Diues [et] pauper

¶Here endeth the fyfthe cōmaunde∣ment. And begynneth the sixthe. Ca∣pitulum Primū.

DIues. Thy coūseyll is good. God sende vs peas & kepe vs fro y^• swerde. Now I pray the declare me y^• sixth cōmaūdemēt ¶Pau∣per. The sixth cōmaūdement is this. Non mechaberis. That is to saye in Englysshe. Thou shalt do no leche∣rye / ne medle with no thynge flesshely but onely with thy lawfull wyfe. As the glose sayth. And so by this cōmaū¦dement he forbydeth all spyces of le∣thery. ¶Diues. How many spyces of lechery be ther. ¶Pau{per}. Nyne. And these be they. Fornycacyon & lecherye with comon wymen / auoutry defou∣lynge of maydenhode / defoulynge of chastyte auowed to god / defoulyng of

them that be nyghe of kynne of affy¦nyte or of gossyprede & sodomye that is mysuse of mannes bodye or wo∣mans in lecherye ayenst kynde & pol∣lucyon of mannes bodye or womans by ther owne sterynge & by themself whiche is a full horryble synne. And also synful medlynge togydre bytwe¦ne husbonde and wyfe. Formcacio∣meretriciū. adulterium. Stup••ū. sacri¦legiu . incestus. peccatū sodomiticū vo¦luntaria in se pollucio et {per} se {pro}uocat. et libidinosus coitus piugalis. ¶Di∣ues. In how many wayes may the husbonde synne medlynge with his wyfe. ¶Pau{per}. In .viij. wayes. Fyrste yf he medle with hyr only to fulfyll his lustes & his lecherye takynge noo hede to god ne to y^• honeste of matry∣monye. Also yf he passe mesure in his doynge. Also yf he medle with hyr in tymes whiche holy chirche coūseyled men to cōtynence / as in holy tymes & in tyme of lente / in tyme of fastynge / and of other prayer / whiche tymes he may medle with hyr so bodely ayenst reuerence of the tyme & of god that he shall synne dedely. For Peter and Poule teche y^t wedded folke sholde in holy tyme & in tyme of prayer abstey¦ne them fro suche lustes y^t ther prayer may the more gracyously be herde of god & ther herte y^• more gyuen to god For suche luste as for the tyme dra∣weth mannes herte and womannes moche fro god / and maketh them ful¦fle s;shely & the lesse goostly. Therfor as we rede Gen̄ .vij. In the tyme of the flood in Noes tyme for the herde trybulacyon & dredther they were in all that yere. Noe and his thre sones kepte them chaste & laye by themself and ther wyues by themselfe / so that by holy prayers and contynence they myght y^• sooner be delyuered of that peryll and myscheef that they were in. Also yf he medled with his wyfe in holy place without nede. For in ty∣me of werre though he medle w^t his wyfe in chirche yf he dare not lye out of y^• chirche for drede of his enemyes he is excused & the chirche is not pol∣lute / or ellys it were pollute. And also yf he medle with his wyfe whan she is greate with childe nyghe the tyme of byrth. For than lyghtly he myght slee the childe. Also yf they medle to∣gydre with euyll condycōn. Also yf he medle with his wyfe wetyngly in hyr comon sekenes at his owne proufre. But yf husbonde and wyfe medle to gydre flesshely without these defauct onely to brynge forth a veyne to the herte / and gete childern to goddes ser¦uyce ellys to flee fornycacyon and le∣cherye on other halfe / or to yelde the dette of ther bodye eche to other than they synne not. But than as saynt Poule sayth ther wedloke is worshyp¦full / and ther bedde without spot of blame. Honorabile connubiū in oī{bus}¦et thorus īmaculatus. Ad hebre .xiij. Vpon whiche worde sayth the grete clerke Haymo & the glose also. That it is a worshypfull wedloke whan a man weddeth his wyfe lawfully to brynge forth childern to goddes ser∣uyce / & absteyneth hym fro his wyfe in due tyme. And than is ther bedde without spot of blame whan he me∣dle

with his wyfe lawfully and for a good ende kepe mesure and maner / than ryse they vp out of bedde with∣out spot of blame.

Caplm .ij.

QAtrymonye was ordeyned of god for two causes. Fyrst p••ȳ¦cypaly in to offyce to brynge forth childern to goddes seruyce. Also in to remedye to flee fornycacōn & le¦cherye For the fyrste cause it was or∣deyned in paradyse before Adams synne. For y^• seconde cause it was or∣deyned out of paradyse after Adams synne. Thre good thynges be pryncy¦paly in matrymouye. The fyrste is fayth y^t eche of theym kepe truly his bodye to other / & medle flesshely with none other. The seconde is bryngyng forth & nourysshynge of children to y^• worshyp of god & to goddes seruyce For ellys it were better that they were vnborne. The thyrde is y^• sacrament whiche may not be vndo but only by deth. And therfore the ordre of wedlo¦ke is full worshypfull / for it represen¦teth y^• grete sacrament of vnyte & of endles loue bytwene y^• godhede & the manhede in cryste very god and very man & bytwene cryste & holy chirche & bytwene cryste & crysten soule. And the faythfull loue y^t ought to be by¦twene husbonde & wyfe betokeneth the loue & the fayth y^t ought to be by¦twene cryste & crysten soule & bytwe¦ne cryste & holy chirche. For the hus∣bonde sholde loue his wyfe with true loue. And therfore whan he weddeth hyr / he setteth a rynge on hyr fynger whiche rynge is a token of true loue that ought to be bytwene them. For they muste loue them togydre hertely and therfore it is sette in the fourthe fynger For as clerkes say fro y^t fynger god gyueth hyr but one rynge in to∣ken that they sholde loue theymsyn∣gulerly togydre. For as ayenst comy∣nynge of the body / the husbonde shol¦de loue his wyfe and none other / and the wyfe hyr husbonde & none other. The rynge is roūde about and hath none ende in token y^t ther loue sholde be endeles / & no thynge departe them but deth alone. Also the rynge is ma¦de of golde or of syluer in token that as golde and syluer passeth all other metals in value and clennesse / so shol¦de ther loue passe al other loues. And the husbonde loue his wyfe passynge all other wymen / and the wyfe loue hyr husbonde passynge all other men And as golde and syluer passeth all other metals in clennes / so sholde ther loue al be set in clennes & not comon togydre / but for bryngynge forth of childern or to flee fornycacōn or to yel¦de the dette of ther bodyes. This loue betokeneth the loue y^t we owe to god that is our goostly husbonde to who∣me we be all wedded in onr baptem. For we sholde loue hym hertely with all our herte syngulerly / with all our soule lastyngly / with all our mynde myghtely / and with all our myghtes And therfore sayth he Deutrono{us} .vi. Thou shalt loue thy lorde god with all thy herte / with all thy soule / with all thy mynde / and with al thy myght The husbonde betokeneth cryste / the

wyfe betokeneth holy chirche & crys∣ten soule whiche is goddes spouse and ought to be suget to cryste as wyfe to husbonde. Thre ornament longe pry••¦cypaly to a wyfe. A rynge on hyr fyn¦ger / a broche on hyr breste / & a garlon¦de on hyr hede The rynge betokeneth true loue as I haue sayd / the broche be tokeneth clennesse in herte & chastyte that she ought to haue / the garlonde betokeneth gladnesse and the dygny∣te of the sacrament of wedloke. For the husbonde betokeneth cryste / & the wyfe holy chirche whiche is called que¦ne & goddes spouse. And therfor saynt Poule sayth thus. Vi••i diligite vxores vestras. Ye men loue ye your wyues as cryste loued holy chirche / and put hymselfe to the deth for holy chirche. so sholde men do yf it neded for ther wyues as the glose sayth. Men sayth he ought to loue ther wyues as theyr owne bodyes. He that loueth his wyf he loueth hymselfe. Sythen than this sacrament of wedloke is soo greate and so worshypfull in cryste and ho∣ly chirche / therfore euery man loue his wyfe as hymselfe. And the wyfe loue hyr husbonde and drede hym / Wymen sayth he muste be suget to ther husbondes as to ther lorde. For man is hede of woman / as cryste is he¦••e of holy chirche. And as all holy chirche is suget to cryste / so muste wy¦men be sugett to ther husbōdes These be y^• wordes of saynt Poul. Ad eph .v.

Caplm .iij.

SYthen that the ordre of wedlok is soo grete and so worshypfull in cryste & holy chirche / as saynt Pou¦le sayth without doubte they that bre¦ke it or mysuse it in luste & lykynge of the flesshe & folowe only ther luste as bestes & refreyne not themselfe by reason and by goddes lawe / they syn∣ne full greuously. Therfore we fyn∣de in holy wrytte. Thobie .vi. That there was a woman that hyght Sa∣ra & she was wedded to seuen husbon¦des / & a deuyll that hyght Asmodeus slough them all eche after other the fyrste nyght or y^t they medled W^t hyr For they wedded hyr more for brēnȳ¦ge luste of y^e flesshe / than for ony true cause of matrymonye. After the an∣gell Raphaell cam to y^e yonge Tobye & sayd to hym y^t he sholde wedde Sa¦ra Than yonge Tobye sayd to y^e an¦gel I haue herde he sayd y^t the deuyll hath power ouer al men y^t wedde hyr & sleeth them. Than y^e angell sayd to hȳ. I shall tell y^e ouer whiche men the fende hath power / ouer them y^t so take wedloke y^t they put god from theym & fro ther mynde & gyue tente to fles¦shely lustes / as horse and mule y^t haue no vnderstandynge / ouer them the de¦uyll hath power. But thou shalt not take hyr in suche a maner / but thre¦nyghtes ye shall kepe you chaste and gyue you to holy prayers / & than thou shalt take thy wyfe with the drede of god pryncypaly to brynge forth chil∣dern to the worshyp of god. Sythen than the deuyll hath suche power o∣uer them that so mysuse ther wyues & the ordre of wedloke. Moche more power hath he ouer them y^t breke the ordre of wedloke & take other than

ther wyues. Therfore god badde in the olde lawe Deut•• .xxij. That yf o∣ny man medled w^t an other mānes wyfe / they sholde be slayn both y^e man & y^e woman. And the wyfe man sayth that he y^t doth auoutrye for myscheef of herte he shal lese his soule / & he ga¦dreth shame & shenshyp to hymselfe / & his shame shall neuer be do awaye Prouer .vi. And there he sayth that al¦though theeft be a greuous synne / yet in regarde of auoutre it is but a smal synne. And soo sayth the grete••clerke Bede & the glose also. Many mysche¦ues falle to theym y^t lyue in auoutrye moche sekenesse moche myshappe los¦se of good / vanysshynge of catell / & ly¦tel foyson therin / sodayn pouerte euyl name & moche shame / grete hurte / & ofte maymynge and myscheuous de∣the / as deth in pryson and hangynge and ofte sodayne deth / and Instruc∣cyon of heyres and of theyr herpta∣ge. And therfore the wyse man sayth Filij adultero{rum} &••. The childern of theym y^t lyue in auoutrye shall soone be at an ende / and the yssue & the se∣de that cometh of the wycked bedde shall be destroyed / & though they lyue longe they shall not be set by / & theyr laste age shall be without worshyppe Naciones in••{que} dire sunt consumma¦cionis They that be mysborn moost comonly they haue an harde ende. Sap̄ .iij. And as he sayth in the next chaptre folowynge. Childeren borne in auoutrye shall gyue no deperotes / ne sette noo stable grounde / but tehy shall alwaye be in tempest of trybula cyon. Theyr braunches shall breke / and theyr rotes be plucked vp. The fruyte of theym shall be vnproufyta∣ble / and they shall be ful bytter in eue¦ry mete and able to ryght nought. Sapīe .iij. In token and confyrma∣cyon of this / we fynde in the lawe / y^t the holy pope Bonyface the thyrde whiche was a martyr wrote to y^• kyn¦ge of englonde in this maner / as it is tolde openly to the contrees / & vpbrey¦ded to vs that be in fraūce & Italye / & hethen men repreue vs therof / that eng••ysshe people despyse the lawes of wedloke & gyue them to auoutrye & lecherye as dyde the folke of Sodom But wyte it well yf it be soo as men saye of theym / the people that shal be borne of suche lechery & spouse breche shall be vngentyll people and a repre¦ue to all ther kynrede. They shall be wood in lecherye / & alwaye the people shall come to worse & worse / and at the laste be vnable to batayll / vnstable in fayth and without worshyp & not beloued of god ne of man / as it fal∣leth to many other nacyons / for they wolde not knowe goddes lawe. Dis∣tincōe .lvi. Si gens anglo{rum}. ¶Diues. It semeth that the prophecye of that pope is now fulfylled. For what a∣uoutre hath reygned in this londe ma¦ny a yeres it is no coūseyll / & namely amōges these lordes which haue now brought this londe in bytter bales So¦me of them be slayne / some of theym yet lyue in moche woo. Goddes lawe is foryete & forboden that men sholde not knowe it ne haue it in ther mod tonge. The people is vnworthy & in despyte to al crystendom / for ther fal∣sehede

and ther false byleuynge / and so wood in lecherye / that the brother is not ashamed to holde openly his owne syster. They be harlottes in ly¦uynge / vnstable in fayth / vnable to batayll / ouercomen nyghe ouer all / hated of god & of man without gra∣ce and spede nyghe in all ther doynge ¶Pauper. Example to this we fyn¦de in the seconde boke of kynges .xij. ca. Where we fynde that whan Da∣uyd had done auoutre with Barsa∣bee the wyfe of y^• noble knyght Vrye & after that treccherously that knyght slayne / god sente the {pro}phete Nathan to Dauyd & repreued hym of his syn¦ne and sayd / that swerde and debate sholde neuer passe fro his housholde & fro his kynrede. I shall sayth god reyse myscheef & dysease ayenst the of thyne owne manye / and take thy wyues and gyue them all to thy next and he shall openly lye by thy wyfe. Thou doost it preuely. I shall punys¦she the openly. And soo it befell / for Absolon his owne sone droffe hym out of his owne kyngdome and laye by hys wyf in the syght of all the peo¦ple And therafter was neuer stabyly¦te in his kyngdome. And yet the a∣uoutrye of Dauyd was more punys∣shed / for the childe that was begoten in auoutrye dyed soone after for the synne of the fader and of the moder. And afterwarde Aaman Dauydes sone lay by Thamar his owne syster & therfore Absolon hyr brother slou∣ghe Aaman his brother in treccherye And all these myscheues felle for Da¦uydes synne with Barsabee. We fyn¦de also in holy wryt. Iudicū .xx. That for defoulynge of one mannes wyfe were slayne thre score thousande and fyue thousande. It is a comon pro∣uerbe in latyn. Deb••le fundamentū fallit opus. A feble groūde desceyueth the werke. For whan the grounde is feble and false / the werke that is sett¦theron shall soone fayle. But y^• groū¦de and the begynnynge of euery peo∣ple is lawfull wedloke & lawfull ge∣neracōn in matrymonye. And yf that fayle the people shall be vnstable and vnthryfty / and that god sheweth wel in the begynnynge of the worlde / for whan men wedded vnlawfully and brake the bondes & the lawes of wed¦loke whiche god ordeyned at the be∣gynnynge. Than god sente the grete flood and destroyed all mankynde sa¦ue Noe & his wyfe and his thre sones and ther wyues.

Caplm .iiij.

