taken in fornycacoÌ„n she sholde be brente Leuitici .xxi. ca. And yf ony other mannes doughter felle in to fornycacyon in hyr faders house or she were wedded she sholde be stoned to deth Deutâ— .xxij. Therfore god wolde that his moder Marye sholde be wedded or he were conceyued of hyr For yf she hadde be founde with childe out of wedlocke the Iewes sholde haue stoned hyr without wercy And yf it were lefull to syngell man and syngell woman to medle togydre gendre god hadde made matrymonye in vayne and there wolde noman knytte hym vndepartably to ony woman yf he myght without synne medle with what woman he wolde Therfore cryste in yâ— gospell dampned symple forntcacyon and all maner lecherye and sayth that who so loketh on ony woman in wyl to medle with hyr out of matrymonye he dooth lechery ayenst goddes coÌ„maundement synneth dedely Mathei .v. And therfore as I sayd fyrste generacyon and bryngynge forth of childern is graunted only to theym that be wedded togydre lawfully Caplm .ix. DIues Be all wedded folke bouÌ„de by this coÌ„mauÌ„dement of god Crescite et multiplica mini To do ther dylygence to byget childern ¶ Pauê‘ Byfore mankynd was multyplyed wedded folke were bouÌ„de to do ther dylygence to brynge forth childern But now that mankynd is multyplyed the coÌ„mauÌ„dement byndeth them not so moche to generacoÌ„n But they be free to coÌ„tynence kepe them chaste yf they be both of one assent therto For many reasons god or deyned that man woman sholde not medle togydre but they were wedded togydre For by auctoryte fornycacyon falleth full ofte that the brother lyeth by his syster and the fader by his doughter And many vnlawfull wedloke is made bycause of auoutre And he that dooth auoutrye he is a theef and robbe the man or woman of his bodye that is better than ony worldely catell For the wyues bodye is the husbondes bodye and his body is hyr bodye for neyther of theym hath power of his owne bodye to gyue it to ony other by flesshely luste And he that dooth fornycacoÌ„n he robbeth cryste of his ryght both bodely goostly And therfore saynt Poule sayth that the lechour taketh the membre of cryste maketh it the membre of yâ— struÌ„pet with whom he medleth .i. ad corum vi Also by auoutrye be made false heyres and true heyres truly bygoten put out of ther herytage Also by auoutrye goddes lawe that he made so solempnely in the begynnynge of the worlde fyrste of all lawes is broken And therfore he that breketh it is an open traytour To this accordeth the wordes of the wyse man where he sayth that the woman whiche forsaketh hyr husbonde taketh an other maketh herytage of an other matrymony dooth many synnes Fyrste she is mysbyleuynge to goddes lawe breketh goddes lawe Also she trespaceth ayenst hyr husbonde Also she dooth fornycacoÌ„n in auoutrye maketh childern to hyr of an other man But hyr sones shall gyue no rotes ther braunches shall gyue no fruyte She shall leue ther mynde in cursynge hyr shame shall neuer be doo awaye Eccl .xxiij. And therfore sayth the glose that auoutry is as daÌ„pnable in the man as in the woman And therfore in the same chaptre he repreueth auoutrye and fornycacoÌ„n in man ful hyghely Caplm .x. DIues Reason holy wryt dryueth me to grauÌ„te that both auoutrye symple fornycacyon be full greuous synne but more greuous is auoutrye fayne I wolde kepe me fro both synnes But wymen be the fendes snare so tempte me to lecherye that it is ful harde to me to kepe me Adam Sampsonem Petrum Dauid et Salomonem Femina decepit â—s modo tuttê° erit Woman deceyued Adam Sampson Peter Dauyd Salomon who may than be syker fro womans gyle ¶ Pauper Many a man hath be desceyued by wycked wymen more by his owne foly than by dysceyte of wymen But many more wymen haue be deceyued by malyce of men than euer were men deceyued by malyce of wymen And therfore the woman lechour is called the snare of the fende that hunteth after maÌ„nes soule For the wyse man sayth Inueni amarioreÌ„ morte muliereÌ„ â— I haue fouÌ„de woman more bytterer than deth Suche is the snare of the hunter hyr herte is a net hyr handes be harde bondes He that pleseth god shall ascape hyr but the synful man shall be take of hyr Eccl .vij. But men be called not only yâ— snare of the fende but also they be called his net sprede abrode on the hylle of Tabor for to take many at ones Ozee .v. Mannes malyce is called a net spred a brode on an hyghe hylle for it is open bodely done not in a fewe but in many And therfor whan holy wryte speketh of yâ— malyce of men he speketh in the plurell nombre as to many But whan he repreueth the malyce of woman he speketh in the synguler nombre as to fewe in token that ther be more shrewes of men than of wymen comonly more malyce in men than in wymen all though some woman be malycyous Fyghtynge robbery manslaughter open lechery glotony gyle falsenesse periurye traytoury false contryuynge and suche other horryble synnes reygne more in man than in woman This false excusacy on that excuse so ther synne by the malyce of wymen began fyrste in Adam and loste Adam all mankynde for synfully he excused his synne by woman whan god vndernam hym of his synne put woman in defaute Also he putte god in defaute that made woman answered full proudely as men do now a dayes sayd to god The woman that thou gaue to me to be my felowe yaue me of the tree I ete therof As who sayth Haddest thou not gyuen hyr to be my felowe I sholde not haue synned And so notwithstandynge that he was more in defaute than yâ— woman yet he wolde not knowelege ony defaute but he put woman god pryncypally that made woman in defaute ¶ Diues How was Adam more in defaute than woman ¶ Pauê‘ For to hym pryncypaly god gaue the coÌ„maundement that he sholde not ete of that tree Eue knewe it not but by Adam Woman was tempted by the fende wonderfully in the adder whiche went that tyme ryght vp and hadde a face lyke a woman As Beda sayth the mayster of storyes And she was dysceyued with his fayre byhestes and his false slye speche For he behyght hyr that they sholde not dye but be as goddes knowynge good and euyll Adam had no temptacyon from outwarde but a symple worde of his wyfe that profered him the apple For we fynde not that she sayd to hym ony desceyuable worde And therfore sythen man was forboden of goddes mouthe and she not but by man and man had lesse temptacyon than woman and therto in no thynge wolde accuse hymselfe ne yelde hym gylty but put defaute all in woman in god therfore he synned more than
