sekenesse feblenesse losse of catell and aduersyte than he may saye Regnaui I haue reygned somtyme I was a man But whan he lyeth on deynge he may saye Sum sine regno I am without kyngdome My reygne my kyngdome my welth is done Also in the whele of fortune yâ— is in the one syde anone it is in the other syde For they that ben this daye a maÌ„nes frendes stande on his syde to helpe hym the next daye they shall be his enemyes stande ayenst hym with his aduersarye Of this whele speketh Dauyd In circuitu impij ambulant Wycked couetouse folke go about as a whele Posuisti eos vt rotaÌ„ et sicut stipulaÌ„ ante facieÌ„ venti Lorde sayth he thou haste put them as a whele a stoble byfore the face of the wynde For as the stoble whyle the wynde bloweth wauereth fleeth aboue in the ayer now hyghe now lowe but anone as the wynde passeth it falleth adowne to the erth lyeth there stylle Ryght so the proude couetouse folke wauere in this worlde in welth and worshyppe now hygher now lower And as the stoble the strawe in his flyght kepeth no certayne waye so kepe they no waye of goddes lawe tyll at the laste the wynde passeth out of theyr bodye they falle downe in to ther graue many of them in to the pytte of helle Also this worlde is lykened to a shyp in the see saylynge For be the shyp euer so grete of hym selfe haue the wynde with hym all at wyll bere he his sayle neuer soo hyghe go he neuer soo yerne be he passed ther is no token where he went Ryght so be a man neuer so grete in this worlde haue the wynde of meÌ„nes mouth neuer so wel with hym to bere his name to prayse him to flater hym though his naâ—e sprynge neuer so wyde bere hym neuer so hygh in pryde or be he so solempne so myghty yâ— no man dare quycche ayenst him ne do be he deed passed out of this worlde soone he is foryeten Men shal fynde no token of hym within a fewe yeres Vnnethes shall he fynde one frende that wyl do synge a masse for his soule Goo to the chircheyerde and thou shalt knowe by the bodyes the ryche from the poore the fayre from the foule the wyse from the foles the free fro the bouÌ„de But all they torne there to erth asshes to wormes mete to stenche vnclennesse All these grete kynges yâ— were somtyme so grete of name where ben they all bycomen Alexander Iulius cesar Nabugodono sor Octauyan Arthur kyng Charles all suche other where ben they bycomen Therfore they may saye yâ— is wryten in the boke of wysdom Quid nobis ê“fuit suê‘bia â— What profyted to vs our grete pryde what halpe vs our pompe our grete rychesses All is passed awaye as a shadowe as a shyp that passeth the wawes of the see of whiche be it passed men may fynde no token Sap. v. Mannes lyf may well be lykened to a shyp whiche is streyt narowe at both endes but in the myddes it is wyde large Ryght so is mannes lyfe for his byrth his begynnynge is full strayt ful narowe For he cometh into this worlde naked poore wepynge walynge vnmyghty vnwytty nought may ne can helpe hymselfe with moche trauayle is brought forth tyll by lytell lytel he cometh to maÌ„nes age There the shyp of his lyf is somdele wyde large for in his myddell age he hath moost his myght his wytte his wyl But anone the shyp of this lyfe draweth to an other strayt ende Anone cometh age feblenesse seknesse aduersyte losse of catell pouerte at the laste deth maketh a full strayt ende whan he dyeth with bytter payne in moche drede moche sorowe and gooth hens naked poore ryght as he cam bereth nought with him but his good dedes wycked Of these two strayt endes sayth Iob thus Nudus egâ—essê° snm de vtero matris mee et nudus reuertar illuc Naked I cam out of my moders wombe naked I shall tourne ayen in to the erthe moder of all And yf a man wyll styre well a shyp or a bote he may not stande in yâ— myddes of the shyp ne in the former ende but he muste stande in yâ— laste ende there he may styre the shyp as he wyl Ryght so he yâ— wyll styre well yâ— shyp of his lyf in this worlde he may not stande in yâ— myddes of his shyp not set his thought his herte in welth that he hath in his myddel age ne he shal not stonde in yâ— former ende not set his herte ne his thought in his byrthe ne in his begynnynge to thynke moche of his kynrede ne of alyauÌ„ce to styre him to pryde But he must stonde in the laste ende of his shyp of his lyfe thynke on his deth and on his laste ende And how myscheuously how perylously he shall wende hens and how wheder ne whan wote he neuer And in that maner he shall beste styre the shyp of his lyfe to the syker hauen of heuen blysse Therfore the wyse man sayth Memorare nouissimatua et in eternuÌ„ non peccabis Thynke Inwardly of thy laste thynges of thyne ende thou shalt neuer do synne Eccl vij In the begynnynge of euery dede thynke on the ende what ende it may haue what may falle therof Caplm .ix. ALso welthe of this worlde is lykned to a floure that soone fadeth falleth to the grouÌ„de For as the roso floure is fayre to the syght swere in smellynge softe in handelynge so welth of this worlde is fayre to the syght of man lykynge in the hauynge But ryght as the rose wexeth alwaye amonges the chornes and he that gadreth roses but he be more ware shal lyghtly hurte hym and prycke hym Ryght so welth and rychesses of this worlde wexeth all amonges thornes of harde trauayle of thonght of bâ—ysynesse and of many peryls both bodely and goostely For a man hath moche trauayle in the getynge moche drede in the kepynge moche bytter sorowe in the lesynge Diues diuicias noÌ„â—gregat absque labore Non tenet absque metu nee deserit absque dolore Whan a man hath trauayled all his lyfe tyme to gadre good and to haue welth worshyppe in this worlde it wyll soone welke tade falle awaye as the rose Sodaynly cometh moreyn his beestes dye cometh aduersyte losse of catel and at laste deth taketh awaye euery dele And who so wyll be besy to gadre the rose of worldely weth of rychesses but he be ryght ware he shall hurte hym both bodely goostly And therfore saynt Poule sayth that they that coueyte to be riche in this worlde they falle in the fendes snare in to full harde temptacyons For these causes saynt Iames sayth yâ— the ryche man shall