DIues. Whan gaaf god la∣wes of matrymonye & what lawes gaaf he. ¶Pauper. Whan god had made Adam he put a grete slepe in Adam / & in his slepe he toke out one of his rybbes & fylled vp the place with flesshe / & of y^t rybbe he made Eue & brought hyr to Adam. Than Adam awoke & as god Inspy¦red him he toke the lawes of wedloke and sayd thus. This bone is now of my bones / & this flesshe of my flesshe For this thynge man shall forsake fader & moder and take hym to his wyfe / and they shall be two in one flesshe. Gen̄ .ij. In whiche wordes /

whan he sayd that man for his wyfe sholde forsake fader and moder and take hym to his wyfe / he shewed the sacrament of true loue and vnyte that ought to be bytwene husbonde and wyfe. And by the same wordes he sheweth what fayth ought to be by∣twene theym. For he shall take hym to his wyfe and medle with hyr and with none other / and she with hym and with none other. And in that he sayd that they sholde be two in one flesshe / he sheweth that they sholde medle togydre pryncypally to bryn∣ge forth childern to goddes worshyp. For in ther childe husbonde and wy∣fe ben one flesshe and one blood. Also in that he sayd that the husbonde sholde cleue to his wyfe / he forbyd∣deth fornycacyon and auoutrye. And that he sayd in the synguler nombre to his wyfe and not to his wyues / he forbyddeth bygamye that a man sholde not haue two wyues to gydre / ne one woman two husbondes to gy¦dre And in y^• he sayd that they shol∣de be two in one flesshe / he forbadde sodomye / & also by the same wordes he sheweth that eche of theym hath power ouer others bodye & none of them may conteyne but by assent of them both. ¶Diues. Why made god woman more of the rybbe of Adam than of an other bone. ¶Pau{per}. For the rybbe is next the herte in token y^t god made hyr to be mānes felowe in loue & his helper. And as the rybbe is next the herte of all bones / soo sholde the wyf be next in loue of all wymen & of al men. God made not woman of the fote to be mannes thrall / ne he made hyr not of the hede to be his mayster / but of his syde & of his ryb∣be to be his felowe in loue & helper at nede. But Whan Eue synned / than was woman made suget to man so y^t the wyfe sholde be ruled by hyr hus∣bond & drede hym and serue hym as felowe in loue & helper at nede / & as next solace in sorowe / not as thrall & boūde in vyleyne seruage. For y^• hus∣bonde ought to haue his wyfe in reue¦rence & worshyp in y^t they be both one flesshe & one blood. ¶Diues. Why ma¦de not god woman by hyrselfe of the erthe as he dyd Adam. ¶Pau{per}. For to encrease ther loue to gydre / & also to gyue woman mater of lowenesse. Fyrste for encreasynge of loue / for in y^t woman is parte of mannes bodye / man muste loue hyr as his owne fles¦she & blood. And also she muste loue man as hyr begynnyng & as hyr fles¦she & hyr blood. Also she ought to ta∣ke grete mater of lownesse / & thynke that man is hyr perfeccyon & hyr be∣gynnynge & haue man in reuerence as hyr perfeccōn / as hyr pryncypal / as hyr begynnynge & hyr fyrste in ordre of kynde. God made all mankynde of one / for he wolde that all mankyn¦de sholde be in one charyte as they ca¦me all of one.

Caplm .v.

DIues. Whether is auoutry gretter synne in the man or in the woman. ¶Pauper. Co∣monly it is more synne in the man. For the hygher degre y^• harder is the

falle & the synne more greuous. Also man is more myghty by waye of kyn¦de to withstande & hath more reason wherby he may withstande & beware of the fendes gyle. And in that he is made mayster & gouernour of womā to gouerne her in vertue & kepe hyr fro vyces. Yf he falle in vyces and in auoutre more than y^• woman he is mo¦che to blame & worthy to be repreued shamefully. Therfore saynt Austen in li. de decem cordis. Vndernemeth husbondes y^t falle in auoutrye & sayth to eche of them in this maner. God sayth to the y^u shalt do no lecherye y^t is to saye / y^u shalt medle with no wo∣man but with the wyfe. Thou axest this of thy wyfe that she medle with none but with the. And therfore thou oughtest to be byfore thy wyfe in ver¦tue / y^u fallest downe vnder the fylthe of lecherye. Thou wylt y^t thy wyfe be ouercomer of lecherye & haue y^• may∣strye of the fende / & y^u wylt be ouerco∣me as a cowarde & lye downe in leche¦rye And notwithstandyng that thou art hede of thy wyfe / yet thy wyfe go byfore the to god / & thou that art he∣de of thy wyfe goost bacwarde to hel¦le Man sayth he is hede of woman / & therfore in what housholde the wo¦man lyueth better than the man in y^• housholde hangeth the hede donewar¦de For syth man is hede of woman / he ought to lyue better than woman & go byfore his wyfe in all good dedes / that she may sue hyr husbonde & fo∣lowe hyr hede. The hede of eche hous¦holde is the husbonde / & y^• wyfe is the bodye By course of kynde theder that the hede ledeth thyder sholde the bo∣dye folowe. Why wolde than the he∣de that is the husbonde go to lecherye & he wyll not that his bodye his wyf folowe / why wolde the man go thyd wheder he wyll not that his wyfe fo∣lowe / & a lytyll after in y^• same boke saynt Austen sayth th{us} Daye by daye playntes be made of mānes lecherye / al though ther wyues dare not playn them of theyr husbondes. Lecherye of men is so bolde & so customable y^• it is take now for a lawe in so moch y^t mē tell her wyues y^t lecherye & auoutry is lefull to men but not to wymen / thus sayth saynt Austen. ¶Diues And sō∣tyme it is herde y^t wyues be take lyeng w^t her seruaūt & brought to court by¦fore y^• Iuge w^t moche shame but y^t o∣ny husbōde is so brought to court by fore y^t Iuge for he laye w^t his wymen it is selden seen. ¶Pau{per}. And yet as saynt Austen sayth in y^• same boke / it is as gret synne in y^• man as in y^• wyf & somdel more. But forsoth sayth he it is not y^• truth of god but y^• shrewed¦ne s;se of man y^t maketh man lesse gyl¦ty than woman in y^t same synne Men be not so oft take in auoutrye ne pu∣nysshed for auoutry as wymen be / for they be lesse gylty / but for y^t they be mo¦re gylty & more myghty to maynten ther synne / & nygh eche of them con∣forted other in his synne. Men be wyt¦ne s;ses Iuges & doers to punysshe auou¦trye in woman / & for they be ouerdo∣ne gylty in auoutrye / therfore they trauayle nyghe all with one assent to may••ten theyr lecherye. In woman is selden seen auoutrye. And ther∣fore

it is full sclaunderous whan it falleth and harde punysshed. But in men it is soo comon that ther is vn∣nethes ony sclaundre therof / wymen dare not speke ayenst the lecherye of men / and men wyll not speke to re∣preue the lecherye of man / for they be so moche gylty. Synne that seldome falleth is moost sclaunderous / and yet in case lesse greuous. And synne that often falleth and is moost in vse is lesse sclaunderous & yet it is moost greuous. For the more customable and the more bolder that men be in synne / and the lesse drede and shame that men haue to ther synne / the mo∣re greuous is ther synne. Therfore saynt Austen in the same place spe∣keth more of this mater ayenst the le¦cherye of men and sayth thus. Perad¦uenture thy wyf hereth in the chirche by prechynge that it is not leful to the to take ony other but thy wyfe. She cometh home and grutcheth ayenst thy lecherye & sayth to the that thou doost thynges that is not lefull / for why we be both crysten. The chasty¦re that thou axeste of me yelde thou to me. Iowe to the fayth / and thou owest fayth to me / and both we owe fayth to cryste. Though thou descey∣ue me thou desceyuest not god whoos seruauntes we be both. Thou descey¦ue s;te not hym that bought vs bothe / for he knoweth all. But wenest thou sayth saynt Austen that the man wyl be heled and amende hym with hyr wordes. Nay nay sayth he / but anone he shall be wroth and he shall be wo¦de both with his wyfe and with the prechoure and curse the tyme that his wyfe came to the chirche for to here the trouthe. These be the wordes of saynt Austen in the same boke. And yet after in the same booke he sayth thus. Peraduenture thou lechour wylt excuse the and saye. I take none other mannes wyfe / but I take myn owne seruaunt. Wylt thou sayth he that thy wyfe saye to the. I take none other husbonde. I take but my seruaunt. God forbede that thy wyf sholde say soo to the. Better it is that she haue sorowe of thy synne / than folowe the or take wycked exsample of the. Thy wyfe is chaste & an holy woman and a true crysten woman. She hath so∣rowe of thy lecherye / not for the fles∣she but for charyte. And thy wyf wol¦de that thou doost not amys / not for that she dooth not amys / but for it is not spedefull to the. For yf she kepte hyr chaste & dyd not lecherye only for that y^u sholdest do no lecherye / yf thou doost lecherye / she sholde do lecherye. But for y^t the good woman kepeth chastyte / not onely for the fayth y^t she ought to the / but also for the fayth that she ought to cryste. For though the man do amys / yet the woman gy¦ueth hyr chaste to god Therfor sayth saynt Austen in the same place. Cry∣ste speketh in the hertes of good wy∣men within in theyr soule there ther husbonde hereth it not / for he is not worthy to here it and conforteth his doughter with suche maner wordes. Thou art euyll dyseased with wron¦ges of thy husbonde / what hath he do to the. I praye y^• haue pacyence be sory

of his mysdede / but folowe hym not to do amys / but he must folowe the in goodnesse. For in that that he dooth amys lete hym not be thy hede to le∣de the / but lete thy god be thyn hede. For yf thou folowe hym as an hede in his shrewednesse / both hede & body shall fall downe in to helle. And ther¦fore myght not the bodye y^t is the wyf folowe the wycked hede / but myght she holde hyr to the hede of holy chir¦che that is cryste. To hym the wyfe ought hyr chaste / to hym pryncypaly she muste do worshyp / for he is pryn∣cypal husbonde. Be hyr husbonde pre¦sent be he absent / the good woman shall alwaye kepe hyr chaste. For cry¦ste hyr husbōde to whom pryncypaly she ought hyr chaste is neuer absent. Chaūge your lyfe ye letcherous men sayth saynt Austen there / & fro thens forwarde be ye chaste / ne saye ye not that ye may not kepe you chaste. For it is a shame to saye that man maye not do that a woman dooth / ne be so chaste as a womas is. The woman by ryght hath as freell a flesshe as y^• man. And woman was fyrste descey∣ued of the adder / your chaste wyues shewe to you that ye may be chaste yf ye wyl. These be the wordes of saynt Austen.

Caplm .vi.

DIues. Wymen may better be chaste than men / for they ha∣ue moche kepynge vpon theȳ The lawe byddeth them to chastyte. Theyr husbondes be besye to kepe theym / and harde lawes be ordeyned to punysshe theym yf they de amys. ¶Pauper. To this answereth saynt Austen in the same booke and sayth thus. Moche kepynge maketh wo∣man chaste / and manhode sholde ma¦ke man chaste. To woman is ordey¦ned moche kepynge / for she is more freell / woman is ashamed for hyr husbonde to do amys. But thou art not ashamed for cryste to doo amys. Thou art more free than the wo∣man / for thou art strenger and lygh∣telyer / thou myghtest ouercome the flesshe and the fende yf thou wylt. Therfore god hath bytaken the to thyselfe. But a woman hath moche kepynge of hyr husbonde / dredefull lawe / good norture / grete shame / fast∣nesse / and god pryncypall / and thou man haste only god aboue the. Thy wyfe fleeth lecherye for drede and for shame of the / for drede of the lawe / for good norture / and pryncypaly for god. But for all these thou kepeste not thyselfe chaste / neyther thou leues¦te not thy lecherye neyther for drede of god ne for goddes lawe ne for sha¦me of the worlde / ne for shame of thy wyfe to whom thou art bounde to be true / ne thou wylt leue it for no good norture / but lyue as an harlotte and vse harlottes maners. Thou art not ashamed of thy synnes sayth saynt Austen / for so many men falle there in. The shrewednesse of man is now soo greate that men be more asha∣med of chastyte than of lecherye. Manquellers / theues / periurers / false wytnesse / rauenours / and false men be abhomynable and hated amonges

the people. But who soo wyll lye by his woman & be a bolde lechoure / he that is loued is praysed. And all the woundes of his soule tourne in to ga¦me And yf ony man be so herdy to saye that he is chaste and true to his wyfe. And yf it be knowe that he be suche he is ashamed to come amon∣ges men that be not lyke hym in ma¦ner For they sholde Iape & scorne hȳ & saye that he is no man. For mānes shrewednes is now so grete / that ther is no man holde a man but he be o∣uercome with lecherye. And he that ouercometh lecherye and kepeth hym chaste he is holde no man. These be the wordes of saynt Austen in a bo∣ke de decem cordis. ¶Diues. Me meruayleth moche that saynt Austen and you also accuse man soo moche of lecherye / and put more defaute in man than in woman. ¶Pauper. Cryste dyde the same. We rede in the gospell. Io.viij. that on a tyme whan cryste satte in the temple of Ierusa∣lem techynge the people his lawes. Than the scrybes & the men of lawe and the phareseys brought a woman newely taken in auoutrye / & sette hyr byfore cryste and sayd to hym all in gyle. Mayster / this woman ryght now was take in auoutrye. The la∣we of Moyses byddeth vs stone all suche / but what sayest thou there to. All this they sayde in gyle / for hadde he bode them stone hyr / he hadde sayd ayenst his owne prechynge. For his prechynge and techynge was full of mercy and pyte. And yf he hadde sayd that she sholde not haue be sto∣ned / than hadde he sayd ayenst Moy∣ses lawe and than wolde they haue stoned hym. And therfore he sayd ne that one ne that other. But he stouped downe and wrote with his fynger in the erthe. And whan he hadde wryten a whyle / he sette hym vpryght ayen & sayd to them. Whiche of you be without synne / he caste on hyr the fyrste stone. And afterwarde he stouped downe and wrote in the erthe. And whan the accusers of the woman herde these wordes of cryste and see his wrytynge / they were asha¦med and went out eche after other / and the eldeste wente out fyrste / and none of them lefte there. For as saye these clerkes / eche of theym sawe in that wrytynge all the euyll synnes that he had done of lecherye of spou¦sebreche or of ony other synne. And eche of them wende that all other a∣bout had seen his synne. And so for drede & for shame they went out / for they sawe well that they were more gylty in lecherye than the woman & more worthy to be stoned. But cryste of his goodnesse wrought soo / that eche of theym sawe there his owne synne and none other mannes / so gy¦uynge vs ensaumple to hydde other mennes synne / and not defame our euen crysten whyle ther synne is pre∣uye. And whan they were gone out for drede and shame. Than sayd cry¦ste to the woman / where be they that accused the. No man hath dampned the. Lorde sayth she that is soth noo man hath dampned me. Than cry∣ste sayd to hyr. Ne I shall not damp∣ne

