium ego audio dicit moyses. Et cum appropin­quasset [Page] ad castra vidit vitulum & choreas Iratus (que) valde proiecit de manu tabulas et confregit eas. ¶Questyon. To knowe yf that it be offence to make and worshyp the ymages of the sayntes of paradyse for that before it hath be sayd. Non facies ti­bi scultile / nec omnem similitudinem que est in celo de super. &c. The answere. We sholde not worshyp the ymages in lyke wise as the thynge that we adoure / for that sholde be ydlatrye / but we worshyp other thynge that the ymage representeth / as so me saynt. The ymage is alonely the token of the thynge that we worshyppe / wherfore we offende not. Many folkes haue bro­ken this commaundement and yet dooth / as ben the ydolatres the whiche worshyp­peth and serueth vnto ydolles and gyueth vnto them y ^e dyuine honour / theyr faythe / esperaunce / and loue that they sholde gy­ue vnto the creatoure. These ydolatres bē excommunycate by the sentence of ryght. It appereth also by many examples that they deyed of an euyll dethe / as Egeas the whiche made to crucyfye saynt Andrewe. Quere .lvij. c. And Dyascorus the whiche beheded his doughter saynt barbara .lvij. e ¶Also the prouoste Tarquyn / the kynge of Perse. Cosydore. Quyncyen. Maxymyen. &c. In lykewyse as men shall fynde in y ^e examplary in the fyrst commaundement .lvij. f. Also the Iewes the whiche wold not beleue in our sauyour and redemptour Iesu cryst / and wyll not worshyppe hym / serue hym / and honoure hym / and abydeth the cursed Antechryste transgresseth this commaundement and gooth vnto dāpnacyon and perdycion perdurable. Also these sarazyns the whiche worshippeth Mahoumet the whiche was a man false and heretyke the whiche is dampned breketh this commaundement. Also the apostates the whiche leueth theyr crystendome / or relygious theyr relygyon / or other the whiche l [...] ueth ony thȳges that they haue promysed to kepe in crystyanyte breketh this cōmandement. ¶Example of people the whiche hath ben apostates .lviij. a. b. Also wytches and sorceresses the whiche rideth vpon bromes / worshyppeth y ^e bucke / and haue oyn­tementes and thynges dyabolykes ben excommunycate of the sentence of right and synneth mortally and the case is reserued vnto y ^e bysshoppes. ¶Example of a Iewe sorcyer the whiche mysse counceyled Theophyle. Quere .lvij. b. Those y ^e whiche vseth wytchcraftes sholde be gretely punysshe Vt habetur extra de sortilegijs. Ex tua [...] ꝙ si imperfectiones sortilegas faciunt e [...] si ex celo & sole simplicitate hoc faciunt g [...] uissimum peccatum incurtum. Et si sacerdos ex simplicitate hoc fecerit per annum debet segregari ab altaris misterio. Laic [...] ­vero si hoc fecerit quadraginta diebus a [...] munione fidelium priuetur et excōicetur Clericus vero officio & beneficio priuari p [...] test vt pm ī decreto .xxvj. Questione .v. w ^t dr. Non licet cristiano gentilium tradi [...] nes obseruare vel elementa colore. &c. Al [...] Inuocatours of the deuyll of hell and those the whiche of him demaūdeth helpe and ayde and wylleth his alyaunce / or the wh [...] che maketh couenaunt with hym / or tho [...] the whiche vnto hym maketh sacryfyce? honour / and those the whiche maketh hym ymages / or those y ^e whiche of hym demaū de answere of ony questyon / suche people ben excommunycate by sentence of rygh [...] and offendeth gretely. Also chermours the whiche gyueth helthe and ayde by words incredybles / dyabolykes and folysshe [...] dences / or dyuynours the whiche demaundeth of y ^e deuyll by reuelacyon of ony thynge secrete / or y ^e trouthe of thynges to combreketh this commaundemēt. And those y ^e whiche gooth vnto charmours for to be [...] [Page xvi] led / or vnto dyuyners to haue reuelacyon & leueth god vnto whome suche thȳges apperteneth sȳneth mortally & renyeth theyr faythe / cresme / and baptisme / for they had renounced the deuyll in saynge. Abrenū ­tio sathane et om̄ibus pōpis eius. And they therto retorne. After the olde lawe the dy­uyners were stoned and put to dethe. Vnde legit (ur) leui .xx. Vir siue mulier in quibus phitonicꝰ vl diuinationis fuerit morte moriatur lapidibus obruent es / sanguis eorū sit suꝑillos. Example of charmours y ^e charmeth hogges in tyme of mast y ^t wolues neete them. Quere .lx. a. ¶Example of kȳge Ochozyas that sent to seke coūceyle of his sekenes at Beezebub / and euyl came vnto hym / and his messengers were brent with fyre of heuen. Quere .lx. b. Raymōde sayth that regulerly all suche dyuynement is de­fended & cursed of god and of holy chyrche as is ydolatry & infydelyte. Vnto god alo­nely apperteyneth to knowe the thynges secretes and to come / and suche people la­boureth to knowe them and also graūteth the dyuyne thynges whiche apperteyneth vnto god. The prophete Iheremye sayth y ^t a man sholde not here suche sorte of people Vn̄ iheremie. Nolite audire prophetas vestros diuinos & sonniatores & augures maleficos qui dicunt vobis / non seruietis regibabilonis qr mendaciū prophetant vt lōge faciāt vos et pereatis. &c. Also people of folysshe beleue that putteth & adiusteth fay­the in crye of byrdes / or in the metynge of beestes or those that holdeth paynyms cu­stomes as those the whiche kepeth the da­yes egypcyens or the kalendes of Ianuary in the whiche they do make gyftes the one to the other in the begynnynge of the good yere in hauynge many folysshe credences contrary vnto the faythe catholyke / suche thynges ben contrary vnto the helthe of y ^e soules & shold be left. Vn̄ aug. xxvj. q̄re .vij Non obseruetis dies qui dicūtur egyptia­ci / aut kalendas Ianuarij in quibus cādel­le et quedam cōmessationes / et ad inuicem dona donantur quasi in principio boni āni facti augurio aut reliquas menses et tem­pora dies ve aut annos aut lune et mensis solis (que) cursus hora / et qui has quascū (que) di­uinationes aut facta / aut auguria / aut tendit / aut contendit / aut consētit obseruatio­nibus / aut credit / aut ad eorū domum va­dit / aut in sua domo introducit vt interro­get / sciat se cristianam fidem et baptismum preuaricasse / et paganum et apostatam et dei inimicum / iram dei in eternum incurre re nisi penitentia ecclesia emēdatus deo re­reconsilietur. ¶Example of a relygyous man and of a woman y ^e whiche put faythe in the songe of a cuckowe / and yll came to them. Quere .lx. c. d. All maner of mysbeleuynge people sholde drede temporall punycyon and eternall dampnacyon. It is wryten deuteronomie .xi. Cauete ne forte de­cipiatur cor vestrum & recedatis a domino seruiatis (que) dijs alienis et adoretis eos / ira­tus (que) dominus claudat celum et pluuie nō descendant / nec terra det germen suū ꝑeatis velociter de terra optima quam domi­nus daturus est vobis. Beware lest by ad­uenture your herte be deceyued and that ye ne departe you from the lorde / and that ye serue not vnto straunge goddes / & that ye ne worshyp theym for drede that your lorde be not wrothe / and that he close not y ^e heuens / and that the rayne descende not and the erthe ne gyue his fruyte / and that ye perysshe not hastely from the londe that almighty god sholde gyue vnto you. They the whiche hath broken and froyssed this commaundement sholde not dyspayre thē but they ought for to do penaunce & they shall be saued how greuous so euer the synnes ben the whiche they haue commytted ¶Example in Theophyle whiche renyed [Page] god and he was saued by penaunce. Que­re .lviii. b. Another example of a relygyous the whiche was apostate and harlot & she was saued by penaunce. Quere .cxiiij. a. Also those y ^e whiche desyreth to be saued sholde take the condycion of the pylgrym of paradyse the whiche ben wryten after .xlv. a. b. c. Also people incredibles sholde drede to be sent in to the fyre of hell there to be brēt eternally / the whiche is a tourment moost cruell as it is wrytē afterwarde. q̄re .xlix. b. ¶Example of a preest prynce of the ydol­les the whiche is in the fyre of hell. Quere .lvij. a.

A. ¶Thyrdly all the artycles of the fayth ben here commaunded to beleue in lykewyse as the chyrche beleueth and hol­deth .vii.

ANathasius sayth. Quicun (que) vult saluus esse ante om̄ia opꝰ est vt teneat catholicam fidem Quam nisi quis (que) integram inuiolatā (que) seruauerit abs (que) du­bio ineternum peribit. Euery persone the whiche wyll be saued it is requysyte before all thynges that he holde the faythe catholyke / the whiche yf euery one ne kepe hole without doubt he shal perysshe in perdurabylyte. Al good catholykes sholde beleue in one onely god in trynyte as it is sayd befo­re. And who soo beleueth in god stedfastly it behoueth that he beleue in all his operacions / as in y ^e creacyon of heuen and of ertth and in his sanctyfycacyons / as in the holy chyrche. Wherfore y ^e artycles of the faythe ben here commaunded the whiche dothe folowe.

¶Saynt Peter sayeth. Credo in vnum deum.

¶Agayne saynt Peter sayth. Patrem [...] potentem. And saynt Andrewe sayeth

Et in iesum christum filium eius vn [...] dominum nostrum. And saynt Barthyl­mewe sayeth. Credo in spm̄ sanctum Vnū crede deum personis hunc fore t [...] num. Sunt pater natꝰ neuma sacer deus vnus.

¶Also saynt Andrewe sayth Creatore [...] celi et terre.

¶Saynt Mathewe sayth. Sanctam ec­clesiam catholicam.

¶Agayne saynt Thomas sayth Sctōrū cōmunionem. And saynt Symon. Remissiomem peccatorum.

¶Saynt Mathewe sayth. Vitā eternam

¶Saynt Iames the more sayth. Qui cō ceptus est de spiritu sāc to natus ex maria virgine.

¶Saynt Iohn sayth. Passus sub pōtio pylato crucifixus mortuꝰ et sepultus. And saynt Thomas sayth. Descendit ad in ferna.

¶Also saynt Thomas sayth. Vercia die resurrexit a mortuis. And saynt Iames the lesse sayth. Ascendit ad celos sedet ad dexteram dei patris oīpotentis.

¶Saynt Phylyp sayth. Inde venturus est iudicare viuos et mortuos.

Hec est fides catholica quam nisi quis (que) fideliter firmiter (que) crediderit / saluꝰ esse non poterit.

THe persone the whiche wyll be saued ought to be stedfast / stable / and immouable in y ^e fayth for it is the foundement vpon the whiche men edifye y ^e other vertues for to multyply them in goodes espyrytuelles and for to mounte in to paradyse. Vnd ad collocenses .i. In fide sitis fundati stabiles et immobiles. Be ye founded in the faythe stable and immouable. ¶Also we rede of a wyse man the whiche edyfyed his house vpon a stedfast stone / and the rayne descē ded and the windes and the waters strake agaynst it and it fell not / for it was so wel founded. Vnde mathei .vij. Descēdit plu­uia et venerunt flumina / et flauerunt venti et irruerunt in domum illam et non ceci­dit / fundamenta enim erant super petrā. The raynes descended / that is y ^e tourmentes and aduersitees the whiche descendeth from the heyght of the ayre. By y ^e waters the whiche cometh ben vnderstande y ^e persecucyons of the ryche puyssauntes. And by the wyndes the whiche bloweth ben vnderstande the fauours of the worlde / or y ^e Iniuryes / thretenynges / and vniust lan­guages y ^e whiche stryketh agaynst y ^e hous belongynge to the Iust by dyuers tempta­cyons. And it fell not frome good purpose by delectacion / consentement ne good operacyon / for it was founded vpon a stone / y ^t is y ^e faythe of god. Saynt Poule sayth in his epystles. In oibus sumētes scutū fidei ī quo possitꝭ oīa tela neq ⁱssimi ignea extīguere. For to resyst agaynst y ^e temptacyons of y ^e deuyll it behoueth to haue stedfast faythe And a man sholde note y ^e faythe w ^tout operacyon is deed & of no value / & as the body is deed whan y ^e soule is departed. Vn̄. Iob ii. Sicut corpus sine aīa mortuū est ita & fides sine oꝑibus mortua est. ¶Example of some y ^t hath ben sure in y ^e fayth. q̄re .lxi. a. b B. ¶Moche people gooth to dāpnacion & perdycōn for lacke of faythe as lollers & heretykes that holdeth & beleueth some thynge ayenst y ^e artycles of the faythe / & instruteth y ^e sȳple folke so to beleue / suche people [Page] ben excommunycate by sentence of ryght. Vt habetur extra de hereticis. Excōmu­nicamus. And is a case reserued vnto the bysshoppes. Also all those the whiche hath put faythe and credence vnto the sayd he­retykes in reputynge them to be good and to haue good faythe / and all those the whi­che defendeth theym of dede and of worde ben also excommunycate. Also many here­tykes haue ben yll reproued for that y ^t they haue erred agaynst the artycles of y ^e fayth Fyrst Manycheus erred the whiche sayd y ^t there were two goddes / the one good and the other badde / and that the good hadde created the thynges inuysybles and the yll the thynges vysibles. Agaynst this errour saynt Peter sayth. Credo in vnum deum patrem omnipotentem creatorē celi et ter­re. Secondely Arryanus erred the whiche sayd that Ihesu cryst was a creature created lesse after the dyuynyte than god y ^e fa­der. Ayenst this errour Anathasius sayth. Filius a patre solo est nō factus nec crea­tus / sed genitus. Equalis patri secundum diuinitatem: minor patre secundum humanitatem. Thyrdly some grekes haue erred the whiche sayd that the holy ghoost was creature and not god. Agaynst this errour was made in the symbole. Qui cum patre et filio simul adoratur et conglorificatur. Fourthly Sabellius erred the whiche put the confusyon of the persones without to dystyngue theym and sayd that the fader was somtyme the sone and somtyme the holy goost. Agaynst this errour Anathasiꝰ dooth saye. Alia est enim persona patris alia filii / alia spiritussācti vna est diuinitas. Fyfthly the Iewes and sarazyns erred y ^e whiche beleued not in Ihesu cryst & gooth agaynst the artycles of the faythe. Sextly Iacobyte and Nycolayte erreth / for they beleue otherwyse in the sacrament than ne dooth y ^e holy chyrche Romayne: Seuēthly the Grekes erreth the whiche denyeth that the holy chyrche Romayne ne is the chyefe and the maystresse of al chyrches. Agaynst this errour was put in the symbole. Apostolicam ecclesiam. Many other heretykes haue erred agaynst the faythe the whiche I leue by cause of shortnes. ¶Examples of heretykes. And fyrst example that y ^e deuylles kepte an heretyke from brennynge: but whan the body of Ihesu cryste was brought they ne myght kepe hym .lix. a.

¶Another example that a cautelous heretyke was brent of a fole .lix. c.

A. ¶Fourthly of the effecte of the .vii. sa­cramentes the whiche ben comprehen­ded vnder the artycles of the faythe .viij.

IT is wryten that our lorde sayd vnto his dyssyples that they shol­de go through out the worlde to preche y ^e gospell y ^t is all holy after our faythe. He the whiche hath beleued in god after the faythe and hath ac­complysshed that the whiche is wryten in the gospell and hath ben baptysed shall be saued. And he the whiche hath not beleued shall be condampned. Vn. mar. xvi. Euntes in mundum vniuersum predicate euā ­gelium omni creature. Qui crediderit & baptisatus fuerit saluus erit / qui vero nō crediderit condempnabitur. After the lawe catholyke and the holy scryptures we beleue that these synners haue remyssyon and pardon of all theyr synnes by the grace & mercy that god hath gyuen and instytued vnto those the whiche worthely and holy­ly receyueth the holy sacramentes instytu­ed and ordeyned in his chyrche / the whiche holy sacramentes ben conteyned and hole [Page xviii] comprehended vnder these artycles. Credo sanctam ecclesiam catholicam / sancto­rum communionem remissionem peccato­rum. And they ben seuen the whiche folo­wen. That is to knowe Baptysme / penaū ce / confyrmacion / vnccyon / ordre of prestehode / eucarystie / and maryage. After the scryptures these sacramentes ben Insty­tued for to hele those y ^t ben seke by the In­feccyon of synne. The chyrche is an apotycary or as the hous of a prudent phesycyen the whiche is furnysshed with all good medycynes agaynst all sekenesses for to gyue helthe. The seke man is the synner / the phesycyen is Ihesu cryst / the mynyster of the medycyne is the preste / the entrayte the le­ctuary / and apotecareryes is the vertues of the sacramentes. The sȳner hath many sekenesses / the fyrst that cometh in to this worlde is synne orygynall / agaynst y ^e whi­che is the sacrament of baptysme for to he­le it. The seconde sekenes is venyall synne agaynst the whiche is instytued the oyle of y ^e last vnccyon. The thyrde sekenes is mortall synne / agaynst the whiche is instytued the sacrament of penaunce. The .iiii. seke­nes is debylyte or weykenes of faythe / agaynst the whiche is instytued confyrmacion. The fyfthe sekenes is ygnouraunce of thynges verytables / agaynst the whiche is instytued the sacrament of the ordre of prestehode / for he the whiche receyueth it ought to be a clerke & sage for to instructe. The syxte is the concupyscence carnall of voluptuous people / agaynst the whiche is instytute the sacrament of maryage. The seuenth is affeccyon dysordynate in thyn­ges blynde and defaylynge / agaynst the whiche is the sacramente of eucharystye. or body of our lorde. Also the seuen sacra­mentes gyueth grete grace vnto synners / for they do bere effecte. By the grete grace that almyghty god hath gyuen within the effecte of the sacrament of baptysme well receyued all gylte is effaced & put awaye. that is orygynall & all synne actuall mor­tall / and venyall. And this sacrament gy­ueth grace and also all vertues as wel theologalles as moralles / and yf it ne gyueth them as vnto the vsage / yet it gyueth thē as vnto the habyte. Si non dat quantum and vsum ad minus dat quantum ad ha­bitum. Ista est sentencia consilii generalis Vt habetur in constitutionibus domini clementis extra de sūma trinitate et fide. ca. c Fidei catholice. Also the effecte of the holy sacrament of baptysme gyueth an affyny­te espyrytuall the whiche is so ryght parfytely grete that it letteth maryage / soo that the baptysant and the godfaders and god moders and gosseppes ne may haue in maryage y ^e baptysed. Also baptysme openeth the gates of paradyse and maketh hym to possede / and maketh hym to be perteyner in the passyon of our sauyour and redem­tour Ihesu cryst. Quia omnes qui in christo baptizati sunt christum induunt. Vt dicit paulus in suis epistolis. This sacramēt of baptysme is requysyte of y ^e necessyte of helthe. For it is wryten Iohannis tercio. Nisi quis renatus fuerit ex aqua & spiritu sancto non potest introire in regnum dei. Who so hath not be goten agayn / or newly borne / regenerate / or wasshed from synne orygynall by water and by the holy goost ne may entre in to the realme of god. Also as sayth the holy euangelyst saynt Marke It is requysyte that we be all baptysed in lykewyse as it hath ben sayd and declared here tofore.

B. ¶The effecte of the sacramente of pe­naunce well taken in contrycyon / confessyon / satysfaccyon and purpose noo more to retorne vnto synne dooth many goodnes­ses vnto y ^e soule of euery man and woman contryte for theyr synne. The fyrst is that [Page] it wassheth / puryfyeth / and maketh clene the soule from the fylthe of synne. The se­conde that it effaceth / adnychylleth / & ma­keth to put in forgetfulnes all venyall and mortall synnes. The thyrde that vnbyn­deth and lowseth the lynes of the deuyll & of synne / and taketh y ^e soule from her vyle seruitude. The fourth goodnes that the sacrament of penaunce dooth is that it ma­keth the appoyntement of the dyscorde y ^e whiche was betwene god & man by synne. The fyfthe that it maketh man to be the sone of god and of grace that was by syne the sone of yre and of the deuyll by Imyta­cion. The syxte goodnes y ^t penaunce dooth is that it recouereth and maketh to come agayne the good vertues and operacions y ^e whiche had ben done in thestate of grace y ^e whiche were put in forgetynge and lost by mortall synne. The seuenth goodnes that penaunce dooth is that it maketh a man to be the membre of god and of the chyrche & maketh hym to be pertener and gadred in the good dedes of sayntes / for by mortall synne the man is separate frome god and from his sayntes. The .viij. goodnes that the sacrament of penaunce dooth is that it vnbyndeth and dyschargeth man from dā pnacyon and perdycyon. The nynth goodnes is that it openeth paradyse vnto y ^e synner and maketh hym to haue the lyfe eter­nall and to reygne with god. All synners sholde receyue this sacrament in grete faythe / humylyte / and reuerence / for by y ^e grete grace that is in it all synnes ben pardo­ned / in lykewyse as sayth holy scryptures in many places. It is wryten Mathei .iij. Facite fructum dignum penitentie. Make ye fruyte dygne of penaunce. Et legitur Ezechielis .xviij. Si autem impius egerit penitenciam ab omnibus peccatis suis que operatus est et custodierit vniuersa prece­pta mea et fecerit iudicium et iusticiam vi­ta viuet / et non morietur / omnium iniqu [...] tatum eius quas operatus est non recordabor. That is to say. Yf the synner wyl do penaunce of all his synnes that he hath com­mytted / and after that he hath kept all my commaundementes / & that he hath doone Iugement and Iustyce whiche is to yelde vnto euery man that the whiche vnto him apperteyneth he shall lyue in lyfe eternall and shall not deye in dampnacyon / nor I shall neuer recorde ne remembre none of y ^e synnes that he hath commytted. And it is wryten Eyechyelis .xxxiij. Nolo mortem impii sed vt conuertatur a via sua & viuat. Sequit (ur) post iusticia iusti non liberabit ei [...] in quacun (que) die peccauerit / & impietas īp [...] non nocebit ei in quacun (que) die conuersus fuerit ab impietate sua. That is to say. I wyll not the dethe of the euyll synner / bu [...] that he be conuerted from his cursed way and y ^t he lyue / and it foloweth. The Iust [...] ce of the iust shall not delyuer hym in o [...] daye that he hath synned / and the synne of the wycked man shal not noye hym in on [...] daye that he cōuerteth hym from his euylnes: and therfore the synners ben not to be dyspysed. For suche one shall be this day euyll the whiche peruauenture shall be t [...] morowe a good penytent and of the nombre of the saued. ¶Example in of the synner publycan y ^e whiche in shorte tyme was Iustyfyed and better than the pharasee whiche dyspysed hym / in lyke wyse as it is wryten in the .xviij. chapytre of the gospeles of saynt Luke. ¶Another example [...] the thefe zacheus the whiche at the begynnynge was euyll and in shorte tyme wa [...] conuerted and a good man in lykewyse as it is wryten in the gospelles of saynt Lu [...] Also Theophyle. Thais. Mary magdalene in shorte tyme conuerted them / and many other examples semblables shall be fo [...] de by the table of the examplary in the ty [...] tre [Page xix] of penaunce. It is wryten in the .xviij. chapytre of y ^e gospelles of saynt Mathewe that yf a man hadde an hondred shepe and that one of them were lackynge / he wolde leue the .lxxxxix. too seche that one / and yf he may fynde hym he wyll enioye more of that shepe than of the other whiche hathe not gone out of the way. Also Ioye shal be made in heuen vpon a synner the whiche hathe done penaunce. Vn̄ Luce .xv. Gaudium erit in celo super vno peccatore penitentiam agent (quam) super nonaginta nouem iustus qui non indigent penitentiam. Also the publyke synners and the manyfest harlottes the whiche cometh vnto penaunce and reknowlege theyr defautes shal be more sooner saued than y ^e deuout people that Iustyfyeth themselfe and reknowlege not theyr synnes. Vnde. Math xxi. Amen dico vobis quia publicani et meretrices precedent vos in regno dei / venit enim ad vos iohannes in via iusticie et non credidistis ei / publicam autem et meretrices credide­runt ei. &c. By theffect of the sacrament of confyrmacyon well taken the venyall syn­nes ben pardoned. The holy goost fortyfy­eth the persone in the faythe and assureth hym from fere. Grace newly therin is gy­uen / and the auncyent therin is augmen­ted. By theffect of the sacrament of vnccyon well taken the venyall synnes ben for­goten / and the mortalles ben pardoned. This sacrament gyueth medycine & helth vnto the body and vnto the soule / & perse­ueraunce in good operacyons / it multyplyeth and augmenteth grace goten and gy­ueth grace of newe / also it defendeth from the enemye. Of this sacrament it is wrytē Iacobi .v. Infirmatur quis ex vobis inducat presbiteros ecclesie vt orent super eum vnguentes cum oleo sancto & alleuiabir eū dominus a languoribus suis et si in pecca­tis sit dimittentur ei. Yf ony of you be seke call for the prestes of the chyrche to thende that they praye ouer hym in anoytinge hȳ with the holy oyle and our lorde shall lyght hym of his lāgoures / that is of his sekenes And yf he be in synnes they ben forgyuen hym. And the psalmyst in the persone of y ^e synners sayth. Miserere mei domine quo­niam infirmus sum sana me domine quo­niam conturbata sunt ossa mea. Lorde ha­ue mercy vpon me whiche am dyseased heleme / for all my bones ben troubled. The sacramēt of ordre is of purete / clennes / scyence / prudence gyuen vnto preestes for to Instruct the people / for admynystre the sacramentes / to bynde and to vnbynde y ^e sȳ ners. The sacrament of eucaristie that is y ^e sacrament of the auter is god in fourme of breed and of wyne the whiche gyueth gra­ce vnto all folke and lyfe eternal in lykewise as it is requysyte. Vnde ioh̄ .vi. Hec est panis de celo descendens / vt si quis ex ipso manducauerit non morietur. Here is y ^e brede descendynge from heuen to thende that who so eteth of it shall not deye. Iterum legitur in eodem capitulo. Ego sum panis viuus qui de celo descendi / si quis mandu­cauerit ex hoc pane viuet in eternum / & panis quem ego dabo caro mea est pro mun­di vita. That is to say. I am the breed of lyfe that am descended from heuen / who so eteth of this breed worthely & in suche wise deyeth shall lyue in pardurabylite / and the breed that I gyue is my flesshe for the ly­fe of the worlde. ¶Example that a vyrgin sawe a preest clere / fayre / and shynynge in grete glory as he songe masse. quē .lxxxxiiij a. ¶Another example that a bysshop sawe vpon an ester day some men confessed the whiche were meruaylously whyte / and y ^e other blacke .lxxxxiiij. c. It is a grete thyn­ge to receyue his creatoure in the estate of grace for it is vnto the saluacyon of the soule. And those y ^e whiche receyueth it vnworthely [Page] it is to theyr dampnacyon. Vnd. j. ad corin. xi. Qui enim manducat et bibit indigne iudicium sibi manducat et bibit. ¶Example Iudas receyued it vnworthely too his dampnacyō. ¶Another example / two prestes receyued theyr maker vnworthely & they were punysshed dyuynely .xxxvii. E ¶Another exāple of a preste fornycatoure y ^e whiche deyed sodaynly as he wolde syn­ge masse .lxxxxiii. D. ¶The sacrament of maryage is the coniunccyon of man & wo­man for to multyply y ^e worlde / for to auoyde synne / and for to loue and prayse god in heuē and in the erthe. Some kepeth theyr maryage and they shall haue in paradyse retrybucyon / and those the whiche breketh it shall haue punycion / in lykewyse as men shall fynde by the scryptures .xxxvi. a. And by examples .lxxxxj. a. b. The sacramentes beforesayd bereth in them grete effecte / for without them these synners ne may be vnbounde of syn̄e nor saued / and therfore we sholde receyue them worthely and holyly. The ben sayd holy also for by theym these synners ben sanctyfied in lyke wyse as we beleue. &c. ¶Example that a curate sholde not tary to adminyster the sacramentes of the chyrche whan his parysshens ben seke and call for them.

C. ¶It is wryten in the ende of the fyrste boke of the dialogue of saynt Gregory that a fader of an housholde was seke nygh vnto the dethe & he sent to fetche the rectour of y ^e parysshe a worshypfull preste named Seuerus the whiche was founde occupy­ed in cuttynge his vyne. And the messen­gers sayd to him y ^t theyr mayster prayed hī y ^t he wolde come ryght hastely to hym to y ^e ende that he myght pray for hym / that he myght cōfesse hym / & that he myght do penaūce or he deyed. The whiche preste sayd to the sayd messengers. Go ye before I wyl come after you / & he taryed a whyle or he departed to make an ende of a lytell thynge the whiche was lefte of his operacyon whan he had ended he put hym on y ^e wa [...] to goo vnto the sayd seke man / and in the way he founde the sayd messengers y ^e wh [...] che ranne towarde hym: and vnto hȳ say▪ A preste why haste thou taryed soo longe trauayle the no more for he is departed: whan he herde them say so he was moch sory / and so all wepynge he came to y ^e say [...] body that was deed and there he fell pro­strate vnto the erthe in wepynge and wa [...] lynge and saynge that he was homycyd [...] of the sayd deed body. And as he wept th [...] soule of y ^e sayd deed man came agayne v [...] to the sayd body. And whan they the wh [...] che were present sawe that of grete Ioy and admyracyon that they hadde they t [...] ke them to wepe / the whiche hym demanded where he hadde ben and how he wa [...] comen agayne. He answered the deuyll [...] ledde me the whiche were as men ryght [...] deous and blacke from whome yssued o [...] of theyr mouthe and nosethrylles fyre an flambe soo that myght not endure / and a they ledde me by derke places sodaynly fayre vysyon an aungell as a fayre you [...] man came agaynst them the whiche led [...] me vnto whome he sayd. Brȳge hym aga [...] ne for the preest Seuerus hath be wepth our lorde hathe gyuen hym vnto hym [...] his teeres. Than y ^e sayd man reuyued ar [...] se vp sodaynly frome the erthe / confesse hym / dyde penaunce by seuen dayes / a [...] on the .viii. daye Ioyously he departed o [...] of this worlde. After this example a pre [...] sholde neuer deffer too admynyster the s [...] cramentes of the chyrche to ony person [...] that theym nedeth. Also a persone sho [...] not tary to confesse hym / to corecte / and mende tyll he be nere his dethe / whan is veray aeged / and whan he may no lo [...] ger prolouge ne delaye. Audi scriptur [...] [Page xx] Legitur ecclesiastici quinto. Non tardes conuerti ad dominum et ne differas de die in diem subito enim veniet ira illius & in tē pore vindicte disꝑdet te. Et eccl. xvij. Nō demoreris in errore impiorum ante mortē confiteri. &c. Et ad romanos .xiiij. Abijciamus opera tenebrarum .i. opera peccati. Et ysaie .j. Lauamini mūdi estote auferte malum cogitatione vestrarum ab oculis meis dicit dn̄s: quiescite agere peruerse discite benefacere. Ecclesi. xvij. Viuus et sanus con­fiteberis et laudabis dominum / & glorificaberis in miserationibus illius. Et eccl. xviij Ante languorem adhibe medicinam et ante iudicium interroga teipsum / et in con­spectu dei inuenies propiciationem.

A. ¶Fyfthly it is commaunded here to loue god aboue all thynges / and defended to loue other thynges more than hym .ix.

IT is wryten in the .xiiij. chapitre of the gospelles of saynt Iohan Si quis diligit me sermonem meum seruabit. etc. Sequit (ur). Qui nō diligit me sermones meos nō seruat. ¶Who so loueth me he kepeth my worde: and he the whiche loueth me not kepeth not my wordes. It is a thynge ryght reasonable to loue god the creatour and to obey vnto hym aboue all thynges created in lyke wyse as it is declared before. Quere i. d. e. f. For to vnderstande this dyleccyon saynt Thomas of Aquin gyueth a rule general saynge in this wyse. In the thought of man there is euer some thinge that he loueth soueraynly aboue all thynges / and in it he ordeyneth his lyfe. And that / that he loueth in suche wyse is the last ende and intencion. Yf it be god he is in thestate of grace / and yf he deye in suche wyse he shall be saued. Yf it be a creature he is in thestate of dampnacyon. Saynt Austyn sayth. Peccatum mortale est libido siue amor voluptatis supra deū vel equaliter ei. Mortall sȳne is lechery or loue of volupte aboue god / or egall vnto hym. Et peccatum veniale est libido siue amor voluptatis citra deum. Venyal synne is lechery or loue of volupte vnder god.

B. ¶Many sortes of people there bē that loueth other thȳges better than god. Fyrst these auarycyous men the whiche loueth y ^e golde and the syluer and the other goodes of y ^e worlde aboue god / and putteth theyr loue / fyaunce / and hope more in the helpe of goodes than in the ayde of god / they breke this commaundement & synneth mortally. Quia proponunt ceeaturam creaturi. They loue the thynge created aboue the creatour / the whiche is ydolatry. Vnde ad ephe. v. Auaricia est ydolorū seruitus. Vn̄ augustinus dicit. Hoc est homine colitur / quod preceteris diligitur. That thynge is honoured of man the whiche he loueth aboue all thynges. Et psal. di. Simulachra gē tium argentum et aurum opera manuum hominum. The ydolles of people is syluer and golde / the operacions of the handes of man. For to wynne an halfpeny the auarycyous swereth and forswereth hymselfe / breketh the feestes and leueth to serue god and to saye his seruyce / for his herte is on the goodes more than on god. And he may not serue vnto god and vnto the deuyll. Vnde mathei quinto capitulo. Nemo po­test duobus dominis seruire. &c. Sequitur Non potest deo seruire et mammone.

¶Example of an auarycyous vsurer the which axed helpe of his golde & syluer whā he sholde dye. Quere .lxxxvi. F. ¶Another example of an auarycyous man y ^e whiche commaunded his soule vnto the deuyll at his gate for that / that it wolde noo lenger abyde with his treasoures & goodes. Quere. [Page] lxxxvi. G.

C. ¶Secondely these glotons the whiche loueth theyr wombes more than god and the whiche serueth vnto the preparacyons of meetes for to nouryshe the bely more soner than to do seruyce vnto god in his chyrche / or the whiche obeyeth vnto theyr wō ­bes whan they wyll ete more sooner than vnto god whan he is commaunded to fast and to abstayne hym / they breke this com­maundemēt / and make theyr god of theyr wombes the whiche is a maner of ydolatri wherof speketh saynt Poule ad philippē .iij. Quorum deus venter est & gloria in cō fusione eorum. Of the whiche glotons the bely is theyr god and glory vnto theyr confusyon / vnto y ^e whiche bely or wombe they make theyr oblacions & sacryfyces. Theyr chyrche is the kechyn where they say theyr matyns & deuiseth of theyr seruyce. Theyr preste is the coke the whiche maketh the sacryfyce for to gyue to the bely the whiche is the god / and the sacryfyce ben the meases of the metes / the awter is the platter / the ensence is the odour of wynes and metes. the laudes of the matyns that ben sayd at the table where the wyles / mockeryes / & detraccōns ben reherced. For to make shorte that / that a persone loueth & honoureth moost is his ydoll or god. Vnde Isodorus. Cui (que) qd magis colit vel diligit hoc ydo­lum vel deus est illi. This synne of glotony draweth a man gloton vnto apostasy. Vn̄ ecclesiasti .xix. Vinum et mulieres aposta­tare faciūt sapientes et arguent sensatos. The wine and lecherous women: brȳgeth in apostasy the wyse men / and repreueth y ^e wytty. Also it ledeth in to dampnacyon. Vnde paulus and roma. viij. Si enim se­cundum carnem vixeritis moriemini. Yf ye lyue after y ^e body or the flesshe ye shall dye. that is ye shall be dampned. ¶Example of a woman dampned the whiche vsed her lyfe in glotonyes / dronkenesses / and lecheryes .lxxxxij. A. ¶Another example of [...] gloton named Vodo the whiche yode vnt [...] the tauernes whan he sholde go vnto the chyrche .lxvij. E. The ydolatry of the paynyms is euyll / for they honoure the ydolls and gyueth vnto them the dyuyne honoure the which apperteyneth vnto god. The ydolatrye of the auarycyous is wors / for they loue and worshyp golde & syluer mo­re than god. The ydolatrye of glotons [...] yet wors and worst of al the whiche hono [...] reth theyr wombe and maketh it theyr g [...] as it is sayd. Thyrdly the lechours louet [...] theyr folysshe louer more than god / and obeyth more sooner vnto her than vnto go [...] that is to say / they loue better to breke the that god commaundeth than to do ayen [...] the wyll of theyr sayd loue / and by y ^t the dampne theyr soule / and they neyther lo [...] god ne themselfe. Vn̄ p̄s. Qui diligit in [...] tatem odit animam suam. He the which loueth inyquyte hateth his soule. ¶Exa [...] ple by that Sychen loued Dygne y ^e doug [...] ter of Iacob by loue lecherous he was slane & his fader also. Que. lxxxxi. d. Fourthly those the whiche loueth faders and [...] ders more than god breketh this cōmaundement and offendeth in it as it sayd be [...] re. Quere .j. F. Fyfthly those the whiche l [...] ueth ony persone of an euyll loue as dyd Adam anenst Eue / for drede that theyr anger suche persones dyspryseth to do an to accomplysshe the commaundemente god and dothe the pleasure & desyre of th [...] sayd persone.

D. ¶Syxtely those the whiche loueth to ryche people and grete lordes / as kynges prynces more than god / and the which obeyeth vnto theym sooner than vnto go [...] breketh this commaundemēt in lykewy [...] as it is sayd before. Que. i. H. Finably th [...] the whiche for drede of ony persone as se [...] uaūtes [Page xxi] towarde theyr maysters leueth to obey vnto god and to do his commaundement for to please the sayd persone breketh this commaundement. Qr preponūt creaturam creaturi. &c. The remedy for those the whiche hath broken this commaunde­ment is that they do penaunce the whiche maketh to put in oblyuyon the synnes commysed in lykewyse as it is declared here before .viii. B. And afterwarde to take the cō dycyons of the pylgryme of paradyse the whiche ledeth all ryght in to y ^e lyfe eternall in lykewyse as thou shalt fynde here after Quere .xlv. A.

E. ¶Syxtely the pryde y ^e whiche is ayenst the dyleccyon of god is defended in this fyrst commaundement / & that whiche Gayenst the dyleccion of his neyghbour is defended in the fourth / and humyly­te is commaunded .ix.

IT is wryten in the .iiij. chapytre of the epystle of saynt Iames y ^e god resysteth agaynst the proude men and women. Deus super bis resistit. For they dysobey vn­to his commaūdemētes and vnto his wyll A man is moche proude whan he gyueth or wyll haue the honour the whiche apper­teyneth vnto god / or whan he sayeth that the goodes of nature cometh of hym / as is youthe / beaute. &c. Or the goodes of fortune as golde / syluer. &c. Or y ^e goodes of grace as wytte / reason / memory / engyn / deuocyon. &c. Saynt Poule sayth .i. ad corī. iiij. Quid habes quod non accepisti. What godes hast thou in this worlde that y ^u ne hast taken theym of another. Whan thou was borne thou brought nothynge with the / & al the goodes that thou hast cometh of god and all the euyll that thou hast procedeth of thy selfe. Also thou arte proude and bre­keth this commaundement yf thou loue y ^e honoures of the worlde more than god or yf thou take hede more gretely to haue thē and to gete them than the loue of god. Or whan dysordonatly y ^u gloryfyest thy selfe of the dedes that y ^u doost / or of the goodes that thou hast of god in sayenge that they come of the or by thy merytes / or y ^t there is none but thou that is worthy too haue it. By suche pryde a man becometh apposta­te. Vn̄ eccle. x. Initium suꝑbie hoīs est apo­statare a deo. Also a proude man appeteth to haue the honours worldly / the precyous clothynges or ornamētes. He wylleth that euery man prayse hym & honour / bowe vnder hym / call hym lorde / and that he trede other vnderfote / and y ^t he be superyoure. ¶Example how Dauyd slewe the proude Golias. Que. lxxviij. C. ¶Another example how the deuyll drewe the soule from y ^e body of a cursed ryche man w ^t a hoke. Que. c. v. A. Also a proude man wyll not obeye / but wylleth that men obey vnto hym / he wyll not serue but he wyll be serued / he dredeth nothynge and wyll be dredde / he wyll be reputed a good man & holy and yet wyll he not do the operacions. &c. For to knowe a proude persone a man shall wete whan he hath an appetyte dysordonate to haue honour / excellence / dygnyte / noblesse / lordshyppe / domynacyon ouer and aboue the good that god hath hym gyuen and ordeyned / but a man sholde knowe that the no­blesse of abyllementes is not defended vn­to euery man after his estate. It is the suꝑfluyte of the pryde the whiche may be ta­ken in those abyllementes the whiche is defended. Also a man shall knowe a proude man whan he wyll not put him vnder god and his superyoures in obedyence / drede / seruyce / and reuerence. Pryde hath many cursed braunches the whiche ben / bostȳge inobedyence / ypocrysy / contempcyon / per­tynacyte [Page] / dyscorde / presūpcyon / arrogaunce in pryde / excedynge elacōn. &c. The whiche braunches shall not be here declared because of shortenes / but note well that the sinne of pryde noyeth in many maners vnto those the whiche commytteth it. Quere post ad numeum .xliiij. b / c / d / e / f / g. & cete. ¶Example in the byble of some y ^e whiche hath ben proude / and fyrst Adam & Eue cō mytted pryde in as moche as they appetyted to be semblable vnto god in knowinge the good and the euyll. Eritis sicut du sciē tes bonum et malū. Alsoo in as moche as they brake the commaundement of god in bytynge the apple. Quere in thexamplary liiij. A. ¶Another example of those of Ba­bylon that commytted pryde wyllynge to edyfye a toure to reche vnto heuen / & god resysted agaynst them and chaūged theyr languages. &c. as it is wryten. G. xi. Agar was proude and dyspysed her maystresse / but the aungell of god meked her as it is wryten. Genesis .xvj. ¶Another example that Pharao was proude the whiche wol­de not obey vnto god and vnto his seruaūt Moyses / and he was drowned as it is wryten in Exode. Quere .liiij. F. ¶Another example that Chore. Dathan / & Abyron were punysshed for theyr pryde / inobedyence and murmure. Quere in thexampl .liiij. H. ¶Another example that y ^e kynge Anthyogus was proude ouer puyssaūce humayne Quere .lxxxv. D. ¶Another example y ^t a man was so proude that he wolde that all men sholde bowe the knee before hym and he was hāged on a gybet as it wryten / Hester .vij. ca.

F. ¶God alsoo dooth commaunde humy­lyte in all his commaundementes where he defendeth pryde. Men knoweth a per­sone humble whan voluntaryly he obeyeth vnto god and vnto his superyours / and y ^t he put hymselfe vnder to serue / to drede / and to honour another. ¶Of humylyte is somwhat spoken in the .iiij. commaunde­mēt in the fyrst maner how chyldren shol­de honour theyr faders. Quere .xxj. B. Humylyte dooth many good dedes. Primo [...] maketh to exalte the oraysons of the meke folke. Vnde psalmus. Respexit in oratio­nem humilium et non spreuit precem eo (rum) Secundo it maketh god to abyde with the humble folke. Vnde Ysaie. penultimo. Super quem requiescet spiritus mens nisi su­per humilem et quietum et trementem sermones meos. Et bernardus. Si maria humilis non esset super eam spiritussanctus non requiesceret. Tertio humylyte delyuereth hym from his enmyes. Vnde psalmꝰ. Humiliatus sum et liberauit me. Iterum psal. In humilitate nostra memor fuit no­stri. Quarto humilyte maketh to haue grace. Vnde .j. petri .v. Oīs enim inuicem humilitatem insinuate qr dominus superb [...] resistit humilibus autem dat gratiam. Example in the gloryous vyrgyn Mary. Luce .j. Aue gratia plena. Quinto humylyte lyfteth the persone vnto god / and in gret [...] goodes espyrytualles. Vn̄ luce .xiiij. & .xvi [...] & mathei .xxiij. Omnes qui se humiliat e [...] altabitur. ¶Example of the synner publ [...] can the whiche humbled hym was lyft v [...] and Iustyfyed. Luce .xviij. Descendit h [...] iustificatus ab illo scilicet phariseo. Sext [...] humylyte maketh to possede paradyse. V [...] prouerbiorū .xxix. Humilem spiritu sus [...] piet gloria. Et Iob .xxiij. Qui enim humiliatus fuerit erit in gloria et qui inclinau [...] rit oculos suos ipse saluabitur. et psal. H [...] miles spiritu saluabit. ¶Examples of humylyte / & fyrst of a nonne the whiche wa­shed the pottes / wyped the disshes / and d [...] de all humble thynges. Quere in thexamplary .lxj. C. ¶Another example that t [...] prynce the whiche humbled hym before H [...] lye and prayed hȳ mekely was not bren [...] [Page xxii] with the fyre celestyall as the other were y ^e whiche spake proudly. Quere in thexāpla­ry .lx. G. ¶Another example in the glory­ous vyrgyn Mary the whiche made her selfe handmayden vnto god. Luce .j. Ec­ce ancilla domini. &c. ¶Another example of the humylyte of Ihesu cryst in his na­tyuyte and in his his his lyfe the whiche was­shed the fete of his dysciples and was humble as it is wryten Math. xi. Discite a me quia mitis sum et humilis corde. &c.

B. ¶And fyrst that god defendeth all swerynges vayne and vnprouffytable vn­der this worde / vanum .x.

NEiures vana per ipsum. Swere thou not without nede and in vayne of a thynge wherof thou arte not certayne. ¶For to vnderstande all this com­maundement in fewe wordes it behoueth to holde for a rule generall that as many tymes and as ofte as a man dooth make othes / sermentes / and swerynges the whiche ben vayne & vnprouffytable / without necessyte / without cause good and vtylyte so often taketh he the name of god in vayne. Or whan a man maketh lyenge othes / and vowes without trouthe the whiche bē euyll or deceytfull / or execrables / and detestables he taketh also the name of god in vayne and breketh this commaundement Or whan a man maketh Iust vowes and accomplyssheth theym not accordynge to his promysse he taketh the name of god in vayne. And for bycause that men do swere in so many of wyse maners that it is mer­uaylous: and that these generalytees suffyseth not vnto the people of lytell entende­ment it behoueth here afterwarde to goo more largely to recyte and declare the ma­ners therin to offende. This worde here vanum is sayd in scrypture in thre maners. Vanum aliquādo dicitur falsum: aliquā ­do inutile / aliquando peccatum iniustum. ¶Primo this forsayd worde vanum is taken for a false thynge. Thou shalte not ta­ke the name of thy god in vayne / that is to knowe berynge recorde in wytnessynge & testyfyenge for a false thynge agaynst thy neyghbour wherof speketh the psalmyst▪ Vana locuti sunt homines vnusquis (que) a proximūsuum. These men speketh vayne [Page] thȳges euery of them vnto his neyghbour whan ony wyl deceyue his neyghbour by ony falsenes / fraude or malyce he maketh serment and othe in callȳge god vnto wytnes for to conferme his malyce the whiche is to take the name of god in vayne / so he dooth Iniury vnto god. For forswerynge is none other thynge but to call hym vnto wytnes for to afferme and conferme that that a man swereth / as swore saynt poule Testis est michi deus. And to cal god vnto wytnes for to conferme ony false thȳge is a grete iniury doone vnto hym / for in y ^t maner there it is to beleue that god ne knoweth the veryte ne the falsenes of the thynge that a man swereth / soo man apposeth on hym ygnouraunce the whiche is ayenst the holyscrypture. Vnde paulus ad hebre­os .iiij. Omnia nuda et apperta sunt ante oculos eius. Al thynges that ben open and and naked ben openly sene before the eyen of god. Et legit (ur) ecclesia. Oculi dn̄i multo plus lucidores super solem circūspiciētes om̄es vias hominum et ꝓfundum abyssi & hominum corda intuentes in absconditas partes terre. &c. The eyen of our lorde ben moche more clerer than the sonne beholdȳ ge all the wayes of men and the profundyte and depnes of the hertes of men behol­dynge in the partyes hyden of y ^e erthe. &c. Also whan in swerynge ony calleth god to wytnes he imposeth on hym that he loueth lesynges / or that he is a lyer the whiche is a thynge that he hateth. Vn̄ psal. Dilexisti iusticiam et odisti iniquitatem. Thou hast loued Iustyce and hast hated synne / also y ^u hast loued veryte. Vnde psal. Ecce enim veritatem dilexisti. So to impose vnto god that he loueth lesynge / or that he is a lyer is a thynge y ^t moche dysprayseth his boun­te and imposeth on hym grete iniury. And therfore a forsworne persone is worthy of punycyon. ¶Secundo / this worde vanū is taken somtyme in y ^e scrypture for a thyge vayne and inutyle. Vnde psal. Dominus scit cogitaciones hominum quonia [...] vane sunt. Our lorde knoweth the thoughtes of men / for they ben vayne and vnprofytable / as whan a man confermeth a thī ge vayne & vnprouffytable the whiche is agaynst the thought. God the whiche knoweth the thoughtes as it is wryten prim [...] regum .xvj. seeth well that man taketh his name in vayne. In the auncyent testame [...] it was defended that men sholde not swere false. But Ihesu cryst defendeth in th [...] newe lawe that men ne swere but in necesyte for a thynge vtyle. And the reason [...] suche / for that / y ^t the tongue is the memb [...] and partye of the man or of the woman [...] is moost frayle / tendre / and lyght applyege for to swere and to vttre language n [...] yenge vnto his neyghboure. Et qui iura de minimo de leui cadit. He the whiche s [...] reth for a lytell thynge falleth lyghtly / an [...] who soo lyghtly falleth ryseth not agayn whan he wyl. And therfore swere not vanely agaynst thy conscyence in saynge o [...] thynge and thynkynge another for to deceyue thy neyghbour / and leue the accus [...] maunce of swerynge by god and his say [...] tes that punycyon doo not come vpon th [...] ¶Example of two yonge men the which forswore them and the one of them becam [...] lepre / and the other seke of the fyre of sayn [...] Anthony. Que. lxxxxvij. d. ¶Tertio / th [...] worde vanum is taken somtyme for sin [...] and for thynge inutyle the whiche is magnyte / or inequalyte or Iniustyce / wher [...] speketh the psalmyst. Hilij hominum d [...] gitis vanitatem et queritis mendatiū. S [...] nes of men wherfore loue ye vanyte and [...] che lesynges. Those the whiche swereth they shall doo euyll and synne vnto the [...] neyghbours / as homycyde / robberyes. & for to venge theym they loue vanyte th [...] [Page xxiii] is synne / and seketh lesynges and swereth the name of god in vayne. Saynt Austyn assygneth two partyes of Iustyce / that is to declyne from yll & to do good. And those the whiche swereth that they shall do euyll as homycide swereth agaynst the cōmaundement of god and ayenst Iustyce / so they take y ^e name of god in vayne. In lykewise he the whiche swereth that he shall doo no good / as not to doo almes dedes he gooth agaynst the commaundement of god and agaynst Iustyce / so he taketh the name of god in vayne / and he sholde not accōplys­she suche an othe as it is wrytē here after. God commaundeth that all the wordes y ^t men speke of him or of his sayntes be in his dyleccyon / in his honour and reuerence / & that he ne be called but in al veryte bounte loyalte / & vtylyte / or punycyon shall come vpon them the whiche dooth vnto the contrarye. ¶Example that euyll came vnto Chore. Dathan: and Abyron the whiche toke the name of god in vayne in spekȳge yll wordes agaynst the commaundement of god / and sanke in to hell all quycke. Quere liiij. H. ¶Another example of a relygyous that spake wordes murmurynge agaynst the dyleccyon / loyalte / & reuerence of god / and euyll came to hym. Quere .liiij. I.

A. ¶The maners of forswerynge by the othe affermynge / and by the othe pro­mettynge .xi.

THe wyse man sayeth. Lete not thy mouthe be accustomed for to swere / many cases ben in y ^t accustomaunce / for who soo of­ten swereth often is forsworne And who so lyeth often / often sȳneth mortally. The name of god ne be accustomed in thy mouthe as he the whiche sayeth oftē by god I shall do thus / or by god I shall not do thus. And entremet the not to swe­re often by the sayntes of paradyse / for yf thou swere by them in vayne thou ne shalt be quyte towarde them / they shal haue mater to accuse the before god. Vnde. ecclesia­sti .xxiii. ca. Iurationi non assuescat os tu­um multi enī casus sūt in illa / nomīatio vero dei non sit assidua in ore tuo et in nomi­nibus sanctorum non admiscearis: quoniā nō eris īmunis ab eis. This is that whiche is wryten before. The name of god nor his sayntes for nought ne in vayne thou shalt not swere by / thou dampnest thy selfe be thou in certayne yf thou in swerynge for­swere the. We fynde in scrypture two ge­nerall kyndes of periury or forswerynge by the whiche men synne in contempnyn­ge or despysynge wetyngly the dyuyne veryte. The fyrst kynde is by the serment or othe affermynge. The seconde is by the serment or othe promysynge. Nam aliud est iuramentum assertorium vt quando iura­tur de presenti vel preterito sic esse vel non esse fuisse vel non fuisse. Aliud est promisso­rium vt cum iurat aliquis se daturum vel facturum aliquid in tempore futuro. &c.

B. ¶Fyrst a man forswereth hym by the serment or othe affermynge whan he kno­weth or beleueth stedfastly that ony thyn­ge is fals / euyll / and dysloyall / and that by delyberacyon he swereth affermatyuely w ^t intencyon to deceyue that it is good / he the whiche in suche wyse swereth synneth mortally and ryght greuously as it is wryten .xxii. q. ij. Homines. Ryght greuously he synneth for he affermeth his lesynge by othe. Quia periurium est mendatium iuramen to firmatum. Et dicit (ur) periurium quasi peruersū iuramentū. Periurement or forswe­rȳge is as to afferme a lesȳge by othe. And it is sayd periurynge also as peruers othe. Et scotus in tercio suo. d. xxxix. Quicū (que) scienter iurat falsum siue iocose: siue seriose peccat mortaliter. ¶Also who so sholde demaunde [Page] what it is of the seruaunt the whiche swereth a false thynge vnto his know­lege by the admonycyon of his mayster as yf the sayd mayster hadde cause or quarel agaynst ony man and for to winne that he maketh the seruaunt to forswere him. Raymonde sayth that they ben bothe forswor­ne and synneth mortally. Dominus quia precepit seruus: quia plus dominum tem­poralem (quam) deum vel animam dilexit .xxii. q. v. Qui compulsus. The mayster is for­sworne for that he commaunded / & the ser­uaunt is also for that he loueth his lorde tē porall more than god or his soule. In lykewyse yf the fader and moder make theyr chyldren to be forsworne wyttyngly bothe twayne shal be forsworne / yf the sayd chyldren were capables of the commaundemē tes of god. That is yf they vnderstode wel that they sholde dysobey vnto god / & that they sholde synne. And yf the sayd children were not capables of the commaundemē ­tes of god they doo not cōmyt synne / but the fader and the moder the whiche com­maundeth them synneth double / and dou­ble penaunce and punycyon vnto them apperteyneth. ¶Alsoo a man may make a questyon to knowe yf he y ^e whiche constreyneth a persone too swere synneth or not. Saynt Austyn sayeth that it behoueth for to make dystynccion yf he knowe or vnderstande yf he sholde be forsworne or not. Yf he knoweth nothynge and he hym cōstrayne for to haue certyfycacyon of the doubt it is no synne / but it is humayne temptacyō. But yf he knowe well that he shall be for­sworne and he hym cōstreyn to swere. The answere after saynt Austyn and after a doctour named Galazius. Quod talis vī cit homicidam. That suche a persone vaynquyssheth and surmounteth an homycyde For an homycyde de sleeth the body. And he the whiche constreyneth a man too swere sleeth the soule of the dethe of gylte. Moreouer it sleeth two soules / that is the soule [...] hym that is forsworne / and the soule of h [...] the whiche constrayned hym to swere. As it is wryten .xxij. q. v. Ille qui prouocat hominem ad iurationem. Et .xxii. q. v. qui e [...] ­git. And that the whiche is sayd that he surmounteth an homycyde is to vnderstande in the domage gyuen. For it is greter domage of the losse of one soule than of bodyes Infynyte Magis damnum est in a [...] sione vniꝰ anime (quam) corpora infinita .xxxii. q. ij. Si habes. And soo an homycyde synneth not soo greuously .xiij. di. Duo mala ¶Example of a man the whiche constray­ned another to forswere hym / and yl cam [...] vnto him .lxxxxij. g. ¶Also yf a march a [...] swere affyrmatyuely vnto ony persone y ^t he shall sell vnto hym his ware at suche [...] pryce / and yf he haue Intencyon too gy [...] it vnto him for a lesse pryce and swereth [...] in lyenge agaynst his thought. Quia motire est contra mentem ire. And afferm [...] his lye by delyberacyon he synneth mortaly by as many tymes as he so swereth / [...] rehe an hondred tymes on the daye. And he the whiche byeth yf he swere by god I ne shall gyue more than soo moche for the thynge / or I wyll gyue nomore and yf ye he haue Intencyon to gyue more and the he speke agaynst his thought and swere ī in lyenge by delyberacyon he synneth als [...] mortally by as many tymes as y ^e case happeneth. ¶Also after that the marchaunt hathe sworne affyrmatyuely that he shal sell his ware for so moche yf he bye it / and after that the other withholdeth it and e [...] presseth hym so moche that he maketh him forsworne they synne bothe two. For in lykewyse as we ne wolde lese paradyse and be dampned we ne sholde desyre that our neyghbour be harmed. Mathei. xxij. D [...] peccat mortaliter. ¶Also who so sholde [...] ges [Page xiiii] ꝓximum tuū sicut te ip sū. Thou shalt loue thy neyghbour as thy selfe. ¶Example that two marchaūtes sayd vnto theyr curate that they coude not sel w ^tout lyenge & swerynge .lxxxxix. K. ¶Also who so sholde demaūde yf they y ^t swereth couertly by wordes deceyuable synneth or not. The mayster of the sentences answereth in ter­tio libro. d. xxxviij. q. xv. whan ony persone swereth by arte or cautele of wordes not entēdables for to deceyue that god y ^e whiche is wytnesse in the conscyence taketh in su­che wyse the othe as he it entendeth or vnderstondeth vnto whome a man swereth by suche wyse he is doubly culpable for he taketh the name of god in vayne / and he deceyueth his neyghbour by cautele y ^e whiche is contra illd thobie .iiij. Quod ab alio tibi odis fieri / vide ne tu aliquando alteri facias. The thynge that thou hatest to be done vnto these that thou ne doo it at ony tyme vnto another. Suche people that in suche wyse forswereth theym abydeth not vnpunysshed as we may se by example of a crysten man the whiche sware cautelou­sly vpon the auter of saynt Nycholas for y ^e syluer y ^t a Iewe had lent to hym .lxxxxvi. a ¶Also what is it of hym that hereth ony swere fals / and is certayne that he shall be forsworne and holdeth his peas) to vnderstonde yf he synneth or not. Raymonde sa­yeth that ye / and allegeth illud Leuitici.

Amma que aud [...]erit vocē iurantis fallum et testis fuerit ꝙ aut ipse vidit aut consciꝰ est nisi indicauerit portabit īiquitatem suā. The soule the whiche hereth the voyce of one swerynge fals and hath be wytnes y ^t he hath seen or that he is culpable he shall bere his synne yf he shewe it not. But that is to vnderstande y ^t he hym sholde reprehē de they two beynge al alone without to publysshe it & manyfest vnto all folke / or he it sholde tel secretely to hȳ y ^t is his souerayne for to correcke hym yf the synne be secrete. Quia qui crimē occultum manifestat nō est corrector erroris: sed proditor / sicut dicit augustinus .ij. q. j. Si peccauerit. He y ^e whiche manyfesteth the synne secrete or hydde he ne is correctour of the errour but he is a waster or proditor. Also yf he manyfest the periury openly peraduenture he sholde be punisshed corporally or slayne by the Iuge or by the parētes of him ayenst whome he is so forsworne: or ꝑaduenture he y ^e whiche sholde publysshe y ^t sayd case lyghtly might be slayne. So it appereth that he y ^e whiche hereth another to be forsworne sholde hol­de his peas / and also he ne sholde publisshe it. ¶Also a man forswereth hym by the affermynge whan he swereth of a thynge doubtous / that is to say whan he knoweth not yf it be true or not / or yf suche thynges apperteneth vnto suche one or vnto suche one / and so by delyberacyon swereth affyr­matyuely y ^t it appertaineth vnto suche one he synneth mortally. In suche a case a mā sholde speke of credence and not of certay­ne scyence. But yf by lyghtnes of tongue without delyberacion he swereth / it sholde be venyall synne / so that anone he repent hym and be sory. &c. ¶Also men forswere theym by the serment or othe affermynge whan they beleue that ony suche thinge is true / and that it apperteyneth vnto suche one / and swereth affyrmatyuely for true without intencyon to deceyue / and al be it they ben deceyued for it is fals. I put the case he the whiche so swereth & incontynēt after the othe made enquyreth of the dede and repenteth after that he knoweth & ap­perceyueth the falsenes he synneth but ve­nyally / but yf he were slowe & gyue no force to enquyre of his ygnouraunce how he hath sworne he synneth mortally / as it is wryten .xxij. q. v. q ⁱ ꝑiurat. Also a man for­swereth hym by othe affermynge whā ony [Page] swereth affermatyuely that ony thynge is true and that it apperteyneth vnto suche one / the whiche thynge really is true / but he that swereth beleueth stedfastly that it is false and swereth it for true vpon inten­cyon to deceyue / in suche maner he sinneth mortally as it is wryten .xxij. q̄. ii. homines Periurium est ergo vel iurando loqui fal sum cum intentione fallendi / vel iurando loqui falsum sine intentione fallendi: vel iurandi loqui verum cum intentione fallēdi. ¶Than forswerynge is too speke false in swerynge with intencyon to deceyue / or to speke false in swerynge without intencion to deceyue / or to speke true in swerynge w ^t intencion to deceyue. It is wryten primo regum .xvi. ca. Homo videt ea que parent dominus autem intuetur cor. A man seeth and knoweth the thynges the whiche appereth / but the sauyour and redemptour be­holdeth the herte and the thought.