none homage but good loue good herte that we loue hym with Ioye myrth gladnesse He gyueth vs all that he axeth of vs. Gyue thy selfe to this blysse thou shalt haue this blysse other pryce axeth he none For this blysse may not be bought but with loue and charyte In this cyte shall euery man woman haue so grete lordshyp yâ— al they shall haue place ynough without enuye al be kynges quenes of as moche as they desyre Ther shall be no pletynge for no lordshyd for no londe Ther shall be none enuye but euery man woman glad of others welfare Ther shal be no wo no dysease but endelesse Ioye welth endelesse helth In herynge swete songe melodye in syght endeles fayrnesse in tastynge smellynge endelesse swetene s se in felynge endelesse lykynge without woo Caplm .xi. OF this cyte speketh saynt Iohan in the boke of goddes preuytees .xxi. ca. and sayth thus The angell ledde me in spiryte by vysyon in to an full hygh hylle a full grete there he shewed me the holy cyte of Ierusalem ordeyned of god hauynge the bryghtnesse the beaute of god The lyght of this cyte was lyke the precyous stone Iâ—spis crystel whiche stone betokeneth cryste sonne of ryghtwysnesse whiche sayth in the gospell Ego suÌ„ lux muÌ„di Io .viij. I am lyght of yâ— worlde This cyte had a walle â—ull hygh it had .xij. yates eche yate .xij. angelles redye porters to lede in all good soules in the yates were wryten all the names of the xij kynredes of Israel that is to saye of all that shall be saued be able to see god in his face For the names of al that shall be saued ben regystred in yâ— boke of lyfe in heuen redy wryten in the yates of heuen ayenst our comynge in token yâ— we shall be welcome syker of our blysse yf we do â—ur deuour This cyte stode in square and it had thre yates in to the cest thre in yâ— north thre in the south thre in to the west in token yâ— out of foure partes of the worlde that is to saye out of euery parte of the worlde soules entre in to heuen blysse of yonge olde ryche poore by the fayth of the holy trynyte that is betokened by the thre yaâ—es Yonge folke ben vnderstande by the eest there the daye begynneth Olde folke by the weste there the daye endeth Ryche folke by the south Poore folke by the north for that coÌ„tâ—â— is moost sharpe bareyne The walle of the cyte was set grouÌ„ded on .xij. precyoê° stones The fyrste was Iaspis the .ij. Saphirus the .iij. Calcidoniê° the .iiij Smaragdus the .v. Sardenix the .vi. Sardinus the .vij. Crisolitus the .viij Berillus the .ix. Topasius the .x. Crisopassus the .xi. Iacinctê° the .xij. Amati s tus And in tho stones were wryten the names of the .xij. apostles and of goddes lombe And all the walle was made of precyous stones the yates made of Saphires Smaragdes as Tobye sayth in his boke .xiij. ca. And as saynt Iohn sayth euery yate was as a Margaryte or Margery stone The stretes of the cyte were clene golde as clere as glasse as Tobye sayth yâ— stretes of this cyte were paued with ful whyte clene stone always in the siretes is songe alleluya whiche songe coude neuer clerke well declare ne expowne to the vtterest for the Ioye the myrth the melodye gladnesse that is there may noo tonge telle ne herte thynke ne honde wryte ne wytte deuyse declare In this cyte saynt Iohn sawe no temple for almyghty goddes lombe cryste Ihesus verry god man he is the temple of this cyte This cyte as sayth saynt Iohn nedeth neyther sonne ne mone For the bryghtnesse of god welle of lyght the sonne of ryghtfulnesse Illumyneth this cyte The lombe cryste Ihesus is the lanterne the lyght of this cyte All nacyons peoples shall goâ— in the lyght of this cyte and brynge theyr nobley theyr blysse theyr worshyp in to this cyte The yates of this cyte shall neuer be shytte Ther shal be no nyght but alwaye daye alwaye somer neuer wynter In to this cyte shall come noo foule thynge no false lyer no forswerer ne none that dooth abhomynacoÌ„n of dedely synne Ther shall no man entre but they that ben wryten in the boke of lyf in the lyf of the lombe cryste Ihesus that bought vs so dere with his blood Caplm .xij. ANd as sayd a grete clerke doctor de Lyra by the .xij. precyoê° stones on whiche this cyte is grounded in whiche stones the names of the .xij. apostles be wryten ben vnderstande the .xij. artycles of the fayth whiche the .xij. apostles gadred in to one crede in whiche .xij. artycles all our saluacyon is set grounded And therfore saynt Poule sayth Fide statis â–ª Stande ye in fayth for oure fayth is grouÌ„de of our saluacoÌ„n By the .xij. yates ben vnderstande the ten coÌ„masidemente the two coÌ„mauÌ„dementes of charyte Of whiche yates cryste sayth Si vis ad vitam ingredi serua mandata Math .xix. Yf thou wylt entre in to the lyfe of this blysful cyte there noman dyeth kepe thou the coÌ„mauÌ„dementes This scrypture is wryten in euery yate of this cyte in token that in to this cyte cometh noo man ne woman bâ—t yâ— kepers of goddes coÌ„mauÌ„dementes For the coÌ„mauÌ„dementes ben the yates of heuen by whiche we muste entre and they ben also the waye ledynge to the yate of heuen And therfore Dauyd sayth Viam mandatoabrum tuoabrum cucurri cuÌ„ di latasti cor meuÌ„ pÌ„o C .xviij. I ranne the waye of the commaundementes whan thou madest myne â—rrte large by charyte For whan men be to strayte at the brest by false couetyse nygardshyp they may not well renne in the waye of goddes byhestes For fals couetyse byndeth theym soo strayt at the herte that they haue noo lykynge in goddes byhestes Therfor Dauyd sayd Deduc me dnÌ„e in semita maÌ„da toabrum tuoabrum qr ipÌ„am volui Inclina cormeu deus in testimonia tua aet noÌ„ in auariciaÌ„ pÌ„o C .xviij. Lorde lede thou me in the pathe of thy coÌ„mauÌ„dementes for it is my desyre my wyll to goo that waye Bowe myne herte in to thy wytnessynges in to thy coÌ„mauÌ„deme tâ— not in to auaryce couetyse Thus leue frende holy wrytt holy men declare yâ— blysse of heuen by thynges vysyble that we may see at eye so to lede vs in to knowynge of the blysse that we may see with our bodely eye whyle we lyue in the londe of deth But leue frende byleue ye it forsoth yâ— ther is an hondred thousande thousande folde more blysse than ony tonge may telle or ony herte thynke Caplm .xiij. DIues Yf men hadde sadde fayth to haue suche blysse for theyr good dedes ther wolde no man ne
ben to come by coniectyng of dyuerse tales speche in the people as yf comon clamoure of the people be ayenst theyr kynge whan theyr kyng trusteth vpon them it is a token that the people shal vndo hyÌ„ or he be ware And in this maner the se dayes the moost parte of the people ben prophetes and telle thynges that ben to come whiche thynges they ben about to perfourme in herte worde dede And childern also by that they here theyr elders speke ben and haue ben ê“phetes nygh in euery hous Also they knowe suche thynges by dyscoueryng of couÌ„seyl or knowyng of couÌ„seyll of them that purpose suche thynges And somtyme they be of the same couÌ„seyll of the assente helpynge therto And in this maner these faytours that ben called sothe sayers astronomers somtyme tell thynges preuy doo come ayen thynges that ben stolen or loste for comonly suche ben theues or of theyr assent And by one sothe sawe or tweyne whiche they knowe in this maner they blynde the nyce people make them to byleue all theyr lesynges And therfor yf ony suche faytours dyde ony thyng come ayen that were stolen he sholde be taken as a theef or a theues feere And comonly suche faytours Iapers haue maysters to haue parte of theyr wynnynge as tauerners brewers hostlers nedy werkelesse men that go so gay spende grete whiche aspye after thynges that ben done in the coÌ„tree that yet ben to be done telle them to the faytours to do them haue a name And ofte they that sholde kepe moost counseyll dyscouer couÌ„seyll so that men that he wende were couÌ„seyll is no couÌ„seyll And comonly suche faytours be slye spekers slyghly can oppose the sheepherde and the plowman in yâ— felde or some olde symple folke or childern at the townes ende and axen how it standeth amonge the neyghbours and in the contree about and after that they telle theym they