the. Goo & be in wyll no more to synne. ¶Diues. By y•• lawe she was worthy to be deed / why wolde than cryste that gaue the lawe saue hyr. ¶Pauper. All though she were wor¦thy to dye / yet hyr accusers & the peo¦ple that brought hyr thyder were not worthy to dampne hyr / ne to pursue hyr to deth / for they were more gylty than the woman. And therfore sayth the glose in that place. Though the lawe byd them be slayne that be gyl∣tye / yet the lawe wyll not that they sholde be slayne by them that be gyl∣ty in the same synne. But he that is vngylty in the same synne shall pu∣nysshe hym that is gylty. And therfo¦re sayth the glose / that they that so ac¦cu s;ed the woman / by ryght of y^• lawe or they muste haue lete hyr go or ellis be stoned with hyr / for they were mo¦re gylty in y^t synne than the woman. And soo by the lawe cryste delyuered hyr ryghtfully / & saued hyr mercya∣bly. Therfore sayth the lawe of holy chirche / that tho that be gylty in ony grete synne sholde not be take for ac∣cusers ne wytnesses in dome / no man queller / no theues / ne wycked Iogulers robbers of chirches / rauenours / ne o∣pen lechours / ne they that be in auou∣trye / ne they that poyson folke / ne per¦iurers / ne fals wytnesses / ne they that axe counseyll of wytches. All these and suche other be vnable to accuse in dome / or to bere wytnesse in dome / but yf it be for to accuse them that be the felowes and helpers in ther syn∣ne .ii .q̄.r. constituimus. Et .vi.q̄.li. q̄ crimen. And saynt Ambrose sayth / that onely he is worthy to be domes∣man and dampne the errours of an other that hath nought in hymselfe that is dampnable. su{pro} Beati ima∣culati. Et.iij.q̄.vij.iudicet. And ther∣fore the lawe putteth many a case in whiche the husbonde may not accuse his wyf of lecherye. Fyrst yf he be gyl¦ty in the same .xxxij.q̄.nichil iniqui{us}. Also yf he gyue hir occasyon to do for nycacōn by withholdynge of dette of his bodye .xxij.q̄.vij. Si tu. Also yf she be defouled by strength & grete vyo∣lence ayenst hyr wyl .xxxij.q̄.v. Ita ne Also yf she wene y^t hyr husbonde be deed .xxxiiij q̄.i.si {per} bellicā And yf she be wedded to an other wenynge y^t hyr husbonde be deed / whan he cometh home she muste forsake the seconde husbonde & go ayen to the fyrste / and but she forsaketh y^• seconde anone as she knoweth y^t hyr fyrste husbonde is a lyue / ellys she falleth in auoutrye / & hyr fyrste husbonde may accuse hyr & forsake hyr. Also yf she be desceyued & medle with an other wenynge y^t it were hyr husbonde .xxxiiij.q̄.ij. in lec∣tū. Also yf he knowe hyr lecherye & suffreth hyr in hyr synne / and med∣dleth with hyr after that he knoweth hyr synne / or forgyueth it hyr & recoū¦seyll hyr to hym / than may he not ac¦cu s;e hyr .xxxij.q̄.i. Si quis vxorem. Also yf hyr husbonde put hyr to doo a mys. Extra .li.iij. ti xiij. discrecione Also yf an hethen man forsake his hethen wyfe and she be wedded to an other hethen man / and after they be both tourned to crysten fayth than is he bounde to take hyr ayen / but she

felle in ony other fornycacyon. Not withstandynge that she be knowen flesshely of the seconde husbonde. Ex¦tra li.iiij. de diuorcijs. ca. gaudemus. S.si ergo.

Caplm .vij.

DIues. Is a man bounde to forsake his wyfe whan she falleth in fornycacōn ¶Pau¦per Eyther the fornycacōn is preuy / or it is open. Yf it be preuy & may not be preued he shall not forsake hyr o∣penly / ne he is not bounde to forsake hyr preuely / as anentes the bedde. Yf hyr fornycacōn be open / eyther ther is hope of amendement or there is none hope of amendement. Yf she wyll a∣mende hyr / and there be good hope of amendement he may lefull kepe hyr styll. Yf ther be none hope of amende¦ment he ought not to kepe hyr stylle. For yf he do it semeth y^t he consent to hyr synne. sūma ••fes .li.iiij. ti.xxij.q̄. vi. q̄ro. ¶Diues. May a man by his owne auctoryte forsake his wyfe yf she falle in fornycacōn. ¶Pauper. As anentes hyr bed / he may forsake hyr by his owne auctoryte / but not a∣nentes dwellynge togydre without auctoryte of holy chirche. And yf he forsake hyr company as anent dwel¦lynge without auctotyte of holy chir∣che / he shalbe compelled to dwelle w^t hyr / but he may anone preue hyr for∣nycacōn. Yf a man medle w^t his wyf after that y^t he knoweth hyr fornyca∣cyon he is yrreguler / though he be cō∣cōpelled therto by holy chirche. sūma ••fes .li.iiij. ti .xxij.q̄.viij. vtrū vir. Yf the husbonde be departed from his wyfe by auctoryte of holy chirche. He may yf he wyll entre in to relygyon without hyr leue. But whether he en¦tre or nay / he is bounde to contynen∣ce all hyr lyfe / & he may none other wyfe haue as longe as she lyueth / for only deth departeth the boūde of wed¦lecke ¶Diues. Contra. Yf a man wedde a woman he may entre in to re¦lygyon or he medle with hyr / and she may take an other husbōde & yet ney¦ther of them is deed. ¶Pau{per}. Ther is bodely deth & goostly deth / that is entre in to relygyan. For than man or woman dyeth ayenst the worlde. Yf he medle with hyr bodely / onely bodely deth may departe them as a∣yenst the boūde of wedloke. But or y^t he medle with hir bodely / goostly deth that is entre in to relygyon may de∣parte them. For tyll whan they me∣dle togydre bodely / the boūde of ther wedloke is but goostly. And therfore goostly deth breketh that boūde. And for as moche leue frende as the hus∣bonde is as well boūde to kepe fayth to his wyfe / as the wyfe to the hus∣bonde / therfore yf the husbonde tres∣passe and falle in to fornycacyon / she hath as greate accyon ayenst hym as he sholde haue ayenst his wyfe yf she dyde a mys. Quia quo ad fidem ma¦trimonij iudican•• ad paria.

Caplm .viij.

DIues. I may well assente that auoutrye be a full gre∣uous synne both in man and in woman. But that symple forny∣cacyon

bytwene syngel man & syngel woman sholde be dedly synne. I may not assent therto. And comon opyny∣it is / as that it is noo dedely synne. ¶Pauper. Euery synne that exclu∣deth man or woman out of heuen is dedely synne / but symple fornycacōn excludeth man & woman out of he∣uen but they amende theym here / therfore than symple fornycacyon is dedely synne. ¶Diues. Where fyn∣dest thou that symple fornycacyon ex¦cludeth man & woman out of heuen. ¶Pauper. In the pystle of saynt Poule where he sayth / that no forny∣caryes ne they y^t do auoutrye / ne sodo mytes / ne theues / ne mawmetrers / ne glotons / ne wycked spekers / ne they y^t lyue by rauyn / shall haue the kyng∣dome of heuen .i. ad co{rum}.vi. And in the chaptre next before / he byddeth y^• men sholde not medle with suche for nycaryes and with suche wycked ly∣uers not ete w^t them ne drynke with them / for they be acursed of god and of all the company of heuen. And in an other pystle saynt Poule sayth thus. Wyte ye it well and vnderstan∣de ye it that no fornycarye ne vnclene man of his bodye / ne false couetous man shall haue herytage in y^• kyng∣dome of cryste & of god. And therfor sayth he. Late ye no fornycacyon ne vnclennesse ne auaryce be named in you / ne fylth ne foly speche ne harlot∣tre / but all maner honeste as it beco∣meth sayntes. Ad ephe .v. And in an other place he sayth / that god shall deme fornycaryes & them that do a∣uoutrye. Ad hebreos .xiij. That is to saye as the glose sayth. God shall dampne them without ende / al thou∣ghe they wene not so / but sythen y^• god gyueth no tale of flesshly synne. And therfore saynt Iohn sayth in the boke of goddes preuytees to fornycaryes & manquellers / lyers and periurers / and suche other cursed folke / theyr parte shall be in y^• pyt wellynge & brennyn¦ge with fyre & brymstone / whiche is the seconde deth of helle Apo .xxi. And the wyse man byddeth that thou shal te not gyue thy soule to fornycaryes in ony thynge that thou lese not the and thy soule and thyn herytage in heuen. And euery woman fornycarye shall be troden vnder foot of the fen∣des as derte in y^• waye. Eccl .ix. ¶Di¦ues Contra. Al the cōmaūdement of y^• seconde table be gyuen of god to let wronges y^• men sholde ellys do to ther euen crysten / but whan a syngel man medleth with a syngell woman / he doth no man ne woman ony wronge for eyther of them is in his owne po∣wer. ¶Pau{per}. Though eche of them be in his owne power / yet ech of them dooth other grete wronge / for eche of theym sleeth other by dedely synne / & eche of them sleeth hȳselfe / & eche of them doth wronge to god in y^t y^t they do ayenst his forbode / & slee the sou∣les that he bought so dere. And both they doo wronge to ther euen crysten in that y^t they gyue them wycked en∣sample and mater of sclaūdre. ¶Di¦ues Yet contra te. God sayth to eue∣ry man & woman. Crescite et multi∣plicamini. Wexe ye & be ye multyply¦ed Therfore than yf a syngell man

medle with a syngell woman to bryn¦ge forth childern / it se••eth to me no synne. ¶Pauper. God sayd not tho wordes to euery man and woman / but onely to them that were wedded togydre by goddes lawe / that as they were wedded togydre to brynge forth childern / so god badde theym brynge forth childern. God sayd not tho wordes to syngell folke / but to Adam and Eue his wyfe. And vnto Noe & his wyfe / and to his sones and theyr wyues. And therfore Thobye sayd to his sone. Attendite tibi fili mi ab omni fornicacione &••. My sone kepe the from all maner fornycacyon / ne medle with none woman / but onely with thy wyfe. Thobie .iiij. ca. And saynt Poule sayth. Mortificate mē∣bra vestra que sunt super terrā. Slee ye your synfull membres that be vp∣on erthe / slee ye fornycacyon / vnclen∣nesse / lecherye. These be the membres that he byddeth vs slee / not the par∣tes of our bodye as the glose sayth. And the glose sayth also. That eue∣ry lyenge with a woman out of law∣full wedlocke is called fornycacyon / and forboden as dedely synne. And therfore god badde in the olde lawe / that yf the prestes douhhter were ta∣ken in fornycacōn / she sholde be bren¦te Leuitici .xxi. ca. And yf ony other mannes doughter felle in to forny∣cacyon in hyr faders house or she we∣re wedded she sholde be stoned to deth Deut•• .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 syn∣gell woman to medle togydre & gen∣dre / god hadde made matrymonye in vayne and there wolde noman knyt∣te hym vndepartably to ony woman yf he myght without synne medle with what woman he wolde. Ther∣fore cryste in y^• gospell dampned sym¦ple forntcacyon and all maner leche∣rye and sayth / that who so loketh on ony woman in wyl to medle with hyr out of matrymonye / he dooth lechery ayenst goddes cōmaundement & syn∣neth dedely. Mathei .v. And therfore as I sayd fyrste generacyon and bryn¦gynge forth of childern is graunted only to theym that be wedded togy∣dre lawfully.

Caplm .ix.

DIues. Be all wedded folke boūde by this cōmaūdement of god. Crescite et multiplica mini. To do ther dylygence to byget childern. ¶Pau{per}. Byfore mankynd was multyplyed / wedded folke were boūde to do ther dylygence to brynge forth childern. But now y^t mankynd is multyplyed / the cōmaūdement byn¦deth them not so moche to generacōn But they be free to cōtynence & kepe them chaste yf they be both of one as∣sent therto. For many reasons god or deyned y^t man & woman sholde not medle togydre but they were wedded togydre. For by auctoryte & fornyca∣cyon falleth full ofte that the brother lyeth by his syster and the fader by his

doughter. And many vnlawfull wed¦loke 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 worlde∣ly catell. For the wyues bodye is the husbondes bodye / and his body is hyr bodye / for neyther of theym hath po∣wer of his owne bodye to gyue it to ony other by flesshely luste. And he that dooth fornycacōn he robbeth cry¦ste of his ryght both bodely & goostly And therfore saynt Poule sayth / that the lechour taketh the membre of cry¦ste & maketh it the membre of y^• strū∣pet with whom he medleth .i. ad co{rum} vi. Also by auoutrye be made false heyres / and true heyres truly bygoten put out of ther herytage. Also by a∣uoutrye goddes lawe y^t he made so so∣lempnely 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 forsa∣keth hyr husbonde & taketh an other & maketh herytage of an other ma∣trymony dooth many synnes. Fyrste she is mysbyleuynge to goddes lawe / & breketh goddes lawe. Also she tres∣paceth ayenst hyr husbonde. Also she dooth fornycacōn in auoutrye & ma∣keth 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 cursyn¦ge & hyr shame shall neuer be doo a∣waye. Eccl .xxiij. And therfore sayth the glose y^t auoutry is as dāpnable in the man as in the woman. And ther¦fore in the same chaptre he repreueth auoutrye and fornycacōn in man ful hyghely.

Caplm .x.

DIues. Reason & holy wryt dryueth me to graūte y^t both auoutrye & symple fornyca∣cyon be full greuous synne / but more greuous is auoutrye / & fayne I wol∣de kepe me fro both synnes. But wy¦men be the fendes snare / & so tempte me to lecherye y^t it is ful harde to me to kepe me. Adam Sampsonem Pe∣trum Dauid et Salomonem Femi∣na decepit. ••s modo tutt{us} erit. Woman deceyued Adam Sampson Peter Da¦uyd & Salomon / who may than be syker fro womans gyle. ¶Pauper. Many a man hath be desceyued by wycked wymen / more by his owne fo¦ly 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 y^t hunteth after mānes soule. For the wyse man sayth Inueni amariorē morte mulierē &••. I haue foūde woman more bytterer than deth. Suche is the snare of the hunter / hyr herte is a net & hyr han∣des be harde bondes. He y^t pleseth god shall ascape hyr / but the synful man shall be take of hyr. Eccl .vij. But men be called not only y^• 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 o∣pen & bodely done / not in a fewe but in many. And therfor whan holy wry¦te speketh of y^• malyce of men / he spe¦keth in the plurell nombre as to ma∣ny. But whan he repreueth the maly¦ce of woman he speketh in the syngu¦ler nombre as to fewe / in token y^t ther be more shrewes of men than of wy∣men / & comonly more malyce in men than in wymen / all though some wo∣man be malycyous. Fyghtynge / rob∣bery / manslaughter / open lechery / glo¦tony / gyle / falsenesse / periurye / traytou¦ry / false contryuynge / and suche other horryble synnes reygne more in man than in woman. This false excusacy on y^t excuse so ther synne by the ma∣lyce of wymen / began fyrste in Adam and loste Adam & all mankynde / for synfully he excused his synne by wo∣man whan god vndernam hym of his synne & put woman in defaute. Also he putte god in defaute y^t made woman & answered full proudely / as men do now a dayes & sayd to god. The woman that y^u 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 shol¦de not haue synned. And so notwith∣standynge y^t he was more in defaute than y^• woman / yet he wolde not kno¦welege ony defaute / but he put wo∣man & god pryncypally y^t made wo∣man in defaute. ¶Diues. How was Adam more in defaute than woman ¶Pau{per}. For to hym pryncypaly god gaue the cōmaundement y^t he sholde not ete of that tree / & Eue knewe it not but by Adam. Woman was temp¦ted by the fende wonderfully in the adder whiche went y^t tyme ryght vp / and hadde a face lyke a woman. As Beda sayth & the mayster of storyes And she was dysceyued with his fay∣re 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 temp∣tacyon 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 forbo¦den of goddes mouthe / and she not but by man / and man had lesse temp¦tacyon than woman / and therto in no thynge wolde accuse hymselfe / ne yelde hym gylty / but put defaute all in woman & in god / therfore he syn∣ned more than woman / for woman yelde hyr gylty / but she axed no mer∣cy. She made no suche excusacōn / but in a grete parte yelded hyr gylty / in that she sayd / the adder hath descey∣ued me. For in y^t she knowleged that she was desceyued / she knowleged y^t she hadde do amys & vnwysely / and otherwyse than she ought to haue do And for that woman lowed hyr and knowleged hyr vnwysedom & hyr fo¦ly / therfore god put in woman that tyme an hope of our saluacōn whan he sayd to the adder I shall put enmy¦te bytwene the & woman / and bytwe∣ne 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 de∣des / with whiche the fende and the fendes lymes haue grete enuye. And comonly wymen haue more horryby∣lyte of synne than men doo. And by our lady blessyd mote she be the fen∣des powrr is destroyed. Also the sede of woman is cryste born of the may∣de Mary without parte of man. And so there was neuer man proprely se∣de 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 pryuarycacōn / but woman was descey¦ued .i. ad. Thi .ij. And therfore as the glose sayth. Whan god Adam vnder∣nam / he sayd not y^t the woman had desceyued me / as y^• woman sayd / the adder hath desceyued me / but he sayd the woman gaue me of the tree & I haue eten. And also as y^• glose sayth there. Adam was so wyse y^t he myght not byleue the fendes tales ne be des∣ceyued in y^t maner as y^• woman was And for the woman was not so wyse as Adam was therfore she byleued y^• fendes tales & so was desceyued. And the wyser y^t Adam was the more was his synne whan he felle. But though Adam was not deceyued fro outwar¦de by an other / he was desceyued fro inwarde by hymselfe by preuy pryde as sayth saynt Austen de ci.li.xiiij.c••. xiij. Where he sayth y^t 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. Iniciū omnis peccati su{per}bia. Eccl .x. And as Salomon sayth. Con¦tricione precedit su{per}bia. et ante ruinā exaltatur spūs. 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 Au∣sten in the same chaptre y^t both Adam and Eue were wycked & desceyued by pryde / and well lete of themselfe by∣fore they ete of the tree. For preuy fal¦lynge inwarde went byfore open fal¦lynge 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 s••. 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 y^• synne of Eue but thrugh y^• synne of Adam. Ne god sayd not to Adam / cursed be y^• erthe in Eues syn¦ne / ne he sayd cursed be y^• 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 su{per} lucā That Eue synned more by freelte and vnstabylyte and

chaungeabylyte than by shrewednes Mobilitate magis animi {quam} prauita∣te 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 or∣dre of kynde. And for y^t womans syn¦ne was lesse greuous than Adams synne / & lesse dered mankynde / & wo∣man was lesse infecte in the fyrste pry¦uaricaco n than was man / therfor god toke his manhede only of woman w^t out parte of man. And so in y^t he by∣cam man / he dyd gret worshyp to mā but in y^t 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 y^• synne of Adam / & to hele mankynde of y^• harde sekenes of Adams synne.

