[Here begynneth the table of a book entytled the book of good maners.] Livre de bonnes moeurs. English Legrand, Jacques, ca. 1365-1415. 1487 Approx. 258 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A05251 STC 15394 ESTC S101027 99836852 99836852 1143

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Early English books online. (EEBO-TCP ; phase 1, no. A05251) Transcribed from: (Early English Books Online ; image set 1143) Images scanned from microfilm: (Early English books, 1475-1640 ; 17:08) [Here begynneth the table of a book entytled the book of good maners.] Livre de bonnes moeurs. English Legrand, Jacques, ca. 1365-1415. Caxton, William, ca. 1422-1491. [132] p. W. Caxton, [Westminster : 1487] A translation, by William Caxton, of: Legrand, Jacques. Le livre de bonnes moeurs. Title and imprint from STC. Signatures: a-g h¹⁰. Pagination and signature collation from Duff. Imperfect; lacks leaves a1 (title page) and h10. Reproduction of the original in the British Library.

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〈1… pages missing〉 The fyrſt chapitre / how the chyrche ought to be honoured and loued capitulo primo How prelates & people ought to lyue chaſtly capo. ij How they ought to teche and gouerne theyr ſubgettis and to gyue almeſſes capitulo iij How men of the chyrche ouȝt to preche & ſay trouthe cao. iiij How they ought teſtudye & to lerne the holy ſcrypture v ¶The thyrd book ſpeketh of the lordes temporell. Whyche ought to be pyetous and mercyful capitulo pumo How they ought to be of good lyf & of good maners cao. ij How they ought not to be couetous ne auarcyous capo. iij How the prynces ought to kepe Iuſtyce & mayntene it iiij How prynces ought to be debonayr and humble capo. v How they ought to be ſobre and chaſte capitulo vj wherin the prynces ought temploye them capo. vij How prynces ought to gouerne them capitulo viij ¶The fourth book ſpeketh Of the ſtate of the comynalte of the people capitulo primo Of the ſtate of pouerte whyche ought to be agreable capo. ij Of the ſtate of olde age wherin a mā ouȝt to be vertuous iij Of the ſtate of yonge peple & how they ſhold gouerne them iiij Of the ſtate of maryane. & how it ouȝt to be mayntened v How wymmen ought to be gouerned capitulo vi How virginite & maydenhede ouȝt to be mayntened cao. vii Of the ſtate of wymmen wydowes capitulo viij How ſeruaūtes ouȝt to be mayntened in theyr ſeruyce ix How they that ben of euyl lyf dyen ylle capitulo x How fader & moder ought to teche theyr chyldren capo. xj How chyldren owen obeyſſaūce & honour to their parents xij Of the ſtate of marchaunts capitulo xiij Of the ſtate of pylgryms capitulo xiiij How dedely ſynnes deſyren deth capitulo xv ¶The fyfthe book ſpeketh wherfor no man ought to gloryfye hym ſelf Fyrſt how the lyf is ſhort and laſtyth but a whyle capo. j How this preſent lyf ought lytel to be prayſed capo. ij How no man ought to doubte ne fere deth capo. iij Of enſamples by whyche it ought not to be doubted capo. iiij How to thynke on deth is a thyng moche prouffytable cao. v How none ought to be curyous of hys ſepulture capo. vj The laſt chappytre ſpeketh how a man ought to thynke on the laſt Iugement and day of dome capitulo vij ¶Explicit tabula
¶The fyrſt partye of thys book wherof the fyrſt chapytre ſpeketh of Pryde Capitulo primo

Every proud perſone wold compare hym ſelf to god in ſo moche as they gloryfye them ſelf in the goodes that they haue. Of whyche thynges the glorye is due pryncypally to god. ¶And it is a grete abuſion whan the creature taketh pride in hym ſelf for the goodes that god hath ſent hym / for whyche goodes he ought to be the more humble toward god / and the better to knowe and to ſerue hym deuoutly Therfor ſayth the prophete that god reſyſteth ayēſt the proude folke whyche ben fallen vylaynſly. Emonge whome the fyrſt was lucyfer / whiche for his pryde fyl fro heuen to helle & alle they that conſented to his ſynne. Semblably our fyrſt fader Adam for the meſpryſion of diſobeyſſaūce to god / and obeyed to the ſerpent ſayeng. that he ſhold be as god. & ete of the fruyte whyche was to hym fo boden / therfore he was put oute of paradys / as it apperyth in the book of geneſis. Furthermore Agar the chamberyer of ſara was ryght proud ayenſt hyr mayſtreſſe by cauſe of a chylde that ſhe had by Abraham. But fynably ſhe was put oute for hyr pryde and hyr chylde alſo / and nothyng was gyuen to hyr at departyng but a lytel brede & water. as it apperyth in the xvj chapytre of geneſis. ¶Alſo we rede how the pryde of nembroth and of many other was a grete parte cauſe of many euyllis and of the deuyſyon of the world as it apperyth in the book aforſayd / For after Noes flood were the geants whyche by theyr pryde entrepryſed the aſſault ayenſt heuen. & edyffyed the toure of babylon. And therfore they were deuyded in to many lāgages in ſuche wyſe that none vnderſtode other as it apperith in the xi chapytre of geneſis. And as me ſemeth pryde ſourdeth but onely of folye / For who ſo wel knoweth hym ſelf. yf he be euyl. he hath cauſe of grete humylyte / For alle ſynne is ſhame and ſeruytude / And yf he be good. he hath cauſe alſo of grete humylite for the grace that god hath doon to hym. in ſo moche that he is good & agreable to god. & to haue humylite admoneſteth vs the pnnycion that we rede of them that were proude / for we rede how pharao was ſoo proude that he ſayd. he wyſt not who was god of Iſrael. & that he ſette nouȝt ne helde not of hym. as it appereth in the v chapytre of exode but fynably he was punyſſhed & drowned in the reed ſee & all his. Furthermore we rede how Amon for his pryde wold be honoured of alle men. And was moche angry ayēſt Mardocheꝰ a man ſo named by cauſe that he wold not worſhyp hym. But fynably the ſaid amon was honged on a galowes whyche he had ordeyned & made redy for to haue hanged o the ſayd mardocheꝰ & the chyldren of Iſrael as it appereth in the thyrd chapytre of heſter. Further more abymelech for his pride dyd to ſlee hym ſelf. for by cauſe that a woman had ſmyten hym. he callyd one his ſquyer. & bad hym to ſlee hym to thende that it be not ſayd. that a woman hath ſlayn hym. as it apperyth in the ix chapytre of Iudyth. Rede we not alſo how Balthaſar was ſlayne for hys pryde And Nabugodonoſor was caſt doun fro his ſyege. and torned in to a dombe beeſt as it apperith in the v chapytre of danyel. Anthiochus alſo for his pryde was gretely punyſſhed of god. & ſmyton with a dyſeaſe of whiche he myght neuer be heled. as it apperith in the ſecond book of Machabees. And generally al proude men atte laſt haue be ouerthrowen. Rede we not how the pryde of Nychanor was deſcomfyt and brought to nought as it apperyth in the fyrſt book of Machabees the viij chapytre / ¶And Abſalon whyche wold haue taken the Royame fro his fader / was he not vyſaynouſly ſlayne as it apperith in the ſecond book of kynges the xv chapytre. who made Pheton to falle but hys pryde. For he wold gouerne the carte ayenſt the counceyl of hys fader Phebus. And therfore he fylle dyſhonourably as Ouyde recounteth in hys fyrſt book of Methamorphaſeos / wherfore was the ſone of Dedalus drowned. but by cauſe he wold flee ouer hyghe ageynſt the techyng of his fader as ouyde recoūtrth / & dauid was gretely punyſſhed by cauſe that he nombred the peple which were ſubgette to hym / as it apperith in the ij book of kynges in the xxiij chapytre. Hewde alſo which was ryȝt proud was ſmyton of thangel as it appereth in the book of thactes of the appoſtles. And therfor our lord Iheſu cryſt wold ſhewe to his diſcyples that pryde dyſplayſed hym. he repreued them by cauſe they glorifyed them / in sayeng to Iheſu cryſt. Syr in thy name ſōme ben to vs ſubgettes. & thēne Ihu cryſt for to withdrawe them fro theyr pryde. he aledged to them thyſtorye aforſayd of the angel lucycer whiche fyl fro heuē. to thende that they ſhold take therby example as it appyereth in the x chapytre of ſaynt Luc And me ſemeth that for to flee fro pryde we haue ſuffyſaunt enſamples in that whiche is tofore ſayd / But yet aboue this it is good to be conſydered how pryde is not al onely noyeng to the creature. but alſo his oppoſyte / that is to wete humylite is ght playſaūt & agreable to god & to the world. & lyke as pryde ouerthroweth the creature. right ſo humylite enhaūceth & lyfte hym vp toward god. Therfor ſayth the prophete that the virgyne Marie pleſed god by cauſe of her humylite. & dauid whiche was leeſt emonge hys brethern. was enhaunſed aboue them alle as it apperith in the fyrſt book of kynges. the xvj chapytre. Furthermore Salamon had the royame af r his fader / & neuertheles he was laſſe & more yonge than hys broder Adonias as it appereth the iij book of kynges the xxiij chapytre. Manaſſes alſo whiche was laſſe & yonger than effraym his brother had the benyſon tofore hym as it appieryth the xxxviij chapytre of geneſis & generally humylite & mekenes of hert maketh the creature to come to honour. And pryde by rayſon ouerthroweth hym in thende / & is to god emonge al other ſynnes mooſt dyſplayſaūt / & is punyſſhed mooſt /

How pryde blyndeth the vnderſtōdyng of the creature capo. ij

MAn for pryde knoweth no thynge of his myſerye ne h s fraylneſſe. & weneth to be more parfyght than he is. And this witneſſeth the prophete ſayeng. that whan a man is in pryde he leſeth his vnderſtondyng & knowleche. And is lyke a beeſt whiche hath none vnderſtondyng / by whyche it appereth that a man whiche wyl bycome wyſe ought to be humble. and to knowe hym ſelf wythout wenyng that he be that. whyche he is not. And to thys purpoos recounteth ſaynt gregory in his dyalogue the fyrſt book the xv chapitre. How Conſtancius was ſo humble that he loued more them that deſpyſed hym than them that honoured hym. And ther came a man that deſyred moche for to ſee hym for the grete renōmee of hym and alſo for the good that was ſpoken of hym. And fynably whā lx ſawe hym he began to ſaye by maner of wondryng ¶O Conſtanciꝰ I had ſuppoſed that thou haddeſt ben a grete man ſtronge & parfyght. & of ſynguler facōn / but now I ſee clerely that is nothyng ſoo of the. Thenne Conſtanciꝰ began to gyue laue vnto god. In ſayeng I prayſe god and thanke hym of that whyche he hath gyuen to the ſo good ſyght aud ſo clere knowleche of me / For reryly thou art onely he that hath wel byholden me and Iuged clerely al the trouthe of me. & therfor ſayth Saynt Auſtyn in hys fyrſt omclye vpon the goſpel of ſaynt Iohan. veray humylyte or mekenes is no thynge to g ••• che ne murmure ne to deſpyſe ony other. but to yelde thankynges to god of all that he ſendeth / And the ſame he recounteth that ther was ſomtyme of a rethorycien demanded. which was the princypal comandement in rethoryque. whiche anſuerd that it was wel for to pronounce. And yf he had ben ſo demanded an hondred tymes. he wold as ofte ſo haue anſuerd Semblably ſayth ſaynt Auſtyn yf thou demanndeſt of me whyche is the pryncypal cōmandemēt in al the lawe of mankynde. ¶I anſner to the / that it is to obſerue mekenes and humylyte / And as ofte as thou ſhalt ſo demande of me / So ofte ſhal I ſo anſuer the / For humilite ſuffreth no poynte of errour ne thentendement therof. but engendreth ſcience and knowlege of trouthe / And to this purpoos ſayth Ancelme in the xxviij chapytre of his ſymylitudes that humylyte hath vij degrees. The fyrſt is to knowe wel hym ſelf. The ſecond is ſorow for his ſynne. The thyrd is to confeſſe hys ſynne / The fourth is to knowleche that he is a ſynner and enclyned to doo euyl The fyfthe is for to deſpyſe all hym ſelf The ſixthe is gladly for tendure vylanye. The ſeuēth is to reioyce of his humylite / And thus it appereth that humylyte engēdreth very knowlege. And therfor ſaynt Bernard in his book of the degrees of humylyte ſayth / that humylite is none other thyng but a vertue whyche maketh a man veryly to knowe hym ſelf and to deſpyſe hym. And for to haue the ſame admoneſteth vs ſaynt auſtyn in the xv omelye vpon the goſpel of ſaynt Iohan. we haue ſayth he an enſaumple of grete humylite in our ſauyour Iheſu Cryſt the whyche for to ſaue and hele vs wold deſcēde fro heuē & becomē lytyl. And therfor yf thou wyl not enſue & folowe thy humble ſeruaūt atte leſte. thou oughteſt to folowe thyn humble maiſter and lord Iheſu Cryſte the whiche ſayth thus to vs. lerne ye of me my chyldren for to become meke & debonayr. For ſuche one am I humble and meke of hert whyche is wrycon in the xj chapytre of Saynt mathewe / This leſſon that god hath ſhewed to vs is the rem playre that we ought to take in hym & in hys dedes as ſayth ſaynt Ierome in his epiſtle lxxxvij. More ouer we rede in ſcripture how ambicōn & wylle to domyne. hath be ſomtyme cauſe of many euylles. & hath doon ſo moche that many haue gretely erred & fallen greuouſly in ryght enyl ſynne. Ne rede we not how Athalie for the grete deſyre for to mayſtrye and regne dyd do ſlee alle the ſeed of kynges / as it appereth in the fyrſt book of Machabees the xv chaptre / Roboas alſo for couetyſe to regne dyd many euylles. and regned right euyl as it appereth in the thyrd book of kynges the xiij chapytre. Semblably Abymalech regned ryght malicyouſly. and procured ſo moche by hys frēdes that he was choſen kyng. but fynably he ſlewe his owne brethern as it appereth the xix chapytre of Iudicū. Rede we not alſo how Alquius for the deſyre that he had to be grete preeſt of the lawe murmured ayenſt hym that was as it appereth in the fyrſt book of machabees the vij chapytre / Alſo it appereth how ambicōn hath cauſed many euyls And in dede we rede how Iaſon for to be grete preeſt of the lawe promyſed to the kyng Anthiocus. CCC.lxix marc of ſyluer / And ſente menelaus vnto hym for to be hys moyen & doo his meſſage. Neuertheles menelaus dyd ſo that he gate thoffyce for hym ſelf. as it appereth in the ſecond book of kynges the fourth chapytre. wherfore it appereth how Ambicion engendreth ſymonye / After we rede in the thyrd book of kynges the xviij chapytre how Iabin ſlewe his lord for to regne after hym. but he regued not but onely vij dayes. Tholomeꝰ alſo by his ambicōn falſely ocupyed the royam of Alexandre Neuertheles it happed that he deyed the thyrd day after. that he was kyng / as it appereth in the fyrſt book of machabees the xv chapytre. Adomas alſo ſayd not he by hys ambicion / I ſhal regne after my fader / and yet it happed the contrarye as it appereth in the thyrd look of kynges the fyrſt chapytre. For whyche thynges we may conclude how pryde and ambicion maken a man to bycome blynde / and to leſe entendement and vnderſtondyng. & by conſequēt doo many ſynnes & euyllis /

¶How humylite maketh a man knowe hym ſelf Capo. iij

WHan a man is humble / thēne he knoweth that of hym ſelf he hath nothyng but fraylnes pouerte. and myſerye And therfor ſayth thappoſtle in the ij epyſtle at Corynthyens warnyng vs ſayeng my frendes preue your ſelf / my frendes knowe your ſelf. And ſaynt auſtyn in ſpekyng allone to god ſayth. lord gyue me grace to knowe the & to knowe my ſelf. For yf I knowe my ſelf. I knowe wel that I ne am but aſſhes and rottynnes. And therfor Abraham as it appereth in the xviij chapytre of geneſis ſayth / Alas how dar I ſpeke to god / I that am but duſte and aſſhes. And to thys purpoos ſaynt Bernard in hys xxxvj omelye vpon the cantycles ſayth I wyl examyne my ſowle and knowe my ſelf lyke as rayſon wyl. For ther is none ſo nyhe me as I am to my ſelf. And therfor in olde tyme was wryton on the yate of the tēple theſe wordes that folowe. wel to knowe hym ſelf is the yate of heuen / as Macrobee reherceth in his fyrſt book / & Policraticꝰ in his thyrd book the ſecond chapytre recyteth how ſomtyme ther was herd a wys fro heuen whyche ſayd that euery man ouȝt to knowe hym ſelf. & the ſame ſayth Iuuenal aud witneſſeth that the ſayd wys ſayd gnoto ſolidos whiche is to ſay knowe thy ſelf / And ſaynt auſtyn in the fourth book of the trynyte the fyrſt chapytre ſayth. I prayſe them that knowe the heuen and the erthe and that ſtudye in ſciences humayn But I prayſe more them that knowe them ſelf / & that wel conſydere theyr fraylte & pouerte / Alas ſaith ſaynt bernard in the book aforſaid Pryde deceyueth the creature and lyeth to a man in makyng hym or vnderſtonde that / whiche he is not / & kryngeth a man vnto that. that he wene that his vyces ben vertues / & to thys purpoos ſayth ſaynt gregory in his moralytes the xxxj book that the ſynnar weneth that his obſtynacion be conſtaūce / and that hys folyſſhe drede be humylite his auauntrye he weneth be largeſſe / & his ſlouthe he calleth prudence. & his Importunite he nameth dyligence. and thus he weneth that his ſynnes ben vertues. And therfore a man that wyl lyue holyly ought to examyne hym ſelf / & by reſon wyſely to chaſtyſe hym ſelf as hughe counceylleth in his book of the cloyſtre of the ſowle / and the prophete yſaye in his xlvi chapytre in ſayeng to the ſynnar peſynners aduyſe yow. examyne your hertes & your thoughtes. Thus dyd a moche wyſe prophete named Sixius. the whyche euery day he examyned hym ſelf how he had lyued and how he had thanked god of the good that he had receyued / and how of his ſynne he had reprened & chaſtyſed hym ſelf / As ſeneke reherceth in his thyrd book of yre / Semblably thus we ought to do to she nde. that in knowyng our ſelf we haue cauſe to meke & to humble our ſelf toward god. & thēne alle vertue ſhal engendre in vs / For humylite is of al vertues foundement & rote. For the whyche humylyte to haue / we haue many good and notable examples / As of Dauid the whyche gretely meked & humbled hym ſelf. and humbly ſalewed the arke of god as it apperith in the ſecond boke of kynges the xvi chapytre. The whiche Dauid alſo receyued humbly Nathan the meſſager of god as it apperith in the chapytre after. And fynably Dauyd ſeyng that god wold deſtroye his people as it apperyth in the ſame book the xxiiij chapytre begā to wepe & accuſed hym ſelf ſayeng. I am he that haue ſynned take vengeance on me and not on the peple. & fynably he gate mercy. we ought alſo to remembre of the humylite of the iij kynges that honoured & adoured the ſwete chyld Jheſus / as rehereeth Saynt Mathewe in the ſecond chapytre of his goſpel. the whyche humylite was agreable to god. we rede ſemblably of Achas notwithſtondyng that he was ryght euyll. Neuertheles whan he herd the payne that he ought to haue he humbled hym ſelf tofore god / & gate mercy as it is wryton in the iij book of kynges the vj chapitre / Aud Roboas by humylite gate mercy of god not wythſtondyng that he was ryght cruel as it apperith in the ij book of Paralipomenon the xij chapytre / Ezechias alſo by his humylite gate that god in his tyme toke no vengeance as it apperith in the boke aforeſayd the xxij chapytre. Nabugodonoſor alſo by hys humylite gate ageyn hys reſtitution. For he that had ben deſtitute fro hys Royame & was bycomen a dombe beſte by cauſe of hys pryde. was by his humylite reſtored in his former aſtate as wytneſſeth danyel in his thyrd chapytre. Semblably mari Magdalene humbled hyr ſelf to the feet of Iheſu cryſt in w pyng & wypyng his feet wyth hyr heeris. and by the ſame ſhe gate remyſſyon of alle hyr ſynnes. Alſo we rede how the cyte of Nynyue ſhold haue ben deſtroyed. But by humulyte and penaunce they gate grace as Ionas reherceth in his iij chapytrr. By the whyche thynges it apperith how humylite geteth mercy / And in dede Iacob by humble ſpekyng appeaſed hys brother Eſau whiche was angry with hym / & wold haue ſlayne hym as ſōme ſay / As the hyſtorye appereth in geneſis the xxxi chapytre / wherfore alſo loſte Roboas parte of hys royame but by proude ſpekyng & ouerth wartly as we rede in the thyrd book of kynges the xij chapytre / we rede alſo how the tweyne companyes eche of fyfty whyche came by pryde to elye were deſtroyed by fyre / but the thyrd companye of fyfty was kepte by his humylite as it apperith in the fourth book of kynges the fyrſt chapytre. By whyche it apperith euydently that pryde is diſplayſaūt to god and the proude men were ſomtyme ryght gretely pugnyſſhed. But by humylite the creature may wel gete grace and pardon of god ¶Alſo we rede how the woman of Chananee by humble ſpekyng gate helth for hir doughter as reherceth ſaynt Mathewe in his xv chapytre / And to this humylite we haue example by ſaynt Iohn baptyſte whiche lyued in deſerte in ryght grete penaunce and very humylite / and ſayd hym ſelf to be vnworthy to touche the latchet of the ſhoo of Iheſu Cryſt. And he was clad wyth a camels ſcyn as ſaynt mathew reherceth in his thyrd chapytre & by cauſe of this humylite he was enhaunced aboue al other & called more than a prophete. Semblably helye was of ryȝt humble lyf. and therfor god enhaunced hym ryght gretely / & was the fyrſt prophete for whome god began to ſhewe myracles as it appereth in the fourth book of kynges. the fyrſt the ix / xiiij. & the xvij chapytres / Moreouer the chyldren of Iſrael were repriſed by holofernes. But fynably they humbled them ſelf / and were ſaued as it apperith the x chapytre of Iudith. And generally by humylite the creature may gete of god that whyche he hath nede of. for whiche humylite to haue. moche prouffyteth it a man to wel beholde & knowe hym ſelf as it is ſayd in the begynnyng of this preſent chapytre /