theyr Aue maria and other prayers praysynges vsed comonly of holy chirche or ony suche other yf they do it to the ymage and speke to the ymage they do open ydolatrye And they be not excused all yf they vnderstande not what they saye For theyr syght and theyr other wyttes and theyr Inner wytte also sheweth well ther ought no suche prayers praysynges ne worshyppe for to be done to none suche ymages For they may not here them ne see them ne helpe them at a nede Caplm .xij. ALso this protestacoÌ„n knowlechynge is done by dede as by offrynge sacrefyce makynge whiche longeth oonly to god For what man offreth or maketh sacrefyce he knowlecheth hym gyuer of grace maker of holynesse sauyour and forgyuer of synne and this may no creature do Also it is sheweth by tokens of the bodye as by knelynge bowyng lyftyng vp of hondes by buÌ„chyng of the brest the whiche tokens may be done both to god and to resonable creatures but otherwyse to god than to resonable creatures For as sayth a clerke Ricardus de media villa suê‘ terciuÌ„ sentenciarum dist .ix. qÌ„one vltima Whan we knele to god in yâ— we knowlege that we may not stande in vertue in goodnesse ne in we le but oonly by hym Whan we falle al downe to the grouÌ„de to god we knowlege that but he helde vs kepte vs we sholde falle all to nought whan we holde vp our handes to hym we knowleche that we may right noughte do without hym that we be alle in his power and that he may doo without vs what he wyll and so we put vs only in his grace Also by that we knowleche that all that we haue of ony goodnesse we take it of his honde of his gyfte Whan we bunche our brestes we knowleche vs gylty ayenst hym in herte and in dede And that we haue done moche synne whiche oonly god knoweth For oonly he knoweth mannes herte and mannes wyll Also we bunche our selfe on the breste in token of sorowe of herte for our mysdedes and that we repente vs sore of our mysdedes These tokens of reuerence be done also to resonable creatures as to the angell man and woman but not in this maner For whan we knele or bowe vs or falle downe to the grouÌ„de or holde vp our hondes to ony creature we knowleche that ther is some soueraynte some vertue in hym that we knele to wherby he may helpe vs not as pryncypall helper but as secondarye with the helpe of god And therfore these dedes of worshyp and reuerence sholde not be done to ymages stockes or stones ne to none suche other For they haue none suche vertue ne soueraynte aboue man ne woman nother right nought may helpe them at theyr nede neyther them selfe also So that these dedes of reuerence pryncypally ought to be done to god secoÌ„darye to angell man or woman but in noo wyse to none other vnresonable creatures ne to none suche ymages And as sayth a grete clerke doctor Halis in suÌ„ma sua To god men sholde knele with bothe the knees in token that in hym is all our pryncypale helpe but to man oonly with the one knee Soo my frende ye shall vnderstande that the worshypp whiche is called Latria shall be done oonly to god The worshypp that is called Dulia is comon both to god man For we sholde worshyp man woman and angell not for theym selfe but pryncypally for god for that they ben made to goddes ymage for they ben goddes seruauÌ„tes and goddes mynystres For ther is no lorde ne tyraunt ne prelate man nor woman so wycked but that he serued god in some thynge And also though he be now wycked we wote not how soone that he shall amende hym be onr broder in to the blysse of heuen As Saynt Austyn sayth vpon the saultre But to the fende sholde we doo noo worshyppe for he is dampned withoute an ende and ther is noo hope of his saluacyon Caplm .xiij. WE sholde worshyp man and womaÌ„ for he is made to the lykenesse of god for his offyce for the worshyppe of god and despyse his synne And therfore Saynt Peter sayth Omnes honorate Worshyppe ye all men and wymen Honore inuicem preuenientes Be ye besy who soo may euery man worshyppe other ¶ Diues Me meruaylleth moche why men be so besy to do the people worshyp or ymages ¶ Pauper Couetyse of men of holy chirche and lewdenesse both of theym and of the people ben cause of suche ydolatrye ¶ Diues I haue herde saye that many grete clerkes holden therwith saye that men sholde worshyp ymages ¶ Pauper Worshypp is a large worde comon to dyuyne worshypp and seruyce that is called Latria and to worshyppe that is called Dulia whiche longeth proprely to speke only to resonable creatures For as sayth the phylosophre quarto Ethicorum Worshyppe is mede of vertue and it ought not for to be done to ony creature but that the creature haue some goodnesse of vertue morall of grace or ellys some offyce to lede and to brynge folke to morall vertue ¶ Diues Than to the ymage stocke or stone golde or syluer longeth none suche worshyppe For whan that it is so sere so drye and worme eten it hath noo vertue att all but for to brenne sooner in the fyre than a grene tree But whan that it wext vpon the erthe it had bertue to wexe and sprynge and to brynge forth grene leues floures to conforte of maÌ„nes eye and fruyt to helpe of man beest And yet wyll noo man worshypp suche grene trees ne precyous stones ne herbys all yf they haue grete vertues and wonderfull for they haue noo vertue morall Moche more men sholde not worshyppe seâ—e drye worme eten trees that haue noo vertue atte all Saye forth what thou wylt ¶ Pauper Also worshypp is called veneracoÌ„n that standeth in honest syker kepyng honeste handelynge clene dyghtyng in standyng in syttynge in place settynge And this maner of worshypp may be done and ought to be done to euery holy thynge that longeth to god to holy chirche as booke chalyce vestyment belles and ymages in as moche as the be ournaments of holy chirche and the lewde mennes booke But this worshyppe and veneracyon is no seruyce ne subgeccyon of hym that doth it to thyng that he doth it to but it sheweth subgeccyon seruyce of the thynges soo worshypped to hym that putteth it so in worshyppe so kepeth it and so saued it And in this maner the lawe called ymages venerable worshypfull for ther sholde no man despyse them ne defoule them brenne them ne breke them De consecracoÌ„e dis iij. Venerabiles And for this maner of veneracoÌ„n and worshyp sayth the lawe in the same place and some doctours that ymages booke or vestymente and chalyce may be worshypped with Dulia But they take that Dulia full largely and full
