Here endith a compendiouse treetise dyalogue. of Diues [and] paup[er]. that is to say. the riche [and] the pore fructuously tretyng vpon the x. co[m]man̄mentes ...

The firste chaptre.

DIues.

In the firste commaūdement as I haue lernyd / god sayth thus. Thou shalt haue no on other straunge goddes bifore me. Thou shalte make to the no grauyn thynge / no mawmet / no lykenesse that is in heuyn aboue / ne that is by¦nethe in erthe / ne of any thinge. that is in the water vndre therth Thou shalte nat worshyp them with thy body outewarde / ne w^t thyn hert inwarde. Exodi xx.c. Soo by this me thinketh y^e god defendeth makynge of ymages and worshippynge of them / and yit men do make ymages / these daies grete plente / bothe in chur¦che and out of churche And alle men as me thynk worshyp yma¦ges: And it is fulle harde to me but I do in that as al men done And if I worshyp them me thin¦keth I do ydolatrie ayenst god∣des lawe.

Pauper.

God forbe¦dith nat men to make ymages / For he bad moyses make yma∣ges of ii. aūgelys / that be clepyd cherubyn. in the lyknesse of two yonge men / as we fynd Exodi. xxxvii.c. And salomon made suche and many mo therto ī the temple / to the worshyp of god. the iii. boke of kingis vii.c. And god bad moyses make his taber¦nacle & al that longith therto / af¦tre the example and the lyknes. y^t was shewyde to him vpon the hylle / whanne he was there with god xl. daies & xl. nightes. Ex¦odi. xxv. And therfore god for∣bedith nat vtterly the makynge

of ymages / but he forbedith vt∣terly for to make ymages for to worship them as goddes / and to sette their faith / their trust / their hope their loue / & their bileue in them For god wole haue man∣nys herte hole knytt to him alo∣ne / for in him is al oure help & al oure saluacion And therfore we muste worshyp him & loue him / & truste in him aboue al thynge. & no thynge worship but him or for him. That alle the worshyp that we do to any creature be do principaly for him. & arectyd to him. For he sayth. Gliam me¦am alteri non dabo / et laudem meam sculptilibus / ysaie xlii. I shal nat yeue my worshippe / my blisse / my glorye / to none o∣ther / ne my prysynge to grauyn ymages / ne to paynted ymages

And in the same chaptre he saith Shamfully shent mote they be alle that set their truste ī grauen ymages.

Diues.

Wher∣of serue these ymages / I wolde they were brent alle /

Pauper.

They serue for thre. thynges / For they be ordeined to stere mā¦nys mynde to thynke on cristes incarnacion / and on his passion & on his lyuynge / & on other sein¦tes lyuynge Also they ben ordei¦ned to styre mannys affection. and hi•• herte to deuocion For ofte man is more steryd by sight than be herynge or redynge / Al∣so they be ordeyned to be a tokē & a boke to the leude peple / that they may rede ī ymagery & pain¦ture / that clerkes rede ī the boke as the lawe sayth. de cōsecra. dis¦tinct .iii. {per} latū. Where we fynde that a bisshop distroied ymages as thou woldest do / and forfen∣dyd that no man shuld worship ymages He was accused to the pope seynt Gregory whiche bla¦myd him gretely for that he had so distroyed the ymages / but vt¦terly he prised him for he forfen∣dyd them to worshyp ymages.

The ii. chaptre.

DIues.

How shuld I rede in the bo••ke of peynture. & of ymagery.

Pauper.

Whāne thou seest the ymage of the cruci¦fixe / thynk on him y^t died on the crosse for thy synne and thy sake and thanke him for his endlesse charite / y^t he wolde suffre so mo∣che for the Take hede by the y∣mage howe his hede was crow∣ned with a garlonde of thornes tyl they went into the brayne / & the blode braste oute on euery si¦de / for to distroye the high synne of pryde / that shewyth moste in mānys hede and womānes and make an ende of thy pride Tak hede by the ymage howe his ar∣mes were spradde abrode & dra∣wen fulstrayte vpon the tre. tyl

al the veynes and the synowes crakyd / And howe his hondes were nalyd to the crosse and stre¦myd oute blode / for to distroye the synne that Adam and Eue. dyd with their hondes / whanne they toke the apple ayenst god∣des forbode / Also he suffryd this to distroye the synne of wycked dedys and wycked werkes / that men and wymen do with theire hondes / & make an ende of thy wyckyd werkys Take hede al∣so howe his syde was openyd / & his herte clouen in two with the sharpe spere / and how he shedde blode and water / to shewe that if he had had more blode ī his bo¦dy more he wold haue yeuen for mannys loue. He shedde blode to raūsome of our soules / & war̄ to wasshe vs from our sīnes Al∣so he suffride this for to distroye the synne of pryde / couetise en∣uye. hate wrathe and malyce· y^t reigne in mānes hert & womans

Take hede & make an ende of thy pryde / of thy false couetise / of hate / enuye wrathe & malice / & foryeue thyn euen cristen / for his loue y^t foryaue his deth Tak hede also by the ymage / how his feet were nailed to the crosse and stremyd on bode / to distroye the synne of sleuth ī goddes seruice. And make an ende of sleuthe in goddes seruice / and haste thy fot to goddes house & to goddes ser¦uyce / Take hede also by the y∣mage howe his body was to rēt and al to torne / with tho sharp scourges y^t fro the sole of the fote vnto the toppe of the hede / ther was no hole place on his bodye. & that was to distroye the synne of lust and likyng of the flesshe. glotonye & lichery. Which regne in mannys body and womans. and make an ende of glotony & lychery. Take hede how naked & pore he henge vpon the crosse / for thy synne & thy sake / and be thou nat ashamyd to suffre po∣uertie & myscheif for his loue. And as seynt Bernarde byddith take hede by the ymage how his hede is bowed downe to the redy to kysse the and come at one w^t the / See how his armys and his hondes been spradde abrode on the tree / in token that he is redy to halse and clyppe the / & kysse the / and take the to his mercye. Se howe his syde was opened. and his herte clouen on two / in token that his herte is alwaye open to the / redy to loue the and to forgyue the alle trespasse / yf thou wylte amende the and axe mercy / Take hede also how his feet were naylyde fulle harde to the tre. in token that he wyl nat fle away from the. but abyde w^t the and dwel with the withoutē

ende. On this maner I pray the rede thy Boke and falle dow¦ne to grounde / and thanke thy god that wolde do so moche for the / and worshyp him aboue al thynge nat the ymage / nat the stocke / stone / ne tree / but him y^t dyed on the tree / for thy synne & thy sake So that thou knele if thou wylt bifore the ymage. nat to the ymage. Do thy worshyp afore the ymage nat to the yma¦ge. Make thy prayer bifore the ymage. but nat to the ymage. For it seeth the nat / herythe the nat. vnderstondeth the nat Ma¦ke thyn offrynge if thou wylt bi¦fore the ymage / but nat to thy∣mage Make thy pilgramage nat to the ymage ne for the yma¦ge. For it may nat helpe the / but to him and for him that the yma¦ge representith to the. For if thou doo it for the ymage / or to the ymage thou doste ydolatry.

The iii. chaptre

DIues.

Me thynkith that whāne men knele bifore the ymage pray and loke on the ymage / with wepyng teres / bū¦che or knocke theire brestys / w^t other suche countynaunce / they do al this to the ymage / and so wenyth moche peple.

Pauper.

If they doo it to the ymage / they synne gretly in ydolatry a∣yenst reasone and kynde / Butt as I sayde bifore / they may doo alle this bifore the ymage & nat to the ymage /

Diues.

Howe might they do al this bifore the ymage / and nat worshyp the y∣mage.

Pauper.

Oft thou seest that the preest in the chirch hath his boke bifore him. he knelyth he stareth▪ he loketh on his boke he holdith vp his hōdes And for deuocion in case he wepith / and maketh deuoute prayers / To whome wenyste thou the preest dothe alle this worship /

Diues

to god & nat to the boke.

Pau∣per.

On the same maner shulde the lewde man vse his boke that is ymagery and painture nat to worshyp the ymage / but god in heuyn and seintes in their degre And that alle the worshyp that he doth bifore thymage / he doth nat to the ymage / But to him y^t the ymage representith.

Diues.

this exāple is gode / but knowest thou any bettre /

Pau¦per.

Whanne the preest saith his messe at the autre / comonly ther is an ymage bifore him / & comō¦ly it is a crucifixe stone / or tree / or portrayed.

Diues.

Why mo¦re a crucifixe than an other yma¦ge.

Pauper.

For euery messe syngyng is a special mynde ma¦kynge of cristes passion. And

therfore he hath bifore him a cru¦cifixe to doo him haue the more fresshe mynde as he owith to ha∣ue of cristes passion.

Diues.

The skylle is gode / say forthe.

Pau{per}.

Bifore this ymage the preest sayth his messe / & makith the highest praiers y^e holy chirch can deuyse / for saluacion of the quycke & of the dede He holdith vp his hōdes / he louteth / he kne¦lyth in case / & alle the worshype that he can do he doth Ouirmo∣re he offreth vp the highest sacri∣fyce & the best offrynge that any herte can deuyse / that is Cryste / goddes sonne of heuyne / vndre fourme of brede and wyne Alle this worshyp dothe the preest at the messe bifore the ymage / and yit I hope that ther is no mā ne woman so lewde / that he wolde say y^t the preest syngith his messe ne maketh his prayer / ne doth y^t worship / ne offrith vp goddes so ne criste hym self to the ymage.

Diues.

God forbede that any man or woman shulde saye soo or byleue. That were erroure moste of alle erroures

Pauper

On the same maner. shulde the lewde mā do his worshyp bifore the ymage Make his prayer bi∣fore the ymage and nat to the y¦mage.

The iiii. chaptre.

DIues.

Contra. On gode friday ouir al in holy chir¦che / men crepe to the crosse and worshyp the crosse.

Pauper.

y^t is sothe / but nat as thou menyst The crosse that we crepe to and worshyp so highly that tyme / is criste him self y^t died on the crosse that day for oure synne and our sake As sayth Beda libro iii. de gemma anime / For the shap of a mā is a crosse. And as he heng vpō the rode he was a very cros He is that crosse as alle doctou∣res saye / to whome we praye / & say O crux aue spes vnica Hail be thou crosse oure only hope / en¦crease thou to the meke her right wisnesse this passion tyme. and yeue pardone to theym that ben gylty. He is that crosse brighter than al the sterres of the worlde as holy churche syngeth & sayth O crux splendidior. cunctis as∣tris mundi / &c. And as Bede sayth for asmoche as cryste was moste dispised of mankynde on gode friday / therfore holy chur∣che hath ordeyned y^t on gode fry¦day men shuld do him most wor¦shyp. And for this skyl we do y^t high worshyp that daye / nat to the crosse that the preest holdith in his hōde / but to him y^t dyed for vs al y^e day vpon the crosse For oftym y^e cros y^t the preest holdith in his honde is fulle vnthende

criste hymself / cristes passion / cri¦stes deth / cristes lyuynge / in erth fulle of peyne & wo / the crosse y^t he dyed on & euery lyknes of the crosse is clepid cristes crosse But the lyknesse of a thynge o withe nat to be in as moche reuerence / & worship as the thinge himself And euery lorde & knight hath a special token in his armes or el¦les besides his armes wherby he is knowen / & ofte beryth the na∣me of his token / & by the name of his token his dedys ben tolde of heraudes & gestours y^t knowe nat their name ne their persone. Right so Criste in holy wryt oft tymes is clepyde a crosse / for the crosse is his special token And so sūtyme we speke to the crosse as to crist him self Sūtyme we spe¦ke of the crosse only / y^t he henge vpon And so we speke oft in ho¦ly church seruyce to the crosse as to criste him self / & anone we tur¦ne the worde only to the crosse / y^t he died on And so sūtyme we spe to the crosse & of the crosse / as to him & of him y^t the crosse betoke∣neth Sumtyme we speke of the crosse only as of his token / & the crosse y^t he died vpon / and so one worde is referred to diuerse thin¦ges And this blīdith moche folk in their redynge For they wene that alle the prayers that holye chirch maketh to the crosse / that he maketh theym to the tre that Criste died on / or elles to the cro¦ce. in the churche / as in that an∣teme. O crux splendidior. And so for lewdnesse they been decey∣ued / and worshyp creatures as god him self.

Diues.

On pal∣me sūday at procession the prest drawith vp the veyle bifore the rode / & fallith downe to groūde. With alle the people / and sayth. thries. Aue rex noster. Hayle be thou oure kynge / and soo he worshipeth that ymage as king

Pauper.

Absit. God forbede. He speketh nat to the ymage / y^t the carpenter hath made and the peyntour painted but if the p̄ste be a fole For that stocke or stoo¦ne was neuir kynge / but he spe¦kyth to him that dyed on the cro¦ce. for vs al / to him that is king of all thynge.

The v. chaptre.

DIues.

I assente / for this is ayenst skylle and reson and kynde / that man whiche is nere of kyn to god that is verry man and our brother. shuld wor¦shyp in that maner either stocke or stone For they may neither here ne se. ne helpe themself And therfore who so worshyppeth y∣mages ī this maner / dothe grete

dishonoure to man that is so no¦ble in ordre of kynde / & moch mo¦re to god that toke mankynde. & bicame man / & in oure manho¦de is aboue alle mankynde.

Pauper.

If the kinges sonne. knelyd to his churle or to his pa¦ge & worshypyd him as his soue¦rayne and prayed him of grace. that only the kyng might graūt and dyd him the same worshyp. y^t he shulde do his fader the king it were a grete dishonoure bothe to the sonne and to the fader. And therfore it is repreef to gen∣tylles to be ouir homely w^t boy∣es ayenst gode norture. But mo¦che more dishonoure. doo we to god & to oure self also / sithen we be the kinges children of heuen. so nygh of kynne & heires of the kyngdome of heuyn / if we wor¦shyp stockes or stones or any o∣ther ymages / or done theim any seruyce / as sayth the lawe. De consecrac. di .iii. Venerabiles.

Diues.

This is open enoughe that thou sayst For the ymage. neither can ne may help at nede For it hath no vertue at alle It is nothyng elles but a boke or a tokē to the leude peple as thou saidest first to stire hem to think on god & on seyntes in heuen / & so to worshyp god ouir al thing and seyntes in their degre

Pau¦per.

For this skylle been crosses made by the wey / that whanne folke passynge se the crosse / they shulde thynke on him that dyed on the crosse. & worshyp him abo¦ue alle thinge. And for the same skylle is the crosse borne bifore ī procession / that alle that folowe & mete with the crosse shuld wor¦ship him y^t dyed on the crosse and thanke him for his endeles cha∣rite. Also the crosse is borne bifo∣re. in token y^t in al oure lyuyng & alle oure dedys / we shuld haf iye & hert to him that died on the crosse. as to oure kynge oure he∣de / oure lord / our leder to heuen blysse. And therfore Salomon saith. Oculi sapien••is in capite¦eius. The iyen of the wisemā been alway in his hede. y^t is Ie∣su Criste. Whiche is hede of holy churche / and of al. cristen peple.

The vi chaptre

DIues.

Sithen ymagerye is but a token & a boke of the lewde peple / teche me yit a li¦tel bettre to knowe this boke & to rede therin

Pau{per}.

Imagery sūwhat betokneth in special. sū¦what in comen & general In spe¦cial token the ymage of oure la¦dy is paynted w^t a childe in her lefte arme / in tokē y^t she is modre of god / & with a lylie or elles w^t a rose in her right honde / in tokē y^t she is mayden withouten ende & floure of alle wymen And soo

of other seyntes / whose ymages haue diuerse signes in their hon¦des and other places / for diuerse vertues & martirdomes y^t tho seī¦tes suffrydde & hadde in their lyf

The ymage of seint petyr is paynted with keyes in his hond in token y^t criste betoke seint pe∣tyr the keyes of holy churche / & of the kingdome of heuene But yit afterwarde / Criste yaue tho keyes to al the apostles / as the gospelles wytnesse. M^t .xviii. & io .xx.c. Seynt poule is peyn¦ted with a swerde in his honde / ī tokē y^t he was heded w^t a swerd for cristes sake / & also in token / y^t sūtyme he pursued holy church with the swerde / Seynt Iohn / the euangeliste is peynted with a coupe in his honde / & an edder therin / in token y^t he dranke ded¦ly venym / & through the vertue of the crosse it loste his molice. and dyd him none harme. And ī his other honde he be••eth a pal∣me. in token that he was a mar¦tyr / & hadde the palme of martir¦dome / alle though he were natt slayne for his wylle was to dye for goddes sake Seynt Iohn baptist is peynted in a camelys skynne at the peintoures wylle in token that his clothyng was fulle harde and sharpe / made of camelys ••ere He ••erith a lombe w^t a crosse in his left honde: and his fyngere of the righte honde. ther towarde / in token y^t he she∣wyd goddes lōbe goddes sonne y^t dyed for vs on the crosse whan he seyd to the people. Ecce ag∣nus dei / ecce qui tollit pctā mū∣di. Se goddes lombe / se hym y^t doth awey the sīnes of the world Seynt Kateryne is peynted w^t a whele in the one honde / in to∣ken of the orrible wheles which the tyraunt maxence. ordeyned to rente her lith from lithe But the aungel distroyed them & ma¦ny thousandes of hethen peple. And so they dyd her noo harme. She hathe a swerde in the other honde / in token y^t her hede was smyten of with a swerde for cri∣stes sake / Seynt margarete is paynted w^t a dragon vnder her feet / & with a crosse in her honde in token that whāne the dragon deuoured her / she blessid her and by the vtue of the crosse / the dra¦gon brast and she came oute of him in helth & hole And so forth of diuerse ymages of other seyn¦tes / whiche ymages be made to represente to man the vertuous lyuyng of seintes / & the holy en¦dynge of their temporal lyf.

The vii. chaptre.

DIues.

What betokneth y¦magery in gn̄al or comō

Pauper.

Comonly alle the ap¦postles ben peinted bare fote in

token of innocence & of penaū¦ce Nathelesse they wente nat al¦way fully barfoote / but sūtyme w^t galoches / a sole bineth & a fa¦stnynge aboue the fote Of whi¦che galothes seynt Bede saythe in his original The aūgel spak to seynt Petyr. saynge. Calcia¦te caligas tuas. Do on thy ga∣loches or sandalynes as saythe seynt make in his gospelle Also the apostles comonly and other seyntes ben peynted w^t māteles in token of the vertue & pouer∣tie whiche they had For as saith seynt Gregorye. Al these world¦ly godes ben nought elles but a clothinge to the body And a mā¦tele is a louse clothyng nat fast to the body but louse. & lightly may be done awaye Righte soo the godes of this world wer̄ but a mantel to apostles & other seī¦tes. For they were alway so louse from their herte y^t they yaf no grete tale therof / nor to lese theym. They were nat faste ne cleuyd nat to them by noo false couetyse / but alway they were redye to forsake alle for cristes sake.

Diues.

What betokneth the rounde thinges peynted on their hedes

Pauper.

The blys y^t they haue withouten ende Of whiche the prophete ysaie▪ spe∣kyth Leticia sempiterna su{per} ca¦pita eorum. {per}sa: li.c.

Diues.

they were nat so gay in clothing as they be peynted

Pauper.

That is sothe For many of hem were clothed in fulle harde clo∣thyng and pore / as seint Poule sayth. Circuierunt in melotis ī pellibus caprinis angustiati. They wente aboute in brocke skynnes / in skynnes of gete ne¦dy anguysshed Nathelesse yma. ges stondynge in churches may be {con}sydered in ii. maners / either as they represent the state of seī¦tes of whome they be ymages / as they lyued in this lyf / and so they be to be peinted in such ma¦ner clothing as tho seintes vsed whiles they lyued here Or elles they may be consideryd as they rep̄sēt the state of enldesse blisse. in whiche seyntes be nowe / & so they be to be peynted ryaly and solemnely / as the cherubynes y^t rep̄sentyd the aūgelles y^t been in heuene were made of golde Ex¦odi. xxv. Natheles in al suche paynture an honest meane nei∣ther to costly bicause of this cō∣sideracion / ne to vile bicause of the former {con}sid{er}acōn me thīketh is to be kept

The viii. chapt

DIues.

Why ben aūgelles peynted ī liknes of yong mē sith they be spirites & haf no bodies

Pau{per}.

Ther may noo peyntoure peynte a spirit in his kynde And therfore to the bettre

representacion they be peyntyd. in the lyknesse of a man / whiche in soule is mooste accordyng to aungellys kynde And thoughe the aungel be nat suche bodily. as he is peynted. he is nathelesse suche gostly / & hath suche doing & beyng spirituel. They be peyn¦ted lyke yonge men berdlesse / in token y^t they ben endeles & elden nat / ne feble natt / but alwey in one lykynge / in one state. alwey mighty and stronge / And alsoo they be peinted with crulled here in token y^t their thoughtes & ther loue ben sette alwey in right or∣dre / and turne alway vp ayen to god / thanking him and worship¦pynge him in alle thinge For by the here of the hede in holy wryt been vnderstonde thoughtes / & affectiones of the hert. Also they be peynted with towelles about their neckes / in token that they be alway redy to serue god & mā at goddes bidding And therfore they been clepyd. Administrato¦rii spūs. Ad hebre. i.c. That is to say. spirites of seruice. For they serue to god / in rulynge of mākynde / & gouernaūce of this worlde / They been peynted fe∣theryd & with wynges / in token of lightnesse & delyuernesse ī her werkes For in a twynclynge of an iye they may be in heuyn & in erth / here & at rome / & at ierusalē They be peynted w^t whelys vn¦dre their feet ī token y^t they mene & rule the roūde bodies. the whe∣les & the circles / in heuene / & the cours of the planetes / as the phi¦losopher sayth / & also in token / y^t as the whele turneth alway a∣boute the centre. & his myddes / so the aūgelles doyng is alway aboute god / & alwaye ben nighe him where euir they be Also sūty¦me they be peynted armed with spere swerde & shelde / in token y^t they be redy for to defēde vs fro the fendes y^t been besy night and day to lese vs For but if holy aū¦gellys holpen vs & defende vs & kepte vs. letting the fendes ma¦lyce. We myghte nat withstonde ne be sauyd And therfore righte as euery man and woman hath a wycked aungel assigned to hī by the fende to tempe him / Soo hath he a gode aungel assigned to hym of god / to saue him if he wyl folowe his rule.

The ix. chaptre.

DIues.

Why ben the iiii. eu¦āgelistes peynted in such diuerse liknes sith they were mē al iiii.

Pauper

For diuerse ma¦ner of writīg & teching / matheu is peynted in lyknesse of a man / For he principaly wrote & tauʒt the māhode of Criste and tolde.

howe he bicame man / And most specially and most opēly wrote his genologie Seint Iohn that wrote In principio erat verbn̄. is peynted in lyknesse of an egle whiche of alle foules fleeth high¦est / & in sighte is sharpest. & may se the ferthest / Soo seynt Iohn spake and wrote higheste of the godhode / and hadde more īsight & vnderstondynge in the god he∣de. than the other euāgelistes. Seint luke is peynted ī the lyk¦nesse of a calf or an oxe / bicause that he spekith moost openly of the passion of cryste that was of fryd vp to the fadre of heuen / on the altre of the crosse on gode fry¦day / as the oxe or the calf: was offryd on the aulter in the tēple. by the lawe / for saluacion of the people / which offrynge was tok¦nynge of cristes passion And for that seint luke spekith moste o∣penly of cristes passion. Whiche was betokned by the sacrifice of the oxe Therfore he is paynted & presentyd by the lyknes of an oxe. Seynt marke is peynted ī lyknesse of a lyon / bicause that he spekith moost openly of cris∣tes resurrection / how he rose frō dethe to lyf / For whan the lyo∣nesse hath whelpid they lye dede iii: daies & iii. nightes / tyl on the thridde day / the lyon their fader cometh & maketh an hidous cry ouir them And anoon w^t y^e voice & crye they quyckne & waken / & in maner ryse from deth to lyue And for this skille is seint mark p̄sented by the liknesse of a lyon for he spake more openly of cris¦tes resurrectōn And therfore his gospel is rede on ester day Also thou shalt vnderstonde y^e Criste was god & man / & preest & kyng Mathewe spake moost openly of his manhode / and began att his manhode / and therfore he is paynted in the lyknesse of a mā Seint Iohn spake moste of his godhode / and began at his god¦hode / And therfore he is painted in the liknes of an egle as I said firste Seynt luke spake mooste of his presthode / and therfore he is paynted in the likenesse of an oxe or of a calf / For that was the principalle sacrifice that the prestes by the olde lawe offryd ī the temple. Seynt mark spake most of his kingdome / shewing hym kynge of alle thynge. And therfore he is paynted in the lyk¦nesse of a lyon / that is kynge of vnreasonable bestes.

Diues.

Why ben they so painted in four endes of the crosse

Pauper.

In token that he y^t died on the crosse is kynge of alle thynge For the Egle is kyng of al foules The lyon is kynge of alle wylde bes¦tes vnreasonable.

The oxe is kynge of tame bes∣tes / helpli••h to mākynde. Man is kinge of alle bestes & of al vi¦sible creatures / that were made for him But criste is kyng of al thynge visible and vnuysible. And in token therof the four eu∣angelistes been peynted aboute him on the crosse in dyuerse lyke¦nes of iiii. diuerse kinges ī kynd as foure kynges herawdes bla∣synge his armes / & the grete ba∣tayl & victory that he did ayenst the fende / for mankynde vpon the crosse /

Diues.

Why be they paynted in houses in foure par∣ties of the house.

Pauper.

For the same skylle and for deuociō & for knowlechynge of his high lordshyp that alle we haue of hī and ayenst tempestes and wyc∣ked spirytes that fle the euange¦listes set ī maner of a crosse / and been ashamede and abasshed of the crosse / and specially of Crys∣tes passion. by the whiche they were alle disconfyt.

The x. chaptre

DIues.

Why ben ymages. hilyd in Lenten from mā¦nes sighte

Pauper.

In token. that while men ben in dedly syn they may nat se goddes face / ne seyntes in heuyn And in toke¦nynge y^t god & al the court of he¦uyn hyde their face from man & woman / whiles they be in dedly synne / tyl the tyme y^t they wole amende them by sorowe of herte & shryfte & satisfaction.

Diues

Why been they more hyd in lentē than in other tyme

Pauper·

the tyme of Lente betokneth the ty¦me of Adamys syn / for the whi∣che we loste the sight of goddes face / & god & the courte of heuen hydde their faces from mākynd vnto the tym of cristes passion. & in token therof in lxx. Whā holy church begīneth to make mynd of Adamys synne / he leuyth son¦ges of myrthe / as Gloria in ex∣celsis. Te deū. & Alleluya For through the synne of adam / our ioye was turned in sorowe & wo

Diues.

I holde it wele done to hyde ymages in Lenton to lette men from ydolatry. Nathelesse ymages of comon offrynge ben selden hyd in lenton / for lettyng of lucre.