How humylite is agreable to god & to the world capo. iiij

HVmylite is moche playſant to god & to the world / For ſhe wytneſſeth of thomage that the creature oweth to do to his creatour naturelly. euery good man hateth pryde / wherfore it foloweth that he loueth humylite / And veryly we ſee in dede that a proude man may haue no frende & the reaſon is this. For he may not ſuffre that another be lyke to hym / but he wyl ſurmounte euery man / & ſo gaynſayeth alle amytye. For as Aryſtotle ſayth iu the ix chapytre of the Ethyques. Amytie or frendſhyp requireth ſemblaūce & ſomme equalite bytwene them that ſo owen to loue. alas pryde deuyded heuen pryde alſo maketh many warres in the world. For wylle & deſyre to regne maketh ofte many grete bataylles. & ſomtyme wythout cauſe put many men to deth. Therfor the wyſe man ought to humble his hert for to be loued of god. & after of the world / And of ſo moche as the creature hath more of good & welth / & laſſe of aduerſite. of ſo moche he ought the more to humble hym ſelf and not tabyde the tyme of neceſſyte whā he ſhal by force be humbled / Therfore ſayth Ariſtotle that more it auaylleth hym that humbleth hym ſelf by his owen wylle than to hym that is humbled by force. And therfore Seneke in his epiſtle to lucille lxx. ſayth thus. brynge thy ſelf to lowe & lytel aſtate withoute to enhaunce thy ſelf / to thende that fortune make not the to falle foo hye to lowe. Say not the naturyens that the lyon doth no harme to a man that humbleth hym ſelf to hym. & wylde bore doth noo harme to a man that is leyde on therthe / And therfore a man oweth by ryght to humble hym ſelf for teſche we peryll. And to this purpoos we rede how dydymꝰ in his epyſtle ſayd to alyxandre. knowe thou for trouthe that god is redy to do to the moche good. ſo that thou be not deceyued by thy pryde. by whyche it apperyth that pryde empecheth wytte & aduys. & maketh a man to lyue without peas of conſcience. For hates & noyſes be founded in pryde. as in the rote of al enemyte / And to this purpoos ſayen the naturyens that the thondres. lyghtnynges and the grete wyndes ben cauſed of ſomme erthely thynges whyche aſcende ••• tylly vp aboue by the rayes of the ſoune / & more hyer than th y ought to doo. But nature whyche may not ſuffre them ſendeth them agayn doun / & in lyke wyſe cauſen the thynges aboueſayd / Sēblably is it of a proude man whyche is moche oo •• ful & ful of noyſes. by cauſe that be mounteth more hye than he ought or ſhold. & in dede he falleth lower than he wold for he may endure nothyng of the world. neceſſe not to deſpyſe other. Therfore ſayth Prudence in his book of ſubgection of vyces / that humylite adreſſth a man. & maketh his lyf more in a moyen in al his operations and teſche we oultrage. Therfore reherceth valere in his fourth book that ſyth that another Valere had be moche grete at Rome. he put hym ſelf frely in a ryght lytel aſtate / and lefte al pompes and al worldly thynges. and me ſemeth that al proud peple ought to aduyſe them vpon the hyſtoryes and auncient examples the wyche ſhewe how humylite enhaunceth the peple / and pryde ouerthroweth them. Rede we not how ſaul kepte nete / and Dauyd ſheep / & after were kynges. Conſtantyn alſo was ryght poure whan he toke to his wyf helayne / and after was choſen Emperour By whyche it appereth that the humbles haue ben enhaunſed but of the proude folke what ſhal we ſay. I praye the byholde what is bycome of the puyſſance of new whych fyſſhed with nettes of gold / where is the puyſſaūce of pharao. where is the myghty cyte of Troye whyche was ſo renomed / where is babylone that was ſo made iu heyght. Certeynly all is come to nouȝt / For pryde may not longe endure. What auaylleth thēne pryde whyche the world ſo moche loueth / what is bycome of Arphaxat the proud kyng. he was all vanyſſhed awaye as ſmoke. what is bycome of Agryppe and Iulyen that were ſo myghty. Fortune hath taken awaye fro them alle that ſhe had gyuē them / he is a fool that truſteth in her. but perauēture thou ſhalt ſaye / that thou mayſt wel truſte in thy wytte / and in thyn hauoyr. where as is thy grete puyſſaunce. Alas I praye the. wylt thou adreſſe the & conſydere that no man ouȝt to glorifye ne ſette his hert in his ſapyence ne in his wyſedom And herof haſt thou example of ſalamon the wyſe mā whych afterward was deceyued ſo moche that he adoured ydolles / & Architofel the wyſe counceyllour of dauyd fynably he henge hym ſelf / And the wyſe cathon. ſlewe not hym ſelf. & democritus alſo. And therfore it is grete folye for a man to gloryfye hym ſelf in his wytte & connyng / more ouer what auaylleth the yf thou be fayr / For Abſalon was fayr / neuertheles he was hanged on a tree. And tholyfaūt for al the beaulte of his yuorye & his teeth is ofte put to deth. The gamaleō is moche fayr in his lyf. but he is ryght foul in his deth. what auaylleth thēne the beaulte of this world. Thus euery perſone may ſee and wel apperceyne. that ther is no thynge in thys world wherof we ought to haue pryde for to gloryfye our ſelf. And this conſydered the kyng of perce ſeeyng his people and hys kynghtes wepte ſayeng / Alas I ſee a ryght fayr companye But it is pyte / ſeen that in ſhort tyme they ſhal be but erthe / In lyke wyſe recounteth ſaynt Iherome. that ther is no thyng of the world that endureth For we rede that Ionynyan dyd grete payne for to bycome a kyng. but he deyed the ſame day that he ſhold haue be made kyng of the royame of Perce. and Valentyne that was ſo ryche. was by bledyng at the mouthe dede & quenchyd. And his ſone gracyen was betrayed of hys owen people & ſlayu by one his enemye / Thenne it is but lytyl glorye to ſeygnourye and to haue ryclxſſes. and the ſame ſayd the kyng agryppe / whyche is tofore named. the which in deyeng cryed wyth an hyghe wys. Alas my good peple ſette nothyng by hauyng of ryclxſſes. For me that am your lord ye may ſee deye right pourely. And therfore Orace in his epyſtles ſayth. that there is nothyng that better apperteyneth to a man than lowlynes or lytel thyng. For to a lytel thynge apperteyneth lytel. That is to wete humylite / the which maketh agreable to god and to the world as tofore is ſayd.

How the creature ought humbly to obeye to god capitulo v

THe ſcrypture ſayth that obeyſſannce pleſeth more vnto god / than doth ſacrefyſe. And herof we haue example of our fyrſt fader Adam whych vſed hys owen propre wylle and lefte the commaundement of our lord Iheſu cryſt. which god had gyuen hym / And therfore he fyl in to grete pouerte and in to many myſeryes. as wytneſſeth Saynt Auguſtyn in hys xv omelye vpon the goſpel of Saynt Iohn / It is alſo wel reaſon that the ſeruaunte obeye to hys mayſter / And conſequently the creature to god / And to this purpoos recounteth valerye in his ſecond book how of old tyme the knyghtes obeyed to the prynces vpon payne of deth / By moche more ſtronge reaſon we ought to obeye to god wyth al our myght. For as ſayth the ſcripture we ought more to obeye to god than to men And yf we obeye vs to men / that ought to be for the loue of god. Thus counceylleth vs thappoſtle. And certeynly moche good is fallen to them. that haue humbly obeyed god. And to this purpoos recounteth Saynt gregory in his dyalogue the fyrſt book the ſeuenth chapytre how ſaynt benet had a dyſciple whom he cōmanded that he ſhold rēne vpon the water. whome he obeyed & was ſaued fro peryll. Thenne ſaynt enet demaū ded hym yf he had ony fere of the watrr. And he anſuerd hym that he had apperceyued noo water / And thenne ſaynt Benet thanked god for as moche as he had ſeen thus myracle for the obedyence of his diſcyple. Saynt gregory alſo reherſeth of a religyous man whiche at cōmandement of hys abbotte euery day by iij yere watred a piece of wode al dreye whyche was ſette in the erthe / And yet he muſt fetche the water a myle f rre And by cauſe of the meryte of his obeyſſance the thyrd yere the ſayd t •• e flouryſſhed. and this hyſtorye reherceth Caſſiam the fyrſt look of his collacōns in whiche he recounteth alſo how the dyſciple of a ryght olde man at his cōmandement wold remeue a ryght grete toche / and aduyſed hym not yf he myȝt doo it or not. For it ſuffyſed hym to obeye his mayſter after his power / By the whyche thynges it appereth how obedyēce is agreable to god. for the whyche to haue. we haue example in nature / as ſayen the naturyēs. The beſtes obeyen to the lyon as to theyr kynge / And dar not paſſe the cercle that the lyon maketh with his taylle. Sēblably the bees that maken hony obeye to theyr kynge / and the Cranes alſo. And in nature we ſee many thynges ſemblable. More ouer in holy scripture we haue to this purpoos many examples. And veryly we rede how Noe obeyed ryght expreſly to god as it apperith in the vij. chapytre of geneſis. And therfor he was ſaued / fro the flood. ¶Semblably the chyldren of Israel for theyr obedyence were kepte of god as it apperyth in the ix chapytre of the boke of nombres. Thappoſtles alſo lyghtly obeyeden to god in ſo moche that they folowed hym atte fyrſt callyng as recyteth ſaynt Mathew in his iiij chapytre / And therfor aboue al peple ben they enhaunced in the chyrche / and alſo in heuen. Semblably Abraham obeyed to god in ſo moche that he wold haue ſacrefyed his owen ſone and smyten of his heed atte cōmandement of god as it apperyth in the xxij chapytre of geneſis. And therfore god promyſed to abraham that of his ſeed ſhold be born the ſauyour of the world. Therfore we ought more to obeye to god than to man. as it is tofore ſayd. And accordyng to this we haue enſaumple of Mathathias whyche anſuerd to the meſſager of the kyng Anthiocus ſayeng. that yf alle obeyed to the kyng Anthiocus. yet he wold not obeye to hym but to god. as it is wryton in the book of machabees the ſecōd chapytre. ¶we rede alſo of the ſeuen brethern / that had leuer to deye than to ete fleſſhe forboden. ayenſt the cōmandement of god. not wythſtōdyng the kyng cōmanded it to them. wherby it apperith that they ought to be repreued that excuſe them of the euyl that they doo for theyr maiſtres that ſo commaunde them. For ſuche is of noo value. by cauſe they ought fyrſt obeye the cōmaundement of god. as ſayth Saynt Petre in the v chapytre of thaetes of thappoſtles. More ouer for to obeye / ought to enclyne vs the example of the virgyne Marie. the whyche obeyed to the wordes of the aungel in ſayeng. Loo the handmayde of god. late it come to me as it ſhal pleſe hym. & after thy word / we rede also how dauid not wythſtondyng that he was kynge obeyed to hys fader / as it apperyth the fyrſt book of kynges the vij chapytre / And yonge Thobie ſayd to his fader that he was redy to obeye to hym / And cornchꝰ centurio was redy tobeye to hym / whom god had ordeyued to be prelate and mayſtre. as it apperyth the tenth chapytre of thactes of thappoſtles / ¶Alſo we rede how the regabytes dranke no wyn ne had no howſes / for to obeye to theyr fader / As Ieremye reciteth in his thyrd chapytre. By whyche thynges it apperith how obedyence was obſerued of the Auucient people & that they that dyſobeyed were pugnyſſhed of god / as it apperyth of the chyldren of Iſrael. the which were ouerthrowen n bataylle / for ſo moche as they dyd ayenſt the wylle of god. & entred not in to the lond of ꝓmyſſion which they deſyred as it apperith the xxiiij chapitre of the boke of nombres / Ionas alſo was throwen in the ſee. by cauſe he dyſobeyed to do that god had cōmanded hym / as it ſhe weth in the thyrd chapytre of Ionas. & therfore we ought to obeye to god fyrſ / & after to other creatures. yf we wyl eſche we peryl & playſe Iheſu Cryſt as ſayth ſaynt bernard vpon cantycles / The man is not worthy to haue ony good yf he knowe not ne obeye god. & ſaynt gregory in his omely ſayth. that he ouȝt to be mooſt humble toward god and mooſt enclyned to ſerue hym. that hath receyued mooſt goodes of hym / & yf he do otherwyſe the goodes that he hath receyued ſhal be encreaſyug of his payne at the day of Iugemēt. This wytneſſeth hughe the viij chapytre of the boke of the Arke of Noe. And for to haue cauſe to remēbre the god that god hath doon to vs we haue many examples in holy ſcrypture. Rede we not how Iacob after that god had ſente to hym many goodes.he ſayd / Syr I thanke the for the good that thou haſt doon to me. Of whyche I moche remembre. as it is ſhewed in the xxij chapytre of geneſis. / ¶Semblably dyd Dauid as it apperith in the ſecond book of kynges the vij chapytre. And Danyel ſayd. lord thy name be preyſed and bleſſyd for the good that thou haſt doon to me / as it apperyth in the ſecond chaptyre of danyel / ¶Semblably the appoſtle Saynt Poul in hys epyſtles ryght ofte and contynuelly preyſeth and thanketh god as it is ſhewed in the fyrſt chapytre of hys epyſtle to the romayns / Rede we not alſo how the chyldren of Iſrael ſongen in loouyng and prayſyng god by cauſe he had delyuerd them fro ſeruytude. and that they had paſſed wythout peryl the reed ſee. as it apperyth in the xv chapytre of Exode. Semblably the thre chyldren that god delyuerd fro the fournays bleſſyd god ryght ſwetely and deuoutely as it is wryton the thyrd chapytre of danyel. by the whiche thynges it apperyth how euery man ought to humble hym ſelf toward god and to yelde to hym thankynges of the goodes that he hath receyued / ¶And to thys purpoos Seneke in his four ſcore and one epyſtle to Lucylle ſayth to a man vnkynde. no man ought to ſay no thyng. Thenne we ought to take enſaumple of the chyldren of Iſrael. the whyche after theyr vyctorye of Syraza offreden vnto god many yeftes in theyr ſacryfyſe.as it apperyth the one and twenty chapytre of the book of nombres / And after that they had had the vyctorye of Syraſa and Delbore they began to ſynge in preyſyng as it apperyth in the fourth chapytre of Iudyth Semblably whan they had had vyctorye by Iudas the Machabee ayenſt Thimothean. they began to ſynge and prayſe god as it apperyth in the ſecond book of Machabees the tenth chapytre. Methynketh that they be ryght moche to be repreuyd that remembre not the goodes that god hath doon for them / & that wers is after the meſure that god gyueth to them mooſt good. they become mooſt haultayn and the more prowd / they dygne not to take enſample at the good creatures / the whyche ſom tyme loued god the more. by cauſe of the goodes that he gat to them / ¶Alſo we rede how Anne loued god. and thanked god of the grace that ſhe had to haue a chylde as it apperyth in the fyrſt book of kynges the ſecond chapytre / And whan the vyrgyue marye had conceyued our lord Iheſu cryſt. she began for to magnefye god in ſayeng / Magnificat anima meadominum / That is to ſay my fowle magnefyeth god / as reherceth to vs Saynt Luc in hys fyrſt chapytre / And zacharias whan hys ſone was born / that is to were Saynt Iohan baptyſte. thenne be began to ſay / Bleſſyd be the lord god of Iſrael. whyche hath vyſited and hath redemyd hys peple ¶Neuertheles ſomme ther be that take hede to none other thynge but to haue good wythout takyng hede fro whens ixy ome. And therfore fynably theyr goodes peryſſhe / and come to an euyl porte and yet not in theyr tyme. Neuertheles fynably theyr heyres been pryued fro them for thyngratytude. and not remembryng fro whens they camTherfore ought euery man to byholde and take hede of that whiche he hath receyued fo god. and ſo moche the more ſerue hym deuoutly, and loue hym. and not only to god but alſo vnto hys neyghbour hym ought emembre the benefayttes and goodes that he hath had of hym / ¶And herof we hane enſaumple of thobye whyche offryd ryght many grete yeftes to the Aungel that had heled hys fader and had delyuerd hym foo the deuyl. and kepte hym foo the fyſſhe that wold haue deuoured hym / ¶He suppoſed that the Aungel had ben a man. and therfor he offryd to hym parte of hys goodes / as it apperyth the xiij chapytre of Thobie. ¶And alſo Dauyd ſemblably. humbly thanked them that had ſeruyd hym as it apperyth in the ij book of kynges 〈◊〉 chapytre. Helyas reyſed the ſone of the wydowe which had doon moche good to hym / as it apperith in the thyrd book of kynges the xvij chapytre. And generally al men of renom mee and of good lyf haue remembred the goodes that they haue receyued. And they that doo otherwyſe be approued as people vnworthy to haue good. the whych may be compared to the boutelyer ſeruaunte of Phaxa •• . the whyche anone had forgoten the good that Ioſeph had doon to hym in pryſon as it apperyth in the fourty chapytre of geneſis. ¶And to them whome Dauyd had doon moche good. whyche put them in payne for to delyuer hym in to the hand of Saul hys mortal enemye. ¶Saul alſo had receyued many good thynges of Dauyd. and neuertheles he wold haue ſlayne hym as it is wryton in the fyrſt book of kynges the xvij chapytre / And Abſalon pourſewed hys fader Dauyd. whyche had doon to hym moche good / For he had pardonned hym of the deth of hys brother and had kepte hym fro banyſſhement. O what ingratytude and what trayſon of the ſone to the fader. whyche is ſhewed in the ſecond book of kynges the xv chapytre ¶Of thys Ingratitude or vnkyndenes ben many entatched in doyng euyl to them that haue doon to them good. or to theyr ſucceſſours. Thus dyd the kyng Ioab / the whyche forgate thamy tye of Ioga the preeſt of the lawe. For he ſlewe zacharye his ſone. as it is wryton in the book of Paralipomenon the xxiiij chapytre. / ¶And Amon the proude procured the deth of the chyldren of Iſrael / whyche hadden doon to hym moche good and ſeruyees / as it apperyth in the ſecond book of kynges the tenth chapytre. ¶O Ingratytude thou forgeteſt benefayttes and makeſt a man vnworthy to haue good. And therfore of vnkynde people god complayneth hym in the fyrſt chapytre of yſaye the prophete in ſayeng. I haue nouryſſhed chyldren and enhaunced them. and they haue deſpyſed me. And he •• of haue we many hyſtoryes of them that haue deſpyſed god after that they receyued good of hym.