Caplm .xi.

DIues. Thy wordes be won∣derfull. But I can not saye ayenst the for drede of our la¦dy moder & mayde that gate grace to mankynde & is our helpe in euery nede. But yet I saye as I sayd fyrste woman desceyued Sampson y^t was soo stronge. ¶Pauper. Woman des∣ceyued him not tyll he had desceyued hymselfe by lecherye & mysgouernaū¦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 y^t was hethen. And after that he toke an other hethen wo¦man to his concubyne y^t hyght Dali da y^e whiche full desceyued hym and brought hym to his deth. He was fal∣se 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 en¦nemyes myght moost dere hym. And all though god tourned his folys de∣des to y^• worshyp of god & of goddes lawe / yet Sampson was not excused therby / for he dyde moche amys & mo¦che foly. Also Dauyd was desceyued by his mys luste & his lecherye / not by the woman Bersabee as y^u saydest in thy verse. For thus we rede in ho∣ly wryt in the seconde boke of kynges xi. ca••. That on a tyme whan kynge Dauyd rose from his slepe after myd daye & romed in his soler of his pa∣leyse / he sawe a fayre woman wasshe hyr in hyr soler / he knewe not the wo¦man / 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 kne¦we that she was with childe / to hyde his synne / he sent after hyr husbonde Vrye y^t he sholde come home & medle with his wyf y^t the childe sholde be na¦med to hym & not to Dauyd. And for

the good knyght wolde not come ho¦me at his wyfe ne vse luste of his bo∣dye whyles goddes oost lay in y^• felde in syege of a cyte that hyght Rabath Dauyd sent hym ayen with lettres of his deth to Ioab the prynce of y^• oost & traytourly dyd him slee. Here mygh teste y^• see that Dauyd was ouerco∣me 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. Da¦uyd 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 y^t tyme & so he desceyued hymselfe / & the wo∣man 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 y^t she sholde lete none of crystus dyscy∣ples entre. And anone at y^• fyrst wor∣de he forsoke cryste & sayd y^t he kne∣we 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 y^t he knewe hym not. And therfor yf it be repreue to wo¦man y^t 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 wor∣des. Math xxvi. et Mar .xiiij. Also Sa¦lomon desceyued hymselfe or ony wo¦man 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 y^t it was ayenst goddes lawe a kynge to haue soo many wyues & concubynes as he had. For god bad y^• kynges of his peo¦ple sholde not haue many wyues / ne multeplye theym many horses in gre¦uau ce of the people / ne multeplye to hym grete weyghtes of golde & syl∣uer in dysease of the people / as holy wryt sheweth well. Deut•• .xvij. Also it was forboden to hym and to all o∣ther so to companye with hethen wy¦men And ayenst all this dyde Salo∣mon in hyghe offence of god. Salo∣mon 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 la∣we 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 with∣out 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 sleygh∣tes 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 ge¦te womans assent in synne. Men co∣monly be werkers and begynners of lecherye / and than whether the wo∣man 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 re∣penteth hyr & withdraweth hyr from his wycked companye / than shall the lecherous man dyffame all wymen / and saye that they be false and des∣ceyuable. For suche lechours speken moost vylonye of wymen / for y^t they may not haue ther foule lust of them at wyll / and for they may not defou∣le them with ther bodyes / they defoule them with ther tonges / and speke of them full euyll & defame them fal∣sely / 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 fal∣se olde prestes that were Iuges & go∣uernours 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 wycked∣nesse but cryed after helpe / anon they cryed ayenst hyr. And whan men co∣me / they sayd that they founde hyr lyenge with a yonge man / and so fal¦sely dampned hyr to deth / for that they myght not doo theyr foule luste with hyr. But at the prayer of Su∣sanne god sent Danyell his prophete & toke them & conuecte them in theyr falsehode and slough theym & saued Susanne. We fynde also in the secon¦de boke of kynges the .xiij. ca. That Aamon the sone of Dauyd fayned hym seke and prayed his fader Da∣uyd 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 cham∣bre and dyde shette the dore after hyr For this dede Aamon was slayn soo∣ne after of his brother Absolon.

Caplm .xij.

DIues. And yet many a wo∣man 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 / & accu¦seste 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 prou∣de malyce of man defameth vnreso∣nably the kynde of woman. And as Adam dyd put his synne on woman & wolde not excuse his owne malyce to get mercy. ¶Diues. Salomon spe¦keth moche euyll of wymen. ¶Pau∣per. And Salomon speketh moche good of wymen. For he sayd. Mulier timens dn̄i. ipsa laudabit••. The wo∣man y^• dredeth god she shall be pray∣sed. Salomon repreueth wycked wy∣man & prayseth good wymen / and he repreueth wycked men and prayseth good men. ¶Diues. Salomon sayth Omnis malicia nequicia mulieris. Breuis est omnis malicia super ma∣liciam mulieris. Eccl .xxv. The wyc∣kednesse of woman is all malyce / and euery malyce is shorte aboue the ma∣lyce of woman. ¶Pauper. Soth it is whan wymen gyue theym to shre∣wednesse than they be full malycyou¦se. And whan they gyue theym to goodnesse they be full good. And ther¦fore the wyse man in y^• next chaptre folowynge prayseth wymen full mo∣che & sayth / that blessyd is that man that hath a good woman to his wyf His yeres shal be doubled / he shal en∣de his yeres in peas. A good woman is a good parte / and a good parte of theym that drede god / & she shall be gyuen to a man for his good dedes. The grace of the besy woman shall lyke hyr husbonde & make his bones fatte. Hyr dyscyplyne and hyr nortu∣re is the gytte of god. And the holy woman & chaste is grace vpon grace And as the sonne shynyng lyghtneth the worlde in the heyght of the daye / so the beaute of a good woman is in confort & aray of hyr husbonde. And as golden pyleris set on syluer basys / so be syker fete on the soles of the sta¦ble woman. And endeles groūdes on a seker stone be goddes cōmaunde∣ment in the herte of an holy woman Fundamenta eterna su{per} petrā solidāmandata dei in corde mulieris sancte Eccl .xxvi. ¶Diues. Salomon sayth Vinum et mulieres a potestate faciūt sapientes. Eccl .xix. Wyne and wy∣men make wyse men to dote and to forsake goddes lawe and doo amys. ¶Pauper. And yet ther is no defau¦te in the wyne / ne oftentymes in the woman. But defaute is in hym that vnwysely vse the wyne / and vnwysely vseth the woman & other goddes crea¦tures Thoughe thou drynke wyne tyll thou art dronken and falleste in lecherye by thy glotonye / the wyne is not to blame / but thou that canste not or wylt not mesure thyselfe. And though thou loke on a woman & art caught in hyr beaute / & assentest to do amys / the woman in case is not to blame / ne hyr beaute not to lacke that god hath gyuen hyr. But thou art to blame that no better kepest thyn hert from wycked thoughtes. But there

thou sholdest prayse god / thou thyn∣kest euyll / and mysusest goddes fay∣re creature in offence of god there y^• sholdest prayse hym. And yf thou fe∣leste the tempted by the syght of wo¦man / kepe thy syght better. And yf hyr dalyaūce styre the to lecherye / flee hyr companye. For ayenst lecherye flyght is best fyght. Thou art free to go awaye fro hyr / no thynge byndeth the to doo lecherye but thy lecherous herte.

Caplm .xiij.

DIues. Womans araye styreth noche folke to doo lecherye. ¶Pau{per}. All though in case the araye & the atyre is not to blame nomore than is hyr beaute. Yet by co∣mon course of kynde both man & wo¦man seke to be honestly arayed after ther astate & after ther degre / & after the custome of the contre y^t they dwell in / not to tempte folke to lecherye / ne for pryde / ne for none other synne / but for honeste of mankynde & to y^• wor∣shyp of god / to whos lykenesse man & woman is made. And he is our bro¦ther / & this is the custome of good fol¦ke But yf they doo it for pryde / or to tempte folke to lecherye or for ony o∣ther synne / or y^t they toke on them aty¦re y^t is not accordynge to them yf it be to costfull or to straūge in shap / or to wyde or to syde not ruled by reason / they synne ful greuously in the syght of god. And namely tho men y^t cloth them soo shorte / that man & woman may see the forme of the shap of ther preuy membres whiche be shamefull to shewe / & the syght is grete cause of temptacyon & of wycked thoughtes. Saynt Poule bydeth y^t wymen shol∣de atyre them to honeste araye with shamefastnesse & sobrenesse / not in broydynge of ther heere / not in golde & syluer / ne in parrye ne in ouerdone clothe pri.•• ad Thi .ij. And the same sayth saynt Peter in his fyrste pystle. iij. ca. Where he byddeth y^• men shol∣de haue ther wyues in worshyp & ke∣pe them honostly. ¶Diues. Wymen now a dayes araye theym full moche ayenst the techynge of Peter & Poule & therfore I drede me that they syn∣ne full greuously. ¶Pauper. Peter & Poule forbyde not vtterly suche aray But they forbyde wymen suche aray to vse in pryde / or to prouoke folke to secherye and to vse suche araye pas∣synge ther astate / or for an euyll ende For we fynde that saynt Cecyle and many other holy wymen went aray∣ed in clothes of golde & in ryche per∣rye, & wered the hayre vnder y^• solemp ne atyre. And Peter and Poule sayd tho wordes pryncypally for tyme of prayers / as for lente / ymbre dayes / gangedayes / frydayes / vigylyes / and in tyme of generall processyon made for nede. In suche tyme namely man & woman sholde leue all tokens and sygnes of pryde in araye. For as the glose sayth. Ther proude clothynge gette the no good of god and maketh folke to deme amys / namely yf it pas∣se mesure & good maner. The pryn∣cypall entencyon of saynt Poule the∣re he sayth tho wordes / is to enfour∣me men and wymen in prayers. For

whome they sholde praye why & how and where they shall praye as sayth the glose. And he enformeth them to praye in lownesse / without pompe of clothynge & of grete araye. For I am syker / that the foule stynkynge pom∣pe & pryde of araye that is now vsed in this londe in all thre partyes of the chirche. That is to laye / in the feudo¦rys / and in clergye / and in comoners wyll not be vnuenged. But yf it be soone amended by very repentaunce and forsakynge of this synne. For fro the hygheste vnto the lowest in e∣uery astate and in euery degree / and nyghe honde in euery persone is now araye passynge to mannes bodye and womans ayenst all reason and the lawe of god. ¶Diues. Sythen it is so that man is more pryncypall in or¦dre of kynde than is woman / & mo∣re stable and myghty and of hygher dyscrecyon by cours of kynde than is woman / and sholde as thou hast well sayd be more vertuous and stable in goodnesse than woman / how maye it be that wymen kepe them ofte more chaste & be more stable in goodnesse than man. For we see that whan men take them to be ankeres and recluses within a fewe yeres comonly eyther they falle in reuerses / or heresyes / or they breke out for womans loue / or for trouble of ther lyfe / or by some gy¦le of y^• fende. But of wymen ancres so inclused is seldon herde ony of the∣se defaut / but holyly they begynne & holyly they ende. ¶Pauper. Men by waye of kynde is more stable than is wymen and of more dyscrecyon / but by grace wymen be oft more stable in goodnesse than be men & haue bet∣ter dyscrecōn in goodnes than many a man. ¶Diues. Why so. ¶Pauper For men truste to moche in themself & truste not in god as they ought to do / wymen knowyng ther freeite trus¦te not in themselfe / but only in god and cōmende them more to god than do men oftyme. And the wyse man sayth. Inicium sapiencie timor dn̄i. Prouer .ix. ca. psal. no. The drede of the lorde is begynnynge of wysedom For who soo dredeth god with loue drede as y^• good childe the fader / that loue drede shall teche hym what is plesaunt to god / and what may dis∣please hym. And it shall make hym besy to do his plesaunce & to leue his offence. And comonly whan men be∣come ancres they doo it moro for the worlde than for god. They doo it for ypocresye to haue a name of holynes and of wysdom / or for couetyse to get good or to be out of obedyence / and at ther owne wyll / to ete & to drynke / wa¦ke and slepe whan them lyketh / and to do as theym lyketh. For ther shall no man repreue theym therof / ne wy∣te whether they doo well or euyll / or whether they praye or they praye not And comonly men ancres haue mo∣re dalyaunce with the worlde bothe with men and wymen than euer they had or they were ancres. And though they were lewde fooles byfore / than men holde theym wyse / and axe of them doubtes of conscyence and of thynges that be to come / of the whi∣che thynges they can noo skyll. And

yet what they saye / the people taketh it for a gospell / and so they desceyue many a man and many a woman. And sythen they groūde theym all in pryde / in ypocresye / and in couetyse / & truste in themselfe more than in god therfore he suffreth the tende to haue power ouer theym / and so dyseased theym and bryngeth theym to a wyc∣ked ende. But wymen take oft y^• sta¦te for no suche ende / but only for god And they seynge ther owne freelte cō¦mende theym to god. And therfore god kepeth them soo / that the fende may not dysease theym in suche ma∣ner ne dysceyue theym. We rede in ho¦ly wryt Gen̄ .xij. et .xx. That whan Abraham cam in to straūge londes / he bad his wyfe Saray that she shol¦de not be aknowen that she was his wyfe / but saye that she was his syster For she was soo fayre a woman that he wyste well that men sholde couey∣te hyr for hyr beaute. And yf they wende that she were his wyfe / they sholde slee hym to haue hyr at theyr wyll / for auoutrye was harder punys¦shed than manslaughter. And therfo¦re to saue his lyfe Abraham sayd & bad hyr saye that she was his syster. For as doctor de lyra sayth. Abraham wyste well that she was a good wo∣man / and hadde suche an angell to kepe hyr that noo man sholde haue power to defoule hyr / and so it befell. For anone she was take & led to the kynge of Egypt & kepte there in the kynges courte longe tyme. And Abra¦ham fared well by cause of hyr. But god sent suche a sekenesse to y^• kynge and to his wyues & to his concubynes and to all his housholde / that they hadde no myght ne lykynge to defou¦le hyr. Than the kynge axed his pre∣stes and maysters of the lawe why that dysease felle vnto hym and to his housholde. And they by reuelacy∣on of god sayden that it was for the pylgrymes wyfe. And than the kyn∣ge lette hym go with worshyppe. We rede also that Abraham hadde two sones. Ysmaell of Agar his seruaunt and Ysaac of Sara his wyfe. Abra∣ham loued well Ysmaell / for he was y^• elder sone. On a tyme Sara sawe Ysmaell playe with hyr sone Ysaac not goodly / she was myspayde & sayd to Abraham that he sholde put Ys∣maell & his moder Agar out of hous¦holde / for Ysmaell sayd she sholde ha¦ue no parte of herytage with hyr so∣ne Ysaac. Abraham bare full heuy of these wordes / for he loued moche Ysmaell. Than god sayd to Abra∣ham. Take it not soo harde ne soo sharpely that Sara sayd to the of thy childe and of thy seruaunt Agar But in all thynges that Sara sayth to the / here hyr voyce and doo there after. And than Abraham put them out of his housholde full moche a∣yenst his herte. And soo notwithstan¦dynge that Abraham was soo nyghe god that he was called goddes fren∣de / yet as than his wyfe knewe mo∣re of goddes wyll than he dyde. Al∣so we rede of Ysaac and Rebecca his wyfe that they hadde two sones bor∣ne at ones whiche were Esau and Ia¦cob Ysaac loued better Esau than