C. ¶Secondly a man forswereth hym by y ^e othe promysynge in many maners. And fyrst whan ony promyseth by othe volun­tary that he shall gyue or paye vnto suche a persone suche a thynge at suche a terme / or within suche a terme / yf after y ^t he chaū ge his purpose or y ^t he passe the sayd terme by reason dysposed he synneth mortally & is forsworne. But yf he chaūge not his purpose and that before the sayd terme he fall in to pouerte or necessyte in so moche that he hath not wherof to fournisshe and accō plysshe the sayd othe / & that he is dysplea­saunt that he may not accomplysshe it / in suche wyse shall he be of forswerynge excused. Quia necessitas non habet legem. The nedenes hath no lawe. Also whan ony promyseth by othe that he shal paye within suche a terme / and that in swerynge he hath intencyon not for to paye for peraduentu­re he knoweth wel y ^t he can pay for he hath not wherof / soo he is forsworne. But yf he swere I shall paye yf I may he shall be excused of the periury. Also of reason naturall it is too vnderstonde that as often tymes as a man swereth that he shal do our thynge yf he purpose in that houre that he swereth that he wyll not doo it ne accōplyshe / incontynent that he maketh the say [...] othe he is periured. ¶Example of a ma [...] the whiche wolde forswere hym for mone [...] lent and he lost his speche .lxxxxvij. c. Also it is clerely to vnderstande that those and they the whiche gyueth theyr faythe solempnely in the sacrament of maryage y ^t the [...] shall do loyalte of body and of goodes th [...] one vnto the other / Yf in makynge y ^e say [...] othe / or after y ^t theyr wyll is chaunged & they defayle vnto theyr promesse they be [...] periured and synneth mortally. Also wha [...] ony swereth that he shall saye or doo ony thynge dampnable as theft / sacrylege / [...] chery / to bete or slee / or whan he swereth y ^t he ne shall do thynge the whiche is lefull [...] prouffytable / as not to gyue almes / or n [...] to loue his neyghbour / or neuer to pardon hym / or that he shall neuer faste the four tymes that is the ymbringe dayes or such thynges semblables lefull and good. He [...] those the whiche swereth agaynst chary [...] synneth mortally and in swerynge and [...] accomplysshynge the dede / but yf they repent them and that they accomplisshe no [...] the operacyon it shall be well done / for suche othes ne sholde be accomplysshed as it is wryten .xxii. q. iiij. Isido. Quod inca [...] te vouisti non facias impia est promissio [...] scelere ad impletur. ¶Example that He [...] de synned to slee saynt Iohan baptyst f [...] to accomplysshe his othe .lxxvi. E. Also y [...] a woman made an othe vnto her lemma [...] in gyuynge hym her faythe for to lye wit [...] hym whan he wyll / that sholde be an oth [...] full of synne the whiche she sholde not holde. And yf she sholde swere that she shold [Page xxv] swere that she sholde not go vnto another she sholde holde that othe / for yf she sholde go vnto another harlot or ribaude she sholde be forsworne and that sholde be wors. Also yf a thefe swere vnto his felawes y ^t he shall departe lawfully the theft done amō ge them / yf he departe it lawfully it is an euyll othe and full of synne / and yf he de­parte it not lawfully it is yet wors. Also yf ony hath sworne that he shall neuer be bysshop or that he shall neuer ētre in to relygyon / yf after it befall that it were prouffyta­ble vnto the chyrche that he were bysshop or to entre in to relygyon he sholde not be bounde vnto the fyrst othe. Also I put the case that some be seased and taken of his enmyes or robbers the whiche by grete fe­re maketh hym to swere or to promyse to paye a thousande pounde the whiche he ne can paye / or to gyue or delyuer a towne or a castell / to knowe yf he be bounde to accō ­plysshe y ^t sayd serment or othe. Vnto that sayth Raymonde sayth nay / and taketh y ^e wordes of saynt Austyn the whiche sayth ꝙ iuramentum non potest esse vinculū ini­quitatis. An othe ne may be the lyne & bonde of iniquyte as it is wryten .xxii. q. iiij. in­ter cetera. & .xv. q. vi. c. Si sacerdotibꝰ. &c. Et dominus per Ysaiam. Dissolue colligationes impietatis. Vnbynde ensemblementes or gadrynges togyder of cursed impyete that is wyckednesse. Howbeit these do­ctours make dystynccion betwene the othe promysed and y ^e othe affermed / and sayth that the feere excuseth the othe promysed / and excuseth not the othe affermed. For a persone sholde more soner suffre all euylles than to afferme a false thynge / as it is wryten .xii. q. v. Iuramenti. Some other do­ctours sayth whan he consenteth hym vn­to an othe what drede so euer he haue yf it be an othe the which may be done without mortall synne and without losynge of pa­radyse he is bounde to accomplisshe y ^e sayd othe. Also a man forswereth him by y ^t othe promysynge whan he swereth that he shal do or say ony thynge lefull the whiche is w ^t solempnyte / albeit that he do indyscretely and without necessyte yet ought he to kepe it / or elles he synneth mortally yf there be none excusacyon the whiche hym excuseth ryght lefully as it is wryten .xxii. q. iiij. Si aliquod. ¶Example that a doctour accomplysshed not a vowe lyke as he had made it lost his syght: lxiii. G. Also a man forswereth hym whan he maketh ony othe that he shall do a thynge lefull the whiche is w ^t ­out solempnyte / as to swere by god I shal go to morowe vnto the chyrche / or I shall faste / or I shall gyue atmesse / or to do ony semblable thynges. Yf suche of propre delyberacyon do vnto the contrary of his pro­messe whan it is so that he may doo it he is forsworne and sinneth mortally. But yf he hath sworne to gyue almes and sone after he falleth in to pouerte he sholde be excused of periury for y ^e necessyte. Also it behoueth to make dystynccyon of othes quotydyens the whiche they make without solempnyte of thynge lefull by hastynes and lyghtnes of tongue and euyll custome as many do­ne whan they do swere they knowe not yf they haue sworne or not / whan suche othes ben made without delyberacion or dylectacyon / or consentement of reason they venyall synnes .xxv. di. c. Criminis. But whan in swerȳge they apperceyue well that they fayle and repenteth them not & take plea­sure therin suche othes torneth them in to mortall synnes. Vnde Augustinꝰ .xxii. q. ij. Nequis. Nullum peccatum a deo venia­le quod non fiat criminale dum placet & idē si scientes ducit in consuetudinē. No synne is venyell vnto god but that it may be mortall whan it pleaseth hym / and the same yf yf it be done wyllyngly in custome.

D. ¶Foure maners ben foūde in scryptu­re that a synne the whiche of y ^e nature is venyall may be transmuted and chaunged to be mortall. ¶The fyrst is whan the conscyence Iugeth y ^t the othe is cursedly made and repenteth hym not of the sayd yll. Vn̄ scriptura. Quicquid sit contra cōsciētiam edificat in gehennā. What thynge so euer be that is done agaynst the conscyence edyfyeth in the fyre of hell. The seconde is whā the conscyence delyteth in it & taketh plea­sure in the othe euyll made as before is alledged. Nullū pctm̄ a deo veniale. &c. The thyrde is by that / y ^t a man is fallen in dele­ctacyon of venyall synnes he dysposeth hȳ ofte tymes to come vnto mortall synnes / wherof speketh saynt Gregory the whiche sayeth. Vitasti gaudia / vide ne ebruaris arena. He sayth so for that often tymes fro small synnes men come in to grete. In ly­kewyse as by a lytel sparkle of fyre there ryseth a grete flambe. Wherof y ^e sage speketh in his prouerbes saynge. Qui minima negligit paulatim decidit in maiora. He that dyspreaseth the small thynges falleth in to grete. The fourth whan y ^t venyall synnes ben not repelled comynly procedeth after the synnes mortall. As it appereth in the fyrst mouementes the whiche ben deputed amonge the venyall synnes whan the delectacyon hathe conualescence in soo moche that the consentement also approcheth / so sourdeth incontynent mortall synne. Also the accustomaunce to swere is daūgerous for who so swereth often often him for swereth / and who so often lyeth often synneth mortally. Therfore sayth the holy Ysodore Vsus iurandi periurū ducit. The vsage to swere maketh forswerynge. Et legit (ur) hie remie .xiij. Si ethiops mutare pōt pellem suam et pardus varietates suas: & vos poteritis benefacere cū didiceritis malū. Yf y ^e ethyopyen that is blacke myght chaunge his skyn̄e / and the leoparde her varyete [...] y ^t is whyte & blacke / and ye may do well [...] lykewyse as ye haue lerned & accustome yll. Also of lytell cornes men may make [...] grete somme or burden & lade an hors so moche that he ne may bere it. Also of lytel venyall synnes men make grete mortal sines the whiche ladeth & dampneth the pesones. Vn̄ mgr̄ alanus. De minimis granis fit maxima sūma cabali / de breuibꝰ m [...] dis non veniale malū. So it appereth th [...] the venyall synnes and the accustomaū [...] to swere ben to fle as it is sayd before.

E. ¶To the regarde of othes a man sholde vnderstande that some ben more horryble / greter / solempnell / and byndynge the the other. For he the whiche swereth gods well bounde / but he y ^t swereth by god & b [...] the euangelyst he is yet more bounde / and so of other swerynges whan the solemp [...] te groweth the oblygacyon groweth. B [...] what is it of one y ^t swereth by god & y ^e othe by the euangelist. Iohn̄ Crysostome say [...] that he the whiche swereth by god is mo [...] bounde than he y ^t swereth by the euāgely [...] agaynst some y ^t beleueth y ^e contrary. S [...] ti scripture propt (ur) deum fctē sunt non deu ꝓpter scripturas .xxij. q j. Aliqua. Foles scryptures ben made for god and not go [...] for the scryptures. Also the doctours sayt [...] that y ^e one othe and other solempnely m [...] de the one and the other egally byndeth / [...] be it yf the one be solempnely made and other not / that the whiche is solempne [...] made byndeth more as vnto the chyrche more penaunce vnto hym ought to be [...] ioyned the which transgresseth / but as [...] to god they ben egally bounde. extra. qu [...] dei. vel vo. Yet agayne vnto the contrary the holyer that a thynge is wherby a ma [...] swereth of soo moche is he more worthye greter payne that soo forswereth hȳ / th [...] sayth saynt Austyn. Than more bound [Page xxvi] xxii. q. i. Mouet te. Yf y ^u be forsworne repēt the / do penaunce the whiche effaceth y ^e syn synnes as it wryten before. quē ante .viij. b Also kepe the from swerynge vaynely and vnprouffytably or y ^u shalt lose the Ioyes of paradyse y ^e whiche ben grete / quere .lxvij. a Also thou sholdest drede to be sent in to the fyre of hell the whiche is a cruell tourment as it is wryten after. Quē. xlix. b. ¶Examples shal be founde by the table in the ende of thexamplary. quere .C. vii. A.

A. ¶The maners to blaspheme god / and that the blasphematours ben ryght cursed and euyll .xij.

IT is wryten eclesiastice .xxiij. ca. Vir multum iurans implebit (ur) iniquitate & non discedet a domo illiꝰ plaga. ¶A man moche swe­rynge as he the whiche blasphe­meth god / or the whiche forswereth hym shall be replenysshed with inyquyte and y ^e plage shall not departe from his hous. To blaspheme god is a ryght grete synne & detestable the whiche a man commytteth in many maners. Fyrst in gyuinge vnto god ony thinge that apperteyneth not vnto hȳ as to say that god is a lyer. Secondly whā a man taketh from god that thynge y ^e whi apperteyneth vnto hym / as to say that he is not Iust and good. Thyrdly whan man graunteth or gyueth vnto ony creature y ^t thynge the whiche apperteyneth vnto god the creatour / as to saye suche a man or su­che an ydoll is god. Or as dyde y ^e seruaun­tes of the kynge of Assyryens the whiche graūted vnto theyr kynge that the whiche apperteyned vnto god / for they sayd vnto the kynge Ezechyas. Whiche ben the god­des of all the erthe the whiche haue power to delyuer theyr regyons from the handes of our kynge / there is none. And whiche is the god that may delyuer Iherusalem frō his honde. &c. This blaspheme dyspleased so moche vnto god that the aungell of our lorde stroke y ^e people of the army of y ^e sayd kynge & slewe an .C. lxxxv. M. as it is wryten in the .xix. chapytre of y ^e .iiij. boke of kynges. Fourthly whan a man bryngeth forth towarde god contumelous moeuynges to debate or stryfe. Vnde mathei .xii. Hic nō ei cit demones / nisi in belzebub principe de moniorū. Et luce .xi. In belzebub principe demoniorum ei cit demonia. Some Iewes sayd that they had founde hym subuerty sȳ ge the people / and defendynge to gyue the trybute vnto cesar / and they lyed. Vn̄ luce xxiij. Hunc inuenimus subuertantē gentē nostram et prohibentē tributa dari cesari. Also some wende for to haue sayd Iniury vnto hym that he receyued the synners & that he eate and dranke with them. Vnde luce .xv. Hic peccatores recipit et mandu­cat & bibit cum illis. Also some sayd that he was good / and other sayd that he was not good but that he seduced the people in yll. Vnde Ioh̄ .vii. Quidam dicebant bonus est / alu dicebant non / sed seducit turbas. Fyfthly in the swerynge cursedly / execra­bly / and irreuerently as whan ony cursed crystyens ben angry anenst god / and by y ^t maner of Iniury and of vengeaunce swe­re by the vertue of god / by the blode / by the guttes / by the lunges / by the herte / by the fete / by the heed / the eyen / the tethe / or ony of his membres. The persone y ^t so swereth by delectacyon & delyberacyon obstynatly yf he be a clerke he ought to be deposed / & yf it be a lay man he ought to be excommunyed as it is wryten .xxij. q. i. Si quis per capillum. We rede that saynt Poule thap­postle cursed some blasphemers. Of whō were Hymeneus & Alexander whome he betoke vnto Sathan to thende y ^t they sholde lerne no more to blaspheme / as it is wryten. [Page] thymo .i. ca. Also them the whiche swe­reth by the fyue woundes of Ihesu cryst / or by his dethe / his passyon / & his blode / suche othes and swerynges ben to fle and to defende / for they often blaspheme / and do irreuerence vnto god and vnto his passion of whome is proceded our helth. Vnde crysostomus super matheū. Oīs salus homi­num in christi morte posita est. All y ^e helth of men is put in the dethe of Ihesu cryst. Also to blaspheme god is a synne moche to drede / for it maketh the blasphemers yl in many maners.

B. ¶Fyrst they ben wors than the Iewes for the Iewes crucyfyed our lorde but one tyme / but a crysten man blasphemer crucyfyeth hym and beteth him w ^t his tongue as many tymes as he swereth. Vnde aposto­lus ad heb. vi. Rursum crucifigentes semet ip̄os filium dei. Et aug. dicit suꝑ ioh̄. Fla­gellatꝰ est christus flagellis iudeorum / fla­gellatur blasphemijs falso (rum) christianorum Ihesu cryst was whypped & scorged by y ^e Iewes scorges: and is now sore scorged by y ^e blasphemes of false crystyens. Also saynt Austyn sayth that the blasphemers sȳneth not lesse than the Iewes the whiche hym crucyfyed. Vnde august. illud mathei .xxii. Blasphemauit. Non minus peccant qui deum blasphemant regnantem in celis (quam) iudei qui crucifixerunt eum ambulantem ī terris. Also in as moche as they sinne of veray malyce and scyence they offende more than the Iewes dyde that crucyfyed hym ygnourauntly. Vnde paulus .i. corint. Si cognouissent nun (quam) regē glorie crucifixissēt Yf the Iewes had knowen hym they had not crucyfied the kinge of glory / albeit that theyr ygnouraunce excuseth them not / for he tolde them many tymes that he was y ^e sone of god and they wolde nothynge beleue. But the crystyens blasphematours the whiche hym knoweth wel and beleueth in hym sinneth more greuously. Vn̄ glosa s [...] psal. Grauius peccat contēnens sedenti celo (quam) qui crucifixerūt ambulantē in te [...] Et bērnardꝰ dicit. Plus peccant qui de blasphemant regnantē in celis (quam) illi qui pr [...] prus manibus eū crucifixerūt pergentem terris. Our lorde prayed for the Iewes crucyfyed hym ygnourātly. Vn̄ luce. xxi [...] Pater dimitte illis non eī sciunt quid fac unt. But he prayed not for the blasphemetours the whiche swereth by hym wyty [...] ly of propre malyce / and therfore they sh [...] be more tourmented in hell than y ^e Iewe [...] vn̄ luce .xii. Ille autem seruus qui cogn [...] uit voluntatem dn̄i sui / & non se prepara [...] et non fecit scdm voluntatē eius plagis ve pulabit multis. &c. The seruaunt y ^e which hath knowen the wyll of his mayster an [...] is not prepayred and hath not doone after his wyll shall be betē of many. ¶Example that the fals crysten men ben more, cru [...] brente in hell than the Iewes & paynym [...] Quere .lvii. A. Secondly these blasphematours ben wors than dogges / for dogges byteth not theyr mayster the whiche th [...] nouryssheth / but the blasphematours byteth theyr mayster with the mouthe y ^e whiche eteth and drynketh the breed and y ^e [...] ne that god vnto them hath gyuen. Vn [...] psal. Retribuebant michi mala pro bon [...]s They rewarde me agayne euyll for good Also the sage sayth. He shall fede and gyu [...] drynke to the vnkynde / & yet shall he he [...] bytter thinges. Vnde in libro eccl. Pasce et potabit ingratos & adhuc amara aud [...] Thyrdly these blasphematours ben wo [...] thā all creatures / for euery creature loue [...] his creatour. Vnd psal. Bestie & vniuer [...] pecora serpentes et volucres pēnate / reg [...] terre et omnes ppliprincipes & oēs iudiceterre / iuuenes et virgines senes cū iuruor bus laudent nomen dn̄i. Iterū psal. A s [...] lis ortu vs (que) ad occasū: laudabile nomē dn̄i [Page xxvii] And the sayd blasphematours loueth him not / but dyspyse hym / renounce hym / beet hym / & rent him with theyr intoxycate tongues replete with venym mortall Vnde iacob .iij. Ligua inquinatū malū plena mortifero veneno. The euyll tongue without rest is full of venym mortall. All these blasphematours hath affyled theyr tōgues as a glayue or swerde / venym of the adder is vnder theyr tongues. Et psal. Exacue­rūt vt gladium linguas suas venenū aspi­dum sub labijs eorū. Also god hath not gy­uen speche vnto beestes as vnto man & woman to thende they prayse hym. Vn̄ Aristoteles dicit. Qd nullum animal naturaliter habm sermonē nisi homo. And for as moche as the sayd blasphematours maketh noyse and irreuerēce vnto god of the speche that he vnto them hath gyuen they ben worthy of grete punycyō. ¶Fourthly blaspheme is a language infernall that these blasphe­matours lerne in this worlde. For y ^e dam­pned the whiche haue spoken & vttred cursed speche / & hath not wylled to prayse god with theyr tongues shall haue so grete do­loure and punycyon y ^t they shall byte and ere theyr sayd tongues of rage and anguysshe / and shall blaspheme god for the vehe­ment and intollerable dolours & woūdes y ^t they shall haue. Legit (ur) appoc. xvi. Man­ducauerūt linguas suas pre dolore et blas­phemauerunt deū pre doloribus & vulneribus sius. Also we rede that the deed bodies the whiche gone vnto dāpnacyon by synne prayse not god / ne all they the whiche des­cendeth in to hell for to be there eternally. Vn̄ psal. Non mortui laudabunt te domine ne (que) omnes qui descendunt in infernū / sed nos qui viuimꝰ benedicimus deo. And therfore whyle that we liue we sholde prayse god and leue the blasphemes for drede to descende with the sayd dampned. Also blaspheme is a vyce dyabolyke the whiche ma­keth the tongue of the blasphematour too speke / lyke as y ^e good & holy goost speketh by the tongue of a good deuoute persone / of whome it is wryten. Math. x. Non enī vos estis qui loquimini sed spūs patris ve­stri qui loquitur in vobis. It is not you the whiche speketh / but the speryte of your fa­der the whiche speketh in you. Also y ^e deuyl speketh by the tongue of y ^e blasphematour And therfore whan a man seeth a persone the whiche blasphemeth god he may say surely that he is not gouerned of the good & holy goost / for it ne techeth but to say well / but that he is gouerned of the cursed spyryte the whiche speketh euyll. Legit (ur) mat. vii. A fructibꝰ co (rum) cognoscetis eos. By theyr fruytes ye shall knowe them. Et legitur luce .vi. et math. xii. Bonꝰ homo de bono the sauro cordis sui profert bonū / et malus ho­mo profert malum. &c. The good man proferreth good wordes / & the euyll man proferreth cursed wordes. Whan a man seeth smoke and sperkles come out of an hous it is a token that there is fyre in it / also whan a persone proferreth blasphemes it is a to­ken that he is euyll. &c. And for as moche as these blasphematours speketh y ^e language infernall of the dampned the whiche is the language that the deuyl theyr mayster techeth them & maketh them to speke / they goo not in to paradyse with god / but in to hell with the deuyll & with al the dampned Quia legit (ur) Iob .xxxvi. Qd deus non sal­uat impios. God saueth not the euyll / that is to knowe yf they deye Impenytent and without contrycyon / confessyon / and satysfaccyon. Vnde Luce .xiii. Nisi penitenti­am habueritis omnes simul peribitis. Yf ye doo not penaunce ye shall all perysshe. ¶Fyfthly blaspheme is so grete a synne y ^t it is agaynst the goly goost / for it is ayenst his bounte / and therfore it is irremyssyble as vnto y ^e payne. Vn̄ legit (ur) mat. xii. Spūs [Page] blasphemie nō remittet (ur) in hoc sclo: ne (que) in futuro .i. vix remittet (ur). The spyryte of blas­pheme shall not be pardoned in this worl­de ne in the other. Et legit (ur) marci .iij. Qui blasphemauerit in spm̄ setm̄ non habet re­missionem in eternū sed reus erit eterni delicti. He the whiche hath blasphemed ayēst the holy goost hath no remyssyon in perdu­rabylyte. That is to vnderstande that he hath not playne punycyon in this worlde or in the other as vntoo the payne / for his synne is not commytted by fragylyte or biygnouraūce / but by certayne knowlege & malyce / wherby he hathe none excusacyon in his synne / and therfore vnto hym apperteyneth playne punycyon without remyssion / not y ^t one sholde vnderstande y ^t yf the blasphematour wolde repent hym that absolucyon to him sholde be denyed & that he ne may be saued and haue grace and mer­cy as to the gylte. But a man sholde vnderstande that it shal be with grete payne / for vnto hym apperteyneth playne punycyon & playne penaunce as vnto the payne but yf he haue mercy. So it appereth & note it well that the sȳnes agaynst the holy goost be not pardoned in this world ne in y ^e other as to the payne as it is sayd / but they may be pardoned as to the gylte / and therfore y ^e blasphematours shold not dyspayre them: but do penaunce & absteyne them fro syn̄e Vnde ezech. xviii. Si autem īpius egerit penitenciam vita viuat. &c. Men fynde in wrytynge dyuers sortes of penaūce y ^e whi­che apperteyneth vnto blasphematours. ¶Fyrst theyr penaunce ought to be of .vii. yeres in lykewyse as for the other mortall synnes / as it is wryten .xxii. Predicādum. But a man sholde consider the maner of y ^e othe / the qualite of the persone and y ^e other cyrcumstaunces for to gyue vnto hym pe­naunce / eyther sharper or lyghter & easyer as it is wryten. R. i. De penitentijs et. c. se­quenti .v. The othe the whiche is made [...] delyberacyon is more to punysshe than [...] the whiche is made by hastines. Also the p [...] naunce of a publyke blasphematour is [...] uen by the bysshoppes / the whiche is suche That he ought to be at the chyrche dore s [...] me sōdayes or solempne feestes bare fo [...] bare heded / vngyrded / with a tapre in his hande. &c. Also the penaunce of the blasph [...] matours after the auncyent lawe was they sholde be put to dethe / as it appere [...] Leuiti. xxiiij. Of one of the sones of Israe [...] the whiche had blasphemed god he was [...] ned and slayne by the commaundements god. And it is wryten in the sayd chapyt [...] y ^t god cōmaunded Moyses in shewyne hym what punycyon the blasphematour shal haue / saynge. Loqueris ad filios [...] el / homo q ⁱ maledixerit deo suo portabit pecatū suū / et qui blasphemauerit nomē dimorte moriet (ur) / lapidibꝰ obruet eū oīs mu [...] tudo ppli Moyses spake vnto the childre of Ysraell saynge. That man y ^e whiche sayeth yll vnto his god shal bere his synne he the whiche hath blasphemed y ^t name our lorde shall deye of dethe / all the multitude of people shall stone hym & sle hym stones. And the gospell sayth. He y ^e which hathe sayd yll vnto his fader or to his m [...] der shall deye of dethe. Vn̄ math̄. xv. Qu [...] mala dixerit patri vel matri morte mo [...] ¶Syxtly these blasphematours bē dys [...] sed to speke contumelyous wordes / inu [...] and rebuke vnto theyr lorde and mayster And meruayle is it none yf they ben in h [...] te and lose his loue / his grace and his company. For in lykewyse as god dwelleth [...] grace in the conscyence of the good catholyke. Vt habet (ur) .i. ioh̄ .iiii. Qui maneth in [...] ritate in deo manet: et deus in eo. Vnto the contrary. God departeth hym from the [...] scyence of the blasphematoure the which [...] is a ryght yll catholyke. Qui nō manet [...] [Page xxviii] caritate deus non manet in eo. And also as men say of the good catholycke. Ioh̄ .xiiii. Si quis diligit me sermonē meum serua­bit / & pater meus diligit eū et ad eū ven [...]a­mus et mensionē apud eū faciemus. Who so loueth me he shall kepe my worde / & my fader shall loue hym & we shall come vnto hym / and we shall make our dwellynge in hym. Also a man may say of y ^e cursed blas­phematour. Apud eū non veniemꝰ & mē sionem apud eū faciemus. That is to saye. that the blyssed trynyte shall not come to dwell ne rest by grace in the conscyence of the cursed blasphematour as in the conscy­ence of the good catholyke. ¶Seuenthly blaspheme chaseth the vertues / letteth the good dedes spyrytuall / and maketh many euyls in the soules of the blasphematours the whiche ben declared afterwarde. Quere .xliiij. b. c. d. e. f. g. h. i. k. ¶Examples of y ^e blasphematours. Quere in thexamplary .lxii. b. c. d. h. i. k.

A. ¶Questyon yf a man commytte synne at euery tyme that he swereth .xiii.

NOn assumes nomen dei tui in vanū. Vpon this cōmaunde­ment a man may demaūde yf ony may swere without com­myttynge synne. The answer A man may swere without sinne whan necessyte is / the whiche is verytable / Iust / le­full / and for good ende / as whan a mā swereth for to afferme Innocency whan ony cursed cryme is brought vp / or for to con­ferme y ^e alyaunces of peas / or for to shewe or persuade vnto y ^e herers that the whiche is vtyle for y ^e helth of theyr soules. To swere for these thynges it is none euyll synne. for it is necessary and lefull. Albeit that the swerynge of it selfe is not good / and neuertheles it is not yll whan it is necessary / & yet it is not to appetyte as is the good. More ouer it is not to fle as an yll thynge whā it is lefull / but he defendeth the appetyte / y ^e dylectacyon / and the accustomaūce to swere vaynely & vnlefully / as a thynge ydle / vayne / and peruers. Saynt Poule the appostle knewe the commaundementes of god / and neuertheles he sware as it is wryten in his epystles. Vestis est michi deus. By that it is to vnderstande that sweryn­ge is lefull & necessary whan by the same a man thynketh vnto y ^t welfare of his ney­ghbour after the commaundement of god the whiche sayth. Diliges proximū tuū si­cut teip̄m. And the psalme. Dn̄e quis ha­bitabit in tabernaculo tuo aut quis requiescat in monte sancto tuo. Lorde who shall dwell in thy tabernacle / or who shal rest in holy mountayne. The answer. Qui iurat proximo suo et non decepit eum. He y ^e whi­che swereth vnto his neyghbour & decey­ueth hym not shal mounte in to heuen. &c. Also the aungell y ^t saynt Iohan sawe standinge on the see as it is wryten in the appocalyps. Teuauit manum suā ad celum & iurauit per viuentē in secula seculorum. He lyft vp his hande & sware by the lyuȳge in y ^e worldes. Also our lorde sayth in y ^e gospel Amen / amen / dico vobis. Also we rede y ^t our lorde sware in the olde testament. Iurauit dn̄o et nō penitebit eū. & agayne. Iurauit dn̄s vitatē. &c. Our lorde sware true yet he commaunded in y ^e olde lawe. Red­de dn̄o iuramēta tua. &c. Yelde thyn othes to our lorde. By these foresayd auctorytees a mā may swere w ^tout syn̄e at a nede. And for y ^t god sayth in the gospell that our wor­de sholde be / it is so / it is not so. Math̄. v. Sit aūt sermo vr̄ est / est / nō / nō / qd autem his abundātiꝰ malo est. The answer y ^t y ^e affyrmacyon or negacyon y ^t is in the hert ought to be in y ^e mouthe / but for y ^t malyce is so growen y ^t they wyll not beleue by sȳple [Page] worde / and therfore god hathe put to pru­dently. Quod amplius est malo est. That the whiche is more than ynough is yll / not euyll vnto those the whiche swereth for the welfare of theyr neyghbour / but yll vnto those the whiche ne wyll beleue w ^tout swerynge / theyr incrudylyte is sōtyme of pay­ne and of culpe / and therfore he sayeth not malum. Yll vnto hym the whiche hȳ vseth moche in swerynge. But he sayth a malo / from the euyll of hym the whiche otherwyse beleueth not / that is of his syn̄e ne departeth from hym the whiche is somtyme payne / and somtime payne and gylte / thā god defendeth the othe the whiche is yll. He cō ­maundeth to speke well in saynge. Sit sermo vester est / est / non / non. It is soo / it is not so / and he graunteth the swerynge the whiche is necessary. Also whan a man wyl not beleue the trouthe but by swerynge / he the whiche swereth in good and Iust cause syn̄eth not / but he sholde offende yf he sware not. For it sholde befall sōtyme y ^t a good man sholde lese his good and Iust cause yf veryte were not approued by good men. And therfore sayth saynt Austin. Quisq ⁱs meru cuiuscū (que) potestatis veritatem ocul­tatiram dei super se prouocat: quia magis timet hominem (quam) deum. Yf ony hyde veryte by the drede of puyssaūce he prouoketh the yre of god vpon hym / for he dredeth y ^e men more than god. In suche wyse to swere by necessyte is no synne as it is sayd. Al­so albeit that god hath defended othes inutyles / neuertheles by especyall he defēdeth the swerynges the whiche ben made by the creatures to thēde that man ne do honour vnto creatures the whiche apperteyneth vnto the creatour. Ne honorificētia crea­toris transferetur ad creaturas. Or y ^t man beleue not that ony dyuyne thynge be in hȳ wherby reuerence vnto ought to be done. And therfore after y ^t god had said in y ^e gos. ( tild). Mat. v. Nō iurare oīno. Hastely [...] putteth after. Ne (que) per celū qr thronꝰ d [...] est / ne (que) per terrā qr scabellum pedū eiꝰ [...]. ne (que) per hiero solimam qr ciuitas est reg [...] magni ne (que) per caput tuū quia non pot [...] vnum capillum tuū facere albū vel nigri. Swere thou neuer aboue all thynge / neyther by the heuen for it is the throne of g [...] ne by the erthe for it is the stole of his fe [...] ne by Iherusalem for it is the cyte of y ^e gr [...] te kinge / ne by thy heed for y ^u can not ma [...] one of thy heeres whyte ne blacke. Also [...] rede y ^t saynt Iames defended that no [...] sholde swere. An̄ oīa fr̄es mei nolite [...] re The glose sayth y ^t he defendeth not sȳ swerȳge / but he defendeth the wyll to [...] re. And therfore he sayd vygylātly (no [...] for the affeccyon & wyll sholde not dra [...] vs to swere / but the necessyte & oportum te sholde drawe vs there vnto for y ^e helt [...] and welfare of our neyghbours. And th [...] y ^t saynt Iames putteth. Nec per celū / [...] per terrā / nec per quodcū (que) aliud iuram [...] tūiurare vetat. Whan nede is to swere man sholde swere by god in callynge hy [...] to wytnesse / not by the creatures as it sayd. In lyke wyse as the wyne is not y [...] of it selfe. And all be it saynt Poule defedeth men to drynke superfluously / for it cureth dronkenes & lechery. Nolite īe [...] ri vino ī quo ē luxuria. Ad eph. v. Also s [...] rynge in superfluyte is defended. All the thynges beforesayd ben expounded & sp [...] ken by saynt Austyn / & by Inno. & by m [...] ny other .xxii. q. i. Nō ē ꝯtra deip̄ceptū. & iiii. sequētibꝰ. Sipctm̄ extra. e. si ep̄s. A [...] how be it y ^t swerȳge is defended / not [...] dynge some ben except wherby a mā [...] swere whā nede is / y ^t is by y ^e euangelyst y ^e auter wherupon y ^e body of cryst is concrate. Also by y ^e relykes of sayntes / by [...] holy crosse. Also a man may swerein y ^e h [...] de of the bysshop lyke as it is wryten. x [...] [Page xxix] q. i. Si aliqua causa. ca. Habemus.

B. ¶What is requysyte for to swere lefully without ony synne .xiij.

THre thinges ben requysyte or y ^t a man swere without commyt­tynge ony synne. That is to vnderstonde / veryte / iugement / & iustice. Vnde Hieremye .iiij. Iurabis viuit dominus in veritate et in iudi­cio & in iusticia. Et habetur .xxii. q. i. Et iura bunt. Yf these these thre thynges defayle or ony of theym it is periury / as it is wryten .xxii. q. ii. Animaduertendum. ¶The fyrst thynge the whiche is requysyte or y ^t a man may swere without synne is veryte in the conscyence / that is that a man knowe the thynge stedfastly for to be soo as he it swe­reth. For who so sholde thynke one thynge and swere another sholde be periured. Or who so sholde beleue that ony thynge were true / and knoweth it not too be all true for certayne: he sholde swere of credence & not of veryte / for that sholde be agaynst y ^t the whiche is sayd (iurabis viuit dn̄s in veritate). ¶The seconde thȳge requysyte to swere wel w ^tout ony synne is that a man shol­de swere by dyscrete delyberacyon / y ^e whi­che is in the party of reason / that is that a man sholde dyscerne yf there were ony ne­cessyte to swere or not. For albeit that a thȳ ge be true yet he sholde not swere yf there ne were necessyte. As who so sholde swere by our lady I am in the chyrche. &c. How­beit that the othe be verytable yet is there synne / for there is noo necessyte to swere y ^t. Iurabis in iudicio. Whan a man swereth it behoueth that he there haue good Iuge­ment / that is dyscrete delyberacion as it is sayd / to dyscerne and aduyse yf the thynge be requysyte and necessary for to swere / as whan a man warneth or counceyleth to beleue some good thynge the whiche is expe­dyent and prouffytable vnto some slouth­full and peruers persones the whiche wol­de not beleue by simple wordes and speche he may swere in callynge god to wytnesse that in suche wyse he sholde be without of­fence in swerynge. Iurabis ī iudicio. Also whan a man swereth by good dyscrecyon it behoueth to regarde .vi. thynges / that is quādo / quale / cui / quomodo / vbi / et de quo. Fyrst it behoueth too regarde (quando) in what tyme it is that a man swereth / for in seculer causes nor in other a man ne sholde swere / ne constreyne to swere in the solem­ne feestes / ne to holde Iurysdyccyon. Se­condly (quale iuramentū) / what othe it is that a man swereth / for some of theym or one of them ben greter than another & more to drede. Thyrdly (cui): to whome it is y ^t a man swereth / for a persone of the chyrche sholde not be coarted to swere to seculer / ne in court seculer but in some case / for the­re myght folowe irregalyte / as in case of cryme. Fourthly (quomodo) how it is y ^t a man swereth / by what maner / by what delyberacyon / by what constraynte / and by what hastynes / or necessyte. Fyfthly (vbi) where it is that a mā swereth / in what place / in holy place / or in place not holy / as in the chyrche or chyrche yarde. Syxtly (de quo) / of whome / of what thynge it is that a man swereth / of a thynge good or yll / yf it be of an yll thynge a man sholde not swere. ¶The thyrde thynge the whiche is re­quysyte to swere lefull is to regarde y ^t the thynge wherfore a man swereth be iust le­full & to do good and accomplysshe / for the othe the whiche is not iust sholde not be accōplysshed. And for y ^t offended Herode for the othe y ^t he had made vnto his doughter whan he made saynt Iohan baptyst to be heded. Vn̄ Ysodo. Impia est ꝓmissio q̄ scelere adīpletur. The promys is yll y ^e whiche [Page] is accomplysshed by syn̄e / yf the othe haue these thre thynges before sayd a man may swere without synne.

C. ¶That a man sholde accomplysshe y ^e vowes Iustly made. xiij

DAuyd y ^e prophete sayth. Vowe ye lefully by deuocyon. And after that ye haue vowed soo yelde ye and accomplysshe y ^e sayd vowe to your lorde god. Vnde daujd in psalmo. Vouete & reddite dn̄o deo vestro. And note well that after y ^t he hath sayd (vouete) there foloweth incontynent reddite). In this seconde cōmaundement god defendeth that a man ne breke the vo­wes the whiche hath be made Iustly / & le­fully by delyberacyon and by Iuste cause. They y ^e whiche accomplyssheth them not and leueth them / and the whiche dooth vnto the contrary of that / y ^t they haue vowed and promysed / or the whiche them dyspyse taketh the name of god in vayne and doth vnto hym irreuerence & vnto his sayntes. And they sholde vnderstande that they bē charged and bounde to accomplysshe thē / or elles they commyt mortall synne. Ysodorus dicit. Multum deo reus eris si nō reddas quid voueris / deo displicent qui vota sua non īplent. That is to say. Thou shalt be moche culpable vnto god yf thou yelde not / that is yf thou accomplysshe not that y ^t thou hast vowed. Those the whiche accō plysshe not theyr vowes dyspleaseth vnto god. ¶Example of a woman the whiche vowed chastyte and after wolde be mary­ed. Quere in thexamplarye of the seconde commaundement .lxiij. E. Also it is better doone not to vowe than not to holde y ^e promysses after y ^t the vowe is made. Vn̄ eccl. v. Multo (que) meliꝰ est nō vouere (quam) post votū ꝓmissa nō reddere. Et Ysodo. dicit. Melius est enī non ꝓmittere (quam) fide ꝓmissiōis non soluere. That is to saye. Better is not to promyse than not to pay the faythe of y ^e promesse. Also it is grete Ieopardy to tary to accomplysshe the vowe after it is made yf a mā hath tyme & space to accomplysshe it. Vnde deuteron̄ .xxiij. Cū votū voueris dn̄o deo tuo non tardabis reddere: qua re­quiret illud dn̄s deus tuus et si moratꝰ fueris reputabitur tibi in peccatū. That is to saye thou ne shalte tary to yelde vnto thy lorde god whan thou hast vowed a vowe for thy lorde god shall requyre it of the / & yf thou hast made taryenge to accomplys­she it vnto the it shall be reputed in synne. And it is wrytē ecclesiastes .v. Si quid deo vouisti ne moreris reddere displicet enim ī ­fidelis et stulta promisso. Yf y ^u haste vowed ony thynge vnto god ne tary thou to yelde promesse / vnfaythfull and folysshe pro­messe him dyspleaseth. ¶Example that it is a grete peryll to deffer to accōplysshe his vowe. Quere in y ^e examplary .lxiij. H. Ma­ny other examples of vowes there shall be founde & cete. Also a man sholde note that those the whiche accomplyssheth theyr vowe ben in the loue & grace of god. For they sheweth them selfe loyall and faythfull in there ꝓmysses / & god vnto them accordeth in there prayers and oraisons. ¶Example that Anne vowed vnto god that yf he wolde sende her a sone that she sholde gyue hȳ vnto the seruyce of god all his lyfe / she conceyued Samuell the whiche was a pro­phete & accōplysshed her vowe as it is wryten .i. regū .i. ca. ¶Another example y ^t the kȳge Aza accōplysshed y ^e vowe y ^t he made of his fader & bare hym to goddes hous: as it is wryten .ii. paral .xv. ¶Another exāple y ^t after that y ^e chyldren of Ysrael had vyctory of Holofernes they yede to worshyp god in Iherusalem / & al they kept theyr vowes & promesses / as it is writen. Iudith .xvi. ca.

D. ¶What thȳge is a vowe how is it dyffynyed. Vowe is concepcyon of y ^e best pur­pose of delyberacion of stedfast courage to god or vnto his sayntes w ^t entēcyon hym to oblege. Vnde secundū magistrū in quarto di .xxxviii. & tho. et alios theologos. Qd votum est cōceptio spontanea melioris propositi animi deliberatione deo vel sāctis eiꝰ firmita cum intentione se obligandi. And it is to be noted that many thynges ben requysyte vnto lefull vowe & accomplysshed the whiche ben touched in the sayd dyffynicion. ¶Fyrst it is requysyte concepcyon of some made in the entendement by the holy goost. ¶Secondly it is requysyte that the vowe be not yll. And therfore the dyffyny­cyon sayth (melioris). Yll and synne desor­doneth vs towarde god. Vnde legit (ur). Qd votum non est vinculū iniquitatis. Vowe is not the lyen and bonde of inyquyte. And therfore it is wryten. Dissolue vinculū iniquitatis. Vnbynde or louse the lyen of inyquyte. Et legit (ur) .xxxij. q .iiij. Ysodo. In ma­lis promissis rescīde fidē / in turpi voto mutu decretum / quod incaute vouisti nō faci­as / impia est promissio que scelere adimpletur. In cursed wordes rescyndeth y ^e fayth chaunge thy wyll in that vowe the whiche is foule and euyll / do not the thynge y ^e whiche y ^u hast vowed vnwysely. The promysse is euyll the whiche is doone & accomplys­shed by synne. ¶Example wryten in the .xxiij. chapytre of the dedes of the appostles that .xl. Iewes vowed that they sholde neyther eete ne drynke tyll they hadde slayne saynt Poule / theyr vowe was euyl and in synne / and they myght not accomplysshe it. &c. ¶Thyrdly it is requysyte y ^t he there haue concepcyon fre in as moche as y ^e dyf­fynycyon sayeth (spontanea) / that is that euery man may vowe the thynges y ^e whi­che ben in his lyberte and in his ryght and not otherwyse / and therfore seruauntes / chyldren / relygyous prisoners. &c. in some thynges may not vowe. Quia non sunt sui iuris. ¶Fourthly it is requisyte that he there haue delyberacyon and therfore the dyffynycyon sayth / animi deliberatione) vnto the dyfference of those the whiche voweth sodaynly without delyberacyon and consentement of reason. ¶Fyfthly vowe ought to be made vnto god or to his sayntes and not vnto men for many thynges the whiche abydeth bycause of shortenes. ¶Syxtely with entencyon to bynde hym for loue bereth oblygacyon to do some thȳ ge or to loue it. &c.

E. ¶Vowe the whiche is lefully made of ryght ought too be accomplysshed as it is sayd / but in .ix. maners a man is not boun­de to accomplysshe his vowe. ¶The fyrst is whan ony hath vowed vnder condycy­cyon as to say. I shall do suche a thynge yf suche one haue his helthe / or yf he lyue not or yf he deye not of suche a sekenes / whan the condycyon hathe none effecte a man is not bounde to accomplysshe y ^e sayd vowe. ¶The seconde is whan it hath be made sodaynly and without delyberacyon. ¶The thyrde is y ^e vowe of them the whiche hath lost theyr wytte / or y ^e whiche ben furyous. ¶The fourthe is whan by infyrmyte / po­uerte / or other lefull lettynge a man may accomplysshe the sayd vowe. ¶The fyfth is whā a man voweth by yre / or other passion so grete y ^t they leue true delyberacyon. ¶The .vi. whan it sholde be to the hurt of ony grete good or comyn welfare. ¶The vij. is whan y ^e vower is subgect to another as yonge people / a mayde vnder .xiij. yere / a man chylde vnder .xv. yeres / a relygious a wedded woman / a seruaunt yf the vowe sholde be lettynge of the seruyce that he o­weth whan the souerayns beforesayd ben not so content / or gaynsayeth there vnto y ^e subgectes ben not boūde to theyr vowes

A. ¶How in syxe maners men sanctyfye the feestes commaūded / the whiche maners shall be put by psalmes / and some ben necessaryes for the sanctyfycacyon of those feestes / and the other ben cery­monyalles for the augmentacion of god and of vertues .xv.

FYrst men sanctyfy the feestes commaunded by abstynence / and to cease to do operacions erthly and seculers / as to goo to the plough. Exodi vicesimo Non facies omne opus in eo. And it is to thende that we cease and refrayne the auaryce and couetyse of the worlde / and for to take hede and entende vnto the vtylyte & prouffyte of the soules. Yf on the workinge dayes we take hede for the labour of the bodyes god wyll that on the holy dayes com­maunded we entende vnto the vtylyte of the soules. At the begynnynge of the worl­de god created spyrytuall thynges as aun­gelles / and corporall thynges as y ^e beestes and the byrdes / and of these two thynges togyder he made man / that is of a thynge spyrytuall as the soule / and of a thynge corporall as the body. In lykewyse we haue nede of two refeccyons. That is of the re­feccyon of the body the whiche we do gete on the werkynge dayes / and of the refeccyon of the soule the whiche we seche on the holy dayes. How be it that euery daye we ought for to gyue refeccyon vnto the soule. For it is wryten in the gospelles how that a man lyueth not onely by etynge of breed for to mayntene y ^e body / but in euery wor­de the whiche procedeth frome the mouthe of god / wherby the soule is refeccyoned. Vnde Mathei. iiii. capitulo. Non ī solo pane viuit homo / sed in omni verbo quod procedit ab ore dei. And therfore god hath or­deyned werkynge dayes to laboure on all holy to nourysshe the body. And also com­maundeth to cease of operacyons worldly on the holy dayes for to sanctyfy them and for to nouryssh the soule as before is sayd. Deuteronomie .v. Obserua diem sabbati vt sanctifices deum / sex diebus operaberis et facies omnia opera tua / septimus dies non facies in eo quic (quam) operis. &c.

B. ¶A questyon to vnderstande yf a man may worke on the holy daye without com­myttynge mortal synne. The answer. We fynde in wrytynge that in foure maners some may do worke on the holy daye with­out commyttynge mortall synne. Prima est propter operis vel laboris modicitatem Secunda est propter temporis necessitatē. Tercia propter cordis pietatem. Quarta est propter publicam vtilitatem. The fyrst is whan a man dooth so lytell thynge that the rest of the thought ne may be letted towarde god / that is anenst the sanctyfyca­cyon of the solempnyte it be not dymynys­shed or lessed / as to hewe a logge y ^e whiche is in the courte for to dresse the dyner and not to lose the seruyce. But who that shol­de do soo grete operacyon that the rest the whiche is commaunded in the sayd feest. Sabbati sanctifices were pertourbed and letted sholde do mortall synne / in lykewyse as sayeth the glose vpon this worde y ^e whiche is. Exodi xxxi. Qui polluerit sabbatū. Glosa. Turbādo quietem anime morte moriatur / scilicet anime & corporis. Ex quo patet ꝙ solum ille labor qui turbat quietem & spiritus libertatem causat peccatum mor­tale. The seconde is for the necessyte of la­bour y ^e whiche is in way of perdycion in suche maner that a man ne may deferre it / or prouyde for the impetuosyte of y ^e rayne tyme of August / or for the grete colde in y ^e [Page xxiii] tyme of wynter. &c. Whan a man presup­poseth of the perdycyon of the sayd labour the necessyte may be soo grete that a man sholde be excused of mortall synne. Quia necessitas nō habet legem / si malum sequi­tur potestea de. con. distinc. i. Sicut etiam patet extra de consuetudine .ca. iiii. A sure thynge it sholde be to doo by thexample of his curate or prelate of the chirche. For it is wryten prouerbiorū .xi. & .xxiiij. Qd salus erit vbi sunt multa consilia. Helthe shal be where as ben many counceyles or counceylers. To the whiche thȳge a mā sholde vn­derstande that the chyrche may dyspence in these thynges here by one reason y ^e whi­che is that the chyrche ne vseth alonely of the puyssaunce humayne also as the reason supposeth / but also of the puyssaunce dyuyne. And therfore the chyrche dyspenceth by that puyssaunce in the commaundement dyuyne that god hath gyuē. Of the whiche thynge it appereth that who soo dyspyseth the puyssaunce of the chyrche or the keyes of the chyrche he dyspyseth the puyssaunce of god. Vnde luce .x. Qui vos audit me audit / et qui vos spernit me spernit. He y ^e whiche hereth you hereth me / and he y ^e whiche dysprayseth you dysprayseth me. The thyrde is for pyte / for in some feestes determy­ned the chyrche promytteth without mor­tall synne that men laboure for the loue of god to helpe vnto the poore people / but so that it be the after masse and without ho­pe of retrybucyon. &c. The fourth is for to thynke and to ayde on the necessyte of the comyn welthe / as after the masse to helpe or repayre a brydge / or an euyll passage / or a chyrche dystroyed / and semblable thyn­ges / so that a man doo it without coueryse of lucre or wynnynge. Also it is well for to be noted that it is extra de ferijs / that al be it that the sondaye and many feestes that ben vnder ben commaūded for to be kepte How be it whan the herynges also enclyne them towarde the landes in y ^e season that they ought to be fysshed a man may fysshe for theym on the sondayes and other holy dayes for the necessyte of the comyn welth So that they of that thynge that they ta­ke they dystribute and gyue vnto y ^e poore chyrches and other good places by & ouer the dysme.

C. ¶How a man sholde take hede to here the seruyce and predycacyons on the fe­stes commaunded .xv.

SEcondly for to sanctyfy the fe­stes a man sholde go by deuocion vnto the chyrche to here the seruyce the whiche therin is done. As masse / matyns / & euen­songe. &c. And for to here to deuyse of the feestes / of the fastynges and commaunde mētes the whiche there ben made. Also for to here y ^e predycacyons and wordes of sal­uacyon / of the whiche procedeth all bene­dyccyon as it is wryten Luce .xi. Beati q ⁱ audiuut verbum dei / et custodiunt illud. Blyssed be they the whiche hereth the wor­de of god and kepeth it. In lykewyse as it is declared more largely in the fyfth condycyon that the pylgryme of paradyse sholde haue .xlv. F. Many sortes of peope there be the whiche sanctyfyeth not the feestes for that they take no hede to here the dyuyne seruyce the whiche is done in the chyrche / and the predycacyons. Some there ben y ^e occupieth them in the mondanytees & pleasaunces temporalles whan they sholde ta­ke hede to the seruyce of the chyrche / suche people doth breke this commaundement. ¶Example of a ryche man y ^e whiche fled the seruyce and the predycacyons / & lepte on hors backe and yede vnto the mondanitees whan men ronge to masse on the holy [Page] dayes commaunded / and the deuyll toke hym and bare hym away Quere in thexā plary .lxv. A. Also some wyl not cease them of worldly operacions the whiche werketh whan they sholde take hede vnto the seruice / suche people synneth mortally. ¶Exā ­ple how that a woman was dyuynely pu­nysshed for that that she cercled and closed her felde on the daye of saynt Iohan bap­tyst whan the other were at masse. Quere lxiiij. B. Also some there ben the whiche taketh hede to drynke and to ete durynge y ^e masses and the seruyces of the chyrche / & suche people sanctyfye not the feest com­maūded but yf they haue excusacyon lefull ¶Example that euyll came vnto a smyth the whiche toke hede to ete and to drynke whan the other people besyed them vnto y ^e seruyce of the chyrche.. Quere in the examplary .lxvii. C. ¶Another example of a mā the whiche went to playe and to drynke at y ^e tauerne with his felawes whan he shol­de haue be at the seruyce of the chyrche / & at laste he was dampned. Quere .lxvii. D. ¶Another example that euyll came vnto a man named Vado the whiche went vn­to the tauernes to drynke and to ete whan he sholde goo vnto the chyrche / & after his dethe he had a foule drynk. Quere in thex. lxvii. E. ¶Also some there ben the whiche taketh hede to play on the feestes commaū ded whan they sholde be at the seruyce / su­che people offendeth gretely. For they san­ctyfy not the feestes and dysobeyeth vnto god. And also many tymes they commytte many synnes in playenge / the whiche ben operacyons / not of sanctyfycacyon / but of dampnacyon. ¶Example that the heed of a sweter was founde that that was before was behynde / and the cattes cryed vpon his graue. Quere in thexamplarye .lxiii. C. Other examples there ben wryten in thexamplary of the seconde commaundement of people vnto whome there came euyll in playenge and blasphemyng. &c. Also some there be the whiche slepeth in theyr beddes or in the chyrche whan the dyuyne seruyce and predycacions ben in doynge on the feestes commaunded / suche people sanctyfy­eth not the feestes. For the cōmaundement of god sayth. Thou ought for to dyspose y ^e to serue god all the sondayes & the feestes. ¶Example how the deuyll gaue hote pytche vnto a monke for to drynke as he slept in doynge the seruyce of the chyrche. Que­re in thexamplary .lxvi. C. ¶Another ex­ample how the deuyl smote a monke with the knotte of a strawe as he slept in the seruyce tyme .lxvi. b. Other examples of these maters ben wryten in the examplary of y ^e thyrde commaundement. Also some gone not to here the seruyce and predycacyons by slouthe / neclygence / and indeuocyon / & suche people sanctyfyeth not well the fee­stes. The realme of heuen is not promysed vnto iedeous / neglygēt / and slouthful per­sones / but vnto theym the whiche wy [...]eth to take hede vpon commaundementes of god / and the whiche them accomplyssheth vertuously. Vnde scriptura. Non enim te pidis & negligentibus promittitur regnum celorum / sed in mandaris domini vigilan­tibus at (que) strennue operātibus. Also note well in especyall of the heedes of an hous the whiche leseth the masse on the sondaye or on a feest solempnell by slouthe without excusacyon leful.. Yf reason were dysposed to it suche slouthe sholde be mortall synne / and breketh this commaundement / wher­of it is wryten de consecratione distinctio­ne .i. capitu. Missas. And yf a persone that is chyefe of an hous were thre dayes with­out goynge vnto his masse perochial of his chyrche and yf he hadde not excusacyon le­full he sholde be excomunycate in lykewy­as he putteth in a decretall. And they the [Page xxxiiii] whiche kepeth the hous and the chyldren that they perysshe not whyle the other ben at the masse on the sonday and feest solemnell / yf they ben excused in seruynge god y ^e daye of y ^e sayd solempne feest. The answer is suche / that yf they haue excusacyon not for to be at the chyrche corporally for to serue god / where yf they ben not they ben ex­cused so that they serue god within y ^e hous in saynge the good thynges that they can For the commaundement of god speketh vnto euery man and woman. And to ser­ue god y ^u sholdest dyspose y ^e euery sondaye and the other holy dayes commaunded in what place soo euer it be. ¶Example of a mayden seruaunt the whiche desyred for to goo vnto the masse and vnto the prechȳ ge and her maystresse wolde not suffre her but our lorde appered vnto her vnto who­me he shewed her helthe. Quere in the ex­amplary .lxxxxix. B.

D. ¶And they the whiche ben enoyed to do well / and dyspyseth to saye well and to here it. As they the whiche leueth the con­gregacyon of the chyrche / the seruyce / the masse / and the sermon without lefull excusacion for to go vnto the vanytees / as daū ces / playes / tolyes / and dysportes / they oughte for to be excommunyed / as it is wry­ten De consecratione distictione .i. capitu. Qui die solempni pretermisse ecclesie con­uentu ad spectacula vadit excōmunicetur. &c. Of the whiche thynge it foloweth that they synne mortally / for excommunycacy­on sholde not be gyuē but for mortal synne Quia excommunicatio non nisi pro mor­tali culpa infligi debet. Vt habetur .xi. que­stio .iii. capi. Nemo episcoporum. Those y ^e whiche ben of the party of god with good wyll they here his seruyce / and his worde / and the opposytes it dyspyseth. Vnde iohā nis .x. Oues mee vocem meam audiunt & ego cognosco eos / et cognosco me mee / et ego vitam eternā do eis et non peribunt in eternum / et non rapiet eas quis (quam) de manu mea. My shepe those ben the good perso­nes herynge my voyce / and I knowe them and myn knowe me / and I vnto theym shall gyue the lyfe eternall / and they shall not perysshe / and none shall take them fro my hande. ¶Example that it hath wel taken vnto many for herynge the worde of god. Quere .lv. A. B. C. And it foloweth after. Alias oues habeo qui non sunt ex hoc ouili. &c. Other shepe I haue the whiche ben not of this flocke / those ben the cursed persones the whiche haue not wylled to he­re the worde of god. And it is wryten in an other gospell that on the day of Iugement god shall put his shepe on the ryght hande Vnde Mathei .xxv. Oues suas statuet a dextris / hedos autem et sinistris. And he shall put the kyddes or gotes on the lyfte hande the whiche haue dyspysed his worde he theym hathe compared vnto a kydde or gote the whiche is a beest stynkynge / foule and vnclene / wherof the company is no­thynge worthe. Also they ben compared to an ape the whiche sleeth the chyrche and loueth gladly the tauerne / for to go vnto the chyrche he halteth / and towarde the tauer­ne he renneth. Also he loueth better a quarte of wyne than a potell of holy water. Al­so these people the whiche ben enoyed to do well resembleth vnto the deuyll in thre propryetees. Primo the deuyll wyll neuer doo no good dede. Secundo he wyll neuer here no good. Tercio he perturbeth and letteth them the whiche wolde do ony good dede. ¶Example how the deuyll ennemye vnto mankinde gaue in charge to a woman foure thynges / of the the whiche the one was that she sholde trouble and lette those the whiche were in deuocyon and prayers in the chyrche / y ^e seconde was that she sholde not confesse her. &c. Quere in thexā .lxv. F [Page] In lykewyse dooth these cursed people the whiche ben slouthful to serue our lorde god on the holy dayes and to do good y ^e whiche gooth frome the masse and wyll here noo good thynge and brynge other in to vanytees and out of the chyrche / the whiche is a token of euyll. Quia sicut signum euiden­tissimum electorum est audire verbum dei ita signum euidētissimum reproborum est nole audire. &c. And also it is a token ryght euydent of the chosen to here the worde of god. In lykewyse it is a token ryght euy­dent of the reproued to haue no wyl to here it. ¶Example of a monke that the deuyll drewe oute of the chyrche whan the other waked in prayer. Quere in the examplary .lxv. g. The good seruauntes of god hereth with good wyl his seruyce / his worde / and his commaundementes: and taketh the cō dycyon of the pylgryme of paradyse. Quere post .xlv. A. B. And god theym shall re­warde in the Ioyes of paradyse in lykewy­se as it is wryten after .lvii. A. The cursed seruauntes the whiche wyll not go to here the seruyce and to sanctyfy the feestes in lykewyse as it vnto theym is commaunded sholde drede to be sent vnto the fyre of hell the whiche is a tourment ryght cruel. Quere .xlix. B.

A. ¶How a man sholde take hede to serue god and his sayntes on the feestes com­maunded .xvi.

THyrdly for to sanctyfye the fee­stes a man shold serue god and his sayntes with herte / w ^t mouthe / & operacyon. Saynt Pou­le sayth in the .xvi. chapytre of y ^e seconde epystle to the corynthyens. In oī bus exhibeamus nosmetipsos sicut dei mi­nistros. Shewe we our selfe in all thynges as the mynysters of god. Et alibi seruire deo regnare est. To serue god it is too rey­gne with hym. Euery good crysten man sholde enforce him to serue god on the holy dayes after his scyence and faculte / & sholde put hym in deuocyon and orayson for to gyue praysynges vnto god & vnto his sayntes / as Dauyd the whiche sayd. Semper laus eius more meo. The clerkes sholde sȳ ge with hert / with mouthe / and operacyon for to serue god. Vnde ecclesiast. xxxix. In omni corde et ore collaudate et benedicite nomen domini. Prayse ye and blysse ye the name of our lorde in all your hert & mouth Also a man sholde serue humbly and reue­rently vnto the preest in thynges y ^e whiche vnto hym ben necessaryes / as to gyue him the water / to torne the boke / to bere y ^e paxe to lyght and to put out the candell. &c. Dauyd sayth. Seruite domino in timore & ex­ultate ei cū trimore. Serue ye vnto god & vnto his vycars in drede. To serue god in drede is the begynnynge of wysdome. Vnde prouerbiorum .i. Initium sapientie ti­mor domini. Also the good and diligent seruauntes haue euermore the aduauntage / and of good as wel in this worlde as in the other / and they ben beloued of god and of grete lordes before the slouthfull. Wherof speketh the wyse man. Prouerbiorum .xxii Vidisti virum velocem coram regibꝰ sta­bit / nec erit coram ignobiles. Et prouerbio rum .xxi. Cogitationes robusti sūt semper in abundancia / omnis autem piger in ege­state est. The thoughtes of a mā boystous and coueytous ben euer in habundaunce of goodes / and all slouthfull people ben in nede and in pouerte. All the good seruauntes shall be in paradyse with god moche honoured and praysed. Vnde in euangelium. Si quis michi ministrauerit honorificabit eum pater meus qui est in celis.

Item euangilium. Volo pater vt vbi ego sū illic sit et minister meus. Ihesu cryst sa­yeth I wyll fader where as I am that my mynister be / that is that his seruauntes be with hym parteners in his realme and his glorye. Of the seruauntes the whiche ben good and faythfull / and of those y ^e whiche ben euyll and vnfaythfull is somwhat spoken in the chapytre of Sacrylege. Quere .xxx. C. Also god called the good persones swetely his seruauntes. Vnde Mathei .xi. Venite me ad oēs qui laboratis et onera­ti estis et ego reficiam vos. Also god vnto them shall gyue a grete rewarde. Vn̄ mat. xxv. Euge serue bone et fidelis / quia suꝑ pauca fuisti fidelis / supra multa te ꝯstituā intra ī gauduim domini tui. Good seruaūt and faythful enioye the / for that thou hast ben faythfull vpon a lytell thynge I shall ordeyne the vpon a grete thynge / entre in to the Ioye of thy lorde. For to make shorte euery persone sholde enforce hym to serue and honour god and his sayntes eche after as his scyence and faculte is. And also sholde take hede vnto the vtylyte of theyr frendes and they shall haue grete rewarde in the realme of paradyse. Of the whiche is wryten towarde the ende of this presente treatyse .xlvii. A.

B. ¶How a man sholde besy hym in pra­yer on the feestes commaunded .xvi.

FOurthly for to sanctyfye the feestes or holy dayes we shol­de pray to god in orayson and saye all the good thynges that we can more besyly than on y ^e werkynge dayes. Saynt Austyn sayth ꝙ oratio est oranti presidium aduersario in­cēdium / angelis solacium / deo gratum sa­crificium. Orayson or prayer is defence vnto hym that prayeth agaynst all euyll / vn­to the deuyll aduersarye. Ioye and solace vnto aungelles. sacryfyce vnto god moche agreable. That orayson kepeth a persone from all euyll it appered by thexample of a woman the whiche wolde haue hāged her selfe by dyspayre / and as she apparayled y ^e corde in herynge a bell rynge vnto the sa­crynge she went on her knees in orayson & incontynent the temptacyō ceased and she was delyuered. Also on y ^e feestes commaū ­ded we sholde thynke on the euylles y ^t we haue done on the werkyng dayes / and we sholde repent vs and hertely crye god mercy / and put our selfe in orayson for to requyre of hym myserycorde. &c. ¶Wherfore is it that god wyll that we requyre hym orayson. For foure thynges pryncypally. Fyrst to thende that we reknowlege hym to be our god / lorde / and mayster / creatoure / & benefactour / the whiche for vs hath made and created all thynges. Vnde. iohannis .i. appoc. Adorate eum qui fecit celum & ter­ram mare et omnia que in eis sūt. Et psal. Quoniam deus magnus dominus et rex magnus super om̄es deos. It is good rea­son that a persone worshyp and pray vnto his god / lorde / and benefactour in reknowlegynge the good that he vnto vs hath done. Secondly god wyll that we hym requyre in orayson to thende that we repute vs to be his seruauntes & obedyentes vnto hȳ It is reason that a seruaunt obey vnto his mayster / serue / honour / & pray him. For as moche as Lucyfer wolde not be as a ser­uaunt in praynge god but enpryded hȳ of the good y ^t his god vnto hym had gyuen in so moche that he wolde haue sytten by him & haue ben semblable vnto hym. Vn̄ ysaie xiiij. Sedebo in mō te testamēti in lateribꝰ aquilonis ascendā suꝑ altitudinē nubiū si­milis ero altissimo. And for y ^t he wolde not pray god / ne reknowlege to obey vnto him [Page] but wolde shewe hymselfe as mayster / so he lost all the good that he had and is now the foulest deuyll in helle. And therfore we sholde praye vnto god and confounde the synne of pryde in vs / in shewynge vs to be his seruauntes obedyent vnto him. Thyrdly our lorde wyll that we requyre hym in orayson in knowlegynge our poore fraylte as of our selfe we may nothynge doo / and that all cometh and procedeth of god. Vn­de iohannis primo. Omnia per ipsum fa­cta sunt et sine ipso factum est nichil. Item Iohannis .xv. Sine me nichil potestis fa­cere. For to vnderstande well whan we requyre one of the sayntes of paradyse that we may haue helthe of our sekenesse / it is not the saynt of hym selfe that heleth vs / but it is god / and the saynt that ye doo re­quyre prayeth vnto god for you / and god heleth you in exaltynge the request and intercessyon of the sayd saynt. In lykewyse all the good puyssaūce that all the sayntes of paradyse haue god it vnto theym hathe gyuen. And therfore we sholde praye god in orayson in reknowlegynge our fragylyte that of our selfe we may nothynge doo / and that all procedeth of hym. Fourthely god wyll that we hym requyre in orayson for too doo hym honoure. For orayson is a sacryfyce the whiche is moche agreable vnto god. Also the encense the whiche is put within the fyre casteth a good odour and a smoke the whiche mounteth on heyght vnto god. In lyke maner orayson enbrased vpon the coles of deuocyon casteth a smo­ke and a swete odoure the whiche moun­teth vp before god / the whiche vnto hym is moche agreable. And therfore sayeth the psalmyst. Dirigatur domine oratio mea sicut incensum in conspectu tuo. We rede thobie duodecimo. That Thobye was mo­che deuout the whiche occupyed hym selfe to do the werkes of mercy. And on a tyme the aungell of god appered vnto hym vn­to whome he sayd. Whan thou prayest god in orayson with teeres / and whan thou buryest the deed bodyes I present thyn orayson before god. Also we rede. Actuum deci­mo / how Cornelius was on a tyme about the houre of noone in orayson the whiche made his request vnto god. And inconty­nent an aungell of god in lykenes of a fayre yonge man clothed in whyte appered vnto hȳ vnto whome he sayd. Thyn oray­son is exalted / and thyn almesdedes ben remembred before god. We ought for to serue god in orayson for to doo hym honoure and sacryfyce the whiche vnto hȳ is agreabled / and vnto vs vtyle and prouffytable. Also as a noble man sholde do honour vnto the kynge on his knees the whiche is called homage / in reknowlegynge that he holdeth his sygnourye of hym / and that he is seruaunt obeyssaunte vnto hym. In lyke­wyse we ought to do to god in orayson. Or in lykewyse as the seruaunt is bounde for to serue his mayster / in semblable maner ben we bounde vnto god the whiche is our mayster. Or in lykewyse as euery mā sholde bere and pay his rente and his trybute vnto the lorde of whome he holdeth. In ly­ke maner sholde we doo honour vnto god of our bodyes and of our goodes vnto our power.