¶Rede we not alſo how our lord Iheſu Cryſt delyuerd ſom tyme the chyldren of Iſrael from the handes and ſeruytude of pharao. and after they forſoke god and worſhypped calues of golde as it apperyth the vj chapytre of the book of nombres ¶To whyche chyldren of Iſrael god of heuen ſente Manna in deſerte. And yet neuertheles they murmured as it apperyth in the book aforeſayd the xv chapytre / we rede alſo how god enhaunſed ſomtyme Iheroboam. and made hym lord of x trybus / And neuertheles thys was he that wythdrewe the people fro the ſeruyce of god. For it is ſo wryton in the thyrd book of kynges the xij chapytre. Ananias alſo by the helps of god ſurmounted hys enemyes / Neuertheles after he forſoke god and worſhypped thydolles. as it is wryton in the ſecond boke of paralypomenon the xxv chapytre. and therfor the wyſe man ought to aduyſe hym wel of the goodes that he hath receyued. and ought ſwetely to remembre them as it is tofore wryton.

¶How pacyence is the ſecond vertue. and it ought for to be had capitulo v

THe ſouerayn moyen for to ſurmounte his enemye / is to haue pacieuce. And therfore ſayth plato / that the rote of alle phyloſophye and of alle ſapyence is pacyence / And to thys purpos Seneke in his vj epyſtle to Lncylle ſayth. we ought ſayth he gladly to endure aduerſytees / For by Impacyence we doo none other thynge but to weye our euyll and make it gretter / And in dede the wyſe men were right pacient As Syllen the whiche fonde fyrſt the lawes. and was moche wyſe and ryght pacient as recoūteth valerius in hys vij boke and epiſenre ſette nothyng by ony ſorow that myght happe to hym as reherceth terquilian in his apologetique & quyntilian in hys x cauſe ſayth that payne is noo thynge. but yf it be to hym that endureth it ageynſt hys wylle. And yf a man endureth it gladly / thenne he mayſtryeth fortune. as ſayth prudence in hys book of the ſubgection of ſynnes / ¶And Lucan in his thyrd boke ſayth that pacience enioyeth in aduerſyte. and maketh a man to come to grete good in ſo moche that no man may greue ne noye hym / In lyke wyſe ſayth macrobe in the book of ſaturnelles in whyche he recounteth how Auguſtꝰ the Emperour was ryght pacient. not witſtādyng that there was ſayd to hym many vylonyes / And valere in hys fourth book recyteth how Siracuſan was right pacient whan denys the tyrant put hym out of hys contree / And it happed for to haue recomforte he went to the hows of Theodore and abode ryght longe at the yate. The which thynge ſeyng Siracuſan he ſayd to his felowe / Alas I ought to haue good pacyence For I haue made in tyme paſſed many other to abyde at my gate / Semblably euery man ought to thynke / whan ther cometh to hym ony aduerſyte that it is by cauſe of his ſynne / For by cauſe of our ſynnes we ought gladly to endure and haue pacience. And in dede pacience awaketh a man and maketh hym ofte to gete wrtues. and to bycome good / As wyt neſſeth valere in his thyrd book of Alexandeidos. Alas we ſee how many for to recouure helthe endure many paynes. & receyue ofte bytter medecynes. Thenne by more ſtrenger traſon we ought to endure aduerſytees for to gete vertues & for to hele the ſowle / and therfor ſayth Cathon that he may not by his puyſſaūce ſurmoūte aduerſyte but he helpe hym wyth pacyence / and to this purpoos we haue example of ſocratrs the whyche ſomtyme was ryght pacyent. in ſuche wyſe that none myght angre hym / as caſſian ſayth in his book of collacions / & ſaynt Iherome in his fyrſt book ayenſt Ionynyan / recoūteth how Socrates had ij wyues the which were to hym ful greuous & ful angry / & dyde hym moche harme. but alle way he had pacience. & toke it al in gree. & ſayd that pacyence made no force of tormentyng ne to ſuffre harme / ſemblably we haue many examples of many perſones the whiche were ryght pacient. Rede we not how Iſaac was ryght pacyent whan his fader wold haue ſmyton of hys heed for to haue ſacrefyed hym. as it is redde in the xxij chapytre of geneſis. And Ioſeph was right pacient in the perſecucion of his brethern whan they ſolde hym as it apperith the xxxvij capytre of geneſis / and dauid was moche pacient whan hys ſone abſalon purſiewed hym. as it is wryton in the ij book of kynges the xvj chapytre. and thobye endured moche paciently the Iniuryes that his wyf dyd to hym & his frendes as it is writon the ſecond chapytre of thobye / veryly pacience is the veray maiſtreſſe of al aduerſyte. & is the vertue by which a mā may furmounte fortune. And more ouer we rede that by pacyence many haue goten moche good. and by it haue eſchewed many euylles / Ne rede we not how gedeon by his pacyence and his humble ſpekyng repeaſyd the chyldren of Effraym as it apperith in the book of Iuggis. the viij chapytre. Semblably the fayr & ſwete ſpekyng of Abygayl repeaſed dauyd whan he was angry ayenſt Nabal hyr huſbond as it apperith in the fyrſt book of kynges the xvj chapytre. But Roboas by his Impacience & rude ſpekyng loſte his dygnyte & hys ſeygnontye. as it appereth in the iij book of kynges the xij chapytre. Alas what auaylleth Impacience / but yf it be for to encreace wordes. but by pacience we may gete vyctorye of our enemyes.

¶How Ire and hate noye and greue the creature capo. vij

AS Seneque ſayth. Ire troubleth the vnderſtondyng of the creatures. And therfore it ſhold be theyr prouffyt for to byholde & take hede of them ſelf. For as Seneque ſayth yf an yrous man byhelde hym ſelf. he ſhold haue pyte of hym ſelf as who ſayth that Ire or wrath gyueth afflyctiō to hym that is angry. and to this purpoos tullius in the proceſſe that he made for martell ſayth that ire is auncyent in counceyl. And epycure ſayth that Ire acuſtomed maketh a man to come out of his wytte. And burdius ſayth that Ire doth more harme to hym that is āgry than to another. Thēne ouȝt euery man eſchewe yre. For as ſayth cathon Ire engendreth dyſcorde & alle enemytye & cauſeth reſon to peryſſhe. in the ſecond boke of eneydos. Therfore ſayth thibulle that they were moche horryble that firſt fonde warres / many ben dede euylly. and Ire hath ſo moche doon that many in deſpayr haue ſlayne them ſelf. Recounteth not valere in his ix book how othus whiche after was named darius was right cruel and moche Irous in ſo moche. that he dyd doo ſlee many good men / & contryued many engynes terryble for to make men to dye but fynably the cruelte cam vpon hym ſelf. For reaſon wold that he that is cruel ſhold by cruelte be caſt out and pugnyſſhed. therfore it is good to conſydere what harme cometh of yre. and as me ſemeth it is none other thyng but a ſpyce of rage / thus ſayth ſeneque in his fyrſt book of clemence / Neuertheles I wyl not repreue the yre of good men. the whiche ben wrooth whā they ſeen harme doon. For the prophete ſayth a man may be wroth for harme & yll that he ſeeth doon wythout ſynne. And certayn we rede how Moyſes was angry ayenſt the people by cauſethey kepte the manna ayenſt the cōmaundement of god as it apperyth the xvij chapytre of Exode. And also he was angry whan he ſawe the people worſhyppe the calf in ſo moche that he brake the cables of the cōmandementes in caſtyng them doun as it is wryton the xxij chapytre of Exode. And Neemias was angry ayenſt them that dyde vſure as it appereth the xv chapitre of neemye. by whyche it apperith that it is no faulte ne ſynne to be angry for doyng of enyl / And in dede Saynt Auguſtyn ſayth that god is angry ayenſt the ſynnars in punyſſhyng them. And to thys purpoos we rede how god was angry ayenſt Salamon by cauſe of his ydolatrye / as it apperyth in the fourth book of kynges the x chapytre. & for ſemblable reaſon he was angry ayenſt the chyldren of Iſrael / & put them in the hand of Azael theyr enemy. as it apperyth the iiij boke of kynges the x chapytre / Semblably for ydolatrye god was angry ayenſt Ioab. & ayenſt his capytayn. as it is wryton the ſecond book of paralopomenon the xxiiij chapytre / we rede alſo how god was angry ayenſt the chyldren of Iſrael bycauſe they dyd fornycacion wyth the doughters of Moab as it apperyth the xxv chapytre of the book of nombres / by whyche thynges it apperyth how god is angry ſomtyme ayenſt the 〈◊〉 . But that is not Ire named ne Impacience whyche troubleth the ſpe ite & the entendement whiche empecheth and 〈◊〉 many good thynges. and maketh a man to come to many Inconuenyen •• s. Ne recounteth not Valere in hys ix boke of the cruelte of a Iuge whyche made a bulle of braſſe / & had ordeyned that the euyldoers ſhold be cloſed therin. & there ſhold deye by famyne. the whyche thynge ſeyng Hanybal / he condempned the ſame Iuge to deye the ſame deth / to the which he had condempned other. And neuertheles hanybal was alſo right cruel / in ſo moche that he made a brydge of the bodyes of the romayns whyche he had ſlayn / vpon which he & his peple paſſed ouer the ryuer of golle. but at the laſt the ſayd hanybal was ouerthrowen of his aduerſaryes / For cruelte by reſon muſt be cruelly ſerued. And therfore no man ought to be cruel ne to be Ireful ne bere wrath in hys hert. For the Ire tormenteth the Irous. and bryngeth hym to ſuche a poynt that he can not ne may not conſente to reaſon / Alas what auaylleth me yf I hate my neyghbour. ſeen that in ſuche eſtate I may not playſe god. ſyth I loue not hym whom I ought to lone. and alſo I may haue noo pardon ne foryeuenes yf I forgyue not other. Rede we not how Iepte made pees with the galady •• s in ſo moche that he faught for them / Not wythſtondyng that they had doon to hym many euylles & moche harme as it appereth the vj chapytre of Iudicum / ¶Dauid in lyke wyſe wold not ſlee y obeth his enemy. And in dede he dyd do ſlee the ij theuye that preſented to hym the hede of his enemy as it apperith the ij book of kynges the iiij chapytre / wherfore it apperith that no man ouȝt to hane Ire in his hert ne bere wrath But the deuyl whyche is prynce of alle deuyſion by dyuers maners engendreth the ſtryues & noyſes / For ſōme hate alle theyr neyghbours. and ſomme hate by enuye other / ¶Suche was the hate of the brethern of Ioſeph / whome they ſold as it is wryt n in the xxix chapytre of geneſis. wherfore hated the egipciens the chyldren of Iſrael. but by cauſe they becam grete and multeplyed as it is wryton the thyrd chapytre of Exode And Saul wherfore hated he dauyd. but for as moche that he ſawe that he was wyſe and moche loued of the people. as it apperyth the fyrſt book of kynges the xvj chapytre / And the fende by dyuerce maners ſoweth dyſcorde & Ire. but be that is wyſe ought to bere no wrath. but deſyre weel and good to euery man /

¶How no man ouȝt to ſtryue ne engendre noyſes cap viij

By ſtryf may come noo good. but it engendreth noyſes. whiche oftymes may not wel be appeaſed. And therfor Chaton ſayth to his ſone. my ſone thou oughteſt to flee noyſes & ſtryues. For moche people haue had harme by ſpekyng but by beyng ſtyl & not to ſpeke fewe or none haue had ony harme. And to this purpoos ſayth Iuuenal in his iiij book that ſtryuyng langage beryth venym in hym ſelf & corrupteth good maners & empeſſheth & letteth frendſhyp. And me ſemeth that who that may haue pees by hys lytel ſpekyng or beyng ſtylle. hath not gretely cauſe to ſpeke. For for to ſpeke wel is a grete mayſtrye. but for to be ſtylle and ſay lytel is no grete payne / and oftymes ſcileuce cauſeth to haue pees. And this wytneſſeth Ouyde in his boke of the arte of loue. More ouer by reſon it wel appereth that contencion ne ſtryf is noothyng worth / For yf thou ſtryue for to ſuſteyne trouth and bounte. it is no grete wyſedom. For trouth & bounte ſuſteyne them ſelf. And therfor it ſuffyſeth to vnderſtonde without ony thynge to ſtryue. For who that vnderſtōdeth trouthe and wyl not conſence therto. by his ſtryf he ſhal not chaunge hys purpoos. And yf thou ſtryne for falſehed and for euyl / the ſynne is moche grete. & ſo leſeſt thou thy payne for of ſo moche as thou the more ſtryueſt. of ſo moche thy falſehede more clerely ſheweth / And this wytneſſeth a phyloſophre named exenophon And Seneke in his fyrſt epyſtle to lucylle ſayth that a man ſhold not ſtryue ayenſt a fool. And to a wyſe mā for to ſtryue it is a folye / For the wyſe man hateth noyſe and ſtryf. and empeſſheth the pees of hertes and conſciences / Therfore ſayth the wyſe man that fayr and ſwete ſpekyng maketh a man to haue p es & frendes. Thenne is good to enquyre fro whens comen the noyſes and ſtryues. and me ſemeth that they be ofte engendred of pryde. For we rede how Amalech made warre ayenſt the chyldren of Iſrael. for fere that he had to loſe hys ſeygnourye / as it apperyth in the xvij chapytre of Exode. & ſom yme the noyſes comen by Impacience. & by fyers wordes as it is aboue ſayd. by whyche it apperyth that no thynge or lytel to ſpeke is ſouerayn moyen for to haue pees & flee noyſes. Alſo we rede how Saul dyſſymyled of them that myſſayed or ſpaken euyl of hym as it apperyth the fyrſt book of kynges the x chapytre / And Thobie ſayd not a word to hys wyf whan ſhe ſayd many iniuryes to hym as it apperith the ſecond & the iij chapytre of thobie / In lyke wyſe ouȝt the wyſe man to doo in heryng wythoute ony ſtryuyng.