make them wyse as yf they knewe it by astronomye or by prophecye or by nygromancye And for as moche as they ben vnknowen and telle sothes that men knowe than the people weneth that they knowe all thynges and myght knowe what they wolde and so byleue in them tyll they ben all dysceyued Somtyme suche faytours telle sothes not by theyr crafte but by techyng and falshode of the fende whiche is alwaye redy yf god suffred hym to seche foles for to dysceyue them and other by them Caplm .xxxi. DIues How may the deuyll knowe thynges that ben to come other ony preuy synne ¶ Pauper Better than ony man For as saynt Austyn sayth de natura demonuÌ„ xxvi.qÌ„.iiij scienduÌ„ The fende is more sotyll of wytte and ferther can see and caste than ony man Also he is more lyghter and swftyer in sterynge and passynge For he is ten folde lyghter than ony foule in his fleynge Also he may lyghtly knowe what is done in dyuerse contrees and londes He is soo sotyll in kynde that ther may no dore neyther walle shytte hym out of couÌ„seyll soo he may here see what men and women doo though it be full preuy Also by longe experyence for they haue lyued so longe that they can telle caste by waye of kynde many thynges that be to come can do many thynges that passe mannes wytte Also oftymes they haue leue of god for maÌ„nes synne for to do wondres to cause hydeous tempestes to enfecte enuenym the ayer and cause morayne sekenesse hongre drought dyscensyon warre by destruccyon of charyâ—e by myspryde couetyse lechery wrathe and enuye and suche thynges as they done and pursue them to do and haue done aforne and made other to do they can not telle it byfore Also by the sygnes of the bodye outwarde they knowe the dysposycoÌ„n of man or woman inwarde sygnes to helthe or to sekenesse to vyce or to vertue or ofte by tokens outwarde they knowe maÌ„nes thought inwarde But for as moche as they may not knowe it for certayne suche thynges for only god knoweth for certayne thynges that ben to come oftyme god letteth them of theyr malyce whan yâ— men wyll amende theym Therfore the proude spyryte wyll not telle suche thynges to the people sodaynly by hym selfe but easely by other yâ— sette theyr fayth and theyr truste in hym as ben wytches faytours astronomers that yf theyr sawes be fouÌ„den fals they shall haue the velonye yf it be fouÌ„den true the fende shall haue the worshyppe Also they may knowe the thynges yâ— is to come by boke of prophecye whiche they vnderstande by naturell wytte better than ony man Caplm .xxxij. DIues Sothe it is that nygh euery synne be it neuer so preuy it is done by the techyng and entysyng of the fende And therfore it is wonder that ony lecherye thefte and myschyef murdre lesynges and other synnes may be hydde and kepte preuy sythen the fende knoweth it so well may knowe thynges that ben soo preuy by soo many wayes as thou haste now here sayd ¶ Pauper Full fayne wolde the fende dyscouere mannes synne and womannes to brynge theym to shame velonye and soo to destroye charyte and make euery man for to slee other But god of his mercy letteth hym for he may nought do ne telle but as he hath a grauÌ„t of god And therfore as we fynde in the gospell Math .viij. The fende myght not entre in to the swyne that wende there besydes for to drenche hem tylle he had a grauÌ„te of Cryste Also he myght not dysease Iob neyther in his bodye ne in his catell tyll he hadde a grauÌ„te of god Iob .i. et .ij. And he coude not dysceyue kyng Achab with lesynges fayte byhestes to do hym to fyght there he myght lyue in peas yet he myght not do it tyll he hadde a graunte of god The thyrde boke of kynges the .xxij. chapytre He knoweth moche thynge by the suffraunce of god but he may nought do without grauÌ„te permyssyon or suffrauÌ„ce of god The fende is so feble so faynt that he may no man ne woman ouercome by temptacoÌ„n but he wyll be ouercome of hym Ne he may not dere the leste childe in the waye but he haue a grauÌ„te of god whiche somtyme grauÌ„ted him power therto for the synne of fader moder ¶ Diues Why suffreth god hym soo moche to tempte mankynde ¶ Pauper To manyfolde or encresynge of our blysse and of our mede For as saynt Poule sayth Ther is noo man worthy for to haue the crowne of lyfe but he withstande the fende in ghoostly stryfe And as he sayth in an other place god suffreth hym not to tempte vs but as we may well withstande yf we wyll And yf we falle he hath ordeyned to vs remedye of penaunce soone to ryse ayen and better to fyght yf we wyll And all our temptacyon shall tourne vs to mede yf our wyll be to withstande it ¶ Diues Sythen the fende
myschyef to slee an Innocent his owne doughter ayenst goddes lawe For god sayth InnocenteÌ„ et iustuÌ„ noÌ„ occides Thou shalt not slee the Innocent ne the right full man ne woman And so by his vowe so folysly made he dyde ful grete dedely synne and forfeted full hyghely ayenst goddes lawe And therfore sayth the maystre of the storyes and Iosephus also that he was a foole in his vowe makynge and wycked ouer cruelly done in the fulfyllynge And therfore sayth the grete clerke Ysydorê° in Synonimis li.ij. et .xxij. qÌ„ .iiij In malis ê“missis rescinde fidem in turpi voto muta decretuÌ„ quod incaute nouisti ne facias impia est promissio que scelere adimpletur In wycked byhestes cutte awaye the fayth that is to saye fulfyll no wycked byhestes kepe no fayth for to do amys For in shrewed byhestes it is better to be holden false than true for who so fulfylleth them is false to god In the vowe sayth he that is foule vnleful chauÌ„ge thy dome that that thou haste not wysely auowed doo it not For it is a wycked byheste that is fulfylled and done with synne Caplm .iiij. DIues I assente saye forth I praye the. ¶ Pauper Also goddes name is taken in vayne by blasphemye and spytefull speche of god as whan that men grutche ayenst goddes domes in sekenesse trybulacyons and dysease and saye that god is vnrightfull and cruell or grutched ayenst his mercy whan they may not haue vengeauÌ„ce of theyr aduersaryes as they wolde haue it and saye that god is to pacyent to mercyable And they also that fallen in wanhope sayen that god wyll not forgyue theym theyr synne And they also that presume to moche of goddes mercy wyll not amende theym for they saye that god wyll forgyue it theym at the fyrste worde Also some saye that god slepeth whan he helpeth theym not as they wolde haue it All they that speke thus or saye ony other thynge of god that is ayenst his worshyp his godhode they take goddes name in vayne by blasphemy Also goddes name is taken amys in vayne by euyll speche of othes swetynge For who so wyll lyghtly swere for a thynge of nought or of no charge or customably or falsely and wote well that he swereth false or dyspyteously or dysceyuable or swereth by ony creatures or vseth ony nyce othes or vnlefull othes all these take goddes name in vayne For there ought noo man ne woman to swere but for a treuthe of charge and whan it nedeth for to swere to wytnesse of treuthe And whan a man shall swere he shall swere by his god by noo creature ¶ Diues Moche folke is so brought in custome of swerynge that