Pauper.

Seynt poul sayth that couetise and namely of prestes is cause of moche ydo¦latrye. Auaricia est ydolorum seruitus. Coloc. iii.c. For ne were couetise tho ymages shuld be sette as lytel by as other and as sone hiled and hyd

Diues.

I suppose y^t seintes ī erth were nat arayed so ••ay with shone of syl¦uer / and w^t clothes of baudkyn

rynges & broches & other iewel∣les as ymages be nowe And sū∣tyme thou seydest y^t by the feet is vnderstonde mannes loue & his affection / And therfore me thyn¦keth that the feet so shode in syl∣uer shewe that the loue & the af∣fection of prestes is moche set in golde & siluer / & erthly couetyse For suche richesses of clothynge of the ymage is but a tollyng of more offrynge. & a token to the leude people / where they shulde offre and what / for they had ly∣uer a broche or a rynge of syluer or of golde than a peny or a half¦peny / thoughe the broche or the rynge be but of easy pryce / And comōly they shoe none ymages ne clothe them so richely / but yf they erne firste their shone & ther clothes / but if it be to tolle folk to offrynge.

Pauper.

leue this mater for it is odiouse to the co∣ueitouse prestys y^t wynne great richesse by suche ymages. And therfore let suche wordes passe at this tyme and speke we of sū¦what elles more to purpose.

The xi. chaptre.

DIues.

Cryste saith in the gospelle: Dn̄m deū tuū adorabis. & ei soli seruies. M^t. iiii.c. Thou shalte worship thy lorde god & serue him alone And it is of the firste cōmaundment as holy wrytte shewyth wele. Deut. vi.c. Howe might I ke∣pe this that I shulde no thinge worshyppe ne serue but god. I muste worshyp my kynge / my prelate / my soueraynes. & serue them as myn astate axith / and do to them my dueties homage / and fewtie. & seint Poule saithe Per caritatē seruite īuicem / Ad gala v c. Serue ye to gyd ech mā other by charitie: And seint Pe∣tyr sayth: Serui subditi estote. dn̄is vrīs / non tantum bonis et modestis / sed eciam discolis. ¶ye seruauntes be ye subget to your lordes / nat only to the go∣de and the meke / but also to ty∣rauntes. And in the same place he byddeth vs worshyp alle mē He biddythe vs also. drede oure god & worshyppe oure kynge.

Pauper.

As clerkes say ther is ii. maner of seruice and of wor∣shyp. One that longith only to god and to noo creature / and is clepyd Latria. on latyne that is to saye diuyne seruyce and dyui¦ne worshyp / for it longith only. to god A nother is a seruyce & a worshyp comon / to god & to cre∣ature resonable & intellectual y^t is to say to man womā & aūgel. & it is clepyd Dulia. on latyne: The firste seruyce and worship that is clepyde Latria. dyuyne.

seruice longith only to god And on this maner seruyce spekyth Criste whanne he sayth tho wor¦des Dominum deum tuum. &c. Thou shalte worshyp thy lorde god and serue him alone with di¦uyne seruyce / and dyuyne wor∣shyp. that is to say. Thou shalt do no Latriam. no diuyne wor¦shyp ne diuyne seruyce to no cre¦ature. but only to god / And ther¦fore who so doth any diuyne ser¦uyce that is clepyd Latria. to a∣ny creature to any ymage. or a∣ny fourme or figure. he doth ydo¦latry. For ydolum. on latyne is clepyd a fourme and an ymage. on englisshe. And therfore who so dothe diuyne worshyp that is clepyd Latria. to any ymage he doth ydolatrye.

Diues.

What clepist thou propirly latriam. di¦uyne worshyp and seruyce that longith only to god

Pau{per}.

As sayth a grete clerke Antisidoren¦sis in summa sua. libro tercio. Latria is a {pro}testacion & know∣lechyng of the high maiestye of god y^t he is souerayne godenesse. souereyne wysdome / souerayne myghte. souerayne trouthe / so∣uerayn largenesse. shaper and sa¦uer of al creatures. & ende of eue¦ry thynge. & al that we haue we haue of him / & withoutē him we haue righte nought. & noughte may haue ne do withouten him we. ne none other creatur / This knowlechynge & {pro}testacion is done on thre maners / by hert by speche / by dede By hert y^t we lo∣ue him as souerayne godenesse. & loue him as souerayn wisdom & souerayn trouth y^t may nat dis¦ceyue / ne be disceyued / & hope & truste ī him as ī souereyn might y^t may best help at nede / & as so∣uerayn largenesse & lorde y^t beste may yelde vs our mede / & as so∣uerayn sauyour moste merciful & moste redy to forgyue vs oure mysdede By mouth & spech this knowlechynge & this seruyce is doon / whan we swere by his na¦me worshipfully & truly ī thing of charge. & fle ydel othes / foul othes false othes / & in our spech do worship to his holy name / & swere nat by creatures / but on∣ly by his holy name For he saith in the gospelle. Reddes dn̄o iu¦ramenta tua. Thou shalt yelde thyn othes to thy lorde god & to no creature Also it is done by vo¦wes makynge For it is nat lee∣ful to make a vowe to any crea¦ture And therfore he sayth Red∣des dn̄o vota tua. Thou shalte yelde thyne a vowes to thy lord god. and to no creature. And the prophete saythe / Vouete et reddite domino deo vestro. Make ye vowes / and yelde ye youre vowes to youre lord god

nat to the ymagis stockes ne sto¦nes Also it is done with prayer. & prisynge of the mouth For we muste praye him and pryse him as souerayne might / souerayne wysdome / souerayne godenesse souerayne treuthe / as alle right¦fulle and merciful. as shapper & sauer of alle thing / & lorde of al & souerayne helpe in euery nede. And on this maner may we nat praye ne prise any creature And therfore they y^t make their pray∣ers and ther prisinges bifore the ymages / & say their Pater nost. their Aue maria / and other pray¦ers & prisynges / vsed comōly of holy churche / or any suche other if they do it to the ymage / & spe∣ke to the ymage / they doo open ydolatrye And they be nat excu¦syd alle if they vnderstonde nat what they saye. For their sighte & their other wyttes / & their yn∣ner wyt also / shewyth wele that ther owith no suche prayer pry∣synge ne worshyp be done to no suche ymages. For they may nat here them / ne se hem / ne help them at nede.

The xii. chaptre

ALso this {pro}testacion and knowlechyng is done by dede / as by offrynge / & sacrifice makynge whiche longe only to god. For what man offreth or maketh sacrifice / he knoulegith him yeuer of grace. & maker of holynesse / sauyour & foryeur of synne / & this may no creature do Also it is shewyd by tokenys of the body / as by kneling loutyng lyftynge vp of hondes / by bun∣chynge of the brest / whiche toke¦nys may be do bothe to god and to resonable creatures / but other¦wise to god than to resonable cre¦atures. For as saith a clerke Ri¦cardus de media villa su{per} terciū sentenci. dist. i•• qōne vltima whāne we knele to god / in y^t we knowlege that we may nat stō∣de in vertue / in godenesse / ne in wele but only by him / whāne we fal al downe to grounde to god we knowlege that but he helde vs & kept vs / we shulde falle al to noughte And whāne we hold vp oure hōdes to hym. We knou¦lege that we may right noughte do withouten hym / & that we be al in his power / and that he may do withouten vs what he wole / & so we put vs only in his grace Also by that we knoulege. that al that we haue of any godenes we take it of his honde / and of his yifte. Whanne we bunche oure breestys / we knowlege vs gyltye ayenste him in herte / and in dede. And that we haue done.

moche synne / whiche only god knowith For only he knowyth mannys herte and mānes wylle Also we bunche oure self on the breest in token of sorowe of hert for oure mysdedys / and that we repente vs sore of our mysdedes These toknes of reuerēce be do also to reasonable creatures / as to aūgel / man & womā / but nat in this maner: For whanne we knele or loute. or fal downe to grounde / or holde vp oure hon∣des to any creature / we knoule¦ge that ther is some souereinte & some vertue in him that we kne¦le to / wherbye he may helpe vs. nat as principal helper / but as secundary with the helpe of god And therfore these dedys of wor¦shyp and reuerence shuld not be done to ymages / stockes / or sto¦nes / ne to none suche other For they haue no suche vertue ne so¦ueraynte aboue man ne womā. ne right nought may helpe them at nede / ne themself neither So that these dedys of reuerence prī¦cipally ought to be done to god. secundary to aūgel man or wo¦man / but on no wise to noon o∣ther vnreasonable creatures / ne to none suche ymages And as sayth a grete clerke. Doctor ha¦lis in summa sua. To god men shulde knele with bothe the kne¦es / in token that in him is al our principalle help / but to man on¦ly with the one knee. Soo leue frende ye shal vnderstonde that the worshyp which is clepid La¦tria. shalbe done only to god. The worship that is clepid Du¦lia. is comon bothe to god & mā For we shulde worship man wo¦man and aungel. nat for theim self / but principally for god / for that they ben made to goddes y∣mage For they be goddes seruā¦tes and goddes mynistres. For ther is no lorde / ne tyraūt / ne p̄∣late / man ne woman so wicked but that he seruyth god in some thynge. And alle though he be nowe wycked / we woote neuir howe sone he shal amende hym. and be oure brother in blysse. as saith seint Austyn vpon the sau¦ter But to the fende shuld we do no worshyp / for he is dampned withouten ende / and ther is no hope of his saluacion.

The xiii. chaptre

WE shulde worship man & woman / for he is made to the lyknesse of god / for his offi∣ce / for the worshyp of god / & dis¦pyse his syn And therfore sayth seynt petre. Omnes honorate. Worshyp ye alle men and wymē Honore inuicem preuenientes. Be ye besy / who soo may euery

man worship other

Diues.

me merueyleth moche why men be so ••••sy to do the people worship ymages

Pauper.

Couetyse of men of holy churche and leude∣nesse bothe of theym and of the people ben cause of suche ydola¦trye.

Diues.

I haue herde say that many grete clerkes holden therwith / & say that men shulde worshyppe ymages

Pau{per}.

Worshippe is a large word and comon to diuyne worshyp. and seruyce that is clepyde Latria. and to worshype that is clepyd Dulia. Whiche longith propir∣ly to speke only to resonable cre¦ature For as sayth the philoso∣phre. quarto ethico{rum}. Worshyp is mede of vertue And it owith nat to be done to any creature. but that creature haue some go¦denes of vertue moral / & of gra¦ce / or elles some office to lede & brynge folke to moralle vertue

Diues.

Thanne to the ymage stocke or stone / golde or syluer / longith none suche worshyppe For whāne it is so sere and dry. & worme eten / it hath no vertue at alle / but for to brenne soner ī the fyre than a grene tree But whanne it wext vpon the erthe. it hadde vertue to wex & spring & to brynge forth grene leuys & floures to conforte of mannys iye & frute. to helpe of man and beest And yit wole no man wor¦ship suche grene trees ne p̄cious stones ne erbys alle if they haf grete vertues and woūderfulle for they haue no vertue moral. ¶Moche more men shulde nat worshyppe sere drye trees / that haue no vertue at alle / Say forthe what thou wilte.

Pauper·

Also worshyp is cle∣pyd veneracion that stondith ī honest & siker kepynge / honeste handlynge / clene dightynge / in stondyng / in syttynge / in place settyng And this maner of wor¦shyp may be done & ought to be done to euery holy thynge y^t lon¦gith to god. and holy church as boke chalyce vestment / belles & ymages. in asmoche as they be ournamentes of holy churche / and the lewde mennys boke. But this worshyp and venera∣ciō is no seruice ne subiection of hī y^t doth it to the thyng y^t he doth it to / but it she wyth subiection / & seruyce of the thinges so wor∣shypyd to him that putteth it so in worshyp. so kepith it & so sa∣uyth it And on this maner the lawe clepith ymages venerable & worshypful / for ther shuld no man dispyse them ne defoul bē. brenne them ne breke them De consecrac. di / iii. Venerabiles. & for this maner of veneracion. and worshyp sayth the lawe in

the same place / & sūme doctou∣res / that ymages boke or vest∣ment and chalice / may be wor∣shyped with Dulia. But they take that dulia. fulle largely / & fulle vnpropirly / For such wor¦shyp & veneracion / is no seruice ne subiection as I saide bifore. And propirly to speke dulia. is a worship y^t longith only to god and to resonable creatures / And principally and excellently / to oure lady seint mary. and to the manhode of Criste. Whiche wor¦shyp is clepyd. y{per}dulia: propir∣ly said Also to the crosse that cri¦ste dyed vpon / if that men had it as clerkes saye longith y{per}du∣lia For of al thinges that want lyf / the cros of criste owith most to be worshipyd / and be in most veneracion and reuerence But that veneracione is clepid y{per}du¦lia. vnpropirly Also frende ther is worshyp that the subget doth to his souerayne / knowlechyng him his souerayne / by worde or by token / as by knelynge lou∣tyng & suche other / & this maner worship is clepyd propirly ado∣racion Other worshyp that is clepyd honoracion / & veneraci∣on is cōuenyent bothe to the so∣uerayne & to the subget For a lord honoureth his seruaunt by yiftes / by promocions in office. in dignitie / Also a lorde wor∣shypeth a pore man whanne he settith him at his owne table or aboue other that been of higher degree thanne he / and yit adou∣reth he him nat / ne doth him the worshyp of adoracion / Nathe∣lesse adoracion is taken sūtyme fulle vnpropirly / for comon ho¦noracion and veneracion / And for asmoche as al these maners of worshyp so diuerse ben clepid with one name of worship in en¦glisshe tunge. & ofte the latyne. of worshyp is taken and vsed. vnpropirly and to comonly. Therfore men fal in moch dout and errour in redyng & nat wele vnderstonde what they rede

The xiiii. chaptre.

DIues.

This distinction. and declaracion of wor∣shypynge howe it is taken / and vsed in diuerse maner / & howe it is clepyd with one name in en∣glisse / hath auoided many argu¦gumentes and skylles which I thoughte to haue made ayenste the / I am oute of doute. I can aunswere therto my self by thy declaracion / But ii. thinges as me thynketh thou saidest nat al trouthe

Pauper.

Whiche be tho

Diues.

Thou seydest that mē shulde nat offre but only to god

Ne knele on bothe knees but

only to god And we se at iye y^t mē offre to the prest ī the church & knele on both kneis to the p̄ste ī sherifte.

Pauper.

Men offre nat the preeste but only to god. as I saide firste by the hōdes of the p̄ste For the preest is goddes mynistre ordeynede to resceyue thinges y^t been offryd to god / as tithes & deuociōs / & lyue therby honestly & dispende the remenāt to nedy folke / & to worshyp of god & helpe of holy churche. Ne men knele nat on y^e maner / to the p̄ste / but to god bifore the preest. for the reuerence of god & of the sacramētes of holy chirch But whan man knelith to tem¦poral lordes p̄lates or p̄stes / or any other {per}sone / for reuerēce of his p̄soone or of his dignyte / he shuld knele only w^t thone knee But as saith seynt Austyn de ci¦uitate dei. li^o.x^o.c.v. By flate∣rye and ouirlownesse of the peo¦ple & ambicion of the souereyns many worshyppes y^t longed sū∣tyme to god alone / ben nowe v¦sed in the worshipyng of synful man & woman / And thoughe it be do to man or woman for the worship of god as I saide firste it is suffrable:

The xv chapt

DIues.

Thurification. & encensyng was by olde tyme an high diuyne worshyp. And many seyntes were putt to the deth for they wolde nat en∣cense ymages stockes ne stones But nowe clerkes encense yma¦ges & other / preestes & clerkes & lewde people also. And so as me thynke they do ydolatrie

Pau¦per.

In euery lawe thurificaciō & encensyng hath been an highe dyuyne worship. y^t ought nat to be done to any creature by wey of offrynge Neuirtheles it may be done on ii / maners. Firste by weye of offrynge w^t cōuenient toknynge & so it may nat be do to any creature For on this ma¦ner it owith nat to be done butt only of a preeste / & at an auter. halowed or with a su{per}altare ha¦lowed / so y^e prestes lefully may sey there their masse. For by the encensour is vnderstonde man∣nys herte / by the encēse holy py¦er / by the fyre charitie And so su¦che encensyng and thurificaciō betokneth that right as the p̄ste offrith vp in the encensoure en∣cense. swete smellyng by hete of the fyre So the preest & the peo∣ple by the preest offre vp her her¦tes to god and her prayers quyc¦ned by the fyre of charite. And pray that their bedes and theire praiers and deuociones may be plesaunte to him for that endles charite that he shewyd to man∣kynde / whanne he dyed for vs alle vpon the crosse / whiche cha¦ritye

is presentyde in the sacra∣ment of the autre. For alle the masse syngyng is a special myn¦de makynge of cristes passion / And right as Cryst was meane in his passion bitwene god and mankynde / so is the preest ī his messe saynge / and sacrifice ma∣kynge and offrynge and encen∣synge / meane bitwene god and the people. And therfore only a preest shulde encense at the au∣tre / and with halowed encense / and with holy prayer sayng on this wyse for him selfe & for the people. Dirigatur oratio mea sicut incensū in conspectu tuo. Lorde make my praier go right vp in thy sighte as encense Also thurificacion may be done only for steryng to deuocion & for to kenynge And so it may be done to the clergie and to the people. in token that as the encense by hete of the fyre smellith swete / & styeth vp to heuen warde / Soo shulde they lyft vp their hertes / with deuocion / and make their prayers in charite y^t they mighte be plesaunte to god / and wende vp to god. For but the preest and the peple be in charite / elles their prayer pleasith nat god / ne gothe nat vp to god as it shuld elles do. & therfore is no mā wor¦thy to be encensed but if he be in charite And whan the clergye in the quere or the people is encen∣sed / they shulde lowte lowe / for reuerēce of god / and take it nat as for worshyp done hem but as sterynge to deuocion / & as a to∣ken / what deuocion they shuld shewe to god / & by loutyng she∣we lownesse of deuocion that it sterith them to For withoute de¦uocion and lownesse of hert our prayer goth nat vp to god But as saith the wiseman The pray¦er of him that loweth him in his prayer thirlith the cloudes The myssalle and the gospel is encē∣sed in token that the praiers wri¦ten therin profit litel or nought but if they be made with deuoci¦on and ī charitie And ther shuld no man preche the gospel. butt with deuocion and for charitye & alle his spede and alle his pro∣fytte referre vp to god / and alle his prayers put in his wylle At buriynge men encense the dede bodies / in token that he dyed in charitye. & in his dyenge he had his hert vp to god / by hope feith charite & deuocion / for elles he is nat worthy to be buryed in cri¦sten buryelles. Also in token / y^t he shalle quycken ayen and ryse vp from deth to lyf at the dome and wende vp to heuene for his charite whiche he had by his lyf as the encense stieth vp by the he¦te of the fyre / And for the same

skylle is the graue encensed ī to¦ken that he shalle awake and ry¦se from deth to lyf Also the body & the graue ben encēsed / in tokē that it is plesaunt to god y^e holy churche pray for hym. But this maner of encensyng done to the clergye to the people & to the de∣de bodies to the graue shulde be done with encens nat halowed ne blissed. for it is noon offryng And as touchynge encensynge. done in the presence of ymages. as it semyth to me it is nat done propirly to the ymages / but bi∣fore the ymages in diuerse signi¦ficaciones or toknynges / For whāne encēsyng is done bifore a peinted ymage y^t rep̄sentith cri¦ste whiche is very god & mā. It semyth to me that the encēsyng signifieth y^t al deuocion & chari∣table prayer which is betokned by encence / shulde principally. stye vp to god / & whā encēsyng is done bifore any ymage of our lady or of other seyntes / it may signifye that the prayers of sein¦tes whiche pray for vs wreches in erthe stye vp by their grete che¦rite to the maiesty of god.

Diues.

Sith encensyng is nat done to the peple by wey of wor¦shypyng / why encence they first the souereynes more thanne the subgettys.

Pau{per}.

For in alle thinge must be kept ordre in do¦ynge And also in token y^t as they ben principal in state & dignite. so shulde they be principal in de¦uocion & charite / and yeue other gode ensample.

The xvi chaptre.

DIues.

Why worshyp we god and praye to him mo¦re in the est than into the weste. southe and northe.

Pauper.

Eest and west south and north and ouir al it is leful and mede∣ful to worshyp god / as him y^t is ouir al / lorde of al thynge. But for to drawe cristē peple to one maner doynge / & to fle difformi¦te. Therfore holy churche hath ordeyned y^t mē shulde in chi••che & other places if it may be wele done / worshyp god pray him & pryse him in the Eest / as the la∣we shewith wele / Distinct xi. ec¦clesiastica{rum}. And that for diuers skylles Firste for crist vpon the crosse dyed into the west / & ther∣fore in oure prayer we shuld tur¦ne vs īto the eest / to see how crist for vs henge vpon the tree / & so to haue an iye to his passion / & worshyp him y^t dyed for vs alle. vpon the tree Also to lette the pe¦ple to sue the iewys in maner of worshypyng For att goddes or¦denaunce they worshyped west warde in token y^t their lawe and their maner worshipyng ī theire cerymonies shulde sone passe &

go downe & make an ēde as the day endith & passith a way into the west And also in token y^t for any worshyp or prysynge or p̄y¦er y^t they dyd / yit they shulde go downe to hel / tyl the newe lawe came whan criste dyed for vs al And for the same skylle criste di¦ed west warde / and in his dyeng saide. Consūmatum est. That is to say It is endyd / For in his deth the olde testament endyd & wente downe as the sonne And the day gothe downe in the west And therfore we cristē peple wor¦ship into the Eest / by techynge of the holy goost / in token y^t our lawe shal spryng & sprede as the day cūmyng of the sonne riseth & spryngeth oute of the eest. and as alle the sterres ben moste bri∣ghte in thest. & whan they wende into the west alle they begynne to dymme & derk / so was tholde lawe ful dymme & ful derk / but the newe lawe is open brighte & clere Also we worshyppe Cryste most in the eest for he was most dispisyd in the Eest whanne on gode friday he heng on the crosse turned into the weste / whan the iewes stode bifore him & passide bifore him w^t many scornes & di¦spytouse wordes / w^t mowes / & many a iape they seyde. Vath q destruis templū dei: Tprut for the y^t distroyest goddes temple. And for he was moost dispysed into the Eest of the iewes & he∣then peple / Therfore cristen pe∣ple ther ayenst worshyp hī most īto the eest And for he was most dispysed for vs on gode frydaye Therfore we worship him most on gode fridaye And on this ma¦ner as moche as we may / al his dispyte we turne to worshyp of him Also we worship god in the eest in token bright as the sonne ryseth vp in the eest / so we byle∣ue that criste rose vp from dethe to lyf / and in that we worshyp: him as him that rose from dethe to lyf / & shal lyue withoutē ende Also in token that we longe to come ayen to the blisse of para∣dyse y^t we loste in the eest / & pray god y^t we may w^t his mercy / co∣me ayen therto.

Diues.

These skylles ben gode But why wer̄ thanne the xxv. men blamed of god for they worshipyd estward at the risyng of the sonne / as we fynde. ezechielis. viii.c.

Pau∣per

Nat for they worshiped god estwarde For danyel & many o∣ther worshyped god Estwarde. weste. southe / & northe / as he is worthy to be worshyped ouir al A solis ortu vs{que} ad occasū lau∣dabile nomē dn̄i. From the sōne rysynge vnto the goyng downe goddes name is prisable & wor∣shipful But they were blamed

for they worshyped the sonne in his rysynge / & dyd diuyne wor∣ship therto in dispyte of goddes temple / & of goddes lawe as ma¦ny foles yit do these daies wor∣shipynge the sonne in his risyng & the newe mone in his firste she wynge.

Diues.

They worship him y^t made the sonne & the mo∣ne.

Pauper.

If they do so they do wele / But I drede nat al do soo And as saith a greate clerke Leo papa ī a sermone / for asmo¦che as it hath a lykenesse of ydo¦latry & custome of hethen peple. men shulde absteyne them ther∣fro For the people is ful moche enclyned to foly & to ydolatrye.

The xvii. chaptre.

DIues.

That is sothe For these daies men doo wor / shyp to sonne / mone / & sterres / y^t for to worshyppe the sterres and the planetes & the crafte of astro¦nomye. they wole put oute god of his maiestye. out of his king¦dome & his lordship / & out of his fredome / & make him more bon¦de to sterres / than euir was any kynge or any lorde / or any mā vpon erth They wole be of god¦des pryue coūseyl / wyl god nyl god / & rule his domes his dedys his werkes / & al by their wyttes & by the course of the planetes in somoche y^t as they say ther shall no man ne womā be hole ne se∣ke / foule ne faire / riche ne pore / wyse ne foole / gode ne wycked. but by the worchynge of the bo¦dies aboue & by their wyttes soo y^t they can tel it afore Ther shal falle no myscheyf ne welthe nei¦ther to persone ne to comunyte / but by her wyttes & by the cours of the planetes None hūgre mo rayne ne tempeste. no sekenesse no warre shal falle but by theire wyttes & by the worchyng of the bodies aboue For as they saye / the bodies aboue rule alle thing here bynethe And thus they wol make god more thralle & of lesse power than any kynge or lorde vpon erthe. For why oure liege lorde the kinge god saue his lyf hath power & fredome of a page to make a yoman / of a yoman a gentylman / of a gentylman a knyght / of a pore man a greate lorde / withoute leue or helpe of the planetes And if a man tres∣passe ayēst him & be taken with treasone / he is of power to do hī to be hanged & drawē / & to take from him & his heires the herita∣ge & make him ful pore And he is of power to make his true lie geman riche though he be right pore This fredome and this po¦wer hathe oure liege lorde / oure kyng where so the planetes ben or in what signe / ī what respect or in what cōstellacion or con∣iūction

our king may do al this & a••e the planetes no leue Thei may nat let him Ne al the astro¦nomoures w^t al their calculaciō though they watch & stare / after the sterres / tyl they lese their he∣des may nat let him / ne saue oo mannes lyf y^t the kinge wol haf dede Moche more thā the king of heuyn y^t made sonne & mone / & sterres & al thing of noughte & ruleth gydeth & weldith al thing at his wyl may make riche and pore / faire & foule / hole & seke / wyse and fole / gode or wycked whom he lyketh w^touten helpe. of the planetis And if any {per}sone or cōmunyte trespas ayenst him he may chastise him by hungre / by moreyne / by sekenesse / by tē∣pest / by swerd. by poūte. by losse of catel & what wyse he wole / & he may rewarde his true seruan¦tes as hym liketh / bothe in this world & ī the other world axing the planetes no leue / ne coūseyl of astronomours

The xviii c.

PAuper.