¶Here foloweth the thyrd vertu / whyche is abſtynence / & how one ought to lyue ſobrely capitulo ix

GLotonnye is cauſe of many euylles & ſynnes / and engendreth many maladyes bodyly & ghooſtly. And therfore ſayth tullius in his fyrſt rethorique that attemperaūce is none other thyng but by rayſon to mayſtrye the fleſſh and alle corrupt deſyre. And ſaynt Ambroſe ſayth that attemperaunce is a vertue whyche ruleth a man in that. whyche he ought to to / And therfore the auncient men lyued right ſobrely / And to this purpoos recounteth Egelle in his fyrſt book / how Socra •• s was ryght ſobre al his lyf. the whyche ſocrates ſayd. that the people ought not lyue for to ete. but to ete for to lyue. and lactence in his book of very odoracion ſayth that the poetes calleden glotonnye beſtyalite. For a man beyng a gloton lyueth wythout reaſon & wythout rule. And therfore ſeneque in hys book of iiij vertues ſayth that men ſhold ete without replection. and drynke wythout dronkeneſſe. For glotonnye maketh a man lyghtly to falle in to lecherye / and to this purpoos recounteth ſaynt Ierome ayenſt Ionynyan. how galyen ſayd that a man may not ſurely lyue. but yf he lyue ſobrely. the whyche thynge is veray truthe / not onely to the body. but alſo to the ſowle / And therfor ſocrates ete not but one tyme of the day whan the ſonne wente doun as recounteth agelle in the book aforſayd. And Bocee in the ſecond book of conſolacyon ſayth that nature is contente wyth lytel thynge / as who ſhold ſay that nature requyreth ſobrenes and abſtynence. & to thys purpoos recounteth valere in his ſecond book and ſayth that the auncyent olde men lyued ryght ſobrely to thende that they ſhold be chaſte / in ſo moche that the women of Rome dranke noo wyn for the ſame cauſe / And agelle in his book aforeſayd recyteth ow the romayns lyued ryght ſobrely & ſyngulerly at ſouper. for thēne they ete lytel or nought. More ouer didimꝰ in wrytyng to Alyſaunder ſayth that the peple of his contreye were ryght / ſobre and toke noo refection but after reaſon and after the neceſſyte of nature. And concluded fynably that they of the ſayd contrey had comunely no maladyes. ne vſed none other medecyne but of ſobrenes & of abſtynēce. By the whiche thynges it apperyth / to lyue ſobrely is a thyng moche prouffy table to the ſoule & to the body-and by ſobrenes the body hath helth. and the ſoule lyueth wythout ſynne. And therfore ſayth Lucan that a man ought to accuſtome hym to gyue to nature attemperaunce. and for to attempre his noryſſhyng. the whyche ought to be wythout oultrage. and without dronkenneſſe. For glotonnye is not allone. but hath al way many ſynnes wyth hym. & certeynly by glotonnye a man leſeth his wytte & vnderſtōdyng. and ſheweth ofte his ſecrete folye / glo ••• nye maketh a man olde / and ſone to become loothely & ſoul. And by dronkenes many ſtryues & noyſes ſourden & comen / & maketh a man to be lyke a dombe beeſt / For as gaulter ſayth in hys fyrſt book of alexandeidos. dronkenſhyp is the ſepulcre of rayſon. And Ouyde in his ſecond book of remedye of loue ſayth / that dronkenſhyp buryeth the courage & wylle of a man. For by dronkenes a man bycometh as deed & is of all poyntes not able to do wel. And therfore eche of vs ouȝt dyligētly teſchewe glotonye / for that is the vyce by the which the fende ouercometh a man and warryth ayenſt hym. for of this ſynne he tempted our fyrſt fader Adam. by whiche fynably he was put oute of paradys. as it apperyth the iij chapytre of geneſis. Semblably he wold haue tempted our ſauyour Iheſu cryſte ſayeng to hym / yf thou be the ſone of god. make of theſe ſtones breed. as it is writon the iij chapytre of the goſpel of ſaynt Mathew / More ouer glotonnye maketh a man leche ous. And herof we haue example of loth. the whiche by dronkeneſſe defowled and brought his owen two doughters wyth chylde. as it is wryton for ix chapytre of geneſis / Glotonnye alſo maketh a man dyſhonoured / And herof we haue example by Noe. the whyche in his dronkenes laye ſhamefully on the grounde and ſhewed his membres of nature. by whyche he was ſcorned of his ſone Cham as it is wryten in the viij chapytre of geneſis. Alas by glotōnye the chyldren of Iſrael were ſomtyme tempted & gretely deceyued as it apperyth the xvj chapytre of exode. And by glotonnye Eſau ſolde his patrymonye as it apperyth the xxv chapytre of geneſis. Rede we not more ouer how Ionathas was condempned to deth. for as moche as he ete a lytel hony ayenſt the comandement of hys fader as is wryton the fyrſt book of kynges the xiiij chapytre / By whyche it apperyth that glo onnye hath 〈◊〉 moche harme. And certaynly we rede that the phylyſtees were ſlayn in etyng and drynkyng. For the hows fyl vpon hem as it apperyth the xvij chapytre of Iudicū. Semblably hit happed to the chyldren of Iob as it apperyth the fyrſt chapytre of Iob. How was holofernes the ſtronge geant ſlayn. but in his drūkeneſſe. for Iudith ſlewe hym whā he was dronke as it is wryton the x chapytre of Iudyth. How was ſymon ſlayn & his chyldren but in etyng and drynkyng as it apperyth the fyrſt book of machabees the xv chapytre. And naman after that he had eten gretely and Ioyouſly / he was after 〈◊〉 cylyed as it is wreton the ix chapytre of heſter ¶Thenne me ſemeth that glotonnye is a ſynne chargeable and cauſyng a man to do many euylles.

¶How abſtynence is cauſe of moche good capo. x

By abſtynence reaſon ouercometh the fleſſhe / And taketh away alle ſupfluyte / And the vertues ben engendred noryſſhed. And to this purpoos we rede how dyo ene which was a wyſe phyloſophre deſpyſed habondaunce of vytayiles and al ſupfluytees / As valere recyteth in his iiij book. And therfore in wytte & in pacience. he was right renomed & gretely preyſed. And as bernard ſayth in his micro •• ſme. Abſtynence nouryſſheth the wytte / & glotonnye deſ ••• oyeth it / & therfore ſomtyme alle they that wold come to grete good lyueden ſobrely as it apperyth in many places of holy ſcrypture / And certeynly we rede how god cōmaūded ſomtyme to the children of Iſrael. that they ſhold lyue ſobrely / and that they ſhold kepe them fro etyng of dyuers metes as it apperyth in the ij chapytre of the boke of leuytes: we rede alſo how moyſes faſted xl dayes to thende that god wold gyue and graunte to hym the comune lawe wreton. as it apperith in the ſecond chapytre of exode / Semblably Helye lyued ryght ſobrely to thende that he myght prophetyſe the more wyſely. And in dede the Aungel brought to hym brede & water. and crowes two tymes in the day brought to hym fleſſhe. as it apperyth in the thyrd book of kynges the xvij chapytre. wherfor it appereth how the fendes which ben vnderſtonden by the crowes deſyren a man to glotonnye and replection of his fleſſhe / but the angellys wyl that a man be ſobre and rule hym by abſtynence. More ouer we rede how god ſhewed to danyel many vyſions. the whiche lyued ryght ſobrely. as it appereth the ix chapytre of Danyel Semblably Anne ſerued god in faſtyng and in prayers / and therfore ſhe prophecyed of Iheſu cryſte ryght wyſely as ſayth ſaynt Luc in his ſecond chapytre / And therfore ſomtyme they that deuoutely were conſacred dyd by abſtynence ſyngulerly dyuers thynges. whiche myght not be doon in dronkenes / as it is wryton the vi chapytre of the book of nombres. we rede alſo how ſaynt Iohan baptyſt ete onely hony ſokles as ſaynt Mathew wryteth in hys thyrd chapytre. And therfor he was enhaunced aboue al prophetes. But now the tyme is omen that glotonnye regneth. And therfore reaſon warreth ayenſt the fleſſh and ouercometh it in ſo moche that lecherye is moche comune in thys world For the nouryture of lecherye is glofonye and dronkēneſſe. but we ought to conſydere how by abſtynence we ſhold eſchewe many euylles. & to gete grete graces of god. & to this purpoos we re e how the kyng ioſaphath had ſomtyme vyctorye by cauſe he faſted / and preched to other that they ſhold faſte / as it apperith in the ij boke of paralapome non the xix chapytre. Semblably we rede how the children of Iſrael were two tymes dyſcomfyt of the chyldrē of bemamyn but after they faſted. and god gaf to them the vyctorye as it apperyth the ſecond book of Iudicū. Semblably the chyldren of Iſrael were dyſcomfyte by the phyliſtees in ſo moche that they bare a waye the arke of god. but after the chyldren of Iſrael began to wepe & faſte. & therfor god gaf to them vyctorye. as it apperith the firſt book of kynges the iiij & vij chapitre. & therfor saith thobye / that prayer is good. whan it is accompanyed with faſtyng / we rede that eſdras preched penaunce to the peple that wold demaunde pardon of god. as it apperyth in the fourth chapitre of Eſd as / we rede alſo how achab gate grace of god for to faſte as it apperyth iu the ſecond book of kynges the fyrſt chapytre / & ſemblably we rede of the cyte of Nynyue the ij chapytre of Ionas. By the whyche thynges it apperyth how we ought to lyue ſobrely for to gete grace & vertues / for as Aryſtotle ſayth in his xiij book of beſtes / It is not prouffytable thynge for one to fatte hym ſelf. For ouermoche fatte nes maketh a man ſodeynly to deye. as wytneſſeth Conſtantyn / whyche thynge is veray true / & not onely to the body. but alſo the ſoule. For glotonye fatteth a man and maketh hym to ſynne and fynably to deye euylly. wherby it appereth how abſtynence is canſe of moche good.

¶Here foloweth the iiij vertu whiche is chaſtyte. / And fyrſt how we ought to lyue chaſtly capitulo j

En ought to lyue chaſtly / For chaſtyte maketh a man to lyue lyke augellys / and cauſeth theyr lyf honeſte. and therfor Dydymus ſayd to Alexander that the peple of his contre lyueden chaſtly. and not ouely by vertues but alſo by honneſte / But it is pyte of lecherye whyche is on thys day ſo comune. and cauſeth peple to goo oute of the waye / and to languyſſhe in ſynne and in dyſſolute lyf. Alas they ought to take hede to thaūcyent peple. And to this purpoos recoūteth ſaynt Ierome in his book ayenſt Ionynyen. how Plato chaas for to dwelle in a vylage in the feldes named Achadenne whych was ferre fro Athenes and fro alle other cytees. to thys ende that he myght eſche we lecherye and lyue chaſtly. And Terculyen recyteth how democryte pulled oute the eyen of his heed to thende that he ſhold ſee noo wymmen / the whyche he myght not byholde wythout ſynne / wherby it apperyth that chaſ yte ought to be had / And alſo men ought teſche we wantown regardes and beholdynges. & therfor the pyc oryens of olde tyme chaas the deſertes & places ſolytarye for teſchewe lecherye & to thēde they ſhold not ſee the vanytees of the world. And therfor ſayth the goſpel yf thyn eye is euyl or cauſeth the to do euyll thou oughteſt to take hym out & caſte it a waye fro the. Alas worldly & fleſſhly byholdynges & regardes haue made of olde tyme many folkes to ouerthrowe. Rede we not how the men in byholdyng the wymmen were moeued to lecherye. & therfor god punyſſhed them by Noes flode as it apperith the vi chapytre of geneſis. And the maiſtreſſe of Ioſeph in beholdyng hym was moeued to ſynne. Sēblably dauyd in byholdyng a woman whiche weſſhed hir ſelf. was moeued to lecherye. & for taccompliſſhe his ſynne he ſlewe hyr huſbond as it apperith in the ij book of kynges / who deceyued holofernes. but the beaulte of Iudyth. as it apperith the xiij chapytre of Iudyth. & who deceyued the ij olde Iuges which deſyred to haue ſuſanne. but their fals byholdynges as it apperith the iij chapytre of danyel wherfor it apperith that who that wyl lyue chaſtly he ought to torne his ſyght & regarde fro wymmen whiche myȝt enclyne his wylle to ſynne. & therfor ſayth quy •• telyē in his fyrſt cauſe that al our lecherye is cauſe of our folyſſh beholdyng & regarde & ſeneque in his book of remedyes ſaith that the eyen ben meſſagers of al vyces. & to this purpoos recoūteth valere in hys fourth book / how ſomtyme in rome was a ryght fayr yonge man named ſpurcyn. the which for his beaulte the wymmen deſyreden hym to ſynne / but whan he apperceyued the cauſe he cutte & made his vyſage al foul & lothely ſayeng that he had leuer to be foul than by his beaulte he ſhold cauſe other to ſynne by this enſaūple ouȝt they to take hede that ben fayr & ſemely More ouer the chaſtyte of the aūcient peple is good to recoūte & to this purpoos ſaynt Auſtyn in his fyrſt book of the cyte of god recyteth how marke ſurnamed marcelle was ryȝt chaſte & in dede whan he toke the cyte of Syracuſe. he fonde there many fayr wymmen & wel arayed. but he cōmanded to alle hys peple that none ſhold be ſo hardy to touche them / For ſo to do it ſhold be ayenſt theſtate of good chyualrye ¶And Valere in hys fourth book recounteth how Scypyon in the age of xxiiij yere toke the cyte of cartage. And there was a ryȝt fayr mayde whyche was preſented to hym to do wyth hys playſyr. but he wold not. For in ſo doyng it ſhold be ſhame to true chyualrye And therfore he made hyr to be delyuerd to hym that ſhold be hyr huſbond whyche was pryſonner / and that neuer had touched hyr. and by cauſe of the ſame fayr mayde he forgaf hym his raunſon & made hym free / for certayn as me ſemeth thys was a feat of a noble knyght / And for this cauſe fro thenne forthon he had alwaye the grace of the world & of al knyghtes but thus do not now the nobles of this preſēt tyme. the which wene they haue doon a fayr & a grete feat whan they haue rauyſſhed & defouled a fayr mayden / but in my Iugement it is a vyle & foul feat of a knyght. They ought to remembre of Increſſe the myrrour of al chaſtyte. of whom recounteth Valere in his vj book / How tarquyn the ſone of Tarquyn the proude toke by force the ſayd lucreſſe. & accompliſſhed his foul wylle the whiche lucreſſe on the morn called to hyr alle hir frendes. & recounted to them the vylanye that was doon to hyr & tofore them ſhe ſlewe hyr ſelf. & by cauſe therof Tarquyn loſte hys ſeignorye / & thēne ceſſed thēperours at rome / for the romayns ſayden / that they had noo nede of a lord that made ſuche oult / rages. wel it is trouth that of this ſynne been cauſe bawdes bothe men & wymmen / the whyche eſtudye bothe nyght & day how they may make & treate to cauſe other to do as they doo or haue doon in tyme paſſed. the whyche reſemble to wymmen of duche londe of whome Valere recounteth in the book afore ſayd. how they prayeden Marius that he wold gyue to them leue for to goo & ſpeke to the maydens that ſerueden the goddeſſe veſta / & they made them ſtronge to make them enclyne & conſente to the ſynne of lecherye. but by cauſe that they faylled of theyr entente. as deſpayred they henge al them ſelf. And in trouthe that is the ſalayre that bylongeth to ſuche people.

How lecherye cauſeth many euylles to happene capo. xij

Echerye is enemye to al vertues & to al good. & therfor ſayth boece in his book of conſolacion that he is happy that lyueth without lecherye / for lecherye is a ſwete maladye & bryngeth a man to deth wythoute apperceyuyng as wytneſſeth valere in his iiij book / whiche recyteth how Sophonydes in his olde age ſayd to one whiche demaūded hym yf he were ony thyng lecherous. he anſuerd I praye the ſpeke to me of other thynges. for me ſemeth that I haue had grete vyctorye whan I may eſchewe lecherye by olde age. for by lecherye alle euilles comen to a creature. & al good thynges ben therby forgoten / Alas what was cauſe of the deſtruction of the peple of ſychem. was it not the deuiolacion of dyna doughter of Iacob the whiche wold goo ſee the daunces & ſhe was rauyſſhed as it apperith in the book of geneſis the xxiiij chapytre / we rede alſo how lx.M. were ſlayn by cauſe of the lechery cōmyſed in the wyf of the leuyte as it is wryton the xx chapytre of Iudicū. & Amon was ſlayn of abſalon his brother by cauſe he had defoylled thamar his ſuſter. as it apperi h the ij book of kynges the xj chapytre. Abuer for his lecherye knewe the concubines of his fader yſboſeth / but ſone after they were bothe ſlayn as it is wryton the ij book of kynges the iij and iiij chapytre. what was cauſe of Noes flode but lecherye / what was cauſe of the deſtruction of ſodome & gomorre but vnnatural lecherye as it is wryton in the book of geneſis / who cauſed Ioſeph to be enpriſoned but the lecherye of his maiſtreſſe. & therfor he is wyſe that eſcheweth this ſynne. For who that wyl lyue chaſtly / he ought teſche we the companye of wymmen. & conſydere that by wymmē were deceyued the wyſe ſalamon. the ſtrong ſāpſon the grete holofernes. the prophete dauid / the phyloſophre aryſtotle. the poete virgyle. & many other wyſe men. & therfor I wyl no more blame the wymmen than the men. but for thys I wyl ſay who wyl be chaſte ouȝt teſchewe the companye of wymmen. For for to ſynne nature is ſone enclyned & lyȝtly accorded. for teſchewe fulgence enſeigneth & techeth vs in the ij book of his micrologies in ſayeng. that lecherye is moche foul & aboue other dyſhoneſte / & is not aduenaūt to a creature that wyl haue honour & worſhyp. And certaynly Scipion the noble knyght hated ſo moche this ſynne / that he deffended in h •• contre bordellis & al dyſhoneſt places / But it is grete pyte that now al the world is ful of places of ſuche vſages / and yonge and olde peple the mo t parte gyue them comunely to lecherye / but they ought to conſydere. this whiche Ouyde ſayth in hys vij book of methamorphoſeos. whiche ſayth that lecherye maketh a man to brenne in hym ſelf. & the verſyfyour ſaith that the loue of a woman affeblyſſheth the body / mynyſſheth the rycheſſes / maketh a fayr man to become foule. & atte laſt bryngeth a man to nought / And ſaynt Iherome in his boke ayenſt Ionynyan ſayth the loue of a woman maketh a man to forgete reaſon / & to become a fole. it letteth and hurteth good coū ceyl / wyl not ſuffre a man to ſtudye / & maketh hym to thynke al folye. by ſuche loue a man troubleth hym ſelf. & atte laſt hateth hys body & his lyf / and ſeneke in his declara ons in his firſt book ſayth. that it is an hard deth / that lecherye procureth for lecherye maketh to leſe tyme-honour. & al goodes. & therfor in his xxiiij epystle to lucylle ſayth. kepe the wel. that lecherye be not in the / for a lecherous man is as a thyng al loſte / & certaynly in olde tyme the lecherous peple were gretely pugnyſſ xd / For as recyteth valere in his vj book. a man that of olde tyme myſdyde in his manage ought to loſe his eyen / & aft r the olde lawe a woman ſhold be ſtoned to deth. wherfore it apperith that this ſynne was ryght dyſplayſaunt vnto them of auncient tyme / for of it cometh many euylles and harmes as it is tofore ſayd.