vnnethe they can speke thre wordes togydre but they swere by god or by some creature or some grete or nyce othe ¶ Pauper As I sayd by fore wycked custome excuseth not synne but it accuseth and aggregeth synne And therfore it is to drede that they that swere so customably soo lyghtly that they synne dedely yf they swere soth or false And therfore Salomon sayth Iuracioni ne assuescas os tuuÌ„ â— Eccle. xxiij Lete not thy mouthe sayth he be vseth to swerynge for many harde happes fallynges ben in suche swerynge And name not to ofte sayth he goddes name with thy mouth in swerynge ne be not vsaunt in swerynge to medle the with sayntes names for yf thou do thou shalte not be clere of fole swerynge ne clere of synne For what man sayth he that swereth moche he shal be fulfylled with synne shrewednesse trybulacoÌ„n dysease shal not passe fro hym and his housholde For god sayth that who so taketh his name in vayne he shall not passe vn punysshed Suche swerynge and despysynge of goddes name is so horryble a synne in goddes syght that as Salomon sayth in yâ— same boke the xxvij ca. Whan that men herde suche swerynge the here of theyr hedes sholde aryse for drede they sholde stoppe theyr ere 's not here suche yrreuerence and despyte of goddes name Loquela multuÌ„ iuraÌ„s horriplicacioneÌ„ capiti statuit et irreuerencia illius obturacio aurium Caplm .v. DIues Folke now a dayes in thre maners excuse them of swerynge Some saye that they swere so ofte for yâ— loue that they haue to god for to haue hym often in mynde Some saye why may not I swere for I swere soth Some saye but I swere ther wyll no man byleue me ¶ Pauper These ben no excusacoÌ„ns but greuous accusacoÌ„ns grutchynges of synne For as for yâ— fyrste poynte it is false for suche false swerers loue not theyr god for they kepe not his coÌ„maundement and they haue hym full lytyll in mynde and swere many horryble othes in vanyte and shrewednesse bycause of mysuse whan they thynke not on god and therfore that excusacoÌ„n is but an open scorne a grete blasphemynge to god For yf thy seruaunt hadde done a thynge that thou haddest hym forboden the ofter that he dyde it the worse thou woldeste be payed And yf he scorned the sayd that he dyde it for thy loue for to haue yâ— in mynde thou woldest holde it a full grete scorne ben moche more an angred with hym namely yf thou ware his lyege lorde his kyng Moche more than god that is lorde kyng of all thynges is an angred with them that so swere ayenste his coÌ„maundement excuse them so scornfully saynge that they do it to haue god in mynde And therfore it is for to drede that they shal be put out of mynde amonge goddes chosen people for Cryste complayneth hym of suche folke to his fader in heuen sayth thus QmÌ„ queÌ„ tu ê‘cussisti ê‘secuti suÌ„t et suê‘ doloreÌ„ vulnerâ— meorum addideruÌ„t Fader in heuen sayth he for asmoche as these wycked swerers haue pursued smyten hym with theyr wycked tongues that thou sendeste to suffre deth for saluacoÌ„n of mankynde and put newe sorowe aboue the sorowe the bytter paynes of my woundes that I suffred for her synne and theyr sake therfore fader putte to them synne to synne that is to saye lette theym falle fro synne to synne and lette them not entre in to thy rightwysnesse for to be saued Put theym out of the boke of lyfe from amonge theym that shall be in blysse without ende Lette theym not be wryten with the rightwysse folke that shall be saued These ben Crystus wordes complanynge hym to yâ— fader in heuen of suche foule swerers pÌ„o .lxviij. ¶ Diues It semeth herby that suche sweryng is fulgrete horryble synne full peryllous But what sayst thou of the seconde excusacoÌ„n ¶ Pauper We ben bounde neuer to lye nothyng to saye but soth Neuerthelesse we be not bouÌ„de to saye al the sothes ne we ought not to swere for euery soth that we speke For as sayth saynt Thomas de veritate
is bothe god and man And therfore he wyll that we take in swerynge no wytnesse but only of hym for he is souerayne treuthe And therfore suche maner swerynge is a dyuyne worshyp that longeth oonly to god and to no creature For god wyll that whan men may haue no wytnesse of treuthe that is nedefull and prouffytable to be byleued that they take hym to wytnesse and swere by hym as by souerayne treuth and by no creature For suche maner swerynge is a dyuyne worshypp that longeth to god and to no creature As the glose sayth Mathei v. suê‘ illud Non ê‘iurabis And as saynt Austyn sayth in the same place Who so swereth by ony creature he swereth by god that made that creature And therfore Cryste badde yâ— men sholde swere by no creatures for yf they do lyghtly they fall in double synne both in ydolatry in periury Fyrste in ydolatry for the worshyp that longeth only to god they do it to creatures Also they falle ofâ—e so in periury for men drede lesse to lye to forswere them whan they swere by creatures than whan they swere by god allone Caplm .viij. AN other maner swerynge is by execracyon imprecacoÌ„n that is whan man or woman in theyr swerynge prayeth openly or pryuely ayenst hym selfe or ayenst ony thynge that he loueth or ony other thyng but it be as he sayth And thus some man swereth by his hede some man by his thedame For as saynt Austyn sayth he that swereth soo he byndeth hym selfe leyeth his hede his thedame in plegge to god prayeth to god that he leese his hede his thedame neuer thryue but it be as he sayth or but he do as he sayth or behoteth Some swere by theyr soule by theyr chaffre by all the goodes that they haue so bynde theym to lese theyr soule theyr chaffre and all theyr goodes bynde theyr soule to the fyre of helle without ende but it be as they saye Some swere by theyr fader moders soules so as moche as they may they bynde theyr fader moders soules to the paynes of helle without ende but it be as they saye or but they do as they byhoten Some in theyr swerynge praye openly ayenst themselfe as whan they saye so helpe me god There they forsake the helpe of god but it be as they saye Som saye ellys the deuyll brenne me god gyue me ellys myschauÌ„ce and suche other And of this maner swerynge is that solempne othes that men make in dome and out of dome whan men saye so helpe me god at the holy dome or ellys so helpe me god the holy dome In this othe men forsake the helpe of god of our lady of al the company of heuen at the daye of dome but it be soo as they saye And ouer that yf they swere false they calle god to wytnesse of a thynge that is false and sayen that god whose name is treuth bereth them wytnesse of a thynge that is false And soo they lye on god doo hym grete velonye for he was neuer false wytnesse ne neuer shall be For he is souerayne treuthe that not dysceyueth ne may not be dysceyueth And that shall these false swerers fele at the daye of dome but they amende them ¶ Diues Why lay men theyr hondes on the boke whan they shall swere byfore a Iuge ¶ Pauper For that men sholde charge theyr othe the more for whan he layeth his honde on the booke he forsaketh all the fayth of holy chirche and all the holy prayers wryten in the boke but it be as he sayth Also he forsaketh all the