C. ¶A questyon / how sholde a man make orayson vnto god for to haue that the whiche is necessary. Answer. Hym behoueth to say his pater noster / for he requireth of god that all euylles and synnes ben put awaye and that he haue vnto body and vnto sou­le al goodes temporalles and spyrytualles the whiche ben necessaryes and vtyles / Our lorde made the pater noster and sayd vnto his dyscyples that they sholde saye it whan they wolde pray vnto almighty god In lykewyse as it is wryten in y ^e gospelles [Page xxxvi] Mathey sexto / et Luce vndecimo.

¶Here after foloweth the orayson domy­nycall or pater noster the whiche our lorde taught to his dyscyples / and the requestes and fruytfull petycyons conteyned in the same.

¶The requestes that a man maketh vnto god in saynge the pater noster.

THe petycyon of Sanctificetur no­men tuum taketh away pryde and putteth in vs the vertue of humylyte / and requyreth the gyft of drede / and the beaty­tude of the gospell. Beati pauperes spū. And the rewarde foloweth. Quoniam ip̄o rum est regnum celorum. The petycyon of Adueniat regnum tuū taketh away enuy / and putteth in vs the vertue of charyte / & it requyreth the gyft of pyte / and the beatytude of the gospell. Beati mites. And the rewarde foloweth. Quoniam ipsi posside­bunt terram. The petycyon of Fiat voluntas tua sicut in celo & in terra taketh away yre and putteth in vs the vertue of pacyence / and requyreth the gyfte of scyence / and the beatytude of the gospell. Beati pacifi­ci. And the rewarde foloweth. Quoniam filij dei vocabuntur. The petycyon of Pa­nem nostrum cotidianum da nobis hodie taketh away slouthe / and putteth in vs y ^e vertue of dylygence / & requyreth the gyft of strength and the beatytude of the gospel Beati qui esuriunt et sitiunt iusticiā. And the rewarde foloweth. Quoniam ipsi sa­turabuntur. The petycyon of Et dimitte nobis debita nostra sicut et nos dimittimꝰ debitoribus nostris taketh away auaryce / and putteth in vs the vertue of largesse / & requireth the gyft of counceyle / and the beatytude of the gospell. Beati misericordes And the rewarde foloweth. Quoniam ip­si misericordiam consequentur. The pety­cyon of Et ne nos inducas in temptationē taketh awaye glotony / and putteth in vs the vertue of abstynence / and requyreth y ^e gyft of entendement / and the beatytude of the gospell. Beati mundo corde. And the rewarde foloweth. Quoniam ipsi deum vi­debunt. The petycyon of sed libera nos a malo taketh away lechery / and putteth in vs the vertue of chastyte / and requyreth y ^e gyft of sapyence / and the beatytude of the gospell. Beati qui lugent. And the rewar­de foloweth. Quoniam ipsi conselabūtur.

A. ¶How a man sholde yelde graces and thankes vnto god of the good & welthe the whiche he vnto vs hath doone with out beynge vnkynde .xvii.

FYfthly for to sanctyfy the fee­stes we sholde goo vnto the chyrche on the sayd dayes of y ^e feestes for to yelde thankes & praysynges vnto god for the grete goodnesses that he vnto hath done the whiche ben soo many and grete that it is soo Impossyble as vntoo vs that we ne may yelde nor gyue theym agayne in ony thynge that we may doo. And euery man ought for too vnderstande that god vnto hym hath doone more good and benefayte than he is worthy / ne than he hathe deser­ued. Saynt Barnarde sayeth. Agamus fratres gratias factori nostro / benefactori nostro / redemptori nostro. My broder yel­de we graces vnto hym the whiche hathe [Page xxxvii] made vs / that is vnto god our fader cele­styall Vnde mathei. xxiii. Vnus est pater vester qui est in celis. The whiche hath created our soules of nothynge vnto his symytude. Vnde gene .ix. Ad ymaginem quip­pe dei factus est homo. And the psalmyst. Ipse fecit nos & nō ipse nos. Yelde we graces vnto our benefactour that is vnto god the whiche maketh the cornes and the fruytes to growe and to come / & all that wher­of we lyue. Vnde iohan .i. Omni per ipsum facta sunt / et sine ipso factum est nichil. Yelde we graces vnto our redemptour / that is vnto the sone of god the whiche is borne of the vyrgyn Mary the whiche hathe suf­fred dethe and passyon for too redeme vs from hell where we sholde haue descended Vnde ad gal .ii. Dilexit me tradidit semet ipsū pro me nesim ingratus de gratie. God hath gyuen the thy body with all thy membres. He gyueth the thyn eyen to see / thyn eeres to here / thy fete to go. &c. Yf thou haddest not syght ne herynge thou sholde not knowe what good it is to here and too se. And yf he gyue the lyght thou sholde thanke hym all thy lyfe / he the graunteth now syght and heringe and al thy membres for nothinge without thy merytes. Moreouer he gyueth the nourysshement / vestement hous / felde / cornes / oxen / kyen / shepe / and bestyall. Vnde paulus in epistola and co. Quid habes quod non accepisti. What goode hast y ^u of thyn owne that thou ne hast fyrst taken of another: whan thou was borne thou brought nothynge with the / y ^e goodes cometh not of the / thou reknowlegest not the goodes here / and soo thou thankest not god. Saynt Austyn sayth in the boke de ciuitate dei. Quisquis beneficia dei non vidit cecus est / nec laudat ingratus est / q ⁱs­quis in laudādo reluctatur insanus est. He the whiche seeth not the benefaytes y ^t god vnto hym hath doone he is blynde / and yf he prayse not god he is vnkynde / and the whiche is worse he is not hole. He is seke y ^e whiche impugneth god with his gyftes / & vseth of those gyftes agaynst the honoure of god and agaynst his propre helthe / that is to vnderstande whā he maketh folysshe lokes w ^t his eyen / whan he bryngeth forth cursed wordes with his mouthe / and so of other membres / or whan he mysuseth the goodes / that is to vnderstande whan he taketh clothes proude and pompous / whan he eteth excessyuely / whan he drynketh vnto dronkenesse / and so of other. And as oft tymes as ony abuseth in suche wyse y ^e gyf­tes of god after true Iustyce / he sholde be put from that gyft / that is to vnderstande from the syght or the herynge. &c. And it is all for his vnkyndenes. Vnde Bernardus super canti. Ingratitudo inimica est ani­me / exmanictio meritorium virtutū dispersio / benefactorū perditio. Suche a man y ^e whiche is so vnkynde is indygne and vn­worthy to take many gyftes of god. Vnde bernardus. Non est dignus dādis qui nō agit gratias de datis. That mā is not worthy to haue thynges gyuen vnto hym the whiche yeldeth no thankes of the thynges gyuen / a man may knowe it in hym selfe. Yf thou haddest done good vnto a persone by thre or foure tymes / and that at euery tyme he were to the vnkynde thou wolde cease to do ony more good vnto him. What shalt thou than say of god the whiche hath doone good vnto the more than a thousande tymes / and thou vnto hast be euermore vnkynde without reknowlegynge y ^e good that he to the hath done. ¶Example that the .ix. lazers that our lorde heled were vn­kynde for they went not to yelde hym thankes after that they had helth. He had heled x. but there was but one the whiche reknoweleged the good that he vnto hym hadde doone / the whiche retorned hym to yelde [Page] thankes. Vnde. luce .xvii. Nonne decē mū dati sunt / et nouem vbi sunt / non est inuē ­tus qui reddiret et daret gloriam dei / nisi hic alienigena. ¶Another example how y ^e man vnto whome the lorde pardoned ten thousāde talentes was vnkynde for he ne wolde pardon the small debte / and for his vnkyndenes he was betaken to the hang­man and put in prysone. Quere .xxvii. H. ¶Another example contrary of a knyght the whiche pardoned hym that had slayne his fader / and god pardoned hym all his syn̄es. Quere .xxvii. I. The scryptures vs warneth to yelde graces and praysynges vnto god for to fle vnkyndenes. Vn̄ pau. i. ad thessal. v. In omnibꝰ gratias agite. Yelde thankes vnto god in all the thynges y ^t ye doo. Et ad colloscenses .iij. Omne quod cū (que) facitis in verbo aut in opere oīa in nomine dn̄i nostri iesu christi facite gratias agentes deo et patri perip̄m. In euery thynge what so euer ye do in worde or in operacyon / do all thynges in the name of our lorde Ihesu cryst in yeldynge thankes vnto god. &c. Et legit (ur) .i. ad corin .x. Siue manducatis / siue aliquid aliud facitis omīa in glo­riam dei facite. Do ye all thynges in the glory of god yf ye ete or yf ye drynke / or yf ye doo ony other thynge. All the aungelles & sayntes of heuen loueth god / and yeldeth hym graces of his benefaytes / and so shol­de we do. Vnde apo. vii. Vide hostium appertum in celo / dicit btūs iohānes ecce tur­ba magna quā dinumerare vt nemo pote­rat. &c. Saynt Iohan sayth in the apoca­lypse that he sawe the dore open in heuen / and soo grete turbes of holy persones that no man myght nombre them / and they cryed with hye voyce. Salute vnto our lorde god the whiche sytteth vpon the throne / benedyccion / clerenes / and sapyence and accion of graces / honoure / vertue / and force vnto our lorde god in secula seculorū. Amē Also all the creatures gyueth prayse vnto the creatoure. That is to vnderstande the beestes and the serpentes / the byrdes y ^e kinges / the prynces / the Iuges / the vyrgyns / the auncyent with the yonge prayseth the name of our lorde / for his onely name is exalted. Vnde psal. Bestie et vniuersa peco­ra: serpentes et volucres pennate. Reges terre et omnes populi: principes et om̄es iudices terre. Iuuenes et virgines senes cū innioribus laudent nomen dn̄i: quia exalta tum est nomen eius solius. Iterū psalmꝰ. A solis ortu vs (que) ad occasum laudabile nomen domini.

B. ¶Example of a good chylde the which yelded graces and praysynges vnto god in all aduersytees that came to hym. ¶We fynde by wrytynge that a chylde was soo perfyte that he sayd deo gracias in all thinges. And it be befell soo that after that his fader and his moder were departed men of warre came vnto his hous / the whiche ta­sted of a tonne of eygre sydre / the whiche a none they brake & shedde the sayd sydre / & whan the chyld sawe that he sayd. I yelde graces vnto god I dranke eygresydre / & now I shall well drynke good water. Af­ter that the men of armes brake his house and warmed them with the tymbre. And whan the forsayd chylde sawe that he sayd Deo gracias. I yelde graces vnto god. I was wonte in fore tymes to be lodged in this grete house: and now I shall make me a lytell lodge and therin I shal abyde. And the sayd men of warre yode in to his gar­dyn and brake and pulled vp al the herbes as cooles / lekes / borage / onyons / ꝑcely / le­tuse. &c. Than the chylde sayd agayne deo gracias / ye haue broken y ^e lekes and other herbes I yelde graces vnto god / it me be­houeth to take wylde leues of the feldes / & to go & frye them w ^t a lytell pot of butter y ^t ye haue left in suche a corner. And whan y ^e [Page xxxviii] men of warre sawe that they hadde done soo moche harme vnto the sayd chyldren sayd vnto themselfe / we ben ryght cursed the whiche haue doone so moche harme to this chylde the whiche is not wrothe ne neuer euyll worde vnto vs he hath sayd / and vnto vs dooth the best that he may in doynge good agaynst euyll. For to make shorte they repented them and conuerted theym vnto good by his example.

E. ¶To wake in contemplacyon and to do the werkes of mercy at the feestes cō maunded .xvii.

SYxtely to kepe the feestes gar­dables or that ben to be kept a man sholde employe the tyme wakynge in operacyons spyrytualles / as to occupye hymsel­fe in the lyfe contemplatyue the whiche belongeth vnto the dyseccyon of god / that is to serue / to honoure / and to worshyp hym as it is sayd. And to thynke on thynges ce­lestyalles and spyrytualles to mounte on heyght with god and his sayntes / and to reygne with theym eternally in the Ioyes of paradysethe whiche ben so grete y ^t they ben infynyte and inenarrables. This lyfe contemplatyue vnto vs is gyuen in fygu­re of the blyssed Mawdeleyne the whiche sette her oft at the foote of our sauyour & redemptour Ihesus and herde his worde as it is wryten. Luce .xi. Sedens secus pedes domini audiebat verba illius. Another example of the contemplacion of two relygyouses the whiche were fro crystmas tyll mydsomer spekynge of god w ^tout enoyen­ge theym / & they wende to haue ben there but two houres. Quere .lxxxxiiii. b. And after that the soule hath taken her refeccyon and the body his nourysshement it is good after dyner on the sayd dayes of the feestes to take hede also to y ^e dyleccyon of his ney­ghbours indygentes and nedy / as to gyue almesse to vesyte the seke / to counceyle thē that lacke counceyle / to cōforte them that ben heuy / sorowfull & seke / and also to doo all other werkes of mercy. This lyfe acty­ue is gyuen vnto vs by fygure in Mary marthe hostesse of our blyssed sauyour and redemptour Ihesu cryst the whiche prepa­red him his meet and toke hede vnto y ^e werkes of mercy the whiche is the lyfe actyue Also by this Marthe is vnderstande y ^e deuocyon by the whiche we ben accōpanyed by charyte with our neyghboure. And by Mary magdaleyne is vnderstande the intencyon relygyous of y ^e thought. The lyfe actyue gyueth the breed corporell vnto hȳ the whiche hath hōgre / and doctryne vnto the ygnouraunt and vnlerned. It correc­keth the synner errant / and calleth agayne the proude man vnto humylyte. Also it mynystreth vnto euery one y ^t the whiche is vnto hym expedyent. The lyfe contemplaty­ue reteyneth the charyte of god and of his neyghbour / but it resteth it of the accyon w ^t outforth / & at the onely desyre of the conductour to Ioyne soo vnto hym. And all her­tes erthly fouled and put vnder fote is embraced to se the face of the creatour and desyreth to medle / that is to be with the cyte­zyns of the hye regyon enioyenge them in the beholdynge of god of the incorrupcyon eternall. The lyfe actyue vnto the pertur­bacions of the worlde. The lyfe contemplatyue the whiche extendeth to god is moost sure. And therfore our lorde sayd to Martha. Illud luce .x. Martha martha solicita es et turbaris erga plurima: maria optimā partē elegit que non auferetur ab ea.

D. ¶How the reuerence and sanctyfyca­cion of al holy thȳges is brought in this thyrde commaundement .xvii.

SAynt Ysodore sayth in his bo­ke. Secundum dignitatē redde cui (que) honorē. Yelde honour vnto euery man after his dygnyte. Many thynges ben holy wherunto we owe honoure / for theyr san­ctyfycacyon is conteyned vnder this com­maundement. Sabbata sanctifices. Of y ^t whiche holy thynges we shall tell foure. ✿ Fyrst the tyme of the dayes of the feestes commaunded sholde be sanctyfyed in lykewise as is before declared. Secondly a mā sholde bere honour and reuerence vnto the holy places / as vnto the chyrches. Vn̄ psal. Domū tuā decet sanctitudo. And of good ryght a man sholde honour the chyrches / for they ben the places the whiche ben blyssed / the holy seruyce is doone therin / the body of our sauyour is therin consecrate / the whiche there resteth nyght and daye in the custode. Also in the chyrche we ben bapty­sed / confessed / purged / and made clene of al our synnes. Also we ben thyder borne after y ^t we ben dysceased and deed. It is the hous of orayson in the whiche we make our prayers and oraysons / and there ben made the good predycacyons. Also the chyrche is the saufgarde of the crymynalles and for banysshed people. It is the place wherto they renne the whiche them kepeth frome dethe / from euyll and punycyon. Also in y ^e chyrche & in y ^e chyrcheyarde ben the holy bodyes of our faders / and moders / and fren­des departed and deed. And for these thynges here with that / that god it wyl the holy places ought to be honoured. ¶Example of hatefull men the whiche slewe a man in y ^e chyrche were punysshed dyuynely. Quere .lxxix. B. ¶Another example how heliodorus was punysshed dyuynely in y ^e chyr­che as he toke the treasours .lxxxii. B. Ma­ny other examples ben wryten in the thyr­de commaundement of y ^e examplary how euyll came vnto them the whiche haue not borne honour vnto the holy places / as vn­to the chyrche and chyrcheyarde / and how people accursed sholde not be buryed there lxii. G. Our blyssed sauyoure and redemer Ihesu cryst shewed ryght clerely y ^t he wol­de that the chyrche be honoured and reue­renced whan he put out the sellers and byers the whiche there made theyr marchaū dyses and seculer occupacyons / he shewed that it dyspleased hym / for he dyde make a whyppe with the whiche he chased theym out rygorously / theym and theyr oxen and kyen / and marchaundyse / and kest & ouer threwe theyr stalles vnto the erthe / and vnto theym he sayd. My house shall be called y ^e house of prayer / & ye haue made it a pyt or denne of theues. Vnde mathei .i. Do­mus mea domus orationis vocabitur / vos autem fecistis illam speluncam latronum. ¶Syth that our lorde sayd that they ma­de a denne vnto theues / it foloweth well y ^e theues were there within. Also a man may say that those the whiche there maketh su­che marchaundyse and negocyacyons seculers ben theues / or the whiche is wors they ben sacryleges / in as moche as they soyle and hurte the place sanctyfyed and holy / the whiche is a dependence the whiche procedeth of sacrylege. Sacrum ledens: sacrū violans et deturpans. This thynge here was the moost gretest rygoure that euer our lorde shewed in this worlde / wherfore it behouth to say that it is grete synne and that there a man sholde not speke of taxes of processe of detraccyon / of lawes and ex­accyons / nor of ony thyng seculer. Agayne many persones the whiche dooth the con­trary / and the whiche gooth vnto the chyr­che on the dayes of the sayd holy feestes for to speke and to treate of suche thy [...]ges more than for to praye vnto almyghty god. The blyssed saynt Austyn them repreueth [Page xli] the whiche sayth. In oratorie nemo aliq ⁱd agat nisi ad quod factum est vnde & nomē accepit. No man ne dooth ony thynge in y ^e oratory but that thynge wherunto it is made / wherof it bereth his name. The oratory is not made to do ne say the seculer thȳges beforesayd / but it is made to praye vnto god / and for to do and to say thynges salu­taryes / the whiche ben of sanctyfycacyon. The collectours of taxes and sergeauntes or other the whiche ben charged to puruey vnto the thynges seculers sholde go in to place prophane not halowed out of y ^e chyr­che and chyrcheyarde / and there to prouo­ke and to bringe those with whome they haue besynes whan they haue longe maters seculers to treate / for euyte synne and offē ce of the holy place. For in spekyng of suche maters there aryseth somtime noyses and cursed wordes in aggreuaunt the synne for bycause of the holy place / and it in lesse synne in vnhalowed grounde than in holy grounde. Also the gospell sayth that whan two or thre persones ben assembled in the name of god for too speke good wordes y ^t god is in the myddle of theym. Vnde ma­the .xviii. Vbi sunt duo vel tres congregatim nomine meo ibi sum in medio eorum. Also a man may say that whan two or thre persones bē assembled at the chyrche for to speke there euyll wordes that the deuyll is in the myddle of them / the whiche wryteth that / y ^t they speke. ¶Example how saynt Bryce sawe the deuyll the whiche wrote y ^e euyll wordes that was spoken in the chyr­che. Quere .lxv. E. Of this mater it is wry­ten in the decrete. Nemo debet in loco orationis intendere fabulis ociosus. distīctiōe .xxv. Qui in aliud. No man ought to take hede vnto ydle fables in the place of oray­son. Et poeta dicit. Ve vobis gentes in tē ­plo vana loquentes. Demone scribuntur / que in templo vana loquntur. Maledyccyon vnto you people spekynge vayne thyn­ges in the temple / the vayne thȳges y ^e whiche ben spoken in the chirche ben wryten by the deuyll / and those the whiche talketh of vayne thynges fableth with the deuyl. Vnde poeta. In templo fari / diccum demone fabulari. ¶Also after the ryght wrytynge men put out of the chyrche people excom­munyed the whiche ben not buryed tyll y ^t they ben assoyled and reabled. Also people the whiche ben homycydes and manquel­lers of themself ne ben buryed in holy groū de / for that / that is appereth that they ben dampned. Also men fynde in scrypture many examples how the deuylles haue vnburyed many cursed people out of the chyrche and chyrcheyarde. Quere in the exampla­ry .lxix. B. By these thynges aboue sayd it appereth that euery man and woman sholde bere honoure and reuerence vnto the holy places. Thyrdly a man sholde gyue ho­nour and worshyppe vnto the bones and relykes of the sayntes of paradyse. For sith that god commaundeth that theyr feestes be sanctyfyed honoured and kept for theyr holy and deuoutenes y ^t they haue ledde in this presente lyfe / it foloweth that he wyll that theyr bodyes the whiche haue done y ^e good operacyons for his loue be honoured. The whiche bodyes shall be at the dredeful daye of Iugement assembled and come a­gayne with theyr soules / and shal lyue eternally in the Ioyes of paradyse with almy­ghty god. Legitur ecclesias .xliiij. Corpora sanctorum in pace sepulta sunt / et viuent nomina eorum in generatione & generationem. Fourthly the sanctyfycacyon of the seuen holy sacramentes is brought in this thyrde commaundement / for we sholde bere vnto them honoure and reuerence for y ^t they ben holy. And for as moche that the sȳ ners by theym ben purged and made clene of the stynkynge ordure and fylth of synne [Page] and ben sanctyfyed and of the nombre of sayntes of paradyse. In lykewyse as the tyme and places ben sanctyfyed / also shol­de the seuen sacramentes the whiche vnto vs bē ryght necessaryes for our helthe. Of these sacramentes is spoken in the fyrste commaundemente of god. Quere .viij. B. And therfore it suffyseth of that the whiche is spoken vnto people of good entendemēt and reason.

A. ¶The maners how men breke the fee­stes commaunded .xviii.

IT is writen Exodi .xxxi. ca. Qui polluerit sabbatum morte moriatur. Qui fecerit in eo opus petibit anima illius de medio populi sui. Who polluteth or soyleth the sondaye / the feest commaunded shall deye of dethe. The soule of hym the whiche theron hath wrought shall perysshe. The feestes ben euyll kept in many maners of y ^e which we shall saye thre generalles. The fyrste is for to do theron operacyons worldly / ma­nually / and by hande. And this also is deuised in many braūches after the dyuers sortes of people the whiche on the dayes of y ^e feestes there done many operacions. Fyrst for to goo vnto the plough / or to mowe / or to sowe / or to make grete werkes. Also the mysterys of the persones the whiche dooth y ^e operacyons is defended as it is sayd. exodi .xx. Non facies in eo opus. The feestes kepe and honour / be theron deuout and labour not. Euyll cometh vnto them the whiche on them werketh. ¶Example of carle the whiche yode vnto the plough on y ^e day of the feest commaunded / and y ^e wood cla­ue vnto his hande / & two yeres after was heled .lxiiij. F. ¶Another example of a woman the whiche wrought on y ^e day of saynt Iohan baptyst and she was punysshed dyuynely Quere in the exampl. lxiiij. B. Secondly men breke the feest to cary on it / & to bere burdens in cartes / or vpon horses / for the commaundemente of god sayeth. From labour thou sholdest rest the / thy selfe / thy housholde / and thy bestes. Vnde the remie .xvii. capitulo. Nolite pondera por­tare in die sabbati et nolite eicere de domi­bus vestris in die sabbati et omne opus nō facietis in eo dicit dominus. ¶Example of one of y ^e chyldren of Ysraell the whiche was slayne and stoned by the commaundement of god and of Moyses for that / that he ga­dred and bare wood on the day of the feest Quere in the examplary .lxiiij. A. ¶A questyon / yf those the whiche bereth cornes vnto theyr lordes on the dayes of the feestes offenden. A doctoure answereth that they ben not excused yf other necessyte ne cause and constrayne them therunto. And more ouer the lordes the whiche them cōmaun­deth or gyueth occasyon that to do ben parteyners of theyr synnes. And sayeth after­warde that they the whiche bereth lyuyn­ges or vytayles ferre in to the countree or marchaundyses and may not do otherwy­se without grete domage or hurt / suche people ben excused as he beleueth / so that they be fyrst at the masse and at the seruice. And semblable thynge it is of pylgrymes and vyagers. ¶Example of a man the whiche bare wheet in to his graunge or barne vpō the daye of the feest / and the sayd graunge & wheet were brent. Quere in y ^e exampla­ry .lxiiij. E. Thyrdly forgers or smyths the whiche shoeth hors on the feest commaun­ded by couetyse of wynnynge breketh the commaundement of god. And yf it be for to thynke on the necessyte of pylgrymes or vyagers they ben excused. Fourthly men breke the feeste commaunded for to make theron marchaundyses by auaryce and co­ueytyse of gayne without goynge to here [Page xl] masse and the seruyce the chyrche for to serue god and to sanctyfy the feestes as done many marchauntes the whiche ben more wakynge and erlyer rysen on y ^e sayd festes for too renne vnto fayres and markettes than they ne done on the workynge dayes Suche people the whiche ne thynketh but on the goodes temporall and leueth the godes spyrytuell sanctyfyeth not ne kepeth y ^e feest commaunded / by y ^e whiche they syn̄e mortally / and gone vnto dāpnacyon. But those the whiche after the masse and after the seruyce bereth vytayles or other thyn­ges necessaries for to sell / and the other the whiche gooth thyder for to bye theyr prouysyon of vytayles or other thȳges necessaryes may be excused. Quia necessitas nō ha­bet legem / nisi malū inde sequeretur. de cō. di .i. Sicut. Necessite hath no lawe / yf euyl sholde folowe after. ¶Example of the by­ble how it is offence to doo marchaundyse on the holy day / for the marchauntes were reproued in Iherusalem. Quere in thexamplary .lxiii. N. Fyfthly the feestes ben bro­ken for to holde on them pledȳges / assyses and Iurysdyccions. Vnde legitur in decre. In festis diebus a iudicijs et placitis est abstinendum .xv. q. iiij. Placita. And the glose sayth vpon this that on the day of the feest men may treate of peas. And it is wryten. Extra de ferijs et de cō. di. iii. Rogationes / in primo passu dicitur. Quod omnes dies dominici sunt seruandi: & omnibus festiuis diebus cessandum est ab opere seruile ne (que) placitum fieri ad mortam vel penam san­guinis. &c. Syxtely the feestes ben broken for to do operacyons on the vygylles of the the sayd feestes / as those the whiche werke the saterdaye at nyght. Suche people san­ctyfyeth not wel the feestes / as thou mayst se by many examples in the examplary. Also all sortes of people of what vacacyon y ^t they ben also sholde cease to do worldly operacyons the dayes of the feestes for to re­streyne auarice / for to take hede vnto theyr sanctyfycacyon / and also for to obeye vnto god And it semeth y ^t those the whiche them breketh haue loste the mynde of them / and therfore techyngly it is wryten. Memēto vt diem sabbati sāctifices. Remembre the. &c. All beestes appetiteth y ^e rest after theyr labour. Also after that all thynges vegetables haue borne floure and fruyte and la­boured in somer they rest them in wynter. Also after that god had laboured to cōpo­se and make the worlde he rested hym on y ^e seuenth daye. But y ^e auarycyous forgeteth the reste / they laboure .vi. dayes for to nouryssh etheyr bodyes / and they labour the seuenth day for the dampnacyon of theyr soules / & so remembreth of it. Also many peo­ple dare not werke on the holy daye for y ^e sclaunder & language of people: but yf they haue in some places to werke / or with some persones to speke / or yf they wyll borowe corne or syluer. &c. Or they wyll fynde to to wynne in marchaūdyse / to sell or to bye or yf they wyll fynde meanes for to aduaū tage them. Suche people putteth theyr terme on the daye of the feest for to take hede vnto suche thȳges / & they leue or lose theyr masses / euensonges / and the seruyce of the chyrche / they sanctyfye nor the feestes / but breketh it. Also those the whiche dooth vn­to the contrary of that thynge that god thē commaūdeth that is the whiche dooth operacyons on y ^e sayd feestes by reason dysposed synneth mortally / and putteth theym from paradyse as a man may se by many examples wryten in thexamplary. Quere .lxiiij. A. B. C. ¶Also these logycyens it preueth by reasons in forme and argumentes thus. All they the whiche on the sondayes or feestes commaunded go to y ^e plough. &c to werke dysobey this. Sabbata setīfices / om̄e opus. &c. The synne mortally and by [Page] consequence they put them fro paradyse. For it is wryten Mathei .xix. Si vis ad vitam ingredi serua mandata. Et psal. dicit. Tu mandasti mandata tua custodiri ni­mis. Vel sic. All mortall syn̄e putteth a mā or a woman from paradyse. For it is wry­ten Ezechiel. xviij. Anima que peccauerit ipsa morietur. And they the whiche done y ^e grete werkes on the feestes commaunded synneth mortally / for they dysobeye vnto god / than they put themselfe from paradyse. The solucyon is suche. True it is that al mortall synne / and al inobedyence putteth frome paradyse those the whiche in suche wyse it trespasseth without penaunce. For it is wryten luce .xiij. Nisi penitēciam ege­ritis omnes simul peribitis. But those the whiche dooth penaunce in theyr lyfe & the whiche ceaseth them of synne in obeyenge vnto god. Iuxta illd ysaie. Lauamini mū di estote auferte malum cogitationum ve­strarum ab oculis meis quiescite agere peruerse discite bn̄facere. They shall haue grace and mercy and theyr synnes shall be put in forgetfulnes. Vnde ezechie .xviij. Si autem impius egerit penitentiam ab omnibꝰ peccatis suis. &c. Vita viuet et non moriet (ur) omnium iniquitatum eius non recordabor &c. The seconde maner how men breketh the feestes / is for to dyspyse to go vnto the seruyce and to here it / and the predycaciōs also as not to put hym in deuocion / and as not takynge hede vnto the helthe of his soule as is before declared. The thyrde maner generall how men breke the feestes is for to commytte the mortall synnes / as dron­kennesses / glotonyes / blasphemynges / le­sȳges / iniuryes / noyses / stryues / murdres and so of other mortall synnes. That is to saye that at euery tyme that a man cōmyt­teth mortall synne on the feest commaun­ded. It is not in suche wyse sanctyfyed / but vnto the contrary to dyshonour by y ^t whi­che it is broken. Also the feestes ben often tymes broken by daunces vnduely doone / as by pryde / vanyte / or concupyscence carnall / or in the tyme of the seruyce of y ^e chyrche / or in a place not conuenable / as y ^e chyr­che or the chyrcheyarde / or with persones sclaundred / or whan a persone hath not o­portunyte to daunce / or whan a man ma­keth dyshonest sygnes / as to kysse / to wringe the fyngers / to trede vpon the fote. &c. ¶Example of this mater of a mayden the whiche was rauysshed in the daūce and af­ter vyoled & hanged herselfe. Que. lviii. F. ¶Another example how the deuyll wolde haue borne away a mayde the whiche daū ced on the sonday. Quere .lxviij. C. Syth y ^t god defendeth on the feest to do none ope­racyon vtyle as vnto the body as to go vnto the ploughe it foloweth well by a more stronger reason that he defendeth operacyon euyll & vnprouffytable as to do lechery. Yf y ^t ony went vnto the plough on the son­daye he sholde be reputed yll / by more strō ­ger reason he the whiche dooth lechery / for the plough is a good operacyon of it selfe / y ^e whiche lechery is not: & therfore men breke the feest for to commyt on it deedly synne. They y ^t them haue offended lete thē be re­pentaunt in suche wise to haue offēded god y ^t is full of all goodnes / & for fere to be sent to the fyre of hell whiche a cruell tourment as shall be declared here after.

A ¶How those y ^t breke the feestes ben pu­nysshed ofttimes in this-worlde / & they apperceyue not fro whens suche puny­cyon procedeth. xix

THe prophete Ysaye sayth in the xvii. chapytre of his boke. Vniuersa mala venerunt suꝑ te propter mltitudinē malificiorū tuorū. All euyls shall come on the [Page xli] for the multytude of thyn euyll dedes. Yf y ^u breke ony of the sondayes or of the feestes commaunded for to doo ony operacyons the whiche taketh away the sanctyfycacy­ons / or yf thou dysobey vnto ony of the cō ­maundementes of god / or yf thou cōmytte ony mortall synne / be thou all in certayne that thou arte bounde vnto payne and punycyon be it in this worlde or in the other. For the psalmyst sayth. Iniusti punientur et alibi dicitur quia nullum malum rema­nebit impunitum. The vniust shall be pu­nysshed. Also all euyll shall be punysshed. And often tymes god punyssheth in this worlde those the whiche breketh the feestes commaunded by the same selfe operacyōs that they do make on the dayes of y ^e festes but they perceyue not wherof the sayd pu­nycyon cometh. Vnde Ysaie .xlvii.c. Veni et super te malum et nescies ortum eius et irruet super te calamitas quam non pote­ris expirare / veniet super te repente mise­ria quam nescies. &c. Euyll shall come vpō the / and thou shalte not can tell wherof it shall procede / and pouerte shall fal vpon y ^e the whiche thou mayst not auoyde: and mysery that thou knowest not shall hastely come vpon the. &c. ¶For to vnderstāde this mater it behoueth to pertycularyse vpon y ^e cases the whiche happeneth. There ben so­me labourers the whiche gooth vnto the ploughe on the dayes of the feestes com­maunded for aduaunce them and to enry­che in habundaunce of cornes / and it dry­eth somtyme / whan August cometh theyr cornes ben full of drake / of deruell / and of myldewede / of stynkynge corne or of other infeccyons. Who so sholde demaunde of y ^e sayd labourers wherof such mysfortune or punycion cometh / for theyr feldes hath ben well composted / well sowen with good se­de / harowed and done in good season and fayre wether. The prophete Yasaie before alleged gyueth the answer in saynge. Vniuersa mala venerūt super te. &c. vtsu. The sayd punycyon ꝓcedeth to you by aduenture. Nescio / deꝰ scit. I can not tel / god knoweth for y ^t / y ^t ye made your sayd cornes on the feestes commaunded. &c. ¶Example of a punycyon the whiche came vpon y ^e cornes of flyes y ^e whiche deuoured them / & in one of the wynges of the sayd flyes there was wryten (ira) / and in the other wynge was wryten (dei). That is to say the Yre of god the whiche was vpon the people for theyr synnes .lxiiij. K. Vel sic. Thou labou­rer thou hast in august good cornes in thy felde / and doost grete dylygence the day of saynt sauyour / or of saynt Laurence for to repe them / bynde / and cary in to thy barne or peraduenture thou tythest euyll y ^e sayd corne. &c. And for to punysshe y ^e of thy syn god suffreth that ydle people as souldyers and hunters come vpon thy grounde and deuour and wast thy breed and thy cornes with theyr houndes and horses. &c. Or god shall sende baylyfs / sheryfs / or comyssary­es y ^t whiche shall arest / take / or sell thy corne the whiche shal be gyuen for nought / be it for taxes / debtes / fortune or losse / and after thou shalte haue honger or indygence. Thou haste the eyen of thy soule blynded. Legitur in libro sapientie. Malicia eorum excecauit eos. For thou cōsyderest not that god the punyssheth for that thou werkest and labourest to repe the sayd corne on the daye of the feest commaunded. Vel sic. Or after that the sayd corne shall be rype / re­ped / bounde / and engraūged the fyre shall take within it / and enbrase it with flambe and smoke tyll it be all brente and consu­med in to asshes. Veniet super te maium et nescies ortum eiꝰ. vt supra. ¶Example of a man the whiche caryed his corne on y ^e daye of the feest / and the fyre brente all vp. Quere in the examplarye .lxiiij. E. Vel [Page] sic Or peraduenture a [...]r that thou hast laboured on the feest there shall come soo grete drought that thy sayd corne ne may growe / or soo grete waters that it shall be drouned / or suche tempest of hayle & weder that it shall be shrōken and wasted / & thou shalte not apperceyue wherfore it shall procede vnto the as it is sayd. These thynges here ben wryten in many places in scryptures. Vnde deutero. xi. Cauete ne forte de­cipiatur cor vestrum et recedatis a dn̄o ira tus (que) dominꝰ claudat celum et pluuie non descēdant / nec terra det germen suum. &c. Beware lest peraduenture your herte be deceyued: and that ye ne departe you from god / & that he wrothe hym not ayenst you that he ne close the heuen and that the ray­nes ne descende / and that y ^e erthe ne gyue y ^e bryngynge forthe of fruyte. Et leui. xxvi Si non feceritis oīa mādata mea & si spre­ueritis leges meas vesitabo vos velociter in egestate et ardore frustra feretis sementē que ab hostibꝰ deuorabitur ponam faciē meam contra vos. &c. Yf ye haue not done all my commaundements / and yf ye haue dyspysed my lawes I shall vesyte you ha­stely in pouerte and brennynge / ye shall bere for nought your corne and your sede the whiche shall be deuoured of ennemyes / I shall set my face ayenst you. &c. Thou marchaunt the whiche sanctyfyest not the fee­stes after y ^e commaundement of god (sab­bata sanctifices) he shall permette that an euyl thefe or a knaue shall by thy marchaū dyse the whiche shall deceyue and begyle y ^e and also shall not paye the well / or y ^u shalte lenne it hym vnto credence / and peraduenture shall cost the in processe and debate y ^e value of the debt / where god the wolde haue sent a good marchaunt the whiche sholde bye well and paye well / but he wyll not do that vnto the / but he wyll do it vnto hȳ the whiche hath sanctyfyed the feestes. Al­so he the whiche wyll bye marchaundyse & leue the sanctyfycacyon of the feest for to renne thyder is often tymes begyled and deceyued by fraude and falshede. For yf he bye oxen / kyen / shepe / or hors they shall be peraduenture seke or deye of moreyne. &c. by the whiche he shall lese all suche thȳg & he shall not apperceyue that it vnto hym procedeth for the euyll sanctyfycacion of y ^e feest. Veniet super te malū & nescies ortū eiꝰ. vt supra. ¶Example in the byble how the sellers on the feest daye were reproued and made cease. Quere .lxiiii. n. Also crafty people and werkers with theyr armes the whiche lyueth by y ^e payne of theyr werkes oft tymes breketh the feestes for to gete or wynne a thȳge of nought / as an halfpeny or a ferdynge. And also god vnto them sendeth some sekenes / for the whiche they muse and may do nothynge after in more thā xv. dayes. and putteth that / that they haue in medycynes. Suche people apperceyue not that god them punyssheth for brekyn­ge of y ^e sayd feestes / and how that god suffreth men of warre to pylle them for theyr synnes / ete theyr hennes / & theyr bacon. &c For one peny that they wynne on the sayd feest they lese mo than .xx. Also the punycion of this worlde is nothinge in regarde of that of hell the whiche is eternall / in y ^e whiche euery man shall be punysshed after his deseruynge. Vnde psalmista. Tu reddis vnicui (que) iuxta opera sua. Thou shalt yelde vnto euery persone after his operacyons. ¶Example of two cordweners / the one y ^t whiche kept the feest and yode to the seruyce of the chyrche haboūded in goodes / and the other ceased not to werke and was po­re. Quere in the examplarye / and many other examples. &c.

B. ¶Of slouthe that god defendeth .xix.

THe wyse man sayeth in his pro­uerbes. O ye slouthfull people go vnto the ampte or pysmyre and consyder his wayes and lerne wysdome / the whiche ampte prepareth his meet in somer / & assembleth in heruest that that he wyll eate in wynter. How be it that he ne hath leder / ne cōmaunder / ne prynce. Vnde prouerbiorū .vi. Vade ad formicam o piger & cōsidera vias eiꝰ: et disce sapientiam que cum non habeat ducem / nec preceptorem: nec principem parat in estate cibum sibi / et congregat in misse quod comedat. &c. That is to vnderstande Labour ye in somer / that is do good operacyons whyles that thou arte lyuynge / and that thou hast the tyme / the place / and the oportunyte / and assemble in the fayre ver­tues to thende that in wynter that is after thy dethe thou haue to eete / that is to be refeccyoned in the glory of god. Vnde psal­mista. Saciabor cū apparuerit gloria tua. The prophete Ysaie sayth that the seruauntes of god the whiche haue well laboured in this worlde shall haue to drynke and to ete. That is they shall be refeccyoned with the glory of god / and the cursed slouthfull persones shall haue hongre & thyrste. Vn­de Ysaie .lxv. Ecce serui mei comedent et vos esurietis / ecce serui mei bibent et vos sitietis. &c. Also the dampned shall crye. Illud Iheremie .viii. capitu. Transsijt mes­sis sinita est estas et nos saluati non sumꝰ. The heruestis past somer is ended and wene ben saued. ¶Man reasonable it is defē ded the bi this commaundement that thou be not slouthfull to go vnto the seruyce of the chyrche / and to sanctyfy and kepe y ^e fe­stes in lykewyse as they ben commaunded Yf thou hast ben heuy to sanctyfy them / or to do the good espyrytual the whiche is dyuyne what good dede so euer it be vnto the whiche thou were holden of necessyte / that is to vnderstande yf by consentynge of reason thy body hath domynacyon and lorde shyppe of thy soule in suche maner that it hath in hate and in dyspleasaunce the dy­uyne goodes / and that he hath eschewed & left to do it and to accomplysshe it in suche wyse as it was commaunded. It is here agaynst charyte and mortall synne. Quia accidia secundum sanctum thomam est tristicia de spirituali bono in quantum est di­uinum ad quod quis de necessitate tenetur Slouthe is to haue trystesse of spyrytuall goodnes in as moche as it is dyuyne whervnto some is holden of necessyte. To tary / to withdrawe or to fle the goynge to euen­songe / masse / matyns / predycacyons / pro­cessyons and all other seruyces. Yf he san­cyfy not well and honour god and his sayntes in theyr solempnitees. And by this ben reproued the slouthfull late comers / neglygentes / people not carynge / forgetefull / ydle / weyke in spyryte / soft / tendre / ennoyfull / sluggardes / and dyffaylers / in so mo­che that they ne wyll obey to serue god & his sayntes after the commaundement y ^e whiche vnto theym is gyuen. ¶Example how that god reproued the ydle people the whiche ne dyde no good operacyon. Vnde mathei .xx. Quid hic statis tota die ociosi: ite in vineam meam. Also those the whiche ben ydle and slouthfull to go vnto seruyce of the solempnytees ben to be reproued as these beforesayd. Legitur luc .xii. Ille ser­uus q ⁱ cognouit voluntatē dn̄i sui / et nō se p̄parauit: et non facit scdm voluntatē eius vapulabit mltis. That seruaūt y ^t knoweth the wyl of his mayster or lorde & prepareth not hymselfe / ne dooth after his wyll shall be moche beten. Also they shall be sent in to the fyre of hell. Wherof it is wryten luce. iii et math. vii. Oīs arbor que nō facit fructū bonū excidetur & in ignem mittet (ur). That is to saye. Euery tree / that is euery persone [Page] the whiche ne maketh good fruyte that is good operacyons shall be cut and sente into the fyre of hell / wherof it is spoken after Quere .xlix. b. A tree the whiche bereth no fruyte ne dooth but occupye y ^e erthe wherin it is / and therfore men cutteth it & bren­neth it. In lykewyse shall the slouthfull be the whiche dooth noo good dede shall be taken out of this worlde and sent vnto the fyre of hel / in the whiche they shall be cōstreyned to abyde eternally / and so to holde thē wyl they or not without euer to haue ayde ne socoures.

C. ¶Example of a relygyous that wolde doo no goodnesses. It is wryten in y ^e dyalogue of saynt Gre­gory of a frere the whiche came vnto a relygyon more by necessyte thā by wyl vnto whome it was grefe whā men spake vnto hym of his helthe / he ne wolde do ne here y ^e good / and to all goodnes flouthfull he was to do it. Whan he was seke and at y ^e dethe all his brethren came thyder / and as he la­boured at the laste ende he cryed and sayd vnto his bredren. Departe you / go you hēs for I am gyuen to a dragon for to deuour me / y ^t whiche ne may englout me for your presence / my heed is now plunged in his mouthe / gyue hym place to swalowe me / and that he tourment me no more / and y ^t he do that thynge that he sholde do. Yf I be gyuen vnto hym for to be deuoured / wherfore shall I suffre to tary for you. Than y ^e bredren vnto hym sayd. Broder what thinge is that / y ^t thou spekest / make the token of the crosse. He answered I wolde make it but I may not for the scales of this dragon. Than his sayd brethren fell flatte vnto the erthe in orayson and wepynge for y ^e ayde and delyueraunce of hym / & by theyr prayers he was delyuered. He thanked thē and correcked hymselfe / for he was no more slouthful but prompte and dylygent vnto all goodnesse / and after ended well his dayes / and yf he had not correcked hymselfe he had be dampned and put from para­dyse. ¶Another example of a man y ^t whi­che was dampned for that he wolde do no good dede.

D. ¶We fynde by wrytynge how a holy man beynge in deuocyon herde by the per­myssyon dyuine the voyce of a soule y ^e whiche cryed horrybly alas / alas / alas / and y ^t sayd holy man hym demaunded what he was / he answered I am a soule dampned and he agayne demaūded / what hast thou doone wherfore thou arte dampned. He answered for that / y ^t I was slouthfull to doo good operacions / sayd not the good that I knewe / nor I yode not vnto the chyrche in time and place / and & dyde not the good that I was holden to doo / and therfore I am dampned. By this example men shol­de vnderstande that it suffyseth not to de­clyne frome euyll for to be saued / but with that it behoueth to doo good dedes. Vnde psalmista. Declina a malo et fac bonum. The sayd man was not dampned for the theftes / ne fornycacyons. &c. but for that y ^t he loste the tyme of grace without doynge of good dedes / and without confessyng hȳ & after his dethe he myght neuer confesse hym ne do good operacyons / for he hadde loste y ^e tyme of grace / and also he was not in the place where he myght doo it. Nichil preciosus tempore / sed heu hodie nichil vilius. ¶Another example of a preest the whiche taryed too mynyster the sacramentes vnto his parysshen the whiche departed & deyed. This example is wryten here before in the fyrst commaundement / quere .viii. c Dylygence is agaynst the synne of slouthe for good seruauntes sholde be prompt and dylygent to serue god and his sayntes in lykewyse as it is declared here before .xvi. A and they shall be praysed / and shall haue grete rewarde in lykewyse as it is wryten [Page xliii] in the chapytre of sacrylege. Quere in y ^e .vi commaundement .xxx. C.

B. ¶Whiche ben the faders that we shol­de honour .xx.

VEnerare patris. Honour thi faders. Foure pryncypall faders there ben vnto whom honour is due. That is to vnderstan­de. Our fader creatour / he the whiche hath engendred vs / the fader spy­rytuall / and the fader temporal. ¶The fader fyrst that we sholde honour is god the creatour that we require euery day in our orayson domynycall. Pater noster qui. &c He is sayd our fader for he hath created our soule vnto his lykenesse. Also he loueth vs as a good fader dooth his chyldren / & nouryssheth vs w ^t his godes that he maketh to growe. He is the fader the whiche nourys­sheth / he purueyeth vs to that the whiche is necessary. Moreouer he wylleth that we haue herytage and possession in his realme that is paradyse / and therfore we sholde loue hym fylyally / that is to say chyldely / for we ben his chyldren in lykewyse as sayeth the holy scrypture. Vnde dd in psal. Dn̄s dixit ad me filius meus es tu. Et paulus dicit ad thessal .v. Om̄es enim vos filii lucis estis et filii dei non simus noctis ne (que) tene brarū. Et ad roma .viii. Quicū (que) enim spū dei aguntur hi sunt filij dei. Et. i. ioh. iii. ca. Videte qualem caritatem dedit nobis pater vt filij dei nominemur et simus. &c. Et math. xxii. Simile est regnum celo (rum) hoī regi qui fecit nuptias filio suo. &c. God so moche loueth his chyldren that obeyeth vnto hym / and vnto them gyueth so moche goodes in paradyse that they ben decored as goddes. Vnde legit (ur) in biblia. Ego dixi dii estis et filij excel si om̄es. ¶The seconde faders that we sholde honour ben the fader and moder that vs hath engendred / borne loued / gyuen souke / nourisshed / and socoured / or they ben those the whiche hathe not engendred vs but haue the charge to nou­rysshe vs / to clothe and to hose & sho vs / & to puruey temporally & spyrytually / wherfore men say in comyn language / he is a fader that nourissheth. Vnto these faders here we ne may yelde the good that they vnto vs haue done / wherof speketh the phylosophre in (nono ethico (rum)) where he sayeth. Magistris dominis et parentibus non potest reddi equiualens. After that thou we­re borne thy fader and moder haue borne y ^t tenderly betwene bothe theyr armes / for thou was feble without ony strength for to helpe thy selfe. Whan thou cryed and y ^t thou vnto theym dyde harme and anoye they supported thyn vnwysenesse and shrewednesse / and voluntaryly pardoned the. [Page] Whan thou befyled the in thyn owne ordure and sylthe they made the clene and serued vnto thy necessyte. Whan thou hadde honger they gaue the souke / and the good morcelle [...] out of theyr owne mouthes for to nourysshe and fede the. They haue takē moche payne and trauayle / and thought for the as well by nyght as by day / and haue put themselfe in grete daunger for too gete the goodes and herytages. &c. For to make shorte thou canst not restore to them the good the whiche they haue vnto the done. And therfore sayth the sage. Ecclesiastice. vii. Honora patrem tuum et gemitum matris tue non obliuiscaris memento qm̄ nisi per ipsos non fuisses. That is to saye. Honour thy fader and forgete not the way lynge of thy moder / remembre that thou haddest not ben yf they ne had ben. ¶Ex­ample of the doughter the whiche forgate not her moder in necessyte / and nourisshed her in a toure with the mylke of her brestes Quere in the exampl .lxxi. C. By this present commaundement god wylleth and cō maundeth vnto chyldren that they do in lykewyse vnto theyr faders and moders w ^t herte and mynde / and with operacyō whā tyme and place it shal requyre / as the sayd faders vnto them hath done at the begyn­nynge of theyr chyldehode as before is de­clared. ¶Example how the two sones of Noe Sem and Iaphet mocked not theyr fader as dyde Cham / and they ben pray­sed. Quere in thexamplary .lxx. C. ¶Ano­ther example of sone the whiche wolde not shote at his fader as his bredren dide. Quere .lxxi. A. By the whiche a man sholde vn­derstande that a good chylde loueth his fa­der and may not endure that a man vnto hym do ony euyll / neyther at dethe nor at lyfe. ¶Another example of the sone of A­braham. Quere .li. A. ¶The thyrde bē our faders espyrytualles or goostly the whiche haue the puyssaunce of god to regenerate and to reforme oure soules spyrytually by the admynystracyon of the holy sacramentes of the holy baptysme and penaunce. &c The whiche vnto vs ben necessaryes and prouffytables as it is wryten in the before in the fyrst commaundement. Quere .viii. a. b. Of the whiche the pope is heed and so­uerayne fader of all crysten people / y ^e whi­che hath the puyssaunce that god gaue vn­to saynt Peter. The whiche is wryten. mathei. xvi. Tibi dabo claues regni celorum et quodcū (que) ligaueris super terram erit li­gatū et in celis / et quodcū (que) solueris super terram erit solutum et in celis. After our holy fader the pope our spyrytuall faders bē vycares the whiche haue prelacion and puyssaunce vnder god and vnder hym / eue­ry of them in pertyculer in the countree ly­mytted where his sayd prelacyon extēdeth and not in other countrees. As euery bys­shop is the fader spyrytuall vnto theym of his bysshopryche / euery curate vnto his parysshens. &c. As men say / here is my fader of confession / or goostly fader / or god fader &c. Also euery mayster of the scole is a fa­der of doctryne vnto his scolers. And eue­ry precher of them vnto whom he precheth for to do thinges salutaryes. Wherof saynt Poule maketh compte the whiche sayeth. Illud. i. ad. corinth. v. Ego per euangeliū genui vos. Vnto euery of these faders here we sholde bere honour and reuerence after his dygnyte / as sayth saynt Ysodore Secū dum dignitatem redde cui (que) honorē. And vnto theym we ought to obey in that / that we haue promysed in baptysme. Also in y ^t / that god and the chyrche vs commaūdeth and in thynges the whiche ben after god / for the helthe and salute of our soules tou­chynge good maners / and to fle & eschewe synne. ¶The fourth faders the whiche we sholde honoure / ben the myghty prynces-lordes [Page xliiii] chyeftaynes and maysters y ^e which haue domynacyon and puyssaunce seculer vpon other. As a kynge in his realme is fader / heed / and mayster of them of his sayd realme as vnto the secularyte / and he and hye offycers haue the gouernement as vnto the Iustyce seculer. Also euery duke and lorde in his duchy and sygnourye. Also euery man the whiche is mayster of his hous is the fader of the housholde of those of his sayd hous / as well chyldren as seruauntes and is called in scrypture (pater familias) fader of the housholde. Wherof we rede in the auncyent testament that the seruaun­tes of a lorde named Naaman sayd vnto theyr mayster. Fader yf the prophete hath tolde the grete thynge certes thou sholdest do it. Vnde .iiij. regum. v. Pater si rē grā ­dem dixisset tibi ꝓpheta: certe facere debueras. He murmured agaynst y ^e prophete He liscus. &c. Vnto these faders seculers here euery man sholde bere honour and reuerē ce by this commaundement whan y ^e tyme the place / and the oportunyte it gyueth / & after the dygnyte of euery man. Vnde .i. petri. ii. Omnes honorate fraternitatem diligite deū timete / regem honorificate. That is to say / honour all folke / loue fraternite / drede god / honour the kynge. And it beho­ueth them to obey vnto thynges y ^e whiche toucheth the gouernement of theyr realme or sygnourye in god and after hym for the helthe of soules / and not otherwyse. Legi­tur mathei. xxii. Reddite que sunt cesaris cesari / et que sunt dei deo. Yelde vnto cesar the thynges the whiche ben due vnto cesar and yelde vnto god that the whiche apper­teyneth vnto him. That is to vnderstande that men sholde yelde vnto the temporall lorde suche honour and the thynge the whiche vnto hym apperteyneth. And for to yelde vnto god y ^e dute & magnyfycence y ^e whiche belongeth vnto his soueraynte. And saynt Peter sayth. Be ye subgectes vnto all humayne creatures for the loue of god or vnto the kynge also as vnto the super­latyfe the whiche is aboue the other / or vnto the dukes as sent of the kynge vnto the vengeaunce of the euyl / and vnto the praysynge and laudacyon of the good. Vnde .i. petri. ii. Subiecti estote om̄i humane crea­ture propter deum / sine regi quasi precelenti: siue ducibus tanquam ab eo missis ad vī dictam malefactorum / laudem vero bonorum. And how be it that oure lorde com­maundeth that a man honour / serue / and loue his faders it behoueth for to vnder­stande as it is sayd that god is the souerayne fader. Vnde mathei. xxiii. Vnus est pater vester qui est in celis. Vnto god apper­teyne the souerayne honour / for what persone that honoureth / prayseth / loueth / ser­ueth / or putteth his hope or truste in perso­nes / as in prynces more than in god he of­fendeth in lykewyse as it is declared befo­re in the fyrst commaundemente. Quere .i. H. Moreouer y ^e scryptures sayth y ^t y ^e auncyente people ben our faders in aege. Vn­de paul .i. ad thimo. v. Seniorē ne in crepaueris: sed obsecra vt patrem. Thou shalte not blaspheme the auncient / but prayse hȳ also as fader. And it is wryten. Leuiti. xix. Coram cano capite surge et honora personam senis / et time dominum deum tuum. That is to say. Aryse thou before the balde heed / and honour the auncyent persone / & drede thy lorde god. The auncyent hathe seen passed / and can / and knoweth / wher­fore a man vnto hym sholde bere honoure and reuerence. And whan the yonge presumeth to speke / to knowe / or to do ony thynge before the auncyent men they ben prou­de presumptuous / and ought gretely to be reproued. Also it is wryten. Ecclesiastice .xxxii. In medio magnatorum loqui non presumas / et vbi sunt senes non multa lo­quaris. [Page] Glosa. Si vis interrogatus fueris habeat caput tuum responsum / et multis esto quasi inscius et auditacens simul et loquens / et pro reuerentia accedet tibi bona gratia. That is to say. Presume not to speke amonge the grete / and where the auncientes ben speke but lytell. Yf thou be que­styoned two tymes than answere. And be thou in many thynges as not knowynge and herken in scylence. And sōtyme speke / and good grace shall come to the for to do reuerence. Also this worde here (pater) the whiche is here of the masculyne gendre is taken in .iiii. maners after Grecisme. Est pater hic cura / pater est alius genitura. Est pater etate / pater ille vocatur honore. Ad summum regem facit illa creatio patrem. The fyrst after Grecisme is he the whiche hath the cure to baptyse / to confesse / and to admynyster the sacraments. The seconde fader is he the whiche hath engēdred. The thyrde fader is the auncient of aege y ^e whiche is called the fader of honoure. The .iiii. fader the whiche ought to be the fyrst is y ^e creatour souerayne kynge. ¶Of these fa­ders before sayd many examples shall be founde in the fourth commaundement of the examplary. Quere ad numerum .lxxi. A. B. C.

A. ¶The maners how these chyldren sholde loue theyr faders. xxi

HOnora patrem tuum et ma­trem tuam. Honour thy fader and thy moder. After the cō ­maundemente of god a man shold bere reuerence vnto his faders in many maners / of the whiche we shall tell .vii.

B. ¶Fyrst a man sholde do honoure vnto his faders whan he passeth before theym / or that he speketh vnto theym / or that he bowe the knee / and vncouer and bowe his heed in humylyte / drede / and loue. This maner of doynge is comune in all honest persones & moche praysed. For it is wryten luce .xiiii. & mathei .xxiii. Omnis qui se humiliat exaltabitur. All men the whiche hū bleth them and boweth downe shal be ex­alted. The more that a tree is charged w ^t fruite / or an ere with corne / the more they bowe downe and enclyne towarde y ^e erth Also a persone the more that he is replenisshed with vertues and with grace / y ^e mo­re gretely he humbleth hym. Vnde iacobi iiii. ca. Deus superbis resistit / humilibus autem dat gratiam. God resisteth vnto y ^e proude people / and to y ^e humble he gyueth grace. Also the persone the whiche boweth doune and humbleth hym more lowe than he ne sholde he offendeth not as to passe in at a dore. And yf he rayse hymselfe hygher than he sholde he hurteth hym selfe and offendeth. Our lorde had humylyte in al maners. That is to vnderstande in his naty­uyte / and whan he wasshed the fete of his dyscyples / and whan he put hymselfe vn­der saynt Iohan for to be baptysed. &c. Vnde mathei .xi. Discite a me quia mitis sum et humilis corde. Lerne of me / that is take ye example of me for I am soft and hum­ble of herte. Yf our lorde hath so moche bo­wed doune and humylyed hym vnder his dyscyples as to wasshe to theyr fete / by a more greter reason we sholde humble vs and bowe vnder our fader and moder. Also it is wryten that euery man drede his fader and moder. Vnde leuitice .xix. Vnus­quis (que) patrem suum et matrem suam t [...] ­meat. And whan that ony ne humbleth hȳ and boweth doune before his faders whan tyme and place it requyreth it is pryde and gooth agaynst thiq commaundement. Secondly a man dooth honoure and pleasure vnto his faders whan that a man speketh [Page xlv] vnto theym swete wordes / good and cur­teys / symple and amyable vnto god and vnto them. Wherof speketh the sage Ecclesiastice .xx. capitul. Sapiens ī verbis amabilem se facit. And the sage maketh hym amyable in wordes. Et legitur ecclesia .vi. Verbum dulce multiplicat amicos / et inimicos mitigat. That is to say / swere wor­des multyplyeth frendes / and asswageth or lesseth y ^e enemyes. And the phylosophre sayth in the .ix. boke of ethyques. The amyte of the good folke shall be encreased by y ^e good languages. Et legitur prouerbiorum xxv. Lingua mollis confringet duriciam cordis. The soft tongue breketh the hard­nes of the herte Et legitur prouerbiorum. xv. Respōsio mollis trangit iram: sermoduris suscitat furorem. Soft answer bre­keth yre / and harde wordes reyseth furour Yf thou speke swete wordes vnto thy pa­rentes they ne may be wrothe agaynst the and also thou doost vnto theym honoure. ¶Example how Ysaac the sone of Abra­ham spake swete wordes vnto his fader whan he wolde haue made sacryfyce of hȳ and slayne hym. Quere .li. A. Vnto the contrary yf thou blame them or speke rigorously thou doost vnto them dyshonour. Also to curse them therof foloweth terryble punycyon. Wherof it is wryten. Marci. vii. Honora patrem tuum et matrem tuam / et qui maledixerit patri aut matri morte moriat (ur). Honoure thy fader and thy moder and he that hath cursed his fader shal deye of dethe / and his lyght shall be put out in y ^e myddle of derkenesses. Vnde prouerbiorū .xx. Qui maledixerit patri suo vl matri sue extinguetur lumen eiꝰ in medus tenebris. We rede genesis .ix. capitul. that one of the sones of Noe named Cham mocked his fader as he laye and slepte vncouered / and therfore his sone was cursed and is repro­ued euyll / he and all y ^e lygnage of hym. &c. ¶Example how .x. chyldren trembled by punycyon dyuyne for that they hadde of­fended theyr moder. Quere in thexampl .lxxiii. E. ¶Another example of a chylde y ^t y ^e deuyll bare away. Quere in thexampla­ry .lxx. G.