¶Here foloweth the v vertue. that is to wete benyuolence and is ayenſt the ſynne of enuye capitulo xiij

EMonge al other ſynnes the leſte excuſable is the ſynne of enuye. by cauſe ſhe hath noo cauſe of her malyce in ſo moche the body and of the ſoule / and the man is not worthy to lyue the whyche by necligence ſlepeth in his ſynne & dyeth in pouerte. for not wythſtondyng that pouerte is good whan it is 〈◊〉 luntarye. Neuertheles he is moche to be repreued. the whyche by his ſlouthe & neclygence is poure and myſerable. by whyche it apperyth that dyligence is moche to be preyſed that remembreth bothe the body and the ſoule. and therfore ſayth the prophete I haue ſlepte. & after I am awaked. by whyche he gyueth vs to vnderſtonde how we ouȝt to be dyligent. & awake our ſelf for to prouffyte in wele. And therfore the appoſtle in wrytyng to Thimothee ſayth. Awake thy ſ lf that ſlepeſt. & god ſhal enlnmyne the wyth his grace. For for the ſlepars & them that ben necligent is not heuene o deyned. but for them that ben dyligent for to doo wel as longe as they lyue in thys preſent world. And to this dyligence ought moche 〈◊〉 vs many auncyent hyſtoryes / by the whyche it appereth how neclygence hath be cauſe of many euylles & Inconuements: Rede we not how dauid was in his hows ydle: and thenne he was tempted of the ſynne of lecherye / in ſo moche that he accomplyſſhed a ryght g te dyſhonour. as it apperyth the ij book of kynges the v chapy re / and therfor ſayth Ouyde in his firſt book of remedye that ydlenes & neclygence ben the nou ces of the ſynne of lecherye: And quyntylien ſayth that ſynne naturelly cōmaūdeth a man to be ydle. And therfor Chaton ſayd reſonably to hys ſone / kepe the wel that thou be not necligent ne ſlepye / For longe reſte nouryſſheth ſynne & vyces. And to thys purpoos we haue many yſtoryes. how in ſlepyng many euylles ben happed / Rede we not how Thobie in ſlepyng wa blynde & loſte his ſyght / as it apperith the ſecond chapitre of Thobye / yſboſeth loſt his •• yame in ſlepyng as it apperyth the ij book of kynges the iiij chapytre. Sampſon in ſlepyng in the lawe of his wyf loſt his heeres. taken & enchayned. and fynably loſte his lyf. as it appereth the xvj chapytre of Iudicū ¶And therfore ſayth the wyſe man iu his vj chapytre. Thou Neclygent awake the. for thou mayſt not longe ſlepe. as who ſayd / the lyf is ſhorte / And therfore we rede how Iacob repreued his chyldren of neclygence. as it apperyth the xxiiij chapitre of geneſis. And our ſauyour Iheſu cryſt repreuyd hys dyſcyples of necligence in ſayeng / ye haue not mowe wake an hour with me as ſayth ſaynt Mathew in his xxviij chapytre by whiche it appereth how necligence is moche to be repreuyd To this purpoos we rede how they that ſewe the good ſeed by gonnen to ſlepe. And thenne came the enemye that ſewe the euyl ſeed. that is to ſay the cockyl as ſayth Saynt Mathew in his xiij chapytre. by whiche is gyuen to vs for to vnderſtonde that we ouȝt to wake yf we wyl prouffyte in our good werkes / the whyche ben vnderſtonden by the good ſeed. For as the goſpel of ſaynt Mathew ſayth in his xv chapytre. the v maydens that ſlepte were not receyued in to heuen. But the fyue that waked were receyued in. by whiche it apperyth that we ought to wake / that is to wete to entende to good werkes & to do wel. for veryly they ſlepe / the whiche wythout repentaūce abyde ſtylle in theyr ſynne. Ne rede we not how the Natu ēs ſaye that the venyme of a ſerpent named Aſpyde is of ſuche condycion. that he maketh the man that drynketh it to ſlepe. and in ſlepyng to deye / Of ſuche condycion is the ſynne of neclygence / for it maketh a man to ſlepe by neclygence / and in ſlepyng is man oft dampned. For by deffaulte of a man wel to aduyſe hym ſelf. oftymes he deyeth ryght euylly / To thys purpoos ſayth Ouyde in his fyrſt book of Methamorphoſeos how Argus had an .C. eyen. And neuertheles mercurye by the ſowne of his floyte brought hym a ſlepe & thenne in ſlepyng made a cowe to be taken fro hym named yo. the whyche Iubyter had delyuerd to hym in kepyng. and by cauſe of his neclygence. Argus tofore ſayd was ſlayne & loſte. Semblably there be many that haue an hondred eyen. for they ſee ryȝt clere & haue good wytte and vnderſtōdyng / And neuertheles mercurye. that is to ſay the world oft bryngeth them a ſlepe And thenue theyr cowe. that is to ſay theyr fleſſhe is loſte / by whyche fynably man is ryght oft dampned & dyeth myſerably. but ſōme may ſay that they ſhold be dyligent yf they were waked & ſolicyted for to do wel. To thys purpoos I anſuer that there is noo ſynnar ſoo grete but yf he be al obſtynat. but that he hath ſomtyme remorſe of conſciēce that waketh hym and admoneſteth for to ryſe fro ſynne. And to this thou haſt experience ſomtyme in thy ſelf / whan reaſon cauſeth the ſomtyme to ſyghe and to haue dyſplayſyr of thyn euyl lyf. Thēne thy conſcience Iuggeth the & dampneth the. whan thou ſayeſt alas I haue doon & commyſed ſuche euyl and ſuche ſynne / it deſpleaſeth me thus me ſemeth that this conſcience that thus awaketh vs may be lykened to the muſtelle / of wh m recoū teth the naturyens. that yf a man ſlepe iu a ſhadowe place. in whyche there be a ſerpente. thenne the muſtelle awaketh the man to the ende that the ſerpent hurte hym not ne greue hym Thus doeth reaſon and conſcience whyche ofte awaketh vs. But many there be the whyche abyde not in a good purpoos or in a good thought whā theyr conſcience hath awaked them the whyche doon as dyd Vyrgyle. the whiche ſlewe the Flye that prycked hym in his forhede and a woke hym by his prye kyng / And neuertheles vyrgyle had be ſlayne of the ſerpente whyche was by hym yf he had not beu waked. And thēne it dyſplayſed hym of that whych he had ſlayn the flye. that had doon to hym ſo moche good. By whiche it appereth that the good thouȝtes whyche a wake & ſtyrre vs to do wel. we ouȝt not to ſlee ne forgete them. but we ouȝt dyligently to awake to do wel for teſchewe the peryll of the ſerpent. that is to were of the fende our enemye whyche alway purchaceth our deth /

Here foloweth the vij vertue the whyche is lyberalyte. & that is ayenſt the ſynne of auaryce capitulo xv

Lyberalyte is the moyen for to gete frendes for to lyue in good ſuffyſaunce. For the lyght laſſeth not. by cauſe it lyghteth ouer al the hous. ¶In lyke wyse the goodes of a lyberall man laſſen not by that whiche many haue parte therof / And thys wytneſſeth dydymus in wrytyng to Alyſaundre. the whyche Alyſaunder gate many royames more by lyberalyte than by ſtrengthe / And to this purpoos ſayth boece in his jj book of conſolacion / that the goodes ben happy. the which doon good to moche peple. And caſſyodore in his xiiij epyſtle ſayth that a man ought gladly to gyue. For lyberalyte cauſeth not the good to be laſſe / For not wythſtondyng that a man haue the laſſe for the tyme or whyle / Neuertheles that laſſe ſuffyſeth hym as wel as the more. or ellys he were not lyberal. and ſyth that a man hath ſuffyſaunce after the yefte as afore. it foloweth that he is as ryche as afore wel is trouthe that many ſay that they be lyberal. the whiche ben not / for ſuppoſe that they gyue. Neuertheles it is ſomtyme folyly and oultragyouſly. and oultrage ought not to be approuued. Thēne lyberal ſuffyſeth not onely to yeue. but hym byhoueth by reaſon & wyſely to dyſtribute his goodes. And this wytneſſeth chaton ſayeng to his ſone / take hede & ſee to whome thou gyueſt. & not onely to whome but alſo thou oughteſt to byholde how moche / whā and how. And to this purpoos ſpeketh tulle in hys fyrſt boke of offyces in ſayeng. that a man ought to gyue to hym that hath nede without hope of vaynglorye or hauyng ony other benefayt / And the yeuar ought to take hede yf he be worthy to whome he gyueth / as enſeyneth macrobe in his book of ſatur elles. but comunely men gyue to them that be not worthy & to them that haue noo nede. As wytneſſeth Terēce & marcyal. but they that ſo doon / in ſo doyng haue noo merytr e grace toward god / Soo euery man ought to be aduyſed that wyl veryly be large & lyberal. & byholde the maner of gyuyng and the circumſtaunces. And ſyngulerly yf his yefte ought to be agreable to god / hym byhoueth that hys largeſſe come of a parfyght hert. For as varoo ſayth iu hys ſentences the yefte is more agreable after thaffeccyon of the yeuar than after the gretenes of the yefte. And herof we haue an example in the goſpel of ſaynt Luc. And alſo Saynt Iherome reciteth in the prologue of the byble ſayeng. that more was acceptable toward god thoffrynge of the poure wydowe whyche offryd but a ferthyng. than was the yefte of the ryche kyng creſus whyche was ryght ryche and kynge of Lyde. the whyche offryd grete yeftes and many markes of gold and ſylner / & the reaſon was thys. for the poure woman preſented hiryefte by more grete deuocyon than dyd the ſayd kynge / Seen that ſhe gaf al that ſhe had. but the kynge aforeſayd after his yefte abode ryche and myghty. By whyche it apperyth that more doeth good affection. than doeth the gretenes of the oblacyon. More ouer we rede how many by lybecalyte haue go •• u grete renōme and grete ſeygnourye. And to thys purpoos ſayth the hyſtorye of Alexander / that Alexander conquerd many wyames more by his franchyſe and lyberalyte / than he dyd by his ſtrengthe. And was ſo moche lyberal / that the ſeruauntes of his enemyes came for to dwelle wyth hym. and lefte theyr lordes & theyr kynges for to ſerue hym. Semblably we re e of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the ſecond chapytre. Sēblably the kyng Cyros was moche lyberal. For he ſente agayn in to Iheruſalem ſhe veſſels of gold the whyche his fader Nabugodonor had taken a waye as recyteth Eſdras in his fyrſt book. ¶we rede alſo how Thobye offred moche largely to thangel Raphael of his good / whome he had ſuppoſed to haue been a man as it apperyth the xij chapytre of Thobye. ¶Alſo we rede how the kynge Aſſuere was ryght lyberall. whan he gaf half his wyame to heſter. as it apperyth the fyfthe chapytre of the book of heſter / By the whyche hyſtoryes it appereth how many ſomtyme were ryght renomed for their lyberalyte. But Auaryce hath made many men to be dyffamed & falle in to many In •• uenyēts / as ſhal be ſhewed in the chapytre that foloweth /

¶How Auaryce bryngeth a man to an euyl hauen / & cauſeth hym to lyue in myſerye capitulo xvj

BY Auaryce a man coueyteth the goodes of another. And oftymes appropreth them to hym ſelf rudely. and he hym ſelf of ſuche goodes as he hath dar not helpe hym ſelf for alle waye he is aferde that his good ſhal faylle hym. And thus thauaricyous man lyueth al way in myſerye. for ſuppoſe that he hath moche good / neuertheles he is right poure. ſyth by his couetyſe he wyl not ther wyth helpe hym ſelf / ¶Thus thenne ought the wyſe man eſche we couetyſe. Caym offred to god the werſt fruytes of therthe. & therfore his oblacyon was not agreeable to god. And thenne ſeyng Chaym that thoblacyon of Abel his brother was agreable to god. by cauſe wherof he was moeued wyth wrath & enuye & ſlewe his brother afore ſayd as it apperyth in the book of geneſis. by auaryce Iudas betrayed his lord and our ſauyour Iheſu cryſte and fynably deſpayred & henge hym ſelf. More ouer dalida by cauſe of couetyſe & for money that was gyuen to hyr bytrayed hyr poop e huſoond Sampſon / And neuertheles ſhe ſhewed tofore to ſampſon ſignes of ryȝt grete loue as it apperyth the xviij chapytre of Judicū. By the whych hyſtoryes it appereth how Auaryce bryngeth a man ofte to perdycion. O Couetyſe thou madeſt ſtryf bytwene Abraham & Loth as recoūteth the book of geneſis / for by cauſe of theyr richeſſes they myȝt not dwelle to gyder / By auaryce the chyldren of Samuel maden many euyl Iugementes as it apper th the fyrſt book of kynges. who cauſeth falſely to wytneſſe ayenſt Naboth but couetyſe as it apperith the thyrd book of kynges / who was cauſe of the fals wytneſſe of the knyghtes that kepte the ſepulcre / but couetyſe For by cauſe of certayn money that they had. they wytneſſyd falſely ſayeng that the dyſciples of Iheſu Cryſte had ſtolen awaye the body of Iheſu cryſte. As wytneſſeth ſaynt Mathew in his xxviij chapytre / who cauſed Achor to deye but courtyſe as it apperith the vij chapytre of Ioſue. wherfor wold dauid haue ſlayn nabal / but by cauſe that Nabal was ouer auarycious as it apperyth in the fyrſt book of kynges the v chapytre. wherfor was Semey condēpned to deth. but for his couetyſe that he dyd departe fro Iheruſalem ayenſt the cōmandement of his fader / as it is wryton in the iij book of kynges the ij chapytre. & the euyl ryche man wherfor was he dampned but for his auaryce. for he refuſed to poure Lazare the crōmes of hys brede as receyteth ſaynt luc in his xvj chapytre. Certaynly auaryce hath cauſed many men to peryſſhe & conſente to many ſynnes & Inconuenyents / for menelaus vnworthy. was by money pourueyed to be preeſt of the lawe as it apperith in the ij loke of machabees the v chapytre / & the preſtes of the lawe ſomtyme for their couetyſe ſuffreden & endureden to ſelle oxen & ſheep in the temple & other marchaūdyſes / as recyteth ſaynt Mathew in his xiij chapytre. we rede alſo how Ananye & ſaph re fyl in to many Inconuenyentes by cauſe of theyr couetyſe. as it apperyth the v chapytre of thactes of the appoſtles. Thenne me ſemeth that euery man that wyl lyue holyly ouȝt to haue ſuffyſaunce of the goodes that god hath ſente to hym wythout to ſette hys hert on worldly goodes. For as ſaluſte ſayth in his Catylynarye / Auaryce empeſſheth trouthe & wyſdom. and engendreth pryde and cruelte. Auaryce empeſſ eth good ſtudye. and bryngeth a man in to vanytres / and goodes whyche be not eſtablyſſhed / And to thys purpoos ſayth Seneque in hys epyſtylle to Lucylle lxxiij. Auaryce maketh a man a fool. For a man coueytous alway deſyreth that. whiche be hath not. and that whyche he hath / he woteth not yf it be hys. For he is alway aferde to loſe it. and that good ſhal faylle hym. And therfore valere in hys 〈◊〉 book ſayth. that Auaryce is as a ſwolo we that may not be fylled and maketh many men to deye tuyl / And in dede he recounteth how there was a man named ſeptiminus ſeeyng that he was in paryll if the ſee but yf he threwe ouer borde parte of hys rycheſſe in to the ſee / neuertheles he had leuer deye wyth his rycheſſys than caſte a parte a way / and lyue & reteyne the remenaunte / By whiche it ſheweth that couetyſe maketh a man ryght folyſſhe & not vnderſtondyng wyſedom. for a couetous man ofte tymes taketh oppynyon that he had leuer deye than loſe hys good. And to this purpoos recounteth Helmande how ſomtyme Hanybal aſſyeged a caſtel in whiche were thre hondred men cloſed whiche had nothyng to ete but rattes & myes. and it happed that one emonge them beyng moche auaricious took a mows. and not withſtondyng that he was ny e dede for hungre / he ſold to another the mows for .CC. pens by whiche it happed that the ſayd auarycyous man deyed with al his money. and that other lyued & was delyuerd fro deth / Thēne ought a man to aduyſe and conſydere that the goodes be not made ne ordeyned but for to ſerue man / And therfor he ought not to loue / but for ſo moche as he hath ueceſſyte or nede / and thenne he ought to vſe them ſobrely in thankyng god whiche is of al goodes the welle and fontayne.