Diues What yf a man make a vowe oonly vnder condycōn ¶ Pauper Yf the condycōn falle or be he is bounde ellys not And yf a man bynde hym by dyuerse causes yf ther one falle he is bounden though the other fallen not As yf I made ony auowe for to go to saynt Iames in hope to fynde there my brother also to haue redempcōn of my synnes though I wyste afterwarde certaynly the I sholde not fynde my brother there yet I were boūde to go thyder for y◠other cause ¶ Diues For how many causes is a man or woman vnboūde from his auowe ¶ Pauper For four causes Fyrste yf the pryncypall cause of his auowe makynge fayle As yf a man make auowe to faste all that satyrdayes to haue helth of his childe yf the childe amende not he is not boūde therto Also yf it be made vnder condycyon that is not ne falleth not Also yf his souerayne vnbynde hym therof Also yf he haue no power for to kepe it ¶ Diues Than yf a mayden make an auowe to lyue in maydenhode all her lyfe durynge yf she be corrupte lese her maydēhode she is vnboūde from her auowe for she can no lenger lyue in maydenhode ¶ Pauper All yf she can no lenger lyue in maydenhode yet she is boūde to contynence all her lyfe to kepe her auowe in as moche as she may And so it is of other auowes that men may not all do for they ben boūde to do all that they may do Moreouer ye shall vnderstonde that some auowe is of nede as the auowe that we make in bapty me for to forsake the fende to kepe the fayth of holy chirche And other auowes of free wyll as whan a man byndeth hym frely to do a good dede without whiche he may be saued as fastynge contynence pylgremage Two thynges be nedefull in chaungynge of auowe Rightfull cause auctoryte of the souerayns In dyspen sacyon of the auowe of abstynence or suche other it muste be taken hede to the richesses or to the pouerte of y◠persone For a poore man in caas ought to haue as moche dyspensacōn for a peny or for right nought as a grete lorde for an hondred marke Some condycōns ben vnderstonden in auowes though a man saye them not as I shall do yf I lyue and yf god wyll Other condicōns ben more specyal as I shal vysyte saynt Thomas yf I go in to kent By bothe maners of these condicōns yf they fayle man in excused of his auowe yf it stande all in that condycōn The husbonde may not entre in to relygyon but his wyfe make fyrste auowe of perpetuell cōtynence Neyther the wyfe ne the husbonde may make auowe of cōtynence without others assente Solempne auowe of cōtynence letteth matrymony to do or to be done Yf it be not solempne yf the persone wedde that matrymony holdeth He muste paye the dette of his bodye to his wyfe but he may not axe it of her Solempne auowe is made by takynge of holy ordre or by entre in to relygyon Though a man or woman breke his faste bycause of sekenesse he breketh not his abstynēce Extra li.v. de regulis iuris qd non est licitū Caplm .xvi. DIues What yf a man or woman swere a thynge in hastynesse whiche othe they wolde not haue sworen yf they had auysed theym ¶ Pauper Yf theyr othe be a meane to kepe the better goddes cōmaundement to flee therby more synne loue god the more they be boūde to kepe this othe and not ellys ¶ Diues Yf childern swere to doo a thyng leful whyle they be within age may theyr fader moder reuoke that othe ¶ Pauper Fader and moder and his tutour may reuoke the childerens othes theyr vowes as soone as they knowe therof And so may the husbonde of his wyfe and she is boūde to obeye his reuocacōn But yf they go forth whan they wote therof reuoke it not at the begynnynge afterwarde they may not by the lawe reuoke it ne the fader the childes othe ne the vowe ¶ Diues I suppose they reuoke it afterwarde ¶ Pauper Bothe the wyfe to the husbonde and the childe to the fader whyle he is within age ought to obeye Auyse hym of the peryll that so reuoketh Caplm .xvij. DIues whether is periury more synne or manslaughter ¶ Pauper Periury is more For as saynt Poule sayth ad Hebr .vi. Men sholde swere by theyr better and theyr gretter of euery contrauersy that is to saye of euery cause that is in debate to conferme the true parte the laste ende is an othe For euery suche cause is termyned ended by an othe And sythen it is so that the cause of manslaughter of euery open synne touchynge mannes dome muste be termyned by an othe Periurye muste be taken for a passynge synne and soo it is For who soo forswereth hym wyttyngly he forsaketh his god therfore periury is the gretest synne of all synnes next ydolatrye for it is ayenst the seconde cōmaundement inmedyatly ayenst god in despyte forsakyng of god But manslaughter is inmedyatly ayenst man And though man with manslaughter greued god full sore yet he forsaketh not god ne despyseth hȳ ne dyshonoureth hym so moche as he doth by periury And as that phylosophre sayth In princi ◠meta ◠Amonges hethen men othe hath euer be worshypfull For euery secte Iewe Sarasyn Paynym fleeth to swere falsely by his goddes name as moost inconuenyent yf māslaughter were more synne than periury it were but a folye to trye the cause of manslaughter by an othe For it is semely that he that was not aferde to do the grete synne of manslaughter sholde lytyll drede to falle in that synne of periury yf it were lesse And thus sayth saynt Thomas in qōe d qðlibe et Io. in sū li.i ti q̄ .xxiiij. vtrum ¶ Diues Yf all men charged periury and false othes as thou dost many man had ben hanged drawen and slayne in otherwyse that yet lyue fare wel It is full harde so lyghtly to slee a man with a worde whan his lyfe may be saued with a worde for a man costeth full moche or he come to be a man ¶ Pauper Therfore men sholde besyly flee periurye and false othes For ther is no thynge that causeth so moche manslaughter and shedynge of blood as periury doth ¶ Diues She we me that I praye the yf thou can ¶ Pauper Salomon sayth Eccle .x. The kyngdome is fletted and chaūged fro nacyon to nacyon for wronges vnrightfulnes and despytes done to goddes name in dyuerse gyles But periury is cause of all false domes and wronges and of all vnright fulnesse cause of gyle and of treason and of grete dyspytes that ben done to god and man For as I sayd fyrste Euery cause muste be ended by wytnesses or by questes the whiche ben sworen to saye treuth and also by