As we fynde ī ho∣ly wrytte Gen̄. i.c. At the begynnyng of the worlde whan god made al thinge of noughte y^e iiii. day he made sōne & mone & sterres & set hem ī the firmamēt to yeue light to the creatures he¦re byneth / y^t the sonne principal∣ly shulde shyne & yeue lighte / by day / mone and sterres by night. More ouir as saith the boke he made them & ordeyned them for to {per}te the day from the nyght / & they shulde be in tokenys / & ty∣mes daies & yeres. y^t by the toke¦nys of y^e bodies aboue mē shuld knowe the day from the nighte & one day from a nother / & wyte what day it were / & what tyme of the day / what nighte & what tym of the night / what yere and what tyme of the yere / what mo¦neth & what tyme of the moneth Also god ordeyned them & made them y^t by the toknes & by the bo¦dies aboue. men shulde knowe whan it were tyme to slepe & ty¦me to wake / tyme to trauayl / & tyme to rest / tyme to halowe / & tyme to labour / tyme to ete and tyme to faste. tyme to sette & to sowe: tyme to ere tyme to repe & to mowe And therfore salomon saithe Ecclesiastices iii.c. y^t alle thinge hath his tyme / & al thing vndre heuyne passith awaye by space of tyme / And so god made the firmament aboue w^t bright bodies y^t been therin to serue mā¦kynde. & other creatures also of light & tyme Of lighte as a lan¦terne that may nat be quenchyd Of tyme as an orloge that may nat fayle God made hem to ser∣ue man / nat man to serue them He made them for man. nat mā for hem He made hem nat to go¦uerne

man / but he yaue man. & woman wytte & discrecion to go¦uerne them selue w^t his grace by the light & wissyng of tyme / why¦che he hath of the bodies aboue / that by their light they may see. to worche. & by theire stirynge & their cours they may wyt whan it is tyme to worche And therfo¦re saith the lawe xxvi. q̄. v. Nō licet. in glosa. That the bodies aboue ben toknes & nat causes. of thinges here bynethe And as a lampe or an orloge ben neces∣sary to religious by nyght wher by they may ryse and rule them∣self / in goddes seruyce / soo serue the bodies aboue to mākynde y^t we may haue of them bodily li∣ghte And by their mouyng kno¦we oure tyme to serue oure god eche man & woman in his degre And as the lampe & the orloge ī the dortoure rule nat the religi∣ouse but the religiouse rule hem by the lampe and by the orloge / & in citees and townes men rule them by the cloke / & yit propirly to speke / the clocke ruleth natt them but a man ruleth the clock Right so mā & womā / beest and ••yrde & other creatures rule hem self by the bodies aboue / & the bo¦dies aboue rule nat theym And therfore they shuld nat be clepid gouernoures of this worlde / for they gouerne nat this worlde. They be nought elles but ••stru¦mentes of goddes gouernaunce For it farith by god & the bodi∣es aboue / as it dothe by the smy¦the & his gryndyng stone / by the wright & his axe: by the orloger and his orloge.

Diues.

I pray the shewe me wele this

Pauper

Thou seest at iye that whanne the smyth grindeth a knyf or an axe or a swerde on his stone / the stone dothe nought but goth a∣boute in one course. And as the smyth that sytteth aboue wole dispose and holde / so gryndeth the stone. If he wole grynde sharpe it shal grynde sharpe If he wole grynde blunte and play ne / it shalle grynde blunt & play ne Right as he wol that it gryn¦de. so it gryndeth. If he take a∣waye the knyf axe or swerde the stone gryndeth right nought / & yit it goth about the same cours as it dyd bifore / Right so it is of god and the bodies aboue. For the planetes & the bodies aboue gone alway about in one cours certeyne / ī whiche god ordeyned theym at the begynnynge of the worlde / whiche course they shal kepe vnto the dome. And as god wole y^t they worche / soo they shalle worche If god wole y^t they grynd sharpe / & cause mo¦reyne

seknes & tēpestes hungre & werre & suche other they shalle do so If he wole y^t they grynde playne & smothe & cause helthe of body / faire wedyr & holsome / plentie of corne & vitayles / pees & rest / they shal do so Righte as god wole y^t they worche soo they shal worche So y^t god may doo with the planetes what he wole & he may do withoute the plane¦tes what he wole In what signe in what cōstellacion / cōiūction / or resp^te y^t they be / they be alway redy to fulfyl the wyl of god.

DIues.

Sithen god maye do with the bodies aboue what he wole & whan he wole / & sithen god is so fre in his doyng. & nat artid by the planetes ne by none other creature / how shulde any man knowe goddes domes by the course of tye planetes / or deme therby / or telle what god wyl do in tyme comynge / or dy¦uyne of thinges y^t be to come.

Pau{per}.

Thou mayste nat kno∣we by the axe what the wrighte wole worche ne whan Ne thou mayst nat knowe by the orloge what tyme the orloger wole set it ne knowe the orlogers wylle. Ne thou maist nat knowe by y^e gryndstone what the smyth wol grynde / ne what maner ne whā

Diues

It is soth

Pauper.

No more may we knowe by the bo∣dies aboue ne by the cours of y^e planetes what god wole do / ne what he wole ordeyne of mā or of woman / or of any comunyte londe. realme / cuntre or cite / for the planetes & the bodies aboue ben nought elles but goddes in¦strumētes / & the course of the pla¦netes is nat chaungeable ne va¦riable / but it is put ī certeyn me¦uynge and stirynge whiche they maye natt flee ne chaunge / for they haue no fre election ī theire doynge But god is souereyn iu¦ge moste rightful moste merci∣ful moste free / to punysshe & to spare / For he is moste of might & no thinge may him withstōde & therfore his domes & his wer∣kes be nat nedyd ne artid by the planetes / but aft{er} y^t mē chaunge her lyuyng so chāgith he his do∣mes / to punysshe or spare to wel or to wo to heuyn or to helle He demyd the sīful cite of nynyue. bicause of synne to be distroyed within xl. daies but whan they repētyd hem & amēdyd theym & cryde after mercy / he chāged his dome & sparyd the cyte / & distroi¦ed it nat as tellith Ionas the {pro}∣phete / & yit the planetes chāgyd nat her cours for non amēdmēt of the peple Also we fynd ī holy wryt the fourth boke of kinges y^t god sende the {pro}phete Isaie to the kīg ezechie whā he had sined

and badde him make his testa∣ment for he shulde dye & no len∣gre lyue Anone the kinge repen¦tyd him & wepte ful sore & axed mercy / And anon god badde the {pro}phete Isaie y^t yit was ī the kin¦ges halle to wende ayen to the kinge & say to him y^t god had ac¦cepted his repentaunce / & herde his prayer / & y^t he shulde nat dye than / but he shuld lyue xv. yere lengre. Lo leue frende how sone the dome of god was chaunged al to mercy And though the pla¦netes yit y^e tyme kept forth their course. they chaūgyd nat for al the kinges wepynge

Diues.

Anone aft{er} the son chaungyd his cours & turnyd ayen īto the eest & began a newe day

Pauper.

The turnyng ayen of the sonne was natt cause of the mercye of god. ne of chaūgynge of his do∣mes / for god chaūgyd his dome bifore or the sonne turnyd ayen So the turnyng ayen of the son was noughte elles / but a token of mercy to the kynge ezechie / & to alle synful wreches y^t wolde amēde hem For right as the son chaūged his course after the re∣pentaūce of the kynge Right so god chaūgith his sentence anon as man or woman repētith him of his syn / & is in wyl to amēde him. Therfore saith the lawe De penitent. di. i. sufficiat No uit deus mutare sentenciam / si tu nouis emēdare delictū: God can chaunge his sentence & / his dome anone as thou canst amē¦de thy trespasse Also it was a to¦ken to the kyng y^t goddes bihest to him shulde be fulfylled Butt alle the astronomours that euir were coude nat telle bifore of y^e wounderful token in the sonne. For it was al ayenst the comon course of kynde / & y^t and suche o¦ther shewe wele that god is nat ruled by the course of the plane∣tes / but that god ruleth the pla∣netes and nat the planetes him / ne his domes ne his werkes. But god ruleth demeth and go∣uerneth al mākynde {per}sone & co¦munyte after that they deserue / and as him thynketh moost spe¦deful to his worshyp & to the co¦mon proufyt of his Realme / in heuen in erthe & in helle / whose domes and ordenaūce passe mā¦nes wyt And therfore seint poul sayth. Quis cognouit sensū dn̄i aut quis consiliarius eius fuit / who saith he hath knowe y^e wyt of god / or who was his counse∣loure. Forsothe nat the astrono¦moures ne wyches / for they ben fooles of alle foles / and put fet¦theste oute of goddes counseyl / as folke that god moste hatyth Seint poule sayth / y^t the domes of god ben incōp̄hensible / nomā

may knowe them wele / no man may trase his weyes Tho been his wonderful domes / they ben so medled with mercy & rightful¦nesse y^t they passe mannes wytte Therfore the prophete Dauyd sayth. Vniuerse vie dn̄i mīa et veritas: Alle the weyes of the lorde been mercy and treuthe. Iudicia dn̄i abissus multa. The domes of god been a moch depnesse / ye so depe that no mā∣nes wytte may seke to the depe∣nesse / ne knowe wele the cause. ne skylle of his wonderfulle do∣mes And therfore suche astrono¦moures & wyches that entermet them so high of goddes domes / & wonderful werkes & presume to diuyne of thynges that been to come and make theym wyse / as if they were goddes felowes. and knewe alle his preuy coun¦seyl / they ben foles of alle foles.

Diues.

Therfore clerkes saye. that they may no thynge tel for certayne But they may tel wher to man or woman or comunyte is enclened by the worchyng of the bodies aboue Neuirthelesse as they saye / man and woman may by vertue ouircome the pla¦netes / and soo euery wyse man is lorde and maister of the plane¦tes And therfore ptolomeus the greate astronomoure saith. Qd vir sapiens dn̄abitur astris.

The xx. chaptre.

ALso as they say by astro∣nomye they may knowe whan men ben īclyned to werre or to peas And whan by comon course of kynde shulde falle mo¦reyn / hungre / tempest / drought and such other. But as they say one holy prayer may chaūge e∣uery dele And though it fal nat in one cūtre it fallith in an other cuntre.

Pauper.

Sithen they can nat telle for certeyne / what shalle bifalle but al in doute / & their sawes & their domes maye so lightly be chaūgyd & brought to nought / it is a greate folye to sette any trust to their tales For so may euery fole telle what he wole and excuse euery lesynge. This maner of spech is nought elles but a mayntenynge of le∣synges and of faytrye and of hy¦dynge of folye and a synful ex∣cusacion of synne / & a nett to ca¦che w^t womānes soul. & a strēge to drawe men to helle / & to dra∣we mānes hert his loue his trust from god They wolde fayne be¦holdē wyse & nye of goddes coū¦seyl but they wote nat howe for they be founden so false. ¶ye shalle vnderstonde leue frende. that ther is but one sonne & one mone / and other fyue planetes / Saturne Iubiter Mars Ven{us} and Mercury. Whiche w^t other.

sterres gone aboute alle erth w^t the firmament euery day natu∣turel / & so passe alle the londes / alle realmes / {per}sones: al erthe al waters / al ayre in xxiiii. oures. that is clepid day natural / from sōne ryse to sonne ryse / from no∣ne to none And sithen they passe alle londes & al {per}sones so euen∣ly / & make no more duellyng o∣uir one than an other why shuld they more enclyne one lōde thā another / or one {per}sone more thā a nother to vice / or to vertue / to warre or to peas /

Diues.

For some {con}stellacion or some respe••t in her passinge fallith vpon one londe more than a nother. And as folk ben borne vndre diuers constellacions or cōiunctiones. dyuerse respectes in dyuerse sig∣nes & vndre diuerse planetes / so ben they enclyned in diuerse ma¦ner & to diuerse thinges / vice or vertue / werre or peas / helthe or sekenes / pouerte or richesse and suche other.

Pauper.

Whanne the kinges sone is borne / in the same tyme in the same cōstella∣cōn respect planete & syne / is the bonde mannes sone borne. And yit haue they nat both one incli¦nacion / ne one disposicion For the kinges sonne is disposed by his heritage to be king after his fader The bonde mānys sonne. is disposed by his birthe / to be a bonde man alle his lyf as his fa¦ders haue been bifore him hun∣dryd yeres / y^t no planete mighte auoide their bondage / ne fro the kinges theire dignyte In the same tyme and in the same con∣stellacion & vndre the same pla∣nete and signe that one childe is borne been many borne & yit ha¦ue they nat alle euyn inclinaci∣on ne euyn disposicion For so¦me of theym ben enclyned to go¦denesse and sūme to wyckednes sūme ••o sekenesse / and sūme to helthe / Sūme been fulle angry and sūme be nat soo. Sūme be wyse / sūme be foles / sūme foule some faire sūme riche some pore sūme lyuynge longe / sūme dye fulle sone / Esau and iacob. hadde bothe oone fadre and one modre Isaac and rebecca. bothe were bigoten at ones / as saythe seynt Austyn / and bothe borne att ones / and yit were they noo thynge lyke For iacob was a gode man / esau a shrewe Iacob was loued of god Esau was ha¦tyd for his wyckednesse / Iacob was smothe of body with lytel here. Esau fulle of here as a beest Iacob was a true symple man Esau a rauenoure / and a maliciouse shrewe. Iacob was peasible / Esau a faytoure

a baratoure. Soo thou myghte wele se that diuerse inclinacion of man & woman. stondeth nat in the planetes ne in the tyme of the byrthe:

The xxi. chaptre.

DIues.

What elles may be cause of suche dyuerse in∣clynaciones.

Pauper.

For a∣dames / syn & original syn y^t we be alle conceyued in we ben alle īclyned to synne And therfore god saith. Gen̄. viii. That the wytte & thought of mānes hert is īclyned to euyl frō his youth. Sensus et cogitacio cordis hu∣mani in malum prona sunt / ab adolescencia sua. And therfore salomon saith. Prouerbi. xx.c. That no man may saye. I am pure and clene withoute synne. Neuirtheles al be nat enclyned alyke moche to synne ne to sek∣nes / but some more some lesse / & y^t for many diuers causes Sūty¦me for wycked fuffraūce y^t chyl∣dren be nat chastised in her you∣the. For as salamon saith Pro¦uerbi. xxix.c. The childe y^t is su¦fryd to haue his wyl shal shame his modre & al his kynne / Sū∣tyme for wycked cūpany y^t they been in / & wycked example of their elders & mys informacion / Sūtyme for mys vse in youthe For salomō saith. {pro}uerbi. xxii. y^t a mā in his elde goth nat light¦ly fro the wey of his youthe.

Diues.

And yit it is a comon {pro}uerbe. yonge seint olde deuyl:

Pau{per}.

It is a synful {pro}uerb to drawe men to synne fro vertue. fro god to the feende / For holy wrytte saith. Bonū ē hoī cū por tauerit iugū dn̄i ab adolescēcia sua. Tren̄. iii.c. It is ful gode. sayth he to a mā whāne he hath borne the yok of oure lord from his youthe / And as a poete saith Quod noua testa capit īuetera∣ta sapit. Whiche as the potte or the vessel takith whan it is new such it sauoureth whan it is old And therfore in holy wryt seynt Iohn baptist / toby. ieremye / sā¦pson / samuel / & many other ben prised for their holynes in theire youthe For comōly they y^t been gode & loue god ī godenesse ī her youthe they make a fulle gode ende / al if for a tyme they falin synne & ben ful veyne God suf¦freth them to fal for a tyme for they shulde elles be to proude of their godenesse / & haue disdeyne of other synful wreches Also sū¦tyme one is inclyned to one syn more than a nother / for he was conceyued and begoten in more syn thāne a nother / al if ••e were begotē & borne ī wedlocke For the man & the wif may synne to¦gyder

fulle greuously / either by myswyl of their bodies / or by ī∣temporance if they passe maner and mesure / or if they comen to¦gyddre in vntyme / as in the ty∣me of seeknesse / or in holy tyme withouten drede or reuerēce of the tyme: ne wole nat spare for the tyme. Nathelesse the synne is in the axer nat in the yelder. Also they may synne by wicked intencion / as if they doo it for a wycked ende / or only to fulfyl the luste of the flesshe / nat to fle fornicacion. ne to yelde the dett of their body / ne to brynge forth children to the worshyp of god. but only takē hede of her owne luste Also if they coueite childrē nat to the worshyp of god / but for the world to be grete / and to make their children grete in this worlde / Also men ben enclyned to synne on emore thā an other by excesse of meete and drynke. by myskepynge of his fyue wit¦tes. And for these same causes. one is īclyned to bodily seknes. more than a nother For syn oft tyme is cause of bodily seknesse Also by mysdietynge of the mo∣dre while she is with child / or by mysdisposicion of the fadre / or of the modre / or of both. Whāne the childe is bigotē / or by miske¦pyng of the childe in the youthe For children ī youth wole assay & handle wel nigh al thing / And so oftyme they ete & drynke & re¦ceyue inwarde moche vnthrifty thynge & enuenym her self & hur¦te themself in many wyse y^• but the gode aungel kept hem they shuld perisshe Also god smyteth hem w^t seknesse of myscheif Sū¦tyme for the faders synne / & the moders / for they loue theym to moche / & wole go to helle to ma¦ke hem rich & grete in this world Sūtyme he smyteth them with seknes to shewe his might & my¦racle / as we fynde in the gospel of seynt Iohn / .ix c. of him that was borne blynde / y^t the mighte of god might be shewyd in hym in yeuyng him sight Other cau¦ses ther ben ful fele which passe mānes wytte. for we may nat•• knowe alle goddes domes. Ne these causes here assigned be nat alwaye generalle. For sūtyme a fulle gode man hath a ful shre¦wyd child / sūme gode sūme bad And sūtyme a fulle wycked mā hath a fulle gode childe. For if the children folowed alway the fader & the modre. in godenesse. or in wyckednesse. / alle the go∣denesse shulde be arettyd to the fadre and to the modre / and nat to god / And they shuld be prou¦de / both fadre / modre & the child & comyne to gidre flesshly to mo¦che And ī the same maner al the

shrewidnesse shulde be arettyde to the fadre and modre al if it co¦me on other bihalf / and shulde they be euir sory. and falle in dis¦peyr and nat wyl yelde to them to gyddre the dette of their body And therfore god medlyth so o∣ne with an other / & so modifieth his domes that the gode shulde nat presume of him self ne be to proude / but thanke god of alle. ne the wycked be to sory and so fal ī dispair / but truste in god y^t so of the wycked makith the go¦de and of the vnclene makethe the clene

The xxii chaptre

DIues.

They say that as children be borne vnder diuerse synes / so ben they encly¦ned and disposed to diuerse craf¦tes & diuerse states If he be bor∣ne vndre some signe they say he shalbe a fissher / & vndre some a monyour / & vndre some a clerk vndre some a man of armes.

Pauper.

Many cūtries know no monyours ne money neither

And many cuntries alyf haue money / yit they haue no mony∣oures For in a ful grete realme of syxe hundred myle on length & ii. hundryd of brede be no mo∣nyoures but in one place assig∣ned by the kynge. nat by the sig¦nes ne by the bodies aboue The kinge assigneth bothe the place and theym that shalle make the money / nat the bodies aboue And if any wight make money but tho that the kynge hath or∣deyned / he shalle be slayne as a traytoure. the signes ne the pla. netes shal nat saue his lyf: And they that be borne nygh the see. or nigh some grete water / yeue them to fisshynge and their chyl¦dren also. nat for the synes that they be borne in / but for mooste oportunyte of their lyuynge. Whiche they haue by the water: that is so nygh. They that ben borne fer from the see yeue hem to tylthe of the londe. Sūtyme to clothe makinge if ther be plē¦ty of wolle Sūme been shepher¦des / some monyouris / some vy¦noures. some of other craftis as the cuntree axith / nat aftre the signes ne the bodies aboue. Whanne a man hath many chil¦dren he putteth thym to dyuers craftes to gete her lyuynge Mē of armes put their children to ar¦mes And comonly euery man y^t can oughte or hath ought wher by he may lyue / he puttith some of his children in the same degre to gete her leuyng. And thou maiste wele se that suche diuer¦sitye in crafte. in lyuynge ston. dith more in the childes fadre &

his frendes that ordeyned so for him than it doth in the signes or in the planetes For if they shuld abyde the ordenaūce of the pla∣netes they shuld dye for hungre for they teche hem right nought ne ordeyne more for one thanne for another /

Diues.

Sith such īclinacion stōdith lytel or nou∣ght in the planetes / what is that destenye that men speke so mo∣che of / And as they say al thing fallith to man & womā by deste¦nye.

The xxiii chaptre

PAuper.

Foles speke as fo¦les. For as sayth seynt Gregory in his omely of the epi¦phanye ther is no suche destyne Absit a cordibus fidelium vt ali quid esse fatum dicant. God forbede saith he that any cristen man or woman / shulde byleue / or say that ther were any desty∣ne But god sayth he that made mannes lyf of nought / he ruleth & gouerneth mannys lyf & wo∣mannes after that they deserue / and as his right wysnesse / & his mercy axith And man sayth he / was nat made for y^e sterres / but the sterres were made for man.

Diues.

The gospel is ayenste the For we fynde in the gospel / that anoon as criste was borne. of the mayden / his sterre appe∣ryd in the Eest / in token y^t eche man & woman is borne vndre a certeyn sterre / & vndre a certeyn constellacion whiche is clepyde his destyne. for alle his lyuyng aft{er} folowyng is gouerned ther∣by / as sayen these astronomou∣res.

Pau{per}.

To mayntene foly they say many folies & ben natt asshamed to lye. For that sterre hadde no maistrye ne lordshype vpon that blessyd child But the childe was maister and lorde of that sterre The sterre gouernyd nat the childe / but the childe go∣uernyd the sterre. The childe sought nat the sterre / but y^t ster̄ the childe The childe serued nat the sterre / but the sterre seruyde the child / & dyd him ful high wor¦shyp & fulle wonderful seruyce / And therfore it was clepyde the childes sterre / for the childe was lord of the sterre as he was of al other For he was and is lorde of sonne mone & alle sterres & of al thynge / and they may nat con∣ferme their lesynges ne the false domes of astronomoures / by y^e sterre. For it was no planete ne sterre of the firmament / as saith seynt austyn & other doctoures / of holy churche / and skylle and reason shewith it.

Diues.

How

Pauper.

For as seyn these cler¦kes. Minima stella fixa maior ē tota terra. The leest sterre set

faste in the firmamente is more than alle the erthe within the see & withouten the see / & euery pla∣nete also is more than al therth outake the mone & mercury whi¦che be sumdele lesse than al erth And therfore sumtyme they lese their light that they haue of the sōne by the shadowe and the vm¦bre of the erthe / whan it fallith right betwene the sonne & theim And if that sterre hadde ben soo moche or any such sterre it shuld haue ouirwhelmyd al erthe / for it went fulle lowe nigh the erthe to lede and to wysse the kinges / in their weye Also the sterres of the firmament and the planetes folowe the course of the firma∣ment / and ryse vp in the eest and goo down in the west euery day naturel That sterre dyd nat so. for it was aboue the erthe bothe nyght and daye / & folowed nat the course of the firmament / but it helde his course as the wey led best into the cite of bethleem for to wisse the kinges in their weye to the sonne of rightwysnesse / y^t there rose out of that clere firma¦ment the mayden mary / & as the sonne from vnder the erthe Also the sterres in the firmament shy∣ne by nyght and nat by the daye That sterre shone bothe nyghte and day Also the sterres of the firmament shewe them to al mē comonly both pore & riche yong and old That sterre aperyd nat but to the thre kinges / and their cumpany Also the sterres of the firmament been perpetuel and alwaye lastyng / that lastyd but a lytel while / twelue monethes atte moste / as sūme clerkes say and sūme say but fourtene day∣es or lesse.

Diues.

What maner sterre was it than

Pauper.

So¦me clerkes sayen that it was an aungel in the liknesse of a sterre For the kinges hadde no kno∣wynge of aungelles / butt toke alle hede to the sterre Sūme say that it was the same childe that laye in the oxe stalle / whiche ap¦peryd to the kinges ī the lyknes of a sterre / and so drewe theym & ledde theym to him self in Beth∣leem And therfore holy churche / syngith and sayth. Iacebat in presepio et fulgebat in celo. He laye fulle lowe in the cratche and shone fulle bright aboue in heuene But the comon sentence of clerkes is that it was a newe sterre newly ordeyned of god to shewe the byrthe of cryste And a noon as it hadde done the office that it was ordeyned fore it tur∣nyd ayen to the mater that it co¦me fro.

The xxiiii. chaptre.

DIues.

Howe myght they knowe by the sterre that suche a childe was borne / for y^e sterre coude nat speke to theym ne telle no such tales /

Pauper.

That is sothe / & therfore saythe seynt Austyn openly in a sermo¦ne. y^t the sterre dyd nought elles / by his apperynge but broughte them in wounder and grete stu∣dye to wytte what it myghte a∣mounte And whanne they were at their wyttes ende and knewe wele y^t her craft seruyd them nat thanne god shewyd theym by in¦spiracion inwarde or elles by an aungel what it betokenyd / and badde them folowe the sterre. And the same sayth seynt Iohn with the gylden mouthe. vpon Matheu. They knewe wele by balames prophecy that suche a childe shulde be borne / but they knewe it nat by the crafte of as∣tronomye / ne myght knowe by their crafte / neither the tyme of his birthe ne the place. as the go¦spel sheweth wele.

Diues.

Why sayth thanne seynt austyn / and other clerkes / that the science of iudicial astronomye of children byrthe was leful vnto the tyme of cristes birthe sith they mighte natt by that science / knowe his birthe .xxvi. q̄. iiii. igitur. But as they say it was nat lefulle ne grauntyd after his byrthe.

Pauper.

Seynt austyn sayth nat that the crafte was leful or graunted to do. ne that it was leful to truste therin. For it was alwey false and repreued of god and of philosophers by skylle & resone But he sayth that the scy¦ence of the crafte was leful and graunted of god / nat the doyng that by the science men might re¦preue the crafte / and the science also. & shewe by their owne prin¦cipalles and groundes that the crafte is false. and that the scien¦ce is no science {pro}pirly to speke. but open foly / as it was wel pre¦uyd in cristes byrthe. And for it was so openly preuyd fals ī his byrthe / therfore aftre his byrthe it is nat leful to vse it ne to cūne it. but only to repreue the folye of them that vse it The doynge of the crafte was vnleful bothe bifore and aftre The science was suffryd of god bothe bifore and aftre to repreue foly / as the lawe shewith wele. di. xxxvii. De mensa.

The xxv. chaptre

DIues.

Wher̄ fyndest thou that god defendeth the iu¦dicial of astronomye. bifore cri¦stes byrthe.

Pauper.