How theſtate of pouerte is moche agreable to god cap. xvij

POuerte is none other thynge but veray ſuffyſaūce with out to deſyre ony other thyng than that whiche god ſendeth to a creature / And this pouerte is called pouerte of ſpyryte. the whyche god approueth in the goſpel ſayeng / that bleſſyd be they that be poure of ſpyryte that is to wete to wylle. And me ſemeth after the ſcryptures / the auncyent faders had pouerte / And ſyngulerly they that were loued of god and called to good and worſhyp ¶Rede we not how Iacob was a paſtour or a ſhepeherd and kepte the ſheep & goyng aboute the contreye. and ſlepte in the feldes and leyde a ſtone vnder his hede lyke a pelowe as it appereth the xxxviij chapytre of geneſis. ¶Semblably we rede that Moyſes kepte the ſheep of a man named Iethro as it apperyth the thyrd chapytre of exode. & neuertheles was after ordeyned to be gouernour of the peple. we rede alſo how ſaul was contente to haue one ſeruaunt and ſought the aſſes of his fader / & not the horſes for to ryde on. And neuertheles he was ordeyned kyng as it apperith the firſt book of kynges the xxiiij chapitre. & of Dauyd ſemblably we rede how he kept the paſtures. whan he was called for to be kyng. as it is redde the fyrſt book of kynges the xvj chapytre. by whiche hyſtoryes it appereth clerely how theſtate of pouerte is to god agreable / and in dede Iheſu cryſt hath gyuen to vs of pouerte example. For he was born of a poure moder and nouryſſhed of a poure man. that is to wete of Ioſeph. leyde in a poure bedde / wrapped with poure cloutes and clothes / of poure parents offred in to the temple / naked crucyfyed. and by ſtraungers buryed and l yd in the ſepulcre / by the whiche thynges Iheſu cryſt ſheweth to vs. that no man ouȝt deſpyſe pouerte. for Iheſu Cryſt ſayth in the goſpel that who that wyl be parfyght. he ought to renounce al worldly goodes. and gyue them to the poure peple and folowe me as recyteth Saynt Mathew in his xvij chapytre. and to thys purpoos we re e how thauncyent phyloſophres ſayden. that more ryche is the poure man yf he haue ſuffyſaunce / than ne is he that is coueytous though he haue grete habondāce of goodes And the ſame wytneſſeth ſeneque in ſayeng. that dyogenes was more ryche whiche had no worldly goodes / than Alyſaunder whyche was lord of all the world for alyſaūder had not ſo moche good that he myght gyue. As dyogenes myȝt and wold reffuſe. Of whyche Dyogenes Ualerius recyteth in hys fourth book. how he refuſed the yeftes whyche Dyonyſe the Tyraunt ſente hym / And it happed that Dyogenes on a tyme weſſhed hys herbys that he ſhold put in hys potte and ete. And that ſeeyng Ariſtipus. whyche tofore had been hys felowe and ſayd vnto hym in thys manere. ¶O Dyogenes yf thou woldeſt flatre Denys / thou ſholdeſt not be in thys pouerte. And thenne Dyogenes anſnerd to hym yf thou woldeſt endure the pouerte that I endure. and ete & pyke thy wortes as I doo. thou ſholdeſt not be a flaterer as thou art. Of the ſame diogenes recoūteth ſaynt Ierome in his book ayenſt Ionynyen how for al robes. he had but a litel mantel lyned for teſche we colde. And in ſtede of a celyer / he had but a lytel ſachet / And in ſtede of an hors he had a ſtaf or a bourdon. And was lodged in a tonne at the yate of the Cyte / the whyche tonne after the wynde it torned for to eſche we colde. And on a tyme he ſeyng a chylde that dranke water in his honde / and he threwe a waye a lytel cuppe that he had / in ſayeng that hym ouȝt to ſuffyſe for to drynke out of the veſſel that nature had gyuen to hym / that is to wete his honde / By whyche it apperyth that ſpyrituel pouerte / and very ſuffyſaunce were ſomtyme in the wyſe men. as was dyogenes and many other. And to this purpoos we rede how Epicurius the phyloſophre ſayd that there is no thynge ſo moche worth as Ioyouſe pouerte. And Orace in his epyſtles ſayth. In pouerte ouȝt not to be dyſplayſaunce. ſyth a man haue ſuffyſaunce for his lyf For none other thynge may al the goodes of the world gyue to a man. And therfore ſayth Cathon to hys ſone / ſeen that nature hath made the naked. thou oughteſt gladly and with a good wylle endure pouerte & flee oultrage. For nature ſhall not faylle the in thy neceſſyte / And thou ſhalt be ryche. yf thou haſt ſuffyſaunce / as wytneſſeth geffrey in his poetrye & many other. More ouer the wyſe man ought to conſydere and aduyſe that no thyng is worth to a man oultrage ne ouermoche habundaunce. Is not Anthiochus deed and comen to nouȝt of whome recouteth valerye in his ix book how wel he bryng kyng of Surrye he made his horſes to be arayed and adoubed with gold / And them to be ſhoed wyth naylles of gold / And in his kechyne alle the veſſellis were of gold and ſyluer. but alle he loſte ſoro wfully / For he deſyred to take awaye fro his people more. than to doo Iuſtyce / ¶what is become of the po npe of the wyf of Neron whyche made hyr horſes ſemblably to be ſhoed wyth gold / & made chariottes to be ledde tofore hyt ful of gold & ſyluer. Certeynly al is comen to nought. & the ryche men ſo moche more myſerably ben comen to their deth as they loued more curyouſly theyr rycheſſes. & therfor recoū tith dydymꝰ. how the people of hys contre lyued pourely and wythoute curyosite / for vanyte maketh men to peryſſhe & to forgete god whyche is cauſe of alle goodes. & lyke as the O •• faunt is deceyued whan he truſteth to the tree to whiche he leneth. Ryght ſo the ryche peple be deceyued whan they truſte theyr rycheſſes. for whan the day cometh of theyr mooſt gret neceſſyte. Nothyng auaylle them theyr rycheſſes for to haue •• uen / and to that auaylleth pouerte & ſuffyſaūce / Alas it were good to conſydere how fortune hath noo certayn abydyng. for as ſayth Iulius celſus in his iiij book. Fortune hath enha ed many men to rycheſſes. for to ouerthrowe them vylaynouſly. And to this purpoos hildebert in ſpekyng of his banyſſhement ſayd. I was that other day ryche and bleſſyd of frendes. but fortune whiche had gyuen al to me / hath taken al fr me. & ſhe that la whed on me. now conſtrayneth me to wepe and Ouyde in his book de triſtibꝰ ſayth. I was a lytel whytryche & honoured / and now I am without cauſe bānyſſhed b diſhonour. Thus I ſee that fortune hath noo ſure Amytye n frendſhyp / & therfor ſayth boece in his ſecond boke of conſolaon that more auaylleth fortune aduerſe whiche chaſtyſeth man. than doth worldly fortune the whiche blyndeth a man maynt neth hym in his ſynne. for who that is poure he ma not falle. but the ryche man is in peryll for to falle in to gre ſro w. & yf thou wylt wyte what is ſhe / boece ſayth that gretteſt mal rete that is. is after grete happynes to falle in myſerye and wretchydnes / as dyd al biades. the which wfyrſt right ryche. & after right vnhappy as valere ſayth in vj boke / Semblably he recoūteth how denys Siracuſan 〈◊〉 right ryche & a right grete lord. but fynably he became ſo po that for to gete his lyuyng. he taught the leſſon and helde ſo 〈◊〉 chyldren of Corinth e. Thus thēne he is right e aduyſed that in fortune truſteth. But a man ought to affye hym ſelf in wel doyng / For that is the rycheſſe that helpeth a man in his neceſſyte. But preſently mankynde is ſo blynded that he retcheth of noo thyng but of worldly goodes. the which •• ght to take example of the auncyent wyſe men. of whome we rede that they ſette nothyng of worldly goodes or lytel. & this purpoos recoūteth valerye in his viij book how anax goras lefte his poſſeſſyons for to goo eſtudye in ſtraūge con •• es / & whan he retorned he ſawe that his poſſeſſyons were eſerted / thēne he ſayd. I myght not haue ben ſaued yf my poſeſſions had not periſſhed. as who wold ſay that richeſſes ben yenſt ſaluacion. Semblably he recoūteth of a phyloſopher na ed ſocrates / the whiche threwe al his richeſſes in the ſee. in yeng that he had lieuer that his richeſſes were loſte than he hold loſe hym ſelf / Sēblably he recoūteth of a wyſe man na ed ſtyllon the which loſt al his goodes by fyre. & thēne one maūded hym. yf he were not angry & wroth for the loſſe of is goodes. the which anſuerd that he had nothyng loſt. & that •• had vpon hym al his goodes. that is to we e ſcyence & ver es / as yf he ſayd that the goodes of fortune were not hys. y whyche it apperith that he is wyſe that deſpyſeth the goo s of fortune. as wytneſſeth Epedocles / And proſper in hys ok named Epigramaton ſayth that the courage of a coue •• us man ſhal neuer haue reſte. for the worldly goodes may •• t ſatyſfye theyr hert / but engendreth and maketh more the •• uetyſe and the deſyre of the creature & to this purpoos recoū •• h Ouyde / how polydorus by his couetyſe ſlewe the ſone of amꝰ for to haue the rycheſſes that were delyuerd hym for •• ouerne therwith the chylde aforſayd. but hecuba moder of 〈◊〉 ayd ſone wyth hyr complyces apperceyued the ſayd trayſō 〈◊〉 came to polidorus in faynyng that they wold gyue hym 〈◊〉 . but hecuba & hyr felowes ſlewe hym & ſtrangled hym 〈◊〉 was reaſon that couetyſe that had made hym to ſlee 〈◊〉 ſhold be cauſe & moyen of his deth. wherby it 〈◊〉 how pouerte is good / and couetyſe euyl and holdeth a man in thought and in peryll of hert and of conſcyence.

¶Thus endeth the fyrſt book
¶Here foloweth the ſecond book the whiche speketh of theſtate of the people of the chyrche and of the clerkes.
¶Fyrſt how the chyrche ought to be honoured and loued. & had in worſhyp and in reuerence capitulo primo

THe chyrche is as the moder of al cryſten people. & in the ſame is gyuen fraunchyſe and lyberte / by cauſe it ſhold be the more in reuerence / For hyr ſpouſe and hede is iheſu criſt ſauyour of all the world / & to this purpoos we rede in the firſt book of thyſtorye tripartyte / how Coſtantyn whan he was made cryſten loued ſo moche god & the chyrche / that he dyd do ere in alle the places where he went a tabernacle made in the ourme of a chyrche / and had wyth hym preeſtes and clerkes whyche ſerued god ryght deuoutly / he bare alſo on his ryght ſyde the ſygne of the croſſe. for that was the baner by the whiche god ſente hym vyctorye. & in dede he ſhold haue a bataylle & in his ſlepe the aungel ſhewed to hym how he ſhold haue vyctorye by the ſygne of the croſſe. Semblably we rede in the book aforeſayd how themperour theodoſi was fynably obeyſſant to the chyrche. Not withſtondyng he had be tofore moche rygorous to the chyrche. & thyſtorye ſayth how the ſayd theodoſius dyd do ſlee vij.M. men in the cyte of theſſalonue. by cauſ they had ſtoned to deth his offy ers. After which feat the ſaid theodoſius retorned to melane / weny g to haue entred as 〈◊〉 ben accnſtomed in to the chyrche / ¶Thēne ſaynt Ambroſe came ayenſt hym whych was Archebyſſhop of the ſan place. and ſayd to hym. O Emperour goo thy waye. Fo in to thys chyrche thou ſhalt not entre / ſeen that thou arte 〈◊〉 of blood / and arte not worthy for to beholde god ne ſee hym ¶Thenne Theodoſius obeyed hym and wepyng departed but by cauſe the eſte of Cryſtemas approuched he ſente one of hys ſeruauntes named Ruffyn to ſaynt Ambroſe for to gete grace. But nothyng auaylled his requeſte. And thys ſeeyng Theodoſius cam in his propre perſone to ſay t Ambroſe wepyng & requyryng pardon on his knees. & thenne ſaynt Ambroſe toke hym to grace. & after he dyd moche good and had many vyctoryes. by whyche it apperith how the chirche ought to be honoured / And to this purpoos recounteth valere in his iij book the xj chapytre. How Iulius Cezar defended to his people. that none ſhold be ſo hardy to do ony euyl or harme to the temples / And for thys cauſe he was ſo vyctoryous by ij yere that neuer man had vyctorye ayenſt hym / But after he was many tymes dyſcomfyt after he had defoilled the temple named delphyque. As recounteth Policrate in hys vj book the vij chapytre. And he ſayth more ouer that chyualrye ouȝt to kepe the chyrche. to Inpugne the heretykes. to honoure the preeſtes / to deffende the poure. and tappeaſe ſtryf and debates / Semblably Egeſippus recounteth how pompeus dyd neuer harme to temples ne to chyrches / and therfor alexander was to hym moche gracyous. & pardōned to hym his meſpriſyon / by whyche it is euydently ſhewed to vs how the chyrche ouȝt to be kept and hononred / And to this purpoos ſayth vegece in his iiij book of chyualrye the iiij chapytre. how the knyghtes ought to ſwere loyalte. Fyrſt to god. ſecondly to theyr prynce More ouer thou oughteſt to knowe that the chyrche ought to 〈◊〉 fraūchyſed / For it is ſygured by the arke of noe. in whiche ere ſaued al they that were therin as it apperyth the ſeuenth hapytre of geneſis. Semblably alle ought to be free in the hyrche / And in dede we rede in the hyſtoryes of the romayns at one named macelizet deyed a foul deth by cauſe he had de •• yled the chyrche. we rede alſo of one named Equyla how he ſtroyed alle ytalye And thēne the pope named Leon ſayd hym that he ſhold leue his cruelte. The which anſuerd that ym ſemed that he ſawe a fayr olde man whych helde in hys honde a knyf wherof he was ſore aferde & durſt not dyſobe And this ſygnefyeth to vs. how euery creature ouȝt to dre the chyrche and to obeye it in al ryght and reaſon.

¶How the people of the chyrche and ſyngulerly the prelate ought to lyue chaſtly and vertuouſly capitulo

SAynt Ierome in one of his epyſtles ſayth that the prelate ought to haue no concubyne: For hys eſpouſe is the chyrche. And therfore in the lawe of Canon. it is deffended that prelates ſhold holde no wymmen in theyr howſes. but yf they be vnder age & out of al ſuſpecyon. And to thys purpoos we rede of ſaynt auſtyn / how he wold not dwelle wyth hys owen ſyſter. for teſche we ſuſpecōn of euyl ſpekyng. More our ſaynt Gregory in his dyalogue the vij chapytre recyteth 〈◊〉 a prelate named Audrien was moche tempted with a woman of religyon by cauſe ſhe dwellyd wyth hym. By which it apperyth that men of the chyrche ought to flee the conuerſ •• on of wymmen / not onely for teſche we the ſynne / but alſo for teſche we alle euyl ſuſpecion and therfore ſayth ſaynt Iherome in his xliij epyſtle. that theſtate of prelacion is moche worthy And for ſo moche a prelate ought more to kepe hym. that h doo no thynge by whiche his eſtate be ſclaundred / & the prelat is not ordeyned for to haue delyces / but alſo for tenſeyne and gouerne the peple / and the hyer that he is enhaunced the mo humble he ought to be. For as ſaynt Auſtyn ſayth in hys 〈◊〉 book of the cyte of god the xix chapytre. he is not very prela that ſecheth not but his prouffyt. and nothynge for his ſub gettis. Semblably ſayth ſaynt Gregory in his xxj book 〈◊〉 hy moralles that the prelates been ordeyned not onely for 〈◊〉 receyue. but prycipally for to ſerue god. and for to enclyne th ſub gettes ſemblably to do / & therfore ſayth hughe / that non ought be ordeyned a prelate. but yf he be of good lyf & honneſt conuerſacion. and to this purpoos ſayth the ſcripture in 〈◊〉 〈◊〉 xxviij chapytre / that the prelates ought to be made of peo le ſhewyng example of good lyf / For the ſheep ought not to e put to the kepyng of wulues. That is to were to them that •• maunde not but the prouffyt of the prelacion. and not the la our tha apperteyneth therto. but the tyme is comen the which ſaye prophecied in his thyrd chapytre / ſayeng that the prynce and the prynces and the prelates ben of the condycion of chyldren. the whyche wyl lyuen wythout thought. And zacharye in his xj chapytre ſayth that the prelate that thynketh not of the gouernaunce of the peple is ryght as an ydolle whiche ſerueth of nothyng / And it is a grete abuſyon whan the prelate is not dylygent to adreſſe and teche the people as it apperyth n the book of xij abuſious. and hughe ſayth in his book of ſacramentis. that the prelates beren the cooche in ſignefyaunce of an herdman or paſtour. And the rynge that he hath on hys honde ſygnefyeth that the chyrche is their eſpouſe / & the tunyque ſygnefyeth clenneſſe / the gyrdle chaſtyte. the ſtole pacience. and the cheſuble charite / and therfor the prelates oughten to be good wyſe & vertuous. & that is neceſſarye for their eſtate / as ſayth ſaynt gregory in his paſtoral the fyrſt book the fyrſt chapytre. But ſaynt bernard in ſpekyng of prelates in hys fourth book to Eugene the pope. ſayth I meruaylle me and am abaſſhed for what cauſe many byſſhops and prelates cōmytte the go ernemēt of theyr people to ſuffragans and to other / but the ycheſſes & receytes they cōmytte not to other ſo that they kno e not thacompt therof. And neuertheles they be more ordey ed for the ſpirituel gouernaunce. than they be for the temporel oodes as hughe ſayth in the ſecond book of the ſacramentis / For the crowne that men of the chyrche bere ſygnefyeth that xy ought to haue the hert & affection to the ſpiritualte / & not 〈◊〉 the temporalte / And therfore of olde tyme the vertuous men ffuſeden the byſſhopryches. by cauſe they knewe wel that it 〈◊〉 grete labour to a prelate for to doo his deuoyr & duete. And 〈◊〉 this purpoos we rede of ſaynt Ambroſe how he reffuſed the archebyſſhopryche of Melan / Not withſtondyng he was ele by comune aſſent. and to thende that he ſhold not be conſtrayned to receyue the ſayd benefyce. he dyd doo come in to hys hous wymmen dyſſolute / wenyng by that moyen. he to be put fro the ſayd prelacion / Neuertheles the trouthe was knowen. and he muſt nedes obeye. of ſaynt gregoire we rede alſo that whā he was choſen to be pope. he fledde. but by the moyen of the holy ghooſt he was foūden and receyued to be pope Semblably we rede in a book named paradys how a noble man named marſius cutte of his fyſte to the ende that he wold not be prelate. to whyche he was choſen / we rede alſo of an holy man named Annonius how he was choſen byſſhop / and therfore he cutte of his ryght ere ſecretely. and thenne he ſayd to them that had choſen hym. ye ſee wel that I may not be byſſhop / For I am not able. the whyche anſuerd that he ſuffyſed to them. and they had leuer to haue a good man than a fayr man. More ouer in thyſtorye trypertyte the iij book we rede of a religyous monke whiche was choſen & called for to be byſſhop. the which demaūded delaye & tyme for taduyſe hym. and prayed to god & requyred hym that he wold aledge & delyuer hym fro thys charge. And thyſtorye ſayth that in prayeng he deyed & rendred to god his ſpyrite / By the whyche hyſtoryes it appereth how prelacyon is moche payneful to them that wyl doo theyr 〈◊〉 . And therfore noo man ought to be a prelate. but yf he be wyſe. vertuous / and of right good maners and lyf /

¶How the prelates ought tenſeyne & gouerne theyr ſubgettis. and to gyue almeſſes to the poure capitulo iij

THe prelate is as the hede whiche ought to adreſſe the other membres. And to thys purpoos we rede of moyſes •• w he loued ryght derely his people. and dyd grete payne to chaſtyſe & rule them. And how be it that god promyſed to hym that he ſhold gyue to hym more gretter people to gouerne. Neuertheles he ſayd that it ſuffyſed hym that whiche he had And more wold he not as it apperith the xxxiij chapytre of Exode / we rede alſo that for the loue that he had to his people. he deſyred that euery man ſhold be holy and a prophete as it apperyth the xj chapytre of the book of Numeri. we rede alſo how he recomforted the people whan he was dyſcouraged in ſayeng. Abaſſhe ne fere you not for god ſhal defende you / as it is writon in exode the xiiij chapitre. Semblably helyachym omtyme preeſt of the lawe recomforted the people ayenſt holofernes. as it is wryton in Iudyth the iiij chapytre / ¶Saynt poul alſo in his epyſtle to thepheſiens the vj chapitre ſaith. my frendes reconforte you in god and in his puyſſauuce. By the whiche thynges it appereth how the prelates ought tenſeyne & reconforte the people / To this purpoos ſayth ſaynt auſtyn in his i book of the cyte of god. that the prelate ought to remembre alleway his peple at his hert. For his offyce is for to enduce hem to do wel. And ſaynt Ambroſe ſayth in hys paſtoralles that the prelate ought teſche we al hereſye and alle euyll doctryne / For the pryncipal of theyr vocacyon is for to defende the fayth in the whyche al the chyrche is fou ded / More ouer the prelate ought to ſocoure the poure after his puyſſaunce / for the goodes of the chyrche be the goodes of the poure peple. And to this purpoos Saynt gregory wrytyng to Nepocian ſayth that the people of the chyrche ought not to take of theyr benefyces nomore but to lyue onely honeſtly wythout pompe ne curyoſytres / And the ſurplus they ought to dyſtrybute there. where as they ſee is nede and neceſſyte. and yf they doo otherwyſe they do ſacrylege. that is to ſay they be theues of the goodes of the chyrche / And that more is he ſayth. that he that hath of hys patrymonye ynowh for to lyue wyth he ouȝt to take nothyng of the goodes of the chyrche. and yf he take otherwyſe it is ſacrylege. And for ſo moche ſaynt auſtyn in one of his ſermōs in the hermytes in ſpekyng of hym ſelf ſayth I that am byſſhop ought wel to take hede that the goodes of the chyrche 〈◊〉 not gyuen to them that been ryche. For it is the patrymonye of the poure people. And I thanke god of that he hath gyuen me grace tyl now / not to gyue ony thynge to the ryche. but onely to the poure. And in dede I haue parents and kynneſmen whyche ofte demaunde of me / the ſōme by flaterye. the other by menaces the goodes of my chyrche. but I ſhal haue conſeyence in gyuyng to them / ſyth they haue wherof to lyue. By whych it appereth that the prelates ought to gyue to the poure & herof we haue example of Heliſeus the prophete. the whiche dyd do dyſtrybute the loues of breed to the chyldren of the prophetes as it is writon in the fourth book of kynges the fourth chapytre. And of Saynt Auſtyn hym ſelf we rede how at his deth he made noo teſtament / by cauſe by hys lyf he had gyuen alle to the poure people.