shaper of all thynge Caplm .xiij ALso we be bounde by this coÌ„mauÌ„dement to worshyp our ghoostly fader that hath cure of our soule as pope our bysshop our prelate our person our vycary oure curate our confessour And our moder that vs muste worshyppe is holy chirche Of this maner fader moder sayth Salomon Audi fili mi disciplina patris tui et ne dimâ—ttas legem matris tue My dere sone sayth he here the lore of thy ghoostly fader and forsake not the lawe of thy moder holy chirche Prouer .i. Of these maner faders speketh also holy wryt Lorde sayth he here before thou madest chosen faders and madest them full holy .ij. Macha .i. Prelates of holy chirche be called faders For theyr offyce is to gendre folke in ryght byleue and to nourysshe them in good thewes vertuous lyuynge And therfore saynt Poule sayth Per euaÌ„geliuÌ„ ego vos genui By this gospell I begate you in cryste Suche fads be worthy double worshyp as saynt Poule sayth For they be worthy to be reuerenced of theyr subgettys to haue theyr lyuynge Therfore they owe to haue tythes and offerynges of theyr childern that be vnder cure For as saynt Poule sayth in the same place The werke man that well traueyleth is worthy his mede .i. Tymo .v. ca. But now god may say RegnaueruÌ„t sed noÌ„ ex me Prelates haue reygned in holy chirche not of me ne by my pleasaunce I made them not I chase them not And therfore saynt Poule sayth that thou men haue ten thousande maysters yet they haue but fewe faders For prelates for the moost parte seke more ther owne profyt thaÌ„ profyte of maÌ„nes soule OeÌ„s que sua sunt queruÌ„t noÌ„ que Ihesu xpÌ„i Suche prelates and curates be not faders of the people but wolues of rauen that deuoure goddes people Sicut escam panis Of suche prelates and curates speketh Ysaye the prophete Ipsi pastores ignorauerunt intelligenciaÌ„ â— Suche shepeherdes prelates curates knowe not goddes lawe nete vnder s tandyng of goddes lawe Al they bowed a waye from goddes waye in to ther owne waye of fals conscyence from the hyghest to yâ— lowest Ysa lvi And for that sayd he that the shepeherdes prelates and curates of holy chirche dyde so folyshly and wyl not seke vp our lorde god to please hym to serue hym Therfore they haue loste vnderstandynge wytte to teche the people And so al theyr flocke is dyspercled by heresy debate dyuysy on dyscencyon Iere â— .x. Who sayth god bytoke the sheepherdes prelates that thus dyspercled al to rente the flocke of my pasture or lesewe that is crysten people Iere â— .xxiij. And therfore saynt Gregory in his Omely omelia xvij Ve signauit dnÌ„s Maketh his mone sayth thus Praye ye to god that he wyll sende true werke men in to his corn that is to saye amonges his people For ther is moche corn and moche people to be taught but fewe werke men of prechours for to teche them and to tylle mannes soule for though ther be folke to here ther be fewe to saye or to teche We see well sayth he yâ— the worlde is full of prestes But ful lytyll ony of theym werketh in goddes corn For we take sayth he the offyce of preesthode but we fulfyl not to do the werke of the offyce Caplm .xiiij. ALso by this coÌ„mauÌ„dement we be bouÌ„de to worshyp our eldre yâ— be our faders in age And therfore god sayth Coram cano capite consurge â— Ryse vp sayth he by fore the whyte hered man and worshyp ye the persone of olde man or woman and drede thy lorde god That is to saye for drede of god worshypp thou thyn elders and despyse them not for no age or for no feblenesse Leuitici .xix. And therfore saynt Poule badde the bysshop Thymothee that he sholde not vnderneme his eldre ne olde folke to sharpely neyther to proudely but praye them as fader to amende them yonge men as brethern olde women as moders yonge wymen as systres in all maner chastyte .i. ad Thimo .iiij. ¶ Diues Ofte tyme olde folke be more shrewes than other be full harde to amende they be so roted in synne And therfore as me thynketh them nedeth to be harde vndernomen sharply For god sayth that yâ— childe of an hondred yere shall deye the synner of an hondred yere shall be cursed Ysaye .xlv. ¶ Pauper Some olde folke be vertuous not customable to synne suche ought to be worshypped and yf they do somty me amys for that that they be not customable to synne therfore theyr prelates sholde the more spare them and more worshypfully speke to theym Some olde folke be customable for to synne wyll not amende them suche be worthy no worshyp as god shewed full well by the wordes of Ysaye And therfore saynt Gregory sayth that the olde man full of synnes sholde be harde vndernomen Caplm .xv. DIues Thyn answere is resonable saye forthe I praye the. ¶ Pauper Also by this coÌ„maundement we be bouÌ„den for to worshyp our kyng our lyege our soueraynes all For all tho that haue gouernaunce of vs or of the comonte owe by theyr offyce theyr dygnyte to be faders of the comonte of ther subgettes and be besy to saue ther subgettes as the fader his childern And therfore Naaman prynce of Syrye was called fader of his seruauÌ„tes .iiij ReguÌ„ .v. And Iob sayd Pater eram pauperuÌ„ I was fader of the poore and the cause that I knewe not I traced it sought it vp besely Iob .xxix. And therfor saynt Poule byddeth the people to do worshyppe and obey to theyr soueraynes And he sayth thus Serui obedite dnÌ„is vestris carnalibus Ye seruauÌ„tes obey ye to your flesshely lordes with drede and tremelynge in symplenesse of your herte as to Cryst Serue ye them not only at the eye to please them but as Crystus seruauÌ„t Do ye the wyll of god of herte with good wyll seruynge them of our lorde god not as men That is to saye Serue ye them truly for the drede of god for the loue of god And thynke ye that the seruyce that ye doo to them ye do it to god And he pryncypally shall yelde you your mede For wote ye wel sayth he that euery good dede that man or woman doth be he free or bouÌ„de he shall take his mede therfore of our lorde god And ye lordes and soueraynes sayth he doo ye the same to your seruauÌ„tes and forgyue them your thretenynges thynke ye wote ye it well that god in heuen is god both of you of your seruauÌ„tes and so ye and they haue both one lorde one god that accepte noo man for his persone but yelde eche man and woman after that he deserueth Ad Ephe .vi. ¶ Diues By these wordes it semeth that seruauÌ„tes for theyr true seruyce shall haue moche mede ¶