Exodi xx.c. In the firste precepte of y^e first table. of whiche is now our speche / where god bad that men

shulde make them no lyknesse y^t is in heuyn But suche astrono∣moures make them self lyke as / moche as they may to god in he¦uyn / in asmoche as they take to theym that longith only to god. For only god knowyth whāne suche thinges as they make hem wyse of shulde falle and howe & where And therfore god rep̄ueth theym and sayth to theym. Nunciate que ventura sūt in fu¦turū / et sciemus qr dii estis vos. ysaie xli^o.c. Telle ye vs thin¦ges that been to come aftre this & thanne shal we knowe that ye be goddes And therfore sayth y^e lawe .xxvi. q̄. iiii. igitur. That they clepid themself diuynes as they were ful of god and knewe alle goddes coūseyl and by fay¦tre and falshode coniecte & tel to the peple thinges that ben to co∣me / as they were fulle of godho¦de and goddes felawes. And on this maner they and alle suche / trespasse fulle highly ayenst the firste precepte For they make them lyke to god in heuyn / and the worshyp that longith only to god they take it to them selfe. Suche p̄sumption & pryde loste aūgelles kynde / and mākynde also. For as we fynde. ysaie xiiii.c. Lucifer saide in his hert that he shulde stye vp vnto heuē & set his seet aboue the sterres / & sytt in the moūt of the testamēt And that he shulde wende vp a∣boue the highte of the cloudes / y^t is to say aboue alle aungelles & be lyke to him that is highest. But anon he felle downe to hel. and so shalle suche astronomou¦res & wytches / but if they amend them. For they sett their wyttes and their studye and their fayth so moche in the sterres. that they wole passe the sterres and al cre¦atures and be like god that is hi¦ghest They wole also fytte ī the moūt of the testament / for they wole be ayenst goddes lawes / & haue forthe their domes / wylle god nyl god For if their crafte were true the testament of god∣des lawe shuld serue of nought. & soo goddes lawe / holy churche lawe / skyl and reson shulde ser∣ue of nought For ther is no mā worthy to be punysshid for a syn that he may nat fle / ne worthye to be medid ••or a gode dede that he may nat leue. But for that man doth wele whan he myghte do am••s / therfore he is worthy mede And for that he dothe euyl whan he might do wele / & might leue his mysdede and wole nat: therfore he is worthy moch pey∣ne But if he were nedyd by y^e bo¦dyes aboue to vertue or to vyce he were worthy neither meed ne peyne. This pryde & p̄sumpciō

loste also Adam & eue & al man¦kynde For whanne the feende hight theym that they shulde be as goddes knowynge gode and wycked / they assentyd to him / & ete of the apple / ayenste goddes forbode For they wolde haue be as goddes and like god cūnyng gode and wycked / & haue kno∣wen what was to come Also we fynde Deut^o. xviii.c. That whanne god led the children of israel oute of egipt īto the londe of bihest / he forfendyd them the iudicyal of astronomy· and alle maner wytche craftes / and bad they shulde axe no coūseil of no¦ne suche dyuynoures ne wiches For I shal saith he distroye the nacions that ye gone to for they haue vsed such craftes / and if ye vse hem I shal distroy also you ¶we fynde also Isaie. xlvii.c. that god repreuyd the people of Babilonye & the caldeis of their wyche craftes and of their astro¦nomye that they trusted mooste in / For of alle naciones they ya¦ue theym moost that tyme ther∣to / & sayde to them on this wyse wydowehede & bareynhede shal come to the bothe in one day for the multitude of thy wytches / & for the hardenesse of thy charme¦rys / And for thou haddest truste in suche malice thy cūnyng and thy science hath disceyued the Disease and wo shal falle to the & thou shalte nat wytt fro whēs it cūmyth Sodeyne myscheif shal falle to the and thou mayst nat fle Stonde saith he with thy charmers and with the mul∣titude of thy wyches / in whiche thou haste trauayled. from thy youthe Loke if they may ought helpe the or strenght the ayenste thyn enemyes. Thou hast fay∣led and thou shalte fayle / in the multitude of thy coūseyles that thou haste taken of suche folke Lete nowe saith he thy dyuinou¦res of heuyn stonde and saue the if they may. They that stare so ayenst the styrres and loke after the planetes / and calculen / and cast yeres daies and monethes / to telle the thinges that been to come / they shalle nat helpe the. they may natt helpe the. For as seynt poule sayth Ther is no counseyl ayenst god. Also this crafte of astronomy. is rep̄∣uyd Sapienc. xiii. by the wyse Salomon / where he repreuythe them that weende and sayd that sōne mone and sterres were god¦des of this world / for gouernaū¦ce lōgith to none vnwytty thīg. as sonne and mone and sterres. been But gouernaunce longith only to wytty thynges skylful. and reasonable and vnderston∣dyng / as to god that is souereyn

wysdome to aungel and man Vnwitty bodies with their ver∣tues and their might / and theire kindes be nought elles but īstru¦mentes of goddes gouernaunce and also of aūgelles gouernāce. and of mannys also if they can wele vse them Also suche iudici¦al of astronomy is repreuyd by the lawe of holy churche / xxvi. q̄. iiii. igitur. & distinct .xxxvii. legimus. &c. qui de mensa. Also seynt poule repreuyth such crafte of astronomye. Ad gala∣thas iiii.c. ¶ye kepe saith he dai¦es and monethes yeres & tymes. as hethen people doth And ther∣fore I drede me saith he. that I haue traueilyd in veyne aboute you to conuerte you alle And y^e glose ī the same place repreueth suche crafte of astronomy fulle harde Suche science god repre∣uyth. as sayth seint poule in his epystole / i. ad co{rum}. i^•.c. I shalle sayth god∣lese the wysdome of the wyse / & the slight of the sligh & of theim that truste so moche ī their cūnynge / where moreouir seynt poule saith thus / where is nowe the wyse man that letythe so wele by his wyt / where is now the man of lawe with al his sly∣ghtes / where is nowe the seker of nature & of the cours of kynd of this worlde / God saith he hath turned the wisdome of this worlde into folye.

The xxvi. chaptre

DIues.

Suche science and wysdō so for to diuyne of thinges to come which stondeth in the wyl of god / and ofte ī the free wyl of man or woman I le¦te grete folye Ther can none as¦tronymoure by his crafte tel me my thoughtes / ne what I pur∣pose me to do in tyme cōmynge ne how I shal lede my lyf They knowe nat my counseyl / alle if they seme and speke with me. Howe shulde they knowe god∣des counseyl or what he wol do in tyme cūmynge / sithen they se him natt / and they speke neuyr with him They can nat telle bi¦fore ne be ware of her owne mys¦happes How shulde they telle other men or women. or warne theym by their crafte of their a∣uenture For comonly suche dy∣uynoures of astronomye ben in grete myscheif and myshap as∣moche as other or more / & they knowe it nat tyl it falle / And y^e more that they worche by theire crafte the worse they spede.

Pauper.

That is no wounder For the more that they truste in their crafte / the lesse they truste ī god. And the lesse they truste in god in whome is alle our welth.

the worse they shal spede And the more that they trust in their craste the more they truste in fo∣ly. And the more that they trust in foly the more foly & mischeyf shal folowe him. Ther wole no wyse man wryte his counseyl & alle that he thynketh to do in y^e yere folowyng in the roof of his halle / ne aboute on the walles. Where alle men may see it & kno¦we it. No more wole god wryte his coūseil ne what he thynketh to do in tyme cūmyng aboue in the firmament / there al foles mi¦ght knowe his coūseyl his thou¦ghtes and his domes Cryst hyd many thingis from his apostles and sayde to them Non estvtm nosse tēpora vel momēta q̄ pa∣ter posuit in sua potestate / actu um primo .c. It longith nat to you to knowe tymes momētes and stoundes whiche the fadre. of heuyn hath reseeuyd in his po¦wer And he sayde by the prophe¦te. Secretum meū michi / secre∣tum meum michi. ysa. xxiiii.c. I kepe my priuyte to me I ke∣pe my pryuyte to me. And sithē he reseruyd suche counseyl and pryuyte from his frendes y^t were so nygh of counseyl / Moch mo∣re he reseruyd his counseyl from his enmyes fole synful wreches

Diues.

These clerkes say that they may by craft of astronomy lefully telle and dyuyne of drou¦ghte / of rayne of tēpest. for they falle by comon course of kynde and therfore they may by comō course of nature knowe theym / and telle them bifore

Pauper.

As I saide firste / the course of kynde and of planetes stondeth alle in the wyl of god & do ther∣with what he wole / as the instru¦mente stondeth in the werkman¦nys wyl what he wole do ther∣with And therfore they may nat knowe by their crafte / ne by the course of the planetes as by cau¦se / neither of drought ne of wete ne tempeste cūmynge But they may knowe by the bodies abo∣ue / as by tokenys bothe of drou¦ghte / of wete of tempest. froste / snowe wynde / thundre / and su∣che others / and so knowyth the shepeherde in the felde. the shyp man in the see / the birde in thair the fisshe in the water / beestes in the wode / bettre than alle the as¦tronymoures in this londe /

The xxvii. chapter.

DIues.

Howe may the bo¦dies aboue be tokenes of suche thinges and nat causes

Pauper.

Fallynge of soote in houses is token of reyne sone co¦myng / and yit it is nat cause of

the rayne / but the reyne is cause of the sote fallynge For whāne the ayre wexith moiste / the sote by moisture of the ayre wexithe heuy and fallith downe And so the fallynge of the sote is token of grete moisture in the ayre Al∣so swetynge of water on the sto¦ne is token of reyn / and yit it is nat cause of the rayne but reyne and moisture of the eyr is cause of the water Also meltinge of salte whan it turneth ī to water is token of rayne cūmynge but nat cause. Also smoke in house whan it passith nat redily oute. is token of reyne For the ayr is so thycke and heuy of moisture that the smoke may nat stye vp so redily as whanne the ayre is dry. and clere Also the broughe or circle aboute the candel light is token of reyne And the blewe glowynge of the fyre / is tokene of the froste. but nat the cause These and suche other ben toke¦nes of wedyr cūmynge but natt causes For they shewe disposici¦on of the ayre whedyr it is dispo¦sed to droughte or to wete. And on the same maner the bodies a¦boue been tokenes of wedyr cū∣mynge For by their light & ma∣ner of shynynge they shewe dis∣posicion of the ayre wete or dry frost or snowe / thūdre lighnyng wynde and suche other. And as the lighte in the lāterne shewith disposicion and colour of the lā∣terne / and yit is nat y^e light cau¦se of suche disposicion ne of the coloure of the lanterne. And as the lighte of sonne or mone she∣with disposicion of the glasse / y^t it passith by / whether it be whyte or blake / blewe or rede / yelowe / or grene And yit is nat the sōne ne the mone cause of the colour. Right so they shewe the disposi∣cion of the ayre / and yit ben they nat alwaye cause of suche dispo¦sicion And therfore the mone in one lunacion and in the same ty¦me shewyth in one cuntre grete tokenynge of reyne and so it fal¦lith / and twentye myle thens it she wyth grete toknyng of drou¦ghte and so it fallith / and yit is it the same moone and the same lunacion And therfore the cause of that diuersite is nat in the mo¦ne but in the ayre. For the ayre in one cuntre is disposed to ray∣ne / and in the other to droughte

Also in one cuntre it shewyth wynde and tempest. in an other cuntre nat soo. Some cuntre is fulle hote by shynynge of the sonne / some cuntre is nat so hote One daye is fulle hote. and the nexte day aftre is fulle colde. The sōne shewith his light one

tyme of the day / and a nother ty¦me of the day it shewith nat / whi¦che diuersite stondeth nat in the sonne / but in the ayre and other causes For the sonne in himself as sayne these clerkes is alway at one and shyneth alway alike it is nether hote ne colde But su¦che diuersite fallith by dyuersite of the ayre / and other diuerse me¦anes and causes whiche passen mannes wytte. Sumtyme suche auenture of hungre of mo¦reyne / of tempest / of droughte. of wete falle by the ordenaunce of god for mannys synne / or for to shewe his might and his wor∣shippe. Sumtyme by worching of aungellys gode or wicked at goddes byddynge. Sumtyme withoutē mene only at his wyl and his byddynge. Sumty∣me by the worchynge of the bo∣dies aboue at his byddyng For as I sayde firste he may do wiy the planetes what he wole / and he may do withoute them what he wole And therfore by the course of the planetes. may we nat knowe suche auentures as by causes but as by tokenys. For god made theym to be toke¦nys to man / beest. byrde / fisshe / and other creatures / as I sayde firste And therfore we shulde ta¦ke hede to them only as to toke¦nes nat to causes. Ne dyuyne by hem as by causes For we wo¦te nat whanne they been causes of suche thinges / ne whan natt.

The xxviii. chaptre

DIues.

The mone as cler¦kes sayne is cause of flo∣wynge / and ebbynge of the see. for it folowith the course of the mone.

Pauper.

It may wele be so But wele I wote the cour∣se of the mone is token whanne the see shal ebbe and flowe. and the see kepith his tyme of ebbīg and flowynge / after the course. and the tyme of the mone in one cuntre sūner / and in an other lat¦ter And yit euery see doth nat so but only one parte of the weste see that goth aboute britayne & Irelonde / and other nygh lon∣des bicause of tho But in other ferre cūtrees ne in the grekes see is no suche ebbyng ne flowyng. So it semyth that there be other causes of that ebbynge and flo∣wynge thanne the mone allone

But sothe it is that man be∣est and byrde / fysshe / the see the ayre / tree and grasse / and other creatures vse and kepe their do¦ynge in kynde / and worchen in tyme that god hath ordeyned to theym. Whiche tyme they

knowe wele by the course of the sonne mone and sterres. For as salomon saith Ecclesiastes iii.c Alle thynge hath his tyme ordei¦ned of god by wey of kynde whi¦che tyme they knowe and kepe. by the course of the bodies abo∣ue / whiche been tokenys to hem shewyng what tyme they shuld do their kynde that they ben or∣deyned to And therfore god saiy by the prophete Ieremye viii.c. The puttok in the ayre saith he knowith his tyme / the turtyl. & the swalowe kepe the tym of her cūmyng / But my peple knowe nat the dome of oure lorde god. For these daies men take none heede to goddes domes / but alle to the domes of astronymoures and to the cours of the planetes The kynde of euery creature is ordeyned by the dome of god. & what tyme he shal do his kynde whiche tyme they knowe / and fele. by the course of the bodies aboue For as sayth the phyloso¦phre / the bodies aboues mesure alle thinge here bynethe as anē∣tes tyme And therfore sayth Da¦uid / that by night whan the son is downe / than in derknesse be∣gynne bestes of raueyn to walk and seke their prey & their mete. Whan the sōne ryseth they wend ayen to her dennes & byde theim than go men oute to worche tyl it be night Nat that the sōne ne the mone cause hem to do so / but only the law of kynde ordeyned of god techich hē so to do & to ke¦pe their kyndly tyme In the da wynge & spryngynge of the day byrdes begynne to synge / flou∣res to sprede and spryng that by night were ful close Man / birde and beest begynne to glade / for ioye of the light / and for the ty∣me of their myrthe and of theyre kyndly worchyng cometh ayen by the presence of the sonne / whi¦che serueth theim principally of light and of tyme The sonne ru¦leth them nat propirly to speke. but kynde ruleth them in tyme. by the cours of the sonne and by the course of the bodies aboue we fynde in holy wrytte Gene∣sis i^o.c. that the erthe at the byd∣dynge of god brought forth tre∣es grasse and erbe Trees and er∣bes brought forthe their fruyte / eche in their owne kynde The thridde day er god made sonne / mone and sterres And bad the er¦the and yaue it vertue and na∣ture to brynge forthe grasse and fruyte of many & dyuerse kynde He yaue nat the sonne ne the mo¦ne / ne the sterres that nature.

He made theym the fourthe. daye to shyne / and to be in toke¦nes of tyme to alle creatures he¦re bynethe in erthe.

God yaue grasse trees and erbes dyuerse vertues & wounderfulle nature / to bud and bryng forth leues faire and grene in diuerse fourme / floures faire blossomes bright of dyuerse shappe and of dyuerse coloure that no man by crafte can deuyse. Also he yaue them nature to bryng fruyt fair and fyne some in in wynter & sū¦me in somer Sūme he ordeyned in tyme to lese their leuys & their grene hede Sūme to be grene wī¦ter and somer as lorel. boxe. hol¦me yue: and many mo / whanne other herbes sere & drye vp / than in the colde wedyr saffrone begī¦neth to sprynge and w^t his flou∣res bringith his fruyt Suche dy¦uersite in kynde in tre and gras in beest fisshe and foule / vertues so diuerse in stones & other thin¦ges deuysed neuir ne made the sonne ne mone ne the sterres / But he that made sonne mone. and sterres and al thinge ī kynd he made and ordeyned / & he go∣uerneth and kepeth alle this ech in his owne kynde / and hath as¦signed eche creature here byneth his due tyme / his nature to doo and to shewe In one londe fal¦lith hūgre / in an other place plē¦tye of alle godes. In one londe is plentye of wyne / in a nother none In oo cuntre is plentye of wolle gode and clene / ī a nother lytel and ful vnthende: In one cuntre plentye of golde & siluer / and of other metalle / in an other lytel or noughte. Sumtyme is moreyne generalle sumtyme {per}∣cial. in oo cuntre and nat in an other Sumtyme in oo towne & nat in the next Sumtyme in y^e one syde of the strete and nat in that other Sūme householde it takith vp al hole & in the nexte it takith noon Sūme dye in youthe. and sūme in elde / sūme in myddel age / sūme wele sūme euyl / sūme with lytel peyne sū∣me with moche peyne. Howe shuld men knowe or telle al yis diuersite by the bodies aboue or assigne causes therto / or to such other withouten nombre by the course of the planetes /

The xxix. chaptre

DIues.

It passith mānes wytte Ouly god that ma¦de al he knowith al. They ben his domes his ordenaunce And therfore I lete greate folye that men entremette them so high of goddes domes / and namely of thinges that been to come. Butt I praye the telle me if the wounders that fal ayenst kinde in the bodies aboue betokenen.

¶or shewe any auentures.

that been to come /

Pauper.

That fallith ayēst comō cours of kynde betoknethe that some thynge is cūmynge passynge co¦mon course of kynde / be it wele. be it woo But comonly suche wounders falle more ayenst wo thanne ayenst welthe. as come / tis and sterres brennynge castel¦les in the ayre / Eclipses of the sonne or mone ayenst kynd / mē in the ayre armyd or fightynge. the raynbowe turnyd vp so dow¦ne / mysshape thinges in their bir¦the ayenste kynde These and su¦che other that falle ayenst comō cours of kynde / betoken that y^e people where they appere / done ayenst kynde / and that lorde of nature is offendyd with theym. & alle creatures redy to punysshe them.

Diues.

It may wele be as thou sayst for many such haf apperyd within a fewe yeres / ne¦uyr so many I trowe in so lytel while. And moche sorowe and woo folowyth after. as we fele here and see. But I pray the what betokned that wounder∣ful comete and sterre which ap∣peryd vpon this londe / the yere of oure lorde Athousande foure hundryd / and ii. from the epipha¦ny. tyl two wekes at after ester. that was the myddel of Aprylle

Pauper.

It was open token of the grete offence of god. With the peple of englonde / and that harde wreche was cūmyng but they wolde amende them of her falsehode and traytorye / {per}iurye murdre / myspryde. ī euery degre & ouirdone. couetyse. erroures & herises / blasphemye / and ydola¦trye. lichery and lesynges with∣outen shame / and other synnes. many moo. nat only preuy but open to alle cristendome & sclaū¦dre to alle cristen people. And for that men repent theym nat ne wole nat amende theym. but putte synne to synne / And by synne of falsehode / murdre. & manslaughter / traueyl to mayn¦tene their olde synnes / therfore vengeaunce fallith as the sterre betoknyd. God of his mercy smyteth nat alle at onys / but ly¦tel and litel / that by the lytel mē shulde be war of the more Butt allas and welawey that no mā wole be ware / no man amende hī / but alway do worse & worse.

They yeue no tale of goddes swerde / but euery cūtre is glade of others disease / vnnethes any mā or womā hath pyte on other But nyghe euery man is glade of others wo And so I drede me that god wylle make an ende. of this lōde / for we loue no pees we seke no mercy. Butte alle oure lykynge is alle in wer.

¶in woo. in murdre and / in

shedynge of blode / in robbery / & falshode / and oure besynesse / is by night / and day is to maynte∣ne synne and to offēde god And more so welaway they haue or∣deyned a comon lawe that what man speke w^t the treuthe ayenst their falshode / he shalbe hanged drawen & be hedyd

Diues.

Thy sawes been ful soth and open at iye Euery state & euery degree. in this londe. is nowe youen to synne & besy to mayntene synne But I pray the what saye cler∣kes of such cometes and sterres / so apperynge ayenst the comon cours of kynde

Pauper

They saye that whanne it apperythe. it signifieth moreyne or chaun∣gynge of some grete prynce / or distruction of some cūtre / or chā¦gynge of some realme. or greate werre or hunger or / wounderful tempest.

Diues.

Werre hunger and tempest and moreyn we ha¦ue hadde grete plentye / & many cuntrees in this realme ben dis∣troyed. and chaūgyd into other lordshyp & nacion sithen y^e sterre apperyd. And it is ful lyke that in shorte tyme bothe the kynge. and al the Realme shalbe chaū¦ged and distroyed.

Pauper.

Salomon sayth that for gyle & traytoury and dyuerse wronges and dispites done to god and to holy churche / realmes be chaun¦gyd frō nacion to nacion This mater is ful heuy and dolefulle Speke we of sumwhat elles.

The xxx. chaptre.

DIues.

Al if it be soo y^t the iudicyal of astronomye. be rep̄uyd of god & of holy chur∣che / yit ex{per}iēce shewith that oft they telle many treuthes of thin¦ges that been to come and of thī¦ges preuy that ben done

Pau{per}

Sumtyme they happen to saye suche sothes / as the blynde man kest the staf And sumtyme they knowe suche thynges / by other waye than by astronomye / and that they knowe by other weye they saye that they knowe it by astronomye For they wolde fayner be holden wyse / and ne∣rer of goddes counseyl / thanne any other.

Diues.

Howe may they knowe any suche thinges. on other half.

Pauper.

Sum∣tyme by boke of prophecy. sum¦tyme by cōiecture of diuers cau¦ses and disposiciones that gone bifore As if mā yeue him to wic¦kyd cumpanye / or vse suspecte places / men that wote it. Wole coniecte therof and saye that in

tyme cūmynge it shalbe his con¦fusion. Alsoo yf a man mys¦dyete him and ete & drynke oute of mesure / & thing that is nat cō¦ueniēt to him men wol say that he shalbe seke therof And if a man yeue hym to false the kin∣ges seal or the kinges money / o¦ther wyl saye that he shalbe han¦gyd and drawne / and comonly it fallith so Also they knowe thī¦ges that been to come by coniec¦tynge of dyuerse tales and spe∣che in the people / as if comō cla¦moure of the people be ayenste their kinge whan their king tru¦stith vpon them / it is a token y^t the peple shal vndo him or he be ware And on this maner these daies the moost parte of the peo¦ple been prophetes and tel thyn¦ges y^t been to come / whiche thin¦ges they ben about to {per}fourme. in hert worde and dede And children alsoo by that they here. theire elders speke ben and haue been {pro}phetes nigh ī euery hous Also they knowe suche thinges / by discuryng of coūseyl or kno∣wynge of counseyl of them that purpose suche thinges And sūty¦me they be of the same counseyl and of the assente and helpynge therto. And on this maner these faytoures that been clepyd soth siggers and astronomoures / sū∣tyme telle thingis preuy and do come ayen thinges that be stole or loste For comonly suche ben theuys / or of these assent And by one sothe sawe or two which they knowe on this maner / they blynde the nyce people and ma∣ke theym to leue al theire lesyn¦ges And therfore if any such fay¦toure dyd any thyng come ayen that were stolen / he shulde be ta¦ken as a theef or a theuys feere. And comonly suche faitoures & iapers haue maisters to haue {per}t of their wynnyng / as tauerners brewers hostlers / & nedy werke∣lesse men that go so gay & spend grete / whiche aspy aftre thinges that been done in the cuntree / & that yit ben to be done / and telle them to the faytours to do them haue a name And ofte they that shulde moste kepe counseyl. dis¦cure counseyl And soo that men wende were counseyl is no coū¦seyl And comonly suche faitou∣res be slye spekers / & slighly can oppose the shepherde & the plow man ī the felde or sūme olde sim¦ple folke or children at the tow∣nes ende / and axen howe stou∣dith it amonge neyghboures / & aboute in the cuntree / And after that they telle theim they make hem wyse / as if they knewe it by astronomye. or by prophecye.

or by nigromancye And for as∣moche as they be vnknowen / & telle sothes that men knowe / the peple wenyth that they knowe alle thinges / and might knowe what they wolde / and so leue in them tyl they ben alle disceyued Sūtyme suche faitoures tel so∣thes nat by their crafte but by te¦chyng and flauship of the feend whiche is alway redy if god suf∣fred him to seche foles for to dis∣ceyue them and other by them

The xxxi. chaptre.

DIues.

How may the de∣uyl knowe thinges that been to come or any pryue syn /

Pauper.

Better than any mā / For as saith seynt Austyne / de natura demonū .xxvi. q̄. iiii. sci¦endum. The feend is more so∣tyl of wytte and ferther can se & coniecte than any man. Also he is more light and delyuer in ste∣ryng and passinge For he is ten folde lighter than any foul ī his fleynge. Also he may lightly knowe what is done in dyuerse cuntrees and londes He is so so tel in kynde that ther may noo dore ne walle shytte him out of coūseyl And so he may here and se what men & womē do though it be ful pryue Also by longe ex¦perience / for they haue lyued so longe they can telle & coniect by wey of kynd many thinges y^t be to come / & can do many thinges y^t passe mannys wytte Also ofte tymes that haue leue of god for mannys synne for to do woun∣ders / to cause hidous tempestes to enfecte and enuenym the ayr and cause moreyne & sekenesse / hungre & droughte / discension / and werre by distruction of cha∣rite / by myspryde couetyse liche¦ry / wrathe and enuye / and such thinges as they done / and pur∣sue them to do and haue done a∣forne & made other to do they cā ne telle bifore Also by the signes of the body outwarde / they kno¦we disposicion of man and wo∣man inwarde / signes to helth or to seknesse / to vyce or to vertue or oft by toknes outwarde they knowe mannes thought īward But for asmoche as they maye nat nat knowe for certeyne su∣che thinges / for only god kno∣weth for certeyne thinges y^t ben to come / & ofte tyme god lettyth them of their malice / whan mē wole amende theym. Therfore the proude spiryte wyl nat telle suche thinges to the people īme∣diatly by hymself / but medyate by other that sett theire feythe / & their truste in him / as been wyt¦ches faytoures astronomoures y^t if her sawes be foūde fals / they

shal haue the velonye If it be foūde true. the feende shal haue the worshyppe Also they may knowe the thinges that been to come by boke of prophecy whi∣che they vnderstonde by naturel wytte bettre than any man.

The xxxii. chaptre.

DIues.

Sothe it is y^t nygh euery synne be it neuir so preuy / it is done by the techyng & tysyng of the feende And ther∣fore wonder it is that any liche∣ry thefte and mychery / murdre / lesinges or other synnes may be hydde & kepte preuy / sithen the feende knowith it so wel / & may knowe thinges that been so pre¦uy by soo many weyes as thou haste nowe seyde.