B. ¶Thyrdly men do vnto theym pleasu­re and honour whan men loue them naturally in sekynge and desyrynge theyr helth and prosperyte corporall & spyrytuall. Va­lerian sayeth. Quod prima lex nature est amare parentes. The fyrst lawe of nature is to loue his kynnesmen & parentes. And god commaundeth illud. Mathei .xxii. Diliges proximum tuum sicut te ipsum. Thou shalt loue thy neyghbour as thy selfe. The moost nerest neyghbour that thou hast is thy fader and thy moder / for thou arte proceded and comen of them. Loue them than as thy selfe in god / and after hym and not otherwyse. ¶Example of a doughter that nourysshed her moder in a pryson with y ^e mylke of her brestes / and by her charyte & loue her moder was delyuered the whiche sholde haue deyed. Basilius dicit / parētes nostros vt propria viscera diligamus si ac­cedere nos ad seruitutem christi non prohi­buerint / si autem prohibuerīt ne sepulchra illorum a nobis debentur aspici. Loue we our parētes as our owne bowelles yf they defende vs not approche vnto the seruytude of Ihesu cryst / and yf they defende it vs we sholde not beholde theyr sepultures. Our lorde Ihesus loued so moche his mo­der that he forgate her not at the houre of his dethe & recommaunded her vnto saynt Iohan y ^e euangelyst. Vnde ioh̄. xix. Dixit discipulo / ecce mater tua. &c. And in dede the contrary whan a chylde hateth his fa­der or his moder in requyrynge that they haue an euyll dethe or aduersyte for to ha­ue theyr goodes / honours / and herytages they ben ryght vnnatural / peruers / & euyl [Page] wors than a beest. Quia legitur ecclesiastice .xiii. Quod omne animal diliget sibi si­mile. Eueri beest loueth his semblable. And of those the whiche theym tourmenteth it is wryten in this maner. Prouerbio .xxviii Qui subtrahit aliquid a patre suo vel a matre et dicit hoc non est peccatum particeps homicide est. And of those y ^e whiche them beteth it is wryten: Exodi .xxi. Qui percusserit patrem suum aut matrem suam morte moriatur. He the whiche smyteth his fa­der or his moder shall deye of dethe. ¶Ex­ample of two sones the whiche slewe theyr fader. Quere .lxxii. D. ¶Another exam­ple of a sone the whiche dyshonoured his moder / & his chyldren deyed shortly .lxx. E

E. ¶Fourthly men do honour vnto theyr parentes whan that wyllyngly and beny­gnely they submyt them in theyr subieccy­on and seruyce to socour them in theyr ne­des and necessytees corporalles and spyrytualles / wherof speketh saynt Peter .i. pe­tri. ii. Serui subiecti estote in omni tempo­re dominis / non tantum bonis & modestis sed etiam discolis hec est enim gratia. Be ye subgectes that ben seruauntes vnto your lordes and maysters in all drede / and not alonely vnto the good and moderate / but vnto the euyll. And the sage sayth. Ecclesi­astice .iii. Qui timet deum honorat paren­tes / et quasi dominus seruiret his qui se genuerunt. &c. And here those that ben prou­de sholde well vnderstande that theyr fa­der and moder theym serued swetely after that they were borne / wherfore the chyldrē sholde humble them to serue them and honour theym. Also god theym commaun­deth it. We rede y ^t the good holy man Thobye taught his sone that he sholde do seruyce vnto hym / not alonely in his lyfe / but w ^t that whan he sholde be deed / and vnto hȳ sayd. Illud thobie .iiij. Cum acceperit deꝰ animam meam corpus meum sepeli / et honorem prebebis matri tue omnibus diebus tuis. Whan god hath taken my soule bury my body / and thou shalt gyue honour vn­to thy moder al thy lyfe. Also we rede that our sauyour and redemptour Ihesu cryst humbled hymselfe and put hym vnder Ioseph / and vnto his glorious moder the blyssed vyrgyn Mary / as it is wryten. Luce .ii Erat subditus illis. Thou chylde wherfore seruest thou not thy fader and moder / & wherfore shalt thou not be in theyr subgeccyon. Arte thou greter mayster than god the whiche put hymselfe vnder his paren­tes and frendes. Those the whiche ne wyll serue and appetyteth that men them serue or those the whiche ne wyll be in subgeccy­en but appetyteth that other be subgectes vnto theym ben proude and inobedyentes vnto god theyr creatour / wherfore it can not be well with them. ¶Example how a woman was blynde for that she fayled to goo to serue in the place where the body of saynt Martyn rested in lykewyse as she had vowed. Quere .lxiii. H. ¶Another ex­ample of a man the whiche serued & dyde humble thȳges & fledde vayne glory .lxi. c.

F. ¶Fyfthly a man dooth honoure to his faders whan that a man obeyeth vnto thē in thynges vtyles and lefull after god and good maners / and it is ryght straytly commaunded to obey vnto fader and moder in the thynge famylyer prouffytable vnto y ^e body or vnto the soule. Wherof saynt Poule speketh Ad ephesi .vi. Filii obedite parē tibus vestris in domino / hoc enim iustum est / sequitur patres nolite ad iracundiam prouocare filios vestros. Faders prouoke ye not vnto yre your chyldren that they ne ben stryken of lytell courage. Sed educa­te illos in disciplina et correctione domum. But lede ye them in dyscyplyne and in the correccyon of god. Also in eodem capitulo ad ephesi .vi. Serui obedite dominis car­nalibus [Page xlvi] cum timore et tremore et in simplicitate cordis vestri sicut christo non ad ocu­lum seruientes quasi hominibus placētes sed vt serui christi facientes voluntatē dei. sequitur. & vos domini eadem facite illis remittētes minas scientes quia illorum et vester dominus est in celis et personarum acceptio non est apud deum. That is to saye Ye that ben seruauntes obey vnto your lordes carnalles with drede and fere and in y ^e symplenes of your hertes in lykewyse as vnto Ihesu cryst / not as seruauntes with the eye also as pleasynge vnto men / but also as the seruauntes of Ihesu cryst in do­ynge the wyll of god. And ye lordes do ye vnto them in lykewyse forgyuynge al thretenynges in knowlegynge that your god & theyrs is in y ^e heuens / and accepcyon of persones is not anenst god. Et legitur ad collos .iii. Serui obedite per om̄ia dominis carnalibus non adoculum seruientes / qua si hominibus placentes sed in simplicitate cordis timentes dominum. ¶A questyon that is to vnderstande yf a man shold obey vnto his fader in all thynges. The answer is that naye. A man sholde not obey vnto them in thynges the whiche ben agaynst god as sayd the holy appostles whan they were reproued for that / that they kept not the commaundementes of the prynces of the paynyms. They answered to suche re­proues. Illud actuum .v. Obedire oportet magis deo quam hominibus. It behoueth to obey vnto god more than vnto men. In some thynges a man sholde accomplysshe & obey vnto his faders. Vnto the prelate a man sholde obey in as moche as the ryght of his prelacyon therto extendeth. The fa­der carnall hath prelacyon vpon his chyl­dren as in conseruacyon and kepynge of y ^e hous. The fader of the housholde is in his hous as the kynge in his realme. The sub­gectes of the kynge oweth vnto hym obedience in thynges the whiche apperteyneth vnto the gouernement of the realme. Also in lykewyse the sones and the seruauntes of the housholde ben holden to obey vnto y ^e fader of the hous in thynges the whiche apperteyneth vnto the dyspences and costes of the housholde. The fader oweth vnto his chylde correccyon and techynge / and y ^e chyldren therto sholde obey humbly. As in other thȳges the whiche sholde be agaynst god they sholde not obey. And whan they vnto them dysobey in suche case they ne do vnto them none irreuerence: how be it that the appostle sayth. Ad colloscenses .iii. capi. Obedite parentibus vestris per omnia / hoc est enim placitum domino. This worde here (omnia) intelligitur ad que se ius pre­lationis extendit et non aliter. &c. That is to vnderstande that a man sholde obey vnto his parentes in all thynges where as y ^e ryght of theyr prelacyon extendeth / and not otherwyse. For yf they commaunded ony thynge the whiche were agaynst god or good maners a man sholde not obey as it is sayd. God wylleth and ordeyneth that we lyue in this presente worlde vnder obe­dyence / and we sholde clerely vnderstan­de it. For as soone as he hadde created and fourmed Adam he gaue hym commaun­dement the whiche he trespassed and transgressed and therfore he was punisshed / as it is wryten. Genesis .ii. & .iii. Also we rede in the boke of Moyses that yf a chylde had be stoborne and inobedyent vnto his fader and moder that his sayd fader and moder sholde lede hym vnto the auncyent men of the cyte and that they wytnessed and tolde vnto them the synnes of theyr sayd chylde and that he wolde not be corrected by them ne by theyr admonycyon here foloweth y ^e punycyon of the sayd chylde so inobedyent as it is wryten. Deuter .xxi. Tapidibꝰ eū obruit pplus ciuitatis & moriet (ur) vt auferat (ur) [Page] malum de medio populi vestri / et vniuer­sus israel audiēs pertimescat. Lete the people of the cyte caste stones at hym and lete hym be slayne to thende that the euyl be taken awaye from the myddes of the people and that all the people of Ysraell that shall here it be in drede. Also we rede that Absa­lon the ione of Dauyd made warre and ꝑ­secuted his sayd fader and by punycion dyuyne he was hanged by y ^e heere of his heed and had his herte perced with four speres and was slayne. Also relygyous people ou­ghte to obey vnto theyr prelates after the vowe that they haue made to kepe relygy­on touchynge the rule and constytucyons of theyr monasterye / where yf they go vn­to the contrary they sholde be greuously punysshed. In thinges the whiche ben not after god and good maners they sholde not obey. Saynt Poule sayth ad hebreos vlti­mo capitul. Obedite prepositis vestris vt subiacete eis / ipsi enim peruigilant quasi ratione pro animabus vestris reddituri / vt cum gaudio hoc faciunt et non gemen­tes. Obey ye vnto your prouostes / that is vnto prelates and be ye vnder them. Cer­taynly they wake also as too yelde reason for your soules / to thende that they do that with Ioye and not in waylȳges. Also saynt Poule sayth / yf there be ony that wyll not obey vnto our worde by y ^e epystole marke ye hym and accompany ye not with hym / to thende that he be confounded Vnde .ii. ad thesall. iii. Si quis non obedierit verbo vestro per epistolam hunc notate / & non cō misciamini cum eo vt confundatur. Also whan these prelates sheweth the helthe of soules as good doctryne a man sholde here them and lerne the good that they saye / in lykewyse as yf god it commaunded from heuen. Vnde luce decimo. Qui vos audit me audit / et qui vos spernit me spernit. He the whiche hereth you hereth me / and he the whiche dyspreyseth you dispreyseth me sayeth our lorde god. Also our lorde sayeth that a man sholde doo that the whiche the prelates ypocrites commaundeth / and not to do theyr cursed synnes and operacyons Vnd mathei. xxiii. Super cathedram moi si sederunt scribe et pharisei omnia quecū (que) dixerunt vobis seruate et facite / secundum autem opera eorum nolite racere / dicunt enim et non faciunt. Obedyence is the lad­der for to ascende in to heuen / and it is re­quysyte of necessyte of helthe. In lykewy­se as it is wryten in the begynnynge of the examplary where the examples of obedy­ence ben wryten. Quere .li. A.

G. ¶Syxtely a man dooth honoure vnto his parentes and fader whan a man hel­peth them by operacyon of body and of godes in theyr necessyte after theyr abylyte and puyssaunce. Also it is wryten primo to hannes tercio. Filioli mei non diligamus verbo ne (que) lingua / sed opere et veritate. My chyldren loue we not by worde ne by tongue / but in wecke and in trouthe. Doo vnto thy fader and vnto thy moder in semblable maner as the haue doone vnto the in thyn infancy and chyldhode as it is sayd before. Quere before in this sayd commaū dement .xx. B. And saynt Ambrose recounteth in his boke exameron in the fyfth chapytre that the byrdes the whiche ben called storkes putteth theyr parentes as fader & moder whan they ben fallen in aege into a nest and in dede theym nouryssheth and kepeth duely and dylygently there / and yf ony of the sayd olde foules haue loste theyr feders by aege or otherwyse / fauourably & kyndely they couer theym and fayle them not vnto the tyme that they be deed. In y ^e the same maner by greter reason natural­ly and of the commaundement of almyghty god we sholde helpe / socour / and conforte our faders and moders & other parētes [Page xlviii] Be ye not as the enfantes of serpentes y ^e whiche byteth and renteth the wombe of theyr moders / and sleeth them. Example of a sone the whiche defaylled vnto fader and vnto moder / and he bare a tode thre yeres in his vysage. Que. lxx. B. Another example of two doughters the whiche put out theyr fader in his age. lxxiii.

H ¶Seuenthly men dothe honoure vnto theyr faders whā they thē supporte in age feblenes / in sekenes / and haue no wytte / and yf they excede somwhat to pardonne them. Wherof speketh saint poule ad gal. vi. Alter alterius onera portate: et sic ad implebitis legem christi. Bere ye the bur­dens or dedes one of another. And so shall ye accomplysshe the lawe of Ihesu cryste Et legitur eccle. tertio. ca. Fili suscipe se­nectam patris tui et non contristes eum ī vita illius: et si defecerit sen [...]ꝰ veniam da illi. Sone receyue the auncyente of thy fader / and be not wrothe with hym in his lyfe / and yf his wytte defayle pardon hym / Et legitur ad ephe. iiii. Estote autem inuicem benigni: misericordes donantes in­uicem sicut er deus in christo donauit vobis. Be ye togyders benygne mercyful gyuynge togyders in lyke wyse as god hath gyuen vnto you in Ihesu chryste. Exam­ples how a man sholde bere honoure vn­to his fader and moder and fyrste. Exam­ple how the wyse salamon honoured hys moder. It is wryten in the seconde chapytre of the thyrde boke of kynges howe the kynge Salamon sawe one tyme his mo­der Barsabe come vnto hym / and he rose vp and came to mete her and worshipped her / and set hym vpon his throne / and made his moder to sytte on his ryght syde by hym / in doynge her honoure in lyke wyse as a good childe sholde do vnto his moder Agayne tho children the whiche setteth fader and moder whan they ne may nothinge more do / not at the hye ende in doynge them honoure / but at the corner of y ^e ch [...] ­neye. And yf there be a boone it is gyuen vnto the fayre fader the whiche hathe no mo tethe. Another example wryten in the fourth chapitre of the boke of thobie / how the auncyente thobye sayd vnto his sone / Whan god hathe taken my soule bery my body / and bere honour vnto thy moder all y ^e dayes of thy lyfe. And in lyke wyse sholde good chyldren do. Another example. It is wryten that whan the vyrgyn Marye departed Ihesus forgate her not / and theder made to come and be borne all the ap­postles. And he hymselfe came theder for to do her honoure and seruyce. &c. And al­so set her on his ryghte hande in paradyse in doynge her honoure. Wherof speketh y ^e psalmyst the whiche sayeth. Astitit regi­na a dextris tuis in vestitu deaurato cir­cumdata varietate. Another example of a man the whiche was fell and harde vn­to his auncyente and his sone hym repre­ued and of good ryght. For a man sholde bere honoure vnto his faders by cōmaundement of god. Quere .lxxi. F.

I ¶The thynges mouyng for to honour theyr faders. Ca. xxi.

IT is wryten ecclesia. tertio. Si­cut qui thesaueim at / ita qui hono­rificat patrem suum. In lykewyse as is he y ^e whiche wexeth ryche In lyke wyse is he the whiche honoureth his fader & his moder with due reuerence. Many thynges there is y ^e whi­che sholde cause and stere the persones of this worlde to honoure theyr faders & moders / of the whiche we shall tell. iiii. The fyrst is to haue honoure & preyse as wele [Page] before god as the worlde and for to fle dys­honour. For the wyse Salamon sayth in y ^e ecclesiastes. Gloria enim hominis ex honore patris sui et dedecus filij pater sine honore. The glory of the man is of the honoure of his fader / and vnto the dyshonoure of y ^e sone whan the fader is without honour / yf the fader haue honour or dyshonour in ly­kewyse hath the sone / and the good or the euyll of the fader redoundeth vpon y ^e sone It was none honoure vnto Absolon for to make warre agaynst his fader Dauyd. Also euyll came vnto hym. Quere .lxx. A. The seconde thynge the whiche moeueth vs to honour our faders is to thende to haue benedyccyon or blyssynge. Wherof spe­keth the sage. Ecclesiastic. iii. Honora pa­trem tuum et subueniet tibi benedictio a deo / & benedictio illius in nouissimo manet That is to say / honour thy fader that benedyccyon come vpon the from god. And the benedyccyon of hym abydeth in the last en­de. ¶Example in Ysaac the sone of Abra­ham the whiche had benedyccyon. Quere .li. A. The two sones of Noe Sem and Iaphet the whiche honoured theyr fader had benedyccyon. As it is wryten. Genesis. ix. c Benedictus dominus deus sem sit chana­an seruus eius / dilatet deus iaphet et habi­tet in tabernaculis sem: sit (que) chanaan ser­uus eius. The thirde is of drede to haue maledyccyon / for it dooth dyscende vpon the chyldren the whiche wyll not honour theyr faders. Wherof it is wryten. Deuterono­mie. xxvii. Maledictus qui nō honorat pa­trem suum et matrem suam / et dicet om̄is populus. Amen. He the whiche honoureth not his fader and moder shall be accursed / and all the people shall saye. Amen. ¶Ex­ample of Cham the sone of Noe the which mocked his fader / and called his two bre­dren Sem and Iaphet for to mocke hym also / for that that his naturall thynges were vncouered and he had maledyccyon in his lygnage. Quere in thexamplary .lxx. C ¶Another example of chyldrē the whiche hadde the maledyccyon of theyr moder. Quere in the example .lxxiii. E. ¶Another example of a fader and of a sone the which cursed eche other in helle. Quere .lxxi. G. ¶Another example of a chylde that the deuyll bare away. Quere .lxx. G. The fourth is to thende to lyue the more longely / and of drede to shorten the lyfe and to deye cursedly. Wherof it is wryten. Exodi. xx. et ad ephesios. vi. Honora patrem tuum et matrem tuam vt sis longeuus super terram quā dominus deus tuus dabit tibi. Et deuterono. v. Honora patrem tuum et matrē tuam sicut precepit tibi dominus deus tuꝰ vt longo viuas tempore et bene sit tibi. Et eccclesiastic. iii. Qui honorat patrem suum et matrem suam vita viuet longiore. For as moche as Asolon honoured not his fa­der he abreged his lyfe. Quere in thexam­plari. lxx. A. ¶Many other examples shal be founde in thexamplary of the commaū dementes of god. As of a man whose ber­de grewe longe after that he was hanged. Quere .lxxi. E.

A. ¶The thynges that a fader oweth vn­to his chylde. xxii.

IT is wryten prouerbiorum vice simoseptimo capitulo. Diligenter agnosce vultum pecoris tui: tuos (que) greges considera / non ei habebis iugiter potestatem. &c. Knowe thou dylygently the face / the ma­ners / and condycyons of thy people / and consyder the defautes of thy subgectes / for thou shalte not haue euermore puyssaunce vpon theym. ¶A good fader oweth duely [Page xlviii] vnto the chylde foure thynges / the whiche ben nourysshynge correccyon / techynge & good examples shewynge.

B. ¶Fyrst the fader sholde nourysshe his chylde / for god hym commaundeth to loue his neyghbour as hym selfe / and the nerest neyghbour that a mā may haue is his chylde the whiche he sholde loue and it puruey after his puyssaunce or elles he shold be vnnaturall and inobedyent vnto god. ¶Exā ple of a good moder the whiche loued naturally her chylde and myght not endure y ^t he were slayne ne that he hadde euyll. Quere. lxxiii. D. The byrdes nouryssheth theyr yonge ones / and theym purueyth tyll that they may purchase for theym selfe / as the henne her chekyns / and the other euery of them in theyr degree. In lykewyse sholde the fader do vnto his chyldren / for yf they de fayle to gyue them drynke and meet in theyr necessytees / or yf he lete theym deye of honger / of colde / of pouerte / or of other thynge by defaute of kepynge / he sholde be deputed mankyller / as it is declared in the fyfth commaundement where as is spokē the maners of manslaughter. Quere post .xxiiii. D.

C. ¶Secondly the fader oweth vnto his chylde correccyon / for yf he se that he be inobedyent and rebell agaynst god and good maners / or that he habandon hym to com­mytte synnes and cursednesses he him sholde reproue and correcke and punysshe wy­sely and dyscretely in takynge example at god our fader celestyall the whiche loueth y ^e persones and reproueth the vyces. This thynge is declared before in the fyrst com­maundement. Quere .iii. C. Also take exā ­ple at the fader spyrytual the whiche reproueth and correcketh the vyces and synners in predycacyon and confessyon / and in gy­uynge penaunce for punycion after y ^e counceyle of the appostle .i. ad thessal .v. c. Cor­ripite inquietos / consolamini pusillanimes suscipite infirmos / pacientes estote ad oēs. Correcke ye them the whiche haue no rest / comforte ye them the whiche haue lytel courage / receyue ye the seke be ye pacyent vn­to all. And a man sholde well note that correccyon is one of the werkes of mercy that god commaunded. And somtyme he defendeth that men bete not. Quere .xxv. B. Al­so correccyon is one of the partes of Iustyce that the Iust sholde euer haue in theym and do it vnto other. Iustus dicitur a iusticia. The Iust is sayd of Iustyce. Thou fa­der thou sholdest desyre the helthe of thy chylde / and he shall not be saued yf he ne be correked of his synnes. The sage sayth. Il­lud. prouerbiorum. xxiiii. Noli subtrahere a puero disciplinam si enim percusseris eū virga non morietur. Tu virga percuties cum et animam eius de inferne liberabis. Kepe the from withdrawynge dyscyplyne from thy chylde / yf thou stryke hym with the rodde he shal not deye. Thou shalt stryke hym with the rodde and thou shalte de­lyuer his soule from hell. And saynt Poule sayth. ad titum .ii. Loquere et exhortare & argue cum om̄i imperio. Speke and exhorte and reproue with al sygnoury. ¶Example of two relygyous of the whiche the ab­bot corrected one incontynent that he fay­led / and y ^e other he spared. Whan they we­re departed and deed he that was correc­ted yede into the Ioyes of paradyse / and y ^e other vnto the paynes of purgatory. Quere in thexāplary .lxxiiii. C. Also thou fader yf thou loue thy chylde yf he be in synne y ^u sholdest threten hym / and thou sholdest af­ferme vnto hym that he shal be beten yf he correcke not hym selfe. Vnde ecclesiastice. xxx. Qui diligit filium assiduat illa stagel­la. ¶Also it is wryten in the sayd chapytre Curua ceruicē filii tui iniuuētute et rēde latera eius dū infans est ne forte induret & [Page] non credat tibi et erit tibi dolor anime. Bo­we doune the heed of thy chylde in youthe & smyte his sydes whyles that he is a chyl­de that he waxe not harde vnto the / and y ^t he beleue the not whan he shall be grete. The wande boweth and wryeth whan it is yonge / and whan it is olde a man may not twyne it / no more may men the chyldrē Wherfore they must be plyed and daunted in youthe. ¶Example by the good correccion that was doone vnto a yonge chylde he yode in to paradyse incontynent y ^t he was deed / as it is wryten in thexamplary .lxxiiii b. Also the fader that loueth that his chyl­de be wyse / prudent / and fulfylled w ^t good maners hym beteth and chastyseth / for y ^e rodde gyueth wysdome. Vnde prouer. xxix Virga at (que) correctio tribuit sapientiam. Alibi legit (ur). Sepe facit pueros aspera vir­ga bonos. A sharpe rodde maketh often tymes good chyldren. And mayster Alayne sayth. Currere cogit equum sub milite cal­car actum. Et puerum studio virga vacare suo. That is to say. The sharpe sporre con­streyneth y ^e horse to renne vnder y ^t knyght And the rodde constreyneth the chylde for to take hede vnto his studye. And it is wrytē prouer. xxii. Stulticia colligata est ī corde pueri / et virga discipline fugabit eū. Fo­ly is in the hert of the chylde / and the rodde of dyscypline chaseth it away. ¶Example of a monke that the deuyll drewe out of y ^e chyrche and ledde him vnto vanytees whā the other waked in orayson / but inconty­nent that saynt Benet had beten hym and chastysed the deuyl fledde / & after the sayd monke was deuoute. Quere .lxv. G. Also whan the fader is not curyous of the saluacyon of his chylde and to correcke hȳ of his synnes and defautes it is a token that he loueth hym not. Vnde prouerbiorū .xv. Qui abijcit disciplinam despicit animā suam. He that putteth away dyscyplyne dyspreyseth the saluacyon of his soule. Also yf by defaute of correccion the chylde commytteth synnes the fader is deputed an homycyde spyrytuall of the soule of his chylde of deth of gylte as sayth saynt Gregory / and in lykewise as it is wrytē distin. xliii. Pastor q ⁱ non corrigit ouem occidit. The herdman y ^e whiche dooth not correcke his shepe: that is his subgect / sleeth hym spyrytually. ¶Ex­ample of a chylde blasphematour of the aege of .v. yeres that the fader ne corrected & the deuylles slewe hym in his fader lappe, Quere in the examplary .lxii. B. Also in y ^e hous where defaute of correccion is y ^e chyldren and the seruauntes behaue them yll / for euery of them wyll be mayster / and be­twene them aryseth noyses / and dyuysyōs by the defaute of the superlatyfe. Vnde se­neca. Iudex qui dubitat vlcisci multos improbos facit. The Iuge the whiche douteth or draweth backe to venge or to punysshe the malefactour dooth many cursednesses ¶And here sholde be noted by the fader of the housholde that he shall yelde accom­pte before god of all his chyldren / seruauntes / and subgectes the whiche ben remay­nynge in his house / yf he teche theym not / correcke / and thynke on theyr helthe. In lykewyse as wrote saynt Austyn vnto an er­le his frende. Vnde augustinus. Que somi frater omnibus tibi subiectis in domo tua a maiore vs (que) minimum amorem et dulce­dinem regni celestis amaritudinem & timorem gehenne annuncies et de eorum salute sollicitus ac vigil existas / quia pro omnibꝰ tibi subiectis qui ī domo tua sunt rationem reddes. ¶Example of Hely the whiche corrected not well his chyldren of theyr syn̄es and therfore he is blamed in scrypture and in doubt of perdycyō. Quere in thexamplary .lxx. F. Some chyldren ben wyse y ^e whiche loueth the fader that them correcketh / and the other ben foles proude and inobe­dyent [Page xlix] the whiche wyll not be corrected ne reproued / and they ben wrothe whan men them correct. Vnde scriptura. Corripe sapientem et amabat te / stultus si corripitur irascitur. ¶Example of a woman dampned the whiche dyspraysed those that reproued her of her synnes and defautes. Quere in the examplary .lxxj. H. The wy­se man sayeth in his prouerbes. Qui dili­git disciplinam diligit scientiam / qui autem odit increpationes insipiens est. That is to saye. He the whiche loueth dyscyplyne lo­ueth scyence / and he the whiche hateth blames is a fole. Also the wyse man sayth in y ^e xxviii. chapytre of his prouerbes / that he the whiche correcteth ony man shall fynde grace and loue towarde hym more sooner than he the whiche hym deceyueth by fla­terynges. Also the fader and the moder y ^e whiche correcteth not theyr children in yongthe shall fynde them in aege rebell / stoborne / proude and inobedyent / and also shall confounde fader and moder in language or otherwyse. Vnde prouerbiorū. xix. Pu­er qui dimittitur voluntati sue confundit matrem suam. Et seneca dicit. Qui nutrit puerum suum in inuentute nimis dilicate indubitanter in senectute ipsum inueniet contumacem et superbum. ¶Example of a chylde the whiche bote of the nose of his fader at the galowes as men wolde haue hanged hym. And for as moche as they y ^t were present blamed he answered. I haue well doone / for yf my fader had corrected me in my yongth I hadde not ben hanged now. Quere in thexamplary .lxxi. D. Also the wyse man sayth that he the whiche nouryssheth his seruaunte dylycatyuely in yongthe shall apperceyue hym afterwarde stoborne and boystous. Vnde prouerbiorum .xxix. Qui dilicate a puericia nutrit seruum suum .i. corpus vel seruum postea sentieteū contumacem. ¶Example it is wryten in the byble that Helye suffred his sones to ly­ue dylycatyuely / and he apperceyued afterwarde that they were synners. Moreouer euyll came vnto them for they were slayne in batayle. Quere in thexamplary .lxx. G. Other examples shall be founde in y ^e four­the commaundement of thexāplary. Quere .lxx. G.

D. ¶Thyrdly the fader oweth vnto the chylde techynge / for he ought to instructe hym in y ^e faythe / in scyences / and good maners. Also he shold lerne hym the cōmaundementes of god. Vnde ecclesiasti. vii. Si filij tibi sint erudi illos / et curua illos a puericia illorum. Yf thou haue chyldren teche them / and bowe them doune in theyr infancy and chyldehode. Et legitur prouerbiorū xxix. Erudi filium tuum & refrigerabit te et dabit delicias anime tue. Teche thy chylde and he shall refresshe and gyue daynty­es vnto thy soule. Et legitur ecclesiastice. xxx. Qui docet filium suum laudabitur in illo et in medio domesticorum in illo lauda­bitur. He the whiche techeth his sone shall be praysed in him of his housholde and shal saye this is a good chylde / also he hathe a good fader and patron. Yf thou lerne him scyence and good maners thou shalte be Ioyous in this worlde and in the other / And to the contrary yf thou lerne hym nothynge thou shalt be sorowfull and dolent therfore. ¶Example of a sone the whiche cursed his fader in helle for that y ^t he hadde taught hym nothynge but euyll. And of an other sone the whiche was saued and praysed and blyssed his fader for the good that he had hym lerned. Quere .lxxi. G. ¶Ano­ther example how Cathon gaue good in­struccyon vnto his sone. Also Thobye tau­ghte his chyldren that they sholde obey vnto hym. The poete sayeth. Disce puer dū tempus habes euo iuuenili. Ne doleas si pauca scias etate seuili. Chylde lerne why­les [Page] that thou hast tyme in the aege of yongthe that thou repent the not in aege whā thou shalte conne but lytell thynge. &c. Al­so the faders spyrytualles as prelates / cu­rates / and prechers sholde instructe theyr subgectes. Vnde .ii. ad Thymotheum .iiij. Predica verbum / iusta oportune / impor­tune argue / obsecra / increpa in omni patiē tia et doctrina / erit enim tempus cum sa­nam doctrinam nō sustinebunt / sed ad sua desideria conceruabunt sibi magistros prurientes auribus et a veritate quidem auditum auertent ad fabulas autem conuertentur. That is to saye. Preche vnto synners and maynteyne thou it opportunatly / un­portunately repreue / pray / blame in all pacyence and doctryne / the tyme shall come that they ne shall sustayne / that is they ne wyll haue holsome doctryne. They shall assemble prechours and maysters for to tell theym pleasaunt thynges for to here / they shall take away the herynge whan a man shall speke of the trouthe / and they shall approche to here fables / toyes / and mockery­es. It is a grete thynge vnto a fader cura­te or precher to shewe the worde of god & to conuert a synner / and to put hym from the errour of his way / for he saueth his soule and couereth the multytude of his syn­nes. Vnde iacobi. v. Scire debet quoniam qui conuerti facerit percatorem ab errore vie sue / saluabit animam eius a morte / et cooperit multitudinem peccatorum. ¶Examples of many the whiche haue ben sa­ued for theyr worde of god. Quere in thexamplary. And vnto the contrary it is a grete daunger vnto curates and superlatiues to lete the soules of theyr subgectes be loste by defaute of theyr shewynge of good do­ctyne / for they ben deputed as homycydes of theyr soules. Vnde Ezechielis .iii. Si nō annunciaueritis impio ne (que) locutus fueris vt auertatur a via sua impia / et ipse impiꝰ in iniquitate sua morietur sanguinem aute [...] eius de manu tua requiram. &c. Et legitur prouerb̄. xi. Vbi non est gubernator populus curruet. The people falleth where as is no gouernour / that is of capytayne or of mayster. Also the curates the whiche pre­cheth not ne correcteth theyr parysshens shall answere before god of all theyr synes Vnde iohannes chrisostomus dicit. Vnusquis (que) enim christianus pro suo peccatored det rationem / sacerdos autem non tantum pro suis sed et pro omnium subditorum peccatis. Also they ben called dombe dogges the whiche can not barke ne baye / that is they can not preche ne shewe the worde of god. Vnde Ysaie .lvi. Canes muti non valatrare videntes vana dormientes et amā tes somnia. &c. ¶Example that he y ^t pre­cheth the worde of god shall haue grete re­warde in paradise / and that many curates gooth vnto dampnacyon for that they go­uerne them euyll. Quere .lxvi. g.

E. ¶Fourthly the fader shold shewe good example vnto his chyldren. Saynt Poule sayth. Ad titum .ii. capi. Inomnibꝰ teipsū prebe exemplum bonorum operum / in do­ctrina / in integritate / in grauitate verbum sanum irreprehensibile vt is qui ex aduerso est vereatur nichil habens malum dicere de nobis. Gyue thyselfe example of good operacyons in all thynges / in doctryne / in integryte / in grauyte / thy worde be hole w ^t out reprofe to thende that he the whiche is vnto the contrarye haue shame / and haue not ony euyll thynge to saye of vs. A man sholde note that the fader is deputed homicyde of his chylde spyrytually of dethe of gylte whan he dooth operacyons of sȳnes before hym / and that by his example he habandon hym vnto euyll and syntull wer­kes. The blyssed man saynt gregory sayth in his pastoryall. Scire debent prelati qd tot mortibus sunt digni / quot perditionis [Page l] exempla ad subditos transmittunt. Et le­gitur mathei. xviii. Ve homini per quem scandalum venit. Wo vnto that man by whom sclaunder cometh. ¶Example of a man & of his chylde the whiche cursed eche other in helle / and sayd by the I am dam­pned. &c. Quere in the examplary .lxxi. G. Also in this fourthe commaundemente a man sholde vnderstande that god there cō maundeth that a man loue his neyghbour as hym selfe. This dyleccyon is declared largely in the begynnynge of this presente boke. Quere .ii. e. f. g.

A. ¶Here foloweth the werkes of mercy the whiche ben here commaunded to accomplysshe anēst our faders and neyghbours indygentes and nedy. xxii.

SAynt Poule sayeth in his epy­stle that he wryteth .i. ad Thy­motheum .iiij. capi. Pietas ab omnia vtilis est promissionem habens vite: que nunc est et future. Pyte is prouffytable in al thynges hauynge promesse of the lyfe the whiche now is and of that for to come. Also these scryptures sayeth. Yf thou wylt be in the loue & in y ^e grace of god / and that thy case be well borne vnto the Iugement partyculer and generall the whiche shall be doone of the it behoueth that thou be mercyfull to gyue & to lende vnto the poore indygent. That is to vnderstande. Yf ony of thy bredren cry­sten men be comen to pouerte thou shalte not harden thyn herte ne withdrawe thyn hande / but thou shalte labour and gyue vnto hym the lone in the thynge the whiche y ^u seest that he hath necessyte. Vnde deutero­nomie .xv. Si vnus de fratribus tuis ad paupertatem venerit non obdurabis cortuum nec contrahes manuum sed apecies eam pauperi et dabis mutuum quo eum in digeri prospexeris. And yf thou do vnto hȳ ony almesse and charyte thou shalte haue way and ouerture for to come surely befo­re god. For the gate of paradyse shal be opened vnto hym the whiche hath doone mer­cy and almesse / in lykewyse as men open y ^e gates and make waye vnto hȳ the whiche bryngeth a fayre present or gyft vnto a lorde / and yf he brynge nothynge men shytte the gates ayenst hym. Vnde ecclesiastice. xvi. Omnis misericordia faciet vnicui (que) locum secundum meritum operum suorum et secundum intellectum peregrinationis illius. All almesdedes and good operacyōs that the Iust hath doone shall appere vpō hym before al at the Iugement. Vnde Ezechielis .xviii. Iusticia iusti erit super eum. The Iustyce of the Iust shall be vpon hym And the sage sayeth that in the ende of the man his operacyons shall be made open. Vnde eccle. xi. In fine hominis denudatio operum illius. Et legitur Ysaie .xxix. Erit vobis visio omnium sicut verba libri signati. The vysyon of all thynges shall be vnto you in lykewyse as the wordes of the boke wryten / & god shall call with hym the good people the whiche bereth vpon theym the werkes of mercy that they haue accōplys­shed / the whiche he shall put on his ryght hande / and shall lede them with hym into paradyse. And the euyll shall be put on the lyfte hande and sent vnto the fyre of helle. It is wryten prouerbiorum .xxi. Qui obturat aurem suam ad clamorem pauperis clamabit ipse et non exaudietur. He y ^e whiche stoppeth his eeres vnto the clamours of y ^e poore / he shall crye and he shall not be her­de. [Page] Item sequitur prouerbiorum. xxi. Qui sequitur iusticiam et misericordiam inueniet vitam et gloriam. Alibi vincit cuncta dare / da si vis superare. Per dare regnare poteris / celos (que) valere.

B. ¶To gyue breed and drynke.

GOd wyll that thou breke and gyue thy breed vnto the poore / not the breed the whiche is moulde / infecte / or corrupt / ne breed the whiche is comen of thefte or of pyllery / but of breed the whiche is thyne / & of that the whiche thou etest. Vnde Ysaie. lviii. Frange esurienti panem tuum. Et le­gitur prouerbiorum. xxii. Qui pronus est ad misericordiam benedicetur de panibus enim suis dedit pauperi. He the whiche is enclyned vnto mercy shall be blyssed / of his breed he hath gyuen vnto the poore. Et legitur prouerbiorum. xxviii. Qui dat pau­peri non indigebit / qui dispicit deprecantē sustinebit penuriam. He the whiche gyueth vnto the poore shall haue no nede / he that dysprayseth the besecher shall sustayne po­uerte. Et legitur prouerbiorum. xi. Qui abscondat frumenta maledicetur in populis He the whiche hydeth his whete in tyme of famyne shall be cursed amonge the people And note wel that it is vnto the poore and indygent people that thou sholdest gyue and not vnto the ryche. Vnde Luce. xiiii. Cum facis conuiuium voca pauperes debiles claudos. &c. et non diuites ne faciat tibi retributio. &c. ¶Example by this how saynt Eustace was an almesman / god wolde not that he were dampned / and hym cō ­uerted. Quere .xliii. b. ¶Another example how that a barly lofe prouffyted moche vnto a ryche man the whiche keste it vnto a poore man by furoure. Quē. xliii. c. ¶Ano­ther example that the cursed Dyues bren­neth and broyleth in the fyre of helle / for he hadde no pyte of the poore lazare. Quere .lxxxiiij. A. ¶Another example of a ryche man mercyfull. Quere in the examplary. lxxxiiij. C. And of duke Durande .lxxxiiij. b Also god wyll that thou gyue drynke vnto poore folke that ben thyrsty / and thou shalte haue rewarde in paradyse / and yf thou ne gyue but one dysshe with colde water. Vnde mathei. x. Quicun (que) potum diderit vini ex minimis istis calicem aque frigide tā tum in nomine discipuli. Amen dico vobis non perdet mercidem suam ¶Example of a man mercyfull the whiche was drowned as he wende to take the water for to gyue it vnto a poore man / and he yede in to pa­radyse or his body was colde. Quere in the examplary .lv. B.

C. ¶To lodge and to clothe.

GOd wyll that the poore pylgry­mes and people passynge by the way the whiche haue not where to lye ne to lodge / that thou ga­der them and brynge theym in to thy hous. Vnde Ysaie .lviii. Egenos vagos (que) induc in domum tuam. Et paulus ad hebreos. xiii. Hospitalitatem nolite obliuisci. ¶Example by that / y ^t Abraham kepte hospytalyte / and that he lodged the aungelles / he had a sone the whiche had benedyc­cyon. Genesis. xviii. Sara sterilis erat con­ceptret [Page li] et peperit Ysaac. Sara the wyfe of Abraham was barayne and auncyent the whiche conceyued and chylded ysaac. Quere. li. A. ¶Another example. Saynt Gre­gory sheweth in his omelye of the monday in Ester weke that there was a fader of an housholde the whiche serued by grete study vnto hospytalyte with them of his hous / & he receyued euery day at his table the pyl­grymes / and on a day thyder came many pylgrymes the whiche he receyued / amonge the whiche there was one whom he wolde haue wasshed as he was accustomed to serue them in humylyte / and as he ne dyde but take the lauer he ne wyst where y ^e sayd pylgryme became whome he wolde haue serued. And as he meruayled hym of y ^e de­de in that nyght god vnto hym sayd by vysyon. Thou haste receyued me these other dayes in my membres and yesterday thou receyued me in my propre persone. Vnto this purpose it is wryten Mathei. xxv. how god shall say at the Iugement. Quod vni ex minimis meis fecistis michi fecistꝭ. That that ye haue done for the loue of me vnto one of my leest ye haue done it vnto mysel­fe. And god wyll that yf thou fynde ony naked persone frosen for colde that thou co­uer him / and yf thou be of power that thou gyue hym a vestyment. Vnde ysaie .lxviii. Cum videris nudum operi eum. Et legit (ur) luce. iii. Qui habet duas tunicas det vnam non habenti. ¶Example saynt Gregory sheweth in his fyrst boke of his dyalogue y ^t saynt Bonyface was so mercyfull that frō his chyldehode he gaue oftentymes vnto y ^e poore his gowne and his sherte. And on a tyme in y ^e absence of his moder whan there was a derthe he gaue and dystrybuted vnto the poore people all the cornes of the garners. And for as moche as the sayd moder was wrothe he prayed vnto god / and the sayd garners were replenysshed with cornes. ¶Another exāple how saynt Martyn gaue the halfe of his mantell vnto a poore man. And the nyght folowynge he sawe god amonge the aungelles couered with the sayd mantell the whiche sayd in this wyse. Martinus ad huc cathecuminꝰ hac me veste contexit. Martyn yet cathecumyn that is not baptysed but in wyll to be hath couered me in this vestement.

D. ¶Of the seke and prysoners.

AFter y ^e scryptures thou ne sholdest be slouthefull / ne take for thynge in grefe too vysyte the seke. For as to ayde and conforte them a man is confermed in the dyleccyon of god and of his neyghbour Vnde ecclesiastice. vii. Non te pigeat visi­tare infirmum ex hijs enim in dilectione firmaberis. ¶Example of a Samaritan the whiche vysyted and made to heele a man the whiche was in the handes of theues. Quere in the fyrst commaundement .iii. H God shall say at the Iugement. I haue be seke and in pryson and thou haste vysyted me.

E. ¶Example how saynt Gregory she­weth in the omelye of this gospell. Vidēs ciuitatem fleuit super illam. There was a worshypfull man a monke named Mar­tyr the whiche by grace of vysytacyon parted from his monastery in the whiche pre­ceded a fader spyrytual. And as he yede his way he founde a mesyll or lepre in the way the whiche was so deformed and replenys­shed with woundes and sores of the seke­nes [Page] elephantyne as he myght be / he wolde go in to his hospytall / but he ne myght soo moche do / he was so wery / and intended to go the way of y ^e sayd Martyr monke. And the man of god hadde pyte and compassy­on of the sayd wery mesyll and thought to helpe and socoure hym in his nede / he toke his owne mantell and spredde it on the erthe and wrapped the sayd lepre in it and lyfte hym vpon his sholders and bare hym. and whan he approched nygh to the gates of the sayd monastery the fader spyrytuall of the sayd monastery began to crye with an hygh voyce vnto his seruaūtes. Renne ye renne ye and open the gates of the chyr­che for broder Martyr is comen the which bereth god on his sholdres. And whan he aryued at the gate he the whiche he hadde thought to be a lepre lepte frome his backe in the fourme of our sauyour and redemptour Ihesu cryst the whiche was god and man mounted in to heuen before the sayd frere Martyr in saynge. Martyr thou hast hadde no shame of me vpon the erthe / and I shall haue no shame in heuen of the. And whan the holy man was entred in to y ^e chirche the fader of the monastery hym demaū ded sayenge. Broder Martyr where is he that thou barest ryght now. He answered Yf I had knowen hym I sholde haue hol­den hym by the fete. Than Martyr tolde y ^e case / and sayd that as he bare hym he felte no weyght. &c.

F. ¶Another example how saynt Elyza­beth serued a mesyll foure dayes. ¶Men fynde in wrytynge that in an hospytall the whiche saynt Elyzabeth hadde do to be made there came a mesyll or lepre so foule / horryble and lothely to beholde that the chamberers and seruauntes of the sayd hospy­tall had horrour and ne wolde mynyster & serue hym of suche necessytes as were re­quysyte. And whan saynt Elyzabeth sawe that he was in suche wyse dyspised of other she came vnto hym for to mynyster his ne­cessytees in all humylyte and dylygence. She wasshed his heed / bathed him / and bare hym vpon her sholdres / and made hym to rest in her lappe / and she dyde hym this seruyce foure dayes. and than the sayd seke man departed. The fyfth day as saynt Elyzabeth was makinge her deuout oraysons our sauyour Ihesu cryst appered vnto her and sayd. I am Ihesu cryst the sone of the vyrgyn Mary / vnto whome thou hast mynystred at suche dayes. And for as moche as thou haste purueyed me in fourme of a lepre thou shall haue with me eternall lyfe and Ioye. &c.

G. ¶Another example of a seke body the whiche was vysyted of an aungell. It is wryten in the lyfe of the faders that an an­cyent man solytary was seke by the space of thyrty dayes the whiche hadde neuer a persone that hym vysyted / nor the whiche vnto hym dyde ony seruyce in his sekenesse the whiche he bare paciently. And after the sayd .xxx. dayes god vnto hym sent an aungell the whiche vnto hym admynystred by seuen dayes his necessytees / for no persone hym vysyted. And after that some freres remembred theym of the sayd man y ^e wh [...] sayd togyders. Suche one our broder co­meth no more forthe lete vs god vysyte hȳ lest peraduenture he be seke / and they aro­se incontynent and wente towarde hym. And whan they came to knocke at the do­re the aungell of god departed from hym / and the sayd seke man began to crye with an hye voyce in the sayd hous. Go hens bredren / goo hens / and in wepynge they yode and toke the dore of the hokes and entred vnto him / and than they demaunded hym wherfore he hadde in suche wyse cryed / & he vnto them answered. For I haue laboured by .xxx. dayes in sekenesse and noo ma­ner [Page lii] of persone hath vysyted me / and here these seuen dayes god hath sent an aungell the whiche hath minystred vnto me my necessytees / and whan ye were comen vnto the dore he departed fro me. And whan he hadde sayd these wordes he deyed / and all they praysed our lorde god. &c. ¶Another example how many freres gaue a clustre of grapes vnto the moost weykest. Quere in the examplarye .lxxv. A. ¶Another ex­ample of a curate the whiche vysyted a ry­che man at his dethe / and wolde not vesy­te a poore woman wydowe the whiche deyed .cv. A. ¶Another example of a curate y ^e whiche taryed to longe or wente to myny­ster the sacramentes to his parysshen the whiche deyed. Quere before .viii. C. ¶Another example how two men became lepres for that / that they hadde horroure and dy­spysed lepres. Quere in the examplarye. lxxxiiij. E.

H. ¶To bury the deed.

IN scriptures we rede y ^t the good man Thobye left his dyner and ranne for to haue the bodyes of them that hadde ben slayne and by nyght entered & buryed them agaynst the wyll of the kynge / for he fered and loued more god than the kynge. &c. Also we rede. Eccclesiastice .xliii. Corpora sā ctorum in pace sepulta sunt / et viuent noīa eorum in eternum. That is to say. The bo­dyes of those that ben holy ben buryed in peas / and the names of them lyueth in perdurabylyte.

I. ¶To counceyle and to conforte.

A Grete werke of mercy it is as too gyue good counceyle vnto those the whiche haue synned folyed / or gone out of the way or the whiche haue many dou­btes and dyffycultees. The wyse man say­eth that helthe shall be in the thynge where as ben many counceyles. Vnde prouerbio­rum .xi. & .xxiiii. Salus erit vbi sunt multa consilia. A man sholde take the counceyle of god and of the good men and not of the euyl. Vnde thobie quarto. Consilium semper a sapientie perquire. The euyll people ne counceyleth but euyll and synne / & ther­fore take not theyr counceyle. Vnde ecclesiastice .xxxvii. A consiliario malo serua animam tuam. ¶Example / euyll came vnto Theophyle to take the counceyle of a sorcyer / for he made hym to renounce vnto god and vnto the vyrgyn Mary. Quere .lviii. b Also euyll came vnto Amon the whiche defloured and had to do flesshely with his sy­ster Thamar by the counceyle of Ionadab for he was slayne after. Quere in thexam­plary .lxxxxi. C. ¶Another example how euyll came vnto the kynge Ochozyas for sendynge too seke counceyle at the deuyll / for he deyed myscheuously / and his messengers were brente with the fyre celestyall. Quere in thexamplary ad numerum .lx. g ¶An other example also how by the cur­sed counceyle of Balaam .xxiii. thousande men of the chyldren of Ysraell were brente for commyttynge fornycacyon. Quere in thexamplary ad nume (rum) .lxxxx. d. Also it is [Page] a grete relygyous werke as too conforte those the whiche ben seke and in trybulacyon. Vnde iacobi. i. Religio munda et im­maculata apud deum et patrem hec est visitare pupillos et viduas in tribulatione eorum. ¶Example in god the whiche conforted the thre chyldren the whiche were in y ^e fornayse. Quere .lviii. B. Also god confor­ted Susanne in her trybulacyon. Quere in the examplary .lxxxxvi. Also it is wryten in the fyrste chapytre of Thobye that the sayd Thobye yede by al those of his knowlege for to conforte them. And he gaue mete vnto theym that hadde honger and clo­thed them that were naked / and those that were frosen of colde. &c.

K. ¶To chastyse and to teche

THe mater of chastysement & techȳ ge is wryten here before. Quere .xxii. C. D.

L. ¶To pardon and to praye

HOw those the whiche hateth sholde pardon and pacyfye to gyders the Iniuryes and of­fences doone and spoken yf y ^t they wyll that almyghty god pardon theym theyr synnes. Quere hanc materiam. xx. G. ¶Example in eodem lo­co. Also it is an holy thynge and saluable as to pray for them that ben deed the whiche haue honger and thyrste to se god / the whiche ben seke in the pryson of purgatory / naked and vnpurueyed of all goodes. Vnde ii. Machabeorum. xii. Sancta et salubris est cogitacio pro defunctis exorare / vt ea peccatis soluantur. Also grete rewarde foloweth to praye for the quycke the whiche hath necessyte. Vnde mathei. v. et luce. vi. Orate pro persecutoribus et calumnianti antibus vos / et erit merces vestra multa et eritis filij altissimi. &c.

M. ¶To supporte.

AFter the lawe of god thou shol­dest supporte and helpe thin aū cyent faders and the imperfec­cyon and pouerte of thy neyghbours / in lykewyse as it is wryten here before. Quere .xxi. H.

¶Thus leueth to speke of the werkes of mercy.

AFter the holy euangelyst god shall say to the good at the day of Iugement. Come ye blyssed of my fader / and possede you the eternall realme the whiche [Page liii] vnto you is apparayled and made redy frō the begynnynge of the worlde. I haue had honger and thyrst / and ye haue gyuen me to ete and to drynke. I haue ben seke and in pryson / and ye haue vysyted me. Vnde mathei. xxv. Venite benedicti patris mei possidete paratum vobis regnum a consti­tutione mūdi. Esuriui et dedistis michi mā ducare / situi et dedistis michi potum. & cet (ur). This sentence conteyneth .vi. clauses. The fyrst is vnderstande by this worde (venite the whiche denoteth a Ioyous callynge in an assocyacyon amyable. The seconde clause is vnderstande by this worde (benedicti) the whiche denoteth dyuyne benedyccyon. That is that the good shall receyue the be­nedyccyon of god / and they shall be of the nombre of the blyssed sayntes of paradyse. The thyrde clause is vnderstande by these two wordes (patris mei) the whiche deno­teth dyleccyon paternall / that is that they shall haue the dyleccyon and benedyccyon of god the fader as of god the sone. The fourthe is vnderstande by (possidite) y ^e whiche denoteth that the good shall be put in possessyon and saysme of the Ioyes and of the good dedes that they haue deserued. The fyfth is vnderstande by (paratum vobis regnum) the whiche is the assygnacion of the place and of the herytage the whiche is apparaylled vnto y ^e good the whiche vn­to them shall be denounced and gyuen at y ^e daye of Iugement. The syxte clause is vn­derstande by (constitutione mundi) that is predestynacyon the whiche is that god were predestynate to be saued. By the whiche the sayd Ioyes of paradyse vnto them we­re made redy. And vnto the contrary y ^e yll people the whiche haue not wylled to excercyse mercy / as the cursed Dyues: and to do good operacyons shall haue this sentence vpon theym the whiche our lorde shal cast at the dredefull daye of Iugement. Discedite a me maledicti in ignem eternum qui paratus est diabolo et angelis eius. Esuri­ui et non dedistis michi manducare. &c. Vt legitur mathei. xxv. ¶That the pryde the whiche is agaynst the dyleccyon of his fa­ders and neyghboures is here defended / & humylyte is here commaunded: Quere ante .ix. E. F.

B. ¶And fyrst that god defendeth dethe corporall and spyrytuall. xxiiij.

NOn sis occisor. Ne slee not the soule of thy selfe ne of thy neyghboure for too greue hym by swerde. And slee not thy soule ne that of thy neyghboure by mortall synne. In this commaundement two sortes of dethes bē defended. The one is corporall and the other is spyrytuall. A man sleeth the soule spyrytually of y ^e dethe of gylte by mortall synne / the whiche is a dysobeysaunce so venymous / full of infec­cyon and of sekenes mortall that it mortyfyeth and quencheth charyte and the ver­tues and separeth god / his loue: & his grace the whiche gyueth lyfe vnto the soule. Vn­de augustinus. Sicut corpus moritur recedente anima a qua est eius vita / ita anima recedente a deo a quo est eius vita mortua est. That is to vnderstande. In lykewyse as the body deyeth whan the soule depar­teth / in semblable maner the soule is deed of deeth of gylte whan god is departed by synne. For god is y ^e lyfe the whiche maketh the soule to lyue. Vnde. Ioh̄. xiiij. Ego sū via veritas et vita. And a man sholde not vnderstāde that the soule defayled is deed and quenched / for it is immortall. But a man sholde vnderstande that the soule is deed spyrytually of the dethe of gylte as it is sayd / and deputed for to descende in to y ^e tourmentes infernalles of hell with all the deuyls / the whiche is y ^e seconde dethe / where as the dampned hath dethe without dy­enge / and lyfe without lyuynge. Saynt Bernarde sayeth. Non viuit qui superbia inflatur / qui luxuria sordidatur / qui ceteris peccatis inficitur / quoniam non est hoc vi­uere / sed vitam confundere et appropin­quare vs (que) ad portas mortis. That is too saye. He the whiche is blowen with pryde the whiche is soyled by lechery / and y ^e whi­che is infecte by other synnes he lyueth not For it is no lyfe to lyue so. It is to confounde his lyfe and to approche vnto the gates of dethe. Et paulus dicit .i. ad thymotheum v. Vidua que in delici [...]s est viuens / mor­tua est. Glosa. Quia si viuat natura / mor­tua est culpa / vel si viuat mundo mortua est deo. The wydowe the whiche is lyuyn­ge in delytes of synnes is deed spyrytually for all be it that y ^e nature lyueth she is deed by gylte. Or yf she lyue to the worlde she is deed vnto god. Et legitur appocalipsis. iii. Scio opera tua qui nomen habes ꝙ viuas et mortuus es. &c. The begynnynge of corporall dethe and spyrytuall procedeth by y ^e synne of our fyrst fader Adam the whiche brake the commaundemente of almyghty god. Our lorde hym defended that he shol­de not ete of the truyte and vnto him sayd In what houre that thou etest of it thou shalte deye. That is for to vnderstonde of double dethe / for thou shalte be mortall as vnto the body to deye one daye the whiche shall come / and also thou shalte deye spyrytually of dethe of culpe or gylte / for grace and vertues shall departe theym from the And the deuyll came after the whiche is y ^e grete murderer and enuyous hangeman of the soule and insacyable ennemye of hu­mayne creatures the whiche counceyled & prouoked vnto our fyrst moder Eue that she sholde ete of the fruyte. And he temp­ted her fyrste for that the woman is more frayle and apte to conuerte than the man by fayre language and flateryes. And she answered / god hathe sayd vnto vs that in what houre that we ete of it we shall deye. no the deuyll sayd vnto her. It is not so ye shall not deye. God hathe sayd soo for that that he knoweth that in what houre that ye ete of this sayd fruyte your cyen shall be [Page lv] opened and ye shall be as goddes knowynge the good and the euyll. So Eue consented her vnto the deuyll and dyde ete of the apple / and made Adam to ete agaynst the commaundement of god / and anone they were bounde vnto the dethe corporall and spyrytuall. God had created theyr soules fayre / & clere / shynynge in innocency / full of charyte / of vertues / and of spyrytual godes / and hadd put them in a place delecta­ble that is paradyse terrestre / and they were immortalles / but after that they hadde synned they were bounde vnto dethe as it is sayd and were adnychyllate / and theyr spyrytuall goodes forgoten. Quia legitur ezechielis. xxxiii. In quacun (que) die peccauerit iustus omnes iusticies eiꝰ obliuioni tra­dentur. Before synne the soule was fayre / but after it was vyle and foule and pryued from grace and frome vertues and taken out of paradyse terrestre and put in this present worlde the whiche is the londe of labour and of mysery / and deputed to descende in to the regyon infernall that is hell. &c. Who so sholde well consyder th [...]s example he sholde kepe hym from commyttyng of mortall synnes the whiche mortefyeth the lyfe of the soule and his spyrytuall goodes as it is sayd. A man sholde note here that all the good operacyons that a man dooth in mortall synne ben deed & of none effecte for they ben doone without grace and cha­ryte. Quere post .xlv. B. And therfore he y ^e whiche commytteth mortall synne is cul­pable of a grete cryme worthy of punycion to slee in suche wyse his soule and his vertues by the dethe of gylte. ¶Example how filius prodigus was deed of dethe of gylte by synne whan his fader sayd vnto his auncyent sone. Illud Luce. xv. Gaudere oportebat quia frater tuus hic mortuus fuerat et reuixit / perierat et iuuentus est. ¶Another example of a thefe the whiche saynt Iohan conuerted whan he hym demaun­ded of the bysshop the whiche sholde haue kepte hym. He answered. Parer mortuus est deo. That is to say. Fader he is deed vnto god of dethe of gylte / he is prynce of the theues. ¶Another example how Susan̄e sayd that dethe was in her yf she commyt­ted the lechery that the two auncyent men wolde haue hadde her commyt. Vnde Da­melis. xiii. Si enim hoc egero mors michi est. si autem non egero non effugiam manꝰ vestras sed melius est abs (que) opere incidere in manus vestras (quam) peccare in conspectu domini. For a good cause Susanne wolde not commytte synne / for incontynent that it is consummed and doone it engendreth the dethe / as sayth saynt Iames in his epystle. Peccatum cum consummatum fue­rit generat mortem. And the soule the whiche hath synned shall deye of dethe. Vnde ezechielis. xviii. Anima que peccauerit ip­sa morietur. For too vnderstande well the scriptures god defendeth the dethe corpo­rall / and dethe spyrytuall as it is sayd. It is a thynge clere syth that god defendeth y ^t thou sle not the body / by a more greter reason he defendeth that thou slee not the sou­le spyrytually. For it is nothynge as of the body the whiche is transytoryous as to y ^e regarde of the soule the whiche is perdura­ble and eternall. &c.

C. ¶The maners how a man commyt­teth homycyde. xxiiii.

NOn occides. Thou shalte not slee. Homycyde is commytted corporally and spyrytually in many maners. ¶Fyrst a man commytteth homicide spūally [Page] by euyll thoughtes whan a man consen­teth hym by delyberacyon to do ony mor­tall synne. In lykewyse as it is wryten indepenitentie distīctione .l. c. Siquis volū ­tarie. Yf by delyberacyon thou desyrest the dethe of ony of thy kynnesmen and fren­des for to haue theyr goodes and heryta­ges. Or yf thou haue hate with ony of thy neyghbours in desyryng to bete hym or to kyll hym / or to do hym ony euyll in his per­sone or in his goodes or herytages thou arte deputed homycyde of thy soule spyrytu­ally. Vnde .i. iohannis .iiii. Qui odit fratrē suum homicida est. &c. This mater shall be declared hereafter in the chapytre of the synne of hate. Quere post .xxvii. c. And in the two laste commaundementes of god. ¶Secondly a man commytteth homycy­de spyrytually whan a man gyueth so euyl example vnto his subgectes that they ha­bandon them to synne as it is declared he­re before in the fourth commaundemente Quere .xxii. E. Or whan the subgectes go vnto perdycyon by defaute of correccyon. Quere .xx. C. Or by defaute to shewe and to teche the worde of god. Quere .xxii. D. Versus. Exemplum / mens / lingua / ma­nus / substractio victus. Corporis ac ani­me dici possunt homicide. ¶Thyrdly a mā commytteth homycyde spyrytually by the tongue whan a man maketh lesynges for to noye his neyghboure. Vnde sapientie .i. Os quod mentitur occidit animam. Also whan a man blasphemeth or whan a man swereth vaynely agaynst the dyleccyon of god a man sleeth the soule of the dethe of gylte. The wyse man sayth that the dethe and the lyfe ben in the handes of y ^e tongue Vnde prouerbiorum .xviii. Morset vita sunt ī manibus lingue. ¶Examples how the deuylles dyde slee the chylde of a ryche man in blasphemynge god. Quere in the examplary ad numerum .lxii. B. Also a mā dooth homycyde by the tongue whan a mā accuseth falsely ony persone for too make hym to deye / as the Iewes whan they ac­cused falsely the Iust lambe that is our sa­uyour and redemptour Ihesu cryst vnto Pylate the Iuge crymynall by lesynges & after cryed as vnreasonable beestes. Crucifige / crucifige eum. They were homycy­des and culpables of his dethe. And Pyla­te the whiche hym Iuged and condamned wrongfully / they commytted homycyde how be it that they stroke not the nayles. ¶Another example how Iudas y ^t whiche solde our lorde for .xxx. pence sayng. Quid vultis michi dare. &c. was homycyde / traytre / and thefe too delyuer his mayster / and euyll came vnto hym for he lost the dygnyte to be an appostle and another was elect and put in his place / as it is wryten in the dedes of the appostles. Hiat habitacio erꝰ deserta / et episcopatum eius accipiat alter Also he was accursed of god / and he hadde ben better neuer to haue ben borne. Vnde mathei .xxvi. Ve homini illi per quem filiꝰ hominis tradetur / melius esset illi si natus nō fuisset homo ille. And at the last he han­ged hymselfe and is dampned. Also a man dooth homycyde by the tonge whan a mā commaundeth vniustly for to do homycy­de. In lykewyse as it is wryten distinctio­ne .i. Si quis viduam. Et de peniten. disti. i. capitul. Periculose. ¶Example in He­rode the whiche commaunded that saynt Iohan baptyst sholde be beheeded / he was homycide albeit that he gaue not the stroke ¶Other examples there ben of them that hath commytted semblable homycydes as of Egeas the whiche made saynt Andrew to be crucyfyed. And Tarquyn made Thymothee to be slayne. And Hyrace y ^t whiche made to kyll saynt Mathew. And Quyn­cyen saynt Agathe. And Neron saynt Pe­ter & Poule. They were homycydes of thē [Page lvi] how be it that they ne deden the operacy­ons. Quere ista exempla .lvii. f. g. h. i. Also they the whiche counsaylleth or cōmaun­deth to excercyse warres y ^e whiche be not iuste after god / or y ^e whiche that to do ben moued / by auaryce or vengeaunce more than for the loue of Iustyce ben homycy­des and culpables of the murdres the whiche therof comen. Also those y ^e whiche coū saylleth to do ony homycyde breketh thys cōmaundement / as it is wryten. di. i. cap. Si quis viduā & de pe. di. i. c. hominum. & ca. Omnis iniquitas. These baudes the whiche counsaylleth to do lechery / or these yll knaues thefte ben homycydes of y ^e soules spyrytuelly. &c. Also those y ^e whiche susteyneth the quarell of warre vniuste put­teth themself in daunger. Quia agentes et conscientes pare pena punientur. That is to vnderstonde those y ^e whiche maketh warre / the whiche it susteyneth / & the whiche also consenteth shall be punysshed of semblable payne. &c. Fourthly a man do­the homycyde by the hande and by cursed operacyon. Yf it be wyll dysposed vniustly that is a greate synne moche enorme and reserued vnto the bysshop or vnto the po­pe after the persone slayne. Vt habetur. di l. ca. Si quis voluntarie. It is that y ^e whiche is spoken before. Crysten / man / & crysten woman to hate / to bete / & to kylle vn­to the is defended entyerly. Yf thou holde rancoure thou shalt be punysshed bytterly This synne bydeth vnto grete punycyon Example howe the aungell shewed vnto tongdalus in helle a valee replenysshed w ^t coles of fyre in the whiche were put these homycydes. Quere .lxxvii. g. Another exā ple how leueresse made saynt beatryce to be slayne. And the deuyll posseded her and slewe her .lxxvii. a. Another example how iesabell made Naboth to be slayne / & she was slayne & the houndes eate her .lxxvi. b. They shall be sent vnto the fyre of helle the whiche is a torment ryght cruell. Quere .xlix. b. Also whan by charnalite or other cursed gouernement a man is cause that the fruyte of a woman perysshe before the baptysme or after / he is homycyde & case reuersed. Also empoysonners / and enuenimers / or women the whiche drynketh herbes for to make the fruyte of them to deye suche people ben homycydes & transgres­sours of this cōmaundement. Also a man homycyde by the hande / and of that it be­houeth to make dystyncyon. Whan the iu­ge maketh ony persone to deye for his de­merytes by ryght iustyce. And that he and the hangman done execusyon for to punysshe alonely the synner by iustyce / the iuge ne synneth in cōmaundynge it / ne y ^e hang man in doynge execusyon / but it maye be merytorye for the conseruacyon of the co­mune welth / and of the thynge publyke / as approueth saynt poule in a pystle where he sayth ad romanos .xiii. Omnis ani­ma potestatibus / sublimoribus subdita sit Sequitur si malum feceris time non enī line causa portat gladiū minister dei. vindex est in iram ei qui malum agit. That is to vnderstonde. Euery soule is subiecte to the haulte puyssaūces. Certes the mynys­ter of god bereth no swerde without cause he is venger in ire vnto hym y ^e whiche dothe yll. And yf the iuge or y ^e hangman make the synner to deye / not vpon entency­on to accomplysshe iustyce / but vpon en­tencyon dysordynate to shedde the bloode humayne of the crysten people and crea­tures of god / or by vengeaunce or cursyd­nes / they ben deputed homycydes for the entencion was corrupte and enfecte with malyce and cruelte / all be it that the syn­ner hadde well and iustely deserued it. In lyke wyse as it is wryten in the droit. Al­so whan a man sleeth by necessyte it beho­ueth [Page] to make dystyncyon of the necessyte / yf it may be auoyded or naye / as here ben people the whiche wyll slee me vniustely / it behoueth that I slee them / or that they slee me. Yf that I may escape so that they slee me not / nor I them I sholde auoyde For yf I go to slee them and that I may escape I sholde be homycyde & transgres­soure of this cōmaundemente. But yf I may not auoyde but that I muste go thorowe them and that I do homycyde without hate ne wyll to slee. I shall not be de­puted homycyde ne transgressour of this cōmaundement. How be it good thynge it is to make conscience to be comen vnto suche necessyte. Bonarum enim mēcion est timere culpam vbi culpa non est. Vt habetur in decreto extra de homicidio. Interfe cisti. Also whan a man sleeth by case of fortune it behoueth to make dystyncyon whā the fortune happeneth yf a man do operacyon lefull or not lefull. Yf it were operacyon lefull as to cut a tree / or that he caste y ^e sheuys from the carte. &c. And that he ta­ke hede to beholde aboute and to crye hye and clere / and the houre. In suche wyse y ^e yf there were persone and that he myght wele auoyde ne sholde be deputed homycyde. Vt probatur. di. l. ca. Sepe cotingit: et extra de homicidio capitu. Quidam. But yf he dyde operacyon vnlefull as to caste stones where as the people haue of custo­me to passe. &c. he sholde be homycide and transgressour of this cōmaundement. Al­so yf a man laye to slee ony in iuste batayl he is not deputed homycyde as it is wry­ten. xxiii. q. Quid culpatur.