Iacob. But Rebecca loued better Ia¦cob than Esau / & so dyd god. And by techyng of the holy goost she begyled Ysaac & Esau also / & dyd Ysaac gy∣ue his pryncypall blessynge to Iacob / there he wolde haue gyuen it to Esau and all was goddes dede and so con¦fermed by god / that whan Ysaac wyst of that gyle / yet he durste not with∣drawe his blessynge / for he sawe wel that it was goddes wyll and goddes doynge. And therfor he sayd to Esau wepynge for he was so begyled. Be∣nedixi ei. et erit benedictus. I haue blessyd hym / & he shall be blessyd.

Caplm .xiiij.

DIues. I assent well that by grace a woman maye be as stable in chastyte & in good∣nesse as man. And without grace neyther man ne woman maye kepe hym chaste. For the flesshe bothe of man and woman is full freell and full redye to falle. And therfore I praye the teche me some remedye a∣yenste the temptacyon of lecherye. ¶Pauper. One remedye is resona∣ble / abstynence from mete & drynke / and for to flee deynte metes & deyn∣te drynkes / and to flee glotonye as moost begynnynge & mene to lechery And therfore glotony is forboden by this cōmaūdement as mene & waye to lecherye. And other remedye is har¦de lyenge / watche and trauayll that the bodye haue not to moche ease / but be well occupyed. For the wyse man sayth. That ydelshyppe hath taught moche malyce. Multam enim mali∣ciam docuit dciositas. Therfor sayth he. Ryght as to the asse longeth fe∣dynge / yerde and byrdeyne / soo to the seruaunt / that is to saye / to the flesshe that sholde be suget and seruaunt to the soule / longeth drede and chasty∣synge / and werkes of good occupacy∣on. Eccl .xxxiij. And god sayth that pryde and plente of brede / and welfa∣re / and plente of rychesses / and ydel∣shyppe were cause of the wyckednesse of the Sodomytes / and of there leche¦rye / and for they loued not poore fol∣ke. Ezechi .xvi. And therfore almesde¦de is a grete remedye ayenst lecherye / to gete grace of chastyte / so that it be gyuen to the poore nedye that ben in myscheef / and to suche that haue not by kynde to gete ther lyuelode by tra¦uayll of ther bodye / and yf they beg∣ge they doo it without auaryce / with mekenesse and clennesse of lyuynge / to suche byddeth cryste to do almesse saynge. Date elimosinam. et ecce om¦nia munda sunt vobis Luce. Gy∣ue ye almesse / & lo all thynges be cle∣ne to you yf ye wyl amende you. And an other remedye is a man to haue mynde of his deth / & thynke how he shall wende hense with bytter payne & than all his luste shall tourne in to woo & sorowe & thynke that by man or woman neuer so fayre / so welfa∣rynge / so hole / so lusty / so lykynge to the eye / so myghty / so wytty / so gret of lynage / so ryche / so grete of name or of lordshypp. Eyther by man eyther woman / be he euer so plesaūt he shall dye and tourne to erthe & asshes and wormes mete. And yf he smel now ne¦uer

so swete he shall stynke than full sowre. Therfore the wyse man sayth In omni{bus} o{per}i{bus} tuis memorare no¦ui s;sima tua et ineternū nō peccabis. Eccl .vij. In all these werkes thyn∣ke on thy laste thynges / & thou shalt not do no synne without ende. We re¦de y^t in Englonde was a kynge that had a concubyne whose name was Rose. And for hyr grete beaute he cal¦led hyr Rose amoūde. Rosa mundi. That is to saye. Rose of the worlde. For hym thought y^t she passed all wy¦men in beaute. It befell that she dyed & was buryed whyle the kynge was absent. And whan he cam ayen for grete loue that he had to hyr / he wol∣de see the bodye in the graue. And whan the graue was opened / there sa¦te an horryble tode vpon hyr breste by twene hyr tetys / & a foule adder by∣gyrt hyr bodye about in the mydle / & she stanke so y^t the kynge ne none o∣ther myght stande to see that horry∣ble syght. Than the kynge dyd shette ayen the graue / and dyde wryte these two verses vpon the graue. Hic iacet in tumba. rosa mundi nō rosa mūda Non redolet sed olet quod redolere so¦let That is thus to saye in englysshe Here lyeth in graue rose of the worl∣de / but not clene rose. She smelleth not swete but stytketh full foule / that somtyme smelled full swete. And an other remedye ayenst lecherye is that a man & woman kepe well ther fyue wyttes / that a man kepe well his han¦des & his bodye from mystouchynge / his eeres fro mysherynge that he he∣re no tales of lecherye / ne foule spe∣che. For saynt Poule sayth. Corrūpi∣unt bonos mores colloquia praua .i. ad Co{rum} .xv. Wycked speche destroyed chastyte & good thewes. Also he must kepe well his syght / takynge exam∣ple of Iob whiche made a couenaūt with his eyen / that he sholde not thyn¦ke on a mayden to haue myllykyng in the thought. And the prophete Ie¦remye sayd y^t his eye had robbed his soule in the woman of his cyte. Tre∣no{rum} .iij. For these reasons the prophe∣te sayd / y^t deth is entred by our wyn∣dowes / that is to saye / by our fyue wyttes whiche be wyndowes and wy∣kettes to the soule. Ieremye .ix. And an other remedye is a man to kepe well his herte from ydell thoughtes / and from wycked thynges. For as cryste sayth in the gospell / out of the herte comen wycked thoughte•• / man slaughter / auoutre / fornycacōn / theeft / false wytnesse / blasphemye. Mathei. xv. And therfore sayth the wyse man Omni custodia serua cor tuū. Prouer. iiij. With all kepynge kepe well thyn herte / for of the herte cometh lyfe and deth. The mayster of kyndes li.xviij Sayth that there is a best that is cal¦led taxus / that is a brok or a bawsym in Englysshe. And there is a greate enmyte bytwene the foxe and hym. The foxe is besy to put the bawsym out of his denne. And for he may not doo it by myght / he doth it by sleyght He wayteth tyll whan the bawsym is gone out of his denne / than he gooth and pysseth & maketh foule the baw∣syms denne. And for y^• bawsym hate stenche and vnclennesse / whan he co∣meth

and fyndeth his denne so styn∣kynge & so defouled he forsaketh his denne and seketh hym an other. And than the foxe entreth / & there he bryn¦geth forth a shrewed brode. By the bawsym that hateth stenche and vn¦clenne s;se is vnderstande cryste Ihesus born of the mayde floure of clennesse By the foxe is vnderstande the fende whiche is about nyght and daye to putte cryste out of his denne / that is mannes soule & womans. For man∣nes soule is goddes denne / goddes tem¦ple / goddes house / goddes dwellynge place. And for the fende may not put hym out by myght / he putteth hym out by sleyght. He maketh foule mā¦nes soule and womans / he putteth in ther soules foule stynkynge though∣tes of lecherye / fyrste smale and after gretter. And anone as man or wo∣man begynneth to haue lykynge in suche thoughtes / anone ther soule be∣gynneth to stynke in goddes syght / & yf they assent to the thoughtes to do them in dede / or for to delyte theym therin. Than ther soules stynke soo foule in goddes syght that he forsa∣keth tho soules and gooth out / and than the fende entreth therin. And there he bryngeth forth synne vpon synne / tyll at the laste he bryngeth theym from shame to shame / to wyc∣ked deth / and to a wycked ende. Ther¦fore saynt Austen in his sermon byd∣deth vs that we sholde trauayle that our god fynde no thynge in his tem∣ple / that is to saye in our soules that may offende the eyen of his mageste. But the dwellynge of our herte mo∣te be voyded of vyces / and fylled with vertues / and shette to the fende and open to cryste.

Caplm .xv.

AN other remedye ayenst the temptacōn of lecherye is deuo cyon & mynde of crystus pas¦syon. For as saynt Gregorye sayth. There is none so harde temptacyon / but that man sholde ouercome easely ynough yf he thought entyrely on cry¦stus passyon. We fynde in gestys that on a tyme a grete kynges sone loued well a poore woman. For though she was poore yet she was fayre and ple¦saunt in berynge. The kynges sone toke hyr to his paramoure and wed∣ded hyr. Wherfore his fader and ny∣ghe all his kynne was myspayde. For them thought y^t he was moche dyspe∣rached by hyr / wherfor he seynge that his kynrede bare so heuy of his ma∣ryage / he went in to fer londes & gaf hym to armes / and what he myght wynne with his swerde he sent it ho∣me to his wyfe sauynge his worshyp & his lyuynge. In euery Iourney he had the better of his enmyes / & so his name began to sprynge fer and wyde At y^t last he came in so harde a fyght all though he had the maystrye / yet he was soo wounded that nedes he muste dye. Than he sente home his sharte full of woundes and of holes and all forbleded to his wyfe with a lettre vnder his seale saynge in this wyse. Cerne cicatrices. veteris vestigia pugne. Quesiui {pro}prio sanguine quic∣••d habes. Beholde my woundes and

haue theym in thy thought. For all the goodes that be thyn with my blo¦de I haue theym bought. And whan this woman sawe this sharte & redde the letter / she felle downe in swowne And whan she was releued she henge vp this sharte in a preuy place of hyr chambre / & whan euer ony man cam to hyr to speke of weddyng or of fles¦shely luste / she wente in to hyr cham∣bre and loked on his sharte / and came out ayen styffe & stedfaste in hyr hus∣bondes loue that was deed & denyed them ther axynge saynge in this ma¦ner Whyle I haue his blood in my mynde / that was to me so good and kynde. Shall I neuer husbonde ta∣ke / but hym that dyed for my sake. And thus she kepte hyr in clennesse and chastyte all hyr lyfe for loue of hyr husbonde that dyed for hyr loue. By this poore woman that was soo fayre is vnderstande mannes soule & womans whiche is made to the lyke∣nesse of god. But it was made full poore through the synne of Adam. By the kynges sone is vnderstande cryste goddes sone which loued so mo¦che mannes soule / that as saynt Pou¦le sayth / he auentysshed hymself and dysparyched hymselfe in to the lyke∣nesse of a seruaūt / & maryed to hym our kynde & mannes soule and lyued here two and thrytty wynter & more in moche woo to wynne the loue of mannes soule and faught ayenst the fende / the flesshe & the worde that be alwaye besye to lese mannes soule. And alwaye he hadde the maystrye by myght of the godhede. But on go de frydaye he cam in soo fell a fyght with y^t tyraūt the fende of helle that though he had y^t maystrye / yet he was so forwoūded y^t by waye of manhode whiche he toke of y^t mayde nedely he muste dye. And than he sent home a letter of loue to his spouse mānes sou¦le saynge as y^t knyght sayd. Cerne ci¦catrices &••. Beholde my woūdes and haue them in thy thought / for all the goodes y^t be thyn with my blood I ha¦ue them bought. For why all the Ioye & blys that we sholde haue in heuen and all the grace and goodnesse that we haue here in erthe all haue we by vertue of crystus passyon. For but he wolde haue dyed for our sake els shol¦de we haue layne in helle payne with out ende. By this sharte full of woū¦des and so blodye I vnderstande his blysfull bodye. For as mannes bodye is clad in his sharte / so y^t godhede was clothed in the blysfull bodye of cryste whiche bodye was all blody & so full of woūdes / y^t as sayth y^t {pro}phete Ysa.i. Fro the sole of the fote to the toppe of the hede there was no hole place in his body. Therfor leue frende I pray you hange ye this sharte in a preuy place of your chambre. That is to saye. Sette ye crystus passyon entyre∣ly in your herte. And whan the fende the worlde or the flesshe / or ony wyc∣ked man or woman begynneth for to tempte you to synne / anone wende ye to your herte and loke ye on this shar¦te Thynke how that blysfull bodye was borne of the mayde Mary with∣out synne and sorowe and neuer dy∣de amys. Thynke how it was for∣rent

and for tourne / byspetted for our synne and our sake / and not for his owne gylte. And yf ye do so & thynke entyrely on crystus passyon / ye shall lyghtely ouercome euery temptacyon and haue the better pacyence in trybu¦lacyon Wherfore an holy man sayth thus. Reminiscens sacrati sanguinis quē effudit amator hominis. effunden do lacrimas. Non est locus ingratitu¦dini . vbi torrens tante dulcedinis at tingit animas &••. Whan I thynke on crystus blood that he shedde vpon the rode I lete teres smert. What man may be vnkynde that crystus blood hath in mynde entyrely in his herte. Swete Ihesu cryste what is thy gylt that thou thus for me art spylt flou∣re of vnlothfulnes. I am a theef & thou dyeste I am gylty & thou obeyest all my wyckednes. Why gauest thou so moche for thyne what wynnest y^• with thyne harde payne ryche in blys¦se aboue. Loue thyne herte soo depe hath sought that payne of deth let∣teth me nouht to wynne mannes lo∣ue. An other remedye ayenst lecherye is redynge & dalyaūce of holy wryt & of holy mennes lyues. And therfore saynt Ierom sayth ad rusticū mona∣chum. Ama scienciam scriptura{rum} et carnis vicia nō amabis. Loue connyn¦ge of holy wryt and of goddes lawe / and thou shalt not loue vyces of the flesshe. And therfore god sayth. Non videbit me homo et viuet. Exodi. xxxiij. Ther shall no man see me by deuocyon and lyue flesshely. For noo¦thynge sleeth soo moche the luste of the flesshe as deuocyon / and thynke on god and to studye goddes lawe. And an other remedy is to thynke on helle payne. For as sayth saynt Tho¦mas de veritate theologie. In helle shall be ouerdone hete of fyre & gnas¦tynge of teeth for colde & for payne / derkenesse & smoke & bytter wepyn∣ge without ende. Rorynge and bele∣wynge of foule fendes / wepynge and weylynge▪ sobbynge and syghynge of synfull soules / and endeles repreue of ther synnes / endles drede / endles thyr∣ste / stenche / lyght / thondre / & worme of conscyence / bondes / pryson / drede / sha¦me / wantynge of the blysfull syght of goddes face / and woo without o∣ny hope of ony welthe. There men shall seke deth & not fynde it / & wys∣she that they neuer hadde be borne. And as saynt Bernarde sayth in his medytacōns. There shall be herde we pynge & gnastyng of teeth / roryng of fendes & hydeous thondre. There y^t syght shal be foule / wormes / todes / ad¦ders / & horryble faces of the fendes & mysshape thynges. There wycked wormes shall gnawe the herte rotes / there shall be sorowe & syghynge and horryble drede. There synfull wret∣ches shall brenne in the fyre without ende. In ther bodye they shall be tour¦mented by fyre / & in ther soule by wor¦me of conscyence. There shall be deth without deth / for alwaye they shall be in deynge and in vtter payne and may not dye / but alwaye lyue in deyn¦ge There smellynge shall be fylled with horryble stenche / for there shall be no hope. But whan they be in the∣se paynes ten hondred yeres / yet ther

payne in newe all to begynne. And therfore yf loue of god & mede in he∣uen styreth vs not to flee lecherye and all other synnes / lette vs flee lecherye & all other synnes for drede of ende∣lesse payne.