Ioyes of heuen wryten in the boke and byndeth hym to all the paynes wryten in the booke but it be as he sayth And in that he layeth his honde on the booke in his swerynge he forsaketh all the gode dedes that euer he dyde or euer he shall doo but it be sothe that he swereth For in holy wryte by the hondes ben vnderstonden werkes And that he swereth soo with his mouth and kysseth the booke he forsaketh all holy prayers and good wordes that euer he spake with his mouth or euer shall speke but yf it be as he sayth and but he swere soth And yf he forswere hym with his mouth he maketh it vnnable to resceyue the holy sacrament of the aultre that is Cryste hym selfe souerayne treuthe vnder fourme of brede Caplm .ix. DIues What sayste thou of theym that though they swere soth yet in slyghe or safte wordes they dysceyue theyr euen crysten whiche vnderstonde theym not ¶ Pauper Suche be forsworen For in two maners a man may be forsworen in swerynge soth Fyrste yf he swere soth in begylynge wordes and slyghe for to begyle his euen crysten For as Ysydorus sayth xxij.qÌ„ quinta QuacuÌ„que What crafte or sayeng euer thou vsest in thy speche and in thyne othes for to dysceyue thyn euen crysten god that knoweth thyn thought and thy conscyence taketh it not as thou menest but as he vnderstandeth it to whom thou swerest so in dysceyte And as he sayth thou dost double synne so swerynge for both thou takest goddes name in vayne and also thou dysceyuest thyn euen crysten ¶ Diues Telle me some example ¶ Pauper We fynde in the lyfe of saynt Nycholas that a Iewe lente a crysten man a grete somme of golde vnto a certayne daye toke no sykernesse of hym but his fayth saynt Nycholas to borowe The daye passed the crysten man payed not wherfore the Iewe chalenged his golde of the crysten man byfore a Iuge for he sayd falsely that he had payed hym Whan the Iuge sholde sytte on the cause the crysten man bethought hym to begyle fayned hym seke cam lenyng on a staffe byfore the Iuge in whiche staffe he had put al the golde that he ought to the Iewe more therto for the staffe was holowe As he sholde laye his honde on the boke he toke the Iewe the staffe in his honde prayeng hym to holde it whyles he made his othe The Iewe thought of no gyle but toke the staffe to holde as he prayed hyÌ„ And than the false crysten man layd his honde on the boke and made his othe in this maner By god saynt Nicholas so helpe me god at the holy dome I toke the all yâ— moneye that thou chalengest and more therto and he sayd soth for he had taken it hym that tyme in the staffe The Iewe was wroth sayd to hym Now as trewely as thou haste forsworen the by god saynt Nycholas I praye god saynt Nycholas that was thy borowe that harde vengeaunce come to the. The crysten man toke his staff ayen of the Iewe wente ayen homewarde lenynge on his staffe Ther felle suche an heuynesse of slepe on hym that he layde hym downe in the waye to slepe a lytyl from the cyte where he had made his othe
ben lowe meke in myn owne syght to please god that made me kyng And for that Mychol scorned so Dauyd for his spryngynge his dauÌ„synge his lowenesse therfore god made her barayne that she had neuer childe as yâ— boke sayth there Also god gladded his people that was in moche care trybulacyon and sayd yet shall maydens make mery in songe dauÌ„synge and olde folke togydre For I shall torne theyr care in to Ioye and gladde them conforte them of theyr sorowe Ieremye .xxxi. ¶ Diues It may well be as thou sayst For myrth gladnesse conforteth men in goddes seruyce and heuynesse dulleth letteth all maner lykynge ¶ Pauper Therfore Dauyd sayth Seruite dnÌ„o in leticia Serue ye our lorde in myrthe and gladnesse But two thynges my frende muste be kepte in goddes seruyce and in good lyuynge sadnesse and gladnesse Sadnesse in chere and in doynge Gladnesse in herte thynkynge Sadnesse without sorynesse of malyce of wrath hate and of enuye And gladnesse without folye and rybaudrye And therfore my frende I praye you saddeth well but baddeth not Be alwaye gladde but neuermore made by no folye Alwaye sadde alwaye gladde so that your gladnesse and your sadnesse be alwaye meddled with lykynge and loue of god and with deuocyon Caplm .xix. DIues Why ben these thre coÌ„mauÌ„dementes called the coÌ„maudementes of the fyrste table ¶ Pauper For whan god gaue Moyses the lawe in the mount of Synay He toke hym the .x. coÌ„mauÌ„dementes wryten in two tables of stone In the fyrste table were wryten the thre fyrste coÌ„mauÌ„dementes whiche techen vs how we sholde worshypp our god loue hym aboue all thyng And therfore they ben called the coÌ„mauÌ„dementes of the fyrst table both for worthyne s se of themselfe for they were wryten in yâ— fyrste table In the seconde table were wryten other .vij. coÌ„mauÌ„dementes that techen vs to loue our euen crysten as our selfe ben called the coÌ„mauÌ„demeÌ„tes of yâ— seconde table And so all the .x. coÌ„mauÌ„dementes ben coÌ„prehended closed in yâ— two coÌ„mauÌ„dement of charyte The fyrst coÌ„mauÌ„dement of charyte is this the thou shalt loue thy lorde god with all thyn herte with al thy soule with al thy mynde with al thy myght Whan he sayth thou shalt loue thy god with all thyn herte excludeth all maner of ydolatrye that is forboden by the fyrste coÌ„mauÌ„dement that no man sette his herte ne his faythe ne his truste in no creature more than in god ne ayenst goddes worshyp For who so loueth well an other he hath kyndely a truste a fayth in hym And after that he loueth so he trusteth And there he trusteth moost comonly he loueth moost And therfore god badde that thou sholdest loue hym with all thyn herte that is to saye with all thy fayth soo that thou sette all thy fayth thy truste in hym byfore all other as in hym that is almyghty may best helpe at nede And therfore the fyrste coÌ„mauÌ„dement of these thre is applyed pryncypally to the fader almyghty Also god byddeth that thou loue hym with all thy soule that is to saye as saynt Austyn sayth with all thy wyll without contradiccoÌ„n that thy wyll be not contrarye to his wyll but alwaye confourmed to his wyll And in that he byddeth that thou take not his name in vayne But as thou haste taken the name of Cryste art called crysten so confourme thy wyll thy lyfe thy speche to yâ— wyll of Cryste that thou wyll no thynge ne do no thynge ne saye no thynge ayenst his wyll by thy wyll thy wyttynge ne make none o the ne auowe ayenst his wyll his worâ—hyp And tho that thou haste made to his worshyp kepe them and hope sykerly that yf thou fulfylle goddes wyll here in erthe he shall fulfyll thy wyl in heuen And loke that thou spende all thy lyfe and thy beynge to his worshyppe and in his loue And than louest thou hyÌ„ with all thy soule in whiche pryncypally is thy lyfe and thy beynge And therfore yf thou spende not thy lyf and thy beynge in his loue thou louest hym not with all thy soule and therto thou takest his name in vayne for his name is Qui est That is to saye He that is For all thynge that is taketh his beynge of hym And therfore yf yâ— spende thy lyfe thy beynge in synne vanyte thou takest his name of beynge in vayne