longe yâ— people is able to kepe that londe y i god hath gyuen theym to lyue good lyfe But whan they wyll rebelle ayenst theyr souerayns wyll not stande to theyr ordynauÌ„ce but euery man wyll be his owne man folowe his owne fantasyes despyse his souerayns ther dome gouernauÌ„ce ne gyue no tale of goddes lawe ne of londes lawe ne of holy chirche lawe ne haue men of dtue of dygnyte in worshyp but for pryde haue them in despyte be besy to worshyp themself in hynderyng of other that people is able to the swerde able to lese his londe For as ye see at the eye in tyme of tempest though the bowes of the tree bete themself to gydre all to breste fall downe as longe as yâ— rote of the tree kepeth him fast in his place ryseth not so longe yâ— tree shal not fall But whan yâ— rote begyn to ryse out of his place anone yâ— tree begyn to fall Ryght thus it fareth by yâ— people of a londe Though tempest of pryde of couetyse of enuye of lechery faâ— soÌ„tyme in yâ— croppe of yâ— treâ— that is to say amonge lordes souerayns grete men yf yâ— poore people that is rote of yâ— tree of all yâ— comonte kepe them styl in lownes do mekely ther dute to god kepynge his coÌ„mauÌ„dement yâ— good preceptis of ther souerayns so longe is hope that the people shal fare well after that tempest not be destroyed but yf they ryse ayenst god by customable dedly synnes ayenst ther worldely souerayns wyll entecmete them of euery cause of that londe of holy chirche termine euery cause by ther wytt bodye crop of yâ— tree shal falle For it is not possyble that the rote sholde be so hyghe as the crop of the tre but yâ— tre fell Ne that the fote sholde be aboue yâ— hede but the body felle ¶ Diues This is full soth we see it at yâ— eye for pryde rebellyon of yâ— poore peple is cause of destruccoÌ„n of this londe For sythen they aresen ayenst ther souerayns was ther neuer stabylyte in this loÌ„de but alwaye syth yâ— tre of yâ— peple of this loÌ„de yâ— realme hath stande in fallynge ¶ Pauper VnbuxuÌ„nesse pryde was pryncypal cause of lesynge of londes of realmes And pryncypally the cause of saluacyon of realmes londes comontees is obedyence buxumnesse that eche man in his degree obeye to his souerayn worshyp hym as fader And therfore leue frende I praye you for goddes sake that ye worshyp all your faders moders in theyr degre as I haue sayd And haue ye olde folk feble in worshyp whyle ye be in yonge age worshyp ye the age that ye drawe to haue no scorne of the olde folke for feblenes vnclennes that ye see them in But thynke ye that suche ye shall be yf ye abyde theyr age feble vnourne loth to the syght For suche as ye be now suche were they somtyme It fareth by age of man woman as it doth by a precyous stone that is called crysolitus This stone as the mayster sayth of kyndes in the begynnynge of the daye it shyneth bryght as ony golde but as the daye passeth so passeth his bryghtnesse the nerer euen the more it fadeth so yâ— by euen it is lyke a clot of erth Thus fareth by man woman in this worlde For in theyr youth in theyr begynnyng they be fayre rede rody and fresshe as a rose in May full lusty to the eye But as youth passeth so passeth ther beaute And as they olde so they fade tyll at the laste the daye of theyr lyfe cometh to an ende and than be they but a clot of erth full vnourne gastely to the syght ¶ Here endeth the fourth coÌ„maundement And begynneth the fyfthe Capitulum Pr m si DIues As me thynketh thou hast enformed me well in these tour coÌ„maundementes Now I praye the for charyte that thou wylt enforme me in yâ— fyfth ¶ Pauper The fyfth coÌ„mauÌ„dement is this Non occides That is to saye thou shalt not slee In whiche coÌ„mauÌ„demeÌ„t god forbedeth vs all maner manslaught vnleful both bedely goostly He byddeth vs that we slee no man ne woman vnryghtfully ayenst yâ— lawe neyther with herte consentyng to his deth ne by wrath hate For as saynt Iohn sayth Qui odit freÌ„m suuÌ„ homicidia eÌ„ He that hateth his brother is a man sleer for of wrath hate cometh maÌ„slaughter Also by this coÌ„mauÌ„dement he forbydeth betyng fyghtyng maynyng prysonyng banysshyng outlawynge For these suche other be a maner of deth dyspose to deth warde therfor it sholde not be do to man ne womaÌ„ without grete gylt Also he forbedeth yâ— we sle no man ne woman with our tonge hym hynderyng procurynge his deth ne fauour gyuynge ne false wytnesse berynge ne lesynges makynge ne by dyffamynge ne bacbytynge For bacbyters and wycked spekers be manquellers And therfore sayth Salomon That moche folke hath falle by the sworde but not so many as haue be slayne by the tonge Eccl .xxviij And therfore he sayth Prouer. xviij That lyfe and deth be in the handes of the tonge That is to saye in the myght of the tonge For by handes in holy wryt is vnderstande myght power And therfore Dauyd sayth Lingua eorum gladiê° acutus The tonge of yâ— Iewes of other wycked spekers is a sharpe sworde For yâ— Iewes slowe cryste with ther tonges not with ther hondes For they procured his dethe by false wytnesse by excytynge of the people But paynyms slowe hym with theyr hondes dyde hym on the crosse And yet as saynt Austen sayth The Iewes were more gylty of crystus deth than Pylate that dampned hym to the deth or the knyghtes that dyde hym on the crosse For with her tonges the Iewes sloâ—e hym and were cause of his deth And therfore sayth the lawe that he that sleeth his brother with his honde he that hateth his brother he that bacbyteth his brother all thâ—e be mansleers Depe di.i. homicidiarum The bacbyter sleeth thre attones he sleeth hym self by his owne malyce hym that hereth hym hym that hath lykynge in his false tales hym that he bacbyteth For he maketh hym to lese his good name peraduenture his lyfe He maketh hym also to lese charyte whan he knoweth his wycked speche that he hath sayd behynde hyÌ„ so bylesyng of charyte he leseth god that is his lyfe of his soule And therfor the wyse man lykeneth the bacbyter to the adder that byteth styngeth in stylnesse Eccl .x. A shrewed adder is the bacbyter that sleeth thre with one breth Therfore Salomon sayth Ktepe ye you from bacbytynge of yâ— parted tonge For a wycked worde sayd in preuy shal not passe in vayne and without woo For the moneye sayth he that lyet