D ¶Fyfthly a man dothe homycyde for to withdrawe the lyuynge of ony persone as whan faders & moders ne gyueth noo meate vnto theyr lytell chyldren / or that y ^e moder gyueth them no souke / whan a byrde ne bereth meate vnto her lytell byrdes they deye. In lyke wyse faders & moders ben homycydes. Also whan the syege is before a towne it behoueth to make dystyn­cyon yf y ^e warre be iuste or not / yf they be iuste for to famysshe theim & to make thē deye for hongre yf they yelde not the place I trow to punysshe them it is no homycyde / how be it y ^t the thynge is daungerous For many bereth punycyon the whiche haue nothynge to do. And yf y ^e warre be not iuste / it is homycyde to make them dye of hongre Also whan rauisshers taketh awaye the substaunce of the poore people vn­iustely they take awaye theyr lyfe / & ther­fore they ben deputed homycydes. Vnde eccle. xxxiiii. Panis egentiū vita paupe­ris est qui defrauldat illum homo sangui­nis est: qui aufert in sudore panē quasi qui occidit proximū suum. That is to vnder­stonde / the brede of the hongrye and nedy is the lyfe of the poore / he y ^e whiche taketh it from hym or begyleth is a man of blode he the whiche taketh awaye in swete the brede is also as he y ^e whiche sleeth his ney­ghbour. But people of armes the whiche gothe agaynst theyr aduersaryes in iuste warre for to defende the countree and the comune welthe y ^e whiche haue no wages maye take of lyuynges curteysly without exces ne to greue the poore it is suffred of the kynge / and the lawe suffreth it for the grete necessyte of the comune welth. Ne­cessytas non habet legem: si malum inde sequeretur postea. Vt habetur de consecradi .i. Sicut etiam patet extra de consuetudine. ca. iiii. But those y ^e whiche haue wa­ges and taketh vniustely the goodes of an other by force openly without mocyon of warre breketh the cōmaundement of god the whiche is wryten exodi. xx. Non fur­tum facies. et deutero. v. Non concupis­ces rem proximi tui. Also god commaun­deth y ^t thou loue thy neyghbour as thy self. [Page lvii] and that thou do vnto him none yll no more than thou woldest that he dyde vnto y ^e Vn̄ thob. iiii. Quod ab alio odis tibi fieri vide ne tu aliquando alteri facias. Also after the scrypture pyllerye is more greate synne than the theft. For he that steleth taketh secretely with drede. And he the whi­che pylleth taketh apertely before all gre­dely and without drede. vnto bothe twaȳ it behoueth to make restytucyon. Quia non dimittitur peccatum nisi restituatur ablatū. xiiii. q. vi. ca. Sires. Exāple howe a knyght was beten of the deuylles for y ^t that he toke awaye the cowe of a woman wedowe. Quere .c. ix. e. Another example of a rauyssher in paynes for that / that he toke the gote of a woman wedowe. Que­re. c. ix. f. Another example how one monyer sawe in helle a rauyssher in paynes. quere. c. x. a. Also those the whiche haue haboū daunce of goodes and by auaryce letteth theyr pore neyghbours to deye for hongre be it by scarsete / syknes / or other necessyte ben deputed homycydes & transgressours of this cōmaūdement. Vt habetur. de. pe. di. lxxxvi. ca. Pasce fame moriētem et si non pauisti occidisti. Example how y ^e cur­sed diues was dampned and sent in to the fyre of helle / for he had no pite of the pure lazar the whiche coueyted to haue of y ^e crō mys the whiche fel from the table. Quere lxxxiiii. c. Another example .lxxxiiii. b.

¶How homycyde is a synne y ^e whiche as­keth vengeaunce of god. ca. xxv

NOn scis occisor. Be thou noo murderer. It is greate hor­rour & cruelte to cōmytte homycyde / to vndo that y ^t god hathe made to his owne semblaunce to murdre and slee his semblable and brother crystyen. Amonge other syn­nes it is a vyce the whiche demaūdeth of god vengeaunce that homycide. We haue by example in Cayn after that he hadde slayn his broder abell god came vnto him & him demaunded where his brother abel was / he answerde am I the keper of my broder. And god sayd vnto hym. Here is y ^e voyce of the blode of thy broder Abell the whiche cryeth vnto me from the erth and demaūdeth vengeaunce. vn̄ge. iiii. Ecce vox sanguinis fratris tui abel clamat ad me de terra. This mater shall be declared in the examples where he speketh of y ^e ho­mycyde of Cayn. Quere .lxxvi. a. Also af­ter that the cursed massacre herodes had slayne the innocentes / the voyce of y ^e said innocentes cryed for vengeaūce vnto god as it is wryten in the legende. Sub alta­re audiui voce ocioso (rum) clamatiu et dicen­cium vindica sanguinē nostrū deꝰ noster. And god theym answerde. Abyde ye yet a lytell whyle tyll vnto y ^e tyme that y ^e nom­bre of your brederne be accōplysshed. Expectate ad huc modicū tēpuis donec īpleatur numerꝰ frat (rum) vestrorum. Than y ^e syn of homycyde demaundeth vengeaunce / & in the ende the innocentes were venged / And the sayd herodes deyed myscheuously In lyke wyse as it is wryten in the examplayre. Que. lxxvi. d. Euery persone be he kyng / prynce or labourer sholde fere to do homycyde vniust. For incontynent that it is cōmytted / the sayd persone is boūde vnto payne and punycion in suche wyse that he ne may escape but that he haue punycyon in this worlde or in the other. The sayd kynge herodes whiche slewe the innocen­tes was punysshed by lytell wormes that slewe and ete hym. &c. Also Pylate y ^e whi­che made wrongfully our lorde Ihesus to dye / he slewe himself with his owne knife [Page] And the iewes by whome he was slayne / god was venged / for some deyed by famyne / the other by swerde / and all deyed myscheuously. By the whiche it appereth that by the synne of hate and homycyde there foloweth punycion and vengeaunce. And therfore sayd god vnto saynt peter whan that he cutte of malcus ere in his passyon. Illud mat. xxvi. Conuerte gladium īlo­cum suum: omnes qui acceperint gladium gladio peribunt. Who soo sleeth with the swerde shall deye of a swerde. That is to saye of the swerde corporelly or spyrytuel­ly yf he ne do grete penaūce. Item legitur gene. ix. Sanguinem enim animarū ve­trarū requiram de manu hominis / de manu viri / & de manu fratris eius requiram animam hominis. Quicū (que) affuderit humanum sanguinem fūdetur sanguinis il­lius. Certaynly I shall demaūde of y ^e hande of man the blode of our soules. That is to vnderstonde how god shall demaunde of the hande of the murderer the blode of his broder crystyen that he hath slayne. It is so grete synne that by the ryght of Ius­tyce the sayd murderer ought to be slayne & therfore of good ryght god sayeth / what so euer persone hathe shedde the blode hu­mayn of the man his blode shall be shedde Et legitur apoca. xiii. Qui gladio occide­rit oportet eum in gladio occidi. &c.

B ¶Whan it is lefull to bete / and whan it is defended. Ca. xxv.

DAuyd the prophete sayth in y ^e psalter. Irascumini et nolite peccare. Wrathe ye or be ye wrothe agayne your synnes / & agayne those of your neyghbours and chyldren & kepe you from syne That is to trouble your entendement by passyon of ire to the ende that thou ne do correccyon vniuste. Nolite peccare / that is to saye yf there come the a sodayne ire / ne gyue thy consentement to do vengeaū ce without the boundes of iustyce. Ne strike thou not / ne murdre thy neyghbour vniustely / god it defendeth and soo cōmaun­deth the to loue hym / & that thou ne hate hym. It is that thynge the whiche is spo­ken in the begynnynge of this cōmaundement. Crysten man or crysten woman / to hate / bete / or kylle to y ^e is defended entyerly / yf thou wylte holde rancour thou shalt be punysshed bytterly. To bete his neygh­boure is somtyme cōmaunded of god and somtyme defended. God cōmaūdeth that a man bete by charyte and fayre correccyō the chyldren synners mobedyentes vnto god and vnto good maners. It is a grete werke of mercy to saue a soule / to correcte an yll persone y ^e whiche gothe vnto dampnacyon / more grete than to gyue grete al­mes. The sage sayeth sapien. i. Probata virtus corripit insipientes. That is to say the vertues prouued correcteth the fooles vnlerned / vnwyse / and synners. Those y ^e whiche haue subgectes in theyr correccion them sholde correcte and instructe in good maners. And yf they ben rebelles inobedyent and synners they sholde bete them / punysshe and correcte saigely and dyscretely by loue and charyte without hate ne ven­geaunce. This matere is declared in the fourth cōmaundement. Quere. xxii. c. Ex­ample how saynt benet bette a monke by fayre correccyō. Quere. lxv. g. In another maner god defendeth by this cōmaunde­ment that a man ne bete nor murdre vn­iustely his neyghbour by ire / furoure / cou­rage moued / & by cursed wyll. In the auncyent testament the chylde that bette his fader / or his moder by yll wyl / was put to [Page lviii] dethe. Vn̄. exodi. xxi. Qui percusserit pa­trem suū & matrē suā morte moriat (ur). Also in y ^e same chapytre it is wryten. Qui ꝑcus serit hoīem volēs eū occidere morte moriat (ur) Also whan ony bete a persone yf he deyed he was slayne. exodi. xxi. Si mors fuerit subsecuta reddet aīam pro aīa. And yf he put out the eye of his neighbour / men sholde a put out his eye. And yf he had broken his neyghbours tothe / men sholde a pluc­ked out one of his / yf he had cutte an hande / his hande sholde a be cutte / or fote for fote / or brennynge for brennynge wounde for wounde. &c. Vn̄. ex. xxi. Beddet oculū pro oculo / dentē ꝓdente / manū ꝓ manu / pedē ꝓ pede / &c. whan ony bete his neighboure agayne the cōmaundement of god It is a thyng reasonable that he be beten Vn̄. psal. Scdm̄ opera manuū eo (rum)tribue illis. God cōmaundeth vnto euery person that he ne do vnto another more than he wolde another dyde vnto hym / and none ne wolde be beten ergo. &c. It is wryten thobie. iiii. Quod ab alio tibi odis fieri vide ne tu aliquando alterifacias. The syn of betyng is more grete in some persones than in some other / for to bete a clerke or a preest / it is a case reserued to the pope / to bete fader or moder is case reserued vnto y ^e bysshop. Also to bete his parentes of eche degree by yll / y ^e nerer they be the gretter is the sȳne. Also those the whiche bete theyr wyues and chyldren / or y ^e scolemayster his clerkes by ire & furour & not by correccyon offendeth this cōmaundement / & yf they doo it by fayre correccyon / it is the werke of charyte. Also those the whiche defende them in betynge and kyllynge more by ire than to defende them iustely offen­deth agaynst this cōmaundement. Example how a knyght was gretely tormented in purgatorye for y ^t that he fyled the chir­che yerde / & hurt one w ^tin it. Que .lxxvii. f Another example of a man the whiche [...] te and tormented his wyfe soo often y ^• she renyed the fayth / slewe her chylde / & con­sented vnto the wyll & temptacyon of the deuyll .lx.i.

A ¶How god defendeth all ire vniuste a yenst his neyghbour. xxvi.

SAynt Iames sayth in his epystyl l. Be euery man swyfte to here / late to speke / and late vnto ire. Certaynly the ire of the man ne dothe the iustice of god Vn̄. iacobi. i.c. Si aūt oīs homo velox ad audiendū / tardꝰ autē ad loquendū / & tar­dus ad iram. Ia enī viri iustitiā dei operatur. Ire furoure / noyse / hate / dyuysyons they cōmytte & reyse amonge neighbours brederne and frendes for many thynges. ¶The fyrste is to gayne or to haue to go­des or herytages the one of the other. The seconde is for the losse of the goodes or he­rytages the whiche is done for the one or for the other. ¶The thyrde is for y ^e dimy­nucyon of the renōmee of ony / & iniuryes spoken betwene theym. ¶The fourth is whan ony smyteth or sleeth ony of theym ¶The .v. is whan ony ymaginacion true or false that ony hurte hym in ony thynge or yf that his persone be dyspysed or ful ly­tel praysed. For to vnderstonde shortly: ire spryngeth vp whan ony hathe dōmage of another in his body / or hathe renōmed hȳ or in his goodes or herytages. And suche ire is somtyme kepte and enclosed in the herte without apperynge it without forth somtyme it is shewed in worde / and som­tyme in operacyon. The fyrst is yll. The seconde is wors. The thyrde is worste of al.

B ¶The fyrste ire the whiche is in herte maketh a man sorye / dyspleasaūt agayne his neyghboure in awaytynge the oppor­tunyte [Page] whan he may be auenged on hym and to do hym dyspleasure & dōmage. Yf it be by delyberacyon / delectacyon & consē tement of reason there foloweth dampnacyon & puttynge from paradyse. Vn̄. ma. v.c. Oīs q ⁱ irascit (ur) fratri suo reus erit iudicio. Euery man y ^e whiche is wrothe with his broder shall be culpable of iugement & shall be cyted vnto the iugement of god / & it behoueth wyll he or not y ^t he there ap­pere after his dethe. Where he shall be de­maunded how he hathe kepte this cōmaū dement y ^e whiche is to loue his neighbour as hymselfe. What may he answer whan he hathe hated hym and desyred his yll & wolde do vengeaunce. Euery persone the whiche is in suche estate yf he dye in suche wyse he is sente vnto dampnacyon. The prophete sayth ꝙ in tempora vindicte dis­perdet te deus. ¶Example of a woman dampned the whiche kepte her ire in her herte without wyll to pardon .lxxviii.d.

C ¶The seconde ire y ^e whiche is shewed by sygne or token is whan ony man hath the harte so full of yre & wrathe agayn his neyghboure that he sheweth the sayd ire without forth by ony wayes / or by ony to­kens or maners. Of whome speketh the euangelyst of him the whiche sayth racha the whiche is an interieccyon shewynge ire and indygnacyon w ^tout beynge inter­pretee / or as he y ^e whiche enclyneth his e­yes hauynge no wyll to beholde hym / or y ^e whiche maketh clene his mouthe & make the spyttynge / or the whiche ne wyl speke in metynge one with another / or y ^e whiche gothe by another waye for drede to mete hym that he hateth & semblable thynges / Yf thou therin hast offended by reason disposed in wyllynge hym yll thou arte culpable of coūsayl dygne of punycion. Vn̄. ma. v.. Qui dixerit fratri suo racha: reus erit consilio. The counsayll of the blyssed trinite is that in suche mesure and manere of ire as thou hast had ayenst thy neyghbour that thou shalte fynde it and haue it in suche maner ayenst god / the vyrgyn marye & the sayntes of paradise. Vn̄ suꝑ illud lu. vi. Eadē mēsura qua mēsi fueritis remecit (ur) vobis vbidicit basiliꝰ: q̄ mēsura vnus q ⁱs (que) peccat: aut bene agit eadē p̄mīa: aut penā sumet. God shall shewe the his ire in suche wyse that thou shalte neuer se hym ioyously by ioyous face / & that he shall neuer haue mercy on the / & shall neuer dely­uer the from paynes & tormentes yf y ^u de­parte or deye in suche ire. And prayers & oraysons y ^t men done for y ^e shall neuer serue the of nothynge. Wherof it is wryten hie. vii. Tu noli orare ꝓ populo hoc nec assumas laudē & or̄em et nō obsistas mi­chi q ⁱa nō exaudiā te. God sayd vnto saynt Hiereme / pray y ^u not for this people for I shall not gracyously here the. The token of ire of y ^e virgyn marye & of the sayntes of paradyse is y ^t they shal neuer make prayers ne suffrages for a man dampned. Example of cursed dyues the whiche demaū ded a droppe of water / he was not herde. The token of ire of the aungels shall be y ^t they shall seuer & departe the good frome the yll / & shall sende them in to the chemyne of the fyre. In the whiche they shal wepe & grynde theyr tethe of rage and of an­guysshe / & they shal be put from glorye. vn̄ math. xiii. Exibūt angeli et seperabunt malos de medio iustorū & mittēt eos ī ca­minū ignis: ibierit fletus et stridor dētium And y ^e prophete Ysaye sayeth. Tollatur impius ne videat gloriā dei.

D ¶The thyrde ire the whiche is shewed in worde is whan ony hathe y ^e herte so fu­ryous heuy & angry ayenst his neyghbour that he ne can holde it w ^tin but y ^t it muste nedely forth in wordes / sygnyfyenge iniuryes / blames / shames / noyses: reproches / [Page lix] as to saye that thou arte a thefe / pyller / or murdrer &c / or a lyer / to dyspyte / to menace / as to saye I shall bete the / or I shal sle or I shall do suche a thynge and suche / suche people ben culpables of the fyre of hell as sayth the gospell math. v. Qui dixerit fratri suo fatue: reus erit gehenne ignis. This matere shall be declared in the .viii. cōmaundement of god.

E ¶The fourth ire is shewed in yll operacyons / for the furoure and ire y ^e whiche is in the herte oftymes maketh vengeaūces by the hande leyed and of dede / as to bete to slee / to murdre beestes / or people / or to dōmage by proces / iuges / sergentes / men of lawe / offycers / men of war / or by other false thinges iniuste / yll / & vnlawfull. Suche vengences and operacyons ben defended in this .v. cōmaundement & ben right yll. For they put from paradyse & maketh to haue dampnacyon. legit (ur) math. v. Di­ctum est antiq ⁱs nō occides: q ⁱ enī occiderit reus erit iuditio. &c. You haue in your law Slee thou not thy neyghbour / he the whi­che hathe slayne shall be culpable of iuge­mente. That is to be iuged vnto sembla­ble payne y ^t whiche is dethe corporell. But I tel you euery persone y ^t is wrothe or angry in his herte agaȳst his brother in wyllynge hym yll vniustely by delyberacyon / he is culpable of iugement / that is to be accused before god vnto dampnacyon & perdiciō. And that y ^e god sayth after / qui dixe­rit racha / y ^t is whan the hatered appereth without forth as it is sayd that the synne is the more grete / & to saye / fatue / it is yet more grete synne and to do the operacion It is the synne vnto the whiche apperteyneth more grete punycyon and dampna­cyon. ¶Example of diascorus the whiche by grete ire & furoure bete iniustely saynt barbara / and after beheded her / & he was brente with the fyre celestyall. Que. lvii. e. Many other examples ben wryten in the fyrste cōmaūdement of the exemplayre of prynces & tyrauntes the whiche haue ma­de to slee and martyr the crystyeus by grete ires and furours. And they shall deye of yll dethe .lvii.d. f. And after y ^e scryptures all men and women shall yelde accompte at the daye of iugement of one and euery of them and of all the yll operacyons that they haue done in this worlde yf they dye impenytentes without contrycion / confessyon & satysfaccion vnto god & vnto their neyghbour after the offense done. Yf thou wylte not byleue that it be true by symple worde than put to fayth vnto the wytnes of the holy scrypture y ^t whiche varyeth not Vn̄. athanasius in psal. Quicū (que) dicit ꝙ ad aduentū christi oēs hoīes reddituri sūt de factis ꝓpriis / rationem & qui bona egerūt ibūt in vitam eternā: qui vero mala in ignem eternū. At the comynge of Ihesu cryst al men shal yelde reason of theyr ow­ne dedes / and those the whiche haue wele done and wrought shall goo in to the ioye eternall. And those the whiche haue yll done shall go in to y ^e fyre eternell. Et paul .ii. ad. co. v. Oēs enī nos manifestari oportet ante tribunal christi vt referat vnusquis (que) ꝓpria opera corporis prout gessit siue bo­num siue malum. It behoueth vs al to appere before the charyte of Ihesu crist where euery man shall reporte his owne ope­racyons of the body as he them hathe do­de ben they good or yll. Et. hie. xxv. Reddā eis secūdum opera corum & secundū facta manuum suarū. I shall yelde vnto them sayth god after theyr werkes / and after y ^e dedes of theyr handes. Also they shall goo in to the place that they haue deserued after theyr operacyons and werkes / the whiche they shall bere with them. Et psal. Secundum opera manuum eorū tribue illis redde retributionem eorum ipsis et cetera. [Page] Et apo. xiiii. Opera enī illorum sequūtur illos. Thou irous or wrathful man y ^e whiche haste had thy thoughtes yll to auenge the on thy neyghbour / or the whiche haste wronged / and menaced / or beten / or slayn yf thou wylte be saued repente the and take the condycyons of the pylgrym of paradyse the whiche ben wryten here after q̄re xlv. a. Also obey vnto god and vnto his cō maundementes to thende that thou pos­sede the Ioyes of paradyse y ^e whiche ben grete in lyke wyse as they shal be declared here after .xlvii. a. Also leue ire / furour / repente the and obeye vnto god of drede / to be sente in to the fyre of helle the whiche is a torment ryghte cruell in lyke wyse as it is declared afterwarde. Quere. xlix. b. Vn̄ legitur apoca. xxi. De homicidis / fornicatoribus / beneficis / ydolatris / & oībus men dacibus / pars illorum erit in stagno ardē ­ti igne et sulphure quod est mors secunda ¶In the sayd chapytre he speketh of ho­mycydes / fornycatours / enuenymours / ydolatryes / and also lyars / the whiche deye impenytentes / the place and the partie of those shall be in a ponde of fyre brynninge in helle the whiche is the seconde dethe where the dampned shall be and shall ha­ue dethe without deyenge and without endynge and default withoute defayllynge. Example of a man dampned the whiche spake of y ^e fyre wherin the dampned ben. Quere. lvii. a.

F ¶How god defendeth ire agayne hym­selfe. Ca. xxvi.

NOn contristabit iustum quic­quid acciderit ei. prouer. xii. c. What fortune / losse of godes aduersyte / pouerte / that co­meth vnto a Iuste man / he sholde not be wrothe / for the good persone bereth pacyently all aduersytees for the loue of god as dyde y ^e good man iob / a man is wrothe ayen hymself in many maners. wherof one is ryghte yll and worste of al whan by ire a man faileth to dyspayre / & y ^t man is homycyde of hymself. For therof foloweth dampnacion and perdycyon for the brekynge of the cōmaūdement of god Non sis occisor. By thyselfe of wyll ne of dede be thou no homycyde / ne in thyselfe ne in thy neyghbour. Those the whiche be ire ben homycydes of themselfe sholde be put from the prayers oraysons and from sepulture ecclesiastycall / and sholde be bu­ryed in grounde vnhalowed yf the ende of them appere without ony repentaunce y ^e whiche may be so grete that as vnto god / that suche homycyde shall be in the waye of saluacyon / but suche thynge is vnkno­wen as vnto vs. Also a man is wrothe a­gaynst hymselfe whan a man accomplys­sheth not his wyll / or whan y ^t he leseth or wynneth ony thinge by his folye / or whan a man leseth or geteth ony good / or whan a man falleth in to ony inconuenyente by deffaulte of takynghede to hymselfe. For these thynges here and for many other a man is wrothe somtyme so outrageously that a man stryketh hymselfe / or his wyfe his chyldren / and seruauntes / and that a man breketh pottes and pānes in doinge many ylles. And oftymes a man falleth in to sykenes the whiche greue the body / the whiche taketh hede to gete of goodes also well spyrytuell as corporell / and the whi­che dampneth the soules of them the whi­che ben obstynate and perseuerynge vnto the dethe without penaunce. By this Ire y ^t persone is all troubled. [...]n̄. dauid ī psal. Turbatus est in ira ocuius meꝰ anima mea & vēter meus. Et socrates dicit ꝙ iracūdis cū aliis irasci desierit sibi irascit (ur). &c [Page lx] After the cause wherfore ony is wrothe & the yll the whiche foloweth and he it appetyteth to auenge hym and to do yll / y ^e syn of ire is more grete or more lytell the whi­che is knowen as vnto god y ^e whiche shall do the iugement and the punycyon.

G ¶Of ire y ^e whiche is agayne god. xxvi

ITem inferre caue cū quo gracia tibi iuncta est. Chaton sayth vn­to his chylde / kepe the from bryngynge in of stryfe or noyse / with god / thy frende / or thy neyghboure with whome grace is ioyned vnto the A man wratheth hym ayenst god for many thynges / pryncypally for the flagellacions / aduersytees / fortunes / sykenesses / & mortalytees / losses / punycyons / famyne / warre & yll tyme. &c. that he sendeth. For these thynges here a man murmureth a­yenste god in blasphemynge hym yllynge him / dyspytynge / renyenge him & his saintes. And yf a man may venge hym / men do venge them the whiche is a haulte fo­lye to haue wyll to resyste / or to go ayenst the wyll of god y ^e whiche sleeth or maketh lyuely / the whiche maketh to go in to pa­radyse or in to helle. Vn̄. psal. Dn̄s mor­tificat et viuificat deducit ad inferos & reducit / dn̄s pauperem faciat et ditat humiliat et subleuat. ¶Also it is folye to be in wyll to resyste ayenst god the creatoure y ^e whiche is the iuge that punyssheth all malefactours. Vnde deutero. xxxii. Reddam vltionem hostibus meis et his qui oderūt me retribuam / inebriabo sagittas meas sanguine / et gladius meus deuorabit car­nes &c. Thou sholdest not be wroth ayenst god / for he sendeth of aduersytees and flagellacions for fyue consyderacyons. The fyrste is vnto the synners to thende y ^t they confesse them / amende and purge theym from synne / and it is a token of loue. For god wylleth not that they ben dampned / Vnde appo. iii. Ego quos amo arguo et castigo Et alibi: ad hoc tendunt mala que vobis infero vt reconsiliam me vobis di­cit dn̄s: ego cogito cogitationes pacis & nō afflictionis. Example in saynt eustace vnto whom god sente of tribulacyons for to conuerte hym & saue him. &c. The seconde is vnto synners obstynate in synne to the ende that they begynne theyr helle in this worlde as herodes the whiche was eaten with hande wormes & other wormes. &c. The thyrde is to the good & iuste. For god them sendeth of trybulacyons to thende y ^t they enpryde them not of the good dedes that they done / and for to kepe theyr ver­tues as god dyde vnto saynt poule. Vnde ii. ad corin. xii. Ne magnitudo reuelatio­num extollat me / datus est michi stimulꝰ carnis mee angelus sathane. vt me colla­phizet. &c. The fourth cōsyderacion wherfore god sendeth of tribulacyons vnto the good is vnto the greate acumulacyon of vertues and to thende that they ben y ^e more gloryous in paradyse. For the more the sayntes haue endured pacyently grete tormentes. And the more they haue ben ver­tuous & gloryous as iob. Quamuis multas tribulationes habuit tamen sanctior effectus est. The .v. is to thende that y ^e name of god be louede and gloryfyed / as of a man the whiche was borne blynde / and after was lyghtened & god was praysed / And of the lazar the whiche was araysed after that he had be thre dayes in the erth buryed. &c.

H ¶Of the vengeaunce that god de­fendeth. Ca. xxvi.

THe sage sayeth that he the whi­che wyll venge hym on his neyghbour he shall fynde vengeaū ­ce of god. And also as he kepeth his hate for to venge hym whā he hathe oppertunyte. In lyke wyse shall god do to auenge hym on hym for his synnes. Vn̄. eccle. xxviii. Qui vindicari vult a dn̄o inueniet vindictam / et peccata illiꝰ seruans seruabit. Whan ony persone is offended / hurte / or exceded in ony maner he ne sholde venge hym of that hymselfe for many thynges. Fyrste for god hathe with holden and reserued to hym and vnto his vycayres to do Iustyce / iugement & ven­geaunce. vn̄ ad roma. xii. Michi vindictā et ego retribuam in tempore dicit dn̄s. Et deutero. xxxii. Mea est vltio et ego retri­buam eis in tempore. The vengeaunce & I shall rewarde them in tyme. & eccle. xii. Altissimus odio habet peccatores et im­piis reddet vindictam. Also whan ony is venged of hymselfe he taketh the offyce of god / as yf he were god & iuge. Also he him maketh iuge and partye in his owne cau­se the whiche is agayne ryght and reason Nullꝰ debet eē iudex ī sua ꝓpria causa: regula iuris. Also iustice ought to be done by counsayll. ꝓ. xi. et. xxiiii. Salus erit vbi multa sunt consilia. Helth shall be where many counsaylles ben. Also it ought to be done by greate and meure delyberacyon / and all in peas withouten hast. The whi­che thynge ne dothe he the whiche hym a­uengeth / incontynent / but where a perso­ne hathe offended god he punyssheth him not ne his offycers / they abyden the tyme and the place to punysshe and to do Iustyce. Legitur luce. xviii. Deus autem non faciet vindictam electorum suorū clamancium ad se die ac nocte: sed pacienciam habebit in illis. Example how a man curyal y ^t whiche synned vpon ester euen at night was not punysshed of god / incontynent y ^t he wende to be / but god abode to punisshe hym. viii. dayes after. quere lxxx. b. Another example how the iewes ne weren in contynent punysshed that they hadde made our lorde Ihesu cryste to be crucefyed / but god taryed a grete whyle after & lefte them saynt Iamys for to conuerte them and for to abyde that they myght doo pe­naunce. And whan god had sene theyr ob­stynacyon and that they hadde slayne the said saynt Iames he suffred that they were punysshed of Vaspasyen in this worlde In lyke wyse as it is wryten in the .v. cō ­maundement of the examplayre. whan y ^e innocentes were byheded by herodes and that they cryed vnto god for vengeaunce Vindica sanguinē nostrum deus noster. He ne venged theym incontynente: ne he­rodes was not sodaȳli punisshed / but god them answerde y ^t they sholde abyde. Expectate donec impleatur numerus fractū vestrorum. Also how be it that god sawe & knewe the synne of the sodomytes before that he them punysshed he sayd illud genesis. xviii. Descendam et videbo vterum clamorem qui venit ad me opere comple­uerint: an non est ita vt sciam. I shall descende and shall se yf they haue accomplys­shed in operacyon the clamour the whiche is come vnto me / where yf it be not soo y ^t I may knowe it. And sente two aungels in semblaunce of men the whiche lodged nere vnto Loth. &c. In gyuynge example vnto the Iuges that they ne sholden doo punycyon without grete delyberacyon & informacyon. And he the whiche vengeth hym of hymselfe hathe no counsayll / of delyberacyon / ne auctoryte so to do / wherfore he offendeth gretely. But yf he so do a­mende the yll the whiche vnto hym is do­ne by / iustyce he offendeth not. For iustyce sholde be done and foūded in good and after [Page lxi] hym / How be it y ^t the yll offycers them peruerten in many maneres. The greate lordes the whiche ne wyllen obey vnto iustyce it departen with the swerde. And is suffred of them / y ^e whiche haue good right Vnde catho. Pugna pro patria. Fyghte for to defende the coūtree. Also whan ony is offended & he him vengeth in his wrath he ne vseth of the Iustyce of god. Vnder iacobi .i. Ira enim viri iusticiā dei: non operatur. Et catho. Ira impedit animum ne possit cernere verum. Ire letteth the cou­rage that it may not dyscerne true with y ^e false / and Dauyd sayth. Myn eye is trou­bled with Ire. Vnde psalmista. Turba­tus est in ira a furore oculꝰ meus. A man sholde note that the vengeaunce the whi­che is done by ire is iniuste and yll in four maneres. The fyrste is whan ony punys­sheth / or woide punysshe hym the whiche hathe not deserued it. The seconde is whā he hym bryngeth or wolde brynge to gret­ter payne than he hathe deserued. The .iii is whan he infere / or wolde inferer asmo­che of payne egally as he hathe deserued / but not after the ordre of iustyce as whan he wyll punysshe ony of hymselfe without callyng iustyce & superyores / vnto whom it apperteyneth for to do it. The fourth is whan ony bryngeth in or wolde brynge in ony iuste / and after the ordre of iustice but not by good & iuste entencyon / & for good ende. The entencyon of hym y ^t whiche pu­nissheth sholde other for the welth & saluacyon of him the whiche hathe deserued punycyon / to the ende that he correcte hym / or by the conseruacyon of the iustice comune / to thende that all other correcte theym by his example / or for to do honoure vnto god in punysshynge y ^e offence that a man hathe done to breke his cōmaundemente. He than the whiche vengeth hym / or appetyteth to venge hym by hate / rancour / or to y ^e ende that he beholden & called a good iusticier / in sechinge the preyse of the worlde / or to the ende that he haue moneye / or for ony other cursed ende / he sholde vnderstonde y ^t he sȳneth mortally / & after saint Thomas. Ire is mortall synne whan ony bryngeth in or wyll do ony vengeaūce vnto another after the maneres beforsayd / or after some of them / for it is agayne iustyce and charyte. Also he the whiche ven­geth / hym dysobeyeth vnto god after the scryptures the whiche sayth in many pla­ces and passages / that a man ne yelde the yll for the yll. Vnde paulus .i. thessal. quīto Videte ne quis malū pro malo alicui reddat: sed semper quod bonum est sectamini inuicem: et in omnes. Take hede that no­ne ne yelde vnto ony yll for yll / but that ye folowe euermore togyders that the whi­che is good. Et legitur ad roma .xii. Noli te prudētes tieri aput vosmet ipsos nuilli malū ꝓ malo reddētes. Be ye not prudentes ayenst yourselfe ne yeldynge yll for yll vnto ony. Sequitur. Non vos deffendē ­tes carissimi: sed date locum ire. Ryght de re frendes defende you not but gyue place vnto ire. Item ad roma. xii. Benedicte ꝑ sequentibus vos: benedicite et nolite male dicere. Blysse ye those the whiche persecu­teth you / blysse them and curse them not / Example. We rede that our lord appered hym vnto a woman in trybulacyon vnto whome he sayd / kepe thre thynges & thou shalte be saued / holde thy peas in malediccyons / be pacyent in trybulacions / & yelde not the yll for the yll. Quere. lxxxix. b. Another example how the blyssed and holy saynt Machayre was pacyente and suffred whan he was wronged and beten cruelly and impyteously for a woman the whiche hadde accused him and put vpon him falsly and wrongfully that she hadde concey­ued a chylde of his sede and of none other [Page] Quere. lxxxx. a. It is a greate perfeccyon as to bere pacyently aduersyte and to doo the good agayne the yll. And therfore god sayth / yf ony stryke the on the ryght cheke gyue vnto hym the other. And he the whiche stryueth with the in iugement and take awaye thy robe and gowne / leue it him and the mauntell. Vnde mat. v. Si quis te percusserit in dexteram maxillā tuā prebe ei et alteram: et ei qui vult tecum in iuditio cōtendere et tinicam tuam tollere dimitte ei et palium vt dictum est. Those y ^t whiche be not of suche perfeccyon maketh them to amende the yl done by iustyce. Al so thou shalt not seche vengeaunce. And y ^u shalte not be remembred of the iniurye of thy cytezeyns. In lyke wyse as it is wry­ten. Leuitici. xix. Non queras altionem. nec memor eris iniurie ciuium tuorū. Et legitur eccle. x. Omnis iniurie proximine memineris et nichil agas in operibus in­iurie. Thou shalt not remembre the of the iniurie of thy neyghbour / and do nothyng in the operacions of iniurye. And Chaton sayth. Litis preterite noli maledicta re­ferre. Compte not ne reken the cursed thȳ ges of stryfes paste. Et prouerbiorum .xx. Ne dicas reddam malū pro malo sed ex­pecta dominū et liberabit te. Also god wyl not that a man venge hymselfe. In lyke wyse as it appereth clerely in the gospell / of saynt Marke whan the samarytayns wolde not receyue him / and saynt Iamis and saynt Iohan sayd vnto hym. Wylte thou y ^t we saye y ^t the fyre dyscende frome heuen and that it consume them. Our lor­de blamed and repreued them of that thȳ ge / vnto whom he sayd. luce. ix. Nescitis cuius spiritus estis: filius hominis non venit animas perdere sed saluare. Know ye not of whose esperyte ye be / the sone of a man is not come for to lese the soules / but to saue them Example how a boye or knaue was dampned for hate & wolde be venged. Quere. lxix. a.

I ¶Also Ire and vengeaunce dyspleaseth vnto god. For he the whiche vengeth hym by ire brenneth his temple. That is y ^e conscyence of the man the whiche is y ^e place and the house wherin god resteth. vnde psal. Incenderunt igni sanctuarium tuū in terra: polluerunt tabernaculum nomi­nis tui. That is to saye these wrathful people hathe brente by the fyre of ire thy holy place / where as they haue soyled the tabernacle of thy name in the erthe / and saynt poule sayth ad corinth. iii. ca. Descitis q ⁱa templum dei estis et spiritus dei habitat in vobis. And there foloweth a thinge moche to drede. Si quis autem templum dei violauerit: desperdet illum deus. Certaynly yf ony hathe fyled y ^e temple of god / god shall dystroye hym. Iterum in eodem. ca. Tēplū dei sctū est ꝙ estis vos. The tēple of god is holy / the whiche ye be. Whan an hostyller is angrye or wrothe the hostes y ^t he hathe lodged in his hous be not at their ease herbeged / god is not in y ^e man angry or wrothe. Vnde super illud ad ephe. iiii. Nolite contristari spiritum dei sanctum vnde grego. Dum ira animū pulsat spi­ritusancto habitationem turbat. Trouble thou not the holy spyryte of god / whan ire stryketh the courage of y ^e man it troubleth the habytacion of the holy ghost. And therfore god wyll not enhabyte / nor abyde by grace with a mamirous / furyous / motyf hasty / but he wyll enhabyte and abyde in people humble and peasyble the whiche fereth his wordes. As it is wryten Ysaye penul. ca. Super quem requiescet spūs meꝰ nisi super humilem et quietum & tremen­tem sermones meos. In the place where god enhabyteth is not but peas as dauyd sayth. In pace factus est locus eius. And he loueth people peasible / and persecuteth [Page lxii] people furyous. &c. Example how those y ^e whiche wrathe them ayenst god & ayenst his saintes ben deed myscheuously as ege as / Tarquyn / Dacien / Valeryen. &c. lvii. c.f.h.

K ¶A questyon whan it is that ire is go­de or whan it is venyell synne or mortall. Capitulo. xxvi.

DEsine ab ira et derelinque fu­rorem / noli emulari vt mali­gneris dicit psal. That is to saye cesse the of ire & leue fu­roure / ne haue thou none en­uye vpon another that thou become not a curste. Men fynde in scrypture that ire is somtyme good and leful / and somtyme it is meane and veniel synne / and somtyme ryght yll and mortall sȳne. ¶Ire is good whan it is agayne his owne synnes / or a­gayne those of his neyghbour without passyon of his troblement. For a man oughte to haue dyspleasaūce to haue offēded god by synne or to se hym offended. And that dule or sorowe y ^t is taken for the sayd syn­nes ben called in scrypture contrycyon / & the duyll or the ire y ^e whiche is agayne the synnes of another is named zelus iustitie. God and his sayntes haue vsed of this ire agayne the synners wherof Moyses spa­ke vnto the chyldren of Israell / illud deu­tero. xi. Cauete ne forte decipiat (ur) cor ve­strū & recedatis a dn̄o. Sequitur iratus (que) dominus claudat celum. &c. Also god wrathed hȳ without passyon of trouble again Dauyd for that y ^t he made to nombre hys people / as it is wryten .ii. regum .xxiiii. & for his synne he made mortalyte in his sayd people. Also he was wrothe agayne da­uyd whan he cōmytted auoutrye / and for asmoche that god loued hym he wolde correcke hym. For a good fader the whiche loueth his chylde hym threteneth and punissheth whan he offendeth. Saynt pou [...]e sayeth ad hebre. xii. Ei [...]i mi non n [...]gligere disciplinam dn̄i: ne (que) fatigeris dūm a [...] eo argueris: quem enim d [...]git dn̄s ca [...]igat: flagellat autem omnem [...]tum quem recipit sequitur. Quis fi [...]ius quem non corri­pit pater quod si extra disciplinam estis cu­ius particepes facti estis: ergo om̄es adulteri et nō filii dei. Also whan Moyses spake vnto pharaon and he wolde not here it he was wrothe exodi. xi. Exiuit a pharao ne iratus nimis. Also Moyses cōmaūded vnto the chyldren of Israhell that they ne sholde kepe the manna tyll vnto the mor­nynge. And they were dysobedientes. and Moyses was wrothe. exodi. xvi. Iratus ē moises contra eos. Also whan Moyses came to seche the cōmaundementes / he foū ­de the calfe and the daunce & he was wrothe as it is wryten exodi. xxxi. Iratus est valde. Also god wrathed hym agayne the iewes the whiche made theyr marchaun­dyses in the temple. And he chaled theym oute and theyr oxen and kyen / and made a whyppe &c. as it is wryten ma. xxi. And therfore maye a man be wrothe withoute synne agayne the trespassours. It is the werke of mercy as it is declared before. / Quere ad numerum .xxii. c. & .xxv. b. Men make a question. That is to vnderstonde whether it be lefull for to speke ony foule thynge bycause of correccion. The answer is made after saynt Thomas scdā scdē. q. lxxii. In lyke wyse as it is leful to bete ony persone or to endōmage in worldly godes bycause of dyscyplyne. In lyke wyse may ony man speke worde cōuysyous vnto hȳ that he correcteth whan he hym sholde correcte. And in this manere our lorde called his dyscyples fooles / as it is wryten luce vltimo. Ostulti et tardi corde ad creden­dū et apo. ad gal. ii. O insensanti galathe [Page] How be it in lyke wyse as saynt Austyn sayeth. Obiurgacyons and wordes conuensieuses be not to speke yf ther be not neces­syte. And not to thende that they serue vnto vs / but vnto our lorde. In spekynge suche wordes a man sholde haue ryght gre­te dyscrecyon & attempraunce / for he may speke suche wyce that he sholde dyshonoure the persone. And that hymselfe sholde synne mortally as the scrypture saith the whiche shall abyde bycause of shortnes. ✿ Ire is venyall synne whan it is sodayne w ^tout delyberacyon of reason. And whan ony sourdeth sodaynly in ire & that forthe with by reason he repenteth hym / resyste­the and putteth out suche ire without wil to venge hym he ne synneth but venyally Vnde cassiodorius dicit ꝙ venialis ira est que non couritur ad effectum. Also y ^e scripture sayth that whan ony feleth hym hurte there sourdeth sodaynly a mouynge of courage impetuous y ^t whiche appetyteth vengeaunce is ire for as moche as he suf­freth. Vnde super illud mathei. v. Om̄is qui irascitur fratri suo. dicit glosa. Ira ē vehemens motus animi ad nocendum.: / Ire is a mouing hugely of courage to noy or hurte / and this ire yf it be soo moche so­dayne in ony maner that it cometh before ony delyberacyon of reason. And al mouȳ ge of wyll / it is sayd the fyrst mouynge y ^e whiche is not in our puyssaunce to resyst And therfore it is no synne / but it may be the payne of synne. And whan reason ap­perceyueth ire and it appetiteth with vengeaunce and therin taketh ony pleasure / Also he ne resysteth at the fyrst / how be it he ne gyueth ful consentynge ne delyberacyon for to venge hym / it is venyell synne Also whan ony wratheth hym sodaynly / And that in lytell thynge he vengeth him How be it that he hym sholde venge wele in greate thynge yf he wolde / but he wyll not doo it. Than suche ire and cōmocyon may alonely be venyell sȳne by y ^e lytylnes of vengeaunce as to drawe a chylde by y ^e herys and semblable thynges. Also whan ony wratheth hymselfe of a naturall mo­cyon / and that he is impacyent / how be it ne in dede ne in worde ne in maner what so it be for this sayd ire he wolde not ven­ge hym ne put his ire in effecte / this Ire maye be venyell synne. Also some wrathe them sodaynly & anone repenteth theym & demaundeth pardon. And in some men it is longe or the fyre of ire be lyghtenyd in them and lately it is quenched / for seldo­me they repente them and demaunde pardon. Those here ben worse than those be­fore spoken. Vnde. au. Melior est enim q ⁱ quauis ira sepe temptetur / tum festinat ꝙ sibiremittat ille cui fecisse iniuriam a­gnoscit (quam) qui tardius irascitur et ad veniam petendam tardius inclinatur. And of this selfe matere speke the holy doctoure saynt Iherome vpon the pystyll of saynt poule. ad titum / and saith. Ne (que) vero qui aliquando irascitur iracundus est / sed ille dicitur iracundus qui crebo hoc passione superatur. ¶Ire is mortall synne whan a man desyreth to do yll and for to cōmyt and do vengeaunce vnto his neyghboure by delyberacyon and consentynge of rea­son. And suche or semblable ire the whiche is synne in somtyme in the herte alonely without ony more / and somtyme it appe­reth also in a man withouteforth / eyther by tokens or by wordes / and somtyme in werkes and operacyon. In lyke wyse as it is declared here before more alonge in this sayd booke. Quere. xxvi. b. d. e.

L ¶Of the remedyes agaynst the syn of ire. Ca. xxvi.

DEnuntiamus autē vobis fra­tres vt subtrahatis vos ad oī fratre ambulante inordinate. ad thessal. iii. ca. Saynt poule sayth in his epystyl. Brederne we denounce vnto you that ye withdraw and take awaye from euery broder y ^t whiche lyueth & walketh dysordynately. Four remedyes ben foūde in scrypture as agaȳ the ire of his neyghbour. The fyrst is how a man sholde speke swete wordes vnto peple the whiche ben treful / troubled or wratheful / for to cole them and appease them from theyr ire / in lyke wyse as sayth y ^e sa­ge. Also the experyence techeth it vs. Vn̄. prouer. xxv. Lingua moliis cōtringit duritiā cordis. et ꝓuer. xv. Respontso mol­lis frangit iram sermo durus suscitat furorem. That is to saye a softe answer breketh ire / a harde worde moueth furoure / answer peasybly in swetnes. Vn̄. eccle. iiii Respōde pacitice ī man suetudine. & eccl. vi. Verbū dulce multiplicat amicos. and maketh softe the enemyes. Also the sage man maketh him amyable in wordes. vn̄ eccle. xx. Sapiens is vbis am abtlē se fa­cit. The seconde remedye agayne ire is y ^e a man sholde holde his peas agayne hym the whiche is wrothe / y ^t whiche menaceth or wrongeth. And hȳ behoueth not to yel­de iniurye agayne iniurye for to defende hym. In lyke wyse as sayeth saynt Pou­le ad romanos .xii. Non vos deffēdētes carissimi: sed date locum ire. Example of a relygyous the whiche demaunded of a holy fader what he sholde doo for that / that he had no peas with the other. The good fader answered hym. In omnibus si ta­cueris requiem habebis. Thou shalt haue rest and peas in all thynges and agayn al persones the whiche sayeth the yll yf thou holde thy peas. Whan a man holdeth hys peas agayne a man that is wrothe he ap­peaseth hym lytell and lytell. And the fyre of his ire he is quenched. Verbi gratia. Also whan a man taketh the wodde from y ^e fyre the whiche is matere it quencheth lytell & lytell. Whan a man holdeth his peas agayne a man ireful / and that in his fyre of ire a man putteth no matere for to en­crease the fyre / he quencheth it. And yf there be in companye an irefull man detrac­toure by whom noyse is moued / hym be­houeth to departe and after peas shall be there. Vnde prouerbiorum .xxvi. Cum defecerit lingua extinguetur ignis / susurre­ctione subtracto conquiescūt iurgia. & eccl viii. Non litiges cū homine līguato & ne strues in ignē illius ligna. And Chaton sayeth vnto his chylde. Cōtra verbosos no li contēdere verbis. Lis minimis verbis interdū maxima crsccit. Stryue thou not in wordes agayne these tangelers saynge yll. Greate ire / noyse / and stryfe they ma­ke somtyme by lytell wordes. Dauyd the prophete vsed of this remedye. For whan a synner spake agayne hym / he kepte his mouthe from yll spekinge. Vn̄. psal. Po­sui ori meo custodiam / cum cōsisteret pec­cator aduersum me. ¶Another example how a chamberer or mayden seruaunt in a house was pacyent whan her maystres cursed her and tormented her by strokes / and god appered vnto her. Quere .lxxxxix b. ¶Another example of the pacyence of a good chylde the whiche praysed our lor­des Ihesu cryste in many tormentes that he suffred / the whiche were done vnto hȳ by men of warre. Quere: xvii. b. Also for to put scylence vnto a man lygycyous and debatefull / ire is appeased & peas cometh in the company. Vnde prouerbiorum .xxvi [Page] Qui imponit stulto silentium / rigas mi­tigat. Also it is a grete goodnes as of pe­as. And it is more worthe than meate as to eate a mouthefull of brede in peas than to haue wynes and meates in warre and dyuysyon. Vnde prouerbiorum .xvii. Melior est bucela sicca cum gaudio: (quam) domus plena diuiciis cum iurgio. ¶And therfore men sholde seche the meanes to appease y ^e people irous. Example how that a knight abstayned hym for to speke for to flee cur­sed wordes / and to the ende that he offen­ded not ayenst god. The thyrde remedye agayne ire is to fle the company / famyly arite / amytee / and felawshyp of all peo­ple Irous / noysefull / furyous / & wrathful ¶Fyrst a man sholde fle the suroure and ire of an Emperour / a kynge / or of a my­ghty prynce or lorde / for he is ryght terry­ble and furyous whan that he is wrothe / or hathe ony body in indygnacyon. Vnde prouerbiorum .xx. Sicut tremitus leonis ita et ira regis: et sicut ros super herbam ita ethyleritas eius. ¶Also it behoueth to kepe hym to speke vnto him wordes that ben noyfull and wrongfull. For they trouble somtyme those that ben sages. Vnde. ecclesiastisis. vii. Calumia conturbat sa­pientem: et perdet robur cordis illius. Al­so it behoueth to kepe hym to take stryfe agaynst an Emperoure / a kynge / or ano­ther grete lorde / for the dethe therto belongeth and apperteyneth. Vnde prouerbio­rum .xvi. Indignatio regis inimicus est mortis: et vir sapiens placabit cum. Et ec­clesiastisis .iiii. Noli resistere contra faciē potentis ne coueris contra ictum fluuit.: / ¶Resyste thou not agaynste the face of a puyssaunt kynge / or lorde that he make y ^t not for to be casten in to the water for to be drowned. Et ecclesiastisis .viii. Non litiges cum homine potente / ne / forte / insi­das in manu illius. Also a man sholde flee y ^e companye and famylyerte of men and women irous / furyous / and noysefull: for a man is not surely nere them nor aboute them. And theyr famylyarte is worthe nothynge. Vnde prouerbiorum .xxii. Noli amicus esse homini iracundo: ne (que) ambu­les cum viro furioso ne forte discas semi­tas eius: et sumas sclandalum anime tue ¶Also it is more worthe to haue the hate of the ylle than there company. For a mā there lerneth non ylle / and no good therof ꝓcedeth. vnde ysidorus. Melius est enum malorū odium (quam) cōsortiū. Et psal. Cum sancto sanctus eris & cum ꝑuerso ꝑuerte­ris. & Ecclesiastisis .xxii. Cum stulto non multum loquaris: et cum insensato non abieris: serua te ab illo vt molestiam non habeas et non coinquineris in peccato il­lius deflete ab illo et inuenies requiem et non accidiaberis in stulticia illus. Et ecclesiastisis .vii. Discede ab iuiquo et defici­ent mala abste. ¶Go awaye or departe thou from an yll persone. And illys shall defayll in the. And saynt poule sayth. Wyll thou not to commune with the operaciōs infructucuses of derkenesses / but repreue them. Vnde ad ephesios quinto. Noli cō ­munycare operibus infructuosis tenebrarum magis autem redarguite. Also in lyke wyse a man sholde fle and eschewe the company of a woman irous / furous / and debatefull. For she is ryghte malycyous & yll / iniuryous without kepynge of ony se­crete what so euer a man can do vnto her All confusyon / dystruccion / and irreuerence cometh and procedeth of her. vnde ecclesia. Non est caput nequiꝰ super caput co­lubri. et non est ira super iram mulieris. Sequitur mulieris ira irreuerentia et cō fusio magna. Et prouerbiorum .xxi. Me­lius est habitare in terra deserta / (quam) ꝯmu­liere rixoza et iracunda. ¶Example of a woman y ^e whiche was angry and wrothe [Page lxvii] one tyme sharpely agayne her husbande / the whiche woman ne coude kepe his se­crete. And in her furour and ire sayd vn­to hym. Thou wenest to haue thre chyldrē of me / & thou ne hast but one onely. Que­re .lxxi. a. ¶The fourth remedye agayne the ire or hate of his neyghboure is to doo hym the good agayne the ylle / as to gyue hym to eate and to drynke whan he hathe hongre or thurst or other thynge in his necessyte. And in so doynge thou shalt quen­che the fyre of ire / and thou shalt embrace in hym the coles of charyte / and he shal be in thy loue / more ouer god shall gyue the retrybucyon. Vnde ad romanos .xii. & prouerbiorum .xxv. Si esurierit inimicus tuus ciba illum / si scicierit da eibibere / hoc enim faciens carbones ignis congregabis super caput eius et dominus reddet tibi. / And god sayth in the gospel loue your enemyes / doo ye good by operacyon vnto thē the whiche haue hated you. Blysse ye with mouthe those that curse you / and pray for your persecutoures the whiche wrongeth you and dyspyseth you. And your reward shall be greate in heuen. Vnde mathei. v. et luce .vi. Diligite inimicos vestros be­nefacite his qui oderūt vos benedicite maledicentibus vobis / et orate pro persecut [...] ribus et calunniantibus vos et erit mer­ces vestra multa in celo. A man sholde note here y ^t the vertue of pacyence is agayne the synne of ire / and therfore in all aduersytees / iniuryes / sekenesses / and fortunes It is the very and souerayne remedy as to bere pacyently.

A ¶Of hate the whiche god defen­deth. Ca. xxvii.

IT is wryten leui. xix. Non ode­ris fratrem tuum in corde. God made to tel vnto the chyldren of Israhell by his seruaunt Moy­ses. Thou shalt not hate thy brother in thy herte. That is to vnderstonde by enuye in thynkynge yll vpon him / or in desyrynge the losse of his goodes / or hery­tages / or the yll and dyshonoure of his bo­dy / or the dampnacyon of his soule. It is wryten in the same chapytre leuitici. xix. Non facies calunniam proximo tuo: nec vi opprimes eum. Thou ne shalte do noo dyspyte vnto thy neyghbour / and thou ne shalte chase hym by force. Syth that god the cōmaundeth that thou loue thy neyghboure as thyselfe it foloweth wele that he the defendeth that thou hate him not / and that thou do vnto hym none yll / no more than thou woldest a man dyde vnto the / loue thy neyghbour / than thou hatest him not. It is wryten zach. viii. Vnusquis (que) malum contra amicum suum ne cogite­tis in cordibus vestris: et iuramentū men dax ne diligatis omnia sunt que odi / dicit dominus. Euery of you or none of you ye thȳke none yl agayne your frende in your hertes / and loue ye not the othe of a lyar / god hateth these thynges. Euery man the whiche dysobeyeth vnto god synneth mortally. And euery man y ^t whiche hateth his neyghbour dysobeyeth vnto god / than he sinneth mortally by the consequent he putteth hymself from paradyse and byndeth hym vnto dampnacyon.

B ¶The synne of hate is to drede and to fle for many thynges wherof we shall tell fyue. ¶The fyrste is that for to hate his neyghbour in desyrynge his yll a man dysobeyeth vnto god the whiche is so greate synne / venim / and syknes vnto the soule that it chaseth from the hater charite and these other vertues & letteth all his godes [Page] spyrytuall that it ne maye vnto hym proffyte as by symylytude sayenge that seke­nes corporell chaseth the helthe of the bo­dy. And letteth to drynke and to ete / And other good that it ne maye vnto hym profyte. And also as sykenes is contrary vn­to helthe and that thou ne mayst be hole / and seke togyders. In lyke manere hate is contrarye vnto dyleccyon. And enuye vnto charyte the whiche ne maye be togy­ders. For the logycyans sayeth that two thynges the whiche ben contraryes & op­posytes the one vnto the other ne maye be ne abyde togyders but that y ^e one chaseth the other. Vnde duo opposita nun (quam) pos­sunt simul esse in eodem subiecto. Yt thou hate than thy neyghbour thou louest hym not. Yf thou hast enuye or wrathe agaynst thy neyghboure or euen crysten thou arte oute of charyte. And yf thou be out of the loue and of the charyte of thy neyghboure Thou arte oute of the loue and of the grace of god / thou ne louest neyther god nor thy neyghboure. Vnde .i. iohannis .iiii. Si quis dixerit quoniam diligo deum et tra­trem suum oderit mendax est. That is to vnderstonde yf ony wyll saye y ^t he loueth god & hateth his euen crysten he is a false lyar. Iterum in eodem capitulo. Qui nō diligit fratrem suum quem videt: deum quem non videt quomodo potest diligere He the whiche loueth not his broder euen cristen that he seeth / how may he loue god y ^e whiche he seeth not / hene may do it. for to gyue you in knowlege & to vnderston­de clerely / yf thou hate thy neyghboure & euen crysten / thou louest not our lorde ihesu cryst / and thou arte clene oute of grace and charyte / and thy vertues and thy go­des spyrytualles ben departed frome the. Quia virtutes cum viciis remanere vel parmanere non possunt. Then noo good spyrytuell resteth in the. And by the conse­quent thou ne mayst be in suche wyse sa­ued / but dampned with all the deuylles of helle. Also saynt Ambrose sayeth. Qui caritatem non habet amyttit omne bonum quod habet. He the whiche hathe no chary­te leseth all his spyrytuell goodes. And he the whiche hateth his neyghboure hathe no charyte. For charyte is to loue god and his neyghbour / and it behoueth that there be the one loue and the other / or charyte is loste. For vnto the dystruccyon of all o­ne diffynycyon or proposycyon it suffyseth that the one partye be false / thus sayeth y ^e logyciens. Ad destructionem totius diffinitiōis vel prepositionis sufficit vna pars esse falsa. And mayster Nycole de lyre sa­yeth that by an yll cyrcūstaunce all the dede is yll. Malum consistit in singulis de­fectibus: ita (quam) vna circunstantia mala: facit totum actum mala. And the holy and blessyd saynt poule sayeth. Illud .i. ad co­rinth. xiii. Si linguis hominum loquar et angelorum: caritatem autē non habue­ro factus sum velut es sonans aut cymbalum tinniens. This auctoryte is expoun­ded in the ende of the chapytre of charyte Quere .iiii. c. ¶Example how a woman auoutres was dampned for the kepynge of hate withoute beynge in wyll to pardon. lxxviii. d. ¶Another example how that a woman aduoutres was dampned y ^e whi­che trusted in the almesdedes that she had gyuen. Quere .lxxxxii. d. It is wryten eze chie .xxxiiii. that the iustice of the iuste and his almesdedes and good operacyons ne shall delyuer hym in ony houre that he hathe synned. ¶Also it is wryten in the said chapytre as here after ensueth. Iustus non poterit viuere in iustitia sua in qua­cū (que) die peccauerit. The iuste ne maye ly­ue in his Iustice in ony daye that he syn­neth mortally / as to hate his neyghboure and euen crysten be it man or woman. Al [Page lxv] maner of goodes spyrytual and temporal groweth there as is peas / concorde / and perfyte loue / and they lesse and dymynys­she where as is dyscorde / malyce / wrathe / Ire and enuye. Vnde ambrosius. Par­ue res concordia crescunt: magne vero res discordia dilabuntur. ¶Also euery royal­me the whiche is deuyded shall be desola­te. Vnde mathei. xii. Omne regnum in se ipsum diuisum desolabitur et domus su­pra domum cadet.

C ¶The seconde cause wherfore hate is to drede / is for that / that it is soo greate a glayue and swerde and offence that it sle­eth spyrytuelly of dethe of gylte the soules of haynours or hatefull people the whiche hateth theyr neyghbours and euen cristen by enuye or malyce desyrynge theyr vnfortune and losse bothe in theyr bodyes and goodes vniustelye .i. vnde iohannis tertio Oninis qui odit fratrem suum homicida est: et scitis quoniam omnis homicida nō habet vitam eternam in se manentem. ✿ That is as moche for to saye. Euery man the whiche hateth his neyghboure in hys herte is a man kyller and knowe ye that euery homycyde hathe not eternall lyfe a­bydynge in hym. For by his hate he departeth froo god / his loue / and his grace / the whiche is the lyfe of his soule. In lyke wyse as it is declared in the cōmaundement of homycyde and murdre. ¶Also by hate and cursed malyce a man sleeth his soule spyrytuelly / in lyke wyse as a man maye se by symylitude that a stroke with a swer defieeth a man corporelly. For hate ran­couce and enuye and all mortall synnes / is by symylytude as a swerde cuttynge of dothe sy [...]es the whiche stryketh the soule for to dampne it. And yf that remedye be not had therin in this worlde by penaūce there is no helthe after the dethe. Vnde eccle. xxi. ¶Quasi rumphea bis acuta om­nis iniquitas plage illius non est sanitas ¶Also the synnes be to flee as frome the face of a serpent. For they slee spyrytuelly the soules of men. Vnde ecclesi. xxi. Quasi a facie colubrifuge peccata si accesseris ad illa suscipient te dentes illius dentes leonis interficientes animas hominum. Note wele that a man sholde not vnder­stonde that the soules ben deed / slayne / & that they defaylleth aboue al by synne / for they ben mortelles / but a man sholde vn­derstonde that they ben deed spyrytuelly / of dethe of gylte / and dyscendeth in to the dethe eternel / the whiche is dethe without deyenge as it is sayd before. For to auoy­de the sayd dethe it behoueth to loue oure lorde Ihesu cryst and his neyghbours / & to flee hate. Saynt Austyn sayeth. Vita mea dilectio est et mors odium. My lyfe is dileccyon / and my dethe is hate. Et legitur. de. peni. di. i. Omnis qui non diligit: manet in morte. Euery man the whiche loueth not dwelleth in dethe. Et poeta di­cit. Si quis odit fratrem suum censetur ob hoc homicida. He is iuged for homycy­de. &c. ¶Example how a boye was dampned for hate and that he wolde be venged Quere .lxxix. a. Another example how the deuyll slewe a man for the kepynge of ha­te and wolde not pardon hym .lxxix. c.