Caplm .xvi.

ANd an nother remedy ayenst lechery is to thynke of y^t har¦de vengeaūces y^t god hath ta¦ke for lecherye. Fyrst take hede what vengeaūce god hath take for symple fornycacōn. We fynde in holy wryt. Gen̄ .xxxiiij. That Dyua y^t doughter of Iacob went fro home to see y^t wy∣men of that contre & to see ther atyre Than Sychem y^t sone of Emor pryn¦ce of y^t contre wente & defouled this Dyua by myght. And not withstan∣dyng his besynes for to haue wedded hyr / yet he was slayne for his lechery & his fader & all the men of y^t cyte / & that cyte destroyed. We rede also in holy wryt Numeri .xxv. For y^t the chil¦deren of Israell dyde lecherye w•• the wymen of Moab / god was offended / & bad Moyses take y^t prynces of his people & hange theym vpon Iebetes / for they were assentynge to the syn∣ne / & bad euery man slee his neygh∣bour that was gylty in y^t synne. For by lecherye they felle in to ydolatrye. And so for y^t lecherye were slayn that tyme .xxiiij. thousande. Than Phy∣nees the sone of Eleazar sawe one of y^t childern of Israell by one of the wymen / & to venge his synne he toke his swerde & roof them both togydre in to the erthe throughe theyr preuy membres. And god was so moche ple¦sed with his dede / that he graūted to hym & to his childern after hym the dygnyte of preesthode without ende. For but he had do that dede god shol¦de ellys haue destroyed the people. Al¦so for auoutrye & vnlawfull wedloke all mankynde was destroyed in tyme of Noes flood saue .viij. soules. Gen̄. vi. And for defoulynge of one man∣nes wyfe were slayne thre score thou∣sande & fyue thousande & all a con∣tre / and a grete cyte destroyed at the byddynge of god. Iudicū .xix. et .xx. Also Dauyd for auoutrye was dre∣uen out of his kyngdom / and he & al his housholde & all his kynrede were afterwarde full harde punysshed for his lecherye .ij. Re .xi. et .xij. And by the olde lawe both man and woman sholde be slayne yf they were take in auoutrye. We rede that Iudas the so∣ne of Iacob hadde thre sones by one woman. Her Onam & Selam. But Her y^t was the eldest sone was a shre∣we & mysused his owne wyfe / wher∣fore god was wrothe with hym and slough hym with sodayne deth / for he vsed his wyfe in luste & wolde not by gete childern of hyr / but dyde so y^t she sholde not conceyue. Gen̄ .xxxviij. Al¦so for lecherye seuen husbondes of Sa¦ra that was afterwarde the wyfe of yonge Thobye were slayne of y^t ten∣de for ther foule luste. Thobie .vi. Al¦so for lecherye of them y^t be of kynre de & of affynyte / god hath take har∣de wrath / as whan Aamon lay by his syster Thamer / he was slayne of his broder Absolon. And Loth the broder

of Abraham by dronkenshyp lay by his owne two doughters & bygate of them two childern Moab & Amon / whiche childern & the people that ca∣me of theym were alwaye enemyes to goddes folke & acursed of god. Al¦so Iacob cursed his sone Ruben for he laye with one of his wyues. Also for the foule synne of Sodome fyue fayre cytees Sodom & Gomor & o∣ther thre cytees were destroyed in ty∣me of Abraham. For god rayned vp¦on them fyre & brymstone from abo∣ue. And the erthe shoke so & trembled that they sonke downe in to helle hou¦se / londe / man & childe / and beest & all that they had. There was no thyng saued but Loth & his two doughters his wyfe myght haue be saued / but for that she loked ayen to the cyte a∣yenst the angels byddynge / whan she herde the sorowfull crye of them that perysshed / therfore she tourned in to a salt stone. For the angell bad them streytly y^t they sholde not loke ayen. And all y^t contre whiche was byfore lykened to paradyse for fayrenesse & plente of the contre / tourned in to a foule stynkynge podell y^t lasteth in to this daye / & is called the deed see. For ther may noo thynge lyue therin for fylth & stenche in vengeaūce of y^t styn¦kynge lecherye. Gen̄ .xij. ¶Diues. Me meruayleth moche y^t god toke so general wrath to slee man & woman and childe. For I am syker ther were many childern full yonge & vngylty in that synne. Also we fynde not that wymen were than gylty in that syn∣ne. The boke sayth that all the peo∣ple of men fro the childe male to the olde cam to do y^t synne / but of wymen speketh he not that ony cam therto. ¶Pauper. Though woman vse not y^t synne / yet they were gylty in y^t that they forsoke not ther husbondes that were gylty. For sodomye is moost suf¦fycyent cause of dyuorce bytwene hus¦bonde & wyfe whan it is openly vsed And syth they wolde not forsake ther husbondes in y^t horryble synne / in ma¦ner they assented to ther synne / & soo ryghtfully they perysshed in synne with them. Of the childern vngylty the mayster of storyes sayth / that god slough them for ther best. For yf they hadde lyued forth in to myghty age they sholde haue folowed the lechery of ther faders / and so it was better to theym to dye or they were gylty / than to haue lyued lenger & dyed gylty and go to helle without ende.

Caplm .xvij.

DIues. Fell there ony venge∣aunce for lechery of men of holy chirche. ¶Pauper. We fynde in the seconde boke of kynges vi.ca. That ther was a deken in y^• ol¦de lawe whos name was Oza. And whan he touched y^t hutche eyther arke of god to holde it vp whan it sholde els haue falle / his ryght arme seryd & dryed sodaynly / & anone he dyed. For as the mayster of storyes sayth. That nyght he had deled w^t his wyf. Syth than the deken of the olde lawe was so hard punysshed for he touched god¦des hutche y^t els sholde haue falle / for he medled y^t nyght with his wyfe / mo¦che

more prestes & dekens of the ne∣we lawe be worthy moche wo yf they presume to touche goddes bodye or to mynystre at goddes aulter whan as they haue comoned with other men∣nes wyues / or with ther concubynes. And therfore the lawe byddeth strey∣tely that there sholde no man ne wo∣man here masse of the preest whiche that he knoweth sykerly that he hol¦deth a concubyne / or is an open leche∣rour and notorye. Distinc .xxxij. nul∣lus &••. preter hec. And in the same la¦we it is forboden in payne of cursyn∣ge that ony preest lechour sholde laye ony masse / or ony deken lechour rede ony gospell / or ony subdeken rede ony pystle in the offyce of holy chirche. And in an other place the lawe byd∣deth that suche notorye lechours shol¦de haue no offyce in holy chirche ne be¦nefyce / & yf they had but yf they wol¦de amēde them / they sholde be pryued both of offyce & of benefyce. Distinc. xxviij. decreuimus. And yf ony man of holy chirche hoūted moche the pla¦ce and the companye of suspecte wy∣men but he wolde cesse / he sholde be deposed. Distinc lxxxi. clericus. And there sholde no straūge wymen dwel¦le with men of holy chirche / but ther¦moders beldames auntes and god∣moders and brothers doughters / or sy∣sters doughter. Ihidē ca.cū omnibus And yf there myght ony euyll suspec¦cyon be of ther dwellynge togydre or for youth / or for they be suspecte in o∣ther byhalue / than they sholde not dwelle with them in housholde / but in some other place. Ex. de cohitacōe cle¦rico abrum; et mulierū .i. capitulo. ¶Diues Though a preest be a shrewe / the sa¦cramentes that he mynystreth be not the worse. For the goodnesse of y^• prest amendeth not the sacrament. Ne his wyckednesse appereth theym not / as the lawe sheweth well in the same place. Vbi supra {pro}ximo caplo. vestra. ¶Pauper. Why forbydeth than the lawe men to here masses of synfull prestes lechours The lawe sayth that fallynge fro the hygher chastyte that is voued to god is more & wors than auoutrye. For sythen god is offended whan the wyfe kepeth not fayth to hyr bodely husbonde / or the husbonde kepeth not fayth to his wyfe / moche more is god offended yf fayth of cha∣styte is not kepte to hym whiche was prouffered to hym frely / not axed ne∣dely. And the more freely it was ma∣de without compellynge / the morer synne is the brekynge .xxvi.q̄.i. Nup∣clarum in fine ca. et ca. impudicas. et ca. scien. Also the lawe sayth that the synne that is done inmedyatly a∣yenst god is more synne than the syn¦ne that is do pryncypally ayenst man And therfore sayth he / sacrylege is more synne than ony fornycacyon or auoutrye .xvij.q̄.iiij. sunt ••. ¶Diues. Contra te. The lawe sayth that a∣uoutrye is moost of all synnes .xxxij. q̄.vij. ••d in omni{bus}. ¶Pauper. The glose answereth therto & sayth / that it is a maner of speche to doo wlate auoutrye and shewynge that auou∣trye is full greuous. But he sayth there / that manslaughter and Inceste and sacrylege by brekynge of y^• vowe

of chastyte is more greuous. And al∣so it may be take for goostly auoutre That is whan a crysten soule forsa∣keth the fayth of holy chirche that he resceyued in his baptem / & forsaketh cryste to whom he wedded hym and tourneth to the fende & to false byle∣ue. And euery dedely synne is goostly auoutrye. ¶Diues. I am answered saye forth what y^• wylt. ¶Pauper. Also lecherye is more synne in men of holy chirche than in wedded folke bycause of the persone. For men of ho¦ly chirche may better withstande the flesshely temptacyon than wedded men / for they ought to passe the peo∣ple in connynge & vertue. And therfo¦re god sayth in the gospell. That the seruaūt knowynge the wyl of his lor¦de & not doynge his wyl shall be har¦de punysshed. Also for his vnkynde∣nesse / for why / the gretter his benefy∣ce is & the more that his dygnyte is / the more is he boūde to god & the mo¦re is his synne yf he be vnkynde. And therfore holy wryt sayth. Potentes po¦tenter tormenta pacient••. They that be myghty in this worlde by welth & worshyp that god sendeth them / shall suffre myghty tourmentes / yf they be vnkynde. Also for the synne repug∣neth more to his persone / both for his dygnyte and for the vowe of his cha∣styte that he made in takynge of ho∣ly ordre. Not for defaute of the sacra∣ment. For the sacrament is not the worse for the malyce of the preeste. But therfore this lawe forbyddeth men to here ther masses and ther of∣fyce / that they myght so be ashamed of ther synne and the sooner amen∣de theym. ¶Diues. Whan is a man of holy chirche called in the lawe an open notorye lechoure. ¶Pauper. Whan the dede sheweth so themselfe that it may not be denyed ne excused or whan he is aknowen it for a Iuge or conuycte therof byfore his Iuge. Extra e. ca. vestra. et ca. quesitum. Whan it is thus notorye and open there sholde no man ne woman here theyr masses ne theyr offyce wetyng∣ly. Suche clerkes lechours / be he pres∣te / be he bysshop / be he deken or subde¦ken / he sholde lese his degre and not abyde in the chaūsell amonges other clerkes in tyme of offyce / & he sholde haue noo parte of the goodes of holy chirche. Distinc .lxxxi.si ••s cū alijs ca¦pitulis sequenti{bus}. And therfor saynt Gregory byddeth in the name of god by the auctoryte of saynt Peter that no preest lechoure / ne deken ne subde∣ken lechour sholde entre holy chirche tyll that they wolde amende theym. And no man ne woman sayth he be so herdy to here theyr offyce. For why he sayth theyr blessynge tourneth in to cursynge / & theyr prayer in to syn∣ne. For god sayth to them. I shall cur¦se your blessynges. And all tho sayth he that wyll not obeye to this holy cō¦maundement / they falle in synne of ydolatrye. Distinc .lxxxij.si qui sunt. Therfore god sayth to wycked men of holy chirche / but ye wyll here me & set your hertes to worshyp my name / ellys I shall sende to you myscheef and curse your blessynges. Malachie scdo caplo.

Caplm .xviij.

DIues. Whether is lecherye more synne in wedded folke / or in men of holy chirche. ¶Pauper. In lecherye be many de∣grees as I sayd before. For auoutrye is more synne than is symple fornyca¦cyon But inceste that is lechery with theym that be nyghe of kynne / is mo¦re than auoutrye. And sacrylege that is lecherye in theym that haue auo∣wed chastyte as in men of holy chir∣che / and in men of relygyon also / is more than auoutrye. Hec lū. ••fes. li. iij.ti.xxxiiij.q̄. CC. pri.••quero. Where he sayth that sacrylege and brekyn∣ge of the vowe of chastyte / is more than auoutrye. And also his synne is more greuous / for it is more sclaunde¦rous and noyous to the people / for his wycked ensample. And therfor saynt Gregorye sayth that they shall an∣swere for as many soules as perysshe by theyr wycked ensample. For whan the hede and the leder falleth / the bo∣dye lyghtly shall falle. And more dys¦comforte it is to an oost yf they see theyr chefteyne flee / and tourne the backe / than though they see twenty other symple men tourne the backe & flee / and more confort to the enmyes And soo it is of men of holy chirche that sholde be leders of crysten people For they tourne the backe to god and flee out of goddes oost as oft as they falle in dedely synne. Also it is more greuous in men of holy chirche / for they may better flee lecherye than mē of the worlde. For it nedeth not them not moche dele with wymen / ne with the worlde / ne it longeth not to theym But it longeth to theym to flee the company of wymen and euery occa∣syon of synne. Vide in sū. confes. li.iij.ti.xxxiiij.q̄.CC.ij. For these rea∣sons clerkes that the studyous thyn∣kynge of lecherye defouleth as mo∣che a clerke as doth the dede of auou∣trye of the lewde man. Tantū coin∣quinat clericū studiosa ••cupiscencia. quantū laicū adulterij culpa. sicut dr in tractatu. Qui bene presunt.

Caplm .xix.