Also loke that thou spende all thy wytte in his loue that thou studye to knowe the treuth that is Crystus name For he sayth Ego sum verytas And so study to flee falshode folye by helpe of Cryste goddes sone that is al wytty And therfore the seconde coÌ„maundement is applyed to yâ— seconde persone in trynyte that is the sone all wytty Also he byddeth that thou loue hym with alle thy mynde without forgetynge of his benefyces and his gyftes to the to mankynde And in that he byddeth the to kepe well the holy daye whiche is ordeyned pryncypaly that men sholde than withdrawe her thoughtes theyr mynde from the worlde and thynke than on god and on heuenly thynges Than thynke on theyr owne vnkyndnesse and of goddes goodnesse as I sayd fyrste And therfore he sayth Memento Thynke that thou halowe well the holy dayes that is to saye loue god with all thy thought and with al thy mynde that thou be in wyll no thynge to thynke ayenst his plesaunce and that thou haue lykynge to thynke of hym by grace of the holy ghoost to whome the thyrde commaundement is applyed without whome as saynt Poule sayth We may thynke noo good thought The fyrste coÌ„maundement is applyed to the fader almyghty that may best helpe at nede For mawmettes ydolatrye may not helpe The seconde coÌ„maundement is applyed to the sone alwytty whose name is treuthe souerayne wysdome For he knoweth all he may not be dysceyued treuth sholde not be taken in vayne but alwaye worshyped wysely mayntened The thyrde coÌ„maundement is applyed to the holy ghoost whiche is called Paraâ—litus that is to saye comforter For the holy daye is ordeyned for to comforte both the soule and the bodye and to comforte man and beste And the holy ghoost comforteth vs in sorowe and care and he is bote of euery bale He gyueth reste after trauayll he is solace in dysease he abateth carefull thoughtes gyueth peas and reste in herte And therfore the prophete sayth to hym Cogitacio hominis confitebitur tibi et reliquie cogitaciones diem festum agent tibi Mannes thought shall ben knowen to the his myschyues and the remenauntes of his thoughtes shall make an holy daye to the in yâ— sondaye other festes SecunduÌ„ multitudineÌ„ dolorum meorum in corde meo consolacoÌ„nes tue letificaueruÌ„t animaÌ„ meaÌ„ Lorde sayth he after the multytude of sorowes in myn herte so thy confortes haue gladded my soule For the holy ghoost byddeth that men sholde
lorde god And in the newe lawe he sayth thus Deum timete regem honorificate Drede ye god and worshyppe ye your kynge .i. petri .ij. That is to say For drede of god worshyp thou thyn elder and for drede of god worshyp thou thy kynge thy souerayne and al that be in hygher degre than thou art For sythen god hath put them in degre of worshyp thou muste for drede of god worshyppe them And but thou worshyp them ellys thou offendest god Omnes honorate Worshyp ye all men women after ther astate and ther dygnyte And saynt Poule byddeth that all thynge sholde be do honestly and in ordre OiÌ„a honeste et scdm ordineÌ„ fiant .i. ad corum .xiiij. Caplm .xxiij. ALso leue frende by this commauÌ„dement we be bouÌ„de to worshyp holy angels sayntes in heuen for they be our faders in age in worshyp in cure in kepynge of vs. For they longen after vs that ther nombre ther company that was lested by the pryde of lucyfer myght be restored ayen by saluacoÌ„n of vs. And therfore nyght and daye they prayen for vs to god for helpe and grace nedefull to vs. Of these faders speketh saynt Poule in his pystle and sayth thus I knele praye for you nyght and daye the fader of our lorde Ihesu cryste of whom is named all maner of faderhede in heuen and in erthe Ex quo omnis paternitas nominat in celo et in terra ad Ephe .iij. For as the glose sayth ther dysposycyon the angellys be our faders in heuen ordeyned for vs and in erthe prelates be our faders hauynge cure and kepynge of vs. And so bothe prelates in erthe and angellys in heuen ben our faders And therfore as all these clerkes sayen Eche man woman hath two angels assygned to hym one of god an other of the fende For the fonde Sathanas att goddes suffraunce assygneth to hym a wycked angell to tempte hym and to lese hym But god of his goodnes assygneth hym a good angell to saue hym and to kepe hym Of whiche good angell cryste sayth in the gospell that they see alwaye the face of the fader in heuen for they be alwaye in his presence speke for vs and praye for vs. And therfore sayth saynt Ierom vpon the same worde of cryste that angels bere our prayers and our good dedes in to heuen and kepe and defende vs ayenst the malyce and the sleyght of the fende And therfore the angell Raphaell whan he had ledde the sone of Tobye in to fer contree and saued hyÌ„ from many perylles broughte hym ayen in grete welth he sayd to Tobye whan thou praydest with bytter teres beryedeste the deed bodyes and leftest thy mete and haddest deed bodyes by daye in thyn house beryeste them by nyght for goddes sake ayenst the wyll of the wycked kynge Senacheryb Than offered I thy prayer to our lorde god Thobie .iiij. Also we rede in the fourth booke of kynges the .vi. chaptre That the prophete Helyzee was sodaynly by nyght besyeged in the Cyte of Dothaym with the oost of the kynge of Syrye In the morowe the seruaunt of Helyzee sawe the oost about the Cyte he was full sory sayd to his mayster Helyzee Alas alas alas what shal we do we be so besyeged with our ennemyes that we may not escape Than Helyzee sayd to hym Drede ye not for we haue more folke with vs than they haue with them Than Helyzee prayed to god that he wolde open the eyen of that seruaunt that he myght see what helpe Helyzee had with hym And anone he sawe the hylles about Helyzee full of horse charettes brennynge as fyre a grete people arayde to batayll that was the oost of angellys sent of god for kepynge of Helyzee through whos helpe the prophete Helyzee ledde all the oost that had besyeged hym in to the Cyte of Samarye amonges all ther enemyes for they were so blent that they wyst not whether they went They come to take Helyzee and Helyzee toke theym with helpe of angels and dyde with them what he wolde And therfor Dauyd sayth Montes in circuitu eius et dnÌ„s in circuitu ppli sui The hylles that is to saye the angellys be about the good man and the good woman to kepe them and god is about his people to saue theym And therfore saynt Cecyle sayd to her husbonde Valaryan I haue goddes angell that loueth me full well and kepeth my bodye with grete suerte that noo man shall defoule me And yf thou wyll by foule loue defoule me he shall â—lee the. And yf thou loue me with clene loue and wyll kepe my maydenhode hole clene he shall loue the as well as me And whan thou art crystened thou shalt see him Anone her husbonde Valeryan by her couÌ„seyll went and was crystened of the bysshop saynt Vrban And whan he was crystened he cam ayen fouÌ„de saynt Cecyle prayenge in closet the angell standynge besydes her with wynges fethers ful bryght his face shone glymered as the flaÌ„me of fyre He had in eyther hande a garlonde made of roses lelyes full fayre tresshe and full swete in smellynge He gaaf