D ¶The thyrde thynge wherfore y ^e sinne of hate is for to be dredde is for that / that it blyndeth the soule of the haynoure / that is to put oute the inwarde eyes of his vn­derstondyng. Vnde .i.x.ii. Qui diligit fratrem suum in lumine manet: qui autem odit fratrem suum in tenebris est et in te­nebris ambulat: et nescit quo eat quoniam obcecauerunt oculos cius. That is to saye in oure maternall tonge of Englysshe to you the whiche vnderstondeth not the la­ten. He the whiche loueth affectuously his euen crysten broder he dwelleth in lyghte [Page] And he the whiche hateth hym is in derkenes and walketh in derkenes. And he ne knoweth where he gothe. For derkenes hathe put oute his eyes. His entendemente is made derke / his lyght is lenyne / that is charyte the whiche gyueth lyght and shy­neth is put oute / charyte is adnychylate & loste. ¶Also in lyke wyse as the eyes of y ^e body of a persone wexeth dȳme and der­ke for to beholde sharpely the beaumes of the sonne. In lyke wyse the eyes of y ^e sou­le ben put oute and made derke for to se y ^e welth of theyr neyghbour. Vnde gregoriꝰ Mens inuidi tam de alieno bono affligi­tur (quam) de radio solis excecatur. By the grete lyght is vnderstonde here the haboun­daūce of the good operacyons of thy ney­ghboure / by the whiche good operacyons the enuyous haynoure is blynded of duyl that he hathe to se them. Also thou hateful thy soule is in derkenes. In lykewyse as a man may se by symylytude that the bo­dy of a blynde man is in derkenesse whan his eyes ben put oute. Thou seyth not the ylle that is in the ne that that thou hast for thy synne. And therfore thou mayst saye. Iliud psal. Comprehenderunt me iniq ⁱ ­atates me et non potui vt viderem. Vnder stonde wele whan a blynde man hath lost his conductoure & leder he ne seeth whan he falleth in a dytche or in ony daunger / no more dothe the hatefull whan he hathe lost his conductoure and leder the whiche is god / his lanterne is put out / that is charyte as it is said. And therfore he seeth not ne vnderstondeth y ^e inconuenyents wherin he falleth and tombleth. Vnde prouer. iiii. Via imptorū tenebrosa nesciunt vbi corruūt. Et psal. Via impiorum tenebre et lubricum. Et eccle. xxi. Via peccantium complantata lapidibus / et infinem illorū inferi et tenebre pene ¶Also these hateful and enuyous ne maye see the goodnes of theyr neyghboure. For theyr malyce & syn blyndeth theyr eyes. Vnde legitur in libro sapientie. Eccecauit illos malitia illorum ¶Also these hatefull y ^e whiche deyeth impenipente / they shall be sente into the lan­de of myserye & of derkenes. iob. x. Ver­ram miserie et tenebrarum &c. As it was of hym the whiche entred at the weddyn­ges withoute beynge clothed of the veste­ment nupcyall or weddynge garmente / y ^t is of charyte. Vnde mathei. xxii. Amice quomodo huc intrasti non habens vestem nuptialem: ligatis manibus et pedibus e­ius proiicite eum in tenebras exteriores. / Bynde ye hym handes and fete / not with cordes but with the dyuyne iustyce / & cast hym in to derkenesse / that is in to hell. &c. ¶Example. It is wryten in the .xi. chapytre of exode / that the kynge pharaon and his people hadde the .xi. plage of derkenes thycke by punycyon / & the chyldren of Is­rahell had lyght. &c.

E ¶The fourth thynge wherfore hate is to drede / it is for that / y ^t it putteth frome paradyse. Quia deus non saluat impios vt dicitur iob. xxxvi. of this mater. Quere xliiii. b. c. d. e. f. g.

F ¶The fyfte is for that that it byndeth vnto punycyon and dampnacyon: Quia iniusti punientur: et semen impiorum pe­ribit. vt dicit psal. Examples of people hatefull. Quere. lxxix. a. b. c.

G ¶How hatefull people sholde pardon / and pacyfye togyders the iniuryes and offences done and spoken yf they wyll that god them pardon theyr synnes. Capitulo. xxvii.

IT is wryten mathei. v. ca. Va­de reconsiliari fratri tuo. Thou hatefull man go to reconsile the with thy broder. The moost so­uerayne remedye that the hate­full sholde doo for to be in the loue and in the grace of god / and for to haue parady­se whan he shall departe out of this worl­de is that he sholde put awaye his hate & to go to pacyfye hym with his neyghbour And to pardon and forgyue him benygnely his trespasse. For it is the ryghte waye for to make his peas with god / and for to haue saluacyon. Saynt Gregorye sayeth that by the loue that we haue in god the loue of our neighbour is engendred. And by the loue that we haue vnto our neighbour the loue of our neyghboure is noury [...]shed Vnde gregorius in moralibus. Per amorem dei amor proximi gignitur / et per a­morem proximi dei amor nutritur. It is the moost greate thynge and moost plea­saunt vnto god to loue his neyghboure as hymselfe / as all the sacrefyces and oblacyons that we maye doo vnto hym. Vnde marci. xii. Diligere deum ex toto corde & proximum tan (quam) seipsum / maius est om­nibus olocaustimatibus & sacrifiis. And therfore the holy euangelyst sayth that yf thou do oblacyon vnto god at the alter & that thou recorde or remembre y ^e that thy broder or thy neyghboure hathe ony hate or thynge ayenst the leue thy gyfte before the alter go fyrste to pacyfye the with thy sayd broder / and afterwarde come offre thy gyfte. Vnde mathei. v. Si offers mu­nus tuum ad altare et ibi recordatis fueris quoniam frater tuus habet aliquid aduersum te: relinque ibi munus ante altare / et vade prius reconsiliari fratri tuo. The glose and the expositours sayeth vppon thys paas there. Si frater tuus habet aliquid aduersum te. For that that thou hast him offended and wronged or hurte. That is y ^t thou sholdest leue thy gyfte for to go pacyfye y ^e with hym. And yf he hathe offended the he sholde come to the / thou ne sholdest go vnto hym / but thou art to pardon hym In lyke as thou woldest that god pardonned y ^e thy synnes. And whan thou ne wyl­te pardon hym he shall goo agayne the / & god ne shall pardone the thy synnes as y ^u shalte here herafter. Saynt peter demaū deth of oure lorde / yf my broder synne in me seuen tymes wylte thou that I pardō hym tyll vnto the seuenth. And oure lorde hym answered. I saye not alonely tyll vnto the seuenth tyme / but I saye vnto the yf he repente hym / and that he demaunde the pardon / that thou hym pardon tyl vnto foure hondred .lxxxx. tymes. Vnde mat xviii. Non dico tibi vs (que) septies sed vs (que) septuagesies septies. Et luce. xvii. Si se­pties in die peccauerit inte frafer tuus et septies in die conuersus fuerit ad te dicēs penitet me dimitte illi. Yf thy brother ha­the synned in the by seuen tymes in a day and that he be conuerted vnto y ^e seuen ty­mes in a daye sayenge I repente me / pardon hym. Our lorde Ihesu crystis soo py­peous / mercyfull / and so full of charyte / y ^t all those the whiche hym hathe offended / yf they wyll repent them / amende / and demaunde grace and pardon in doynge pe­naunce that he pardonneth all benygnely and with good herte. Vnde Ezechie. xviii. Si autem impius egerit penitentiam. &c Vita viuet & non mortetur: ominum iniquitatum eius non recordabor. He gaue pardon and forgyuenes vnto Longis the whiche perced his syde with a spere / and is sauyd in the realme of paradyse with al the blessed seyntes. He gaue pardon also vnto the good thefe Dysmas the whiche hanged on his ryght syde on good fryday. And yf he be so mercyfull to gyue pardon [Page] He wylleth also that in lyke wyse we doo vnto them the whiche vs hathe offended / And yf we so do we shall be his chyldren / imitatours regynynge and parteyners in his realme / and we shall pardon our syn­nes yf men vs requireth. Vnde mathei. vi Si dimiseritis hominibus peccata eorum dimittet et vobis pater vester celestis peccata vestra. That is to saye / yf ye haue lefte or forgiuen vnto men theyr sȳnes / your fader celestyall shall forgyue you your sinnes. Et legitur ecclesias. xxviii. Belinque proximo tuo nocenti te: et tunc deprecanti tibi peccata soluentur. And yf thou wylte not pardon vnto thy neyghbour his offences that he hathe done vnto the and yf he the requyre / god shall not pardon y ^e offen­ces that thou vnto hym haste done. Vnde mathei. vi. Si non dimiseritis hominibꝰ peccata eorum: nec pater vester dimittet vobis peccata vestra. Et augustinus dicit ꝙ vnusquis (que) talem indulgentiam accep­turus est a dn̄o qualem ipse dederit proxi­mo. Euery man and woman shal haue suche indulgence of god as he hathe gyuen vnto his neyghboure. Also yf god pardon the many synnes in confessyon and that y ^u be so vnkynde that thou wylt not pardon vnto thy neyghbour / god shall redemaun­de and axe the that / that he vnto the hathe pardonned for thyn vnkyndnes / y ^u sholde be mercyfull vnto another as thou wolde that a man sholde be vnto the.

H ¶Example in the euangelyst. mathei. xviii. of hym the whiche owed vnto his lorde. x. M. talentz the whiche had not therw ^t to paye it / he asked mercy of the lorde and he quyted hym and gaue hym al his dette And incontynent that seruaunt made to put in captyuyte a seruaūt of his the whiche ought hym but an hondred pens / and for ony prayer that he coude make / he ne wolde haue mercy ne pardon hym his det And whan the lorde herde it / the whiche had pardonned hym the grete det he was ryght wrothe and angrye of the vnkynde­nes and of the hardnes of y ^e sayd seruaūt that he ne pardonned the lytell dette / and incontynent made hym for to come befo­re hym and sayd vnto hym. Illud mathei xviii. Serue nequam omne debitum di­misi tibi: quoniam rogasti me / nōne opor­tuit & tu misereri ꝯserui sicut & ego tui misertus sum. Cursed seruaunt I hadde for gyuen the all thy dette / for thou hast pra­yed me / was it not conuenyent vnto the y ^t thou haddest mercy on thy seruaunt in ly­kewyse as I haue had mercy of the. The sayd lorde made to take hym / and to put hym in pryson / and hym demaunded al y ^t that he hadde hym pardonned. And in ly­ke wyse shall god do vnto them the which ne wyllen pardon vnto theyr neyghbours as sayeth the sayd euangelyst. Vpon this mater there are many oppynyons. For so me sayeth that as before is wryten / that god shall redemaunde the synnes that he had pardonned for the vnkyndenes. The other sayeth that it behoueth not to vnderstonde that in the sayd worde there is to­tale symylytude. For that that god hathe one tyme pardonned / hene shal redemaū de it ne yet punysshe it more. Quia non punit deus bis inidipsum: et quia deus est pronior ad miserandum (quam) ad puniendum ita quia est imitabilis. And it sholde seme that he were muable yf he demaunded y ^t / that he before hadde pardonned and for­gyuen vnto the wretchyd synner in thys worlde / as dyd the beforsayd lorde of whome is made mencyon in the sayd euangelyst. But there is symylytude in that that where the forsayd lorde reproued his ser­uaunt of vnkyndenes done vnto y ^e other man and punysshed and put hym in pry­son. In lykewyse shal god vnto those that [Page lxvii] ben vnkynde the whiche ne wyll pardon theyr euen crysten as the sayd seruaunte dyde / and vnto them shall saye. Serue ne quam. &c. And them shal sende in to y ^e pryson of helle / there for to remayne for euer­more in payne and dystresse / not for theyr synnes that before he had pardonned / but for theyr vnkyndnes to theyr euen cristen Also some saye that the sayd vnkyndnes is so grete synne and greuous that it may not be lyke in grauyte vnto y ^e synnes par­donned or forgyuen before. And therfore the haynoures and hatefull people sholde pardon or they shall be punysshed eternal­ly without ony remyssyon. Also he y ^e whi­che ne wyll pardon / prayeth vnto god y ^t he ne pardonne hym his synnes whan he sayeth his pater noster in saynge dimitte nobis debita nostra sicut et nos dimitti­mus debitoribus nostris. That is to saye Pardon vs our synnes in like wyse as we them pardon vnto them the whiche hath vs offended. ¶Men fynde that the emperoure Theodosyen helde vnto greate boū te whan a man hym requyred and prayed faythfully that he wolde pardon him and forgyue hym. And the more that he was wrothe and angrye / y ^e more sooner he pardonned. In lyke wyse sholde we do by charyte. &c. And in as moche as the sayd gos­pell of saynt mathieu sayeth illud mathei v. Relinque ibi munus tuum ante alta­re. Leue thy gyfte before the alter / that is to vnderstonde y ^t god refuse not thy gyfte And so ne wylleth y ^t thou it brynge agayn for thou sholdest gyue it / but he wylleth y ^t thou defferre and that thou it offre in cha­ryte without the whiche it is not meritorious tyll that thou haste taken awaye thy hate. Quia sanctus thomas dicit. Nul­lus homo potest mereri nisi mediāte gra­tia. No man ne maye do thynge meryto­ryous but onely by y ^e meane of grace. And in as moche as he sayeth vade / not alone­ly with fete / but with that in humble cou­rage for to bowe the doune and to humble the to demaunde pardon and forgyuenes And to pacyfye the with thy sayd broder / And afterwarde come for to offre thy sa­yd gyfte / and it shall be vnto god agreable and vnto the good and merytoryous / vtyle and prouffytable. The maner to recon­syle hym with oure lorde Ihesu cryst and with his neyghboure after that as sayeth mayster Iohan crysostome vpon the said euangelyst. Si offers munus tuum. &c. Si cogitatu offendisti cogitatu reconsi­liare / si verbis / verbis / sifactis / factis. &c ¶Yf thou hast hated thy neyghbour alonely in thyn herte withoute spekynge ne do­ynge yll / take awaye thy hate / pardon hȳ with thyn herte without vengeaunce and reconsyle the with god and with thyselfe / without spekynge vnto hym / and yf thou haue offended by wordes / also reconsyle y ^e by wordes. And yf thou haue offended by dede reconsyle the by dede / for so sholdest thou do.

I ¶Epample. It is wryten in some places and reherced in the booke of the dyscy­ple how a knyghte slewe the fader of ano­ther knight / the whiche wolde venge him of the dethe of his fader / but he ne myght fynde the sayd homycyde vnarmed & vn­puruayed for to kyll hym. And one tyme on the good frydaye that god was crucyfyed the sayd knight yode barfote vnarmed for to requyre pardon of the other knyght the whiche knyghte also soone as he sawe hym he drewe out his swerde for to haue taken vengeaunce on hym / and came to­warde hym. Than the other knyghte fell prostrate at his fete & sayd vnto him. I beseche you and requyre you for the loue of hym the whiche on this day hathe ben crucyfyed for vs on the moūt of caluary y ^t ye [Page] pardon me that y ^t I haue offended agayn you to haue slayne your fader. And y ^t knyghte toke hym vp and pardonned hym al for the loue of our sauyoure Ihesus. And in token of pardon and reconsylyacyon he hym embraced & kyssed. And whan it ca­me to the offrynge that the sayd knyghte yode to kysse the crosse as he was accusto­med than Ihesus on the crosse embraced the sayd knyght with his armes and kyst hym before all y ^e people / and a voyce was herde of all that was there. Thou the whiche hast pardonned on this daye hym the whiche hathe slayne thy fader for the loue of me. And I pardon the this daye al thy synnes. And in that knyghte was accom­plysshed that the whiche is wryten. Luce. vi. dimitte et dimittimini. Forgyue & mē shall forgyue you / pardon & men shall pardon you. And those that ben obstynate the whiche wyll not pardon as it is sayd shall haue no pardon what soo euer confessyon that they make. Vnde ysodorus de sūmo bono. Erustra deum sibi ꝓpitiari querit qui cito in proximo placari negligit. He y ^e whiche dysprayseth to pacyfye w ^t his ney­ghboure / for nothynge secheth he to ende­bonayre god in hym. Example of a man y ^t the deuyll slewe for kepyng of hate and ne wolde pardon. lxxix. c. Another example of a woman dampned for the kepynge of her ire without beynge in wyll to pardon. lxxviii. d. Another example how the deuyl wende to lette saynt Thybault to concor­de the barons of the companye the which were in diuysyōn. Another example. cxii.l

K ¶How enuye and all her braunches & dependences ben defended by this com­maundement. Ca. xxviii

SAynt Austyn sayth (quam) inuidia est dolor aliene felicitatis. En­nye the whiche god defendeth is to haue doloure / heuynes & bytternes to se that his neigh­boure aboundeth in temporell goodes / or spyrytuell. Also he reioyseth hym to se the yll / the dōmage / the ruyne / dampnacyon / and perdycyon of his neyghboure is enuy that god defendeth. Vnde prouerbi. xxiiii. Cum ceciderit inimicus tuus ne gaude­as / et in ruina eiꝰ ne exaltet cor tuū. Thou shalte not enioye the whan thyne enemye shall be fallen. And thyn herte shall not exalte in his ruyne. Et legitur prouer. xviii. Qui in ruina letatur alterius: non erit ī ­punitus. He the whiche enioyeth hym in y ^e ruyne of another shall not abyde vnponysshed. Enuye is a cursed tree / his rote is he uynes / his stroke is malyce / his braūches ben rancoure & hate / his floures ben pale­nes / and lenenes / the fruyte is worthe no­thynge / it is but bytternes. wherfore y ^e tre is not good but to brenne in the fyre of hel Vnde ma. vii. Omnis arbor q̄ non facit fructum bonum excidetur / et in ignē mit­tetur. Euery tree / that is euery persone y ^e whiche ne dothe good fruyte / that is good operacyons shal be cutte / y ^t is taken from this worlde and sente in to the fyre of helle Also by enuye for to noye his neyghboure the enuyous sayeth of hym many yll wor­des by detraccyon / susurracyon / and mockerye for to put hym from his good renō ­me / and to menysshe his good. This ma­ter is declared in the .viii. cōmaundement Also by enuy many proces / noyses / hates iniuryes / warres / bataylles / and occysyōs ben done / y ^e whiche to haue dampnacyon and perdycyon. Also by enuye of the deuyl dethe dampnacyon and perdycyon ben comen in to this worlde. And those the whi­che ben enuyous foloweth the sayd deuyll [Page lxviii] and shall go with hym in to hell in perdy­cyon yf they deye impenytentes. Vnde sapientie. ii. Inuidia diaboli mors intrauit ī orbem terrarum / mittatur autem illum q ⁱ sunt ex patre illius. Also by enuy Cayn sle­we his broder Abell / as it is wryten in the examplary. Quere. lxxvi. Also by enuy Ioseph was solde of his owne bredren y ^e whiche sayd vnto theyr fader that they hadde founde his gowne all blody & that he was deed. And theyr sayd fader sayd illud genesis. xxxvii. Hera pessima deuorauit filiū meum ioseph. A cursed beest hathe deuoured my sone ioseph / that is enuye. &c. Charyte the whiche is agayne the synne of en­uye is here commaunded / the whiche is y ^e moder and the cause of all vertues in ly­ke wyse as it is declared before. Quere iiii. a.

A. ¶Of the vertue of pacyence the whiche is agayne the synne of yre. Ca. xxviii.

IT is wryten prouerbiorum. xii. Non contristabit iustum quid­quid acciderit ei. The sage sayth that the iuste wratheth hym not by passyon of ire ne of troblemēt for payne ne aduersyte y ^t to hym cometh / For he bereth all pacyently for the loue of god. Pacience in aduersyte is a vertue / by the whiche the bounte of y ^e man is proued in lyke wyse as men shall here hereafter / And it is to be noted that pacyence in trybulacyon maketh the man pacyent to ha­ [...] [...]any goodes spyrytuelles. ¶Fyrst pa [...]nce in trybulacyon enlumyneth the en [...]endement of the man and it maketh for to knowe hymselfe. Vnde ysaie. xxviii. Tantummodo sola vexatio dabit intel­lectum auditui. ¶Secondly pacyence in tribulacyon maketh the man sage and gouerneth by grete prudence / and he y ^e whi­che is impacyent lyfteth vp hymselfe and sheweth his folye. Vnde prouerbiorū. xiiii Qui paciens est multa gubernatur pru­dentia / qui autem impaciens est exaltat iustitiam suam. Et legitur prouerbiorum xix. Doctrina viri per pacientiam eius noscitur. The doctryne of the man is kno­wen by his wysdome. Example howe the sone of Abraham Ysaac susteyned pacyentely whan his sayd fader wolde a made sacryfyce of hym. Quere in the exemplayre li. a. ¶Thyrdly pacyence in aduersyte ke­peth the vertues and y ^e spyrytuell goodes of the soule as the coffre and the purse ke­peth the moneye and the treasoure of the man. Vnde. lii. xxi. In pacientia vestra possidebitis animas vestras. ¶Example how Dauid was moche pacyent agayne the warres & tormentes that Saul dyde vnto hym and wolde not slee hym / where he myght wele haue done it many tymes yf he hadde wolde as it is wryten .i. regum xxiiii. Also whan he cutte one parte of his mauntell and whan he founde hym a sle­pe. Vt habetur .i. regum. xxvi. And yf the theuys breketh the coffre lyghtly they take the treasoure. Also yf a man be broken in trybulacyon by impacyence lyghtly the deuyll taketh and deceyueth the soule. Legi­tur ecclesiastici. xxi. Cor fatui quasi / vas confractum et omnem sapientiam non te­nebit. ¶Fourthly pacyence in trybulacy­on and swete wordes in answer appeseth the ire of his enemyes. Vnde prouerbiorū xv. Vir iracūdus prouocat rixas qui au­tem paciens est mitigat suscitatas. In eodem capitulo. Responsio mollis frangit iram: sermo durꝰ suscitat furorem. Et ec­clesiastici. vi. Verbum dulce multiplicat a micos: et inimicos mittigat. Swete wordes multiplieth frendes / and maketh soft [Page] the enemyes. Example in Ihesu cryste y ^e whiche neuer profered yll worde agaynste them the whiche wronged hym / persecu­ted and put vnto dethe / but bare all pacyently. ¶Fyftely pacyence in trybulacyon maketh god to enhabyte with the pacient Vnde psal. Iuxta est dominꝰ his qui tri­bulato sunt corde. Iterum psalmi. Cum ipso sum in tribulatione. Example in the lyfe of faders how as these deuylles in the gyse of beestes bette and tormented saint Anthony / god theym chased and hym ay­ded in his trybulacyon. Than saynt An­thony sayd vnto god / wher were thou my lorde Ihesus / wherfore ne haddest thou comen at the begynnynge. And god said vnto hym. Anthony I was here / but I abo­de thy stryfe to se how thou woldest resyst And for as moche as thou haste wel resysted in pacyence. I shal make to be renommed of the thorowe oute all the worlde. ✿ ¶Syxtely pacyence in trybulacyon ma­keth man vyctoryous and knyghte before the kynge celestyall dygne of more greate rewarde and prayse than he the whiche hathe vaynquysshed his enemyes / breketh y ^e batayll and wynneth the iourneye. Vnde prouerbiorum. xvi. Melior est paciens vi­ro forti & qui dominatur animo suo expu­gnatore vrbum. ¶Example how iob was pacyent whan he loste his goodes and his chyldren and he wrathed hym not but blessyd god. Vnde iob. i. Dominus dedit do­minus abstulit: sicut domino placuit ita factum est sit nomen domini benedictum ¶Another example how y ^e thre chyldren were pacyente in the furneys and therin blyssed god / as it is wryten danielis. iii. And they ben dygne of prayse and of re­warde eternell. It is wryten in the thyrde chapytre of the appocalypse. He the which hathe vaȳquysshed shal be clothed in whyte clothes / and I shall not put out his na­me of the booke of lyfe. And I shall con­fesse his name before my fader and before his aungelles. Also it is wryten. He y ^e whi­che hathe vaynquysshed in this wretchyd valeye of myserye I shall gyue vnto him in my kyngdome of heuen that he shall be with me in my throne. And it is wryten in the seconde chapytre of the appocalyp­se. Be faythfull and true tyll vnto y ^e dethe and I shall gyue the the crowne of lyfe / He the whiche hathe vaynquysshed shall not be hurte of the seconde dethe. And it is wryten in the fyrst chapytre of the epystles of saint Iamys. Blissed be that man the whiche suffreth temptacyon / for whan he hathe be approued he shall take y ^e crowne of lyfe that god hathe promysed vnto those the whiche loueth hym. And yf it be so that the persone be vaynquysshed by tribulacyon he leseth the rewarde and y ^e glo­rye of the good knyght pacyent. Vnde prouerbiorum. xix. Qui impatiens est susti­nebit damnum. He the whiche is impacy­ent shal susteyne dommage and hurte. ✿ ¶Seuenthly the man pacyente the whi­che is amonge his enemyes wronged and tormented deserueth to haue a crowne of glorye as the martyrs. And y ^e man or wo­man the whiche is impacyent in trybula­cyon leseth the crowne the whiche was re­teyned for hym or her yf they hadde well foughten agaynst the temptacyon of the deuyll. Vnde. ii. ad thimoteum. ii. Qui certat in agone non coronabitur: nisi qui legi time certauerit. ¶Eyghtely the man the whiche bereth and taketh pacyently the sekenesses and trybulacyons here byneth in this wretched valeye of mysery for his owne synnes and trangressyons after confessyon it shall serue hym of penaunce and of medecynes for to purge him and make hym clene of his iniquytes and trespasses The wyse man sayeth in the ecclesiastice. [Page lxix] Altissimus de terra creauit medicinam: et vir prudens non abhorrebit illi. Also the vertues ben better and parfayte in seke­nes whan the man it bereth paciently. vnde .ii. ad corin. xii. Virtus in infirmitate perficitur. And those the whiche endureth the dethe wylfully for theyr owne synnes / and defautes after confession. Whan they ben seke in theyr beddes or whan they ben hanged and made to deye as the good the fethe whiche was put to dethe whan that our lorde suffred his passyon. It is ryghte grete penaunce moche merytoryous whā it is borne pacyently. And therfore god sayd of good ryght vnto the sayd thefe. thou shalte this daye be with me in paradyse. / Hodie mecū eris in paradiso. Vnde apo. xiiii. Beati mortui qui in domino moriū tur. Blessyd be those that ben deed y ^e whi­che deyeth in our lorde / theyr dethe is mo­che precyous before god. Vnde psal. Preciosa est inconspectu domini mors sanctorum eius. And vnto the contrari the dethe of synners impacyent is ryght yll. Eccles. xli. O mors (quam) amara est memoria tua homini iniusto. ¶Nynethly pacyence in trybulacyon maketh to god in to paradyse. / Vnde actuum. xiiii. Per multas tribulationes oportet nos intrare in regnum dei Also of those the whiche haue had of tribulacyons in this worlde it is wryten in the apocalypse that saynt Iohan sawe one tyme soo grete a hepe of people that a man ne myght nombre them the whiche pray­sed god. And he demaunded of one of the auncyentes what these people were that were there. Vnde apo. vii. Niqui amitti sunt stolis et albis qui sunt: et vnde vene­runt. R. Hi sunt qui venerunt de tribula­tione magna et lauauerunt stolas suas & dealbauerūt eas in sanguine agni ideo sūt ante thronum dei: et seruiunt ei in templo eius: et qui sedet in throno eius habitat super illos. Withoute pacyence none ne co­meth vnto perfeccyon / none ne hathe vyctorye / for who so leseth pacience he is vaȳ quysshed / & yf he haue pacyence he is glo­ryous. The cuppe of golde suffreth many strokes and of fyre before that he come vnto the kynges table. And the chalyce befo­re that it be lyfte vp and set on the auiter for to synge masse. Many greate strokes suffreth the tonne before that the wyne be put therin. Moche is the robe of scarlet de foylled before that it be worne. And vnto this may a man fynde as many of exam­ples as there are of craftes within Lon­don. In lyke maner before that thou goo before god thou oughtest to be well pury­fyed and made clene from synne. And to be precyous as the golde / harde as y ^e yron it behoueth to haue pacyence in trybulacyon / that is the yate wherby the iuste per­sones entreth in to paradyse. Hec porta domini iusti intrabunt in eā. vt dicit psal­mista.

B ¶Also pacyence in trybulacyon make­the a man to haue syxe vtylytees after. vi propretees that the fyre hathe. ¶Primo the fyre shyneth and gyueth lyght / too do­the trybulacyon as sayeth Ysaye. xxviii. Tantummodo sola vexatio dabit intel­lectum auditui. ¶Secundo. The fyre brē neth the wodde and the thynges combustibles soo dothe tribulacyons the delectacy­ons of the body and of the worlde. ¶Tertio. The fyre maketh softe the lede / y ^e yron and the thynges harde. In lyke wyse try­bulacyon and losse of goodes maketh sort hertes / and maketh them to cease and to holde rygoure. ¶Quarto. The fyre pur­geth and maketh clene the ruste of y ^e yron and of metall. In lyke wyse trybulacyon purgeth the man from the ordure & fylth of synne / and hym maketh to confesse and to requyre god. Mala q̄ nos hic premiūt [Page] ad deum nos ire compellunt. Quinto. the fyre prouueth the golde in the furneyse for to vnderstonde yf it be good / pure / & clene In lyke wyse god sendeth of trybulacyōs vnto man to the ende that he be prouued manyfestly yf he be good or yll for to haue trybulacyon in good or yll / how be it that god hym knoweth wele. Vnde psal. Probasti nos deus igne nos examinasti sicut examinatur argentum. Iterū psal. Do­mine probasti cor meum & vesitasti nocte igne me examinasti. Et legitur eccle. xxvii Vasa figuli ꝓbat fornax & homines multos temptatio tribulationis. Also for to knowe that that is within a persone him behoueth to speke some iniurye that pryc­keth hym / and his courage shall appyere without forth. Vnde hugo de sancto victore. Qualis vnusquis (que) aput se lateat: illa ta iniuria probat. Sexto. The hete of the fyre goeth vpwarde. In lyke wyse tribu­lacyons maketh the persones to take hede vnto god to thende that they possede paradyse / vnto the whiche we maye go cum illo qui est benedictus in secula. Amen.

¶Of theft that god defendeth. xxix.

NOn furtum facies. Thou shalte do not theft / the whiche is cō mytted whan a man taketh y ^e goodes of another vniustly / fraudelently / and secretely a­gaynst the wyll of the mayster vnto who­me they belonge / and without ryght and reason. Many sortes of theues reygneth in the worlde in lykewyse as the experyence techeth it vs. There ben some the whiche ben couered the whiche steleth secretely the goodes of another vniustly / the whiche breketh this commaundement / and ben han­ged whan they ben knowen. The good mā Thobie feered this synne. For on a tyme his wyfe brought a kydde in to his hous / Whan the good blynde man herde it crye he sayd. Beware y ^t it be not comen of theft for it behoueth vs not to ete / ne to touche ony thynge that is comen of theft / yelde it agayne vnto the owner. Vn̄ thobie. ii. Nō licet nobis aut edere de furto aliqui dant contigere. &c. Some there ben the whiche ben pryue and of those there bē two sortes For the one dooth the grete theftes / as the balyfs / sheryfs / and receyuers / the whiche steleth the amendes and fynes and many other thynges frome theyr lordes. The o­ther dooth the lytell theftes as the chyldrē and seruauntes of an hous the whiche ste­leth the breed / the meet / the wyne / bere / or ale / and the capons / and hennes. &c. The theues companyons ben they the whiche ben parteyners vnto the thefte in partynge it / or the whiche haue of gyftes / or y ^e whiche theym byeth / or the whiche coūceyleth that it be doone / or the whiche theym com­maundeth to do it / or those the whiche de­fendeth the theues / or those the whiche thē lodgeth and receleth / or the whiche ben present whan they ben doone / it seeth / vnder­stādeth / and knoweth / and accuseth them not ne repreueth / nor them correcketh vn­to theyr power. Qui tacet consentire videtur. et in decre. Agentes / pacientes / con­sentientes / pari pena pumentur. xvii. q. iiii. Omnes. As moche is he worthe that hol­deth as he that fleyeth. Also those y ^e whiche haue not accomplisshed the testamentes & y ^e bequestes of those y ^t ben deed w ^tholdynge the goodes ben theues / and shal haue punycyon yf they deye impenytentes without correccyon and restytucyon. ¶Example how the deuylles bare awaye the soule of a man the whiche hadde withholden y ^e horse of a deed knyght / the whiche had gyuen it vnto the poore people. Quere in the examplary. lxxx. C.

C. ¶A questyon. For to vnderstande yf a man commyt theft in takynge of a lytelll thynge as of a grete thynge. The answere is / ye. For thefte is taken where a man ta­keth vniustly the thynge of ony persone be it grete or lytell. And in thefte god taketh hede vnto the herte of the thefe and not vnto the thynge that he taketh. Vnde primi regum. xvi. capitulo. Homo videt eaque parent dominus autem intuetur cor. Et indecre. Hurtum est iniusta ablatio rei (quam)tū cun (que) parua sit. xiiij. q. vi. ca. vltimo Quia in furtu non quod ablatum: sed meus furē tis attēditur. xiiij. q. vi. capitu. vltimo. And this is to be vnderstande whan y ^e thought is suche that he wolde take also with good wyll a grete thinge yf he myght / or as of y ^t lytell thynge taken the lorde entendeth to be greued. And saynt Thomas secunda secunde questione. lxvi. Yf ony take a lytell thynge theuysshely / and that he vnto whome apperteyneth the sayd thynge ne repute that a man do vnto him noysaunce / and also that he the whiche taketh presumeth y ^t that thynge the whiche he taketh is not a­gaynst the wyll of the lorde or owner vnto [Page] whome it apperteyneth and belongeth / & whan that it is in suche manere commytted he is excused of thefte. Otherwyse it is mortall synne / for it is agayne the dy­leccyon of his neyghboure vnto whome a man dothe nuysaunce. ¶Also saynt Tho­mas sayeth that in suche lytell thynges yf ony haue courage to stele or to do nuysaū ­ce vnto his neyghbour that he sȳneth mortally. And therfore lytell thefte is to drede as grete / for yf ony do vnto his wyttynge dōmage with his beestes in the medowes or labours of his neyghbours / or yf he ta­ke the fruytes of trees / as appylles / peris benes / pesen / or hunters the whiche dothe dōmage in the cornes with theyr houndes &c. suche people ne sholde be assoylled yf y ^t they ne wyll make restytucyon of the dommages that they haue done. Vnde dicitur in decre. Inferens damnum proximo nō est absoluaundus: nisi prius damno secundum arbitrium lesi restituo. xiiii. q. vi. cō ­petimus. It is that that before is wryten Nothynge of other mennes thou shalt ta­ke by thefte ne by deceyte / yf thou haste y ^u muste yelde it or thou shalte neuer se god in the face. The synne of thefte noyeth vnto the soule of the thefe in many maneres Fyrste thefte putteth the soule vnto pouerte of goodes spyrytuelles / for it chaseth & maketh to put in forgetefulnes his vertues & good operacyons lately goten. Que­re ad numerum. lxiiii. b. Secundo. Theft letteth to gete of vertues and goodes spyrytuelles in as many of maners as a mā wyll gete. Quere post. xliiii. c. ¶Example how that a seruaūt ne myght receyue his creatour of the hande of saynt Thomas / tyll that he had confessed that he had sto­len of fygges from his mayster. Quere in the examplayr foure score & one. b. Tertio The thefte dyffameth the theues in thys worlde whan they ben knowen and han­ged. Quere post ad numerum. xliiii. d. ✿ ¶Example of a thefe the whiche was ar­rested dyuynely with his thefte vpon the graue of a deed body. Quere in the exem­playre. lxxx. b. Quarto. The thefte blynde the y ^e soule of the thefe in suche manere y ^t he seeth not the good that he leseth / and y ^e lyne and bonde in the whiche he putteth hym. Quere ibi post ad numerum. xliiii. e. etiam. Quere. xxvii. d. Quinto. The syn of thefte is a place by the whiche the thefe is taken by iustyce and hanged on the galowes. Or it is a place by the whiche y ^e grete hangman the deuyll hangeth the thefe on the gybet of helle / & kepeth hym frome rysynge and mountynge in to paradyse / in lyke wyse as it is declared here after.: / Quere ad numerum. xliiii. f. ¶Example how a monke sawe by permyssyon dyuy­ne of ryche men hanged in the fyre of hell Quere in the examplayre. lxxxiiii. d. Ano­ther example how that a thefe vsurer was tormented in helle / oute of whome proce­ded a drye tree on the whiche was hanged those of his lygnage the whiche hadde not wylled to resyste whan they lyued in this worlde. Quere. lxxxvi. a. ¶Another exā ­ple how foure men of a lygnage were dā ned and hanged one after another for y ^t / that they dyde possede falsely an herytage Quere. lxxxi. g. For that that a lytell byrde taketh a lytell grayne of corne fast by the grynne / he is happed by y ^e necke and put vnto dethe and perdycyon. Also for a lytel of another mannes goodes that a thefe taketh he is gretely in dōmage / for y ^e fraccyon / and brekynge of the commaunde­ment of our lorde Ihesu cryste is the corde the offence the halter / wherby he is taken by the hangman the deuyll for to hange & strangle hym as it is sayd before. And for a lytell thynge the whiche endommageth another he endommageth hymselfe gre­tely. [Page lxxi] For he leseth his goodes / his body & his soule &c. Sexto. Thefte sleeth the soule of the thefe spyrytually of dethe of gylt In lyke wyse as it is declared in the begȳ nynge of the synne of homycyde. Quere. xxiiii. b. and in y ^e chapytre of hatred. Que­re. xxvii. Septimo. By thefte the theuys be cursed and excommuned euery sonday in the chirche vnyuersall / the whiche is a thynge moche to drede in lyke wyse as it is declared herafter. Quere. xlviii. b.

Octauo. The theuys sholde drede the iu­gement partyculer and generall the whi­che shall be done of them in the courte so­uerayne before our lorde Ihesu cryst. In the whiche iugement there shall be many accusatours. ¶Example of a chylde the whiche was accused of y ^e deuyl before god for that that he hadde stolen an halfpeny from his cosyne germayne and had punycyon. Quere in the exemplayre. lxxx. d. ✿

¶Also these theuys sholde / and also ben bounde to restytucyon yf they wyll be sa­ued what confessyon soo euer they make. In lykewyse as it is wryten in droit. xiiii q. vi. c. Sires. Non dimittitur peccatum nisi restituatur ablatum. De restitutio. ✿ Quere ibi post. xxxiiii. b. c. d. e. f. ¶Exam­ple of a chylde the whiche was tormented in the paynes of purgatorye for that that he had not restored y ^e moneye that he had borowed. Quere. lxxxviii. b. Other exam­ples in eodem loco. Nono. These theues sholde drede to lese the Ioyes of parady­se. Quere. xliiii.i.xlvii. a. vnde. i. ad corin. vi. Ne (que) fures ne (que) auari regum dei possidebunt. Decimo. These theuys sholde drede punycyon and dampnacyon eternel Quia iniusti puniētur. Quere post. xliiii k. ¶Example of the punycyon of a thefe named achar. Quere. lxxx. a. ¶Another example of a carle the whiche was punysshed of the deuyll for that that he had vn­closed his neyghbours hedge of a lytell of the hedgynge. Quere. lxxxi. a. Those the whiche haue offended god by thefte do penaunce and restytucyon / and take the condycyons of the pylgryme of paradyse the whiche ben wryten towarde the ende of y ^e boke and they shall be sauyd. ¶Example of a thefe zecheus the whiche repented hȳ and made restytucyon and he is saued. ✿ ¶Another example of the prynce of the­uys that saynt Iohan conuerted / he was saued by penaunce. lxxiiii. e.

A ¶Of sacrylege that god defendeth. capitulo. xxx.

AFter these maysters. Sacrilege is in suche wyse dyffyned. Sacrilegium est sacre rei violatio et eiusdē vsurpatio. Sacrylege is vyolacyon of holly thynge and vsurpacyon of the same thyn­ge. Et dicitur sacrilegium quasi sacrum ledens vel violans vel depurpans. And it is said sacrylege also as hurtyng holy thȳ ge / or vyllynge / or deturpynge. Sacryle­ge is cōmytted somtyme by reason of the persone / somtyme by reason of the place / and somtyme by reason of the thynge. It is cōmytte by reason of the persone whan that ony beteth a clerke or a persone rely­gyous. xvii. q. Quisquis. And it is a case reserued vnto the pope after the manere as the dede is cōmytte. By the reason of the place as whan the chircheyarde or the chirche be violed / deturped / brokē or brente / or suche other semblables. Suche peo­ple ben excommunyed and cursed of sen­tence de droit ipso facto. By the reason of the thynge as whan that it is consecrate & deputed vnto holly vsage of the chyrche / [Page] and that it be vsurped / rauysshed / taken / or whan of that thynge a man abuseth or vseth vnlefully. This laste membre is dy­uysed in thre partyes. For sacrylege is cō ­mytted whan a man steleth or rauyssheth the holy thynge within holy place / or whā a man taketh the thynge not holy in holy place / or the holy thynge in place not ha­lowed. In lyke wyse as it is wryten. xliii. q. iii. Quisquis. Sacrylege is a grete sȳne moche comune. for many ne maketh charge for to take the goodes of the chirche / as rentes / reuenues / oblacyons / dysmes / or other goodes the whiche hathe ben offred and gyuen vnto god and vnto his chirche or vnto ony saynt. &c. Acurate hathe noo power to absoyle of sacrylege / for it is a case reserued vnto the bisshop. &c. For to speke of those the whiche handeleth y ^e money of the chirche / a man sholde vnderstonde that yf the receyuours or tresorers of the goodes of the chirche hathe ben vnfayth­ful in theyr charges and cōmyssyons / that is to vnderstonde yf they haue comptes y ^e whiche be not good verytables / & loyalles or yf they haue compted more hye thanne they sholde in iourneys put and dyspens. They ben theues and yet wors than sacrileges to defraude and to pylle the chirche Yet shal they compte one tyme before god in iugement where they shall haue y ^e payment after theyr desert. Vnde. psal. Tu reddes vnicui (que) iuxta opera sua. God is theyr partye and Iuge with whome they haue to do. And therfore yf they haue offē ded in ony maner make in suche wyse theyr appoyntement by penaunce and satys­faccyon or they shall haue dampnacyon. / It is wryten marci. x. Ne fraudem fece­ris. A persone the whiche fraudeth y ^e chir­che fraudeth fyrste of all his owne propre soule / and he shall fynde no prouffyte / but dōmage in the ende of the causes. Vnde ꝓuerbiorum. xii. Non inueniet fraudulen­tus lucrum. The begyler ne shall fynde of gayne vnto his soule. Also the sage sayeth that in lyke wyse as he y ^e whiche stryketh with a spere or arowe for to slee another / hym noyeth moche / so dothe also he y ^e whiche fraudulously noyeth vnto his frende. Vnde prouerbiorum .xxvi. Sicut noxius est qui mittit lanceas et sagittas in mor­tem / ita vir qui fraudulenter / nocet ami­co suo. Our frende that is god & his chir­che and he the whiche fraudeth the chirch of god noyeth hym moche / & therfore god shall punysshe hym. Vnde psal. Vultus domini super facientes mala / vt perdat de terra memoria eorum. The vysage of god loketh vpon them the whiche done yll to the ende that he lese from y ^e erthe theyr memorye. Also these vniust shall be punysshed and the sede of the cursed shall perys­she. Vnde psal. Iniusti punientur / et se­men impiorum peribit. Also some people ben infydeles vnto the chirche the whiche byeth the brede from the moder of god / or the appelles from the chircheyarde / or o­ther thynges the whiche haue be gyuen or the whiche apperteyneth vnto god or vn­to his sayntes / & afterwarde ne wyl paye them without beynge cyted or adiourned or so longe dyffereth to yelde it that y ^e chirche hathe necessyte. Suche people know­eth that it is greate offence and that they ben bounde to grete satysfaccion / for they goo agayne the wyll of god. mathei. xxii. Reddite que sūt cesaris cesari: et que sūt dei deo. Some men maketh no conscyen­ce / and sayth that they ben of those y ^e whi­che hathe gyuen the sayd brede vnto the moder of god / or that the appelles of the chirchyarde vnto them apperteyneth. Vnto that I answer them that they haue nothynge therin / and that incontynent that they haue made ony gyfte or ony oblacion [Page lxxii] vntō god / vnto the vyrgyn marye / or vn­to the sayntes of paradyse / they haue noo more nothynge in the gyfte that they ha­ue made the seygneurye and domynacyō that they hadde therin is gone vnto god / or vnto his sayntes / they ne maye do mo­re nor dyspose afterwarde vnto theyr ple­sure but that they haue offended. And soo it sholde not retorne vnto the vsage secu­lers after the rule of ryght the whiche sa­yeth. Quod semel dedicatū est deo amplius ad humanos vsus reduci non debet.

B. ¶Also some tresorers ben infydeles & dysloyall vnto the chirche the whiche ta­keth the goodes of it and gothe & aydeth vnto theyr occupacyons seculers as they sholde do of theyr owne. And also they ne demaunde lycence ecclesyastyce. A man sholde saye vnto suche people that they o­pen theyr vnderstondynges and knowe y ^t they offende in many maners. Fyrst they defraude thentencyon of those the whiche haue gyuen or founded the goodes. Secū do they retarye the spyrytuell good / for parauenture the chirche hathe had therof nede. Tertio yf they them steleth frome the chirche they shall be sacryleges. Quarto they go agayne the droit wryten & agayn the wyll of god. The thynge the whiche is gyuen or dedicate vnto god / or vnto hys sayntes ne sholde retorne vnto the secula­rytees vsayges / so a man sholde not abu­se it / it sholde incontynent and without taryenge go in the vsage of the sayd chirche or of the seruaūtes of god in lyke wyse as it hathe be establysshed. And yf the people of the chirche betake vnto ferme muable theyr dysmes and reuenues vnto the seculers it is none abuse / it is suffred / to then­de to put theym vnto prouffyte and for to make them the better in valure. Also to y ^e ende that the people of the chirche maye y ^e more better take hede vnto prayer / studye and contemplacyon. Thou tresorer answere me. Haste thou puyssaunce withoute le­ue to take the goodes of thy neyghbour & for to ayde the in thy necessyte: vel sic. hast thou puyssaunce to take them eyther vn­to thyselfe or vnto another without y ^e wyl of them vnto whome they apperteyne / y ^u sholdest answere me that naye. And also I sygnyfye the that thou haste no power to take the goodes of y ^e chirche / thou haste but the handes as seruaunt to put vnto y ^e prouffyte of the chirche. And the seruaunt of a temporall lorde hathe no power to go take the moneye of his mayster and to ayde hȳ in his necessyte / or to lende it at his pleasure / no more hast thou the goodes of the chirche / and therfore in so doyng thou offendest god. ¶Also thou tresorer whan thy neyghboure hathe gyuen of his godes vnto the virgin marie or vnto saint peter thou ne sholdest take them or put them to y ^e buyldynge of saynt poule. For thou shol­dest defraude y ^e entencyon of thy sayd neyghboure the whiche is to gyue or to foūde Also thou takest awaye from the vyrgyn marye that thynge that apperteyneth vnto her. Also thou ne accomplysshest iustyce the whiche is to yelde vnto euery man the good that apperteyneth vnto hym. Also saynt poule is content of the good that he hathe and that god hym hathe gyuen / the whiche wyll not y ^t thou take awaye from another his good for to brynge it vnto hȳ & therfore in doyng suche thyng y ^u sholdest go agaynste god and of his iustyce / & shol­dest be vnfaythfull vnto thy neyghboure & vnto the vyrgyn marye to defraude thē Men saye in commune langayge that y ^e thynge the whiche is gyuen vnto saynt peter ne sholde be gyuen vnto saynt poule. &c. C. ¶. Vnto a man vnfaythfull a mā ne sholde betake y ^e godes of the chirche to kepe / to receyue / to dystrybute / ne offyce / [Page] cause to iuge / to appoynt / to plede / to kepe & to demene. For in hym dare not a man truste. The psal. sayeth. Deleantur de li­bro viuentium et cum iustis non scribant (ur) &c. The people vnfaythful shal not be wryten in the boke amonges them that be gode / for they ne do the operacyons. The go­de and faythfull seruauntes ben praysed of god and of the worlde / and them sholde a man loue as hymselfe. And the vnfaythfull ben dyffamed and put oute. Audi scri­pturas. legitur prouer. xxviii. Vir fidelis multum laudabitur. Et in eccle. Si est tibi seruus fidelis sit tibi quasi anima tua. / Yf thou haue a faythfull seruaunt take hȳ vnto the as dere as thy soule. Also a faythfull frende is grete defence / he the whiche fyndeth hym hathe founde a treasour / no comparyson is there vnto a feythfull frende. Vnde eccle. vi. Amicus fidelis fortis protectio: qui inuenit eum inuenit thesau­rū amico fideli nulla est comparatio. God shall rewarde wele his seruauntes y ^e whi­che ben faythfull. Audi scripturas. legitur apoca. Esto fidelis vs (que) ad mortem & dabo tibi coronam vite. Be thou faythful tyl vnto the dethe / and I shall gyue the / the crowne of lyfe. Also god sayd vnto Abra­ham the whiche was faythfull. Illud ge­nesis .xv. Merces tua magna mecum ni­mis. Thy rewarde is ryght grete with me Also god sayd vnto Moyses that he was ryght faythfull. Illud deutero. viii. Re­rum omnium perfrueris abundantia. Al­so he said vnto his appostylles. Illud ma­thei. v. Gaudete et exaltate [...]m̄ merces vr̄a copiosa ē in celis. Et luce. vi. Ecce enī merces vr̄a: multa est in celo. Enioye ye & lyfte vp your hertes for your rewarde is haboundaunt in the heuens. God shal not saye so vnto the vnfaythful people / but he shall shyt y ^e yates of paradyse vnto them And shall say vnto them that he knoweth them not. Nescio vos vn̄ sitis descedittame. By these thynges beforsayd ben vn­derstonde that euery tresorer sholde wele examyne his conscyence yf he haue taken ony thynge / borne awaye / nor lende as it is sayd ne done thynge that is dysloyall in his sayd cōmyssyon / for it is a charge mo­che to drede as to handle the moneye of y ^e chirche vnto those y ^e whiche done theyr deuoyr. For they ben bounde vnto restitucy­on and vnto grete penaunce yf they wyll be saued / in lyke wyse as thou shalt fynde in the chapytre of restytucyon. Also those the whiche taketh vniustely the good of y ^e chirche sholde drede maledyccyon and ex­communycacyon. For euery persone that hathe the maledyccyon of god and of the chirche is gretely acurst. And those y ^e whi­che taketh the goodes of the chirche vniustely haue theyr maledyccyon / than is he moche accursed. Also those the whiche ha­ue the maledyccyon of god and of the chirche ben pryued from masses / prayers and oraysons of the chirche. And those the whiche taketh the goodes as theuys sacryle­ges haue the maledyccyon of the chirche / Than they ben put from the said prayers and benefaytes of the chirche. And by the consequente they ben acursed. Also these dysloyalles sholde drede to lese paradyse Whan that a seruaunt robbeth his mays­ter he putteth hym out of his hous & from his office & seruyce. In lyke wyse shal god vnto those y ^t taketh his godes as it is said Example in iudas y ^t whiche was put frō paradyse / & from y ^e nombre of the appos­tles & seruaūtes of god. Vnde ps. E [...]tant dies pauci & episcopat si eiꝰ accipiat alter His dayes were abredged & how another toke his dygnyte & his offyce / he was ap­postle & purseberer / he murmured of the precyous oyle y ^t Maudeleyne shedde vpō our lorde / & sayd y ^t it hadde ben wele solde [Page lxxiii] for thre hondred pens. And he sayd those wordes bycause he was a thefe / sacrylege and accursed. Also those y ^t taketh the goo­des of the chirche vniustely drede punycy­on and dampnacyon. And yf they wyl not byleue it by symple worde or by these scriptures / yet put to fayth in the examples y ^t foloweth. ¶Fyrst. Example how Heliodorus was terrybly punysshed of punycyon dyuyne in takynge the tresours of the chirche of Iherusalem as thou shalt fynde in the exemplayre .lxxxii. b Another example of theuys sacryleges the whiche were pu­nysshed bycause they had stolen the crosse & the goodes of the chirche .lxxxii. d ¶Another example in iulyen the apostat y ^e whi­che persecuted the chirche & he was slayne myraculously .lviii. a. ¶Another example how relygyous people sholde drede y ^e syn of thefte and sacrylege for gyuynge the godes of the chirche to theyr parentes. lxxxii f.g. ¶Another example how that an erle and many of his lygnage were dampned bycause he posseded an herytage vniustly the whiche had be taken awaye from the chirche .lxxxii. a. Another example howe y ^e frere of doyen of Coleyn was dombe and arested dyuynely / for that y ^t he denyed the money of the chirche the whiche hadde be lente hym / and he ne wolde yelde it agayne. lxxxii. c.

A. ¶The examplayre & theleccyon of those y ^t wele or yll paye theyr dysmes. xxxi

IT is wryten deuteronomii .xiiii. ca. Decimā partē seperabis de cuntis fructibꝰ tuis q ⁱ nascūtur ī terra ꝑ amos sīgulos decimā frumenti tui et vini et olei & primo­genita de apmētis et ouibꝰ tuis: vt discas timere dn̄m deū tuū ī oī tēpore. Thou shalt depart y ^e tenth partye of all thy fruytes y ^t ben borne in y ^e erthe euery yere. The tenth of thy whete and of thy wyne / and of thin oyle. The fyrste borne of thy beestes and of thy shepe to thende y ^t thou lerne to dre­de thy lorde god in al tymes. The dysmes shold be payed vnto god and vnto his seruauntes of ryght. And therfore those the whiche haue stolen or the whiche haue no­thynge payed of dysmes of goodes y ^t god vnto them hathe made to growe vpon y ^e erthe or the whiche hathe witholden ony partye or the whiche hathe payed and gy­uen of the worste / or payed with yll wyll / or suffred to lese the sayd dysmes without puttynge them vnto prouffyte / & sauete / or dyffer to longe to paye them. This is here a grete synne moche to drede / for it is agayne the wyll of god the whiche cōmaundeth to paye the dysmes cerymonyally in lyke wyse as thou shalte here hereafter by scryptures. And fyrst thou shalte knowe y ^t god is the creatoure the whiche maketh to growe & to come thy cornes / thy laboures thy fruytes / thy bestyall and all thy godes that the erthe bereth. And also thou shol­dest knowe that god hathe witholden & reteyned for hymselfe the tenth partye of al those fruytes and goodes growynge in y ^e sayd erthe. Yf thou wylte not byleue it by symple worde / let hym go study the scryptures in the chapytres the whiche shal be hereafter alledged. And fyrst it is wryten deutero. xii. Decimas et primitias ma­nuum vestrarum & vota at (que) deuorta primogenita bonum et ouium reddere precipit dominus. That is to saye. Oure lorde hathe commaunded to yelde the dysmes & fyrst fruytes / y ^e labours of your handes & your vowes & gyftes / y ^e fyrst borne of kyen & of shepe. And it is writen deuto. xviii Ab his q ⁱ offerūt victimas siue bouem siue ouē īmolauerint dabūt sacerdoti p̄micias frumēti vini: et olei & lauarum partem ex [Page] duium tonsione: ipsum enim elegit domi­nus deus tuus de cuntis tribubus tuis vt stet et ministret nomini dei tui. &c. ¶Of those the whiche offreth sacryfyces or the whiche haue sacryfyced oxe or shepe they shall gyue vnto the preestes the fyrst fruyte of whete / wyne / and of oyle / and y ^e parte of the wolles of the clepynge of sheryng of the shepe. Thy lorde god hathe chosen that preest of all thy lygnees to the ende y ^t he it holde of the and admynystre in y ^e name of our lorde. ¶Also our lorde sent vn­to the chyldren of Israhell whan they sholde offre in deserte the wordes the whiche ben wryten leuitici. xxiiii. Cum ingressi fueritis terram quam ego dabo vobis et messueritis sagetes feretis manipulosspi carum messis vestre ad sacerdotem. &c. Whan ye shall be entred in to the lande that I shall gyue you / ye shall bere youre handes full of y ^e erys of your corne vnto y ^e preest. &c. Et legitur leuitici. xxvii. Om­nis decime terre siue de fructibus siue de pomis arborum dn̄i sunt: et illi sanctificā tur. Al the dysmes of the erthe / be it of cornes / or fruytes / or of apples of the trees / they ben of our lordes and they ben sanctyfyed vnto hym. Et legitur numerū. xviii. Vniuersas frugū primicias quas gignit humus domino deportantur. The vniuerselles fyrst fruytes and cornes the whiche the erthe engendreth be borne vnto god / Yf thou wylte vnderstonde what it is to saye primicias. Catholycon sayth that primicia primicie dicitur a primis pluraliter he primicie prumiciarum. vulgo dicitur ꝙ primicie sunt proprie que primo de fructibus percipiuntur: vel que deo offeruntur. Primicie they ben the newe the fyrst fruytes and cornes that the erthe bereth. Also primicia est prima pars frigum dn̄o offe­renda. And it is wryten in the .vii. chapy­tre of the epystylles saynt poule vnto the hebrewes how the preestes the sones of le­ui takynge the cōmaundemente hadde to receyue the dysmes of the people after y ^e lawe. Example of this matere of a lorde the whiche withelde the tennethe of y ^e go­des that he gaue vnto his seruaunt. Quere. lxxxiiii. a. Augustinus dicit decime et debito requiruntur et qui eas dare nolue­rit res alienas inuadit. That is to saye y ^t the dysmes ben demaunded of ryght. For they ben due / and he the whiche ne hathe wylled to gyue them he witholdeth thyn­ges straūge the whiche apperteyneth not vnto hym. And god sayeth in the gospell / mathei. xxii. Reddite que sunt cesarus cesari et que sunt dei deo. Syth that it is so founde in the scryptures that god hath w ^t holden for hymselfe the tenth partye of y ^e fruytes and cornes the whiche cometh frō yere to yere vpon the erthe as it is sayd / & that he wylleth and cōmaundeth cerymo­nyally that in suche wyse it be done. Tho­se that dysmeth yll vnderstonde they that they cōmytte synne and that it is vnkyn­denes vnto them for to mysknowe theyr benefactour. Also those that yll dysmeth that may wele they shall answer at iuge­ment partyculere / or generall the whiche shall be made of theym before god in the courte celestyall. For god shall be there iu­ge and partye. Also they shall haue so many of accusatours the whiche shall accuse them of theyr synnes that they shall see / & knowe themselfe that they ben culpables Also those the whiche payeth vnto the .xi. or vnto the .xiii. or vnto the .xxx. sholde vnderstonde that it is no dysme. It is an yll custome the whiche hathe be begōne of couetous people / auarycyous and vnkynde the whiche dysknoweth the good that god vnto them hathe gyuen. Those the which foloweth suche custome sholde drede that couetyse and auaryce ne put oute theyr inwarde [Page lxxiiii] eyes. Wherof it is wryten in y ^e bo­ke of sapyence. Malitia eorum eccecauit eos. Theyr malyce that is theyr synne ha­the blynded them that they maye not see theyr yll. It is greate peryll and daunger for the soule to folowe the custome & wyll of people auarycyous. For they goo vnto dampnacyon yf that they deye impenitē ­tes &c.

B. ¶The condycyons to paye wele the dysmes. Many condycyons sholde those haue y ^e whiche wyll paye wele the dysmes of the whiche we shal tell foure. The fyrst is that a man sholde paye entyerly / again those the whiche paye nothinge in rekenȳ ge fyue or syxe sheuys of corne & begyleth god of the halfe shefe / or agayne those y ^e whiche paye nothynge of the newe fruytz eten in somer / as peres / plōmes / benes / & pesen. &c.. It is writen eccle. xxxv. Bono animo redde gloriam deo et minuas pri­micias manuum tuarū. Yelde glorye vnto god by courage and mynysshe not y ^e fyrst fruyte of the labours of thy handes. The seconde is that a man sholde paye ioyousli without heuynes ne without hauing grutche therin agayne those vnto whome it semeth that they lese that that they gyue to the dysme / as yf they sholde caste it dow­ne the water they offendeth gretely. Audi scrypturas. eccle. xxxv. In omni dato hy­larem fac vultum tuum et in exultatione sanctifica decimas tuas. Make thy vysa­ge ioyous in euery gyfte / & sanctyfye thy dysmes in exultacyon. Et legitur. ii. ad co. ix. Hilarem enim datorem diligit deus. / That is to saye y ^t god loueth the gyuer io­yous. & ysodorus sayeth. Qui cū tristitia largit (ur) remuneratiōis nō ꝑcipit fructū. He the whiche gyueth & enlargeth w ^t heuines ne apperceyueth the fruyte of remunera­cyon. Also a man ne sholde let lese the dys­mes nor the thynge that apperteyneth to god. For it is wryten exo. xiii. Pru [...] [...] trugū tre tue deteres ī domū dei tui. [...] fyrste cornes & fruytes of the erthe y ^• [...] bere them in to the house of thy lorde [...] The thyrde condycyon that a man she [...] haue for to paye wele his dysmes is that a man sholde paye of the best and not o [...] y ^e worste / or that the whiche falleth vnto the tenth agayne those the whiche gyuen the corne eten troden or full of drake / or agaȳ those the whiche taketh for themselfe the good appelles and gyueth the yll / they of­fende gretely. Audi scripturas. Legit (ur) nu­meri. xviii. Oīa que aftertis ex decimis & in donaria separabitis optima: et electa erunt. All those thynges the whiche ye of­fre in dismes and in gyftes ye shal depart the beste and they shall be chose & agreables vnto god. et legit (ur) leui. xxvii. Quicq ⁱd decimum venerit sanctificabitur dn̄o nō elegitur bonū nec malū nec altero commutabitur. Si quis mutauerit quod muta­tum est et ꝓ quo mutatū est sanctifica do­mino. Hec precepit dn̄s moysi. What thynge so euer it be that cometh the tenth shall be sanctyfyed vnto the lorde / the good nor the yll be not chosen & it shal not be chaun­ged in to another. Yf ony chaunge it y ^e thȳ ge the whiche is chaunged / and wherfore it is chaunged / santefye it vnto our lorde Our lorde hathe cōmaūded these thynges here vnto moyse. Et legit (ur) eccle. xxxv. Noli afferre munera praua non enim suscipi et illa deus. Offre thou not yll gyftes god ne shall take them. Et legitur iuce .xi. Ve vobis phariseis qui decimatis mentam & rutā et oē olus p̄teritis iuditiū et caritatē dei. Woo be to you pharysyens the whiche dysme the lytell & yll herbes & trespasse y ^e charyte of god. The fourth condycyon is y ^t a man sholde paye without taryenge / nor to drawe backe tyll that a man be somo­ned / cyted or warned. It is offence to tary [Page] to gyue vnto god y ^t whiche apperteyneth vnto hym / or lende vnto hymselfe his dysmes tyll vnto another yere w ^tout spekyng vnto the curate. It is wryten exodi. xxii. Decimas tuas & p̄mitias nō tardabis of terre. Thou sholdest not tary to offre thy dysmes / & thy fyrst cornes & fruyte. C. ¶. We haue example in Cayn & Abell of tho­se that wele or yll paye theyr dysmes. Frō the begynnynge of the worlde god cōmaū ded vnto oure forne faders y ^t they sholde paye y ^e tenth of theyr fruytes. And for as moche as they had not vnto whom to pay it god cōmaunded y ^t they sholde brenne it & that they sholde make smoke y ^e whiche sholde mounte in to heuen for to do vnto god honoure & sacryfyce by obedyence / & in reknowlegynge y ^t the sayd goodes co­meth of god. Cayn & Abel y ^t were Adams sones made it. But Abels was good for he dysmed wele / and there his smoke moun­ted in to the heuen and pleased god. Cayn was wycked & dysmed ylle / wherfore his smoke yede downewarde towarde y ^e erth & it pleased not to god. Also his lande fructefyed not wele in fruytes & labours and bare thystylles / drake / and darnell / & thornes. &c. And for asmoche as Abell was gode and obedyent & loued of god / & that his lande fructefyed wele and that al goodes came vnto hym / cayn had enuye vpon hȳ and slewe hym & was accursed. Vnde ge. iiii. Respexit dn̄s ad abelle et ad munera eius: ad cayn autem et ad munera eius nō respexit. Sequitur. Nunc maledictꝰ eris super terram cū operatus fueris eam nō dabit fructus suos: vagus et ꝓfugus eris super terram. God loked vpon Abell and vpon his gyftes / for he made them wele / And he loked not vpon Cayn / nor vpon his goodes / for he gaue of the worste / and god sayd vnto hym. Thou shalte be nowe accursed aboue the erthe whan thou shalt laboure it ne shall gyue her fruyte. Also ye be cursed in dysmes and fyrste cornes and fruytes. ¶For ye haue frauded me of my parte that I haue witholden for myselfe Vnde. michee. iii. In dicimis & primitus vos maledicti estis. &c. Glosa. Quia fran dastis me parte mea. The gyftes of god for to paye wele the dysmes. ¶Those the whiche paye wele the dysmes haue pryn­cypally .iiii. gyftes of god. The fyrst haboū daunce of fruytes / laboures and worldly goodes as sayeth the scryptures in many places. Vnde malachie .iii. Inferet omnē decimam in horeū meum: et sit cibus ī do­mo mea: & probate me super hoc dicit dn̄s si non aparuero vobis catharactas celi et effundero vobis benedictionē vs (que) ad abū dantiam: et increpabo pro vobis deuorantem. Glosa. Vermen vel virium aeris sequitur: et non corrumpet fructū terre ve­stre nec erit sterilis vinea in agro dicit do­minus. That is to saye bere al dysme into my garnier & that that is to ete in my house / & prouue me of this thynge sayeth god Yf I open not to you y ^e thynges of heuen and yf I shedde not benedyccyon tyl vnto haboundaunce. And I shal blame for you the deuourynge worme and vice of y ^e ayre And he shal not corrupte y ^e fruyte of your lande. And the vyne shall not be barayne in the felde sayeth our lorde. Example of a lorde the whiche payed wele his dysmes & his vyne bare of fruyte two tymes in one yere quere in the exemplayre .lxxxiii. b. Et legitur leuitici .xxvi. Dabo vobis pluui­as temporibus suis: et terra gignet get­men suum / et pomis arbores / replebun­tur. et cetera. I shall gyue you of raynes in theyr tymes and whan they haue nede sayeth our lorde Ihesu cryste. And I shall make the erthe for to fructefye and engendre his buddes and his floures. And also y ^e trees shall be replenysshed w ^t apples. &c [Page lxxv] Et legitur deuterono .xi. Dabit pluuias terre vestre temporinam et serotinam vel colligatis frumentum et vinum et oleum fenum ex agris ad pascenda iumenta / et vt ipsi comedatis et saturenimi. Moyses sayd vnto y ^e chyldren of Israhell. &c. God shall gyue raynes couenables in tyme vnto your lande / to thende y ^t ye gadre whete wyne & oyle / haye from the feldes to pas­ture with your marys / & to the ende that ye ete and be fedde. Et legitur prouerbio­rum .iii. Honora dn̄m de tua substantia & de primiciis omniū frugū tuarū da pau­beri implebuntur horea tua saturitate et vino torcularia redundabunt. That is to saye. Honoure god of thy substaunce & of the newes of all thy cornes and fruytes / gyue vnto the poore and thy graynes shal be fylled of haboundaunce / & the pressers shall redounde of wyne.