be to the shepeherdes of Israell That is to saye to the prelates curates of holy chirche whiche sholde be shepeherdes of goddes shepe of the soules that cryste bought so dere Woo be to the shepeherdes for they fede themselfe and of the poore people gyue they noo tale ye ete sayth he the mylke and clothed you with the wolle And that was fatte ye slowe to fede well your wombe but ye fede not my flocke of my people that was feble ye helped it not ne conforted not And that was sore and seke ye heled it not And that was broke ye bounde it not ayen that was caste awaye and fordreuen ye fetched it not ayen ne ledde it ayen That was perysshed ye sought it not but with ferenes hardenes and by power without pyte ye commaunded to theym many grete thynges and greuous and reygned amonges theym as Emperours and so my shepe be scatered For there is no shepeherde that gyueth ony tale of them Ezechielis .xxxiiij. And in a nother place he sayth thus Woo be to the shepeherdes that thus descateren and forrende the flocke of my lesue and of my pasture Ieremie .xxiij And therfore god accepteth not the prayer of suche men of holy chirche For they be without charyte and full of crueltee in pyllynge of the poore people And therfore he sayth to them Cum extenderitis manus vestras â— Whan ye shall lyfte vp your handes to me I shall torne myn eyen awaye fro you and whan ye sholde multyplye prayes to me I shall not here you For your handes be full of blode Ysaye .i. Vpon whiche wordes thus sayth the grete clerke Grosthede dicto .xxiij. An vniuste scheder of mannes blood hath blody handes For blood shede out is in the handes of hym that is the shedder out as the effeccyon of the werke is in the cause For the hande of the shedder is cause of blood shedde So than sythen bodely fode is cause of blood of mannes bodye by whiche his lyfe transyto rye is susteyned he that withdraweth sustenauÌ„ce fro the poore in myscheef he withdraweth from the poore man his blood wherby his lyfe sholde be susteyned And therfore god sayth that the blood of the poore folke is in the handes of theym in whos handes the thynges be withholde vniustely By whiche thynges or by the pryse of thoo nedy folke sholde be susteyned Also all thoo that withholde poore men ther good eyther by vyolence or by fraude or thefte or ony dysceyte by whiche good the poore folke sholde lyue they haue theyr handes defouled with blood of pore folke And in that that they fare delycately with poore mannes good they ete drynke the blood of the poore folke And ther clothynge is defouled with blood of poore folke And yf they housen and bylden with the poore mannes good they grouÌ„de ther housyng in the blode of poore men Caplm .ix. ALso euery man and woman and namely men of holy chirche that drawe folke to synne by mys entysyng or by wycked en samples or by false lore they be gylty of manslaughter gostly And therfore saynt Gregory sayth in his omelye that men of holy chirche be gylty of as many dethes as they drawe soules to dedely synne by ther wycked ensample and ther wycked lyuynge And therfor cryste byddeth in the gospell that ther sholde no man sclaundre the lewed symple folke For who so doth it it were better to hym that he were calle in the seewith a mylstone about his necke with worde as the glose sayth is specyally sayd for men of holy chirche And therfore saynt Pouâ—e sayth to al crysten people namely to prestes clerkes Ne ponatis offendiculuÌ„ friÌ„bus vel scandalu That is to saye as the glose sayth Do noo thynge that may be cause of fallynge perysshynge of your brethern ne cause of sorwe heuynes And roma .xiiij And therfore that lawe byddeth that whan bysshops offyeers go about for to vy sytâ—â— that they sholde do no tyrauÌ„trye In takynge of ther costes but vysyte with charyte and lowenes without pompe of grete araye and of grete mayne besye to amende the fautes and to preche goddes worde to wynne mannes soule not to robbe the folke of ther good but take ther costes in easy maner So that they slauÌ„dre not ther brethern ne ther sugettes ne be not greuouse to them x.qÌ„.iij.cauendu All men and namely men of holy chirche muste besely flee sclaundre that they gyue no man ne woman occa s yon of sclaundre ne of synne but oftentyme lyue to harder absteyne them fro many thynges lefull to flee sclaundre For as saynt Ierom sayth suâ— Micheam All that gyue occasyon of sclauÌ„dre be gylty of all tho that perysshe by the sclauÌ„dre i.qÌ„.i.hij quoscuÌ„que Et nota pro vitando scandalo in rebus licitis ad Roma xiij.et.i.ad corum vin For these causes god sayth to the men of holy chirche by the prophete Ozee Ye be made snare to men lokynge a fer as a net sprede abrede on yâ— hylle of Tabor ye haue bowed downe sacrefyces in to that depnes that is to saye ye that ought to beware lokers to werke well warne men of peryll of synne be made a snare a nette in holy chirche that is yâ— hylle of Tabor to take folke in synne and drawe them to foly And so ye haue slayne soules bowed them downe in to the depnes of dampnacoÌ„n so made sacrefyce to the deuyl of the soules that god toke you to kepe Ozee .v. Also men of holy chirche slee ther sugettes goostly that mys eggynge mys couÌ„seyll mys enformacoÌ„n brynge them in dedely synne in heresye or ellys lette theym from good dedes that they wolde do so slayne in good purpose good wyll that man or woman is in in maner slayne ther fayth wherby they sholde lyue For the ê“phete sayth Iustus ex fide viuit The ryghtfull man lyueth by fayth And saynt Iames sayth That fayth without good werkes of charyte is but deed And also prayer without dyuocyon is but ded as these clerkes saye ¶ Diues Than nyghe all the prayers that men make be but deed For comonly in oure prayer we be destracte and thynke on other thynges And it is not possyble to vs alwaye to thynke on that what we saye For ther is no thynge so chauÌ„geable as thought though we thyÌ„ke on what we say yet it is not in our power without specyall gyfte of god to haue deuocyon there in ¶ Paup Take it not so strayte For it is vnderstande thus Prayer without deuocyon is but deed That is to saye Prayer made ayenst deuocyon is but deed ¶ Diues How ayenst deuocyon ¶ Pauper As whan men pray ayenst the saluacyon of our soules or other soules and not for the worshyp of god but for ypocresye or only for worldely lucre Or whan men praye ayenst charyte as for to haue vengeauÌ„ce of