DIues. Why be men yrreguler for bygamye. ¶Pauper. For many causes. Fyrst for dygny¦te & honeste of holy ordre / & of the sa¦cramentes of holy chirche. Also to she we token and example of contynence and of chastyte. Distinc .xxxij. posuis∣ti. For he that shall preche contynen∣ce & chastyte / muste shewe contynen∣ce and chastyte in hymselfe. Also for ther is not full sacrament of matry∣monye. And he that shall mynystre the sacramentes of holy chirche / must haue noo defaute in ony sacrament. Wherfore thou shalt vnderstande as I sayd fyrste. The sacrament of ma¦trymonye betokeneth the vnyte and the knot bytwene cryste and holy chir¦che / as bytwene one husbonde & one wyfe mayden without spot. As saynt Poule sayth / and that is betokened by the coniunccyon and knyttynge to gydre bodely of husbonde and wyfe in matrymonye. Also y^t bodely knyt∣tynge to gydre in matrymonye beto∣keneth

the vnyte and the knot bytwe¦ne the godhede and the manhede in the chambre of the mayde Marye / whiche knot and vnyte and matry∣monye began in tyme of patryarkes and prophetes / and it was made se∣ker and stable in the tyme of grace in the byrthe of cryste and his passyon. But it shall be full endeth and made parfyght in heuen blysse. And therfor layth laynt An••••en in questionibus Orosij. That as god made woman of the ryb of Adam slepyng & of his syde / soo out of the syde of cryste sle∣pynge vpon the crosse ranne blood & water / whiche be the sacramentes of our redempcōn / by whiche sacramen∣tes holy chirche is fourmed & wedded to cryste as Eue to Adam. Also ma∣trymonye betokeneth the vnyte & the knot bytwene cryste & crysten soule / and that pryncypaly for the goostely knot that is bytwene the husbonde & wyfe in assent of ther wylles. For as moche than as he that is in bygamye is not only one husbonde to one clene wyf / as cryste is one husbonde to one holy chirche mayden. Or the wyfe is not only wyfe bodely to one husbon∣de / but the husbonde hath departed his flesshe in two wyues / or the wyfe departed hyr flesshe in two men / ther¦fore ther is defaute in that sacramēt of matrymonye. For it sygnefyeth not perfyghtly the vnyte bytwene cry¦ste & holy chirche. And in many ma∣ner man falleth in bygamye & so in yrregularyte. Fyrste yf he haue two wyues lawfully one after an other & knoweth them flesshly. Also yf he ha¦ue two to gydre or mo / as one by the lawe openly & by dome of holy chir∣che / and an other by lawe of conscyen¦ce & knowe them flesshely. Also yf he haue two on y^t maner one after a no∣ther & knoweth theym flesshly. Also yf he haue wedded a wedowe corrup∣te. Also yf he wedde ony woman cor∣rupte of an other man / where he kno¦weth hyr corrupte or knoweth it not. Also yf he knewe flesshely his owne wyfe after that she is knowe of a no∣ther / whether he knoweth it or kno∣weth it not. Also yf ony man of holy chirche or professed in relygyon wed∣de a woman & medle with hyr / be she mayde or corrupte / he is yrreguler. Versus. Si ducas inducam. vel quā corruperit alter. Vnam post aliā. bi∣nas {que} simul tua coniunx. Cognita si fuerit. bigamie lege teneris. Et si pollicitam. violasti virginitatem. In all these cases man is yrreguler. ¶Diues. Though the man be not mayde whan he weddeth a mayde / is he not yrreguler for his owne corrup¦co n / why is he than yrreguler for cor∣rupcōn of the woman. For it semeth that his owne corrupcyon sholde ra∣ther make hym yrreguler / than the corrupcōn of the woman. ¶Pauper In the coniunccyon of cryste to holy chirche is vnyte and onehede in both partes. And therfor yf eyther man or woman in matrymonye hath depar∣ted his flesshe byfore / there is a defau¦te in that matrymonye / as anentes that sacrament. For ther matrymo∣nye betokeneth not parfyghtely the matrymonye bytwene cryste & holy

chirche. But more onehede and clen∣nesse is nedefull in the woman than in the man. For in the man it is nede full y^t he haue wedded no woman by fore flesshely but one / but it nedeth not y^t he be a mayde / but in the wo∣man it is nedeful y^t she be not corrupt byfore of ony other man. ¶Diues. By what reason. ¶Pauper. For the corrupcyon of matrymonye causeth not yrregularyte in hym that is cor∣rupte / but it causeth yrregularyte in the other y^t is knytte to hym. For that dede of corrupcyon falleth not than on him that dyd the dede / but on him that is knyt to hym in matrymonye. And therfore ryght as the man is not yrreguler for he is corrupte hym¦self whan he weddeth / but for he wed¦deth a woman corrupt / ryght soo yf woman were able to holy ordre / she sholde be yrreguler / not for that she is corrupt / but for that she knytteth hyr to a man corrupt / but she had be corrupt byfore in other matrymonye. An other reason may be this. For the knot and vnyte made bytwene cryste and holy chirche / and bytwene the godhede and the manhede / it is one and ones made for euer. Therfore it is betokened by the bodely knyttyn∣ge to gydre of the fyrst matrymonye But whan man passeth to the secon¦de wyfe and weddeth also bodely / or yf she be corrupt / than gooth he from vnyte to pluralyte. Therfore the se∣conde matrymonye may not fygure parfyghtly the coniunccyon of cryste to holy chirche / ne of the godhede to the manhede / whiche coniunccyon is one / & but ones done for euer / and not chaūgeable. For there the thynge be∣tokened is but one / the thynhe betoke¦nynge that thynge muste be one. And the thynge betokened & y^e thynge be∣tokenynge y^t thynge muste be lyke. Al¦so more clennesse is nedeful to the wo¦man to saue the sacramēt of matry∣mony than in y^• man / for the woman betokeneth holy chirche wedded to cry¦ste / whiche as saynt Poule sayth must be clene mayde without spot. Also the woman betokeneth manhede of cry∣ste that he toke of the mayde Marye without parte of man. Also the wo∣man betokeneth crysten soule whiche muste be without corrupcōn of synne yf it shall be crystus spouse. For these resons / to saue the sacrament of ma∣trymonye / y^• woman must be mayden ¶Diues. I suppose a man had de∣fouled a mayden / & after that he wed¦ded hyr / is he yrreguler for he weddeth that woman so corrupte. ¶Pauper. Some clerkes saye ye and some nay But y^t moost comon opynyon is that he is not yrreguler / for he departed not his flesshe in to an other wyfe / so that the mayden be not defouled of a no∣ther. ¶Diues. Saynt Poule sayth. Oportet presbite{rum} eē vni{us} vxoris vi{rum} ••. ad Thi .iij. It behoueth a preest to be husbonde of one wyfe. And so it se¦meth y^t euery preest muste haue a wyf or ellys he may be no preest / & so ther¦sholde noo preeste dwelle mayden. ¶Pauper. The wordes of saynt Poule be thus to vnderstande. That there may noo man be preest y^t hath had two wyues bodely. For than is he

bygamus. ¶Diues. What yf a man wene to wedde a mayde & he fynde hyr corrupt. ¶Pau{per}. He is yrreguler And yf he wedde a mayde & she me∣dle after with ony other man / & hyr husbonde medle with hyr after y^t she is knowen of an other / thoughe the husbonde wyte it not / yet he is yrregu¦ler And yf a man accuse his wyfe of auoutrye & he medle with hyr after / y^t by his one axynge or by his wyues ax¦ynge he is yrreguler / be she gylty be she not gylty. And by comon opyny∣on thoughe he be compelled by holy chirche to yelde to hyr the det of his bodye / yf he yelde it he is yrreguler. Yf a man wedde a mayden / & she dye a mayden / & after that he wedde an¦other mayden & knowe hyr flesshely or yf he knowe the fyrste & not the se¦conde / in this case he is not yrreguler for he departeth not his flesshe in two wyues / ne his wyfe in two men. And yf he wedde a wedowe mayde / he is not yrreguler. Yf a man hath made a contracte with a woman & after wed¦deth an other & knoweth hyr flesshly yf he knowe not the fyrste flesshely / he is not yrreguler. But yf he be com¦pelled by holy chirche to go ayen to y^t fyrste / anone as he yeldeth hyr the de•• of his body he is yrreguler. Yf a man haue two wyues byfore his baptem / or one byfore / & on other after bodely he is yrreguler. He y^t is bygamus shal haue no Ioye of ony preuylege y^t lon∣geth to the clergye / & be suget to other seculer Iuges as other lewde men. And vpon payne of cursynge he shal bere no tonsure / ne vse clothynge that longeth to clergye. In s••. conf.li.iij ti. de bigame.

Caplm .xx.

WHan wymen be delyuered of ther childern they may entre holy chirche to thanke theyr god what tyme they wyll or may / the lawe letteth them not. And by the sa¦me reason men of holy chirche maye synge byfore them in ther oratorye & honeste place yf they haue leue. Ex∣tra li.iij.ti. de purgacione post partū. And therfore they that calle theym hethen wymen for the tyme that they lye in be folys & synne in case ful gre¦uou s;ly. ¶Diues. May a man gyue his wyfe leue to medle with an other man / or the wyfe gyue the husbonde leue to medle with an other woman. ¶Pauper. Nay. For neyther may gy¦ue other leue to do dedely synne ayen¦ste the cōmaūdement of god. Nō me∣chaberis. Ne the pope hymselfe may gyue them leue. ¶Diues Contra We rede Gen̄ .xvi. That Sara the wyfe of Abraham gaaf Abraham leue to medle with Agar hyr seruaūt to gete on hyr a childe & so he dyd / for he be∣gate on hyr Ysmaell. ¶Pauper To this clerkes saye y^t Abraham was ex∣cused. For it was the maner amonges the good peple of god y^t tyme that yf the wyfe were bareyne / by ther bothe assent y^t husbonde myght take hym a secondarye wyfe / not for luste / but on¦ly to multeplye goddes people. And so Abraham by assent of his wyfe & by the preuy leue of god / not for luste / but for to haue a childe to goddes wor∣shyp

toke Agar to his wyfe. And so she was his secondarye wyfe / & Sara the cheef wyfe. And also so had Ia∣cob foure wyues lefully not for luste. but for to multeplye goddes people / and for token of thynges that were to come. And that was do by auctory¦te of dyspensacyon of god / whiche is aboue al lawes. But though god dys¦pen s;ed with Abraham & Sara to do in that maner / or with Iacob to haue many wyues to gydre / for fygure & resons that god knewe / yet men may not take now this tyme example ther¦of to do the same. For the reasons a∣fore sayd be fulfylled. And the lawe sayth. Priuilegiu pauco{rum} nō facit le∣gem communē .xxv.q̄.i.ca. vltimo {pro}∣pe finem. The preuylege of a fewe maketh no comon lawe. And therfor Ysaac the sone of Abraham hadde ne¦uer but one wyfe that was Rebecca / of whiche he bygate but two childern at one tyme as sayth saynt Austen. And he medled neuer with other wo¦man for desyre of childern / ne for lus∣te of his flesshe. And so by his conty∣nence he sheweth y^t his faders doyn∣ge was but a specyall preuylege graū¦ted of god to hym / & therfore in that he toke non example therof. For that Abraham dyde / he dyde it by specyal dyspensacyon of god / & in fygure of thynges to come. For by his seruaunt Agar / and his sone Ysmael is vnder¦stande the olde testament and the Ie¦wes and all that lyuen after the fles¦fhe & in dedely synne. By Sara and hyr sone Ysaac is stnderstande the newe testament & folke of the newe lawe that is crysten people that lyuen goostly out of dedely synne. And that Abraham at the byddyng of god dro¦ue out eyther put out of housholde his seruaunt and his childe whan Sara had born hyr sone Ysaac / betokeneth that in tyme of grace whan the newe testament that is the newe lawe and crysten people beganne / than the olde lawe sholde be put awaye / and the Iewes put from the housholde of he∣uen / but they wolde be conuerted. And also that all that lyuen after the fles¦she and in dedely synne / shall be put out of goddes housholde / but they a∣mende theym.

Caplm .xxi.

DIues. I haue often herde sayd that fendes in mannes lykenesse haue layen by wy∣men and made theym with childe. and that is wonderfull to me. For the fende is but a spyryte / and hath neyther flesshe ne bone / ne ony thyn∣ge of mankynde wherby y^t he sholde gendre with woman. ¶Pauper: The fende by suffraunce of god may sadde the ayer and make hym a bo∣dye of the ayer in what lykenesse god suffreth hym / in so moche y^t as sayth saynt Poule. He transfygureth hym¦selfe in to an angell of lyght. Moche more than he may transfygure hym in to lykenesse of man or woman by suffraūce of god / for mannes synne & womans. And the fendes that tempt folke to lecherye be moost besye to ap∣pere in mannes lykenesse & womans to do lecherye with folke & so brynge

them to lecherye. And in speche of fol¦ke they be called eluys. But in latyn whan they appere in mānes lykenes they be called Incubi. And whan they appere in lykenes of wymen / they be called Succubi. And for they haue no mater ne sede of themselfe to gendre therfore they gendre and take the su∣perfluyte of the mater & sede of man that passeth from man slepynge and other tymes / & with that mater they medle with wymen. Also they gadre mater and sede of woman / and with that medle with man in womans ly∣kenesse. And of suche medlynge as god suffereth comen somtyme good childern / somtyme wycked / somtyme well shapen / somtyme euyll shapen. But nedes one muste be man or wo∣man / for fende with fende may not gendre. Suche fendes be moost besye to shende wymen. And therfore it is peryllous to wymen that desyren mo¦che mannes companye / to be ouermo¦che solytarye without honest compa∣nye. And suche foule spyrytes do ther¦lecherye in this maner / not only with man and woman / but also with vn∣resonable bestes / and appere to them in lykenesse of bestes / as a bole to ky∣ne / and as a ram to shepe. And so by the fendes doynge come many of these mysshape thynges that be borne both of wymen & of bestes / as a calfe with an adders tayle / a childe with an adders hede / a childe borne of a shepe with wolle in the necke. All the∣se haue fallen in our dayes.

Caplm .xxij.

DIues. It maye be well as y^• sayest / but I praye the telle me what is goostly fornyca∣cōn / gostly auoutre / & lechery. ¶Pau¦per All thre be take for one / and pryn¦cypally it is called ydolatrye / whan man or woman withdraweth his lo¦ue and his truste fro god and setteth it more in creatures than in god / and the worshyp that longeth to the god∣hede dooth it to creatures / thankynge creatures of the benefyces that onely god may doo. And soo the worshyp y^t longeth onely to god / they gyue it to creatures / stocke or stone / man or wo∣man / or to ymages made with man∣nes hondes / that neyther may see / he∣re / ne helpe at nede. Whan man or woman is crystened / his soule is wed¦ded to cryste by ryght byleue and tre∣we loue and charyte that he behoteth there to god to kepe his byhestes and to forsake the fende. But after whan he forsaketh god & goddes byhestes / and tourneth him to the fende by his owne fyndynges of mys lustes & le∣ueth the loue of cryste for the loue of ony creature than he doth goostly le∣cherye with the fende. And therfore sayth Dauyd / y^t they haue do fornyca¦co n in ther owne fyndynges. And on this maner all flesshely thought & al mys luste & vnryghtfull doynge & vn¦leful couetyse in that it withdraweth the loue of man or of woman fro god it is called goostly fornycacōn and a∣uoutrye. And thus euery dedely syn∣ne is called goostly auoutrye & gooste¦ly fornycacyon / but pryncypaly ydola¦trye & forsakynge of the fayth. Also

false prechynge / & false exposycōn of holy wryt is called spyrytuell forny∣cacyon. As they that preche pryncypa¦ly to please the people and to gete a name / or to gete temporall good. Of suche sayth laynt Poule. That they put goddes worde in auoutrye. Adul∣terantes verbū dei.ij.ad Co{rum}.iiij. For there the sholde vse it to the worshyp of god / and to the proufyte of man∣nes soule they vse it to ther owne wor¦shyp and to ther owne worldely prou¦fyte and to pleasaunce of the fende / and harme of mannes soule. Also fal¦se couetyse is called goostly fornycacy on. Therfore saynt Iames sayth to false couetyse men. Adulteriū nescitis quia amicicia huius mundi inimici∣cia est deo. Iacobi .iiij. Ye auouterers and lechours / wyte ye not that frend∣shyp of this worlde is enmye to god. Therfore in the boke of goddes pre∣uytees / couetyse & pompe of this worl¦de / and couetous and proude people is called the cyte of Babylon / that is to saye the cyte of shenshyp. And it is ly¦kened to a comon woman / with whi∣che kynges prynces lordes marchaū∣tes & all couetouse folke haue doo le∣cherye / and it is called moder of for∣nycacyons and of abhomyncyons. For as saynt Poule sayth. Couetyse is rote of all wyckednesses. And therfo∣re god byddeth there that his people sholde go out of the cyte of Babylon That is to saye / forsake synfull com¦panye / & forsake luste of the flesshe & pompe and couetyse of this worlde that maketh men to forsake god and doo goostly lecherye with the fende. wende ye out sayth god fro this wyc¦ked Babylon / & forsake this wycked comon woman of luste & of false co∣uetyse that desceyueth all this worlde For in one daye shal come all hyr des¦truccyon / & that shall be endeles deth wepynge & hongre without ende / and there shall be brennynge fyre & smo∣der without ende. And than all y^t ha∣ue do goostly lecherye & lyued in dely¦ces & false couetyse shall wepe & says Ve ve. alas alas. Apo.xvij.et.xviij.