E. ¶Example in iob y ^t whiche was true / obedyente / pacyent / and beloued of god / for he dysmed right faythfully. Also after that he had be prouued god sent vnto him haboundaunce of al goodes. It is wryten iob. xlii. y ^t he posseded .xiiii. thousande she­pe. syx thousande camellys / two thousan couple of oxen / & a thousande of asses. &c. Also Ioachin & saynt Anne y ^t payed well theyr dysmes & departed theyr goodes in thre partyes / haboūded in goodes as it is wryten in the legende of saynt Anne. and vnto the contrary. Those y ^t paye yll theyr dysmes ben punysshed by maledyccyon of famyne and pouerte / as it is sayd of cayn Legitur deutero. xii. Cauete ne forte de cipiatur cor vestrū & recedatis a dn̄o. &c. Sequit (ur) iratus (que) dn̄s claudat celū et plu­uie nō descendāt: nec tra det germen̄ suū: pereatis (que) velocit de tra optima. &c. Be­ware leste parauenture your herte be dys­teyned / & that ye departe not from god & that he be not wrothe & close the heuen / & that y ^e raynes dyscende not / & that y ^e erth ne gyue his sede / and that ye perysshe not hastely from the lande ryght good & beste & for the defaute to dysme wele & to obeye vnto god. The seconde good that those haue the whiche wele paye theyr dysmes / is helthe of body / wherof speketh saynt Aus­tyn saynge. Si decimā bene dederis non solū abondātiā fructuū: sed etiā sanitatem corporis ꝯsequeris. Yf thou haue wele pa­yed thy dysme thou shalte not alonely ha­ue haboundaūce of fruytes / but with that helth of body. Also whan thou haste done an almesdede / helth the more sooner shall come to the. Vnde ysaie. lviii. Cū feceris elunosinā sanitas tua citius orietur. And vnto the contrary those y ^t yll dysmeth god vnto them sendeth sekenesse / as of y ^e gou­te / of the heed / of y ^e stomacke / of the axes. &c. The thyrde gyfte that those haue that paye wele theyr dysmes / is that god vnto them pardonneth theyr synnes after true confessyon. Legitur prouer. x. Vniuersa delicta operuit caritas. Charyte couereth all synnes. Et legit (ur) .i. petri. iiii. Anteoīa inutuā in vobismeipsis caritatē continuā habentes q ⁱa caritas cooperit multitudinē peccatorū. The .iiii. gyfte is to possede the realme of paradyse & the grete godes and ioyes that there ben. Of these two last gyftes speketh saynt Austyn & sayeth. Qui primū desiderat habere aut peccatorū in­dulgentiā ꝓmereri decimam et de nouem ꝑtibus clā dare studeat pauperibus: q ⁱ ve­ro non dat punitur ī oppositis. He the whiche desyreth to haue rewarde or to deser­ue to haue pardon of his synnes paye hys dysme and studye to gyue vnto the poore of the nynthe partyes of thy goodes that with hym abydeth. And those y ^t gyue not as it is sayd / god punyssheth them by the opposyte. That those whiche wyl not pay well theyr dysmes haue not haboundaūce [Page] of goods / helthe of body / ne remyssyon of theyr synnes. And also they ne shall posse­de paradyse yf they deye impenytentes after y ^e remedye that vnto it apperteyneth. Many examples of those the whiche paye wele theyr dysmes shall be founde in the exemplayre Quere. lxxxiii. a.

A. ¶Of vsurye the whiche god defen­dethe. Ca. xxxii.

IT is wryten in the .xxv. chapitre of the boke of leuytes. Pecuniā tuā nō dabis ad vsurā / & frugum suꝑhabūdantiā nō exiges ego do minꝰ vester. Our lorde made tel to the chyldren of Israhel by his seruaunt Moyses. Thou shalt not gyue thy money vnto vsurye / & thou shalt not axe superhaboūdaūce of cornes. &c. For to vnderston­de wele the mater of vsurye / a man shold knowe that vsurye is somtyme manyfest & somtyme hydde / wrapped / dyuers con­tractz y ^t is defended by this cōmaūdemēt For god wyll not that a man sell the tyme y ^t he hathe gyuen in cōmunalte. That is to saye y ^e whan a man lendeth ony thynge god defendeth that he take ought ouer for dylacyon of tyme. For in suche manere a man selleth y ^e tyme / wherfore he is an vsurer. For without labourynge they wyll haue prouffyte / whiche is agayne the wyll of god as he sayed by his prophete Dauyd. Labores manuū tuarū q ⁱa māducabis. Thou shalte laboure with thy handes / for thou shalt ete. Syth it is true that god defendeth vsurye y ^e scrypture speketh in many places. Fyrste it is wryten deute .xxiii. Non feueraberis fratri tuo ad vsurā pe­cuniā ne fruges nec quālibet aliā rē Thou shalte not lende vnto thy broder money to vsurye / ne of cornes / ne of ony other thynge. And it foloweth in the sayd chapytre. / Fratri aūt tuo abs (que) vsura id quod indi­get cōmodabis vt benedicat tibi dn̄s deus tuus in oī tempore. &c. Thou shalte lende vnto thy broder w ^tout vsurye that thynge wherof he hathe nede / to thende y ^t thy lor­de god blysse the in all tymes. God wyll y ^t men lende eche other by charyte / & not for hope of ony gayne or retrybucyon. Vsury manyfest is whan a man lendeth corne / wyne / golde or syluer prȳcypally for to haue ony prouffyte exprest by the partyes or alonely in hope. Canon dicit. ꝙ vsura est vbi ampliꝰ requirit (ur) quā dat (ur) quicq ⁱd illius sit: sed si non recipit & spē habeat recipiendi vsura est. The droit canon sayeth. Vsu­rye is whan a man demaūdeth more thā a man ne gyueth what thynge soo euer it be / & yf he receyue no more. And y ^t he hath hope to receyue it is vsury. For god regardeth the thought y ^t is reputed for the dede Whan ony hathe lente corne / wyne / or sy­dre / the lender hathe no more seygnourye of y ^t thynge lende. The said lender gyueth the lone or prest after the cōmaundement of god. Mutuū date. And yf the sayd len­der receyue gyft he therof hathe the gayn not of hymselfe but of the dettour / y ^e sayd lender ne selleth nothynge vnto y ^e dettour the whiche is his / but yf he sholde take gyfte he sholde sell the tyme the whiche apperteyneth vnto god. And whan ony selleth the thynge the whiche apperteyneth not vnto hym / he ne sholde haue the gayne. In lyke wyse he ne sholde sell the tyme / for y ^e sholde be vsurye. The vsurer wyl haue gayn in slepynge & wakynge without ony laboure y ^t whiche is agayne y ^e worde of god wryten. Gene. iii. ca. In sudore vultus tui vesceris pane tuo. In the swete & labour of thy vysage thou shalte gete thy brede. / Whan ony lendeth his hors / or oxe for to [Page lxxvi] do ony labourage lefull he may take pryce For it is his thynge y ^e whiche ne gothe vnto the seygnourye of the lender as of mo­neye lende. Vbi est mutuū ibi ē dn̄m. vn̄ mutuum dicitur de meo tuum.

B. ¶The kyndes of vsurye hydde that god defendeth. ca. xxxii.

IT is wryten luce. vi. Mutuū date nichil inde sperantes. God cō ­maundeth that a man gyue the prest withoute hauynge hope to haue ony thynge ouer the thynge lende. Vsurye hydde y ^e whiche otherwhy­les is sayd wrapped in seuen kyndes. The fyrst is done in receyuynge gage / or in makynge herandes. The seconde in sellynge and in byenge. The thyrde is made in len­dynge. The fourthe for to be meane to lende. The .v. by assocyacyon. The .vi is vn­der maner of pain The .vii. for to take seruyce without pryce / or for to make to len­de vnto another & in takyng gratuyte. As vnto the fyrst kynde the whiche is done in receyuynge gayge / or in makyng erandes a man sholde vnderstonde that it is dyuy­sed in .v. maners. The first is whan by the lone a man receyueth ony gayge for assu­raunce y ^e whiche of it selfe bereth ony fruyte or prouffyte / as who sholde take a gar­din in morte gayge. A man ne sholde take the fruytes or prouffytes of the sayd gage but in rebatynge vpon y ^e pryncypall sōme lende / or it sholde be vsurye / & it behoueth to make restytucōn. Moyses sayth in deute. Non accipies loco pignoris inferiorem et superiorē molā. Thou shalt not take in s [...]ede of gayge neyther y ^e vpper grindyng s [...]one nor the vnder. A man demaundeth what it is of cōmunytes of ony cytees the whiche betaketh money vnto vsury. The answer. All those cytezynes ben vsureres of whose auctoryte & coūsayll y ^e sayd prest is made. Vnde raymondus dicit. Oēs illiciues quo (rum) auctorytate & consilio fit: vsu­raii sūt. And in y ^t maner yf a communyte sholde receyue ony gage / as cyte castell or towne / & that they ne compte the fruytes ouer the pryncypall pryce. All those here ben vsurers. ar. vii. q. i. Sicut vir. &. xxiiii q. iii. Sihabes. Vnderstonde this matere & of one persone / & of many. For all those the whiche taketh the fruytes & leueed of the sayd castell or towne without rebatynge vpon the prxncypall pryce ben vsurers as it is sayd. The seconde maner is whan the lender receyueth gayge that he vseth / or maketh serue without ony thynge dys­comptynge of the pryncypall / as lynnen clothe vestementes. Vnde amos prophe­ta .ii. ca. Super vestimentis pigneratis accubuerūt. &c. They ben couched vpon y ^e vestimentes engayged. The thyrde is as the lender taketh bestyall in gayge / & ma­keth them more to dyspende and ete than they ne sholde in suche case. The fourth is whan the vsurer maketh erandes & mes­sages / & at euery erande or message he hathe a rewarde & lyueth by it. The .v. is as the vsurer renneth & that he ne wyll gyue dylacyon tyll that a man vnto hym hathe gyuen ony thinge. Of suche people a man maye saye. Illud psalmiste. Deuorāt plebem meā sicut escā panis. They deuoure my people as the mete of brede.

C. ¶The seconde kynde of vsurye hydde the whiche is made in sellynge or byenge is dyuysed in foure manere. ¶The fyrste is whan ony selleth his marchaundyse vnto credence for moche more than it is worthe for asmoche as he gyueth terme of payment / he y ^t dothe so is an vsurer. vt pꝪ ex­tra de vsu. c. Consuluit. ¶The seconde is [Page] whan a man byethe the thynges that yet groweth / as y ^e corne in grasse / y ^e appelles or vynes in floure moche lesse than they be worthe. For as moche as a man auaūceth the payment / or y ^t a man them take in payenge hymselfe by suche condycyon y ^t they shal haue suche case whan it may happen theyr catell safe / in this maner a man sel­leth the tyme y ^t is not to be solde / & therin is vsurye. extra de vsu: cōsuluit. But who so sholde by them of so meane a price that a man sholde be vncertayne whether they sholde be more worthe or lesse. For to put a waye the peryl of the vsurye it is better to do and to saye in this wyse. I wyll not in no maner what so it be sell my corne / nor myne appylles nowe: but I purpose to sel them on suche a daye / & yf thou wylte gy­ue me the pryce that they ben worthe at y ^e sayd daye or more / or lesse thou shalt haue them / and I shall kepe them for the. And yf thou auaūce money nowe y ^e pryse shall be as they shall be worthe at the sayd day as whan the apples are to be gadred and the corne after Auguste. ¶The thyrde is whan a man byeth ony ware to be delyuered at suche a terme moche lesse than they ben worthe at the sayd terme for asmoche as a man auaunceth the moneye / here is vsurye. ¶The .iiii. is whan ony ryche mā is requyred to lende or to engage vnto the poore people the whiche ben in necessyte / y ^e wyll not sell in perpetuyte theyr rentes or herytages yf they may fynde a lender / or an engayger. And the sayd ryche man in suche wyse knoweth it / but he hathe the herte in the practyse / & wylleth that his fynaunce vnto hym be prouffyte & encreasȳ ge / but for to fle y ^e name to be an open vsurer he loueth better to make the contracte vnder the forme of sale & byenge as of the preste / or of other pryse to thende that his sayd fynaunce vnto hym do prouffyte / yf in this manere he by of the sayd indygens rente or herytage to requyte agayne that these other call vnto grace. That is to vn­derstonde by suche condycyon that as many tymes and as often that within certaȳ terme / as of .vii. or .x. yeres / or vnto hym or vnto his heyres he shall yelde the sōme gyuen with the arrerages / the sayd hery­tages or rentes shall come agayne vnto y ^e sayd sellers / or vnto theyr heyres / here is vsurye hydde the whiche is as syluer len­de contrary vnto charite / & here behoueth restitucion of al y ^t that a man taketh ouer the fyrste sōme gyuen. Suche people the whiche wyll encrease theyr rychesses / and fle contractes of wynnynge and of lone / in hydynge theyr vsurye by forme of sellȳ ge & byenge / defrauldeth the entencion of the lawe of charyte & of iustyce vnto theyr power / & deceyueth theyr soule by y ^e synne of suche vsurye hydde. The whiche synne they wolden vnto them to be lefull w ^toute reproche or without oblygacyon to make restytucyon the whiche thyng may not be done. But who so sholde bye the sayd herytakes the iuste pryce that they ben worthe in good entencyon without hauynge the entencyon corrupte as it is sayd of the ry­che the whiche taketh hede vnto the prac­tyse he may do it without vsurye / how be it that there is tyme to requyre it. Quic­q ⁱd agant hoīes: intentio indicat oēs. The vsure is wrapped in the thought y ^t god se­eth & knoweth. The whiche shall make in dycacyon. Legit (ur) primi regū .xvi. Hō enim videt ea que parāt: dn̄s autē intuetur cor. Also it is to be noted that whan in ony cō tracte hathe defaulte of iustyce & of goode equyte in suche wise that one of y ^e partyes is endōmaged / he that dothe the dōmage is bounde in dede of conscyence to quyte y ^e contracte or to supplye the defaute of ius­tyce but specyally whan y ^e partye it requyreth [Page lxxvii] & is of necessyte.

D. ¶The thyrde kynde of vsurye hydde the whiche is done in lendynge is dyuysed in many maneres ¶The fyrst is whan y ^e vsurer lendeth vpon intencyon to haue o­ny gyfte / gratuyte / or seruyce ouer y ^e thynge lende / how be it that in lendynge it were not spoken. And yf he thought not to haue some prouffyte / he ne wolde lende no­thynge. Here is vsurye as vnto god for y ^e entencyon corrupte y ^t our sauyoure defen­deth. luce. vi. Mutuū date nichil inde spe­rantes. Et deutero .xv. Si vnus de fratribus tuis ad paupertatē venerit nō obdu­rabis cor tuū nec cōtrahes manū. sed ape­ries eā pauperi & dabis mutuū quo eū indigeri ꝓspexeris. Whan that ony lendeth moneye vnder hope to receyue ony thyng & that it be soo that he ne wolde lende no­thynge yf he ne thought not to haue prouffyte / that that he receyueth afterwarde is vsurye / how be it that he axe it not. And is holden to make restytucyon. ¶The se­conde is whan the vsurer lendeth olde corne sydre / or wyne whan it is at a vyle pry­ce / to the ende that it be yelded vnto hym in the tyme that it shall be more dere / bet­ter or renewed & not for y ^e necessyte of him y ^t boroweth / but vpon entencyon to gayne it is vsurye. ext. de. v [...]u. ca. Nauigāti. E.

E. ¶For to knowe many cas in generalyte it is to be noted y ^t whan a man gyueth money or other thyng vnto ony indygent in .v. maners. ¶The fyrste is lyberally / & without ony gayne of hope temporell / he­re is charyte. ¶The seconde is to thende that the marchaunte of the sayd moneye vnder condycyon of losse and of gayne as wele of the pryncypall sōme as of gayne / & that may be lefull. ¶The thyrde in su­che condycyon y ^t the sōme lende shall be e­uermore certayne and sure as vnto y ^e len­der / but the gayne shall be vnder doubt of losse / or of gayne / & here is vsurye. ¶The scrypture gyueth a rule generall & sayth y ^e thynge y ^e a man taketh ouer y ^e pryncypal is vsurye. vt pꝪ. xiiii. q. iii. Pleri (que). ¶The fourth by suche condycyon that the lender auenture the sōme lende in perylles / and fortunes vpon hym / but the borower shall be bounden in ony sōme vnto the lender / here is v [...]urye / & yf he loste an. C. M. crounes for to haue in certayne a lytell blanc. extra de vsuris. ca. nauigāti. ¶The .v. in puttynge gayne and catell incertayne / as to lende an hondred crownes for to recey­ue at the ende of the yere an hondreth and ten / here is vsurye manyfest. Yf ony man hathe lende lyberally & without hope to haue retrybucyon temporell / & the borower wolde vnto hym gyue ony thynge lyberally he may take it without peryll of vsurye For in suche case he is no more restraynte as not to dare take gyfte after the preste as before. Yf a man had promysed to yeld the sōme lende at a certayne daye / & by y ^e defaute of the whiche promesse the lender is endōmaged / for he sholde paye his ren­te or his taxe. &c. he maye ouer the sayd sō ­me lende take iustely his losse w ^tout v [...]u­rye. Also some vsurers there ben the whi­che for y ^e prest taketh euermore some thynge or putteth more ouer & aboue the thynge lende. And for as moche as y ^e borower ne maye furnysshe at euery terme y ^e sayd lender maketh hym to compte two or .iii. tymes / & taketh decretm awaye some thinge as euery tyme y ^t he compteth / & make­the often of vsurye the pryncypall dette. / By the whiche they ben reputed vyllains and cruell vsurers.

F ¶The .iiii. kinde of vsurye hyd is whan ony receyueth ony gyfte for to be y ^e meane to make ought be lende vnto the indigent G ¶The .v. is made in assocyacyon of bestyall y ^e whiche may be good or yl dyuersly [Page] The whiche they make in many of maneres / but it behoueth to take for a rule generall the whiche is sothe that as often that by the condycyons of the contracte y ^e one of the partyes abydeth subiecte vnto the losse and aduentures / & the other is sure nothynge to lese / it is vsurye / as a man may saye that he the whiche betaketh hys beestes / y ^t is by suche condicyon y ^t they shal be immortelz. That is yf they dye the fer­mer shall put as many of other / or shal paye the sōme y ^t they ben worthe whan they were vnto hym betaken / yf they encrease the betaker wyll parte / & yf they decrease he wyll nothynge lese / the whiche is vsu­rye. ¶Also whan one of the partyes of y ^e ferme is notably assured / & the other euy­dently greued / the contracte is dampna­ble / but lytell excesse in losse or in gayne is not in all agayne iustyce ne peryll of damnacyon. ¶A questyon for to vnderstonde yf it be v [...]urye yf a man receyue an .C. shepe to kepe for one yere / & for the fruytes & kepynge of the same he sholde haue twenty shelinges or more after that y ^t the gyuer & he couenaūted togyders by suche condy­cyon y ^t in the ende of the terme y ^e gardyen hym sholde restore as many of shepe and so many good with the wo [...]les. To assoyll this questyon after the coūsayll of good experyment a man sholde consyder yf it be tyme of moreyne yf the shepe ben seke / or yf the pasture ben sekely & that it appere greate peryll and losse vpon the gardyen & not vpon the gyuer / here is vsurye / but yf the sayd pasture & the shepe were hole without tyme of moreyne ne of peryll and that a man gyue pryse reasonable & that the sayd gardyen maye wele yelde that y ^e sayd gyuer demaundeth / therin sholde be no vsurye. A more sure thynge it sholde be to marchaunde alonely for y ^e fruytes paynes & kepynge of the sayd shepe. And that the perylles of prouffytes were vpon the gyuer and not vpon the gardyen.

H. ¶The syxte spyce or kynde of vsurye hydde is whan a man lendeth vnto a ter­me spoken to yelde the thynge lende vpon payne to paye as moche of auauntage / here may be vsurye after some cyrcumstaunces / but somtyme he may wele do it iuste­ly for to punysshe the neglygence of some as is beforsayd.

I. ¶The .vii. kynde of vsurye hydde is whan the vsurer wyll nothynge take ouer the pryce gyuen / but for the sayd prest put in besynes .ii. or .iii. days of the borower in his felde / or whan he ne wyll lende by hys hande / but maketh to lende his seruaūtes or another his frende and kepeth the gra­tuyte. For to be shorte in this mater y ^e malyce of worldly people auaricious is right grete / for they fynde so many of cautelles in betakynge theyr vsury vnder y ^e shadow of pyte & in makynge passementes of ob­lygacions of bargayns of contractes that a man ne maye escrye nor determyne the hydynge of theyr vsurye / but euery man sholde vnderstonde that god cōmaūdeth that a man do charyte vnto his neighbour & that a man lende hym. And more ouer he defendeth that for the preste a man ne sell the tyme as it is beforsayd. Those the whiche it selleth or the whiche haue solde it remedye vnto theyr conscyences yf they wyl wele deye surely / & to be assured to go in to paradyse. For whan they shall be in iugemente before god theyr cautelles no [...] malyce there shall make nothynge. And theyr vsuryes wrapped and hydde vnder the shadowe of pyte shall be vnfolded and manyfest. Quia nichil occultum est: quod non reueletur. And our lorde Ihesu cryste shall iuge them and condampne thē after the trouthe of the thynge / in beholdynge what thoughtes these vsureres hadde.

¶Also god seeth and knoweth yf ony mā hathe solde the tyme in hydynge his vsu­rye / & yf he hathe taken bounte & prouffy­te ouer the thynge lende without takynge therin payne ne laboure for the dylacyon of the tyme termyned. And for as moche that suche iugemēt is doubtous and that dampnacyon is to be dredde it is beter to make restytucyon & penaunce for to haue assurance of saluacyon. T'ene certū et dimitte incertū. Holde the thynge certayn & leue that the whiche is not certayne Dauyd maketh a questyon in the psalter sainge. Dn̄s q ⁱs habitabit ī tabernaculo tuo aut quis requiescet ī mōte sctō tuo. Seq ⁱt (ur) Qui iurat ꝓoximo suo et nō decipit: qui pecuniā suā nō dedit ad vsurā et muneta suꝑ īnocentē non accepit. That is to saye Lorde who shall enhabite or dwell in thy tabernacle / or who shall reste in thy holly mountayne. The answer. That shal be he the whiche swereth vnto his neyghboure / and deceyueth hym not. He the whiche hathe not gyuen his goodes vnto vsurye / & the whiche hathe not taken gyftes of y ^e innocentes he shal mount in to paradyse. &c Examples of vsurye. And fyrst of an vsu­rer y ^t wolde not make restytucyon for the amonycyon and warnynge of his preste / the whiche sayd that he wolde proue yf he myght be saued without restytucyon. and so myscheuously he deyed .lxxxvii. e. Ano­ther example how an vsurer y ^e whiche wolde not restore cryed at his dethe y ^t he brent and broyled .lxxxvi. h.

K ¶Of vsury manyfest & notable. xxxii.

IT is wryten math. xvi. Quid ꝑdest hoī si mūdū vniuersū lucret (ur) aīe vero sue detrimētū patiatur what dothe it prouffyte vnto a thefe vsurer to assemble & wȳne all the worlde / & that at his dethe his sou­le be sent vnto the tormentes of hell. Vsu­rye open and notoryous is moche detestable / the whiche a man sholde fle for many thynges: of the whiche I shall tell foure. / ¶The fyrst is for that y ^t these vsurers be cursed by sētence of ryght / ipso facto. The seconde is for y ^t that they ben pryued from the holy cōmunyon / for vnto the vsurers a man sholde denye the sacrament of the aulter as wele in the dethe as in the lyfe / yf they haue not true repentaunce and yf they wyl not make restytucyon. Example of an vsurer the whiche wolde not restore Quere .lxxxvii. a. ¶The thyrde is for that that theyr oblygacyon is not agreable vnto god / & it ought not to be receyued. The iiii. is for that y ^t they sholde be pryued frō sepulture ecclesiastyke. Vt habetur extra devsuris. c. quia ī oībus. ¶Example of an vsurer the whiche wolde not restore that was borne by an asse vnto the gybet or galowes & there was buryed. Quere. lxxxvii a. Many other examples of vsurers ben wryten in y ^e exemplayre of the cōmaundementes. Quere. lxxxvi. a. b. c. d. An open vsurer & knowen the whiche sholde come at the necessyte of dethe ne sholde be assoylled / yf he dyde not y ^t were in hym to restore playnly tyll vnto the last peny all y ^e vsurryes wherin he maye be reproued and re­deuable. And there vnto he sholde dyspose mouables and herytages / ne also it shold not suffyse to ordeyne that after his dethe they were restored. But it behoueth that forthwith the partye endōmaged be con­tented / or in his absence the ordynayre / or the chapelayne representynge the partye endommaged / otherwyse the testamente that he maketh is of no valoure / ne the absolucyon that he receyueth. And yf he deye so he sholde be pryuate frō y ^e holy groūde / for he y ^t sholde bury hym sholde be cursed. [Page] extra de sepulturis eos libro .vii. Also the herytiers the whiche hym shall succede in mouables & herytages shall be in lyke wyse bounde to restore the dommages vpon payne of dampnacyon. ¶Example how iiii. men of one lygnage were hāged in hel the one after another / bycause that they dyde possede fasly an herytage withoute beynge in wyll to restore it .lxxxi. g. ¶Another example how that another Erle and many of his lygnage were dampned and put in to helle in tormente vpon a laddre / bycause they dyde possede an herytage vniustely withoute beynge in wyll to restore it .lxxxii. a. ¶Another example how that an abbot sente agayne the moneye gyuen and bequethed from his monasteri / bicause that it was comen of vsurye / and yll begoten .lxxxviii. f.

A. ¶Of symony that god defendeth.

AFter the maysters symonye is in suche wyse dyffynyed. Si­monia ē studiosa volūtas emē di vel veldendi spūale vel an­nexū spūali. A man cōmitteth symonye for to selle / or to by a spyrytuall thynge or a thynge y ^t is annexed vnto the spyrytualyte by paccyon or gyfte / of pro­messe / seruyce / prayers / supplicacyons vndue / or by ony other thynge tēporell. God and nature gaynsayeth y ^t a thynge spyry­tuell maye be compared / or bought by thȳ ge corporell & temporell of what pryse & dygnyte y ^t it be / as it shall be declared he­re after. This synne is named somonye / for asmoche as in the tyme of y ^e appostles the fals & dysloyall symon magus offred a grete sōme of moneye vnto y ^e appostles wenynge by y ^t to gete the grace y ^t he sawe in them / & vnderstode y ^t yf he myght haue that geace y ^t he wolde selle it vnto other / & sholde recouer moche of fynaūces. But in fygure of all those y ^t selleth or byeth thyn­ges spyrytuelles he & his moneye was cursed by the mouthe of saynt peter / & bycau­se that he was the fyrste in the newe testament y ^t wolde by thynge spyrytuell / thys espyce or kynde of thefte is named symo­nye in all holy chirche bycause of y ^e cursed symon fygured of all the dampned symo­nyacques. For to sell or to bye a thyng spyrytuall a man sholde vnderstonde euery paccyon or contracte y ^e whiche is not ma­de symply & purely for the loue of god / but is made pryncypally by gyftes / prayers / seruyces / & for ony other thynge temporel Also for to sell or to bye thynges spyrytuel it is here to vnderstonde the grace of the holy ghost / & the vertues y ^t ben in the soule the spyryte of prophecye / office of predycacyon / or to do the offyce dyuyne in the chirche and to admynystre the holy sacramentes. By thynges annexed vnto the spyry­tualyte is to be vnderstonde sepultures / dismes / chalices / corporaces: to welies / anbes / and other vesselles / or vestementes halowed the whiche may be solde or chaū ged vnto other chirches not the more dete for as moche as it is halowed other wyse it sholde be symonye. Also cures / preden­des / chanonryes / chapelles / right of patrō nayge in it selfe symply consydered ryght to receyue dysmes / oblacyons bycause of benefyce of the chirche / auctoryte or office to serue a cure or other predende of y ^e chir­che / al these thynges haue annexacyon vnto holy ordres & they ne may be boughtne solde after the forme beforsayd but y ^t ther be symonye whiche is a cryme capytall after the droitm & compared vnto heresye. vt habet (ur). i. can. q. i. Qui studet. Et thomas. iii.iiii. By the whiche cryme all holy ordeynaunce [Page lxxix] of y ^e chirche is peruerted and shall be from yll vnto wors approchynge y ^e grete and excessyue trybulacyon of the chirch Thou shalte fynde many examples of sy­monye in the .vi. cōmaundement of the exemplayre .lxxxv. a. b. c. Quere. per tabulā.

B. ¶Of y ^e maners of symonye that god defendeth. Ca. xxxiii.

IT is wryten actuū .viii. ca. Pe­cunia tua tecūsit in perditionem Saynt peter said vnto Symon magus. Thy moneye be with y ^e in perdycyon. These wordes he­re may be taken & also vnderstonde vpon all symonyacques as it is before sayd. but a man sholde vnderstonde that the synne of symonye is chaunged in to many ma­ners after the dyuersyte of the people the whiche entermell them vnduely in thyn­ges in spyrytuell thynges / as hereafter so me in partyculer shall be declared.

C. ¶Fyrst a man the whiche receyueth y ^e holy ordres or the whiche entreth in ony benefyce of the chirche in gyuynge or in pro­mettynge by hymselfe or by other / golde or syluer or ony other thynge is suspende by right wryten Extra de symonia. tanta &. i. cā. i. q. Reperiūtur. And yf in suche estate he mysbehaue hym vnto y ^e mysteres dyuynes he is irreguliere & may not be as­soylled yf he ne resyne the benefyce / or yf he haue not dyspensacyon of the pope. It is wryten iohannis .x. Quit non intrat ꝑ hostiū ī ouile ouiū sed ascendit aliunde: ille fur ē & latro: q ⁱ autē intrat ꝑ hostiū. i. xp̄m: pastore ē ouiū. That is to vnderstonde / he whiche entreth not by y ^e dore / y ^t is by Ihesu cryst in to y ^e folde of shepe / y ^t is in y ^e chirche ecclesiastical for to gouerne the people but entreth by another place than by y ^e doey ^t is Ihesu cryst he is a these secrete or a watcher of the waye.

D ¶Secondly a clerke that maketh pac­cyon w ^t a man of the chirche or other for to haue his tytle in promysynge y ^t he shall neuer demaunde nothynge for asmoche as vnto hym suffyceth y ^t it maye passe / he is pryued from the ordres y ^t he receyueth in suche maner y ^t none there maye dyspence hym but the pope after y ^e droite. Extra de simonia per tuas.

E. ¶Thyrdly two persones benefycyed y ^e whiche couuenāteth togyder vnder suche forme (permute we benefyces) but for as moche as your benefyce is better than my ne I shall gyue you suche a sōme of mony This is here symonye. How be it y ^t the one may make pensyon vnto y ^e other w ^tout symonye. And yf they make y ^e sayd permu­tacyon symply w ^tout ony thynge demaundynge the one of the other / but they make gyftes or promesses vnto y ^e patron for to graunt his good wyl therunto it is also symonye. And yf they saye to eche other in this wyse for asmoche as we may not permytte togyder without y ^e consent of y ^e bysshop labour we bothe to gete his consente Suche paccyon ne sholde be symonyacall yf it were made symply w ^toute gyfte / and that y ^e sayd consentement were not goten by maner of symonye. ¶Also to renounce vnto ony benefyce by suche condycyon / & paccyon made that it shall be gyuen vnto suche a personne it is symonye / whan the renouncyacyon is not made vnto a perso­ne that is worthy to haue it / & simply and purely for the loue of god. Legitur ioh. x. Ego sum ostium ouium per me si quis introierit saluabitur et pascua inueniet. / Oure lorde Ihesus sayeth. I am the dore of the shepe cote yf ony there entre by me he shall be saued and he shall fynde pastu­re there within. Symonye is commytted and done somtyme as wele of the persone [Page] that gyueth the benefyce as of hym y ^e whiche receyueth it / somtyme of the one alone­ly / somtyme ne by the one ne by the other / as yf for example some gyueth vnto the famylyers of the bysshop ony thynge for to moeue hym to gyue ony benefyces. He the whiche knoweth nothynge of that gyft nesemblably the bysshop by the meane albeit of the whiche gyft sholde be made donnayson of the benefyce. Suche donayson sholde be made symonyall / but alonely he the whiche hath made the donayson vnto the famylyers of the bysshop shal be in mortal synne / and symonyer as vnto that. And he that is benefyced by suche maner vnkno­wen sholde be bounde whan it sholde come vnto his knowlege to renoūce vnto y ^e sayd benefyce and to the other goodes presētes of the same / but he is not bounde to restore the goodes dyspended durynge the tyme of the poore conscyence. For to knowe cle­rely whan a man commytteth symonye in permyttinge of benefyces / or whan ony renounceth vnto his benefyce / or whan ony gyueth a benefyce / or whan ony receyueth it. It behoueth to se and to consyder the condycyons / the maners / and the causes / and yf there ne be gyftes / ne promesses / ne prayers of lordes or of frendes. &c. Moreouer it behoueth pryncypally to regarde the fy­nall ende to the whiche a man hath enten­cyon for to come. For yf the condycyons & the fyne be made purely for the loue of god he is wele entred in the benefyce by the dore. And yf a man entre otherwyse in benefyce than by god / symonye is to be dredde For he is not entred by the dore.

F. ¶Also for to knowe that it is grete syn to sell a benefyce a man maye it clerely se in the example of hieroboam kynge / the whiche solde the bysshopryches & dygny­tes. And therfore god was wrothe agayn hym in so moche that he was degraded & vnclothed hym and his lygne / as it is w [...] ten in tertio regum .xiii. Quicun (que) vo [...] ­bat implebat manum hieroboam et fiebat sacerdos excelsorum. &c. Quere. lxxxv. c.

G. ¶Also men rede in secundo machabeorum .iiii. how the kynge Anthyochus solde vnto Iason the dygnyte to be souerayne preest (that is bysshop) and yll came vnto hym. The prophete Ysaye sayeth in his .v. chapytre. Ve qui iustificatis impium ꝓmuneribus et iustitiam iusti aufertis ab eo. Cursed be you the whiche iustyfye y ^e yll by gyftes / and take awaye the iustyce of the iuste. Those the whiche entreth in to benefyces vnduely by the force and puys­saunce of prynces or greate lordes / or by menaces / murmures / or by theyr prayers and supplycacyon / and not by the dore the whiche is Ihesu cryst ben theues. For for the drede puyssaunce or fauoure of y ^e sayd lordes the good ryght is corrupte / y ^e good ben expelled / and the vnworthy beneficed and yll cometh vnto them. We haue an example in primo machabeorū .vii. how cursed Alchymus was constitute souerayne bysshop of the kynge demetrius. The whiche dyde many of ylles. Also the sayd Al­chimus deyed cursedly / as it is wryten .i. machabeorū .ix. ca. This example is wry­ten after. Quere. lxxxv. h. ¶Also some entreth in to benefyce vnduely by flateryes / glosynges and decepcyons. And for asmoche as they entre not by y ^e dore / that is by Ihesu cryste they ben theuys. ¶Also the­se bysshoppes and prelates the whiche payeth theyr seruauntes of theyr salayres & seruyces by gyuynge vnto them some be­nefyce or prebēde / chapel or dygnyte wher it is so that the cause be for the payment / and not for the loue of god it is symonye. But it is wryten in droit canon / y ^t whan a bysshop consydereth the prudence of his clerke / the dygnyte of his seruyce / the stremyte [Page lxxx] / holynes / and bōunte of hym / and y ^t he be of grete meryte. For the goodnes y ^t he seeth & knoweth in hym he sholde benefyce hym in that chirche and it is no symonye / but it is wele done. For in the courtes of prelates a man sholde prouue the cler­kes. Also to ordeyne charyte a man sholde gyue fyrste vnto his famylyeres as vnto straungers yf they ben egally good.

H ¶The people laye the whiche gyueth or prometteth or maketh prayers & supplicacyons indue for to benefyce theyr kynnes­men / seruauntes or other theyr frendes / ben symonyackes and sholde be accursed / after that that saint Thomas sayeth and raymonde. Si quis auaritia ductus amore seruitio vel precibus episcopalem vel sacerdotalem acceperit dignitatem: et ī vi­ta nō relinquerit eum (que) in asperam penitentiam mors nō inuenerit ineternū peribit. i. q. i. ca. Si quis. Yf ony hathe taken y ^e dygnyte epyscopale or sacerdotale lede by auaryce / by loue / seruyce or prayers / and he ne hathe lefte it in his lyfe / and at y ^e de­the ne hathe founde it in sharpe penaunce he shal paye in pardurablete. In gyuyng a benefyce vnto one y ^e whiche is of his blode / albeit there be no symonye for that / y ^t there is no sale / yet is there synne the whiche is cōmyt in thre maners / or for asmo­che that he loueth tenderly his flesshe / or for that that he coueyteth to gyue a thyng vndue vnto his kynnesman / or for asmo­che as he vylependeth the thynge spyrytuell in gyuynge it vnto one indigne. And it semeth that he sholde haue therin symony yf he hadde the regarde how his cosyn ha­the the prouffyte temporal for the spyrytuall / in as moche as cosyn / for he sholde re­ceyue a thyng the whiche ne sholde be due vnto hym. It is not the lesse symonye for to haue the regarde that his kynnesman hathe the prouffite temporall but as yf hȳ selfe had it. Whan a man gyueth a benefyce a man sholde beholde whether the per­sone vnto whome y ^e gyfte is made be worthy it. And that it be gyuen symplye and purely tor the loue of god. We rede math. x. How our lorde sayd. Gratias date / the whiche is expounded in two maners. Or whan a man there putteth no cause of sa­le / or whan a man hathe no regarde in gyuynge but alonly god / or only grace. And therfore he y ^e whiche gyueth vnto his kinnesman ne gyueth in suche wyse / albeit y ^t god hathe sayd / gratis date. Also who soo wyll gyue vnto his kynnesman withoute symonye / it behoueth that the persone be worthy it. And that the gyfte be made for the loue of god purely / as it is sayd. Vt intret per ostium: id est christum in ouile ouium. Our lorde Ihesu cryste gaue the dygnyte and gouernement of the chirche vn­to saynt peter and not vnto saynt Iohan nor vnto his other parentes / in gyuynge vs example that in lyke wyse shold we do ¶Also whan the appostles chose Mathyas and Ioseph the iuste / to the ende y ^t one of them two were apostle in y ^e place of iu­das. Sors cecidit super mathiaz. For Ioseth was of the parente of Ihesus. Legi­tur in secundo libro regum. ꝙ infidelis est episcopus qui nepotulo suo cōfert prelationem cum sciat enim inabillem et sciat to­tum pondus prelii versum super prelatū. That is to saye. The bisshoppe is vnfaithfull the whiche bryngeth vnto prelacyon / or dygnyte his lytell neuewe whan it is so that he knoweth that he is feble to fyghte and that he knoweth that all the countre and the ruyne of the batayll tourneth on the prelates. Example that a man ne sholde constytute ony by prayers charnelles. / Quere. lxxxv. f. ¶Also god gyueth vs ex­ample clerely that we ne sholde lyfte vp our parentes in dygnyte spyrytuel yf they [Page] be not worthy it. Legitur mathei. xx. that whan the wyfe of zebede aunt of Ihesus hym prayed that her two chyldren / saynt Iames & saynt Iohan cosyns of our lorde that he sholde make them sytte the one on his ryght hande and the other on his lefte hande. The answer was. Nescitis quid petatis. They were vnworthy to be set nere by hym. And therfore god said vnto her ye wote not what ye demaunde. Marye ye may wele endure passyon as I. But to sette you on my ryght hande it is not vn­to me to gyue it you: sed quibus paratū est a patre meo. That is vnto them the whi­che ben dygne.

I. ¶Fourthly those the whiche make paccyon to gyue certayne sōme for to be receyued in a monastery suche wyse rented y ^t it is suffycyent to susteyne & to puruaye as wele those that there ben nowe as those y ^t they shal receyue they ben symonyacques And in lyke wyse those y ^e whiche maketh the sayd recepcyon / or therto gyue coūsayl consentement / and there nys custome vnto the contrary the whiche maye excuse y ^e synne.

K. ¶Fyfthly the people of the chirche sholde admynystre the sacramentes / and the sepultures without makynge paccyon ne exaccyon of money / otherwyse there is symonye. But after y ^t they haue done theyr deuoyre the laye people them sholde con­tente after the customes auncyentes or o­therwyse a man may make them to come before the bysshop after the droitz. Extra de symonia ad apostolicam. The sacra­mentes of the chirche ne sholde be solde / for that sholde be symonye. Oure lorde it shewed clerely vnto his apostles whan he said vnto them Illud math. x. Infirmos curate mortuos suscitate: leprosos: mun­date: demones: eiicite: gratis accepistis: gratis date. The gospell sayth. Hele ye the seke / arayse ye the deed / hele ye the lepres chase awaye the deuylles / ye haue taken for nothynge gyue you it for nothynge. Also it is wryten. Administre ye takynge nothynge for it the Eucharistie that is the sacrament of the aulter vnto y ^e people / con­fesse ye takynge nothynge / baptyse ye ta­kynge nothynge / gyue you vnto all folke for nothynge after the appostle. Vn̄ augustinus dicit. Gratis eucharistiam plebi ministrate: gratis: confitemini: gratis ba­ptisate secundum apostolum: cuntis gra­tis date.

L. ¶Whan ony preest selleth or marchaū deth the masses or that he synge masse for moneye and that the cause fynall of y ^e dy­lectacyon be to thende that he haue y ^e sayd moneye / it is symonye / and synneth mor­tally. Vnde augustinus. Qui precise vnā missam vel plures pro pecuniis celebrat dā nationem sibi eternam preperat. He that syngeth a masse / or many for moneye he prepareth vnto hymself eternell dampnacyon. And it is here to be noted that y ^e thȳ ges temporelles ne sholde neuer be y ^e ende of thynges spyrytuelles / but there ben causes wele mouynge. Vn̄ hec est falsa: The preest is holden to gyue the thynges spyrytuelles to thende that he haue the thinges temporelles. Sed hec est vera. The layeman is holden to gyue the thinges temporelles for the thynges spyrytuelles / not in byenge them / for they sholde not be solde as it is sayd in lyke wyse as a man selleth the flesshe vpon y ^e stalle. The grace of god the whiche is in the sacrament is inapprecyable and it falleth not vnder ony pryce / For man hathe not thynge wherof he it may bye / but for asmoche as the seruaun­tes of god ne may laboure in thynges spyrytuelles without hauynge theyr lyuynge & sustentacyon / god wyll that a man vn­to them gyue some thyng for to lyue it hī [Page lxxxi] they haue done theyr deuoyre. Vnde pau. i. corinth. ix. Qui altario deseruiūt cum altario participāt ita et dn̄s ordinauit hiis qui euangelium anunciant de euangelio viuere. They the whiche on the alter dys­seruen shall be parteyners of the aulter / in suche wyse that god hathe ordeyned vnto theym the whiche shewe the gospell / to lyue of the gospell / not that they shall selle it / for that sholde be symonye as it is sayd

M. ¶Syxtely marke wele that no man laye ne sholde presume to do the offyce of preestes y ^e whiche ben in holy ordres / where yf they do yll shall come vnto theym as dyde vnto the kynge ozyas. For after that he had coueyted and presumed to doo the offyce and that he had taken the ensēcer & encensed and menaced the preestes for y ^e that they gaynsayed hym leperye hym to­ke in the vysage within the house of god / &c. as it is wryten .ii. paralipo .xxvi. Que­re. lxxxv. g.

N. ¶Seuenthly a man ne sholde sell the yeftes of grace / ne the vertues the whiche ben in y ^e soule / ne scyence / where that shol­de be symonye. Augustinꝰ dicit. Spectat ad offirium vestre dignitatis gratie petē ­tibꝰ dona dare gratis: sed si vn (quam) fidei munera vendatis incoursores giezi leprāvos sciatis. It belongeth vnto y ^e offyce of your dygnyte to gyue gyftes for nothynge vn­to the demaundauntes of grace / but yf ye sell in ony wyse the gyftes of fayth know­lege you than vnto the lepre of Gyezy. In lykewyse as sayeth saynt austyn vnto the mynystres of the chirche. Giezie was the dyscyple of Helyseus / y ^e whiche toke a grete gyfte of the ryche man Naaman for y ^t that his mayster had heled hym of his le­prye: And therfore the sayd prophete Helysyus sayd vnto giezi. Lepram naaman adherat tibi et semini tuo. The leprye of Naaman shall be broughte vnto the and vnto thy sede. In lyke wyse was it done as it is wryten in quarto regum .v. ca. For he hadde receyued gyft of the grace of the holy ghost. Quere post .lxxxv. b.

O. ¶A questyon to vnderstonde yf an aduocate may sell the scyence of the iuste cause that he demeneth. The answere. He ne sholde selle the scyence / but he may selle y ^e grete laboure and trauayll of his body y ^t he taketh to studye to plede and to defen­de y ^e iuste cause. For god sayeth in the gos­pell that y ^e werkman is worthy of his me­te and of his hyre. Mathei. x. Dignus est enī operarius cibo suo. Et luce. x. Dignꝰ est enim operarius mercede sua. But yf y ^e sayd aduocate solde the scyence by maner of sale / or that he hadde in his thought the entencyon to selle it he sholde be symony­acke before god. It is wryten prouerbio­rum .xxiii. Veritatem eme et noli vendere sapientiam et doctrinam et intelligen­ciam. &c. Be ye true and sell not wysdom doctryne and intellygence. ¶Also the scy­ence solde noyeth as it is sayd. and yf it be gyuen it groweth and also multeplyeth. / And yf it be hydde it serueth of nothynge / Vnde scientia que data est crescit: crescere nescit si taceatur. Et legitur ecclesi. xx. Sapientia absconsa est et thesaurus in­uisus: que vtilitas in vtris (que). Sequitur Melior est qui celat insapientiam suam / (quam) homo qui abscondit sapientiam suam. Sapyence hydde is a treasoure where a man seeth not what prouffyte is in y ^e one & in the other. Better is he the whiche hy­deth his vnwysdome than the man y ^e whiche hydeth his sapyence. Et legitur eccle. iiii. Non abscondas sapientiam tuam in decore eius: in lingua enim agnoscitur sa­pientia: et sensus et scientia et doctrina in verbo sensati. Thou shalte not hyde thy wysdome in his honour / certaynly wyse­dome is knowen in the tongue / & the wyt [Page] and the scyence and the doctryne in y ^e elo­quence and worde of wysdome. An aduocate ought be verytably & to susteyne ve­ryte. Also he ought to kepe and defende y ^e iuste cause that it perysshe not. And afterwarde he maye take gyfte for the trauayl of his body as it is sayd without to exce­de the boundes of reason as many done y ^e whiche demaunde and take salayres and gyftes outrageously / more than they ne sholde / and that they ne haue deserued to haue. And therfore they sholde drede damnacyon / for they ne ben iuste and accom­plysshe not iustyce in thēselfe to be in wyll to haue that thynge y ^t they haue not wōne and the whiche ne apperteyneth vnto thē ¶Also they sholde drede yf they haue ha­ted and broken Iustice / iugement / y ^e good cause and y ^e good ryght to receyue yertes. For they synne mortally and renne in maladyccyon. Vnde ysaie .v. Vequi iusiti [...]i­catis impium pro muneribus: et iustitiam iusti aufertis abeo. ¶Also they sholde drede yf they haue no wyll to lede / to coūsayll to kepe the causes of the poores / as they done those of the ryche / for that y ^t they ha­ue no goodes to gyue vnto theym. It is wryten eccle. In iudicando esto pupulis / misericors vt pater et eris iu velut altissimi fi [...]ius obediens et miserebitur tui. In iugement be thou mercyfull vnto the or­phelyns in lyke wyse as a fader and thou shalt be obedyent. And also as the sone of the ryght hye god / and he shall haue mer­cy on the. ¶Also yf these aduocates haue made the ylle causes good by theyr cautel­les / malyces and subtyltees / and maketh to lese the good ryght they synne and ben vniuste and corrupters of iustyce. And yf they haue nourysshed / defended and sus­teyned of certayne scyence to be good. It is grete synne withoute doubte for to sus­teyne dysloyalte / yll and iniustyce. And in soo doynge the aduocate yeldeth hyms [...] culpable / and bryngeth hymself in with malefactoure. By the whiche he is dyg [...] of punycyon and synneth mortally. Vnde paulus ad roma. i Non solum qui fac [...] peccata: sed qui consentiūt facientibus d [...] gnisunt morte. Not alonely those the whiche do the synnes / but those the whiche also consenteth vnto the doers / ben worth [...] of dethe. Those synneth mortally / how be it that a man ne sholde vnderstonde that y ^e sayd aduocates cōmytteth symonye. &c Example how the deuyl bare awaye in body and in soule a cursed coueytous these aduocate. Quere .lxxxi. e. Another exam­ble of an aduocate insacyable the whiche ledde a cause vnto a man y ^e whiche ne dy­de brynge vnto hym moneye vnto his ap­petyte and he wronged hym and toke the proces and brake of the lectres / and trode vpon it by dyspite in saynge. Vyllayn there is thy processe the whiche ne broughte [...] me but this. The good man in wepyng [...] excused hym by pouerte. But to be shor [...] anone after the aduocate deyed myscheuously. Also the mayster of a scole ne shol­de sell the scyence but the labour that he taketh of his body. And in lyke wyse of other semblables. Quia omnis operariꝰ dignꝰ est mercede iua: vt dictum est. Also y ^e prechers ne sholde selle the scyence that they speke in prechynge for the cause fynall to haue the gayne temporall / or in lyke wyse for to haue fauoure humayne or for vaynglorye / and not for charyte and reconsylyacyon of the poore synners / commyt [...] symonye. But for as moche as they haue hadde payne corporall for to studye / to preche and to walke they may take that that men and women vnto them gyue for the sustentacyon of theyr lyuynge. Quia de [...] ordinauit his qui euangelium anuncta [...] de euangelio viuere. Vt dicitur .i. corinth. [Page lxxxii] Et augu. dicit. Non debimus euāgeliza­re vt vt uamꝰ: sed viuere vt euāgelizemꝰ. We sholde not preche the gospell to then­de that we lyuen / but to lyue to thende y ^t we preche. Also we sholde preche to then­de that the rewarde of predicacyon be not the mete the whiche is appetyted & desy­red / but the thynge necessarye the whiche foloweth / that is sustentacion vnto y ^e temporalytes the whiche is requysyte vnto a precher. Item augu. Euangelizare debemus vt non sit merces p̄dicationis cibus q ⁱ appetit (ur): sed necessariū quod seq ⁱtur id est substantatio in temporalibus que necessaria est predicatori. Also those clerkes that letteth to preche / to shewe / to reprehende / & to correcte the vyces for ony fauours / or for false loue / or for drede / or for ony other thynge mutyle / and also holde theyr peas to se and to here y ^e yll. The prophete ysaye them calleth dogges not wyllynge to barke / that is to preche. Vnde ysaie. lvi. Ca­ues muti non valentes letrare. Sequitur Oēs in viā suā declinauerūt vnusquis (que) ad auaritiā suā a sūmovs (que) ad nouissimū &c. A dogge the whiche bayeth not for to susteyne his mayster is not good vnto hȳ no more is a precher vnto god the whiche is dombe to susteyne veryte. And therfore he is called dogge. Et legit (ur) ihere .iiii. Sa­pientes sunt vt faciant mala / bene autem facere nescierunt. They ben wyse to do yll but not to do good. Example in the gospel of hym the whiche hydde y ^e talent he was called an yll seruaunt and a slouthfull / & was cōmaunded that men sholde take a­waye from hym the talente. Vnde math. xxv. Auferte ab ille talentū. And for as­moche as the haboundaunce of the derke­nes of synne hathe ouerclouded the veryte of the cōmaundementes of god in y ^e more parte of the crysten people lyuynge at this daye. Noo man ne sholde suffyse to wryte in partyculer the cautellous decepcyon of this condampned synne of symonye. But these thynges spoken here shortly iustifieth vnto people of good conscyence to make them enquyre more playnly after the occasyons & dyuers maneres the whiche vnto theym maye in this thynge come vpon or happen. &c. More ouer people symony ac­ques sholde drede maledyccyon & excom­munycacyon. Also they sholde drede irre­gularyte the whiche shall not be declared bycause of shortenes. Also they sholde dre­de to be founde in y ^e iugement before god Also they sholde drede to lese the ioyes of paradyse. Also they sholde drede punycyō and dampnacyon. ¶Example of a man dampned y ^e whiche had many benefyces. &c. Quere .lxxxv. e. Another example how fewe of curates ben saued. Quere. lvi. g. Also they sholde drede to be sente for to a­byde in the fyre of helle perpetually. Tho­se the whiche hathe offended by symonye / renne they vnto penaunce & they shall ha­ue grace and mercye. &c. Also doo they of almesdedes for that is a good remedye.

A. ¶Of restytucyon that god cōmaun­deth. Ca. xxxiiii.

IT is wryten in the .xxii. chapitre of the gospelles of saynt matheu Reddite q̄ sūt cesaris cesari: et que sūt dei deo. Yelde those thyn­ges the whiche ben of cesar / the whiche ye haue taken vniustely / yelde thē vnto cesar / y ^t is to vnderstonde to the lor­de temporall / vnto whome they apperteȳ & the thynges y ^e appertayne to god / yelde them vnto hym. To make restytucyon it is necessary for to come vnto paradyse. & for to knowe clerely y ^e mater of restitucōn [Page] we shall ordeyne it in fyue questyons. Prima wherfore a man ought to make restytucyon. ¶Secunda what he is y ^t oughte to make restytucyon. ¶Tertia vnto whome a man sholde make restitucyon. Quarta what thynge a man sholde restore. Quī ta / whan a man sholde make restytucyon as vnto the fyrste questyon the whiche is.

B. ¶Wherfore a man sholde make resti­tucyon. Ca. xxxiiii.

MAn reasonable knowe thou y ^t it is requysyte to make resty­tucyon. For asmoche as it is so that to take from another agayne reason and iustyce it is mortall synne. In lyke wyse to haue a stedfaste wyll to witholde frome another whan a man it maye and ought to resto­re it is mortall synne / ne a man may not be assoylled by ony auctoryte durynge su­che ordynaunce of wyl. ¶It is wryten in droit. xiiii. q. vi. c. Sires. Nō dimittit (ur) pectatū nisi restituat (ur) ablatū. The syn is not forgyuen yf y ^e thynge taken awaye be not restored. And saynt Thomas sayeth scdā scde. q. lxii. ar. viii. Who so euer letteth another vniustly in the vsage of the thynge y ^e whiche vnto hym apperteyneth / he trespasseth the cōmaundement of charyte / & is holden to restitucion. Quilibet tenetur ad restitutionē cuilibet rei subtracte. Eue­ry man is holden vnto restitucyon. Et ī decre. Infereꝰ dānū ꝓoxīo nō ē absoluādꝰ nisi dāno priꝰ scdm̄ arbitriū lesi restituto. He y ^t brȳgeth in dōmage to his neighbour ne sholde not be assoylled yf y ^e dōmage were not restored to hȳ. Que. xiii. q. vi. c. Cō ­perimꝰ. And saynt thomas scdā scdē. ii. q. dicit. ꝙ falsꝰ testis peccat mortalit (ur): & tenetur ad restitutionē dāni qd aliꝰ īcurrit. I fals wytnes sinneth mortally / & is holden vnto restitution. In lyke wyse as y ^u mayst se in many examples wryten in y ^e .vi. commaūdement of thexemplayre q̄. lxxxviii. a b. c. d.

C. ¶The seconde question demaunded.

WHat is he y ^t ought to restore. The answer. It is he that in cause by one or many of maners y ^e whiche foloweth wher ony is put from his thȳge That is to knowe eyther by commaunde­ment expres / or by counsayll gyuen / or by faute vycyous for to gyue it / or by consentement / or by adulacion. For to defende or to susteyne / y ^e endōmages / or by hydynde or reteynynge in his kepynge the thyng of another / or y ^e whiche gyueth effors / ayde / or refuge vnto y ^e wrong doers / or wyl not saye the trouthe in iugemente / or in other place wherby restytucyon might be made or the whiche ne gyueth vnto the endōmages / ayde / coūsayll or defence y ^t appertey­neth to his offyce. All these maner of peo­ple ben called generally / fauourables / parteners / or consēters. And whan suche ma­ner of fauoure or of contēnement is suche y ^t it is the cause of the dōmage soo happe­ned / euery of y ^e aforsayd is holden vnto restytucyon / notw ^tstandynge y ^t he hathe re­ceyued but certayne party or all holly ony thynge. But whan they ben many in cau­se of dōmage yf one restore all holly as he is boūde he dyschargeth al y ^e other anen [...] the partye endōmaged / but euery of y ^e parteners vnto him is boūden ꝓrata / y ^t is to vnderstonde in the sōme the whiche vnto hym apperteyneth / where otherwyse he shall not be dyscharged.

D. ¶The thyrde questyon demaunded.

WHat thynge sholde a man restore. The answer. The propre thinge yl witholden or his valour vnto y ^e gre of the partye. And w ^t that y ^e fruytes of the same / yf it be a thynge the whiche of it selfe dereth fruyte. But costes myses & dys­pence made for to estyme the said fruytes sholde be fyrste rebated and compted vn­to the sayd restituant. Also a man sholde make satysfaccyon playnly vnto y ^e partye endōmaged of the dōmages & lettynges / bycause of his thynge ylle witholden. For ryght reason it requyreth.

E. The .iiii. question demaūded. xxxiiii.

VNto whome a man sholde make restytucyon. The answer. Vnto hym the whiche is endō ­maged yf he be present / or vn­to his ꝓpre heyre yf he be deed or yf he were so ferre of that the dyspence sholde be more grete for to go towarde hȳ or in many places thanne the restytucyon sholde amount / or y ^t a man hathe not the knowlege of them vnto whome restytucyon sholde be made. Than a man shold gyue vnto the poore for the spryrytuell wele of hym or of those vnto whom may apperteyne the sayd restytucyon. For as sayeth saynt thomas. These poore ben very hey­res in suche case. Vn̄ tho. ī. iiii. sēten. Qn̄ incertꝰ est dn̄s re (rum) ablatarū tūc pauperes sūtillarū heredes. Some hathe wylled to say y ^t suche restytucyon sholde be made by the dysposycyon of y ^e bisshoppes diocesaīs but reuerence kepte it is not foūde by wordes expres in ony droit wryten. And ther­fore in lyke wyse as sayeth the scot whan dyuyne lawe or lawe of the chirche ne bindeth vs to do ony thynge determynetly / a man sholde folowe naturell reason y ^e whi­che is in this matere presente vs telleth y ^t by his good & dyscrete confessour or other man of reason or by hymselfe a man ma­ke the sayd restytucyon anenst the poores The scrypture sayeth that the droit posy­tyf in place there where it dyffreth not as in droit natural. Ibienī ius positiuū locū hm vbi nichil differt (quam)tum ad ius naturale vnū sic vel aliter fiat. Thomas scdā scē. q lx. articulo primo ad primū.

F ¶The .v. questyon demaunded. xxxiiii.