deth to Ioab the prynce of y◠oost traytourly dyd him slee Here mygh teste y◠see that Dauyd was ouercome with lecherye desceyued by the fende or the woman came to hym For as cryste sayth in the gospell for who soo loketh on a woman in wyll to do amys with hyr anone he hath do lecherye and forfetteth ayenst this cōmaūdement Non mechaberis Dauyd loked on that woman in wyll to do lecherye whan y◠woman thought none enyll He sent after hyr as after his lege woman she wyste not why And whan she cam to hym as to hyr kynge he lay by hyr synfully for it was full harde to hyr to lette hym Also Peter forsoke cryste in tyme of his passyon ranne awaye fro cryste or ony woman spake to hym that tyme so he desceyued hymselfe the woman desceyued hym not she dyd hyr offyce for she was vsshere and keper at the dore as the glose sayth saynt Gregorye and she sayd to hym that he was one of crystus dyscyples as she sayd soth For she was bounde that she sholde lete none of crystus dyscyples entre And anone at y◠fyrst worde he forsoke cryste sayd that he knewe hym not And not only woman dyd saynt Peter forsake cryste in this maner but men sayd to hym y◠same wordes for drede he forsoke cryste soone after swore that he knewe hym not And therfor yf it be repreue to woman that woman made saynt Peter for sake cryste as moche repreue it is to men moche more For all though he forsoke cryste at y◠womans worde yet he swore not therfor ne forswore him tyll men sayd to hym the same wordes Math xxvi et Mar .xiiij. Also Salomon desceyued hymselfe or ony woman desceyued hym for he toke to hȳ many hethen women of false byleue to haue his luste He sought them they sought not him He wyst wel that it was ayenst goddes lawe a kynge to haue soo many wyues concubynes as he had For god bad y◠kynges of his people sholde not haue many wyues ne multeplye theym many horses in greuau ce of the people ne multeplye to hym grete weyghtes of golde syluer in dysease of the people as holy wryt sheweth well Deut◠.xvij. Also it was forboden to hym and to all other so to companye with hethen wymen And ayenst all this dyde Salomon in hyghe offence of god Salomon sought the companye of hethen wymen The wymen were stable in theyr false byleue He was vnstable in his ryght byleue and folowed hyr false byleue and forsoke goddes lawe in a grete parte and worshypped false goddes Lecherye ouercam hym longe or many of the wymen knewe hym And soo be men ryght now a dayes ouercomen with lecherye with out womannes companye and without doynge of wymen For as cryste sayth in the gospell Who soo loketh on a woman in wyl to do amys with hyr though she thynketh not on hym he dooth lecherye And yf he handle hyr or smell hyr or speke to hyr or go to hyr or seke by wyses or by sleyghtes to haue his luste of hyr thoughe the woman consent not to hym and thoughe he be letteth of his wycked wyll yet he is gylty in lecherye and dooth ayenst this cōmaundement of god Non mechaberis Men lecherous gone and ryde fro towne to towne to gete wymen after theyr luste They seke the wymen and not the wymen theym They caste many wyles to gete womans assent in synne Men comonly be werkers and begynners of lecherye and than whether the woman assent or not assent yet the man is gylty And for oftentyme it falleth that whan men wende to be seker of the womans assent than the woman wyll not assent for drede of god and yf she assented byfore and hyght the man to folowe his luste and after repenteth hyr withdraweth hyr from his wycked companye than shall the lecherous man dyffame all wymen and saye that they be false and desceyuable For suche lechours speken moost vylonye of wymen for that they may not haue ther foule lust of them at wyll and for they may not defoule them with ther bodyes they defoule them with ther tonges and speke of them full euyll defame them falsely and procure to them the harme that they may Example we haue in the boke of Danyell .xiij. ca. Of the good woman Susanne and two false olde prestes that were Iuges gouernours of the people for that yere whiche by one assent wayted to haue this woman allone in hyr gardeyne whan she sholde go to wasshe hyr as the maner was that tyme. And for she wolde not assent to ther wyckednesse but cryed after helpe anon they cryed ayenst hyr And whan men come they sayd that they founde hyr lyenge with a yonge man and so falsely dampned hyr to deth for that they myght not doo theyr foule luste with hyr But at the prayer of Susanne god sent Danyell his prophete toke them conuecte them in theyr falsehode and slough theym saued Susanne We fynde also in the seconde boke of kynges the .xiij. ca. That Aamon the sone of Dauyd fayned hym seke and prayed his fader Dauyd that Thamer his syster myght come kepe hym And whan she was come he spake to hyr for to lye by hyr but she wolde not assent And than he oppressed hyr so defouled his owne syster And anone he hated hyr more than euer he loued hyr byfore bycause that she wolde not assent to hym and spytefully put hyr out of his chambre and dyde shette the dore after hyr For this dede Aamon was slayn soone after of his brother Absolon Caplm .xij. DIues And yet many a woman wyll assent to luste of flesshe full lyghtely yf it be proufred ¶ Pauper That is soth But wymen be not so redy to assent as men be to proufre it And he that profereth it begynneth he assenteth fyrste is more in defaute ¶ Diues Thou excusest moost wymen accuseste men ¶ Pauper I accuse no good man but lecherous men ne I excuse no wycked woman but good wymen that be falsely defamed of le cherye not only in ther persones but in ther kynde generally For the proude malyce of man defameth vnresonably the kynde of woman And as Adam dyd put his synne on woman wolde not excuse his owne malyce to get mercy ¶ Diues Salomon speketh moche euyll of wymen ¶ Pauper And Salomon speketh moche good of wymen For he sayd Mulier timens dn̄i ipsa laudabit◠The woman y◠dredeth god she shall be praysed Salomon repreueth wycked wyman prayseth good wymen and he repreueth wycked men and prayseth good men ¶ Diues Salomon sayth Omnis malicia nequicia mulieris Breuis est omnis malicia super maliciam mulieris Eccl .xxv. The wyckednesse of woman is all malyce and euery malyce is shorte aboue the malyce of woman ¶ Pauper Soth it is whan wymen gyue