How the people of the chyrche oughten to preche and to ſay the trouthe of the fayth capitulo iiij

By predycacion the chyrche is ſuſteyned and the fayth enhaunced and the people conuerted / And herof we haue many examples. how of Aawn the whiche prechyd ſomtyme to the people the word of god. And therfore the peple byleued in god and put them to ſerue god as it is wryton in Exode the iiij chapytre. Semblably we rede in the book of the actes of thappoſtles the fourth chapytre how the chyrche was multeplyed & made grete by the predycacion of thappoſtles. & in dede Saynt Poul & ſaynt bernabe by theyr predycacyon conuerted many as it apperyth in the ſayd book the xiij chapytre / And therfore the peple of the chyrche / and ſyngulerly the relygyous ought to preche the trouthe / And to this purpoos we rede in the ſecond book of thyſtorye tripartyte the viij chapytre / how a good man by his predycacyon conuerted many meſcreaunts to whome he ſayd my frendes be ye not curyous of worldly ſo n es and humayne / the whyche conteyne but fallaces and auytees but haue ye hert to the fayth and to the holy goſpell the whyche conteyneth nothynge but trouthe. But thou ſhalt ſay. that thou art noo clerke for to preche To that I anſuer to the & ſay that yf thou art good in thyn affection. the holy ghooſt ſhal admynyſtre to the good wordes & prouffytable. And to this purpoos we rede in the book aforeſayd how ſomtyme a ryght grete phyloſopher whyche was a meſcreant dyſputed ayenſt our fayth. And that ſeyng an olde good man whyche knewe no ettre cam to hym for to conuerte hym / And the holy ghooſt admynyſtred to hym ſuche wordes that he conuerted to the fayth the ſayd phyloſopher. And therfore ſayth the ſcrypture that the word of the prechour of veryte & trouthe: is the word of the holy ghooſt. Trouthe it is that the predycacion is moche prouffytable whan the prechour is of good lyf as ſaith ſaynt Gregory in his morallis in the xxx book. And yf the p •• dycaciou prouffyteth nothyng. it is for the deffaulte of the prechour whyche is of euyl lyf or of the herar whyche hath none affection. Neuertheles as ſayth Iheſu Cryſt in the goſpel. the word of god ought to be prechyd. For it may not be al loſte lyke as the ſeed whyche is throwen in the waye / the whyche yf it brynge forth noo fruyt. atte leſte the byrdes of heuen e •• it who cauſed the cyte of Nynyue to be conuerted but the predycacyon of Ionas the prophete. as it apperyth in the thyrd chapytre of Ionas. who conuerted ynde but the predicacion of ſaynt Thomas / who conuerted Samarye but the predycacyon of Saynt Phylippe. But ſomme there be lyke vnto the Iewes whyche ſtopped their rys whan ſaynt Stephen prechyd / and other mocked Saynt Poul whan he preched as it apperith in the book of the actes of thappoſtles. They be of the condycyon of the ſerpent the whyche is named aſpis / the whiche stoppeth his eerys to thende that he may here nothyng / And who that drynketh of his venym he ſlepeth and ſo ſlepyng dyeth. Many in lyke wyſe whych wyl not here trouthe deye in their ſy •• e wythout hauyng uy repentaunce. More ouer me ſemeth that many ben angry whan in prechyng their ſynnes ben repreuyd And thenne they wene that men ſpeke of them ſyngulerly. the whyche otherwhyle ben deceyued / For the holy ghooſt admynyſtreth ofte to the prechours many thynges which they haue not thought tofore / And to this purpoos recyteth ſaynt Auſtyn in his vj book of confeſſyons. how on a tyme he preched / And to his ſermon came by aduenture one named Alippius the whiche was a player of dyſe and moche enclyned to vayn occupacions. Thenne Saynt Auſtyn began to preche ayenſt ſuche vanytres / & that ſeyng Alippius he ſuppoſed that Saynt Auſtyn had ſpoken of hym onely. And after the ſermon he demaunded of ſaynt Auſtyn wherfore he had ſoo ſpoken ayenſt hym. the whyche anſuerd. that the holy ghooſt had doon it. for he knewe not ne wyſt not that he was ſuche one / And the ne the ſayd Alippius repented hym and lefte alle vanytres / ¶ Semblably alſo ſaynt auſtyn by ſuche a maner conuerted a manichean by the wordes that he ſayd at the table. by whych it appereth. how it is moche prouffytable to here the trouthe and prechyng of the word of god.

¶How men of the chyrche ought to eſtudye and to lerne ſingulerly the holy ſcrypture capitulo v

FOr to eſtudye is a thynge moche prouffytable and couenable to men of the chyrche. And Ariſtipus anſuerd to one whyche demaunded what it auaylled to ſtudye. That a man by his eſtudye lyued the more ſurely. and coude the better eſchewe many Inconuenyencis / And therfore Boece in hys book of the dyſciplyne of ſoolers ſayth / that noo man may become a mayſter / but yf he haue ſcience & vertues / & for that cauſe the auncient men alleway ſtudyed. as recoūteth valere in his viij book the vij chapytre. & in dede thou mayſt ſee how a man beyng clerke is moche eaſed in eſtudyeng beyng allone For he wote wel wherin he may occupye hym ſelf / But the ygnoraunt that can not vnderſtonde what he redeth / wote not what to doo. but yf he be in companye to here vanyt es and lewde langages as men ygnoraunt. the whyche repute them ſelf half loſt yf they fynde not ſuche as they may ſpeke to and holde them fel wſhyp at all tymes. But a clerke that can she dye is ryght Ioyous & at his eaſe whan he is ſolytarye and out of ſuche companye that ben ydle & ygnoraunt / & therfore a man ought to lerne ſōme thynge & ſyngulerly in his yongthe for the rodde boweth whyle it is grene. And certeyn a man hath gladly playſyr in ſuche thynges as he hath ben accuſtomed in his yongthe: Trouthe it is that thou oughteſt pryncypally and fyrſt eſtudye in holy ſcrypture & in that whyche is neceſſarye to thy ſaluacyon. For as ſayth Saynt Auſtyn in the ſecond book de doctrina xp̄iana. Alle the good & weel that is in other ſciences. ſhal one fynde fyrſt & princypally in diuiny be or theologye / whyche is the moder of alle wytte and of alle knowleche / And therfore thou oughteſt to deſpyſe all ſcyences whyche ben contrarye to holy ſcrypture. For as auerrois ſaith vpon the thyrd book of methaphiſyque. They that ben accuſtomed to here & to lerne fables ben moche enclyned to lerne fal ſenes for trouthe. & they wene that there is nothynge but that in whyche they be nouryſſhed. Aud I am moche abaſſhed of many! folke of the chyrche / the whyche ben ydle and lerue noothynge. For whyche cauſe they be founden in many Inconnenyences. For a man naturally wold be occupyed / & whan he knoweth not what to do by cauſe of ygnoraūce / thēne he employeth hym in playes dyſordynat & in many ſynnes. & alle this cometh oftymes by cauſe of ygnoraūce. More ouer a mā ought to be wel aduyſed that the vnderſtōdyng whych is gyuen to hym to employe it wel / by whyche he knoweth the dyfference bytwene hym & beeflys. be not euyll beſtowed reemployed. Thēne it is a grete ſhame whā a man that may amende hym / nouriſſheth hym in ignoraūce. and maynteneth hym as a brute beeſt Thou mayſt ſay to me that all may not 〈◊〉 derkes / And to that I auſuere the. that they whiche euſie •• the lyf Actyf / maye by that manere eſcuſe them / But as to men of the chyrhe. me ſemeth that they may not well excuſe them / For they haue tyme and ſeaſon ynough for to eſtudye and to gete connyng and ſcyence. And yf they employed the tyme for to ſtudye / the whiche they employe in vanytres. they ſhold be clerkes And ſhold haue more Ioye and playfir in theyr eſtudye / than they haue in vanytees / the whyche they mayntene / And of this mater / thou mayſt ſee the fyrſt boke / m whiche thou ſhalt fynde many thynges whiche ben to this ſame purpoos /

¶Hr e foloweth the iij boke the whyche ſpeketh of the ſtat of lordes temporell / and of alle chyualrye /
¶The fyrſt chapytre treateth how prynces oughten to be pyetous and mercyfull capo. mo

APrynce wythont pyte putteth his ſeygnorye in peryll / And doth not as a naturel lord / but as a cruel tyrannt / And he ought to remembre the condi •• nn of thauncyent prynces / For we rede how pyte ma •• th kynges and prynces to lyue in ſurete / And to this purpos reciteth valere in his fyfthe boke how Marcelli us toke the cyte of Syracuſe. But whan he ſawe how the pryſoners wepte he began to wepe. Semblably we rede in the ſame boke / how Cezar ſeeyng the hede of his enemye mortal Pompeus. he was moche ſory. And had grete pyte. we rede alſo how Cezar ſeeyng that Cathon his aduerſarye had ſlayn hym ſelf. he was therfore mothe troubled. And in dede he gaf to his thyldernalle the goodis of theyr fader Cathon. and loued them And defended them right diligeutly. More our. valere recounteth in the •• ke aforſaid the v chapytre how pompens dyde to the kyng of Armenye the whiche was his enemye / and deſmyſſed of his eſtate. But whā he ſawe that the ſaid kyng was moche ſorouful thēne he had grete pyte of hym in ſo moche that he remyſed hym in to his fyrſt eſtate And crowned hym in reſtoring to hym all his Royame / by the whiche hiſtoryes hit apperith how the prynces oughten to be pietous. For as yſydore ſayth in his iij boke de ſummo bono / The Iuge that is vengeable. is not wortly to Iuge ne to haue ſeygnorie. And to this purpoos recounteth ſeneke in his fyrſt toke of yre. how ſomtyme a Iuge by his cruelte cauſed three knyghtes to deye whiche were Innocentes. And thiſtorye ſaith how to one of theſe thre knyghtes he ſayde / thou ſhalt deye by cauſe thou haſt not brought thy felawe wyth the. For I doubte that thou haſte ſlayn hym. Thenne he commanded to one of his knyghtes / that he ſholde wrthout taryeng put that knyght to deth. but anon after cam the felaw of the ſame knyght that was dampned. And thenne retorned the knyght whiche was comman̄ ded toſle the ſayd knyght and ſayd to the prynce that he ſhold reuoke his ſentence. who as a tyran̄t anſuerde. that alle 〈◊〉 ſhold be deed / For he ſayde that the fyrſt ſhold deye by cauſe 〈◊〉 was dāpned ones to the deth. & that he ought not to chaunge his ſentence. And to the ſecond knyght he ſayde / that he ſhold alſo deye by cauſe he was cauſe of the dampnacōn of his felawe / Aud to the thyrde he ſayd that he ſhold deye. by cauſe he had not preſtly put the fyrſt knyght to deth lyke as he had comanded / And me ſemeth by thys hiſtorye it appereth that cruelte is to a prynce gretely peryllous / And therfore ſa •• h Seneque. that it is grete force. And noble chyualrye to con ne foryene / & therfore ther is nothyng more neceſſarye thā to be pyetous and endyned to mercy / And to thys purpoos in his boke of clemence the fyfte chapytre he recyteth of a vengeable man / The whyche all hys lyf had taken vengeance of alle his enemyes. But on a tyme it happed that he myght not aduēge hym of his enemy. For he was moche myghty / thenne he demānded of his wyf how he myght aduē ge hym. The whiche anſuerd ſayeng / Fayr frende ye haue euer vnto now alle way taken vengeance of alle men. & now ye ſee that ye muſte chānge your manere. Thēne I counſeylle you that ye eſſaye yf pyte and mercy ſhal doo you as moche good. as vengeance hath doon / For me ſemeth that ye may not adueuge you on euery mā. But ye maye well doo to e y man pardō And pyte. ſo I counſeylle you take the waye of pyte & to leue vengeance. By whyche counſeyll this man becam pyetous and apperceyued clerly. that it avaylle h. nothīg to a man that wyll aduenge hym on all thyng / And therfor ſaith Seneque in the boke aforſaid the x chapytre that the kynges and the prynces owē to be pietons. For the kynge of the ees that make hony haue no pricke of their nature. in ſignefyānce that ſuche ſhold be their kynges / And in the iiij chapytre he ſaith that the prynce that wyll enſiewe god / ought to be moche pietous. to thende that god be to hym mercyful / Moreouer Solinus rehereeth how Cezar conquerde moo contrees by pyte than by ſtrengthe & force. And valere in the boke aforſayd ſaith that Alexander ſeeyng one of his knyghtes to haue colde deſcended fro his ſiege and ſette hym therin. And of Tytus we rede / that he wold not aduenge hym of them that myſſayd of hym & ſpacke enyll as it apperith in thyſtorye of Troye. we rede alſo how ſeynt Ambroſe commanded to the doſe / that he ſhold neuer gyue ſentence agaynſt a man that was his enemye. to thende that he ſhold not haue cauſe to Iuge ouer fauourably for hym ſelf /

¶How the prynces ought to be of good maners capo. ij

SOlinus ſayth ī his xj boke the iiij chapytre the prīce ought to be meure. ſage / & of right good lyf. & certaynly the Anncyent fadres byhelde more bounte. than the no nobleſſe or the Rycheſſe. And to this purpoos recounteth valere in his iiij boke the in chapitre how Actylius was a labourer of the londe. And neuertheles for hys bounte he was callyd for to be emperour of Rome. And ſaynt Auſtyn in hys v boke of the cyte of god the xviij chapytre recyteth how one quyncyꝰ whyche was a ſymple labourer was ſemblably callyd for to be of the counſyel of Rome / And whau he ſawe that he had ſerued ynowh / and that by hys counſeyl Rome had had many vyctoryes thenne he retorned to hys fyrſt eſtate. Thenne me ſemeth that the prynces oughten more to take hede to bounte thā to worldly goodes / & to thys purpoos we rede how the Romayns ſette nothyng but of thē that were vertuous. & veryli the Romayns refuſeden yeftes And alle thynges that myght peruerte Inſtyce / and acordyug herto reconnteth pompeus in hys xviij boke how kynge pyrrus ſente to Rome one hys ſeruant named chyneas for to conferme the peas bytwene hym and the Romayns And bare grete yeftes and richeſſes with hym. but he fonde not a man in Rome that wold receyue his yeftes / Thēne me ſemeth that prynces and lordes oughten more to be dylygent to haue vertues than Richeſſes / And to thys purpoos ſeynt Auſtyn ī hys fyfthe boke of the cyte of god the xiiij chapytre aledgeth Cathon the whiche ſayde that the comyn wele of Rome had conquerd moo goodes by the bounte of the counſeyllours than by ſtrengthe. And to this ſame purpos he recyteth of Scypion. the whyche ſayde that the Roiame ſhall neuer be in welthe. in whyche bē noo good maners & in whome the prynces bē not vertuoꝰ. wherfor ſeynt Auſtin ſayth yf the Romayns be deceyued it is not for defaute of walles. but for deffanlte of maners & more harme hath doō to thē the ardeur of theyr couetiſe that the fire hath doō whyche hath bē putte ī theyr cōtreyes by theyr ad ſaryes. & ther fore ſayth ſaluſte / that Rome ſhal but lytyl endure. For coueytyle wa •• yth all. & lecherye brēneth all. More oner Orace ſayth in one of his dytees. that a prīce euyl manerd cauſeth the cōtreye for to peryſſhe. For as Claudyā ſayth. the people gladly folowe the prīce & dooth as he dooth. & therfore yf he be euyll yt ys gretperyll for alle hys ſubiettys. & ther fore ſeneque in hys hondryd epyſtle ī ſpekyng to Alexandre ſaide. O Alexander. thou haſt ouercomen thyn aduerſaryes and conquerd many lordſhyppes and royames Thou haſt enterpryſed the gouernance of alle Royāmes / & neuertheeles thou art he that haſt not cōne gouerne thy ſoule ne thy body whych ys moche lytyll / Thus thēne ought a prynce to fore alle thyng gete to hym good maners for to gyue good example to alle them that ben in hys gouernance. & for taduyſe the better thys purpoos it ys good to reherce the cōdycōns and the Incōuenyeuces of enyl prīces Ne Rede we not how Ezechyas cōmanded that Ieremye the ꝓphete ſhold be ſlayn. as it ys ys wretō ī Iheremie the xxxviij chapitre. And Pylate falſeli dampned Ihū Cryſte as yt apperyth the xix chapytrē of ſaynt Iohn̄ / who fynably deyde myſerably. More ouer manaſſes made the peple to erre. And was cauſe of many euyllys and vyces / And therfore he was pugnyſſhed. And Roboas was to hys people ouer rygorous and ſharpe / And therfore he loſte ten trybus & hys ſeynorye as yt apperyth the iij boke of kynges Saul alſo was an euyl pryn •• . & therfore god wolde that the fortune of bataylles ſhold contrarye to hym. as yt ys wreton the fyrſt boke of kynges. Thenne euery prynce ought to gete good maners. yf he wylholde hys ſeynorye to the prouffyt of hys ſoule /