Caplm .xxiij.

DIues. All though thy speche de resonable / yet in one thyn∣ge clerkes holde ayenst the in that that thou sayst that the synne of Adam was more than the synne of Eue. And they argue thus ayenst the God ryghtfull Iuge punysshed Eue hard for hyr synne than he dyd Adam for his synne / but y^t sholde not god ha¦ue do / but for hyr sȳne was more gre∣uous than y^• synne of Adam / therfore the synne of Eue was more greuous than Adams synne. ¶Pau{per}. This argument is grounded in two false maximis. Fyrste that euery punys∣shynge and vengeaunce assygned of god for mannes synne and womans is assygned after y^t the synne is more or lesse. And this maxime & groūde is false / wherfor thou shalt vnderstande that god punysshe some synne in this worlde / and some in the other worlde some bothe here & there. In the o∣ther worlde he punyssheth euery syn∣ne after that it is more greuous / or lesse greuous. But in this worlde he

dooth not alwaye so. But oft in this worlde he punyssheth the lesse synne harder than he doth the more synne. Therfore in the olde lawe auoutrye was punysshed as harde or hard than manslaughter / & yet manslaughter is more greuous synne than auoutrye / & god toke more temporall vengeūce in this worlde for lecherye / than euer he dyd for ydolatrye / & yet ydolatrye is gretter synne than lechery / for it is in medyat ayenst god & ayenst y^• fyrst cō¦maundement of the fyrste table. And manslaughter is harder punysshed in this world than periurye / & yet {per}iurye is gretter synne / as I sayd in y^• secon∣de cōmaūdement. And synnes in sym¦ple poore folk be harder punysshed in this worlde / than synnes of the grete men. Yf a poore man stele an horse / he shal be hanged. But yf a lorde by raueyn & extorcyons robbe a man of all y^• he hath / he shall not be hanged ne lytyll or nought punysshed in this worlde. Dauyd dyde auoutre & man slaughter / for whiche synne he was worthy to be slayne by comon lawe of god / & yet god wolde not haue hȳ slayn / but yf a poore man had do tho synnes / he sholde haue be slayne. A symple man went & gadred styckes in the sabot / & god had Moyses stone hȳ to deth. Salomon Ieroboam Acham dyd grete ydolatrye / & drough moche of the people to ydolatrye / & yet were they not slayn / therfore the smaller synnes god punysshed in this worlde y^t the soules be punysshed in this worl¦de so y^t the soules of the synners may be saued yf they take it pacyently / & comonly he punysshed hard poore fol¦ke in this worlde than the ryche folke as by comon lawe. For the synne of grete men / as in y^• same spyce of syn∣ne is more greuous than is the synne of the poore man. And therfore god reserueth the greuous synnes and the synnes of grete folke for to punysshe them in the other worlde / or in helle or in purgatorye. There may no tem¦porall payne be full punysshynge for dedely synne saue contrycyon allone. And therfore god punyssheth not al∣waye folke in this worlde after the quātyte of ther synne / but as he seeth it moost nedefull & spedefull to y^• peo¦ple and to his worshyp. For only god knoweth the greuoushede of dedely synne. For oft y^t y^t semeth moost gre∣uo{us} in mannes syght / is lesse greuous in goddes syght / & ayenwarde. Ther¦fore god melureth not alwaye pay∣ne after the quantyte of the synne. But oft he punyssheth in this worl∣de them that be lesse gylty / as moche as theym that be more gylty. And in tyme of the flood of Noe / & in the pe¦ry s;shynge of Sodom and Gomor / and many other tymes he punysshed wymen childern and bestes that we∣re not gylty in the synnes for whiche that vengeaunce felle. And oft he sen¦deth sykenes & dysease to good men / in punysshyng of ther synnes in this worlde / and suffereth shrewes to ha∣ue ther wyll / and lytyll or nought pu¦ny s;sheth them in this worlde. And as the lyon is chastysed by betynge of the whelpe / so oftyme god punyssheth & chastyseth ful harde in this worlde

them that be lesse gylty / to warne thē that be more gylty that they sholde amende them. Therfore cryste sayd to the Iewes / wene ye y^t tho men whi¦che Py••at slough for theyr rebellyon were gretter synners than other folke of the contre. Nay forsoth. But I say to you forsoth / but ye amende you / ye shall perysshe all. And wene ye sayth cryste that the .xviij. men vpon whi∣che felle the toure of Syloa in Ierlm and slough them / wene ye that they passed in synne all the men of Ieru∣salem. Nay forsoth. But I say to you but ye amende you / ye shall perysshe all to gydre. Luce.xiij. And so the pu∣nysshynge of tho men so slayne was a warnynge to them that were mo∣re 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 say∣ste 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 syn¦ne He sayd not cursed be the erthe in thy werke of Eue / ne he sayd not / cur¦sed be the erthe in your werke / as for comon synne of them bothe / but he sayd only to Adam. Cursed be y^• 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 hȳ for sleynge of his brother Abell. But whan god punysshed woman / he ga∣ue not his curse. And we rede not that euer god gaue his curse to ony wo∣man openly in specyaall. Ne god re∣preued not Eue so moche as he dyde Adam. And so the grete repreue & bla¦mynge & the curse y^t god gaue in pu∣nysshyng of Adam more than he dyd in punysshyng of Eue / shewyng well y^t the synne of Adam was more gre∣uous than was the synne of Eue / & y^t there was more ob••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 bla∣med Adam prȳcypaly for brekyng of his cōmaundement & sayd to hym y^t brekynge of his cōmaūdement was cause of his nakednesse & of his so∣dayne myscheef / and notwithstange the techynge and the styrynge of god he wolde not be aknowen of his syn∣ne / but put his synne on god / and ex∣cused hym by Eue / and soo put synne to synne in excusacyon of his synne. Whan god punysshed Adam he cur∣sed the erthe for his synne / whiche cur¦se tourned to woo & trauayle of hym & of all mankynde whiche we maye not flee. And therfore ha sayd to A∣dam / thou shalt ete of the erth in tra¦uayle 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 hȳ & all mankynde for his synne. And therfor god sayd to Adam / y^u shalt ete thy brede in swynke & swete of thy fa¦ce tyll y^u tourne ayen in to the erthe. For erthe y^u 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 damp¦ned hym and all mankynde / and pu∣nysshed 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 punys∣shed 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 per¦petuell saue subieccyon. I shall sayd god multeplye thy myscheues & thy conceyuynges / & in sorowe y^u shalt be∣re thy childern / and y^u shalt be vnder power of man & he shall be thy lor∣de. God sayd not to woman. I shall multeplye thy myscheues all dayes of thy lyfe. For she may kepe hyr cha¦ste 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 Au∣sten sayth su{per} Gen̄.li.xi.ca.xiiij. Wo∣man was suget to man byfore by or∣dre of kynde / but that subieccōn 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 syn∣ne 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 y^t was the pry∣de of Adam & of Eue / that they desy¦red to haue noo souerayne ne gouer∣nour but god allone as clerkes saye. And therfore y^e fende in gyle behyght them y^t they desyred saynge to Eue yf ye ete of y^e tree y^t god hath forbode you ye shall be as goddes knowynge go∣de & euyll / that is to saye / ye shall ne∣de noo souerayne ne gouernour to te∣che you ne to gouerne you but god / & for that they desyred it lyghtely they byleued it. For as the mayster of sto∣ryes sayth. A thynge that is desyred / lyghtly it is byleued. And therfor god ryghtfull Iuge punysshed them bo∣the in subieccyon of drede and of ne∣de / and of harde seruage. He made woman suget to man / and afterwar∣de he made man suget and thrall to man for the synne of Adam as sayth saynt Austen su{per} Gen̄.v.sup. More than euer he made woman suget to man. For the synne of Eue as sayth saynt Austen su{per} Gen̄.v.s. For thou∣ghe woman be in thraldome to tem¦porell lordes as be men / y^t is not for y^e synne of Eue / but pryncypaly for the

synne of Adam. The subieccōn y^t wo¦man is put in for y^• synne of Eue / is the subieccōn y^t the wyfe ought to hyr husbonde. And all the soueraynte and lordshyp that ony man hath here in this worlde / eyther ouer man or wo∣man / it is medled with moche woo & grete sorowe & care. For euery soue∣rayne in this worlde muste care for his sugettes yf he be wyse. And in hy¦gher 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 & sub¦iecco n be punysshed of Adams synne And yf sugettes can haue pacyence with theyr degre / they be in more sy∣kernes both of bodye & of soule / & in more gladnes of herte than be the so¦uerayns 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 bon¦de 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 argue a∣yenst the & say y^t woman syn¦ned more greuously than A∣dam / for she put hyrself in sȳne & hyr husbonde Adam / but Adam put only hȳselfe in synne. ¶Pauper This re¦son is nought. For as I sayd fyrst A∣dam was shent with preuy pryde and welth of hȳselfe & fell in to synne or Eue pro••ced hym y^• apple. Also sayth saynt Austen de ci.dei.li.xiiij.ca.xi. Adam wyste well y^t it was a greuous synne / but Eue was so desceyued that she wende y^t it had be no synne. And therfore the synne that she dyd by Ig¦norau ce & desceyte of the fende excu∣seth not / ne lesseth not the synne of Adam y^t he dyd wyllynge & wyttyng¦ly Adam was hyr souerayne & shol∣de haue gouerned them both and not obeye to the voyce of his wyfe ayenst the voyce of god that forbadde hym the tree. Example / yf a symple man be vnconnynge / and by desceyte of so∣me shrewe do a foly wenynge not to do amys / and he come to his prelate or his bysshop & counseyll hym to do the same / and his prelate or his bys∣shop do the same wetynge well that he doth amys / and that it is a greuou¦se synne / euery man wyll deme that the bysshop and his prelate synneth more greuously than the symple man that wende not to do amys. And thus nyghe all circumstaūces tha•• aggreg¦gen ony synne aggregged the synne of Adam more than y^• synne of Eue For he was souerayne and parfyght more in kynde / wyser and myghtyer to withstande the fendes fodynge / and with lesse temptacōn fell in syn∣ne & brake goddes cōmaūdement wi∣tyngly / but Eue by desceyte of the ad¦der synned by Ignoraunce. As sayth saynt Austen vbi su•• {pro}xīo. et Ysydor{us} de sū•• bono li.ij. Eue yelde hyr cul∣pable. Adam dyde not so. Eue wende not haue synned. Adam wetyngly

synned in hope of forgyuenesse. As saynt Austen sayth & the mayster of sentence li.ij.di.xxij. And so Adam sȳ¦ned in hope & presumpcōn ayenst the holy goost / & this is a ful greuous syn¦ne as cryste sheweth in y^• gospell. M•• xij. Quicū{que} dixerit verbu ••tra spiri¦tum sanctū nō remitte•• ei &••. Where the glose sayth. That they y^t synne by Ignoraūce may lyghtly haue for∣gyuenesse / but he y^t dooth it wetyngly ayenst the mageste of god ayenst his conscyence / he is worthy noo forgyue∣nesse. Also Adam was more obstynat than Eue was. ¶Diues. Shewe me that. ¶Pauper. For god blamed hȳ fyrst of all / & declared to hym his syn¦ne / & god abode of punysshynge tyll he had vndernomen Eue / and after Eue the fende in the adder / & fyrste he punysshed the adder / & than Eue that Adam sholde haue beware and axed mercy. And so god blamed hym fyrst & punysshed hȳ last / so gyuyng him respyte to repentaūce. But for al this Adam repented hym not / ne wol de axe mercy ne lowe him. Fyrste god punysshed hym fro fer in y^• adder in that y^t he cursed the adder y^t was his suget & made the adder enmye to his wyfe & to hyr sede / y^t is to saye to ther childern y^t she sholde get of Adam / & so god made the adder that was byfo¦re suget & meke to hym rebell & ene∣mye to his loue y^t was his wyf & to al y^t sholde come of them two / yet Adam stode obstynat. Than god punysshed Eue his wyf his loue his helpe / & so punysshed hȳ in Eue / for yf he loued hyr so moche as clerkes say / it sholde haue be to hym ful grete payne to see his wyf his loue so punysshed. For as clerkes saye / the grete loue y^t he had to Eue made hym to breke y^• cōmaū¦dement of god. And yet now a dayes it is full grete payne to kynde folke trewe in loue to see ther loue & theyr frendes in sorowe and dysease. Also god punysshed Adam & Eue in that y^t he punysshed hyr with myscheues of sykenesse / freelte & feblenesse. For in soo moche god toke from hym his helpe that was woman made to be mannes helpe. But the more feble that god made hyr for synne / the lesse she myght helpe man. Also god pu∣nysshed theym both anone as Adam ete of the tree / & made them so naked & soo vnhoneste that they were asha∣med of themselfe / whiche payne felle not to Adam ne to Eue tyll Adam had ete of y^• apple. And notwithstan∣dynge all this / yet Adam stode obsty∣nate & axed no mercy ne knowleged no synne. And than god ryghtfull Iuge punysshed hym full harde both in this worlde & in the other worlde / and punysshed all mankynde for his synne. As saynt Poule sayth and saynt Austen and other doctoures. God punysshed Adam and man∣kynde full harde for his synne / whan he toke moche of his lordshyp a waye from hym and made nyghe all crea∣tures rebelle to hym / & brought hym soo lowe in ordre of kynde / y^t though by way of kynde man byfore Adams synne passeth woman in vertue and perfeccnn of kynde. Now after Ada∣mes synne woman ofte tyme passeth

many men in vertue and in dyscrecy on / and in other gyftes bothe of kyn¦de and of grace. And byfore the syn∣ne of Adam / man was soo soueray∣ne to woman / that woman sholde not haue be his souerayne. But now for Adams synne oftentymes man is suget to woman as to his lady by bondage and thraldome / by harde ser¦uage / by nede and drede / and ought more seruage and subieccyon to wo∣man for Adams synne / than dooth woman to man for the synne of Eue For god made woman for the synne of Eue only suget to hyr husbonde in seruyce of honeste werkes as felowe not as chorle in werkes of worldly bondage. Also man for the synne of Adam is ordeyned to many more pe∣rylles bothe on londe and on water / and to warre and to woo / and besy∣nesse of this worlde / and to moche trauayle and to many perylles more than woman is ordeyned to. ¶Di∣ues. I haue wondre that ony clerke sholde holde ayenst the in this ma∣ter of Adams synne. ¶Pauper. Clerkes speke oft by opynyon in this mater and other maters also / and not alwaye afferme that they saye to the vttermoste / but put it in the do∣me of other clerkes yf they can saye better. And soo doo I now at this ty∣me / yf ony clerke can saye more skyl∣fully reasons.