that the .xviij. men vpon whiche felle the toure of Syloa in Ierlm and slough them wene ye that they passed in synne all the men of Ierusalem Nay forsoth But I say to you but ye amende you ye shall perysshe all to gydre Luce. xiij And so the punysshynge of tho men so slayne was a warnynge to them that were more synfull that they sholde amende theym And soo thou myghtest well see that thy reason is nought worthy god punysshed Eue harder in this worlde than he dyde Adam therfore hyr synne was more than the synne of Adam Caplm .xxiiij. ALso the seconde maxime and grounde in whiche thou sayste that god punysshed Eue harder than Adam may resonably be denyed For in punysshynge of Adam god gaf his curse and sayd Cursed be the erthe in thy werke in thy synne He sayd not cursed be the erthe in thy werke of Eue ne he sayd not cursed be the erthe in your werke as for comon synne of them bothe but he sayd only to Adam Cursed be yâ— erth in thy werke In punysshynge also of the serpent he gaf his curse sayd Thou shalt be cursed amonges alle thynge lyuynge vpon erthe Also god cursed Caym whan he punysshed hyÌ„ for sleynge of his brother Abell But whan god punysshed woman he gaue not his curse And we rede not that euer god gaue his curse to ony woman openly in specyaall Ne god repreued not Eue so moche as he dyde Adam And so the grete repreue blamynge the curse that god gaue in punysshyng of Adam more than he dyd in punysshyng of Eue shewyng well that the synne of Adam was more greuous than was the synne of Eue that there was more obâ—tynacy in Adam than was in Eue. For cursyng is not gyuen of god ne of holy chirche but for obstynacy As I sayd fyrst Adam answered full obstynatly God blamed Adam pryÌ„cypaly for brekyng of his coÌ„maundement sayd to hym that brekynge of his coÌ„mauÌ„dement was cause of his nakednesse of his sodayne myscheef and notwithstange the techynge and the styrynge of god he wolde not be aknowen of his synne but put his synne on god and excused hym by Eue and soo put synne to synne in excusacyon of his synne Whan god punysshed Adam he cursed the erthe for his synne whiche curse tourned to woo trauayle of hym of all mankynde whiche we maye not flee And therfore ha sayd to Adam thou shalt ete of the erth in trauayle and sorowe all the dayes of thy lyfe I shall brynge the forth brerys thornes thou shalt ete herbes of the erthe Also in punysshynge of Adam god gaf the sentence of deth vpon hyÌ„ all mankynde for his synne And therfor god sayd to Adam thou shalt ete thy brede in swynke swete of thy face tyll thou tourne ayen in to the erthe For erthe thou art in to erthe ayen thou shalt wende Sythen than god for the synne of Adam gaf so greuously his curse and blamed so harde Adam of his synne and for his synne dampned hym and all mankynde and punysshed all erthely creatures for his synne dampned hym and all man kynde to perpetuel trauayle whan he sayd Thou shalt ete thy mete with trauayle sorowe al the dayes of thy lyfe And also for the synne of Adam he gaf sentence of deth to hym and to all mankynde that is moost of all paynes it foloweth that god punysshed harder Adam for his synne than he dyde Eue for hyr synne For why in punysshynge of Eue god repreued hyr not so moche as he dyde Adam he gaf than no curse ne payne perpetuell saue subieccyon I shall sayd god multeplye thy myscheues thy conceyuynges in sorowe thou shalt bere thy childern and thou shalt be vnder power of man he shall be thy lorde God sayd not to woman I shall multeplye thy myscheues all dayes of thy lyfe For she may kepe hyr chaste yf she wyll and flee myscheef and payne of childern byrthe And that god made woman suget to man for the synne of Eue it was noo newe thynge to woman For as saynt Austen sayth suê‘ GenÌ„ li.xi.ca.xiiij Woman was suget to man byfore by ordre of kynde but that subieccoÌ„n was only by loue and charyte but for hyr synne she was made suget not only by loue but also by nede bondage of honeste seruyle werkes to obeye to man and be vnder his gouernaunce Byfore hyr synne she was sugette to man only by loue but after hyr synne she was made suget to man not only by loue but by drede by nede For she muste drede man she hath nede of his helpe For that was the pryde of Adam of Eue that they desyred to haue noo souerayne ne gouernour but god allone as clerkes saye And therfore the fende in gyle behyght them that they desyred saynge to Eue yf ye ete of the tree that god hath forbode you ye shall be as goddes knowynge gode euyll that is to saye ye shall nede noo souerayne ne gouernour to teche you ne to gouerne you but god for that they desyred it lyghtely they byleued it For as the mayster of storyes sayth A thynge that is desyred lyghtly it is byleued And therfor god ryghtfull Iuge punysshed them bothe in subieccyon of drede and of nede and of harde seruage He made woman suget to man and afterwarde he made man suget and thrall to man for the synne of Adam as sayth saynt Austen suê‘ GenÌ„ v sup More than euer he made woman suget to man For the synne of Eue as sayth saynt Austen suê‘ GenÌ„ v.s For thoughe woman be in thraldome to temporell lordes as be men that is not for the synne of Eue but pryncypaly for the synne of Adam The subieccoÌ„n that woman is put in for yâ— synne of Eue is the subieccoÌ„n that the wyfe ought to hyr husbonde And all the soueraynte and lordshyp that ony man hath here in this worlde eyther ouer man or woman it is medled with moche woo grete sorowe care For euery souerayne in this worlde muste care for his sugettes yf he be wyse And in hygher degree that he be of lordshyp of dygnyte in the hygher degre is he of peryll of drede of sorowe care in punysshyng of Adams synne And so both lordshyp in this worlde subiecco n be punysshed of Adams synne And yf sugettes can haue pacyence with theyr degre they be in more sykernes both of bodye of soule in more gladnes of herte than be the souerayns And so punysshed god Adam as moche in maner in that he made hym lorde gouernour of woman as he punysshed Eue whan he made hyr suget to Adam For in that god bonde man to haue cure of woman in hyr myscheef to saue hyr and to kepe hyr that was by comon so faynte so feble freell and so myschyuous by cause of hyr synne Caplm .xxv. DIues Yet clerkes