Pauper.

Fulle fayne wolde the feend dis¦cure mennys synne and womā∣nes to brynge theym to shame & velonye. and so to distroye cha∣ritie and make euery man to sle other But god of his mercy let∣tith him. for he may nought do. ne telle but as he hathe graunte of god And therfore as we fynd in the gospel M^t. viii.c. The feend myghte nat entre into the swyne that wente ther bisydes / to drenche hem / tyl he had graūt of criste Also ••e might nat disese Iob neither ī his body / ne in his catel. tyl he hadde graūt of god▪ Iob. i^o. & ii^o.c. And alyue he coude disceyue kinge Achab w^t lesynges & faire bihestes / to doo him to fight there he myght a ly∣ued in peas / yit he might nat do it tyl he hadde graunte of god. The thrid boke of kinges xxii. chapt He knoweth moch thing by the suffraunce of god / but he may nought do withoute graūt & {per}mission or suffraunce of god. The feende is so feble & so faynt y^t he may ouircome noo man ne woman by temptacion / butt he wole be ouircome of him /

Ne he may nat dere the leeste childe in the weye but if he haue graunte of god. Whiche sūtyme / grauntyd him power therto / for the syn of the fadre & the modre.

Diues.

Why suffreth god hym so moche to tempte mankynde.

Pauper.

To moryng or encre¦synge of oure blysse and of oure mede For as saith seynt Poule Ther is noman worthy to haue the crowne of lyf / but he withstō¦de the feende in gostly stryf And as he sayth ī an other place / god suffreth him nat to tēpt vs / but as we may wele withstonde / if we wole And if we falle he hath ordeyned to vs remedye of pe∣naunce / sone to ryse ayen & bet∣ter to fight if we wol And al our tēptacion shal turne vs to mede

if oure wyl be to withstonde.

Diues.

Sithen the feende kno¦weth soo many treuthes & wote what is done / for he is at euerye wycked dede. me merueileth mo¦che why he is so redy to lie & why he is so false

Pauper.

For he hatith god that is souerayn treu¦the / & for he mighte nat be euyn with god in soueraynte of treu∣the / ne haf the name of souereyn treuthe that is god / therfore his likyng and his trauayl is to be souerayne falshede & souereynly false And therfore Cryste sayth in the gospelle y^t the feende stode neuyr in treuthe / for ther is noo treuthe in him / whan he speketh he spekith lesynges / by weye of kynde / for he is a lyer and fader of lesynges. Io. viii.c. And soo whethyr his tale be true or false say he soth or false. alwaye he is false / alway a lyer.

Diues.

Howe may he say treuthe & yitt lye. for if he say treuthe me thin¦keth he lyeth nat.

Pauper.

What so euir man or feende doth or spekith ayenst gode conscien¦ce and ayenste the plesaunce of god in wyl and intencion for to disceyue man woman or childe. it is a lesynge. and he is a lyer y^t doth it or sayth it. And therfore the lawe she with wele .xxii. q̄ ii. hoīes. &c. is autē That if a mā say a treuth whiche treuth he we¦nyth be false if he say it for to di¦sceyue his euyn cristē / in that he lyeth And so with a sothe sawe / a man or the fende may lie. as if I say to the that it were nat day to let y^t of thy iourney wenyng my self that it were nat day alle thoughe it were as I sayde yit I lyed And in the same maner the feend tellith treuthis of thinges that been to come / and other so∣thes also / wenyng him self that they be false And so in his sothe sawes he lyeth / for he sayth that treuthe vnwyttyngly for disceit and wenyth to say false. And if he say any treuthe wyttyng and wyllynge / he saith it only for to disseyue men. and for a wyckyd ende / and for to do folke w^t one sothe sawe leeue an hundryd le∣synges / and so he is alway fals and disseyuable. And sumtyme he is compelled by the mighte of god to telle treuthes ayenst hys wylle / to shame and shenshippe of him and alle his / as we fynde in the gospel M^t viii. mar. i. Lu¦ce iiii. & vii.c. But for suche so∣the sawes is he neuir the trewer. but alway a false lyer / for suche sothe sawes ben ayenst his wyll and if he may he wole turne hem alle to dissayte / and make men for suche soth sawes whan they falle to leue al his lesynges And therfore he is clepid in holy wryt

Spiritus mendax spiritus fal∣lax That is to say a spirite lyer a spiryte disseyuable And therfo¦re as the fendes hadde sayde the treuthe that crist cōpellyd theim to saye / anon he put them to si∣lence / as sayth the glose in the sa¦me place / for they wold elles vn¦dre that sothsawe haue told ma¦ny lesynges

The xxxiii. chaptre

DIues.

Whanne he is con∣iuryd he is so bounde. by vertue of holy wordes y^t he must nedys say trouthe which he kno¦weth if it be axed him

Pauper

Suche wyches and charmours iapers and faitoures that vse su¦che craftes haf no power to byn∣de him ne to cōplelle him to telle suche sothes / ne righte noughte for to do ne for to telle. For he may nought do ne telle withou¦ten the graunte of god And ther¦fore suche iapers and wytches / bynde nat the feend but the feēd byndeth them ful hard in his ser¦uage / and kepith them thralles to him passynge al other / whose bondage is fulle harde to theym for to escape withouten a specy¦al grace of god.

Diues.

Cōtra Ofte men knowe y^e clerkes close hem in rynges and in other thin¦ges & make hem ther to tel & do many woūders

Pauper.

The The fende fayneth hī to be boū¦de with suche iapers wordes for to disseyue them & other by them And yit is he nat closed ne boun¦de / but he goth abrode as he did bifore / and whanne he is clepyd he is sūtyme redy to aūswere for he is fulle swyfte / sūtyme he is nat redy to aunswere / ne to doo their wylle / and ofte though he wolde he may nat for god wole nat suffre him.

Diues.

yit con∣trate Men wote wele that ī ma¦ny londes prestes & clerkes with holy cōiuracions and holy pray¦ers ordeyned of holy churche ca¦che wyckyd spirytes oute of mē and wymen

Pau{per}.

That is sothe and nat only gode lyuers. but wyckyd lyuers in many lō∣des catche feendes oute of men and wymen and children by ver¦tue of goddes worde / and holy coniuracions and holy prayers ordeyned of holy church / and so¦ner a gode man or a gode womā shal do that thanne a wyckyde. Suche bynde the feend / and do him lese his power and his lorde¦ship to shame and shenship of hī and alle his Suche seke the wor¦shyp of god and shenship of the feende and helpe of mānes soul And therfor they haue power of god to bynde him & to compelle him But yit as sayth the glose.

mar. v.c. su{per} illud Quod ē tibi nomē. They that ben so trauey¦led with the feende must first be clene shreuen as fer as they may and knowe and telle al the ma∣ner of the feendes doynge / and of the temptacion that they ha∣ue either wakynge or slepynge by sight by herynge by felynge. or by any of their wyttes / or by any thought or fantasye / & dis∣discure elle the feendes counseil But these wyches faitours and iapers. seke the fendes worship nat goddes worshyp / They se∣ke helpe of the feende and for sa¦ke goddes helpe / and do sacrifi¦ce to the feend and forsake god and take the feend to ther lorde and make him their god And so the feend hath power ouir them nat they ouir the fende.

The xxxiiii. chaptre

And therfore saith the lawe xxvi. q̄. vii. non obserue∣tis. That alle suche wyches / & alle that axe any coūseil or help of them / or sett any feyth ī them or brynge them to their houses. or go to their houses to haue hel¦pe or counseyl of them / and alle that take hede to dysmale day∣es / or vse nyce obseruaunces in the newe moone / or in the newe yere as setting of mete or drynk by nighte on the benche / to fede Al holde. or gobelyn. Ledynge of the plough aboute the fire as for gode begynnyng of the yere y^t they shulde fare the better alle the yere folowyng / or take hede to the iudicial of astronomy or to diuynaciones by chyterynge of byrdes / or by fleynge of fou∣les / or assente to any suche nyce obseruaunces / or dyuyne a mā∣nes lyf or deth by nombres and by the spere of Pyctagoras / or make any dyuynyng therby / or by songuary or sompnarye. the boke of dremes / or by the boke that is clepid the apostles lottis or vse any charmes in gadering of herbes / or hangynge of scro∣wes aboute man or woman or childe or beest for any seknesse. W^t any scripture or figures and carectes / but if it be Pater nost. Aue or the Crede / or holy wor∣des of y^e gospel / or of holy wryt for deuocion nat for curioustie. and only with the tokene of the holy crosse / and alle that vse a∣ny maner wichecraft or any mis¦bileue / that alle suche forsaken the feyth of holy churche / & their cristēdome / and bicome goddes enmyes and greue god fulle gre¦uously / and falle into dampna¦cion withouten ende / but they amende theym the soner / And therfore the lawe cōmaundeth y^e

busshopes shulde be besy to dis∣troye alle maner wychecraftes. And if they founde any man or woman that yaue them to wyt¦che craft but they wold amende theym / they shulde chace theym oute of their busshopryke. With open despyte xxvi. q̄. v. ep̄i. And in the same place the lawe saythe that tho wymen whiche wene by nighte to ryde on dyuer¦se bestes and passe diuerse lōdes and cuntrees and folowe a glo∣rious quene that is clepyd Dia¦na / or elles herodiana. or any o¦ther name and wene y^t they been in her seruyce bodilye with mo∣che myrthe / suche wymen ben al disseyued and blent w^t the feend whome they serue And therfore the feende hath power for to dys¦ceyue them And that they suffre only by fantasy / by dreme / & by iapery of the feende They wene it were so bodily & in dede & it is nat so And al tho that say or le∣ue that men or wymen myghte by wychecrafte be turnyd īto be¦stes / or into lykenesse of beestes or byrdes bodily been worse thā any painym And they y^t for hate or wrathe that they bere ayenste any man or woman take awey the clothes of the autre and clo∣the the autre with dolefulle clo∣thynge / or bisette the autre or y^e crosse aboute with thornes / and withdrawe light oute of the chir¦che / or synge. or do synge masse of Requiem for them that been alyue. in hope that they shulde fare the worse and the soner dye the preest shulde be degradyd / & bothe the preest and he that ste∣ryd him therto for to do it shulde be exiled for euyr And alle ma∣ner wytches and al that leue on wytche crafte shulde be acursed solēnely / but they wolde amēde them. as the lawe sayth in the sa¦me place / and in the next chap∣tre folowynge. & c^o si quis. As the lawe sayth there: c. Contra. If the wytches were bonde men and wymen / they shulde be betē harde and sore If they were free they shuld be punysshed ī harde prison And by the lawe īperialle vt .C. de maleficiis nullus. & l. nemo. & l. culpa. And by y^e law canon .xxvi. q̄. v. qui diuinacō¦nes. in glosa. Suche wyt∣ches shulde be hedyde and brent and their fautoures exiled. and alle theire godes eschetyde And by the lawe of holy churche alle that leue in theym or mayntene them shuld do fyue yere penāce. xxvi. q̄. v. Non liceat. &c. Qui diuinationes. Also it is defen¦dyd by the lawe as wytche craft for to do thinges come ayen. by

scripture in boke or in tables or by astrolabie. ext. li. v. ti. xxvi. c. i^o & ii^o.

Diues.

I lete it a full gode dede to take a theif. W^t his thyfte by what crafte that a mā may for saluacion of the people and to punysshe or sle a theif by the lawe for ensample of other.

The xxxv. chaptre

Pauper.

It is nat leful to any man for to sle a theif ayenst the kinges lawe and withoutē pro∣cesse of londes lawe and withou¦ten auctorite of his liege lorde. ne without a lauful iuge ordey¦ned of his liege lorde. & yit is y^e theif worthy to die

Diues.

that is sothe For if euery man might sle a theif at his owne wylle and by his owne doome / men shulde vndre coloure of theif sle many a true man for wrathe couetyse. and hate.

Pauper.

Sithen mē do somoche reuerence to the kin¦ges lawes and londes lawes to fle myscheuys that shulde falle but if the lawes were kepte.

Moche more reuerence shulde they do to goddes lawe & holy churche lawe / and eschewe to forfete ther ayenst / sithe god∣des lawes and holy churche la∣wes ben as resonable & as gode. as the kinges lawes of englond Nathelesse the kinges lawes if they be iuste they be goddes la∣wes. And asmany pereles and mo shulde falle if men toke the∣uys by witchecrafte ayenst god¦des lawes and holy churche la∣wes / as if they slewe them ayēst the kinges lawes and the lōdes lawes.

Diues.

Shewe me that.

Pauper.

If a man sle a theif nat him defendante ayenst the kinges lawe. he forfetith a∣yenste his kynge and is worthy deth And if he make him a iusti∣ce by his owne autorite. though he kepe other processe of lawe he is a traytoure to his kynge. And asmoche and more forfetiy he ayenst the kynge of heuyn / y^t taketh a theif with wichecrafte. ayenst goddes lawe / sithen god and holy churche hathe forbodē it / as dothe he that sleeth a theif ayenst the kinges lawe. And sithen he maketh the deuyl and the wytche that been moost god¦des enemyes his iuge / and wor∣cheth by their doome in despyte of god that hath forbodē it hem he is a ful highe traytour to god And soo he doth ten folde more synne / and is worthy to be han¦ged more thanne a theif. More ouir in asmoche as the feende is a lyer alway / redy to lye & w^t le∣synges disseyuethe mankynde.

and bringith mē to murdre and to shedyng of blode / and rather to sle innocentes thanne theues If suche wytchecraftes were v∣syd / many innocentes and ma∣ny a gode mā and womā shulde be taken and slayne and theues goo free. For the feende is more fauourable to theuys / māquel∣lers / lichoures and to other syn∣fulle wretches / thanne he is to a¦ny go••e man or woman / & mo∣re lykynge he hath to sle a gode man or woman if he might / thā to sle a theif. Also god sayth in the gospel that the feend hath euir been a lyer / and stode neuir in treuthe. and that he is a man queller / and fader of lyers / and of lesynges. And therfore al tho that yeue fayth to his tales and doo therafter / as moche as is in theym / they make god fals and forsake theire god that is soue∣rayne treuthe / and take theym to the deuyl / that is souerayne falsehode / and so they worshyp the feende and dispyse god And if such craftes were suffred euery man myght accuse other. of what synne he wold / and say that the feend or the wyche told it hym And on this maner euery man might kylle other. And therfore for these skylles & ma∣ny moo and to fle these perelles and many other / god hathe for∣boden alle maner▪ wytchecrafte for it is nat done withoutē help of the feend. But these dai¦es god of his mercy suffreth nat the feend but fulle selden to so∣thesawe. for if he suffryde hym to soothsawe / englisshe people. shulde forsake god alle at onys and sette their truste and theire fayth alle in the feend. For nat¦withstandynge that they fynde the feendis tales and his craftis ful false. by greate and ofte ex∣perience / and spende fulle grete therabout. and lese al that they doon and myshappen / yit wole they nat cease for noo losse / for noo prechynge / for noo shame / ne for no punysshynge. Neuirthelesse it is no grete woū¦der. for the fende holdith theym fulle harde bounde. in his boon¦des as his churles and his thral¦les. For alle suche doon a pas∣synge homage / sacrifice and ser¦uyce to the feende / and forsake god as I sayde firste.

The xxxvi. chaptre

DIues.

Suche craftes & coniuraciones with holy

prayers and they that done hem been holden fulle gode lyuers / & and yeue theym to fastynge / pe¦naunce doynge / bedys bydding and to many other gode dedys: and therfore men yeue the more fayth to them. and leue them y^e better. For it is nat semely that the feendes craft shulde be done with suche holynesse

Pauper.

The more holy thynge and the more hooly prayer that man or woman vsyth in the feendes ser¦uyce. the more worshyp and the more plesaunce they doo to the feend. and the more dispyte and offence do they to god For the worshyppe and the prayer and the seruyce. that they shulde doo to god they doo it to the feende. And thinge that is ordeyned on¦ly to goddes seruyce / they spend it in the deuylles seruyce. And therfore they that vse holy wor∣des of the gospelle. Pater noster Aue. or Crede. or holy prayers ī their wychecraftes / for charmes or coniuraciones / and alle that vse holy water of the fonte / holy crysme / messes syngynge / fastīg contynence / wolwarde goynge and suche other in their wytche∣crafte they make a fulle high sa¦crifice to the feende It hath ofte been knowen that wyches with sayng of their Pater noster. and droppynge of the holy candel in a mannys steppes that they ha∣tyde hathe doon his feet rote of.

Diues.

What shulde the Pater. noster. and the holy candel doo therto.

Pauper.

Right nought But for the wytche worshypeth the feende so highly with the ho¦ly prayer / and with the holy can¦del / and vsyth suche holy thin∣ges in his seruyce / in dispyte of god Therfore is the feende redy to do the wytches wylle / and to fulfylle thyng that they done it for. & so it stōdeth only in the de∣uyl & in mysbyleue of the wyche nat in the Pater noster. ne in the hooly candel / and yit the fooles wene otherwyse. For the feende wold nat do their wylle but they do him suche high sacrifice. For whanne that they lighte y^e candel and say Pater noster / to that ende / they do it nat to god. but to the feend. And in that they forsake god. and worshyp the feend as god. and clayme the feende to theire fader / saynge to him that they shulde sey only to god. Pater noster qui es in &c. Oure fader that art in heuenes. halowyde be thy name And alle that folowyth they sey it to the feende. And therfore the feēd may cleyme hem for his childrē. and god may skylfully forsake

them and say to them y^t he sayde to the iewys. Vos facitis opera patris vestri / vos ex patre diabo¦lo estis / et desideria patris vestri vultis facere. io. viii. ye done saith he the werkes of the feende youre fadre / ye been of the fader the deuel. and the desires of your fadre ye wole doo And on the sa¦me maner their chastite / their fa¦stynge her penaunce doyng is ī asmoche as they do it to plese y^e feende and for a wycked ende / it is a seruyce and a sacrifice to the feende And ful fewe men or wy¦men wole do so moche penaūce for the loue of god / as wytches do for the loue of the fende / and to please the feende / in so moche that sumtyme they cutte theym self with knyues / and pryke hē self with launcettes / and soo of∣fre their flesshe and their blode ī sacrifice to y^e feend / as we fynde ī the thrid boke of kinges xviii chaptre. And therfore leue frend sithen this maner of synne is so greuous / so hydous and so abho¦mynable in goddes sight / suffre it neuir to be do by none of your householde / for noo losse ne noo thyfte / for no sekenesse / for noo helthe / for no welthe for no wo. For if ye do it your self / or do it to be done / or assēt to the doyng or suffre it to be done whanne ye myght lette it / ye been acursed & offende your god ful highly and fulle greuously For alle that do it or assente to the doynge / and sette their feyth therin / they for∣fete ayenst the firste cōmaunde∣ment ful greuously For in that they forsake god / and make the feende their god / and worshype him as god. And by what thing that they do their wychecraft / be it fyre / be it ayre. or water / or er∣the. or dede bones / or any other thyng that is in theire mawmet and that they make simylitude to god. asmoche as in theym is. and worship it as god And ther∣fore god bade in the first cōmaū¦demēt. that man shulde nat ma¦ke him liknesse that is in heuyn that is to saye / neither in the fir / mament. ne in the fyre / ne in the ayre And so in that worde he for¦bedyth the iudicyal of astrono∣mye. and pyromācie / that is wy¦checrafte doone in the fyre / and aeromancye that is wychecraft doon in the ayre Also he for¦bedyth men to make them lyke¦nesse of any thynge that is ī erth In that he forbedith geomancy that is wychecrafte done in the erthe. And also nygromā∣cy that is wytchecrafte done by dede bodies that been but erthe. and buryed in the erthe: Also

he forbedith men to make them simylitude of any thynge in the water vndre the erth. In which worde he forbedith ydromancy. that is wychecrafte done in the water He badde that men shuld worshyppe none suche thinges as god / ne sette their trust ne her fayth therin / For if they do they make suche thynges lyke god / ī asmoche as in them is. And nat oonly they make suche thinges lyke god in this maner / but al∣soo they make the feendes lyke god / whiche duel sūme in the fy∣re. sūme in the ayre / sūme in the water / and some in the erth / for to tempte mankynde / and been besy night and daye to lese mā∣nes soule and womanes.

Diues.

Shewe me sūme exam¦ple of thies maner of wychecraf¦tes.

Pauper.

I am besy for to distroye wychecraft and nat for to teche it. But wolde god that no man ne woman wyste what it is / ne knewe thies ne none o∣ther / for ther ben alle to many y^t knowe these and many mo ther to / and practyse newe yere by y••¦re / at the feendes techynge / tylle moche of this londe is blent and shente with suche folye. For ouyr moche wychecraft regneth openly / but moche more pryue∣ly / and namely amonges these olde men and wymmen / the whi¦che for age wolde fayne be hol∣den wyse. And thanne begynne thy mooste to dote and to teche theire yonger / many folyes and many nyce fantasies / that been verry wychecraftes And ther¦fore bothe olde and yonge shuld axe counseyl of wyse men of ho¦ly churche / and wyt if suche thin¦ges and doynges as they teche. be lefulle or nat lefulle.

The xxxvii. chaptre

DIues.

By comon sawes of clerkes god in the firste cōmaundement forbedyth thre principal synnes / Pride that is vnderstonde by the lykenesse a∣boue in heuyn / for there it begā. And the proude mā and womā. Wolde alway be aboue and wor¦shyp his pryde as god For the proude man and woman / wole haue forthe their proude wylles nyle god wyl god And therfore Iob sayth that the proude feēd is kynge of al children of pride And as seint poule saith / proud anticryst shal haue him as god. & sytte in goddes temple as if he were god Also they sey that god forbade there the synne of coue∣tice / that is vnderstonde by the

lyknes in erth / for myscouetitse stondith moost in erthly thinge. And therfore seynt poule sayth. that auaryce is seruage of maw¦mettes of ydolatrie For as saith seynt Ierome / the auerous man makith his money and his richesses his god Also they saye / that by the same cōmaundment he forbade lichery and glotenye whiche been vnderstonde by the lykenesse in the water vndre the erthe For as seynt poule saythe Lechoures and glutones make their wombe and ther body their god For their moste trauail and besynesse is to please. and serue. their wombe and their bely.

Pauper.

In asmoche as euery synne is ayenste the worshyp of god / in somoche god in the firste cōmaundment forbedith al ma¦ner synne in generalle But as I sayde by the first cōmaundmēt. he forbade ī special mawmetry. ydolatrye wychecrafte & sorcery For afterwarde he yaue the iiii. maūdmēt specialy ayenst pride and vnbox••nesse. & the sexte. & the tenthe ayenst lichery / the vii and the nynthe ayenst auarice & couetise.

The xxxviii. chaptre.

DIues.

It is lefulle to vse lottes.

Pau{per}.

Sūtyme to breke stryf in partynge & ye∣uynge of thynge that may natt wele be departed Or whan men been in doute what is to do and mannys wytte fayleth. thanne is it leful to vse lottes ī thinges that been nat ayenste the wor∣shyp of god. soo that it be done with the reuerēce of god / & holy prayer bifore / as thapostles dyd in chesynge of seynt mathie. the appostle / and eliezar in chesyng of a wyf to ysaac abrahames so¦ne. gen̄. xxiiii.c. And therfore salomon saith Prouerbi. xvi c. that lottes ben put in preuy pla¦ce / and god temprith them as he wole But to vse lottes withou∣ten nede: and only for vanytie. or for diuynacion / settyng faith therin to wytt therby what shal fall / is vnleful and repreuyd of god and holy churche And if mē set truste and feyth therin it is a greuous synne.

Diues.

Pleyng at the dyce stondeth in lotte and auenture of the dyce / and yit y^e game is lefulle

Pauper.

To vse that game for recreacion / & only for pley it may be suffryde. soo that it be doon in maner ho∣nestly. and in place and tyme cō¦uenyent / and natt to moche in lesynge of tyme But for to vse it for to wynne therby. and putte thynges in auenture.

of dice / it is a fulle greate synne and euyl goten gode / that men gete therby. And therfore by the lawe if it were a mā of holy chur¦che y^t vsyd suche pley / he shulde be pryued of his benefice. if y^t he hadde any. And if he hadde noo benefyce he shuld be vnabled / & disposed therto but if he wolde cease. And if it were a leude mā. he shuld be acursed. disti. xxxv. ep̄s Et extra de vita & honesta∣te clericorū. c^o. clerici. And ther¦fore sayth the lawe. that no mā of holy churche shulde be att su∣che games.

The xxxix. chapter.

DIues.

Sithen ther be soo many maners of wytche∣craftes y^t they may nat be tolde. in specialle / I pray the telle me in generalle. What is wychcraft

Pauper.

Euery craft that mā or woman vseth to knowe any thynge or to do any thyng that he may nat knowe ne do / by the wey of reson ne by the worchīg of kynde. is wychecrafte. And though it be do by wey of kynd and the doer vse any charmes or nyce obseruaūces in the doynge wenynge that it myghte nat be done withouten that charme / & suche obseruaunce or elles such charmes only to blynd y^e peple. that they shuld trust in hym for his charmes / and nat ī worchīg of kynde It is wichecrafte al if he say only his Paternoster. in the doyng for to be holdē a char¦mer. and to do the peple trust in him principally for charmes / al¦thoughe he say no charmes but worcheth only by kynde / yit he is a wytche & his doynge is wyt¦checrafte For by suche doynge. he blyndeth the peple and dissey¦ueth them / and doth theim trust ī wychecraft / and so do worship to the feende and dispyte to god And what soeuir man or womā do by weye of kynde and reson. if he vse any craft of iapery and faitre for to blynde the people. for to do them leue that he were a wytche / and that he dyd it nat by weye of kynde / but by char∣mes and sorcery / he is a wytche in goddes sighte / and his doyng is wytchcrafte For his crafte is to make men worship the feend in asmoche as he doth the peple truste in wichcraft / and so spēde their gode in the feendes seruyce and to seke helpe of the feende. and forsake goddes helpe. And he hath leuyr hym selue to be holden a wytche and the de∣uylles seruaunte: thanne to be

holden goddes seruaunt / and le¦uyr to take mēnys gode in wor¦shypynge of the feend thanne in worshipynge of god And by the cūnynge & grace that god hathe youen him / and by the myghte. and vertue that god hathe youē to thinges of kynde for helpe of mannys kynde. falsely he enhā¦cyth the feendes crafte in distruc¦tion of mankynde:

Diues.

Tel some ensample.

Pauper.

To hele mannes woūdes while they be fresshe and clene / blacke wolle and oyle been ful medicy¦nable withouten any charme as experience shewith wele But for asmoche as mē wene that it were nought worth withouten the charme. and sett their feythe principaly in the charme / therfo¦re it is to them a wyche crafte. But though a man in the doing say his paternoster. or some ho∣ly prayer clepynge the grace of god in his doynge it is no wyt∣che crafte but it is wele doon

The xl. chaptre.