WHan a man sholde make restytu­cyon vnto onye. The answere. / It sholde be made incontynent & withoute ony taryenge as vnto the wyll. For in lyke wyse as he the whiche is in sin mortall sholde repent hym incontynent / and to purpose to make confessyon whan place and tyme. In lyke wyse he y ^e whiche taketh frome another sholde haue a wyll prest that as soone as he may goodly he it shall restore entyerlye. A man may dyffer by some tyme the execucyon for to restore that is to vnderstonde y ^t he vnto whome he ought to make restytucyon wyll wele / or sholde wyll by ryght & iuste reason that restitucyon were dyfferred for a more grete good. As for example. Yf a man of ar­mes hathe dystressed a marchaunt of the sōme of a thousande crownes / or gyueth cōmaundement / ayde / fauour / counsayll / or comforte y ^t to do after the forme before declared. The whiche fynaūce he ne may restore yf he ne sell hors & harneys. Wher­by he shall be vnprouffytable vnto the ser­uyce of the kynge for the wele of the real­me in suche case or semblables. The mar­chaunt sholde more sooner be in wyll that y ^e sayd man of armes dyfferre for a tyme restytucyon to be made vnto hym than y ^t he sholde yelde the man vnprouffytable so [Page] For as men say and it is very true by the defaute of a nayle a man leseth a sho / by a sho an hors / by a hors a man / by a man a batayll / by a batayll a realme. And for as moche as the marchaunt wyl not content hym but that restytucyon be vnto hym redely made / yet it shall not folowe that the other were not absoylled / and in the estate of grace by the dyspleasaunce of his synne & good purpose to restore in tyme & place

G. ¶By these thynges before spoken of restytucyon a man may wele knowe that lordes and offycers the whiche knowe to haue seruauntes & subgectes the whiche pylleth the small people / whome men da­re not to make them restore for drede of y ^e sayd lordes & offycers / yet they ben boun­de to restore. Saynt Austyn sayth. Whan Iustyce is exclused and taken awaye gre­te lordes ben excessyue pyllers. Remota iustitia q ⁱd sūt magna regna nisi magna latrocinia. vn̄ dicit augustinus in quarto libro de ciuitate dei. Those the whiche ha­ue founde ony goodes apperteynynge vnto another also sholde curyouslye enquyre vnto whome they may apperteyn / and yf they ne may fynde hym / they may retayn suche thinge for a tyme and longe ynough with suche conscience that alwayes whan that they knowe vnto whome it apperteyneth they it shal restore. Those the whiche by thynges y ^t haue ben stolen / rauysshed / or elles taken awaye where vnto y ^e seller hathe no ryght synneth mortally / yf they haue not entencyon to bye them for to res­tore them vnto whome they apperteyne / And notwithstondinge that they haue suffycyently gyuen the valoure also they ben bounde to restore them vnto them to whome suche thynges apperteyneth. Those y ^e whiche by hontynge or haukynge endom­mage the cornes y ^e vynes & other labourages / or that theyr dogges straūgle a shepe geese or other besty all be holden vnto res­tytucyon yf the grefe be not soo lyght that it sholde seme very semblable how the la­bourers it bereth gracyously. He the whi­che malycyously hurteth another in his body wherby he leseth his iourneyes or is mutyle of ony of his membres he is holden to paye the barbers / and also to saue harme­les of iniurye & of the iourneys. And he y ^e whiche sholde put to dethe ony man whi­che hathe to nourysshe or to susteyn fader or moder / & chyldren ouer the penaunce sacramentall sholde be bounde to puruay al these beforsayd yf it vnto hym be possyble And for asmoche as suche restytucyon is ryght harde to estyme it sholde be expedy­ent for the saluacyon of the soule of suche homycyde to bere pacyently & wyllyngly in iustyce the payne of tallyon that sholde be to endure dethe / or to go to dyspose his lyfe for hym that he hathe slayne / & for the lawe of Ihesu cryste. The scot reproueth them the whiche absoylleth somtyme more lyghtly an homycyde than they ne shol­de hym y ^e whiche malycyously hathe slain his neyghbours dogge. He the whiche malycyously letteth ony to come vnto benefyce / or offyce / or other good he is holden to restore not egally as moche grete good as is the good in suche wyse letted / but after the estymacyon of some of good conscyence or by hymselfe. ¶Foure cas foloweth without gyuynge diffynyte. ¶The fyrste is of them y ^t reysen in theyr herytages of newe douuehouses / or warennes / vnto y ^e grete preiudise of his neyghbours. ¶The seconde case is of theym the whiche wyn­neth grete fynaunces in playes defended as of cardes / dyse / & other playes of fortune. ¶The thyrde is of y ^e woman maryed the whiche conceyueth lygnee of another than of her husbande. ¶The fourth is of them the whiche by the vyce of detraccyon [Page lxxxiiii] taketh awaye the good renomme of theyr brother crystyen. Legitur prouerbiorum. xxiiii. Cum detractaribus non cōmiscearis: quoniam repente consurget perditio eorum vbi glosa dicit hoc vitio fore totum humanum genus damnatur. These befor sayd maye in theyr conscyences by goode counsayll other than by y ^e shortnes of this present treatyse the whiche ne may bere y ^e explycacyon than sholde be necessary in y ^e dyffyculte of suche case and of other y ^e whiche may come vpon. Of the whiche is not here made mencyon. Examples of restitucyon. And fyrste of a man named Fredrycus tormented in purgatorie for that that he hadde not restored tho thinges yll begoten .lxxxviii. a. Another example of a chyl­de in purgatorye by defaute to restore money borowed .lxxxviii. b. ¶Other exam­ples of restytucyon in the .vi. commaundement of the exemplayre. Quere par tabu­lam .lxxxviii. c. d. e.

B. ¶Of fornycacyon that god defendeth ca. xxxv.

SAynt poule saith in y ^e .vi. chapitre of his fyrste pystyl vnto the corīthiens. Fugite fornicationē. Fle fornycacyon / for god it defendeth. Fornycacyon gene­rally taken comprehendeth all these leche­ryes that a man cōmytteth in operacyon / & that the whiche is taken here in party­culer is whan those y ^t cōmyt lecherye ne be in maryage / of affynyte / of gossiprede / or vnder other lyne & enhabyteth vnlefully / It is grete mortall synne to knowe y ^e concubynes & the sclaūdre y ^t therof procedeth It is a more greate synne to go vnto we­dowes / & they lese theyr honoure / and the syn is right grete & infame to goo to those that ben cōmune / for they ben foule vyle & stynkynge whiche receyue all people / & some are maryed whiche is aduoutrye. &c [Page] The stewys or brodelhouse of the sayd cō ­munes ben taken from the lawes cyuyles in some cōmunytes for to eschewe & auoyde a more grete yll. But it is not to be vn­derstonde that god ne punyssheth the syn by eternell dampnacyon. Vn̄ psal. Per­dedisti omnes qui fornicator abs te. Thou haste loste from the al those the whiche do fornycacyon. And a man sholde wele knowe that the man the whiche hathe company carnell of a woman is of affinite of all the consanguynes that is of all the paren­tes of the woman in that degree of affynite the whiche apperteyneth vnto the sayd woman in consanguynyte For the systers of the sayd woman ben his systers / & the germayns his germayns / and so of other degrees. And a lyke thynge is it of the woman in regarde of the parentes of y ^e man with whome she hathe cōmytted lecherye And yf that afterwarde the one or y ^e other abandone theym with ony of the sayd pa­rentes and affynes vnder the .v. degre he sholde cōmytte inceste the whiche is a ca­se reserued vnto the bysshop. Legitur .i. corin. vi. Qui adheret meretricivnū corpus efficitur. Sequitur erūt duo in carne vna He the whiche draweth vnto a strompet is made one body / two shall be in one flesshe.

C. ¶This fornycacyon is to fle for many thynges. The fyrste is for that that those y ^t cōmytte it go agayn the cōmaūdement of god / wherof speketh y ^e scryptures. Vn̄. pau. i. co. vi. Fugite fornicationē. seq ⁱtur. Qui autē fornicat (ur) ī corpꝰ suū peccat. Fle fornication. He y ^t cōmytteth fornycacyon / synneth in his body. And agayne he sayth in the .v. chapitre of y ^e ephesyens. Fornycacyon ne none immundycyte or auaryce be named in you / in lykewyse as it apperteyneth vnto sayntes. Et le. i. co. vii. Propt (er) fornicationē euitādē vnus (que) vxorē suā ha­beat & vnā (quam) (que) suum virū. That is to saye euery man hathe his wyfe for to fle fornycacyon / & euery woman hathe her husbande. Also fornycacyon dyspleaseth vnto god for those y ^e whiche it cōmytteth fyleth his temple / y ^t is the conscyens of persones the whiche is the place y ^t he hathe chose for hȳ to rest in. Vn̄. i. ad co. iii. Tēplū dei estis & spūs dn̄i habitat ī vobis. That is to say ye be y ^e temple of god / & the spyryte of our lorde habyteth in you. & sequit (ur). Si q ⁱs aūt templū dei violauerit disperdet illū deus. Empti estis p̄cio magno: glorificate portate deū ī corpore suo. Yf ony hathe fyled y ^e temple of god / god shall destroye hym / ye be bought by a greate pryce / gloryfye ye & bere ye god in your bodyes.

D. ¶Secondly fornycacyon is to flee for that y ^t it displeaseth vnto y ^e aūgelles of paradyse wherof we rede. ¶Example in y ^e lyfe of the faders of an aūgell y ^t as he walked with a man by the wyll of god whan they met a lecherous man wele clothed / y ^e sayd aūgell stopped his nose / & he stopped it not afterwarde whan they met a grete carayne so stynkynge y ^t a man ne myghte approche vnto it. And yelded y ^e cause and sayd y ^t for y ^e lecherye of y ^e sayd yonge man he had stopped his nose. For lechery is more stynkynge before god than all other in­feccyons. Also lecherye dyspleaseth moche vnto the aungel the whiche hathe the commyssyon of god to kepe vs & to counsayll as in his presence the horrour & abhomy­nacyon of synne is done in forsakynge his counsayll & admonycyon. Legitur in psal. Angelis suis deus mandauit de te vt custodiant te in oībus viis tuis. God hathe sente his aungelles vnto the that they ke­pe the in all thy wayes. And therfore whā the iugement shall come of the sayd leche­rous man the sayd aungell shall wytnes agayne hym y ^t he wolde not obey vnto hȳ

E. ¶Thyrdly fornycacyon is to flee for y ^t that it pleaseth vnto the deuyll. For leche­rye is so stronge a lyne by the whiche y ^e deuyll holdeth these harlottes that with grete payn may they escape / wherof it is writen osee .v. Non dabunt cogitationes su­as: vt reuertantur ad dn̄m deū suū: quia spiritus fornicationū in medio eorum est. ¶These lecherous people ne sholde gyue theyr thoughtes that they retornen vnto theyr lorde god / for the spyrytes of fornicacyon ben in the myddle of them. ¶Also a man bestyall apperceyueth not the thyn­ges the whiche ben of god. Vn̄ legit (ur). i. co. ii. ꝙ aīalis hō non ꝑcipit ea que sunt spiri­tus dei. ¶Example of hym y ^t excused him to goo to the souper whan he was boden. Vn̄ luce .xiiii. Vxorē duci et ideo nō possū venire. The lechery thē holdeth so strongli & byndeth y ^t they ne maye thynke on god ne leue y ^t synne / as afterwarde more plaȳ ly shall be declared. Quere .xliiii. f. Also le­chery pleaseth vnto the deuyl / for by it he wynneth two persones at a tyme y ^e whi­che thynge he dothe not of other synnes: it is a stroke the whiche is worthe two as y ^e hazardours he wynneth the man and the woman by the sayd synne.

F. ¶Fourthly fornycacyon is to flee for y ^t that it noyeth in many of maneres vnto those that it cōmytteth. ¶Fyrste they lese the Ioyes of paradyse as sayeth the scriptures. Vn̄. pau. i. co. vi. Nolita errare: q ⁱa ne (que) fornicarii ne (que) ydolis seruiētes: ne (que) adulteri: ne (que) moles: ne (que) masculorū ꝯcu­bitores. &c. regnū dei possidebūt. Erre ye not for the fornycatours / ne the seruaūtes vnto ydoles / ne these aduoultres / ne tho­se the whiche cōmitteth the synne of sodo­mye with masles. &c. ne shall possede the realme of god. And he sayeth .v. ca. ad gal. That the operacyons of y ^e flesshe ben manyfest the whiche ben fornycacyon / vnclennes / vnchastyte / & lecherye / & it foloweth / those y ^t do so shall not haue paradyse and he sayeth ad ephe. v. Scitote ītelligentes qm̄ oīs fornicator: aut īmundꝰ: aut auarꝰ quodē ydolo (rum) seruitꝰ nō habet hereditatē in regno christi. That is to say vnderston­de you that euery fornycatoure / or vncle­ne / or auarycyous the whiche is seruytu­de of ydoles hathe not of herytage in y ^e re­alme of Ihesu cryste. Also these fornyca­toures leseth god and the company of aū gelles / and all the sayntes of heuen / and of all the thynges celestyall / & spyrytuall / they lese theyr good renōme theyr vertues & good operacyons / yf they deye impeny­tentes they lese the ioye / the hele & the hel­the of the soule. Also by lecherye they feble theyr bodyes / engendre sekenes / corrupte the theyr blode / shorteth theyr lyfe / they lesse theyr rychesses & theyr temporell godes they chase awaye sapyence / scyence / & the gyftes of the holy ghost / they assocyate w ^t deuylles with all maledyccyon / & with the dampned of perdicyon / they put theyr soules in grete myserye & dystresse / they byn­de theyr soules to dethe of dampnacyon e­ternell / & to be in the fyre & in the paynes of helle without ony remyssyon / yf they in suche wyse deye without contrycyon con­fessyon & satysfaccyon. Vn̄ ysodorus. Ad penas tartari hominem libido perducit. Lecherye brynge a man vnto the paynes of helle. ¶Example. It is wryten in the seconde boke of kynges that Abner knew the concubynes of his fader Hysboreth & within a lytell tyme after bothe twayne were slayne. ¶Also the prodygal man of whome it is wryten luce .xv. Who soo dys­pendeth and vseth his substaunce in lyuinge lecherously yeueth example that leche­rye dymynyssheth the rychesse and the godes of the meschaunt fornycatoure / for it is gyuen vnto harlottes and nouryture / [Page] And he lyueth delycyously whyle he hathe wherof. Also the fornycatour maketh gyftes vnto promoters / offycyalles / deanes / & payeth a grete amendes & loseth to gayne for the occasyons of his lechery. &c.

A. ¶Of aduoutrye that god defendeth. Capitulo. xxxvi.

NOn adulterabis. Thou shalt not cōmyt of rybauldyse. Aduoutrye is cōmytted whan y ^e one of the partyes / or bothe twayne ben in y ^e lyne of ma­ryage / & they cōmytte lecherye with ano­ther than with theyr partye / and it is said aduoutre quasi ad alteriꝰ thorū tēdere. vn̄ marci. x. & math. xix. Quicū (que) dimiserit vxorē suā: & aliā duxerit adulteriū cōmit­tit suꝑ eā. Et si vxor dimiserit virū suū: & alii nupserit mechat (ur). It is to knowe that men fynde by wrytynge y ^t seuen mortall synnes maye folowe in brekynge his ma­ryage. ¶The fyrst synne is fraccyon of y ^e commaundement of god in two places. / That is coueyte not the wyfe of thy neighboure. exodi. xx. Non concupisces vxorem proximi tui. And do thou not the synne in operacyon mathei. v. Non machaberis. ¶The seconde synne is pariurye / for those y ^t breketh theyr maryage transgresseth y ^e fayth y ^t they haue receyued in baptysme & promysed vnto theyr party solemply in the face of the chirche before theyr preest & frendes / the whiche is a grete synne as to breke y ^e crysten fayth. For it is wryten ad hebreos .xi. Quod sine fide īpossibile ē placere deo. It is impossyble to please god w ^tout faith. & y ^e faith of a person is nothȳ ge worthe w ^tout doynge y ^e operacyons as it is wryten iacobi .ii. Sicut enī corpꝰ sine spū mortuū ē: ita & fides sine operibꝰ mor tua est ī semetipsa. In lyke wyse as y ^e bo­dy is deed whan it hathe no spyrite. In lyke wyse the fayth is deed without opera­cyons. Those y ^t breketh y ^e fayth gyuen in maryage ne byleue wele in god / by fayth operant wherfore they shall be condamp­ned in to helle yf they deye impenytentes ¶The thyrde is lyenge & infydelyte / for those y ^t breketh theyr maryage shewe them to be lyers & infydeles to breke the loyalte of the body and of the goodes that they haue promysed to kepe the one with y ^e other the whiche is a greate synne moche to be blamed. For it is writen .iiii. ethicorū ꝙoē mēdatiū prauū ēet fugiēdū & sequit (ur). Verax ē laudandꝰ / mēdax vero vituperandꝰ Euery lye or lesynge is yll & to be fledde / & it foloweth y ^t y ^e true man is to be praysed & the lyer to be shamed. Et legit (ur) ꝓ .xxviii. Vir fidelis multū laudabit (ur). The man y ^t kepeth loyalte on his party shall be moche lauded and praysed before god & the worlde / & shall haue retrybucyon in lyke wyse as it is wryten math .xxvi. Euge serue bone et fidelis q ⁱa suꝑ pauca [...]uisti fidelis supra multa te ꝯstituā itra ī gaudium dīu tui. O good & faythfull seruaunt enioye y ^e for thou haste ben faythfull of a lytell thinge. I shall ordeyne the aboue a grete thinge / entre in to the ioye of thy lorde And vnto the contrary the persone a lyer & infydele shall be dyffamed before god & the worlde as we rede de villece. luce .xvi. Qui di [...] famatus est apud dn̄m suū quasi dissipas­set bona ipsius. And there foloweth dam­nacyon vnto those whiche deye impenitentes. ¶The .iiii. synne is thefte the whiche is whan ony man dothe vnto his neygh­boure theuysshely / fraude / nuysaunce / treson / & decepcyon secretely & hydyngely a­gayne his wyll and it is done in suche wyse also whan ony is gyltye on his partye [Page lxxxvi] hydyngly and taketh possessyon & saysyne of the body and of y ^e flesshe the whiche vn­to hym is vnyed by the sacrament of ma­ryage / & the whiche vnto hym is gyuen & graunted of god and of the chirche / wher­of it is wryten. gen̄. ii. & math. xix. Propt (ur) hoc relinquet homo patrē et matre & adherebit vxori sue & erunt duo in carne vna. That is to vnderstonde a man shall leue fader and moder for maryage / & to drawe hym to his wyfe / and they shall be two in one flesshe / also they be not two / but one flesshe. The thyng y ^t god hathe comoincte man shall not departe it. Vnde. marci. x. Ita (que) iā non sunt duo: sed vna caro quos deus conuinxit homo non separet. Et legitur primo. corinth. vii. Mulier non habet potestatē sui corporis sed vir: similiter virnō habet potestatē sui corporis sed mulier The woman hathe no power of her body / but the man. In lykewyse the man hathe no puyssaūce of his body / but the woman For yf the one or the other be prycked / or tempted of the flesshe they sholde obeye y ^e one vnto y ^e other for to fle synne. &c. Sith that the people maryed ne ben but one self flesshe as it is said and that the one is not mayster of his body / but it is the puysaunce of the other. It behoueth to saye y ^t auoutrye is a grete synne whan the harlot ste­leth from hym fraudelently the thyng the whiche vnto hym apperteyneth agayne y ^e commaundement of god. Vnde leui. xix. Non facies furtum. Thou ne shalt do of theft ne of fraude vnto thy neyghbour. vn̄ mar. x. Ne fraudē feceris ꝓximo tuo. Al­so it is grete synne vnto y ^e harlot to do vnto his neyghbour that thynge y ^t he ne wol­de vnto hymselfe to be done. Vn̄ ysodorus Quod nō vis pati nō facias: Saynt poule sayth: ꝙ fures & latrones: regnū dei non possidebūt. That is to saye y ^t conuert the­uys & watches of wayes shall not possede the realme of god yf they deye impenytentes. &c. ¶The .v. synne is sacrylege y ^e whiche is cōmytte whan that a man hurteth soylleth or violateth the holy thynges / or whan a man theym steleth. In lyke wyse dothe the harlot the whiche hurteth / soyl­leth or vyolateth maryage the whiche is a holy thynge whan he cōmytteth y ^e stenche & fylth of lecherye in good and lawfull maryage. Who so putteth vnder y ^e fete of hogges the sacrament of the aulter / the corporaces or ony holy thynge to thende y ^t they were soylled & hurte moche he sholde sȳne Legit (ur) math. vii. Nolite sanctū dare canibus: ne (que) mittatis margaritas ante por. cos: ne forte conculcent eas pedibus suis. Ne gyue you not holy thynges vnto dog­ges / & put ye not margaretes before the tete of the hogges y ^t they ne soylle theym with theyr fete. In lyke wyse is it to hurte and to soyle the holy sacrament of maryage in the stynche of lecherye the whiche is more foule than donge ne dyrte. Vn̄ legit (ur) eccle. ix. ꝙ oīs mulier q̄ est fornicatoria q̄si stercus in via ab oībus pretereūtibus con­culcabitur. Euery woman the whiche is a fornycatoure shall be soylled in lyke wyse as a torde in the waye. Maryage is an es­tate of greate auctoryte the whiche sholde be treated and maȳteyned holyly / for god it establysshed in paradyse terrestre in the estate of innocence before that man had euer synned. And therfore a man it sholde holyly kepe for the reason of god y ^e whiche it establysshed & of the place where it was establysshed. And after it is an estate of grete dygnyte. For god wolde be borne of a woman maryed / that was of y ^e blyssed vyrgyn Marye. &c. ¶The .vi. synne the whiche also may folowe is incest y ^e whiche is a man to knowe his kynneswoman / or a woman her kynnesman carnally as do­ne these dogges. For yf y ^e harlot engendre [Page] a doughter on the wyfe of his neyghbour it is possyble that one of his sones marye with y ^e doughter the whiche is hys owne syster ygnorantly / for he knoweth nothynge / or parauenture hathe her company as with a harlot wenynge that she were no­thynge to him / so sholde it be inceste y ^e whiche is the synne of a dogge or hounde. The vii. synne is dysherytynge of theyr owne heyres whan lygnee foloweth. For whan the harlot engendreth a chylde on the wyf of his neyghbour / the sayd chylde shal possede the herytage wherin he hathe nothynge / & the true heyres shall be dysheryted & put out. The poore man fraulded the whiche weneth to gete for his chyldren is spended & wasted. For aduoutrers shall posse­de his goodes & herytages y ^e whiche is so grete a case harde it is to fynde therin re­medye & it to counsayll wele that y ^e moost sage clerkes therin ben excessyuely letted. For all maladyccyon / dyffame / dampnacion / & perdicion foloweth as wele vnto harlottes / rybauldes men & women the whi­che haue cōmytted the synne as vnto the chyldren aduoultres the whiche be seased of the sayd goodes and herytages wherin they haue nothȳge / so nothynge wyll they do for that / y ^t theyr moder was in lyen of maryage whan they were begoten & born It is wryten eccle. xxiii. Mulier oīs relinquēs vitū suū & statuēs hereditatē ex alie­no matrimonio ī lege altissimi īcredebilis fuit virū suū derelīquit ī adulterio fornicata est et ex alio viro filios statuit sibi. Nō tradēt filii eiꝰ radices / et rami eiꝰ non da­bunt fructū derelīquēt ī maledictū memoriā eius & dedecꝰ illiꝰ nō delebit (ur). That is to say. Euery woman leuynge her husbande & establysshynge y ^e herytage of a straū ­ge maryage hathe be incredyble in y ^e lawe of god / she hathe left her husbande / she hathe cōmyt fornycacyon in aduoultre / and she hathe taken a sone of another husbande, her sones ne shal take rote & the bow [...]s ne shall gyue of fruyte. They shal leue the memorye of her in malediccyon & the dyshonour of her shal not be es [...]aced. Et l [...]. ꝓ vi. Qui aūt adult (ur) ēꝓdet aīam suā turpuu dine & ignominiā ꝯgregat sibi / & opprebrium illiꝰ nō delebit (ur). That is to say / he y ^t is a rybaulde shal lese his soule / his good fame & his reproche shall not be done awaye yf he deye impenytente. Also he y ^t cōmytteth aduoutre hathe maledyccyon in lyke wyse as it is wryten deute. xxvii. Maledictꝰ q̄ dormit cū vxore proximi sui: & dicit oīs populꝰ amē. Note wele y ^t the sȳne of aduoutre noyeth in .ix. maners vnto those y ^t it cō mytteth. Que. p. ad nu. b. c. d. e. f. g. h. i. k.

B. ¶Examples we rede tertu regum. xi. how salamon was a moche harlot & loued women straūge y ^e whiche vnto hym were defended of god. And therfore his realme was deuyded after his dethe in two par­tyes / & his sone had moche trouble for hȳ.

C. ¶Also men fynde in wrytynge in the auncyent testamente of an aduouterer a moche harlot named iudas / not he y ^e whi­che solde our lorde Ihesus / the whiche as he yode to cōmyt the sayd aduoutre in the presence of his wyfe / y ^e erthe opend vnder hym and he felle in to depnes all clothed. ¶Another example of a woman maried the whiche vsed her lyfe in lecheryes & glo­tonyes / & therfore was she dampned .xiii. a. ¶Another example of a burge is aduoutrer / and of another woman maryed / the whiche were dampned for theyr lecheryes lxxxxi. b. Many other examples of aduoutrye shall be foūde in the exemplayre and by the table the whiche is all alonge. The punycyon of those the whiche dydde breke theyr maryage and wedlocke in the aun­cyent and olde testamente was that they were stoned & put vnto deth incontynent [Page lxxxvii] the whiche sholde be a thynge ryght cruell yf it sholde be vsed as nowe a dayes. For many sholde be punysshed y ^e whiche ben a lyue. Legit (ur). leui. xx. & deutero. xxii. Si me chatus q ⁱs fuerit cū vxore alteriꝰ et adulte riū ꝓpetrauerit cū cōiuge ꝓximi sui morte morient (ur) & mechus & adultera. Those and they y ^t haue broken theyr maryages by le­cherye sholde haue contrycyon & make cō ­fession sacramentally & do penaūce & they shall haue grace & mercye. ¶Example of a woman aduoultres y ^t was saued by makȳge cōfessyō sacramental. Que. lxxxxii. b ¶Another example how dauid y ^e prophete y ^t cōmytted auoutrye with the wyfe of vrie was sauid by repentaūce. He reknowleged his defaute & sayd peccaui. In lykewyse as it is wryten in the .xii. cha. of the boke of kynges. &c.

¶Of thynges meritoryous & of offences lecherous that a man cōmytteth with his owne wyfe. Ca. xxxvi.

SAynt poule sayeth in his epys­tylles. Satagitevt ꝓ bona opera certā faciatis vocationē ve­strā. Procure ye that ye make your vocacyon certayne by gode operacyons. Maryage is certayne vo­cacyon whan it is kepte holyly / clenly / and honestly. And it is dampnacyon whan peple the whiche ben knytte & vnyed in ma­ryage ne kepeth the honeste & the chastyte the whiche apperteyneth vnto y ^e sayd ho­ly sacrament. The dede of maryage may be merytoryous in .iii. maners. Fyrst whā the pryncypall cause of y ^t is for to concey­ue lygnee. Secondly whan it is for to yel­de y ^e deuoyre of y ^e sacrament the one with the other. Thyrdly whan it is by good dyscrecyon to eschewe synne in hymselfe or in other. In this laste manere yf they therin haue no meryte yet may he do it without synne. Some tyme the dede of maryage is alonely venyel synne as whan ouer the thre maners beforsayd a man secheth the pleasaunce of his sensualyte / how be it in suche conscyence that the man ne wyll ex­cede y ^e termes of honeste of maryage. somtyme there is mortall synne & many ma­ners. A metrifiour sayeth. Quī (que) modis peccatī vxorē maritus: abutens. Tēpore: mente: loco / cōditione / modo. The husbande abusynge hym with his wyfe synneth in fyue maners. That is to vnderstonde by tyme / by mynde / by place / by condycyō bi the maner. Bi this worde here tempore is to vnderstonde y ^t in the tyme y ^t his wyf is seke / feble / and weyke / a man sholde absteyne from the operacyon of maryage / & the woman sholde excuse her / for it sholde be grete sȳne in lykewyse as it is wryten leui. xx. ¶Also it is to absteyne him in the tyme of fastynges for to take awaye the pleasures of the body / & for to gete anenst god more grace & vertues. ¶Also in y ^e ty­me of the feestes solempnelles for to san­tyfye & honoure the sayd feestes the better ¶Also in tyme that the woman is layed in chyldbedde or redy to chylde. This worde mente denoteth y ^t whan the thought & concupyscence is carnall & lecherous / that it is out of the boundes of maryage / y ^t is y ^t the man sholde accede also wyllyngly & promptly vnto a harlot yf he holde her as he dothe his wyfe / the synne is grete for y ^e thought is ylle in all maneres where it is out of mariage. This worde loco denote­the whan a man knoweth his party in place holy / as in the chirche / or chircheyarde / it is synne for the holynes of the place. Also conditione / for to knowe it by condycyō of vnhoneste as openly before the people: or by condycyon vnlefull. It is a grete of­fence. Also this worde / modo / denoteth y ^t [Page] a man ne sholde knowe his party in other maner than nature it techeth: for it is grete synne. vn̄. au. Vsus q ⁱ est ꝯtra naturam execrabiliter fit in meritrice: sed execrabi­lius fit ī vxore .xxx. q. v. adulteri. The vsa­ge y ^t is agayne nature is done execrablye in y ^e harlot / but it is done more execrably in his owne wife.

E. ¶Examples men rede in thobye .vi. of the wyfe vnto lytel thobye y ^t was meruaylous fayre & maryed vnto .vii. husbandes successyuely. The whiche the deuyll stran­gled all seuen the fyrst nyght that they were layde togyder / for that y ^t the sayd hus­bandes acceded with her / not vnder y ^e en­tencyon of the honeste of maryage / but for to accomplysshe the voluptuolyte of their bodyes as they vse somwhyle to doo with a harlot. The lytell Thobye dyde not so by the counsayll of the aungell raphaell / and therfore the deuyll slewe hym not. vn̄ tho. vi. Illa mulier tradita ē septēviris & mortui sūt: sed et hoc odiui q ⁱa demon occidit il­los. &c. F. ¶Another example saynt Gre­gorye sheweth in the fyrste boke of y ^e dya­logue y ^t a woman in Catane of newe maryed was conuayed with other women to goo vnto the dedycacyon of the chirche of saynt Sebastian / & the nyght y ^t she sholde go in the mornynge she was pricked with the flesshe that she ne myght holde her frō her husbande. And in the mornynge she hadde more greate shame of men than of god & yode theder. And anone as she was entred in to y ^e oratorye where the relyques of saynt Sebastyan were / the deuyll toke her & began to tourmente her before all y ^t there were. Than the preest of the chirche toke the couerture from y ^e alter & couerde her / & anone y ^e deuyll assaylled y ^e preest / & than the frendes of y ^t woman sayd vnto y ^e enchauntours y ^t they sholde enchaunt the deuyll by theyr enchaūtementes / but ano­ne as they enchaunted by the iugement of god a legion of enemyes .vi.M.vi.C.lxvi deuylles entred in to y ^e woman & tormented her asprely. And an holy man named Fortunate heled her by his prayers.

G. ¶Another example saint gregorye telleth in his dialogue how a woman lefully was knowen of her owne husbande at saterdaye at nyght / & whan she accompanyed with the other at the processyon of the sondaye the deuyll entred in to her & tour­mented her strongly before all the people. By this example it is to note that in holy tymes a man sholde absteyne hym somtyme from thȳges lefull. ¶Also a man sholde vnderstonde y ^t maryage is one of y ^e .vii holy sacramentes / & for as moche as it is holy he sholde drawe hym honestly & holy­ly / & accede on his partye in good entency­on. Those & they the whiche done the con­trary sholde drede to lese paradyse and y ^e rewarde y ^t the good shall haue the whiche haue kepte the sayncete of the sayd sacra­ment. ¶Also they sholde drede punycyon & dampnacyon / for all mortell synne byn­deth vnto dampnacyon.

H. ¶Example of a man maryed moche deuoute / by the voluptuosyte of his flessh yode vnto his wyfe in other manere than nature ne techeth hym / & therfore he was dampned in the ende of his dayes. As it was after shewed by vysyon vnto his sone relygyous by his prayers and by the holy lyfe that he was of.

I. ¶Another example that men fynde in wrytyng of a man maried y ^t vsed his wyf dyshonestly as y ^e sodomytes / & moche dys­pleased vnto his wyfe. & one tyme agayn her wyl cōmyt in her the synne of sodomy and incontynent after that he arose from his bedde to goo in to the chambres in the whiche his bowelles fell from hym & dys­cended by the foundement with grete tor­ment [Page lxxxviii] than he began to crye / the people came & of the doloure y ^t he felte he tolde hys sayd synne / & that god hym venged & pu­nysshed / & my scheuously he deyed. ¶Another example of a man y ^t knewe his wyfe on ester euen. Que. lxxxxiii. a. ¶Another example how y ^e chyldren of a man and of a woman ne myght haue baptysme for y ^e synne that they commytted in maryage / Que. lxxxxiii. b. Those y ^t haue offended in theyr maryages make they true confessiō & they shal haue mercye. Que. viii.c.

A. Of defloracion y ^t god defendeth. xxxvii

NOn mechaberis. kepe y ^e from doynge lecherye in ony wyse what soo it be / he y ^t dothe the werke of nature out of maryage deceyueth hymselfe. ¶A man cōmytteth defloracyon whan one of the partyes or bothe twayne ben vyrgins & they cōmyt lecherye out of mariage. In the auncyent testament she the whiche suffred y ^t she were deflored was brent. vn̄ le. xxi. Puella si depreheusa fuerit in stupro et violauerit nomē patris sui: flāmis exu­ret (ur). For y ^t that sychem deflored dine y ^e doughter of iacob / he & his fader with them of his house were slayne as it is wryten ge. xxxiiii. He y ^t defloreth a vyrgyne vnto her dothe dōmage inaprecyable / so y ^t ther nys golde ne syluer ne ony thinge temporel of what valoure so euer it be y ^t may be com­pared vnto the valoure of one soule contynent as a vyrgyn mayden. Of whome it is wryten eccl. xxvi. Oīs pōderatio sclm cuiuslibet rei tp̄oralis cuiuscū (que) sit pōderis & valoris: nō e digna aīe cōtinēti. Saynt ie­rome sayth y ^t vnto these vyrgȳs is promysed fruite a. C. tymes / & whan they be one tyme corrupte or brused they shal neuer recouer the sayd fruyte ne theyr vyrgynyte / no more than a man may repayre a lam­pe broken in peces how be it it is to be vnderstonde but that they maye be saued in doynge of penaunce / but they shall neuer be of the nombre of vyrgyns in paradyse▪ they shal be of the nombre of those y ^t haue done penaōce. Vnto wedowes y ^t haue we­le kepte chastyte is promysed fruyte threscore tymes. This sayeth saynt Iherome And vnto women maryed fruyte thyrtye tymes & euery one shall haue after theyr deserte. Also the harlot the whiche corrup­teth a vyrgyn is cause of all the payllardises & ylles y ^t the sayd vyrgyn doth euer af­ter / as he the whiche maketh a breche in y ^e corne wele closed is cause y ^t the said bestes entren in to the sayd corne & there done of dōmage / & for to satyffye of the said ylle y ^e said harlot sholde close the breche vnto his power / y ^t is to withdrawe y ^e sayd woman from synne. And after y ^e droitm he her sholde marye with his goodes / or to take her in mariage yf she be not maried: or he sholde entre in to a monastery for to do penaū ce perpetuell. ¶Examples how ylle is co­men vnto many the whiche haue dyspoylled vyrgyns of theyr maydenhede. Fyrste how a knyghte was dampned for that / y ^t he hadde deflored a vyrgyn. Quere .lxxxxi b. ¶Another example how a vyrgin was rauysshed in the daunce and fyled & after henge herselfe. Que. lxviii. f. Many other examples ben wryten in the examplayre / Quere. lxxxxi. a. b. c.

B. ¶Of inceste y ^t god defendeth. xxxvii.

NOn mechaberis. Fle al synne of lecherye & loue clene lyfe and pure / A man cōmytteth inceste whan y ^e parties the whiche accomplysshen lecherye ben of [Page] lygnage / or of affynyte or vnder from the fyfte degre / or whan there is betwene thē gossiprede by the meane of the sacrament of baptysme or of confyrmacyon. After y ^e auncyent lawe those the whiche cōmytted this synne were put vnto deth. vn̄ leui. xx. Qui dormierit cū nouerca sua cum muru sua vter (que) moriatur / quia scelus operati sunt sanguis eorū sit super eos. He y ^e whi­che hathe slepte with his stepmoder / or w ^t his syster in lawe / the one / the other shall deye / for they haue done synne / theyr blode be vpon them. Also he the whiche hathe taken his syster the doughter of his fader or the doughter of his moder ben they slayne before y ^e people vn̄ in dicto. ca. Qui acce­perit sororē suam filiam patris sui vel fili­am matris sue. &c. Occidatur in cōspectu populi sui. For this synne Ammon the so­ne of dauyd was slayne by the cōmaundement of his broder Absalon / for he had deflored theyr syster Thamar as it is wrytē ii. regum. xiii. Also all malediccyon dyscendeth vpon them the whiche cōmytte thys synne as it is wryten deutero .xxviii. Maledictus qui dormit cū vxore patris sui et cū sorore sua filia patris sui vel matris sue et dicit omnis populus amen. That man is accursed the whiche slepeth with the wy­fe of his fader / & with his syster y ^e dough­ter of his moder. And all the people shall saye amen so be it. ¶Also punycyon and dampnacyon foloweth vnto them y ^e whi­che knowe theyr gossyppes men or womē or god sones / or god doughters as we rede in the dyalogue of saint Gregorye that for the lecherye of a curyal the whiche corrupte a fayre doughter that he had holden on the fonte of baptysme he deyed sodaynly in the chirche before the people. Que. post ad numerum .lxxxx. b. ¶Another example of a woman dampned and terrybly tour­mented the whiche had cōmytte lecherye with one of her kynnesmen. Quere. lxxx [...] a. Yf thou haue offended in this vyce goo vnto penaunce. Quere .viii. b.

B. ¶Of sacrylege as vnto lecherye y ^t god defendeth. Ca. xxxvii.

SAynt Bernarde sayeth. Tangere qui gaudens meretricem qualiter audes. Palmis pollu­tis: regē palpare salutis. Thou man of the chirche the whiche enioyest y ^e to touche an harlot / how darest thou touche the kynge of helthe with thy handes soylled. Thou arte sacryleged the whiche soyllyst the holy sacramente of or­dres that thou haste receyued. Sacrylege is cōmytte in many maners / but y ^t which toucheth the synne of lecherye / is whan a man hurteth / soylleth / or vyolateth y ^e holy thynges / as those the whiche ben in holy ordres halowed vnto god / preest religious man or woman / & they cōmytteth y ^e sinne of the flesshe. Suche people synneth gre­uously they ben to punysshe. ¶Example how a preest fornycatour deyed sodaynly in sȳ as he wolde haue sōge masse. lxxxxiii d. ¶Another example of the punycyon & dampnacyon of a nōne the whiche cōmytted lecherye .lxxxiii. f.

¶Of thynges the whiche greueth y ^e sȳne of y ^e flesshe. in people of the chirche. xxxvii

SAynt Iherome saith. In maiori gradu: maior sīe dubio pena Of asmoche more as lecherye is cōmytte in grete degre of a persone / vnto hym there [Page lxxxix] apperteyneth the more grete payne & pu­nycyon. Many thynges aggreueth y ^e sȳne of the flesshe in theym of the chirche. The fyrste thynge is that they breke the vowe of chastyce that they promysed vnto god in receyuynge the holy ordres. Whan ony them receyueth he renoūceth vnto mariage / & vnto all copulacyon of woman. And yf euer after he go therto he is a breker of his auowe the whiche is a grete case. The psalmyst sayeth. Couete et reddite dn̄o deo vestro. Vowe ye & yelde ye vnto oure lorde god. It is greate synne vnto lay people to cōmytte lecherye oute of maryage / for they go agaynst the lawe & cōmaundement of god / but the synne is more grete vnto the people of the chirche y ^e whiche breketh theyr vowe & the cōmaundement of god. ¶The seconde thynge the whiche aggreueth the synne vnto y ^e people of y ^e chir­che / is whan dyrectly and wyttynge they go agayne the wyll of god & agayne y ^e scyence and y ^e good that they knowe. Theyr sinne is greter than that of symple people the whiche ne knowe ne yet vnderstonde the scryptures and synneth by ygnoraūce Saynt gregorye sayeth. Meliꝰ est viā veritatis n [...]n cognoscere: (quam) eam cognitā nō seruare. It is better thynge not to knowe the waye of trouthe / than not to kepe it after that it is knowen. And saynt peter sayeth. Meliꝰ erat illis nō cognoscere viā iustitie (quam) post aguitionē retrorsū cōuerti / It were better vnto those synners not to knowe y ^e waye of Iustyce than to conuerte them vnto y ^e contrarye after the knowlege. And iaco. iii. Sciēti bonū facere & nō faciēti peccatū est illi. Synne it is to hym knowynge to doo wele and not doynge it ¶The thyrde thynge y ^e whiche agreueth the synne in people of the chirche is for y ^t / that they ben the example of all derkenes derysyon / sclaundre / and synne. And they sholde be the lyght / the lanterne / and y ^e example of all chastyte / bounte & holynes & vertues after y ^t the whiche is writen mar. v. Vos estis lux mūdi. Sequi [...]ui. S [...] lu­ceat lux vestra corā hominibꝰ vt videant opera vestra bona et glorificent patrē ve­strum q ⁱ est in celis. You be the lyght of the worlde / your lyght shyneth in suche wyse / before men that they se your good opera­cyons and y ^t they gloryfye your fader the whiche is in heuen. And saynt augu. saith Quicq ⁱd vidēt laici vobis displicere dicūt procul dubio sibi nō licere. Quicq ⁱd vos in opere vident ad implere: credūt esse licitū et culpa carere. What thynge y ^t this laye people se dysplease vnto you / they se without doubte that it is not lefull vnto them and ony thynge that they se you to accomplysshe in operacyon they byleue to be le­full & without gylte. Whan the candyll or the lyght of a house is put out it is occasy­on that all those of the sayd house ben in derkenesse. Also whan the curates / chape­layns / clerkes / & people of the chirche ben harlottes the whi [...]e sholde be the lyghte of chastyte / of purenes / of clennes as it is sayd / it is the occasyon that lytell people ben yll and harlottes. And by this y ^e synne is y ^e more greuous vnto pleople of y ^e chir­che the whiche ben the example of sclaun­dre and of synne / wherof foloweth mala­dyccion. Vnde mathei. viii. Ve mundo a scandalis. Sequitur. Ve homini per quē scandalum venit. Maledyccyon vnto the worlde for these sclaundres. Maledyccion vnto hym by whome sclaundre cometh. / Whan a preest is lecherous by hym there procedeth grete sclaundre the whiche is a thynge that pleaseth vnto the deuyll and dyspleaseth moche vnto our lorde. Exam­ple how the deuyll charged a woman for to cōmytte lecherye with preestes for the greate yll the whiche therof dothe procede [Page] Quere .lxvi. f. ¶Also the wounde or hurt is wors more vyllayne & apparant whan it is within the eye than in another membre / so is the synne of lecherye in people of the chirche than in the laye people. Ihero. dicit. ꝙ clericꝰ aut honestior ē ceteris aut alus fabula. The clerke eyther he is more honeste than these other / or he is the tale vnto other / y ^t is the example wors than y ^e other. ¶The fourth thynge the whiche a­greueth the synne is for y ^t that the people of the chirche ben mynysters of god and of his housholde deputed vnto his seruyce & lyue of his godes & haue the grete wages: benefyces & reuenues. Whan the houshol­de seruaunt of the kynge of grete lorde gouerneth dyshonestly and dysobeyeth vnto his mayster he is more to blame & to pu­nysshe than is another straunger / for that that he lyueth vnder hym & hathe grete salayre / in like wyse is it of the people of the chirche. Vn̄ psal. Verba dn̄i. Si inimicus meꝰ maledisset mihi: sustinuissē vti (que). and for asmoche as the worde of god is dyspy­sed of his owne housholde seruauntes he is the more yll content. &c. Also whan for­nycacyon is done in the chirche the syn is more greate than yf it were done in other place. For the chirche is blyste & deputed vnto y ^e seruyce of god. Also lecherye is more grete synne in people of the chirche the whiche ben blyste in receyuynge the holy ordres & deputed vnto seruyce of god than in symple people. Au. Plus peccat clericꝰ multerē ꝯcupiscēdo (quam) carnalit (ur) laycꝰ ipsam attīgēdo. The clerke synneth more in couueytynge the woman than y ^e laye man in touchynge her carnally. Also y ^e barkynge of dogges is nuysyble vnto y ^e oxe. y ^e wayl­lynge of hogges pleaseth more to god thā these lecherous clerkes. Au. Plus placet deolatratꝰ canū / mugitꝰ bouū / gemitus porcorū / (quam) vox clericorū luxuriantiū. Also these ryche people haue in hate & abhomynacion theyr seruaūtes whan they ben foule & vyllayns / & loueth y ^e pure & clene. In lyke wyse god hathe in hate his seruaunt foule / stynkynge / & soylled by lecherye. Le. eccle. xii. ꝙ altissimus odio habet pctōres. The ryght greate / y ^t is god y ^e whiche hath in hate the synners. Also the synner & his synne be in hate vnto god. vn̄. sapien. xiiii. Odio sunt deo impius & impietas eius. ¶The .v. thynge the whiche agreueth the synne is the dygnyte of the offyce wherin ben ordeyned these preestes the whiche is soylled in cōmyttynge lecherye. The preestes ben so dygne that they excercyse the office of aūgelles / wherof it is wryten ma. ii. Labia enī sacerdotis custodiūt sciētiā & legē requirent ex ore eius q ⁱa angelꝰ diū excercituū est. The lyppes of the preest kepeth science & these other requyreth y ^e law of his mouthe / for he is an aūgell / y ^t is to vnderstonde messenger of our lorde of the offyce of compaygnyes. The offyce and y ^e excercyse that these aungelles haue y ^e whiche kepeth vs to admynystre vnto vs & to counsayll to lyue after the scyence and the lawe and the cōmaundementes of god / & vnto preestes is betaken this offyce. And therfore they sholde lyue chastely or theyr synne shall be ryght greuous. Also y ^e preestes haue more grete dygnyte than the aū ­gelles in as moche as they haue the offyce to consecrate the body of Ihesus the whi­che the aungelles haue not. For they haue not receyued the ordres. And for asmoche as these preestes haue soo greate dygnyte they sholde be full of grete valour & bounte more than the laye people / or theyr sȳne shall be more greate. Also a pyece of golde is more worthe & more dygne than a pece of lede or metall / so is y ^e preest for his dygnyte / than a seculer / wherby his synne is more grete whan he offendeth ayenst god [Page lxxxx] Also no man ne here the masse of a preest the whiche he knoweth vndoutfully to haue concubyne. Vn̄ luciꝰ dicit. ꝙ nullus au­diat missā sacerdotis quē scit idubitantur cōcubinā habere. Also these preestes / curates & prelates ben vycayres & lieutenaū ­tes of god the whiche haue puyssaunce in many case to absoyle & to vnbynde y ^e syn­nes frome theyr subgectes. And yf ony be defayllynge and inobedyentes for to byn­de them & to excōmunycate as it is wrytē mat. xvi. Quodcū (que) ligaueris suꝑ terrā erit ligatū et ī celis & quodcū (que) solueris su per terram erit solutū et in celis. et iho. xx. Quo (rum) remiseritis pctā remittūtur eis: & quorū retinueritis retēta sūt. whan a lieu tenaunt gouerneth hym ylle in his cōmyssyon in dysobeynge vnto his mayster hys synne is more grete than yf he had not the offyce. These prestes haue the offyce beforsayd y ^e whiche y ^e aūgelles haue not / wher­by theyr synne is the more greuous yf they gouerne them ylle. Example how two of the preestes of the auncyent lawe couuey­ted vnshamefully & prayed Susanne of dyshonour / & bycause she resysted agayne them they thought to haue made her deye but they themselfe were slayne / theyr syn was grete for they were preestes aūcyen­tes & iuges. Que. lxxxxvi. c. The .vi. thyng y ^e aggreueth the syn is whan these prestes lodge & put to reste theyr god & maker after y ^e celebracyon in theyr bodyes y ^e which is vyle / & stynkinge / & in dede yf he be polluted by lecherye. Vn̄. i. corin. xi. Quicū (que) māducauerit panē vel biberit calicē dn̄i ī ­digne reꝰ erit corporis & sāguinis dn̄i seq ⁱ ­tur. Qui enī māducat & bibit īdigne iudi ciū sibi māducat & bibit. A man sholde say y ^t it sholde be greate synne to put the body & the blode of Ihesus in a chalyce soule in dede / & by a more stronge reason in the body lecherous. Augu. Meliꝰ ē spūalia penitus emiti: (quam) impure tractari. It is better vtterly to leue in all thynges spyrytuelies than to entreate them foulely.

E ¶Example how two prestes lecherous were punysshed. It is wryten in y ^e prom­tuarye of the dyscyple y ^t Guyslaume recy­teth how a preest lecherous & soule by sin receyued the body of Ihesu cryste in hys mouthe also as euery daye / & the venge­aunce of god came vpon hym. His mouth his lyppes torned towarde the nose and y ^e chynne & his tonguestanke soo strongly y ^e with payne his frendes myght endure hȳ And he recyteth agayne of another preest y ^e whiche was in suche wyse in wales. vn­to whome it happened that as his handes were vpon the aulter they were brent tyll vnto y ^e elbowes by punycyon dyuyne. Peple of the chirche ben the seruaūtes of god & of his housholde. And therfore they shol­de be holy / chaste / pure / & clene in folowynge theyr mayster. Vn̄. leui. xx. Sanctifica mini et estote sancti / quia ego sanctus sū dicit dominꝰ / et leui. xxi. Sancti erūt deo suo et nō poluent nomen eius. The people of holy chirche ben holy vnto theyr god / & the name of hym they ne soyllen. Exam­ple how a vyrgyn sawe a preest / chast / clere / & fayre in singȳge masse. Que. lxxxxiiii a. Another example how a bisshop was so chaste / pure / & clene that he sawe on ester daye some men confeste the whiche were blacke / & the other whyte. Quere. lxxxxiii c. The vertue of chastyte is agreable vn­to god and vnto men. And therfore we it sholde kepe curyously. Mayster hugues sayeth. Qui perdit puditiam perdit animā suam / perdit deum / perdit seipsum. He y ^e whiche leseth chastyteleseth his soule / le­seth hymselfe.

F. ¶Example for to kepe chastyte / and for to flee the stynkynge synne of lecherye the whiche is cause of soo many euylles / [Page] It is wryten in y ^e lyfe of faders that a re­lygyous wrapped his handes in his maū ­tell of drede to touche his moder whan he passed with her ouer a water And she axed hym wherfore he was so wrapped / he an­swerd y ^t the body of a woman is fyre / & at y ^t houre that I touched y ^t it came to my remembraunce of other women / wherfore yf we wyll kepe chastyte it behoueth to fle the loke / the company / and the touchynge of the woman. The pope innocent layeth y ^t these clerkes ne abyden with these wo­men but with those the whiche ben auncyent without voluptuosyte carnall. And saynt Augustyn sayeth in the rule of chanoynes whan ye be in the chirche where these women ben kepe togyder youre chastyte. Qn̄ estis in ecclesia vbi et feminini sūt i­uicē puditiā vestrā custodite. &c. Those y ^e whiche haue offended god by lechery done they penaunce and they shall be saued. Example how a relygyous apostate and le­cherous hadde mercy by penaunce. Que­re. xlviii. e.

G. ¶Of the synne agayne nature and of sodomye that god defendeth.

THe mayster of sentences sayth in his fourth boke. Peius est enī cū matre (quam) cū aliena vxore dormire: sed oīm ho (rum) pessimum qd cōtra naturāsit. It is wors to slepe w ^t his moder than with another woman / but worste of all aboue all these other is that the whiche is done agayn nature. The synne agayne nature is cōmyt in many maners / the whiche synne is soo horryble & detestable y ^t men dare not wryte ne preche y ^t that the scriptures telleth & for cause / for many therin maye offende. But in confessyon it sholde be declared by the synner yf y ^e synner wyll saue his soule yf he be fallen in to suche sȳne by atouchȳ ge vpon hymselfe / or w ^t bestes / or in other maners agayne the ordonnaunce y ^t god & nature hathe put in suche case. Those y ^t co­myt this synne after y ^e faith sholde be put vnto dethe. vn̄ leui. xx. Qui dormierit cū masculo coitu feminco vter (que) operatꝰ est nefas morte moriat (ur) sit sāguis eorū super eos seq ⁱtur. Qui cū tumēto et peccore coierit morte moriat (ur): pecꝰ quo (que) occidite. &c. Also they haue maledyccyon as it is wry­ten deutero. xxvii. Maledictꝰ q ⁱ dormit cū oī iumēto et dicet oīs populꝰ amē. Sodo­mye was loste for this synne y ^e whiche dyspleaseth vnto god y ^t he made to fall .v. cy­tes. That is to vnderstonde Sodome / go more / segor / boym / & oleale. And all this was for theyr cursed synnes / as it is wry­ten in gene. xix. Thou shalt fynde this exā ple wryten at length in y ^e exemplayre. quere. lxxxv. a. Another example of y ^e warre & slaughter y ^t was made vpon y ^e sodomites of Beniamin for y ^e lechery y ^t they cōmyttē with y ^e wyfe of leuite. Que. lxxxxv. b. Another example of a man y ^t vsed his wyfe sodomytly .lxxxxv. c. Many other examples ben wryten in y ^e exemplayre. lxxxxv. d.e.f.

A. ¶Of y ^e vertue of chastyte y ^e whiche is agayne the synne of lecherye. Ca. xxxviii.

IT is wryten luce. xii. Sīt lūbi vestri p̄cīcti & lucerne ardētes ī manibꝰ vestris. &c. Let your rayns be gyrde w ^t the gyrdyl of chastyte & the lyghtes brenne in your handes by good operacyons. God wyll that al persones men & women lyue chastely. chastyte maketh y ^e soule fayre / whyte / pure & clene / & loued of god. And of y ^e soule chaste & vyrgyn is wryten. can̄. ii. Sicut liliū int spinas: sic amica mea īter filias. The lely is a fayre floure y ^e whiche hathe .vi. leuys [Page lxxxxi] whyte the whiche sygnyfyeth the chasty­te of y ^e body / and hathe syxe granes with in gylte the whiche sygnyfyeth the chasty­te and clennesse of the thought. ¶Of this chastyte and vyrgynyte speketh the sayge sapiētie. iiii. O (quam) pulcra est casta genera­tio cū caritate: immortalis enī est memo­ria illiꝰ: cm̄ apud deū nota ē & apud hoīes And this worde here is to be noted y ^e whiche sayeth cū caritate. For the tooles vyr­gyns the whiche haue not of oyle in theyr lampes the whiche sygnyfyed charyte were strongly closed / & they entred not with the spouse with the vyrgyns sage in charite. Vn̄ math. xxv. Clausa est ianua. Also the estate of vyrgynyte is fayre / whyte pure / and clene without ony spotte. Vnto y ^e whiche estate a man maye saye that there apperteyneth a whyte robe. Of this esta­te it is wryten howe saynt Iohan lawe a grete hepe of people chastes and vyrgyns the whiche songe melodyously a newe longe / and vnto hym it was sayd illud apocalipsis. xiiii. Hi sunt qui cū mulieribus nō sunt coinquitati virgines enim [...]unt. Hi sequūtur agnum quocun (que) ierit. sequit (ur). Si ne macu [...]a sunt ante thronum dei. A why­te robe is more clene than another / y ^e whi­che ought to be kepte from soyllynge. For the spotte therin is more foule than in another robe. In lyke wyse chastyte vyrgynyte ought to be kepte from the soyllerye of lecherye. Of y ^e beaute of vyrgynyte is wryten can̄. ii. T'ota pulchra is amica mea: et macula non est in te. ¶Example is the blyssed vyrgyn marye the whiche is the example of virginite and of all chastyte the whiche was all fayre without ony spotte for neuer origynal synne / venyel / ne mor tell ne entred in to her. Also chastyte is a treasour inaprecyable. Wherof it is wry­ten ecclesa. xxvi. Omnis ponderatio scꝪ cuilibet rei: temporalis cuiuscun (que) sit pon­deris & valoris non est digna anime continenti. There is neyther golde ne syluer ne precyous stone ne other thynge corporell / of what valour and pryce so euer it be / y ^t is to be compared vnto onesoule chaste & contynente as a vyrgyn & mayden. ¶Example men rede in y ^e legende of saynt bernarde that there was a fayre man y ^e whi­che came to lodge in an ynne / and in the nyght he began to crye / a these theues the­se theues / for his hostesse came to hym in the nyght for to haue had his company / & thre tymes in suche wyse he cryed / wherfore the people rose vp whiche foūde no the­ues. And in the mornynge his dyscyples hym demaunded the cause of his crye. He them answerde that his hostesse wolde ha­ue stolen from hym his precyous treasour of vyrgynyte. Of this treasour of chastite that a man sholde loue it is wryten math. xiii Simile est regnum celorum thesauro abicondito in agro. Thesaurum in agro est castitas in corde. &c. A treasour y ^e whi­che is hydde in a poore place / as the body y ^e whiche is frayll to synne ought be kepte y ^e theues stele it not. A loule contynent as a vyrgyn ought wele to be kepte it eme ylle thoughtes / or she shall lese her sayd trea­soure. Quia augusimus dicit. Nichil prodest virginitas corporis vbi operatur cor­ruptio mentis. Also to lyue chastely and to kepe vyrgynyte in our corruptyble bo­dyes the whiche of it selfe is lecherous is not a lyfe erthely nor terryenne / but it is a lyfe angelike. Vnde therono. In seimone de assumptione beate marie ait sic. Bene angelus ad virginem mittitur: quia angelis semper ē cognata virginitas profecto ait. Incarne preter carnem viuere non ē terrena vita: sed angelica. Wherfore you vyrgyns / and men and women the whi­che loueth chastyte beware of exces of metes & drynkes for y ^t prouoketh lecheryes. / [Page] And for asmoche as those and they y ^e whi­che kepeth vyrgynyte and chastyte ledeth a lyfe angelyke / they shall be semblables vnto aungelles. Vn̄ math. xxii. In resur­rectione nō nubent ne (que) nubētur: sed erūt sicut angeli dei in celo. Also these aūgelles kepeth the vyrgyns and the people chaste by grete curyosyte. In lyke wyse as saynt Cecyle sayd vnto valeryan. Vnde legitur in legenda cecile. Angelū dei habeo amatorem qui nimio zelo custodit corpus meū &c. Also the soule chaste & vyrgyn y ^e which hathe stedfast fayth in god is the espouse of Ihesu cryste: wherof it is wryten .ii. ad. co. xi. Despōdi enī vos vni viro virginē castā exhibere christo. Et legitur can̄. iiii. Veni de libano spōsa mea veni corona­beris. Et in vna antiphona. Veni spōsa christi accipe coronā quā tibi dn̄s preparauit ineternū. The espouse of Ihesu cryste shall be crowned in paradyse for the resystence that she had made agayne her body lecherous & agayne her other aduersaryes ¶Example we rede in y ^e legende of saint Cecile that an aungell bare two crownes of fayre floures wele smellynge. And the sayd aungell put one vpon y ^e heed of saint Cecyle. And the other vpon the heed of her husbande Valeryan. Vn̄ legit (ur). ꝙ valetia­nus inuenit iuxta ceciliā angelū dn̄i stan­tem flāmeo aspectu radiētem coronas duas portantē ī manibus coruscātes rosis et liliis albescentes q ⁱ (que) vnā dedit cecilie / et alter ā valeriano dicēs. Has coronas nū ­ (quam) marcescētes: nun (quam) aspectus suiflorem amittētes nun (quam) odoris sui suauitatē mi­nuētes de paradiso dei: vobis allatas mū do corde & corpore cusiodite q̄ ab alio vide ii nō poterūt nisi ab eis q ⁱbus castitas pla­cuerit sicut vobis ꝓbata ē placuisse. Vnto the floure of virginite ben appropried the wordes of the sayge. eccle. xxiiii. Flores mei fructus honoris & honestatis. That is to saye my floures bereth fruyte of honoure and of honeste. Many floures ther ben the whiche bereth truyte of honoure and of honeste as the lylly / the rose / the vyolet y ^e gyllofre. These floures here haue in thē foure thynges. The fyrste is beaute in be­holding them. The seconde is good odour in smellynge theym. The thyrde is y ^t they worshyp the persone y ^e whiche bereth them The .iiii. is y ^t they ben good to make medecynes & water. &c. In lyke maner a persone vyrgyn and chaste hathe these four propryetes here. ¶Fyrste his soule is fayre / & so is the body oftymes. Sicut le. ge. xxiiii. Rebecca fuisse puella decora nimis vgo (que) pulcherima & īcognita viro. Another example y ^e saȳt Barbara was fayre of faith of body / & of soule. Pulchra facie: sed pul­chrior fide. For she vowed and kepte virginite & refused to be maried. And her fader dyde make for her a toure for to hyde her beaute. O nimiā pulchritudinem fecit la pidcam in qua genitor iilam subliuius collocaret. &c. ¶Secondly the persone the whiche kepeth vyrgynyte and chastyte hathe the odoure of good renōmee and before god and the worlde as the vyrgyn ma­ryed & these other vyrgyns. &c. And vnto the contrary lechery maketh to haue yll renōmee vnto those and them that vse it / & vnto theyr lygnee. ¶Thyrdly vyrgynyte and chastyte worshyppeth and honoureth the vyrgyns / and y ^e place where they ben entred / and where theyr ymage is / is worshypped and honoured. ¶Fourthly vyrginyte and chastyte is of valcure / for y ^e vyr­gyns do myracles and many good dedes Lecherye is vnto the contrarye of the .iiii. thȳges beforsayd / for she is not to be com­pared vnto the vyle carcas and flesshe ro­ten the whiche leseth foure thynges / that is for to vnderstonde / beaute corporell / sauour good & swete odour / & good renōme. [Page lxxxxi] Chastyte is a fayre vertue the whiche ou­ghte to be gretely appetyted for the goodnesse the whiche therof procedeth. Vn̄ ma­gister hugo de sācto victore dicit. Magna est pudicitie virtus nam hominem a terre­no subleuat / angelis sociat deo coniungit / et de terreno celestem de carnali spiritualē facit. Chastyte is a grete vertue celestyall and spyrytuall / it lyfteth vp the man from erthly thynges and felawshyppeth hym w ^t the aungelles / and conioyneth hym w ^t god from erthly and maketh hym celestyall / & fro carnall espyrytual. ¶A questyon / who so sholde demaunde what vyrgynyte is / & what rewarde vnto it apperteyneth. The answere. Vyrgynyte is to haue thought to kepe perpetuall chastyte in his body corru­ptyble. And of the rewarde saynt Iherom sayth that vnto the vyrgyns is promysed fruyte and hōdred tymes. Vnto wydowes lx. And vnto the maryed men and women xxx. For to be a vyrgyn and to haue the re­warde that therunto apperteyneth it behoueth to kepe two thynges the whiche ben chastyte of body and of thought. And a mā sholde note here many thynges. Fyrst that whan a persone hath commytted one only tyme lechery by delyberacyon and by ope­racyon he loseth the rewarde of vyrgynyte Howbeit that a man sholde not vnderstonde but that he may be saued by penaunce. And whan the thought of a vyrgyn is cor­rupte and not the body yf she be repayred by penaunce with purpose for to kepe her she loseth not the rewarde the whiche ap­perteyneth vnto vyrgyns. And whan ony persones maryeth them and that they doo the operacions of maryage in lykewyse as god and the chyrche hath ordeyned / in su­che case they doo theyr saluacyon / but they haue not the rewarde the whiche apperteyneth vnto vyrgins. And of those and them the whiche haue theyr bodyes entyer without corrupcyon / and the whiche ne ben maryed but haue theyr wylles stedfast to mary them / they ben not worthy too haue the rewarde the whiche aperteyneth vnto vyrgyns. Vnde hiero. Nichil prodest habere virginem si mentem quis nupserat. Et augustinus in libro virginitate sic ait. Felici or michi videtur esse mulier nupta (quam) virgo nuptura habet enim illa (quam) ista cupit. The vyrgyns haue the moost gretest rewarde in paradyse / and of good ryght. For theyr bodyes haue not ben soyled ne corrupt by lechery / and also they haue opteyned y ^e better party / that is to please and to serue god and not vnto the body and vnto the worl­de. Vnde hieronimꝰ. Bona est castitas cō ­iugalis / melior est vidualis / (sed) optimus virginalis. Et paulus .i. corinth. vii. Qui sine vxore est sollicitus que domini sunt quomo do placeat deo. &c. sequitur. Mulier innup­ta et virgo cogitat que domini sunt / vt sit sancta corpore & spiritu. Qui cum vxore est sollicitus est que sunt mundi quomodo placeat vxori & diuisus est. Alibi. Dico autē nō nuptis et viduis bonum esse illis si perman serint sic quod si se non continent nubent / meliꝰ est enim nubere (quam) viri. And yf a vyrgyn be corrupt by force she loseth not the rewarde of chastyte by suche wyse that afterwarde she be not vnto the sayd dede agreable / and that she humble her towarde god. Quia peccatum est actio voluntaria / & nō est peccatum nisi voluntarium. Et legitur primi regum .xvi. Homo enim videt ea q̄ parent deus autem intuetur cor. ¶Example in saynt Luce the whiche lyed not / for y ^e holy goost was in her / sayd vnto the tyraūt Si inuitam me violare feceris castitas michi duplicabitur ad coronam. Et leo [...]a dicit. Virgines dei q̄ oppressione barbari­ca integritatem carnis perdiderunt pudo­ris laudabilioris erunt si se incōtaminatis non audeant comparare virginibus. &c.