vnto saynt Cecyle one an other to Valeryan and bad them kepe them in clennes both of bodye of soule For why sayd he I haue brought theÌ„ out of paradyse And ye shall knowe by this token for they shall alwaye be grene fresshe neyther welke ne fade ne lese ther swete sauour and no man ne woman may see them but they that loue clenne s se and chastyte as ye doo We rede also in the lyfe of saynt Agnes that whan she was but .xiij. yere of age suffered deth for the loue of god and for the loue of chastyte foâ— she wolde not assent to be wedded to the grete lordes sone of Rome for he was hethen And also for she wolde kepe her mayndenhode to cryste She was made naked ledde to the bordell house to be defouled of synfull wretches But sodaynly her here wexe soo moche that it hylled and hydde all her bodye And whan she cam to the bordell house her good angell was redy and brought her a clothe as whyte as snowe full mete to her bodye and be lapped her with so grete lyght that ther myght no man loke vpon her ne no man durste entre the place Thanne the lordes sone as ful hardy ran in to that lyght for to defoule her And anone the fende whom he wolde haue serued slough hym But saynt Agnes with her prayer to god and helpe of her good angell reysed hym from deth to lyfe to shame shenshyp of all hethen people For anone he went out of that house cryed openly that there was no god but cryste and desspysed her mawmettes and ther false byleue Also whan saynt Agace was buryed her angell in the lykenesse of a yonge man clothed in clothe of
theym the soche warne theym of ther harme Caplm .v. DIues That many a good woman is deceyued destroy de by flaterynge men knowe well But that flaterynge destroyed cytees lordes houses nacoÌ„ns dyâ—per pled them from nacyon to nacyon I see not but I praye the telle some ensample ¶ Paup As we fynde in the fourth boke of kynges the boke of Ieremye For the childern of Israell wolde not here yâ— wordes of Ieremye of other true prophetes ne do there after but had lykynge in flaterynge of false ê“phet whiche behyght them welth prosperyte for to plese the people therfore was the cyte of IerusaleÌ„ destroyed nyghe all the cytees and castellys of the londe The kynge sedechye was taken his childern slayne byfore hym and after his eyen were put out All the lordes the gentyles of the londe eyther they were slayne or ellys ledde prysoners in to Babyloyn The people was slayne with honger moreyn and swerde And all tho that were lefte a lyue after that the cyte of IerusaleÌ„ was taken were dysparpled in dyuerse nacyons slayne in dyuerse maner for they trusted alwaye in flaterynge of false prophetes and sloughe Ieremye other good prophetes that sayd them the truthe and wolde haue saued them And I dare saye that flaterynge of false prophetes prechoâ—rs and of other spekers that blynde the people with plesaunt lesynges ne wyll not vndo to them ther wyckednesse is pryncypall cause of destruccoÌ„n of many realmes londes people cytees vnto this daye as we myght see at eye yf flaterynge and lesynges blent vs not ¶ Diues Men preche these dayes ful wel ayenste synne ¶ Pauper Some do so but ayenst the grete synne that all the londe is entryked in all crystendome knoweth is open cause of our myscheef ayenst that no man precheth but nyghe al be about to maynten it ¶ Diues Whiche synne is that ¶ Pauper Often haue I tolde the but yâ— byleuest me not Go ouer the see there men shall telle it the yf yâ— axe We fynde in the thyrde boke of kynges that the kynge of Israell whos name was Achab was styred to besyege the cyte of Ramathygalaad so begynne warre ayenst the kyng of Syrye this Achab sent after iiij hondred false flaterynge ê“phetes of his londe whiche were wont to plese hym to flater hym axed them counseyll how he sholde spede They flatered hym all bad hym go and fyght and sayd that he sholde spede ryght well take the cyte and destroye all the londe of Syrye Than at the counseyll of Iosephat the kynge of Iuda that was come to helpe hym he sent for Michee goddes ê“phete to knowe what he wolde saye And as he came towardes yâ— kyng the messangere sayd to Michee the prophete All other ê“phetes with one mouth telle our lorde the kynge good tydynges saye that he shall spede ryght well I praye the saye as they saye Than the prophete answered what my lorde god sayth to me that shall I speke to our lorde the kynge And whan he came byfore the kynge he sayd to the kynge Achab. I sawe by vyson all the people of Israel dyssparâ—led in yâ— hylles scatered aboue as shepe without a shepeherde Anon the kynge was wroth sayd that he tolde hyÌ„ neuer good ne welth Than the prophete sayd Here the worde of god I sawe our lorde god syttynge on his sete and all the oost of heuen standynge besydes hym on the ryght syde on the lyfte syde Than sayd our lorde god Who shal desceyue Achab kynge of Israell to do hym goo fyght in Ramathâ—galaad fall in fyght Anone a wycked spyryte stode forth sayd I shall desceyue hym Than our lorde axed hym how he sholde desceyue hym I shall sayd he go out be aspryte lyer in the mouth of all his false prophetes Than our lorde god sayd Thou shalt desceyue hym thou shalt haue the maystrye of hym Go forth do as thou haste sayd Than the kyng was more wrothe and coÌ„maunyed hym to prysone The kynge lefte the counseyll of the prophete Michee folowed the counseyll of his false prophetes and went to batayle was slayne and his people dyscounfyted ¶ Diues Dauyd speketh moche in his boke of the gylous tonge that is called in latyn lin gua dolosa ¶ Pauper The gylous tonge is the flaterynge tonge For comonly euery gyâ—e in speche is medled with flaterynge In gylous speche be two thynges sleyght flaterynge And therfor gylous speche is lykened to an anglynge of fysshe For in the anglynge be two thynges the hoke the mete on the hoke The hoke is the sleyght in speche the mete on the hoke is flaterynge that draweth man and woman on to the deuylles hoke Thus Adam Eue were dysceyued with yâ— fendes speche for slyly he axed Eue why god bad that they sholde not ete of euery tree in paradyse And whan he sawe her vnstable doubtynge he put therto yâ— mete of flaterynge sayd that they sholde not deye but be as goddes konwynge good wycked And so by flaterynge the fende loste all mankynde Fygure here of we haue in yâ— seconde boke of kynges xx.ca where we fynde that Ioab gylously sloughe the noble prynce Amasam with a knyfe craftely made lyghtly to go out of the shethe And whan he sholde steke hym with the knyfe he toke hym by the chynne and sayd to hym heyle my brother And for his flaterynge fayre wordes Amasa toke no hede to the knyfe And in the same maner whan Iudas betrayed cryste he sayd in flaterynge gyle Aue rabi Heyle thou mayster Caplm .vi. DIues Thou haste well declared the myscheef of flaterynge tonges Saye forthe what yâ— wylt ¶ Pauper Also god forbedeth vs by this coÌ„mauÌ„dement that we slee no man ne woman by our de de hym a mys doynge or hym hurtynge And so by this coÌ„mauÌ„dement he forbedeth vs wrathe and wretche chydynge despysynge smytynge scornynge and all suche meanes and motyues to manslaughter ¶ Diues As thou well saydest god forbyddeth not all maner of manslaughter but only manslaughter vnryghtfully and ayenst the lawe For god badde that men sholde not suffre wycked doers lyue in dysease of the people Malificos noÌ„ pacieris viuere Exo .xxij. And also he bad that we sholde slee noo manne woman ryghtfully and vngylty InnocenteÌ„ et iustum noÌ„ occides Exo. xxiij Therfore I praye the telle me in how many maners a man is slayne vnryghtfully ¶ Pauper On thre maners Fyrst yf he be slayn without gylte Also yf he be slayn without ordre and processe of lawe Also yf he be slayn without lawfull Iustyce ordeyned of his lege lorde to whom god hath gyuen lyfe and lyme the swerde to punysshe shrewes as saynt Poulo sheweth well in his pystle Ad Romanos xiij Also yf he be slayn by enmyt hate and cruelte for to haue vengeaunce