DIues.

What if he say Pa¦ternost. or other holy wor¦des / or some holy prayer pryue∣ly or aperte / for to do the people wene that it is doone by weye of miracle and for his payer & his holynesse / whanne he doth it by reason and worchyng of kynde

Pau{per}.

Than is it a ful greate ypocrisye and ful greuouse syn in him that dothe it on that ma∣ner and for that end / but wyche¦craft is it none For it is no wor∣shyp to the feendes crafte / ne y^e peple is stired therby to truste in the feende but rather in god.

Diues.

Is it any wychecrafte. to charme edders or other bestes and byrdes / wyth holy wordes. of holy writte or with any other holy wordes

Pauper.

If a man or womā take hede ī his doynge only to the holy wordes and to the might of god / it is no wychecrafte. But if they vse in their doynge any mysobseruāce and sett more truste therin than in holy wordes or in god / thāne as say clerkes it is wychecrafte. And the effecte therof if it fal co¦meth of the feende / and namely in adders and serpentes For the adder was the firste instrument that the feende vsed for to dissey¦ue mankynde / as we fynde Ge¦nesis. iii.c. And yit by the adder he dothe men moste truste ī wyt¦checrafte.

Diues.

Is it any pe∣rel to mā or womā to charge his frēde ī his dyīg to cōme ayē & tel

him how he faryth

Pauper.

It is a ful grete perel. For as saith seynt poule. the feend ofte tyme makith him lyke an aungel of lighte. But he may nat laste in the beautie ne brightnesse. And so lightly the feend might appe∣re to him that were alyue in the lyknesse of him that were / dede. and telle hym lesynges / and in case make him so aferyd that he shulde lese his wytte / and falle ī wanbileue / as felle to one with in a fewe yeres. And happely he shulde telle him that he were dā¦nyd. thoughe it were nat so. Or telle him that he were in blysse. though he were in byttre peyne. and soo lete him of his almesde∣de and from holy prayer and o∣ther gode dedes by which nat on lye that soule shulde be holpen / but many other withe him Also if he aperyd to him / or if he wēde that he appered to him he shulde haue the lesse mede for his byle∣ue. thanne he hadde bifore For thanne were he cachyd by ex{per}i∣ence to knowe that the soule ly∣ueth after the body Also it is nat in the soules power to appere to man or woman after the deth of his body / ne man is nat able to se a soule. for it is inuisible with¦outē special myracle of god. And so bothe he y^t chargith hym to come ayen / and he y^t hotith to come ayen tempten god. And right as god wol that euery mā and woman be vncerteyn what tyme he shal dye / for that alway he shuld be dredeful to do amys and besy to do wele Right so he wole that men be vncerteyn of their frēdes whan they ben dede in what state that they been / for that they shulde alway be besy. to helpe ther soules with messes syngynge. almes doynge / with bedys byddyng / and other gode dedes nat only for help of hī but of other that haue lytel helpe or none Also for encresyng of their owne mede For who so trauay∣leth wel for a nother trauaylith beste for him self For as saythe seynt poule. ther shal noo gode dede be vnyoldē / ne no wyckyd dede be vnpunysshed.

Diues.

Thy skylle is gode. For if men wyst y^t their frendes were out of peyne they wold do right noght for them And so they shulde lese moche mede for that knowyng & soules lese moche helpe And if men wyst for certayn whan thei shulde dye. they shuld be to bold to do amys in hope y^t they shuld amende them in their diynge

But yit nat withstondynge alle thy skylles / somme clerkes sayne that it is lefulle to men to

charge theire frendes to cōme a∣yen and shewe them her state af¦ter their dethe For as they say it is kyndely thynge for to desire to knowe or to kūne. For the philosopher saith that euery mā and womā by wey of kynde de∣sireth to knowe and to kūne. Omnes hoīes natura scire desi∣derant.

Pauper.

They say so∣the / and nat ayenst me For it is leful to euery manand woman to desire to cūne and to knowe / But it is nat leful for to desire to knowe on that maner / ne by no mene vnleful nat by teching of the feende / ne by techynge of them y^t been dede.

The xli. chaptre.

DIues.

Howe is it that spi¦rytes walke soo aboute. Whanne men be dede.

Pauper

Comonly suche spirites ben fen¦des / and go so aboute to sclaun¦dre them that been dede / & for to brynge the people into errour & bacbityng and wicked demyng that if y^e peple demyd euyl and spake euyl of them bifore theire dethe / to do them speke and de∣me moche worse aftre their deth & so to brynge the peple ful depe in synne And sūtyme they gone īto y^e bodies of heym y^t ben dede. and buried / and bere it about to do them vilony. But whanne spirites goo on this maner. they do moche harme and moche dis¦ese Natheles by the leue of god the soules appere ī what maner god wole to hem that ben alyue sūtyme for to haue help / sumty¦me to shewe that the soulis lyue after the body to conferme them that been feble in the feyth and bileue nat sadly / y^t mannes soul lyueth after his deth But suche spirytes do no harme but to tho that wole natt leue theym that they haue suche peyne / or wole nat redily helpe hem at their ax¦ynge.

The xlii. chapter.

DIues.

Is it leful to trust ī these fastīges new foūd. to fle sodeyne dethe

Pauper.

It is a grete foly to trust therin For as I sayde nowe late. god wole that man & woman be vn¦certeyne what tyme they shulde dye / and in what maner For god wole that man and womā. be alway besy to fle synne / and to do wele for drede of deth and alwaye redy what tyme god wo¦le sende aftre theym. And yf men were certayne / by suche fastynge that they shuld nat die sodeynly but haue tyme of repē¦taunce / and to be shreuyne and houselyde. they shulde be the.

more rechelesse in their lyuynge and the lesse tale yeue for to doo amys in hope of amendemente in their diyng And therfore god grauntyth them nat the ende ne the effecte that they fast for For more sodeyn deth wyste I neuir that men hadde thanne I wyste theym haue that haue fastyd su¦che fastes vii. yere about / ne mo¦re dispytefulle and shamefulle. in open punysshyng of their syn ••nd was their neuir soo moche sodeyn deth so longe reignynge in this londe as hath be sithe su∣che fastynge beganne / we may nat arte god ne putte him to no lawes And therfore we shulde putte alle oure lyf and our deth only in his wylle / praynge to hī of his grace that he wole ordeyn for vs bothe in lyf and deth / as it is mooste to his worshyp and helpe of oure soule It is wele do¦ne tor pray to god with fastyng and gode dedys that he saue vs from sodeyne deth / for alle holy churche prayeth soo But for to set feyth in suche nyce obseruaū¦ces and wene to be syker of their axynge for suche obseruaunces y^t is nat lefulle / for we may nat knowe the wyl of god in suche thinges w^tout special reuelaciō of god. We may praye and owe to praye but god shal graunt as him liketh / and as he seeth y^t it is mooste spedeful to vs and most to his worshyp And therfore sa∣lomon sayth. Nemo sit vtrū a∣more an odio dignus sit Eccle. ix.c. No man he saith wote sy∣kerly whether he is worthy hate or loue And yit we hope / & owe alle to hope y^t god wold loue vs and saue vs if we do our deuour Fastyng is gode if it be done in mesure & maner & with gode ītē∣cion / so that men sett no mysby¦leue therin / ne grounde them in no lesynges ne in no nyce obser∣uaūces But in asmoche as they preferre in their fastynge dayes of their owne choyce bifore tho daies that been ordeyned by ho∣ly churche to faste / in somoche. they synne in presumption & do p̄iudice to holy churche y^t ordey∣ned suche daies that been moste cōuenyēt to faste as wednesday fridaye and saturday. De cōse. distinc. iii. ieiunia &c. sabbato.

Diues.

I se no grounde ne rea¦son in suche fastynge / ne whye it shuld be more medeful to fast alle mondayes in the yere whan the feest of oure lady in lente fal¦lyth on monday / thanne to fast in worshyp of her wednesdaye. friday or saturday. For I leue sykerly that the mede of fa∣stynge ne the vertue of fastyng is nat assigned ne limyted by y^e letters of the kalēder ne folowe

nat the cours of the kalender / ne chāgith nat from one day to an other day. al if the lettres chaun¦ge from one day to a nother And so as me thinketh suche fastyng is groundyd in some lesyng and faytre & in some mysbileue fulle nigh wichecraft.

Pauper.

Me thynketh the same For alle if y^e feest falle sumtyme on the mon∣day / sumtyme on the tuesdaye. yit the dede in it self felle neither on the mōday ne on the tuesday but it fel on the friday For than the aungel gret oure lady & than she cōceyued goddes sōne. lorde of blysse And thre & thritty yere. after the same tyme and the sa∣me day that is to sa yon gode fri¦day about mydday she sawe her dere sonne diynge for mākynde vpon the rode tre. And so me thī¦keth that it is more plesaunt to god and to oure lady and more cōuenyent to faste the friday in worshyp of criste / that dyed for vs al that day And also in wor∣ship of our lady that conceyued that day her dere sonne at the aū¦gelles greting than to fast either monday or tuesday And in as moche as they wene that suche faste shulde nat auayl theym to thende that they fast fore but if they chaungyd their fast yere by yere after the cours of the kalen¦der. and that it muste be do vii. yere by yere / it is a nyce fantasy and mysbilene fulle nigh wiche¦crafte For Cryste might graūte them that boon aswele for fyue yere or for syxe. or eight yere fa∣stynge as for vii. yere. I found neuyr grounde wherof it came ne reason ne auctorite fynde I none Axe forth if thou wylte sū¦what elles.

The xliii. chapter.

DIues.

Is it lefulle to sett any trust or any feyth on dremys

Pauper.

Ther been ii. maner causes of dremys / Done from inward / a nother from out¦warde Causes of dremes from inwarde ben thre maner: Done is comon stirynge of mannes fā¦tasye. or womans in their slepe. and suche dremys ben but fanta¦sye & vanyte And therfore saith Salomon Vbi multa somnia: ibi multe vanitates. eccle. v.c. Where been many dremys there ben many vanyties / for on this maner one man shal haue moo dremys than sūme tuenty other A nother cause from inwarde is disposicion of the body. For whanne men ben colde of kynd. they dreme of frostes and snow. And so by their dremys a wyse

leche may knowe in party dispo¦sicion of her body / be it to helthe or to sekenes The thridde cause from inwarde is. disposicion of the soule For comonly men dre∣men of suche thinges as her soul and their thought is moost occu¦pied in while they waken / either by studye / by loue / or by hate / by wrathe / by drede / by sorowe / by care pride or couetise Causes of dremys from outwarde ben two maner / bodily and gostly Bodi¦ly is the disposicion of the ayre. and of the place about him / and other thinges beside him. And therfore in rayne wedyr mē dre∣me of water and of fisshes. For ofte mannys body chaūgith af∣ter the disposicion of the ayre / & of his abidynge place And for these thre causes sayth the philo¦sopher. De somno et vigilia. That leches shuld take hede to the dremys of them y^t been seke. to knowe therby how they been disposed. Gostly causes from outwarde of dremys been ii. ma¦ners. The one cause is gode / for that is god by him self. Or elles by aungelles / and that on three maner For some suche dreme by ymaginacion only / as dyde the kinge pharo and nabugodono∣sor. Some only by vnderstōdīg as dyd seynt poule and balaam Sūme dreme both by ymagina¦cion and by vnderstondyng. as dyd seynt Iohn in apocalips / & danyel in his prophecy / whiche sawe wounderful sightes by y∣maginacion and vnderstondīg what tho sightes betokenyde But pharo and Nabugodono∣sor vnderstode nat the visiones ne the dremes that they hadde The other cause of dremes from outewarde is nat gode as whan it fallith by illusion of the feend for tho principally serue to wyt¦checrafte Sumtyme they come of greate besynesse and trauayl. that one hath whanne he is wa¦kynge. And therfore Salomon saith that after besynesse folowe many dremys▪ for comonly mē dreme of suche thinges. as they been occupyed in while they wa¦ke. Sūtyme they come of ouir done abstinence and of hungre. Sūtyme it cōmeth of excesse of mete or drynke Sumtyme of myslikynge y^e man hath whāne he is wakynge And in asmoche as the effecte of thinges is tokē of his causes / as smoke is tokē. of the fyre So suche dremys ben tokenes of causes that they co∣me of And on this maner a wyse man may telle by dremys cau∣ses of mennys dremys / and soo by causes tel other preuy thīges

that may falle therof For ofty∣me one cause bryngeth forth dy¦uerse effectes. eche after other.

Diues.

Telle sūme examples.

Pauper.

Experience shewyth that if a man trete moche withe a woman and sette his hert mo∣che on her by day. in the nyghte folowynge he dremyth of her so¦me nyce dreme. by which dreme if he tolde it to sūme wyse man. he wolde saye that he louyd mo¦che that woman. and but he w^t drewe him from her cumpany / it shulde turne him to velony. And so as saye clerkes in asmo∣che as dremys come by waye of kynde / in so moche it is leful to telle what they signifie after the causes that they come of Soo that in their tellinge and coniec¦tynge they passe nat the boūdes of kynde. Also it is leful to telle thinges that been to come. by dremys that come by reuela∣cion of god / if man and womā. haue grace to vnderstonde them as Ioseph and danyel hadde. But for asmoche as dremys co∣me on so dyuerse maners / & it is ful hard to knowe▪ on what ma¦ner they come / whether by god. or by kynde / or by the feende / or by any other weye. Therfore it is fulle perilous to set any feyth therin. as sayth seynt Gregoure libro viii^o morū. super illud Iob Terrebis me {per} sompnia. For sumtyme by dremes the feende. hoteth men grete prosperite and moche richesses / to brynge them in pryde & hope of thinges thatt they shulde neuir haue Sumty¦me by dremes he pretendith mo¦che aduersite and greate disease for to brynge folke in sorowe & drede / and greate heuynes / and if he may to bryng them into di¦peyre. for nyce fantasies that he bryngeth hem in And sumtyme for men sette feyth in suche dre∣mys / god suffreth suche mysche¦uys falle theim as their dremys pretende in punysshyng of their synne / for that they sette in dre∣mys ayēst the lawe of god. But prosperite fallith them none for no suche dremynge.

Diues.

Where fyndest thou that god for¦bedyth men to sett feyth in dre∣mys.

The xliiii. chaptre.

PAuper.

Leuiti. xix c. Whe¦re god sayth thus. Non auguriabimini / nec obseruabi∣tis sompnia. ye shal nat diuy¦ne / ne make you wyse of thīges preuy by no wychecraft / and ye shalle vayte after no dremys ne take hede therto / ne set feith ther¦ynne.

Also deutronomii. xviii. God forbedith alle maner wyt∣checraftes and charmes / and bid¦deth that no man shulde take he¦de to dremes And in the same bo¦ke xiii.c. god sayth thus. If it be so saith he y^t any man emōges you begyn to be a sothe sayer & a {pro}phete and say that he had a dre¦me and a vision / and telle anye wounder / whiche wounder and token fallith as he saythe / if he stire the to mawmetry or to any wytchecrafte / here nat the wor∣des of that prophete and of that dremer. For by him god assaieth you / that it may be openly kno∣wen whether ye loue him w^t alle your herte and soule or nay And therfore god byddeth that suche dremers and prohetes shulde be slayn & though he wēt thy owne broder by fader & by moder thou shuldest nat spare him in y^e caas. And therfore Salomon saythe that dremys haue brought mo∣che folke in erroure and in foly. and they that truste therin falle to nought. Ecclesi. xxxiiii.c. For alle if dremys come oft ty∣mes by wey of kynde as I said yit it is ful harde to knowe whā it c••meth / by wey of kynd or by illusion of the feed And though they come by wey of kynde and though a mā knowe the causes ī kynd of dremes / yit it ful harde to telle sothly what shal fal ther¦of. For only god knowythe for certayn thinges that been to co∣me / and he may chaūge and lett the worchynge of kynde And also though men knowe the cau¦ses of kynde that dremes come of / yit knowe they nat what let¦tynges ben on other bihalue / by way of kynde.

Diues.

Tel so∣me example.

Pauper.

Whanne smoke medlyd with fire cometh out of an house by the wyndow or by the louerys / men that seen it from ferre wole say that hous shalle goo on fyre. And yitt ther may be so gode helpe nighe to quēche the fyre / that y^e hous shal take but lytel harme. And many a man by weye of kynde is disposed to dyuerse sekenesse. but yit he may so gouerne hym. and vse such medicynes that he shalle let y^e disposicion in kynde and nat haue suche seknesses

Diues.

By the same skylle though a dreme come of goddes sonde to helpe of mannes soule. and in warnynge of myscheyf. to come / he shulde take noon he¦de therto. ne sett no feyth therin For he wote neuyr of whens it cometh:

Pauper.

Withouten re¦uelacōn of god he wote neuir of whens it cōmeth. And therfore

whanne god sendyth suche dre∣mys / he shal shewe to him that dremythe this / or to some other from whēs it cūmyth / and what it betokeneth As he dyd to the kynge pharo by Ioseph / and to the kynge Nabugodonosor. by danyel.

The xlv. chaptre.

DIues.

If man or womā haue a dreme that styreth him to gode and to vertue / and to flee synne. and to amende his lyf / may he nat sett feyth therin. and do therafter.

Pauper.

Whe¦ther it cometh of god or of y^e feēd it is lefulle to him to sette fayth therin and to do therafter For it styreth him to thyng that that he is bounde to withouten any dreme. And oft tyme bothe the feend and the feendes lymes teche wele / al yf they do euyl. But a man so dremynge muste be fulle ware / that for suche dre¦mys he take noon hede to other dremys that stire him to vanyte or to curiouste for to knowe thī¦ges that been to come / or other thinges preuye / or to mysdeme of his euen cristen / or to hate or to mysloue / or to vaite after gre¦te prosperite / or to drede greate aduersite. or dethe of frendes / or losse of catel / and suche other. But in asmoche as they styre hī to god and to godenesse / he may folowe his dremys and do after them wysely and warly / for ofte the feende vnder coloure of holy¦nesse disceyueth bothe man and woman.

Diues.

Moche folke hadde leuyr dreme of the feende than of god or of his moder ma∣ry. for as they say whanne they mete of the feende. they fare wel in the day folowyng / but whan they dreme of god or of oure la∣dy they fare euyl afterwarde.

Pauper.

Suche folke fare the worse for their mysbileue & their nyce fantasy. and synne ful gre¦uously. and euyl be disseyued by the gyle of the feend. For whan the feend seeth that a man shalle haue disease / he maketh him on the night bifore to mete of god. and of oure lady / & of other seyn¦tes / or of men of religion / soo to make hym to haue lesse deuoci∣on to god and oure lady & other seintes / and lesse affection to mē of religion bicause of his disease that shal falle to him after that dreme And so by the bodily dise∣ase that he thynketh to brynge hym in / he traueyleth to brynge hym into gostly disese and depe in synne And therfore whan mē wole be foles. and sette feyth to suche dremys y^t come so by gyle of the feende for asmoche as dis∣ease

fallyth to them onys or tuy¦es after suche dremys Therfore god suffreth the feende in punys¦shyng of their synne and of their mysbileue for to do them dreme ofte of suche maner / and after to do them disese as they byleue to haue And therfore whanne men hadde suche dremys with disese so folowyng and began to haue any fātasy or feyth therin / they shulde shryue them therof to so∣me wyse man and telle hym the feendes gyle / and they shulde fa¦re the better. Sūme mete of god and oure lady and of holy men / y^t haue fare fulle wele afterward for they haue no suche fantasye ne mysbileue in dremes And so∣me fare ful euyl after for theire mysbyleue / and ofte tyme they fare ful euyl whanne they mete neither of god ne of oure lady.

The xlvi. chaptre.

ON the same maner. some man hadde leuyr to mete with a froude or a frogge in the way / than w^t a knight or a squi¦er / or with any man of religion. or of holy churche / for than they say and leue that they shal haue gold For sumtyme after the me¦tyng of a frogge or a tode / they haue resceyued golde / & soo they falle in mysbileue and dispysen their euen cristen For wele I wo¦te that they resseyue golde of mē or of wymen but nat of frogges ne of todes / but it be of the deuel in lyknesse of a frogge or a tode And they mete w^t many a foule frogge & tode in the yere & yit res¦ceyue they no gold for y^e metyng And if they resseyued any golde. they shuld thanke god and their euen cristen / nat the frogge ne y^e tode for they may nought yeue them And these labourers del¦uers and dykers that moost me¦te with frogges and todes. been fulle pore comonly And but mē paye them theire hyre they haue lytel or nought On this maner also some bileue y^t if the kyte or the puttok fle ouir the way afo¦re them that they shuld fare wel that daye / for sūtyme they haue fare wele after that they see the puttok so fleynge And soo they falle in wane byleue. & thanke the puttok of their wel fare and nat god But suche foles take none hede howe often men mete with the puttok so fleynge / and yit they fare neuir the better. For ther is no folk that mete so ofte with the puttoke so fleynge as they y^t begge theire mete from dore to dore

The xlvii. chaptre.

DIues.

What sayst thou of theym that diuyne by the firste day of the yere. that is the first kalendes of Ianuary. and by Cristmasse day what shal fal in the yere folowynge That if it falle on the sonday / the wynter folowynge shalbe goode / somer gode and drye. plentye of wyne Oxen and shepe shalle wex and multiplye / Olde men and wy∣men shalle dye. and peas and ac¦corde shalbe made that yere.

Pauper.

I say that it is open folye and wychecrafte / and full highe offence of the maiestye of god. For he y^t made al thynge and ruleth alle thyng is nat boū¦den ne arted to y^e cours ne lawe of the kalender He nedith no ka¦lender in his gouernaunce But he gouerneth and demythe this worlde by treuthe & equyte med¦lyd with mercy / and after y^e men deserue he sendith them wo and welthe / peas or warre / what day soeuir the kalendes of Ianuary or Crystmasse falle on. In the yere of oure lorde a thousande & foure hundryd / the kalendes of Ianuary felle on the thursdaye whan as they say shulde folowe plentye of alle gode and pees al¦so but that yere folowyng grete hungre / grete pestilence / sodeyn deth. Warre felle within the lōde & werre withoute / drede sorowe & care / & tribulacion in euery de∣gree. The kalendes hath chaū∣gyd sithen from day to day. and y^e yere is come ayē on the thurs∣daye / but our disease chaungith nat but alway īto worse for our synne. For oure synne alway moreth or encreasith and lessyth nat And on what daye euyr the kalendes of Ianuary & Criste∣masse day falle in one londe / the same daye it fallyth al aboute. And yit folowyth it nat therof y^t it shulde be ouir al peas if it fal on the thursday or the sondaye. ne ouir all plentye / ne ouir alle warre and hungre or pestilence. if it fel on the saturday.

Diues.

Sūme diuyne by the thūdryng. & make theym wyse of al the ye¦re cūmynge / after the moneth y^t it thundreth in.

Pauper.

And that also is an high folye & open wytchecrafte For it is a kyndly thinge in somer tyme to thundre in may. apryl / Iuyn. iuly. au∣guste and septēbre But in other monethes y^t been in wynter it is nat so kyndly to thūder as than For whanne grete thūder ī wyn¦ter fallith / it is ayēst kynde and token of the high offence of god and token of vengeaunce com∣mynge: but if men amende hem

And so is euery thynge / and na∣mely wederynge that fallith a∣yenst comon course of kynde. But for to diuyne therby in spe∣cyalle what shal falle either wel or wo / peas or warre / hungre or plentye / helthe or seknesse / it is vnleful For only god knowith for certayne what is to come of suche thīges / and where & whan it shal falle. And god vsith nat the thundre as an horne to blow his counseyl aboute the worlde

The xlviii. chapter

DIues.

It is a comon opy¦nion amonges gentiles. and others also / that alle the ye∣re foloweth the disposicion of y^e xii. daies in Crystemasse. So y^t the firste moneth shalbe suche in wederyng as the firste day of ye tuelue / the secounde moneth as the secounde day / & so forth by & by.

Pau{per}.

That oppinyon is false / and open folye For it is a ful kyndly thynge to haue frost and snowe alle the tuelue daies. But it were ayenst kynde to ha¦ue froste and snowe alle the yere folowynge. And sumtyme it fal¦lyth that it is ful reynye wedyr. al the xii. daies / but it folowyth nat therof that it shulde rayne & be wete wedyr alle the yere after It is fulle kyndely thynge that the sūne shewe him nat thre day¦es or iiii. to gider in cristemasse. but it were moche ayenst kynde if the sonne shewyd him nat thre monethes or iiii. to gyder name¦ly in somer tyme And ofte it fal∣lyth that in alle the tuelue daies it rayneth noo rayne / but euery day sonne shyne. and fulle faire wedyr / but it folowyth nat ther¦of that it shulde be sonne shyne withouten rayne al the yere af∣te / for than beest and mā shuld be in greate perel At the begyn∣nyng of the worlde the feend hi∣ghte adam and eue / y^t they shuld be as goddes knowynge gode & wyckyde y^t was to come / if they wolde ete of the tree ayenste god¦des p̄cept. & so he brought them into care and sorowe / & into her folye. And on the same maner these daies he bihoteth mē to be as goddes knowynge wele and woo / thatt is to come. by suche nyce fantasies y^t he techith them tyl that he bryngeth them in wo and namely ēglisshe nacōn that moste takyth hede to his lore / & moste taketh hede to wychcraft and to them that make them {pro}∣phetes and make them wyse ī su¦che folyes ayēst the lawe of god

The xlix. capter.

DIues.

Is it nat leful to theym that can. to make metal golde or syluer / and mul¦tiplye golde and siluer from xx. pounde to xl. pounde / & so forth

Pauper.

If any man coude do it by weye of kynde / it were lee∣ful / and ful proufitable to this londe But wele I woote ther is no man that can do it: For if they coude they wolde first mul∣tiplye to theym self warde & ma¦ke theym self riche And comon∣ly alle that vse that crafte but if they haue ought elles for to tak to. been ful pore and ful nedye. But whanne they may begyle a¦ny man of his gode / as they doo fulle ofte. and rēne awaye with oeher mennys godes / and of the riche make ful pore men. They hoten them multiplication butt they pleye alle with subtraction and brynge folke into greate po¦uertie Lytel nedyd oure kynge to charge the people with taxes and taliages / if he hadde so mo∣che folke in his Realme y^t coude do that crafte. to make golde. & siluer and so to multiply it But suche iapers and faytoures dis∣troye moche golde and syluer in distruction of the Realme / and blynde many a wyse man / & be∣gyle them of their gode. For the couetouse and the false accorde sone to gider And for asmoche as whanne men haue ynough & been nat content therwith / ther∣fore god suffreth them to be begi¦led / and so be sotted for couetise that they can nat cease tyl they be brought to nought or to ouir grete losse / for many a mā hathe be vndone by this crafte And therfore this crafte is condemp∣ned & forfendyd as wychecrafte by the lawe xxvi. q̄. v. Epūs

The l. chaptre.

DIues.

What sayst thou of them that wole natt haue men of holy churche. and name¦ly men of religion with them on huntyng / for their bileue is that they shulde spede the worse by∣cause of their cumpany.

Pauper.

I pray to god y^e euyl mote they spede / as ofte as they take any man of religion / or of holy churche to go or to ryde w^t them on huntynge For suche hū¦tynge with horne and houndes. and grete noyse / is forfendyd to men of holy churche. Extra .li.iii. ti^o vltimo: ne clici. c.i. et li.v. ti^o xxiiii. De cle. venat. c^o i. & ii. & distin. xxxiiii. quorūdā. And seynt austyn saith that tho men of holy church which haue likynge to se suche hūtyng they shal see oure sauyour and be ful sory. distinc. lxxxvi. Vident.

Diues.

What sayst thou of hem that whanne they go on hūtyng or passe by the waye. if they me∣te with a man of holy churche or of religion / and namely with a frere / they wole leue him on their lefte honde For by that they we ne to spede the better / & the wors if they leue him on theire ryghte honde.

Pauper.

I say that su∣che been of false bileue and wyt¦ches ••eres And but they amend them god shalle putt them from his right honde. and put theym on his lefte honde with theym y^t shalbe dāpned at the day of do∣me / and sende them into the pyt of helle withouten ende. I wold al suche were serued as one was fulle late.

Diues.

How was he seruyd.

Pauper.

Ther came a proude gettuer rydynge from london and mette with ii. freres walkynge on a dyches brynke. ī a fote pathe to fle the foulway The getter came rydyng ī grete haste criynge with moche boste. On the lefthōde frere. on the left honde frere. The frere prayde him ful faire to ryde forth in his waye and kepe the horse waye. as they kept the fote waye He wolde nat / but algates he wold haue the freres on the lefthonde and precyd in with his horse by∣twene the freres and the diche so nigh the diche / y^t the frere shoof bothe horse and man into a de∣pe dyche And there laye bothe horse & man∣tyl that other pas∣synge folke drewe him oute Ri∣ght so withouten doute but su∣che foles amonge hem and lette be suche nyce fantasies / god att the day of dome shal putt them on the left syde into the pytte of helle withouten ende / and sey to theym on this wyse For ye putt me on youre side so scornefully. therfore I put you nowe on my liftlonde with them that shal be dampned. And if they say Lord whanne put we the on oure left honde scornefully or dispytous∣ly He shal aunswere and say to them as he shal say to other. Quod vni ex minimis meis fe∣cistis / michi fecistis. That ye dyde to one of the leest of myne ye dyd it to me And therfore wē¦dyth nowe on the liftside into y^e fyre of helle / there to duelle with the feende and his aungelles w^t outen ende.

The li. chaptre.

DIues.

Me lystithe nowe more to wepe thanne any more to speke. For I wende tyl nowe that englisshe nacion. had worshiped god passyng alle other naciones / But nowe I se.

it is nat so For moche of my na∣cion is entriked and blent withe suche fantasies / many mo than I can tel And so they forfete hi∣ghly ayenst the firste cōmaunde¦ment y^e ought mooste to be char∣gyd For that techith vs how we shulde worshyp oure god aboue al thynge And ther is neither bu¦shop ne prelate ne curate ne pre∣choure. that wole speke ayenste the vyces and erroures that ben so high ayenst goddes worshyp And so by mysuse and sleuth of men of holy churche vice is take for vertue / & erroure for treuthe the feend is worshyped and god is dispysed Nathelesse as men say. god is in no londe soo wele seruyd in holy churche / ne so mo¦che worshyped in holy churche. as he is in this londe For so ma¦ny fair churches ne so gode aray in churches / ne soo faire seruyce as men saye is in no other londe as is in this londe.

Pauper.

As seynt Gregoure sayth in his omely. god takith more hede to a mannys herte than to his yift. and more to his deuocion thāne to his dede He taketh saith he no grete bede howe moche man or womā yeueth or offreth in ho¦ly church / but he taketh hede of howe moche deuocion & of what herte he yeueth and offreth And so a pore man or woman hathe some tyme more thanke / for the yifte of an halpeny / thanne so∣me riche man hath for tuēty she¦lynges If the makynge of chur¦ches and the ournamentes / and the seruyce in this londe were do¦ne prīcipally for deuocion / and for the worship of god / I trowe this londe passide alle londes in worshypynge of god and holye churche But I drede me that men doo it more for pompe and pride of this world to haue a na¦me and worship therby in the cū¦tree / or for enuy that one towne hath ayenst another / nat for de∣uocion / but for the worship and the name that they se them haue by araye and ournamentes ī ho¦ly churche / or elles by sligh coue¦tyce of men of holy churche·

Diues.

What fātasy hast thou that men do it nat for deuocion

Pauper.

For the people these daies is fulle vndeuoute to god and to holy churche. and they lo¦ue but ful lytel mē of holy chur¦che / and they ben lothe to come in holy churche. Whanne they be bounde to come thider / & fullo∣the to here goddes seruyce Late they come & sone they go awaye If they been there a lytel whyle theym thynketh fulle longe. They haue leuir go to the tauer¦ne than to holy church Leuyr to here a songe of Robynhode. or

of some rybaudry. thanne to he∣re messe or matyns / or any other of goddes seruyce. or any word of god And sithen the peple hath so lytel deuocion / to god and to holy churche / I can nat se y^t they do suche coste in holy church for deuocion. ne for the loue of god

For they dispyse god day and night w^t their wycked lyuynge and their wyckyd thewys.

The lii. chaptre.

DIues.

Me thynketh that it were better to yeue the money to the poore folke to the blynde and to the lame / whose soules god bought so dere / than so to spende it in solemnyte and pryde and making of high chur¦ches / in riche vestmentes / in cu∣ryous wyndowes / ī grete belles For god is nat holpen therby & the pore might be holpen therby ful moche.

Pauper.

If it be done for pride. or nat with gode mesure they lese moche mede If they do it of deuocion with dis∣crecion. it is medeful For euery man pore and riche after his po¦wer is boūde to worship goddes house. so y^e god lorde of al be ho∣nestly and worshypfully serued And therfore god bad in tholde lawe y^t his peple shulde make hī a fulle costly tabernacle att his owne deuyse And he hadde Sa¦lomon make him a ful costly tē¦ple. and yit withoutē dout ther was many a pore man that tym and both blynde and lame amō¦ges goddes peple Moyses Da∣uyd Salomon. ioas. iosies. es∣dras. iudas machabeus & many other bothe in the olde lawe and in the newe ben prised highly of god for makynge and worship¦pynge and mayntenyng of god¦des house and his seruyce And as we fynde in the gospel y^t ther was a pore wydowe that offrid to amendynge of goddes tēple. but two mytes that been worth a ferthynge And she was prysed of Crist / for her offryng passing alle other that offryd than moch more And we fynde Exodi. xxx.c. That god badde that in nombrynge of the people euery mā shulde pay to his tabernacle half a sicle / that was fyue pēs. and that the riche shuld yeue no more as for thanne. ne the pore no lesse In token that riche and pore shulde be besy to worshyp. & to meintene goddes house and goddes seruyce. God bad that both the riche & pore shulde pay alyke / in tokē that the pore mā shulde holde hym self as moche boūde to god as shulde the riche

and the gode as the wyckyde. The gode is bounde to god for he kept him oute of synne. The wyckyd is. for god kepyth hym that he peryssh nat for his synne Also god badde bothe ryche and pore. paye euen to his taberna∣cle / in token that they ben bothe bought with one pryce of cristes preciouse bloode / and that they shulde bothe holde them self aly¦ke bounden. and that they haue bothe alyke nede of suffrages & helpe of holy churche Also god badde theym both yeue alyke. ī token that he acceptith their yif¦tes both alyke / if their deuocion be alyke in their yeuyng that y^e riche man shulde nat be proude of his grete yift and of his riches¦ses / ne the pore falle in dispeyre. for his smal yifte and for his po¦uertie Nathelesse who so may best do moste is bounde to helpe goddes house what it nedith. & so it is ful nedeful to araye wel goddes house / and mayntene & increase goddes seruyce And al∣so it is nedeful to helpe the pore folke in their grete nede / and sū¦tyme more medeful than is the other. And therfore leeue freend thou muste take hede to the tyme and other circumstan∣ces. For in tyme of welthe of peas and of plente whanne the pore hath enogh or lightly may be holpen / thāne principally mē shulde trauayle to worship god¦des hous and to encrese & mayn¦tene goddes seruyce. But in ty∣me of wo warre and hūger of po¦uerte and other tribulacion / thā shulde men principally trauayl besily to their euyn cristen / and take hede that no mā ne womā. perisshed for defaute. but by be∣sy to helpe the nedy bothe by ye∣uynge and leuynge In token of this we rede. ii: Regū vii. & i^o {per}ali. xvii. & xxii.c. That god wolde nat suffre the kynge da∣uyd to make his temple. natw^t¦stōding that he wolde ful fayne haue made it / and brought and ordeyned ful moche thyng ther∣to For in his tyme the lōde was in moche tribulacion by warre. Within and withoute / by hūger. moreyne / by discension and de∣bate of them selue But he sayde to dauid that Salomon his son shulde make him a temple / For he sayde he shalle reigne in peas and rest / in somoche that he shal be clepyd kynge peasible / for in his daies I shalle yeue pees and reste in the londe of israel And Dauid whan he was in peas & reste and had discoūfyte his ene¦myes / thanne he beganne to or∣deyne for goddes temple & wold haue made it God coude hym moche thanke for his gode wyll

but he wolde natt suffre hym to make it / for he was nat in so go¦de reste. as he wende to haue ben in. For after that beganne greate warre ayenst him / as we fynde Secundo Regum vii. et viii.c. And therfore god sayde to him / Thou shalte natt make to me an house / For thou haste shed moche blode. and thou arte a man of blode shedynge bifore me That is to say I haue ordey¦ned the for to fighte ayenst myn enemyes. and to slee theym and so to make peas. And I haue ordeyned thy sonne aftre the to make me an house / in peas and reste / that I shalle set hym in by thy fightynge and thy doynge.

The liii. chaptre.

BVt it faryth these dayes. by moche folke as it dide by Iudas the traytoure. ¶We fynde in the gospel Io. xii.c. y^e mary ma••deleyn anoynted the blisfulle feet of oure lord Ihesu with a precious oynemente nat for any greate nede that Cryste hadde therto / but for loue & de∣uocion that she hadde to him. Iudas bare heuy therof & grut∣ched and sayd. Why is this oyne¦ment thus loste. It might haue been solde for thre hundryd pēs. and be yeuen to the pore folke. But as seint Iohn sayth in that same place Iudas saide nat tho wordes for the loue that he had to the pore folke / but for he was a theif and robbyde Cryste and his disciples of money that was yeuen them. And therfore he wolde that the oynement hadde be solde for thre hundryde pens. and youen to Cryste whiche lo∣uyd wel pore folke / that he my∣ghat haue myched the money a∣way / for he bare the purce. And for that he hadde nat his purpo¦se of the thre hundryd pens / ther¦fore he solde Cryste for thre hun¦dryd pens. that was thretty pla¦tes and peces of syluer. For eche one of tho thrytty was worth x. smalle pens. On the same maner / these dayes sūme folke gruche for deuociones and nede¦ful coste that men done in holy churche / & say as Iudas sayd / y^t it were better to yeue it to poore folke But many of tho yeue ful¦lytel tale howe euyl the pore pe¦ple fare / for they do fullytell to the pore folke or to holy church either. But by ypocrisye and sy¦milacion of almesdede / they w^t drawen mennys deuocion from god and holy churche / and from pore folke also. And soo they robbe holy churche and the pore folke. For they done lytel

them self / and lette other y^t wold doo And if they do almes to the pore blynde and lame / they doo it to haue a name / and for to ex¦clude or putte behynde greter al¦messes that they been bounden to / as to worshyp holy churche. and in case gode minysters ī ho∣ly church / and hem that trauayl holy in goddes seruyce. and stu∣dye in goddes lawe night & day and preche it to the peple ī dede / a worde / and haue nede of bodi∣ly almesse / of the whiche Cryste sayth in the gospelle. Luce. x. That suche werkemen and tra∣ueloures ben worthy their mede And seynt poule sayth y^t Cryste hath ordeyned theym that teche the gospelle & goddes lawe / for to lyue by the gospel / & by their prechynge / nat as passyng beg∣gers by the weye / but honestly. & worshypfully as goddes kny∣ghtes / as seynt austyn sayth. su¦per illud p̄i. Producens fenū iu¦mentis And therfore they that repreue nedefulle makynge of churches / of vestmētes & bokes & nedefulle makynge of belles. and gruche ayenste the holy ser∣uyce of god in holy churche / ben foles & in Iudas caas / For they mayntene worldly worshyp. & lette goddes worshyp Natheles the waast cost of alle these thin∣ges & other in holy churche done for pryde and vaynglorye or en¦uye of one parisshe ayenst a no∣ther / or for couetyce of the miny¦sters in the churche seculer or re∣ligious is gretly alway to be re∣preuyd.

The liiii. chaptre.

DIues.

God byddyth in the gospel M^t. vi.c. that whanne man or woman shulde praye he shulde go into his chā∣bre / and shytte the dore to hym. and so praye the fader of heuyn

Pau{per}.

In tho wordes Cryste techyth vs nat oonly where we shulde praye / but he techyth vs howe we shuld pray For the chā¦bre that we shuld entre in is our herte / for in our prayer we shuld gadre our inwyttes & oure thou¦ghtes to gyddre in oure herte / & sette oure herte only in god and take hede to oure prayer. The dore that we shulde shytte been oure v. Wyttes outwarde to flee distraction. For thāne we shuld kepe wele oure sight our heryng oure felynge / oure tastynge and semellynge. that ther come noo distraction into oure herte by a∣ny of oure fyue wyttes. And he badde alsoo in the same place / that men in theire prayer shulde fle ypocrisye. and vayne glorie. And to flee alle this it is

fulle spedefulle to man and wo¦man whanne they may nat goo to churche / to go to their cham∣bre / and into their oratory. and saye there theire prayere and de∣uociones But if they dispyse goddes house & leue goddes ser∣uyce for such pryue prayer / they synne greuously / and lese mede of their priuey prayer And ther∣fore the lawe byddyth that they that haf pryue oratories or cha∣pelles by leue of the busshop. to here in their masse and their ser∣uyce / that in the greate festes as Ester. Cristmasse / epiphany / as¦cencton / penticoste / seynt Iohn baptyst & other such / they shuld go to church. and no prest shuld thanne synge in suche oratories or chapelles withouten speciall leue of the busshop / and if he did he shulde be put from his masse. De consecrac. distinc. i. si quis. extra. Bothe pryue prayer and open been gode if they be doone in due maner. and in due place. and in due tyme Prayer is gode in chambre and in oratory / but it is better in holy churche wyth the comunyte / whan tyme is of comon prayer / and whanne mē may wele attende therto w^t fer∣uēt charite Synguler prayer of one {per}sone is gode in chambre / & in oratorie and better in church. With euē charite. But comon prayer of a comunyte ī churche is bettee thanne a singuler pray¦er if euery partie of that comu∣nytie be in charite For Criste sayth in the gospel / that if ii. or thre be gadryd to gider in his na¦me that is charite / there is he in the myddes of theym / that is to say in their hertes to helpe them in their prayer. And if ii. of you sayth he consent to gider by cha¦rite ī her prayer / what euyr they axe it shalbe doo to theym M^t. xviii. And therfore sayth seynt ambrose. su{per} illud ad Ro. xvi. adiuuetis me in orationibus ve¦stris. That whanne many sma¦le been gadryd to gidre they ben fulle grete And it is nat possible that the prayers of moche folke in charite shulde nat spede. And therfore sayth the prophete Ioel ii^o.c. Halowe ye your fastynge. clepe ye cumpany to you / gadre ye the peple to gydre And whan ye be gadryd make ye you holy & clene of synne / take ye the old folke w^t you & gadre ye to gider the yong children souking al to prayer For right as a voice of a multitude is myghtier & ferther may be herde / than the voyce of one {per}sone alone / so is the voyce & p̄yer of a multitude soner herd thā is the voyce of one {per}sone al one & soner getith grace. & therfo¦re the {pro}phet saith Laudate d.o.

gentes / et collaudate cum om̄s populi. Alle folkes pryse ye the lorde / and alle peoples pryse ye him to gydder And seynt Poule Ad colocenses iiii.c. Byddeth. y^e men shuld yeue them to prayers and wake in prayer and thākin¦ges in that they shulde praye all to gidre.

Diues.

Moche peple. lye seke in their bedde / and mo∣che in pryson / many one on the see. and in other nedefulle occu∣paciones / and may nat come to churche / and men duelle in ma∣ny dyuerse londes. many thou∣sāde myles atwynne / how shuld they pray and pryse god alle to gider.

Pauper.

Al if they may nat come to gyder in one place / ne in one churche / yit they must cūme to gyder in charite / that y^e multitude of cristen peple be of one herte and of one loue and of one feyth.

The lv chapter.

DIues

We make many ga¦drynges to gidre many ge¦neral {pro}cessiones and prayers in comon to pray for the pees / and yit haue we noo peas / but euery yere more warre thanne other & euery yere spede worse thā other

Pauper.

If men came to gidre and made their prayers in low∣nes / clenesse & charite. god shuld here them For he sayth if ii. or iii consent to gydre in charite what they axe to the worship of god. & to helpe of their soules it shall be done to hem of my fader But oure prayers and processions be ayenst charite / made with grete pryde For al yf men go on pro∣cession for the peas / and synge & say with their mouthe Da pacē domine. Lord yeue vs pees / yit with hert men praye alle ayenst peas. For they wolde noo peas haue / ne desire peas / but alway to haue werre and to shede cristē mennys blode For nat withstō∣dynge alle the myscheif that the peple is in bicause of werre / and that we haue the worse on euery syde / yit the peple saythe that it is beter to haue werre than pees & they haue leuyr to here of wer•• than of peas. And they say that they may natt lyue withouten werre And whanne god sent hē worshipfulle peas on euery side they dispysed pees / and slewe hē that made peas for that they tra¦ueyled to make peas. And the peple had leuyr pay grete taxes for shedynge of mānes bloode / thanne for to paye smalle taxes for to haue peas. And sithe they loue no peas / ne desire peas and wole nat haue peas though god wolde yeue theym pees withou∣ten doubte they pray nat for y^e

peas For no man prayeth for a thynge that he wole nat haue And so in their prayers and {pro}ces¦siones they scorne god / & more {pro}¦uoke him to vengeaunce thāne to mercy Also they make their prayer nat with lownes / but w^t grete pride / for they wole nat be knowe of any myscheyf. They holde them selue so stronge and so wyse that as them thynketh. they haue no nede of helpe. And therfore though god here vs nat in oure prayer / ne helpe vs it is no wounder. For with oure mouth we axe peas / but w^t oure hert we axe werre / w^t our mouth we say Kyrieleyson. Lorde. haue mercy on vs / but with our herte we praye him to helpe vs. to sle our euen cristen that wold lyue in peas And so oure prayer is alle oute of charite / and oure lyuynge is fulle synful. and ful highly ayenste the plesaunce of god.

The lvi. chapter.

DIues.

It is a comon pro¦uerbe. that a shorte pray∣er thyrleth heuene. Oratio bre∣uis penetrat celū. And therfore sayth Cryste in the gospel: M^t. vi.c. Orantes nolite multū lo∣qui. Whanne ye praye sayth he. nyl ye speke moche.

Pauper.

It is a comon prouerbe of truā¦tes that sone be wery of prayers and haue more haste to tauerne thanne to holy churche and ha∣ue more lykynge in the worlde. than in god Natheles if it be wel vnderstonde / the {pro}uerbe is soth gode and holy For euery thyng is clepyd shorte. Whan the endes been nigh to gyder. And the fer∣ther that the endes of any thyng is atwynne / the lēger is the thīg And so it farith by prayer For the one ende of our prayer is our herte / and the other ende is god. And therfore sayth seynt austyn that prayer is a styenge vp of a mannys herte to god And on this maner the nigher that a mā¦nes herte is to god in his prayer. by loue and lownesse and deuo¦cion and right intēcion / the shor¦ter is his prayer And this maner of prayer thirleth heuene / for as holy wrytte sayth. the prayer of him that loweth him in his pray¦er. thirleth the skyes or the clou∣des. For the more that man lo∣weth him in his prayer. the more he nighyth to god / for than god of his mercy bowythe downe to him And therfore Crist saith y^t he that so lowyth him self in his p̄y¦er he shalbe highed vp to god. And therfore seynt Iames saith y^e god withondith the proude. & to the lowe and meke of herte he

yeueth grace And on this maner speke a man neuir so moche / as longe as his hert is nygh to god by loue and lownesse / and right intencion and deuocion / so lōge his prayer is but shorte. though he speke neuir somoche with his mouthe And as long as he may contynue his prayer so in deuo∣cion / it is leful and medeful / to speke in his prayer. But whāne his speche begynnyth to let him of his deuocion it is gode to cese of his vocal prayer / that is ī his owne free wyl But if he be boū¦den therto by a vowe or confessi¦on or by ordre / or by office / than he must saye his bedys that he is bounde to and do his dette And he must say distincly / nat to yer¦ne ne to atrete. For if he say to yerne he may lightly ouirskyp. And if he saye to atrete / he may falle into grete distraction & lose moch tyme. and leue therby ma¦ny gode dedys that he might el∣les do / and brynge him self in lo¦thynge of prayer and lettyng of deuocion of him self / and of the people also / that wolde here his prayer and his office.

The lvii. chaptre.

DIues.

Why badde thanne Cryst that men shuld nat speke moche in their prayer.

Pauper.

Cryst had nat vtterly y^t mē shulde nat speke moche in their prayer / but he had that mē shulde nat speke moche in their prayer as hethen men do. For they wene that god shulde natt here them but if they spake mo∣che. Also he badde vs nat speke moche in oure prayer as ypocri∣tes done. to be holden holy & soo gette mennys gode For as crist sayth ī the gospel. Luce xxiii.c. Suche deuoure wydowes hou∣ses by feynynge of longe prayer For as the glose saith ther̄ / they praye lenger thanne other / to be holden more religiouse and ho∣lyer thanne other. And therfore their prayer turneth into synne. ī somoche that they may neither wele praye for themself ne for o∣ther. And for suche prayer. they shal the more be dampned. as cryste sayth in the same place Mar. vii.c. This people wor∣shyp me w^t their lyppes / but her herte is ful ferre fro me For god is in heuene / and their herte and thought al in erthe It is a comō prouerbe / that who so spekythe vnwysely and veynely / or in e∣uyl maner / he spekyth to moche And therfore as longe as a man or woman prayeth wysely. de∣uoutly and with gode ītencion. so longe he spekyth nat to moch But if he praye vnwysely wyth

pryde and wycked intēcion / he spekyth to moche though he spe¦ke neuir so lytle And therfore y^e pharise spake to moche in his p̄y¦er / for he spake alle with pryde. And petir spake to moche / for he spake vnwysely / & therfore crist repreuyd them bothe. Also they speke to moche in their prayer. that sett their hert and feyth mo∣re in sownynge and sayng of y^e wordes. than they do in god. or in the thynge that they pray for and say ayen and ofte ayen we∣nynge that god herde them uatt¦tyl whanne by suche iteracions they been wery / and leue many deuociones that they shuld saye

And therfore sayth the wyse man / Non iteres verbū in orōe tua. Eccle. vii. Sey no worde ayen in thy prayer For suche doubte is lettynge of deuocion. for suche speke ouir moche / and make their prayer in wanbileue

For if mannes herte be to god ward. god herith his praier lōge or he speke it with his mouth.

Diues.

Sithen god is ouir all present / why pray we more ī ho¦ly churche than in other place.

Pauper.

For asmoche as he is ouir al / therfore ī euery place he owyth to be worshiped But for asmoch as we may nat worship him in due maner in euery place Therfore is holy churche ordey¦ned that men shulde fulfyl there y^e they leue in other places. And therfore in euery lawe god hath ordeyned certeyne places of pra¦yer where he wolde be worshiped in / passynge other places / and y^t for many skylles. Firste for co∣mon prayer and prisynge is mo¦re plesaunte as I saide firste Al¦so to fle erroures and ydolatrye For if eche man or womā drewe him alone alway in his prayer. the feende shulde disseyue hym. by illusions and by iapes / as he dothe comonly them that fle cū∣pany. and loue to be moche so∣litary. Also for to exclude slouth in goddes seruyce / y^t man and woman shulde falle in For but they were boūde to come to gider in some certayne place. to worship her god and to here god¦des lawe / they wolde elles trou¦ant. and worshyp god ī no place but ful selden And they wold ex¦cuse theym by vncūnyng if they dyd amys. Also holy churche is ordeyned for comon prayer and goddes seruyce that eche man & woman may bere wytnes of o∣ther at the day of dome / ayenste the feend / that he dyd in that as a cristen man ought to doo and seruyd his god. For as seynt poule sayth / vs must alle haue

wytnesse of oure feyth by dedys and tokens outwarde.

The lviii. chaptre

DIues.

Wherto shulde we pray to god for any thing for he is nat chaūgeable. And he may nought yeue vs but that he wyste wele bifore the begynnīg of the worlde that he shulde ye∣ue vs

Pauper.

We pray nat for to chaūge his endles ordenaūce but for to gett by prayer that he ordeyned w^touten ende to grāte vs by prayer For sithe he is our lorde / and we may nought doo. ne no thynge haue withoutē hī. he wole that we pray to him as to oure lorde / and in oure pray∣er knowlege him oure lorde And he wole nat graūte vs many thī¦ges that vs nedyth / but we pray him therfore

Diues.

Why pray we to god with oure mouth / sith he knowyth alle oure thoughte. alle oure desire / al our wyl / and what vs nedith.

Pau{per}.