woman for woman yelde hyr gylty but she axed no mercy She made no suche excusacoÌ„n but in a grete parte yelded hyr gylty in that she sayd the adder hath desceyued me For in that she knowleged that she was desceyued she knowleged that she hadde do amys vnwysely and otherwyse than she ought to haue do And for that woman lowed hyr and knowleged hyr vnwysedom hyr foly therfore god put in woman that tyme an hope of our saluacoÌ„n whan he sayd to the adder I shall put enmyte bytwene the woman and bytwene thy sede hyr sede and she shall breke thyn hede that was the fende whiche was hede leder of the adder that tyme. The sede of the fende be wycked werkes and wycked folke to whome god sayd in the gospell Vos ex patre dyabolo estis Io .viij. Ye be of the fader the fende The sede of the woman goostly be hyr good dedes with whiche the fende and the fendes lymes haue grete enuye And comonly wymen haue more horrybylyte of synne than men doo And by our lady blessyd mote she be the fendes powrr is destroyed Also the sede of woman is cryste born of the mayde Mary without parte of man And so there was neuer man proprely sede of woman but cryste allone and alwaye is enmyte bytwene cryste and the fende and his sede For as saynt Poule sayth Cryste Belyall lyght and derkenesse may not accorde For this reason saynt Poule sayth that Adam was not desceyued in the fyrst pryuarycacoÌ„n but woman was desceyued .i. ad Thi .ij. And therfore as the glose sayth Whan god Adam vndernam he sayd not that the woman had desceyued me as yâ— woman sayd the adder hath desceyued me but he sayd the woman gaue me of the tree I haue eten And also as yâ— glose sayth there Adam was so wyse that he myght not byleue the fendes tales ne be desceyued in that maner as yâ— woman was And for the woman was not so wyse as Adam was therfore she byleued yâ— fendes tales so was desceyued And the wyser that Adam was the more was his synne whan he felle But though Adam was not deceyued fro outwarde by an other he was desceyued fro inwarde by hymselfe by preuy pryde as sayth saynt Austen de ci li.xiiij.câ— xiij Where he sayth that Adam Eue began fyrst to be wycked inwarde by whiche preuy wyckednes they felle in open vnobedyence For as he sayth there Pryde is begynnynge of euery synne IniciuÌ„ omnis peccati suê‘bia Eccl .x. And as Salomon sayth Contricione precedit suê‘bia et ante ruinaÌ„ exaltatur spuÌ„s Prouer .xvi. Byfore brekynge brysure gooth pryde and byfore open fallynge the spryte of a man and a woman is enhaunsed by pryde And therfore sayth saynt Austen in the same chaptre that both Adam and Eue were wycked desceyued by pryde and well lete of themselfe byfore they ete of the tree For preuy fallynge inwarde went byfore open fallynge outwarde by inobedyence and so Adam was desceyued and felle by pryde or Eue gaaf hym the apple Eue was desceyued by pryde or the serpent desceyued hyr For as sayth saynt Austen vbi sâ— They coueyted more excellence hygher degre than god ordeyned them to They bothe synned greuously but Adam more greuously as I sayd fyrst And therfor saynt Poule sayth not all men dyed thrugh yâ— synne of Eue but thrugh yâ— synne of Adam Ne god sayd not to Adam cursed be yâ— erthe in Eues synne ne he sayd cursed be yâ— erth in your synne But to Adam allone he sayd Cursed be the erthe in thy werke and in thy synne And therfor sayth saynt Ambrose suê‘ lucaÌ„ That Eue synned more by freelte and vnstabylyte and chaungeabylyte than by shrewednes Mobilitate magis animi quam prauitate peccauit Cryste becam not woman but man to saue mankynde That as mankynde was loste by man soo mankynde sholde be saued by man And therfore in manhede he wolde dye for mankynde for manhede had loste mankynde And also he becam man and not woman to saue the ordre of kynde And for that womans synne was lesse greuous than Adams synne lesse dered mankynde woman was lesse infecte in the fyrste pryuaricaco n than was man therfor god toke his manhede only of woman with out parte of man And so in that he bycam man he dyd gret worshyp to maÌ„ but in that he toke his manhede only of woman without part of man he dyd grete worshyp to woman for only of womans kyn he made medycyne to yâ— synne of Adam to he le mankynde of yâ— harde sekenes of Adams synne Caplm .xi. DIues Thy wordes be wonderfull But I can not saye ayenst the for drede of our lady moder mayde that gate grace to mankynde is our helpe in euery nede But yet I saye as I sayd fyrste woman desceyued Sampson that was soo stronge ¶ Pauper Woman desceyued him not tyll he had desceyued hymselfe by lecherye mysgouernauÌ„ce of hymselfe Fyrste he wedded an hethen woman ayenst goddes lawe and ayenst the wyll of his fader and moder for luste and mysloue that he hadde to hyr After that he laye by a comon woman that was hethen And after that he toke an other hethen woman to his concubyne that hyght Dali da the whiche full desceyued hym and brought hym to his deth He was false to god wymen were false to him wymen saye that he was bysotted vp on them therfore they treated hym as a sot He desceyued hymselfe and dyde full vnwysely whan he suffred a woman to bynde him amonges his ennemyes tolde an hethen woman his couseyll in what thynge his ennemyes myght moost dere hym And all though god tourned his folys dedes to yâ— worshyp of god of goddes lawe yet Sampson was not excused therby for he dyde moche amys moche foly Also Dauyd was desceyued by his mys luste his lecherye not by the woman Bersabee as thou saydest in thy verse For thus we rede in holy wryt in the seconde boke of kynges xi caâ— That on a tyme whan kynge Dauyd rose from his slepe after myd daye romed in his soler of his paleyse he sawe a fayre woman wasshe hyr in hyr soler he knewe not the woman ne the woman thought not on hym ne knewe not of his wycked wyl as the boke shewed there Anone he sent after this woman whan she cam to hym he laye by hyr bygate hyr with childe And anon as he knewe that she was with childe to hyde his synne he sent after hyr husbonde Vrye that he sholde come home medle with his wyf that the childe sholde be named to hym not to Dauyd And for the good knyght wolde not come home at his wyfe ne vse luste of his bodye whyles goddes oost lay in yâ— felde in syege of a cyte that hyght Rabath Dauyd sent hym ayen with lettres of his