For as I sayde firste god wole that we knowlege him for our lorde and knowlege oure nede y^t we maye nat do / ne haue no thynge with¦outen him / whiche knowlegyng must be doone with the mouthe. For seynt poule sayth if a man. or womā wol be saued / he must haue right bileue in herte īward and knowlege it outewarde w^t his mouth. Ro. x.c. Corde enim creditur ad iusticiam / ore autem confessio fit ad salutem. More ouer leue frende ye shalle vnder¦stonde / that ther is ii. maner of prayer / one is comon. another is singuler Comon prayer is the prayer of the ministres of hooly churche and of comon persones. in holy churche / whiche prayer. they make in the name of al the peple. And this maner of prayer must be done by mouth / that y^e peple may knowe that they p̄ye for them And therfore it is ordey¦ned by the lawe that suche pray¦er shuld be sayde / and sumtyme sunge openly with highe voyce. that the people may here it But singuler prayer that is done but of one singuler persone / may be done with herte alone withoutē voyce of the mouthe Nathelesse sumtyme it is gode to him thatt prayeth to praye by mouth And that for many skylles / Firste to excite his herte to more deuociō by outwarde tokenes And ther∣fore as longe as man or womā. is stired to deuocion by speche or vocal prayer. by knelynge / lou¦tynge fastynge / or any other ob¦seruaunce reasonable / so longe it is wele doone to vse it. in his

prayer / but if he be lettyd therby from deuocion and / falle therby in distraction / it is better to leue it for a tyme than to vse it. For we fynde primo regū ii.c. That anne spake in herte to god with bytter terys / and yitt ther herde no man her voice Also mē pray with the voice of the mouthe in yeldynge of dette For man is bounden to serue god with eue∣ry might and vertue y^t god hath youen him / w^t hert worde werk with al his might with alle his wytte And therfore holy church syngith and saythe. Os lingua niens sensus vigor confessionē {per}sonent. Mouth tunge wytte & mighte / make knowlechynge & praisynge to god And on this maner bedys biddynge is partie of satisfaction for synne. Also men pray w^t voyce of the mouy for greate deuocion y^t is īwarde in herte whiche brekith oute by speche of the mouthe / as saythe Criste in the gospel. Luce vi. Ex habundancia cordis os lo∣quitur. The mouthe sayth he. spekith of suche thinges wherof is plentie in the herte. And ther∣fore the prophete saith. Cetatū est cor meū: et exultauit lingua mea. Myne herte sayth he was mery and glade ynwarde / and a none my tunge made ioye oute¦warde· Also men pray w^t voy¦ces in speche to the more confu∣sion of the feēde / for he may nat knowe mēnys deuocion īward. but but by tokenes outewarde. And the more deuocion and lo∣ue that he seeth men to haue to god / the more is his confusion & his peyne And therfore is he soo besy these daies to tempte men ī holy church to pryde / to couetise to sleuth / glotony / and lichery. to lett holy prayers in holy chur¦che / whiche is to him verry con∣fusion and sorowe And therfore sayth the prophete of him whan he herith holy prayers and seeth men deuoute. Peccator videb^t et irascetur: dentib{us} suis fremit et tabescet. The synful wreche the feende of helle shalle se men∣nys deuocion: and he shalbe ful wroth He shal crosche or gnaste with his teeth. and be ful euyl a basshed For the desires of deuyl¦les and their disciples that wold let holy prayer shal perisshe and come to nought

The lix. chapter.

DIues.

In the begyn∣nyng of holy church and ī the tyme of the apostles. Was no suche seruyce and solen¦nyte in holy churche as nowe is

Pauper.

Than were but fewe cristen mē / & neither they mighte ne durste make suche solennyte for tyrauntrye of the hethen peo¦ple. Their wylle was gode / but they mighte nat / but as they mi∣ghten they dyd worshyp to god. and encresyd goddes seruyce. And therfore we rede ī the lyf of seint clement that by his p̄ching and teching within one yere wer̄ made seuenty churches in oone lytel yle of Cersone. nat with∣stondyng that ther were ii. thou¦sande of pore cristen men outla∣wyd and dampned to fulle hard trauayl / and might haue be rele¦uyd fulle moche releuyd w^t that that tho churches costyd. Thanne holy churche was ī his youthe and in his begynnynge. as sayth seynt Ierom ī prologo super actus aplōrū. Nowe ho¦ly churche is wexyd. & the feyth sprong and spredde and stabled in peas fro tyrauntes And ther∣fore nowe we muste worshyppe oure god with alle oure mighte. and oure cūnynge / for we haue none excusation as they hadde. And for to auoyde ydelnesse of prestys our faders bifore this ty¦me ordeyned the prayers in ho∣ly churche to be sayde after a cer¦teyn fourme / after the custome of diuerse cūtrees kepe their our after the oures of the day / as ma¦tynes at morowe and masse af∣terwarde. and euynsonge ayēst euyn: so that god shulbe prysed of the preestes alle tymes of the day.

Diues.

Me thynketh y^t it were better to say goddes ser∣uyce in holy churche withouten note thanne with note and hac¦kynge of the sillabes. and wor∣des in oure prayer and prisynge as as we doo. For who shulde telle the kyng of Englond a ta¦le or make his praier to him and made soo many notes and hac∣kynges in his tale / he shulde ha¦ue lytel thanke.

Pauper.

The king of heuyn is aboue y^e king of Englonde / and otherwise we muste worshyp hym thanne the kyng of englonde For vs must worshyp him with alle oure mi∣ghte. and alle oure herte / and al oure wytt / as him that is maker & lorde of alle thinge. And soo may we nat worshyp the kynge of englonde It nedyth nowe to speke to the kynge of englonde and to euery erthly man distinc∣ly / for they knowe nat mannys herte ne his wylle But god kno¦wyth it long or we speke it with oure mouth And therfore whan we synge in our prayer with clē¦nesse of lif & deuocion of hert we plese god in asmoche as we wor¦shipe

him w^t oure power of voy¦ce & tunge For euery note so sun¦ge to god in the churche or in o∣ther conuenient place for deuo∣cion in our self / & to engendre de¦uocion in other is a praisyng to god. And therfore dauid saythe. Cantate exultate et psallite. Synge ye & make ye mery oute¦warde / and synge ye to god craf¦tely. Iubilate deo omnis ter∣ra: seruite dn̄o in leticia Introi∣te in cōspectu eius in exultatōe Alle ye that duelle vpon the erth make ye hertly ioye to god. ser∣ue ye oure lorde in gladnes En¦tre ye in his sight with ioye and myrthe. For many skylles leue frende / songe and melodye was ordeyned in holy churche Firste to the more worshipyng of god. Also to the more excitatione of deuocion of the people Also to putte away heuynesse and vnlu¦stynesse / as saith seynt Bernard For many mā hay more liking more likyng to serue god ī glad¦nesse than in heuynesse And ther¦fore goddes office shulde be said liuely / distincly / deuoutly with gladnesse of herte For if the offi¦ce be sayde or sunge so hauely & dedely & so drawen alonge y^e it lo¦the both the synger or sayer & the herer / & bryngeth folke into he∣uynesse or distraction / it is euyl said or songe For that maner of syngyng is lettyng of moche go¦denesse / and cause of ydelshyp & of moche foly. for it maketh mē to withdrawe theym fro goddes house and from goddes seruyce. and so wante grace. De con. di. v. nō mediocriter. Also we syng in churche to cōfourne vs to sein¦tes in heuen whiche pryse god & serue god aluey w^t hygh voyce. and swete syngyng / as we fynd in the apocalipse. & many other places in holy wrytte And ther∣fore dauid sayth. Cantate dn̄o canticum nouum: laus eius in ecclesia sanctorū. Synge ye a newe songe to oure lorde. for su¦che is his prisynge in the church of al seintes And therfore songe in holy churche is gode whanne it is sunge deuoutly in clenes of lyf / roundely nat lettyng the de¦uout praier of the peple / as doth this curiouse knackyng. sunge of the viciouse mynistres in the churche. & specially in grete and riche churches For it is ofte seen that the singers in suche places. and other also ben fulle proude. glutones and lechoures also.

And the melody of suche men is no plesaunce to god / but har∣meth themself and many other.

The lx. chaptre

DIues.

Why been nowe no martiris as were wont to be.

Pauper.

We haue these day¦es martires alle to many in this londe.

Diues.

Howe soo.

Pauper.

For the mo martires. the more murdre and manslau∣ghter and the more shedyng of ī¦nocentes blode / the more venge¦aunce shal fal therfore.

Diues.

Moche folke is slayne these dai¦es / but that they shulde be marti¦res I can nat say.

Pauper.

All that ben slayne for the treuth pa¦ciently in charite ben martirs / in asmoche as they wytnessen the treuthe and stonde therwith vn∣to their deth For martir in latyn is a wytnesse in englisshe It is no worship to any londe or nati¦on to haue many martres of her sleynge / but it is an endles sha∣me. And therfore the iewes that slewe Cryste and his disciples. & prophetes & made martres with¦oute nombre / ben in dispyte and repreef alle aboute the worlde. And therfore Criste saide to hem that alle the rightful blode whi∣che they hadde shedde from y^e be¦gynnynge of the worlde shulde falle vpon theym & harde venge¦aūce therfore shuld come to hem And the romaynes that slewe pe¦tyr and many martres in euerye londe there they hadde lordshyp nowe they haue lost her lordship & ben wretches of wreches / and bothe the cite and the temple se∣myth acursed And now englissh nacion hath made many marti∣res They spare neither their ow¦ne kyng ne their busshopes / noo dignyte / noon order / no state ne degre / but īdifferētly slee as mē lyketh. and so vengeaūce & wre¦che folowith theym / and grace & worshyp hath forsaken them. Was it neuir worship to theim y^t they slewe seynt Thomas. their busshop and their fader. ne that they wolde by comon clamoure & comen assent haue slayne their owne kynge. Martirdome is worshipful theym that in chari∣te suffre the deth / & to theim that holde w^t them in their treuthe. But it is shame and shenshyppe to theym that done them to deth vnrightfully. And for asmoche as y^e multitude of shrewys is so greate / & falshode is so mightye y^e the treuthe is ouirsette & borne downe & true folke so martryde. We shuld wepe and nat ioye for that we haue so many marters / & night ••nd day cry mercy to let wreche If hethen peple or other nacions had made oure martirs we might reioyse vs of our mar¦tris But ī y^t we haue slayne them oure self we ought be ashamyd.

The lxi. chaptre

DIues.

Sithe they be mar¦tirs why doth god no my∣racles nowe for them as he dyde for martirs / and other seyntes ī the begynnyng of holy churche.

Pau{per}.

If a lorde haue but a fewe true seruaūtes. he wole pri¦se them and magnifie them / and do them worshyp. bothe to holde theym stylle in hys seruice. and also to drawe other to his seruy∣ce by ensample of them And the same dothe the maister in scole. to the children that lerne wele. And whāne the moder hath but one childe she cheriseth it the mo¦re. and kepith him the more dere¦ly. Right so Criste in the begyn¦nyng of holy churche hadde but fewe gode disciples or true seruā¦tes / and therfore he worshiped. and magnified theim with grete myracles to comforte them ī the feyth / and for to drawe other to the feyth For but god hadde she wyd thanne grete miracles and many / they y^t were in the feythe. shulde haue forsaken the feythe and fewe wold haue come to y^e feyth And it farith by holy chur¦che & by the feyth as it doth by a tree. Whan a tre is newly set mē water it and sett stakes and po∣les aboute to strenght it ayenst the wyndes blastes / for stormes shulde elles brise it or breke it / & felle it a downe. But whan it is wel rotyd & comōly wexen than men cese of wateryng and take away the stakes and the poles. Right so whan holy church and cristendome was in the begyn∣nyng / criste watryd holy church with greate yiftes of grace / & of deuocion / & vnderset it w^t grete wounders and myracles / which he shewyd that tyme ayenst the harde stormes of {per}secution that was that tyme ayenst the feyth of holy churche But nowe holy churche is sprūge and spred and the feith is stabled in mēnys her¦tes / and therfore suche miracles cese. And if any suche myracles falle in any londe amonges cris¦ten peple it is a token that sūme of them be nat stable in the feith & that god is nat al apaide with the people For seint poule saith y^e tokenes and miracles ben nat youen to folke of righte bileue. but to folk of false bileue And the mo myracles that men se / y^e lesse mede they haue for her feith as seynt gregory sayth in his O¦mely And so multitude of mar∣tirs and of miracles proue natt godenesse of the peple that they been doone amonge. but rather they shewe and preue the malice of the people. Whanne god shuld distroy the kingdome

of israel and of iuda for ydola∣try and other synne that nigh al the peple was fallen in / he sente his famo{us} {pro}phetes as hely / and helisee. ysaie. ieremye. danyel / e¦zechiel & other xii. {pro}phetes whi∣che taught the peple goddes law & warnyd theym of mischeyf cū∣mynge but they wolde amende theym And they cōfermyd theire prophecy w^t many greate mira∣cles / & yit the people was worse than euir they were bifore At the laste cryst came to preche and to teche them and dyd many woū∣ders / and helyd alle maner seke¦nesses & sent his apostles also a∣monges theym / whiche dyd ma¦ny wounderful myracles. And yit the people was thanne wors thanne euir they were aforne In somoche that they slewe nat on∣ly the prophetis & the apostles & cristes disciples / but they slewe criste himself goddes sōne of he∣uen. lorde of al thinge. Whiche had done hem so moche worship & done so many woūderful cur̄s amonges theym.

The lxii. chapter.

DIues.

I trowe that if mē were nowe as holy as mē were thanne / they shulde do my¦racles nowe as they dyd thanne

Pauper

Though they were as holy or holier they shulde nat do suche myracles For they be nat nowe so nedefulle as they were thanne / ne it were nat {pro}fitable to the people. as I sayde righte nowe And I hope that they ben as holy that do no myracles as many of theim y^t done miracles. For suche doynge of myracles. stondith nat in the holynesse of him that dothe the miracle / but it stondith in the clepynge. & the vertue of goddes name to the {pro}¦fytte of other / and ofte to damp¦natiō of him that so clepith god¦des name and doth the myracle As saith the glose. su{per} illud M^t vii^o Dn̄e nōne in noīe tuo {pro}phe¦tauimus.

Diues.

It semyth therby that shrewis and wycked lyuers may do miracles

Pau{per}

Criste saith so himself M^t. vii.c For as we rede there. at the doo¦me many that shalbe dampned. shal say to Criste O lorde we {pro}¦phecyed in thy name and castyd out feendes and dyd many tok¦nes and myracles in thy name. But he shalle say ayen to them.

Wendyth hense fro me ye wor∣chers of wyckednesse. I knowe you nat for none of myne. And as sayth seynt Iohn Crisostom in tractatu. Nemo leditur nisi a semetipso.

That Iudas the traitoure had power of god for to do and dyde many greate miracles / yit is he dampned Also doynge of mira∣cles is no syker tokene of gode∣nesse neither of the doer ne of pe∣ple there that they ben done / but only charitie and gode liuynge been syker token of godenesse And therfore Criste taughte vs to know the gode {pro}phetes from the wycked. nat by her miracles ne by their prophecy / but by her gode dedys and charite Therby saith he men shal knowe that ye be my disciples if ye haue chari∣te amōges you / nat by miracles ne by prophecy For iudas dyde miracles / and cayphas and ba∣laam fulle cursed wreches. pro∣phecyed fulle truly And seynt Iohn baptiste that was so holy dyd neuir suche miracles by his lyf And therfore Cryste badde y^t we shulde take hede to mennys dedys and knowe them by their fruyt.

Diues.

Ipocrites and he¦retikes do ful many gode dedys and yit be they shrewys

Pau{per}.

Suche maner of folke haue ii. maner of dedys / one in priuey. another in apert or open. Their dedis in a{per}t be nat theirs but they ben clothinges of shepe vnder whiche they hile theim or couer them as wolues to dissey∣ue gode shepe And therfore crist byddith in the gospel y^t we shuld be ware of false prophetes. that y^t come to vs in clothynge of she¦pe / for they ben inwarde wolues of raueyn. If their dedys be wycked / it is her owne clothing wherby they may be knowē but her priuey werkes and their pry¦uey teching ben their owne frute whiche comōly ben ful wycked And so by that that they do and teche priuely men may best kno¦we what they been.

Diues.

I I may wele assent to thy speche for so many wounders haue fal in this londe within a fewe yer̄s in sūne mone and sterres / ī lond ī water in the ayr / that we rede ī no boke y^t euir fel so many in so litel tyme And as mē sey ful wic¦ked lyuers do many miracles & prophecye. & yit we wante grace on euery syde / & the harde venge¦ance of god is vpon vs nighte & day / shewynge that god is gre∣uously offēdyd w^t vs

Pauper.

As saith the glose. su{per} illud. ii. ad thessalo. ii.c. In signis & {pro}di¦giis mendacibus. For asmoche as the peple is oute of charite & wole nat knowe the treuth / but trust al in lesynges & in falshede Therfore god suffreth false shre¦wys for to do woūders & mira∣cles for to disceyue the people. &

to holde them styl in her errour. I haue sayde as me thynkethe say forth what thou wylte.

The lxiii. chaptre

DIues.

What seyst thou of them that wole no solem¦nyte haue in their buriynge. but be putt in erthe anon / and that y^e shulde be spente aboute the buri¦yng they bydde that it shulde be youen to the pore folke blynde. and lame

Pauper.

Comonly in such priue buriynges ben ful smalle doles and lytel almes yo¦uen And in solemne buriynges. been grete doles / and moche al∣messe youen / for moche pore peo∣ple come thanne to seke almesse But whanne it is done priuely fewe wytte therof. and fewe co∣me to axe almesse / for they wote nat whanne ne where ne whom they shulde axe it. And therfore I leue sikerly that sūme fals ex¦ecutoures that wolde kepe alle to themself. bigāne firste this er¦rour and this folye

Diues.

And yit men holde it a grete {per}fection these daies.

Pauper.

Though men burie their frendes priuely. or ayertly / it is no harme to the dede ne to the liuynge But if the worship of god be withdrawen. and the almesse of the pore nedy and the holy prayers and suffra¦ges of holy churche / whiche ben ordeyned to be praied and done for the dede and the quicke that haue nede therof But it is a gre¦te foly and also a grete synne to forsake solempne buriynges / y^t be done principally for the wor¦shyp of god and for the proufyt of the dede / spendyng his godes to nedeful releuyng of holy chir¦che / and the pore nedye people y^t been of no power to helpe theim self. for that is a custome of fals executoures that wolden make themself riche with dede mēnys godes / and nat dele to the pore. after dedes wylle / as nowe alle false executoures vse by custo∣me. And so they that forsake worshipful buriynge as I haue rehersyd bifore lette the prisyng the worshippe / and the sacrifice and offrynge that shulde be do∣ne to god. They do also dispyte to holy churche / in that that they forsake the prayer. and the suf∣frages of holy mynistres of ho∣ly churche. Also they offende all the soules of purgatory that shulde be releuyd by messes syn∣gynge / hooly prayer and suffra¦ges of holy churche / whiche ben ordeynyde in buriynge to helpe

of alle cristen soules And they please the feende that is besy ni∣ght and day to lette goddes offi∣ce •• goddes worshyp and holy p̄y¦er Also they offende mankynde. and god that tooke mankynde. of a woman / in asmoche as they putte their body in suche dispite and pryue it of the due worship For the body of a gode man / or of a gode woman that is knytte to that preciouse soule y^t Cryste bought so dere. With his precio{us} blode / with whiche soule it shal ryse apen at the dome / and lyue in blysse withouten ende brigh∣ter than the sonne / it is of ful gre¦te dignyte / al if it be here in gre∣te myscheyf for a tyme for adā∣mes synne. Mannys body is of fulle grete dignyte in that / y^e god toke oure body of a woman alo¦ne / and bicame man withouten parte of man / and bodily in oure kynde reigneth god and man a∣boue alle creatures And therfore by wey of kynd and for worship of god that toke oure kynde / it oweth to be worshiped / namely in his deth / for than is no drede of pryde. And therfore sayth the wyseman. Eccle. vii.c. Mor∣tuo non prohibeas graciam. withdrawe nat thy grace. & thy mercy from the dede. That is to say withdrawe nat ne lette natt he due seruyce and worshipfull cerymonies that longe to the bo¦dy / ne the suffrages and prayers that longe to the soule as sayth. the the glose And in a nother pla¦ce he sayth thus Sonne wepe thou on the dede man with byt∣ter teres and grete sorow / and af¦ter his state as righte is hile his body / dispyse nat his buriynge. make mornynge one day or .ii. after his deserte Eccle. xxxviii c. For by the lawe of kynde. by lawe writen. by lawe of grace & euery tyme worshipful sepultu∣re after mennys power hathe be due dette to mannys bodye and womannes. In the lawe of kynde haue we exāple of Abra∣ham Isaac and Iacob / and her wyues / whiche hadde ful costly buryinges. As we rede in holy wrytte Gen. lvi.c. And in the lawe wryten haue we example. of Samuel / Dauid: salomn / io¦saphat / ezechie. iosie / tobie / and of the machabeis / whose buryin¦ges were costly and worshipful In the lawe of grace / that is in the new lawe haue we example of oure lorde Ihesu Cryste / whi¦che nat withstondynge that he suffcyde spytefulle deth for man¦kynde. yitt he wolde haue / and hadde worshypfulle and costly sepulture and buriynge.

As we fynde in the gospelle Io. xix.c. wherby as the glose saith there he yaue men exāple to ke∣pe worshypful buriyng after y^e custome of the cuntre And ther∣fore he cōmendyd mary mawde¦leyn / y^t she came bifore his dethe to anoynte his body so precious¦ly and costly into the sepulture. And many seyntes were buryed worshipfully by the doynges of aūgelles / as seynt Clemēt. seint katheryne / seynt agace / and ma¦ny other And seint poule the first hermete was buryed worshipful¦ly and woūderly / by worchinge of lyons / and of wylde bestes / ī tokenyng that mannys body & womans owe to haue worshyp¦ful sepulture For sithen aungel¦les and wylde bestes dyde suche worship to mannys bodye after his deth Moche more mākynde shulde worshyp mannys body: after his deth / and doo worship to his owne kynde. And so men shulde releue pore folke in their myscheyf / and specially in their diynge by almes yeuyng Butte they shulde nat for that do any wronge by their lyuyng to their euen cristen for to make them ri¦che to do moche almesse at their endynge For as the lawe sayth. ther shulde no man be made rich with wronge and harme of a no¦ther. Locupletari non debet ali¦quis cum alterius īiuria vel iac¦tura. Extra de regulis iuris. li∣bro vi.

The lxiiii. chaptre.

DIues.

What sayst thou of them that holde market∣tes and feyres in holy churche & in sanctuary /

Pauper.

Bothe the byer and the seller and mē of holy church that mayntene hem or suffre them whanne they my∣ght lett it ben acursed. For we fynde nat that euir Criste punis¦shed so hard any synne while he went here in erth / as he dyd by∣ynge & sellynge in goddes house as we fynde Io. xi.c. On a ty∣me he came īto the temple of Ie¦rusalem / and there he foūde mē biyng and sellyng oxen & shepe and doues to be offryd in the tē∣ple / and chaungers of money al¦so to be offryd in the temple. He was highly offendyd / and made a scourge and bette them out of the temple / and saide to them on this wyse Myne house shuld be an house of prayer / and ye haue made it a dēne of theuys. Bere ye out said he this marchaūdise Lede hēs these bestes & make ye nat my faders hous an house of

marchaundise and a dēne of the¦uys. And as seynt Matheu tel∣leth & other gospellers / he drewe downe her bothes / and ouirtur∣nyd theire stalles and their setis and shedde their money. And as seint marke sayth. he wolde nat suffre no vessel that was nat lō∣gynge to the temple. to be borne through the temple And sithen. Cryste wolde nat suffre thynge be solde in the temple / that was only for the worship of god. and help of the temple Moche more he wole nat suffre thynge to be solde in the temple that longith nat to the temple. but only to se¦culertie.

Diues.

Sithen god was soo offendyde for that men solde therin that was nedeful to the temple. and for easement of hem that came fro ferre cuntrees what shuld he haue do / if he had founde them biynge and selling thynge of seculerte Or if he had founde theym in bacbi••yng and glotony / dronkenshyp / lichery / ī songe & speche of rybaudrye. as mē vse these daies ī holy church.

Pauper.

Seynt austyn sayth. that as he trowyth he shulde haf caste them to the pytte of helle.

Diues.

Howe mighte Cryste y^t was so pore a mā haue cast out suche a multitude of people. It is a wounder y^t they withstoden him nat.

Pau{per}.

For as the glo¦se sayth ther came suche a lighte out of his face by wey of his god hode as long as he wolde y^t they were al aferid of the sight of his face and fledde awaye. And for the same skyl in tyme of his pas¦siō whā they came for to take hī he sayde I am he y^t ye seke / twy¦es they went bakwarde. and for drede felle downe to grounde.

Diues.

Why sayde he that they made his hous a dēne of theues

Pau{per}.

For who so is about to begile any man or womā of his gode / he is a theef And in biyng and sellynge either of them is a∣bout to begile other / and in that they been theues. And for y^t they doo it in goddes house & there ca¦ste in their herte howe priuelye & how slighly they may begile her euyn cristen / therfore they make goddes house a dēne of theuys:

And comonly in suche fayres. and markettes where soo euir it be holden / ther ben many theues mychers and cutte purses.

Diues.

And I drede me that fulle often by suche fayres god∣des house is made a tauerne of glutones / and a bordelle of ly∣choures: For the marchaun∣tes and chapmen kepe there w^t theym their wyues & lēmannes. bothe night and day.

Pauper.

And if any mā comyne ther̄ fles¦shely with his wyf or his lēman the churche and the church yerde also ben pollute And if it might be preuyd ther shulde no preeste synge ne say no messe therin / ne body be buryed tyl it were recoū¦seiled ayen by the busshop. De con. di. i. Si motū. &c. sig∣nificasti / Et io. in sūma sua. li^o iiii. ti^o CCxliii. vtrū liceat / Et durandus in sm̄a sua. li^o.ii. {per}: i. di. viii / q̄ xxxiii.

Diues.

And what if the p̄lates & the curates of the place take moneye of the chapmē for y^e place y^t they stōde in by couenaunt made bifore / is it any symonye so to sel the lōde of the seyntuary.

Pauper.

It is symonye ful grete for to selle any grounde in the sanctuarye. for buriyng. as the lawe shewith wele. xiii / q̄. ii. q̄sta. & c^o seq̄nti. Moche more to selle it or to lett it hyre for marchaundyse And therfore suche marchaundyse in holy churche is forfendyd / natt only by the gospelle / but also by the comon lawe / xvi: q̄. vii. Et hec diximus / For men of holy churche by suche symonye / & ta∣kyng of thinges that they haue no right to / ben bicome stronge theuys / and make the chapmen theuys in that / that they do hem occupye the place in sanctuarye ayenst goddes wyl lorde of the place And so they make goddes house a duellynge / & a denne of theuys:

Diues.

Sithen men of holy churche do somoche dispite to god and holy church / though they be ī dispite themself / it is no wounder

Pau{per}.

That is soth For god sayth in holy wryt Pri¦mo regū. ii.c / who so worship¦peth me sayth he / I shalle make him worshipful / And they that dispyse me shalbe in dispyte.

Diues.

I thanke the with alle myn herte For that me thought sumtym no synne / nowe I kno¦we wele that it is a fulle greuo{us} dedly synne For the synnes and the erroures that we haue nowe spoken of / ben openly ayenst y^e worshyp of the high maiestye of god / and ayenst the first cōmaū¦dement that moste oughte to be charged / And thy skylles ben so grete and thy speche soo open / y^t ignoraunce myghte nat excuse me ne any wight elles that can reason And yit the peple by mys¦custome and ignoraunce of mē of holy churche and of themself also by couetise and pryde of y^e clergie is so blēt that they thynk theym no synnes. And so we wander in synne blent with foly and wante grace.

Pauper.

Wyckyd custome aggregith syn

and nat excuseth synne. And therfore the lawe saith that eue∣ry wycked custome shulde be do away.