¶How prynces ought not to be couetous ne anarycious ¶capytulo iij

THe prynce ought to be the hede the whyche ought to adreſſe alle the membres. and not to coueyte the goodes of hys ſubgettys. and ther is no thyng, in the worlde to a prynce ſo couenable as is lyberalyte / By whyche he may gete hym frendes And conquere. Lyke as the wyſe man ſayth in hys prouerbes the xix chapytre / And to thys purpoos recoūteth. Polycrate yn hys iij boke the xxiiij chapytre how Tytus was right lyberal / And therfore he was moche byloued. And certaynly he was moche ſorowful that day / that he had no thynge gyuen. And ſayd that a prynce ought to reffuſe noo demauude. when he may reſonably do it / for as boece ſayth in his fyrſt book of conſolacion the v chapytre. largeſſe maketh the prynces noble. And therfore ſayth ſeneque in his book of oultrageous couetyſe. and repreueth the kynge Antygonus by cauſe he was couetous. and veryly whan one demaunded of hym ony yefte. he wold not graunte it. & excuſed hym in ſayeng that it was oultragyouſly demaūded. And whan one demaūded of hym a lytel yefte / he reffuſed it alſo in ſayeug / that it apperteyned not to a kynge to gyue ſo lytel a yefte. and by this moyen he gaf no thynge And therfor his flelycyte was not grete. But al coutrarye dyd kyng Alexander of whome recoūteth ſeneke in his fyrſt book of benefyces / how he gaf a cyte to one whyche demaunded of hym almeſſe / For he ſayth that a grete lord in gyuyng ought to conſydere. what and to whome. and wherfor he gyueth in eſpecial yf the yefte be grete. For otherwyſe it is not lyberalyte / but prodigalite whyche is as moche to ſay / as folyſſhe and oultrageous dyſpence. And therfore ſayth Tullius in his fyrſt book of offyces the xvij chapytre that largeſſe ought to be doon ordynatly and reſonably and not by auauntrye or vayne glorye / for after ſuche largeſſes. a man bycometh comynly rauynous for to haue power to mayntene hys folyſſh largeſſe accuſtomed / Trouthe it is that moche peple faylle more by couetyſe than they doo by fole largeſſe. And alleway there is noo thynge ſo euyl ſyttyng to a prynce. as is couetyſe. For the other vy •• s gryeue not ſo moche the people and the ſubgettes. as thauaryce of a prynce / the whiche ought to be as the ſtomak whyche dyſtributeth the mete that it receyueth to alle the membres & reteyneth no thynge to it ſelf. but onely the nouryſſhyng. And whan it dooth otherwyſe that is to wete whau it retryneth the mete abouē his neceſſyte. thēne it bycometh ſekelew and maladyous by replection. & bryngeth a man in to a dropsye. & thenne the ſtomak ſwelleth. & alle the membres wexen feble and of noo power. & alle the euyl cometh by cauſe that it dyſtributeth not the mete that it had receyued. Semblably is it of a couetous prynce / the whyche maketh the contreye to p ryſſhe / and the membres to come to nought. whan he dyſtrebuteth not the goodes. the which he hath receyued to them that ben in ſuffraunce or neceſſyte / & to this purpoos we rede how the romayns were gretely lyberal & large. wherfore they becam grete. & moche puyſſaūt. of whome recounteth Valere in hys v book the fyrſt chapytre. how they of Cartage ſente to the Romayns. grete fynaūce for the rechate of ſōme pryſōners that they helde. Thēne the romayns delyuerd the pryſonners. and reffuſeden theyr fynaunces. for it is more fayr & noble to yeue than to receyue. and by cauſe therof. They of Cartage gauen good renommee and fame to the romayns thurgh out all th world. Semblably valere in hys vj book recyteth how Alexander reffuſed the yeftes of Darius the whiche offred to hym an hondred. M. marc of gold with that he wold take hys doughter in maryage. And thenne one of his ſeruauntes named promenon ſaid to alexander. that the fynaūce were good to be receyued. To whome Alexander anſuerd. that it is more worth to be gouerned by fraunchyſe than by couetyſe / but the tyme is now comen that many prynces ben gretely couetous and the couetous prynces reſemblen to Caſtor the which deſtroyed a man vtterly all / whan he toke warre agaynſt hym / as Solinus ſayth in his iij book the xxxv chapytre. Semblably don they that deſtroye theyr ſubgettis by tyrannye / the whiche ſhal be ſemblably pugnyſſhed of god. for as Iob ſayth in his xxxv chapytre. Acurſed be they the whyche by Auaryce aſſemblen grete treſours by euyl getyng / For the tyme ſha l come that god ſhal enhaunce the poure people. And the Tyraūtes ſhal haue ynough to do to curſe the tyme that euer the gate treſours. & to this purpoos recounteth Peter Damya how ſaynt Andrew & ſaynt gregory gauen grete afflictiou to knyght whiche had taken away from a poure wydowe a partye of hyr good & catayll. For as the wyſe man ſayth in eccleſiaſtique in his xxiij chapytre. he that maketh to god ſa efyſe of the ſubſtaunce of the poure folke / reſembleth & is lyke v hym that ſleeth the ſone to fore the fader. And I haue moche neruaylle why one man deſtroyeth another ſeen that the beeſrs of one condycion and of one lykenes eteth not the one that other / lyke as Ariſtotle ſayth in his vj book of beeſtes. & that more is beestis ben ouer the men pyetous. and to this purpoos we rede in thyſtoryes of the romayns how ij wulues nouryſſheden a chylde named Remus. the whyche was gyuen to the beeſtis for to deuoure / But after he was kynge & foundour of Rome / by the more ſtronge reaſon a man onght to be pyetous of his ſemblable. ¶And the prynce ought not to deſerte hys ſubgettes / but ought to take example of Thiberius. of whom we rede in the cronycles. how his offyciers counceylled hym that he ſhold ordeyne ſubſydies & trybutes vpon his peple. the whiche anſuerd a good ſhepherde ought not to deuoure hys ſheep. but to nouryſſhe and to kepe them.

¶How the prynces oughten to mayntene and kepe Iuſtyce capitulo. iiij

THe prynces ben pryncypally ordeyned for to mayntrne & kepe Iuſtyce. And therfor they leue the eſtate & weacyon whan they doo not ryght to euery man. & thus for to doo they may take example of the wyſe men of athenes / of whom recoūteth Valere in his vj book the v chapytre. how Themyſ des ſayd to them. that he wold conquere & put in ſubgection be contre of grece. ſeen that they had the myght ſo to doo / the whyche anſuerd that a good & a noble man ouȝt not by cauſe of his prouffyt doo ageynſt Iuſtyce. Semblably the ſayd Va re in his v book recyteth how Carridius Cirus that is to wete a man ſo ſomtyme named ſeyng how many noyſes deuyſyons were emonge the counſeyllours of Rome / wherfor he dyd do make a lawe / that no man ſhold entre in to the co •• ceyl wyth his ſwerd for teſchewe Inconuenyēces that myg enſiewe. but it happed that he comyng fro a ferre contreye. entred in to the coūceyl wyth his ſwerd gyrd aboute hym. thēn the counſeyllours demaūded of hym why he brake hys lawe the whyche hym ſelf had ordeyned & decreed. Thēne withou ſayeng ony word he took his ſwerde & ſette the poynte to hym breſte / & lened theron ſayeng that he had leuer deye than breke Iuſtyce without punycion. and how wel that no man ought to procure his owen deth / Neuertheles it appereth by the ſai hyſtoryes. how thauncyent fadres were moche amerous and dyligent to kepe Iuſtyce / And to this purpoos ſaynt Auſtyn in his thyrd book of the cyte of god the xix chapytre. recoūteth how the counſeyllours and Iuges of rome were moche poure as it apperith of one named Lucius Valerianus / the whyche lyued not but of the almeſſe of the peple / by cauſe of the grece pouerte that he was in / & other by cauſe they wold receyue noo yeftes / to thende that they ſhold not be ēclyned to do ony thyng more to the fauour of the partye. than of Iuſtyce / and for that ought a prynce more to lone Iuſtyce than rycheſſes & yeftes / And to this puypoos ſayth ſaynt auſtyn in the book aforeſayd how one named quyncius was a labourer of the londe whan he was called to be due of the cyte / & neuertheles he bryng due he mayntened hym ſymply & humbly to ſhewe that the prynces be not ordeyned pryncipally for to gete richeſſes / but for to mayntene Iuſtyre / and herto we haue many examples of the auncients / of whome we rede how they dyd Iuſtyce. of them ſelf & of theyr propre chyldren. As Valere reherceth in hys v book / the whiche recyteth how Brutus condempned his ij ſones by right grete pugnycion. by cauſe they laboured to brynge agayn Tarquyn to Rome whiche was banyſſhed and moche contrarye to the comyn wele / Many other alſo condempned theyr parents & frendes ſayeng that Iuſtyce ought to be 〈◊〉 by reſon. And a Iuge ought not to do al that he may / but 〈◊〉 that he ought to do. and alſo it apperteyneth not to a prynce 〈◊〉 cōſtitute ne ordeyne Iuges. but yf he knowe them for good 〈◊〉 wyſe. For theſe ben the ij condycions wythoute whyche the Iuge may not wel ne ryghtfully Inge. But now in theſe ayes the Juges ben ordeyned more for fauour of blood or for eftes than for wytte or bounte that they haue. Thenne me ſemeth that they ought to take exāple to an hyſtorye / the which elmandus reher eth / the whyche ſayth that there was ſomtyme an emperour named Helius the whyche regned moche longe in ſo moche that he bycame ſo auncyent and olde that he myght not gouerne thempyre. Thenne the peple & the counceyl prayed hym that he wold renoūce thempyre to his ſone. The whyche anſuerd that it ought ynough to ſuffyſe to hym to haue regned in his tyme & that he wold not that hys ſon ſhold haue it to his prouffyt. but a man that wold do Iuſtyce And therfore he ſayd. I praye you that ye ſeke a wyſe man that ſhal mowe and conne gouerne you / and take no regarde to me ne to my ſone

¶How the prynces ought to be ſofte & humble cap . v

THe prynce is as the heed the whyche is ſette mooſt hy e by nature / And yet alleway it is the parte of the body in whiche appereth mooſt his humylite / For we ſee that in humblyng & mekyng hym ſelf / a man dyſcouerth and enclyneth his hede. This thēne it is a ſigne that the prynce which is named the hede ought to haue in hym ſelf humylite. And the prynces ought to conſydere. how al theyr predeceſſours ben deed & comen to nought. and to this purpoos we rede how a phyloſophre named Golonus in ſpekyng to Alexander ſayd / O Alexander al the world ſuffyſed not to the whan thou lyuedeſt. and now vj fret of erthe ſuffyſe for to burye the. More ouer quyntynus recyteth how a ryght olde man & ballyd ſaid to Alexander / See wel to. what thou dooſt. For me ſemeth that thou wylt mounte ouer hye. but take good hede whan thou ſhalt be ſo mounted. that thon ſuffre not thy ſelf to fal e ouer foull. The whyche Alexander coude not ſo wyſely take hede to hym ſelf. but that he was enpoyſōned in hys yong •• e and the floure of alle hys dayes. And therfore ſayth the wyſe man in his v chapytre / what auayllen the pompes & the rycheſſes of the world / ſeen that they paſſe and vanyſſhe awaye as dooth the ſhadowe. Thenne a moche fool is the prynce the whyche in his puyſſaunce tranſytorye glorifyeth hym ſelf. & yt they conſydered wel theyr eſtate / they ſhal fynde that theyr ſeignoryes conteynen more trouble and thought / than playſaunce or deduyt. And to this purpoos recounteth Valere in his vij book. how ſomtyme they wold haue crowned a kynge but he made grete delaye tofore or he wold receyue the crowne & gaf his rayſon in ſayeng that a newe royame bereth wyth hym newe thought. By whyche it apperith how the prynces haue noo cauſe to glorefye them ſelf of theyr lordſhyppes. and they ought to take example in Iulyus Cezar of whome we rede in the book of fyctions phyloſophyke: how he was moche humble in ſpekyng to his knyghtes and ſeruaūtes. & was as redy to ſerue them. as he was to receyue theyr ſeruyce / trouthe it is that one of his knyghtes right auncyent on a tyme emonge the other / was condempned by the counceyl of Rome to ryght grete payne & domages / And thenne he came to cezar for to requyre ayde. the whyche atte fyrſt ſayd that he ſhold aſſigne to hym a right good aduocate for to plete hys cauſe. To whome the knyght ſayd. O Cezar thou knoweſt wel that in the bataylle of Ayſe I had none aduocate for to helpe the. but I went my ſelf in propre perſone as it appereth by my woū des the whyche ben yet apparaunt by cauſe of the ſame. Thēne Iulius deſcended from his ſyege in ſayeng. that the pryn e is alſo wel ordeyned to ſocoure his knyghtes. as the knyghtes ben to ſoconre the prynce / Thēne ys the prynce moche to be reprehended whan he ſettyth by nothyng but by ym ſelf / And whā hym ſemeth that alle the world ought to ſerue hī / ſuche pryde maketh a prynce lyke a breſt. & to forgete hys condycō & ys birthe. & how be it that men ought alleway obeye princes neuertheles thei onght not therfore be prowde of their ſeignourye. For they & alle theyr chyualrye wythin a litil whyle ſhal be deed & torued yu to Aſſhes & duſt / & a cordyng herto reherceth ſeynt Ierome in hys epiſtle Cxix. And valere alſo the ſame in hys laſt boke. how the kynge of perſes was in a montayue. & behelde hys noble & pniſſan̄t chyualrye & wepte ſayeng. Alas wythin an C yere alle thys chyualrye ſchal be but a lytyll aſſhes & duſte / & as me ſemeth fewe pryn es conſydere theyr deth But almooſt ther ys none but he thīketh how he may bycome more myghty and more grete. And all thys dooth & cauſeth theyr pryde & theyr falſe couetyſe. Th y ought to take example of Iheſu cryſt the whyche fledde in the montayne whan he ſawe that the peple cam to hym for to make hym kynge. as ſayth ſaynt Iohn̄ in hys vj chapytre / And vpon the ſame ſaynt Iohn̄ gryſoſtome in hys vj omelie ſayth that Ihū cryſte ſcheweth to vs by that he fledde. how we ought to flee mondanyt e & and alle vayne glorye. And to this purpoos we rede how vaſpaſyā wolde not receyue thempyre And ſayde he was Indygne and not worthy not wythſtōdīg that hys knyghtes wolde that he ſholde be Emperour in ony wyſe / But now in thys preſent tyme we ſee all thoppoſyte & contrarye. ffor the prnyces entende wyth theyr power to conquere newe ſeygnouryes and lordſhyppys. And yt ys a manere of tyrānie. the whyche maketh naturelly hys mayſter doubtous & ferdfull / For the tyrannt hath alle waye fere and drede to leſe that whyche he hath euyll goten / The tyranntes l n alſo comūli lytyl byloued of theyr ſubgettys. and therfore they lyue ī grete doubte. To thys purpoos we rede how denis 〈◊〉 tyrant durſt not do ſhaue hys erde for fere that he had of ſleeyng And in dede he brente the heeres of hys berde / as Tullius rehereeth iu hys vij boke of offyces the vij chapytre. Sē blably he recyteth how a tyran̄t named Sergius for ſemblable cauſe doubted that hys wyf ſholde ſlee hym by nyght. And in dede he dyde doo eſpye yf ſhe hadde ony knyf or other thyng to doo it / And neuertheles in thende he was ſlayn by her. More ouer valere recounteth how the kynge Maſiniſſa by cauſe of his tyrannye truſted not to his people. And therfore he made his body to be kept bi dogges by the whyche hyſtoryes it app rith how tyrannye maketh the prynces f rdful & doubtous. the whyche tyrannye cometh of pryde / That is to wete whā the prynce is not content And hath not ſuffyſaūce in his eſtate / And whan he wolde alleway mouute more hye /

¶How the prynce ought alleway to be ſobre & chaaſt cap . vj

GLoutonnye And lecherye affeblyſſhen the body and takē fro a man alle the wylle to doo wel. And in dede then ſhal ſee how the gloton by his dronknes ſpeketh folyſſhly. And ſheweth his ſecrete ofte / Thēne ought the prynces to be aſhamed. the whiche demannde no thyng but wyn and mete. and holden longe dyners. and yet more longe ſoupers. For of tymes in beuerages. And dyſſolucōns they mayntene them ſelf alle the nyght or the gretteſt part therof. And who that theſe dayes wyl fynde glotonnye / he may wel goo to the court of d •• erſe prynces. And there thou ſhalt fynde. that alle for the moſte parte they doo none other thyng but drynke and the / ſauf a lytyl whyle they be in ydlenes and in playes dyſſolute. and therfore Socrates the philoſophre deſpyſed the lyf of the peple of the courte / and of alle them that folowe the halles And grete dyners / To whome ſpeketh Seneke in one his epystle. O ye myſerable people that doo no e other thyng but drynke and et. hit is domage that ye haue ſoule and vnderstondyng / ſyth that ye onely thynke on your body. And for ſomoche vyrgyle in his fyrſt boke of En ydos repreueth dydo by cauſe ſhe held her longe atte dyner. what ſhal we ſaye of them henē of whome yſaye ſaith in his vij chapyter / The whyche haue not leyzer to ſlepe by cauſe they wold ryſe erly in the morn for to make them ſelf dronke. They be lyke to them. of whome ſeneke ſpeketh in his lxxxxvij epyſtle. the whyche a & nyght drynke alleway and ete. ſauf a lytyl whyle that they ſlepe. And it is good to wete that thēne they dreme that they drynke aud ete / For gladly men dreme of that whyche they doo by daye / Thenne ought the prynces to flee and eſchewe glotonnye. and ought to haue in theyr court meſure. ordynannce / and alle honneſte. But thou ſhalt fynde there now none ordre but fylthe and foule table clothes / And mē whiche ſaye them ſelf to be honeſte. but they renne to the table ſhouyng And puttyng away eche other / And they reſemble not men but hogges and ſwyne goyng to theyr trough / in foule etyng & there ſhal thou here noo word ſpoken of god ne ſaye noo graces ne benedicte but dyſſolute wordes. othes & ſweryng / & all dyſhoneſte ſhal thou there ſee regnyng & yf thys were in warre it ſhold not be ouer grete meruaylle. Bu in tyme of peas to mayntene ſuche a lyf / it is not a lyf / but it is deth. and right glotonnye / the whiche engendreth lecherye / lyke as ſayth valere / And alſo experyence ſheweth the ſame / the whyche ys ryght e yl ſyttyng in prynces / & geuerally in alle chynalrye / And as to me Irepute Impoſſyble that a man lecherous & amero folyſſly of wymmen may be wyſe aud kuyghtly / ecounteth not vegece in his iij boke of Chyualrye. how the noble knyght ſcipion thaffrycanut wolde neuer abuſe hym ſelf with wymmen how fayr ſo euer they were / as it apperith of the fayr mayde whiche he refuſed and reſtored her to her huſtō de. we rede alſo how Octauiau ſeeyng Cleopater a right fayr irgyne / how be it that he was ſomwhat enclyned to her loue euertheles he wold in no wiſe abuſe her. lykeas policrate ſa th in his iij boke the vij chapytre. Semblably we rede how hanybal. Gayus Iulius Cezar / and Cathon lyuedeu right ſobrely and chaſtly as it apperyth in the v boke of policrate the vj chapytre Thus thenne ought the prynces to conſydere ho w that folyſſh loue of wymmen deſtroyed the ſtrengthe of Sampſon / The wytte of Salamon & the bounte of / Dauid And therfore may neuer prynce longe endure / that ſetteth alle his entencōn to lecherye. lyke as ſaith ſeynt Ierome in his xxxiiij epiſtle / And to thys purpos Egeſipp in his fyrſt boke in ſpekyng of one named Antonye ſayd to themperonr knowe thou that Antonye is vaynquyſſhid but that is not by the. but this hath doon Cleopatre. whome he hath ſo folyſſhly loued / For he had leuer be vaynqnyſſhid with her / than to vaynquyſſh without her / Thenne ought e y Chyualro man to take hede and ſee wel to that he be not loſt by lecherye Trouth it is that be nameth hym ſelf Amorous. But whan I adnyſe me wel he may be named maleuro that is vnhappy. For it is grete myſerye for to haue thought to mayntene a woman. For thēne his hody he deſtroyeth his ſtrengthe peryſſhith. his ſyght waſteth / h s wytte mynyſſheth / his lyf ſhorteth. his helthe enpeyreth / And his courage for to doo well gooth away aud his good fame & renomee. And whan he weneth to be happy by cauſe he hath founde a fayr woman / than he hath lo hym ſelf by cauſe of his inordynat loue. whiche is that he loueth the woman more than hym ſelf. And ſo it happeth ofte that he is moche deceyued whan he weneth to be byloued ſingulerly / that is to wete be that maynteneth dyuerſe and many wymmen / For he ought to knowe that neuer woman loued ſnche a man longe. how wel that ſhe ſheweth ſemblānt for to loue hym but her hope is for to haue his gold and his ſyluer. I put caas that it were otherwyſe. And that ther were loue bytwene bothe partyes / yet may none otherwyſe be 〈…〉 right vnhappy. the whiche for loue of the 〈…〉 & leueth theſta e 〈…〉 〈1 page duplicate〉 〈1 page duplicate〉 by what moy n his auncetres ha e conquerd theyr goodes ud honours /

¶How the prynces ought to employe and diſpoſe 〈◊〉 elf cap . vi

THe Prynces ought to be example of honour And of good lyf. & to employe & diſpoſe them ſelf in good wer es and feates. for to be cauſe that theyr ſnbgettis doo ſemblably / And it is a grete ſhame yf a prynce that ſhold be a capytayne of knyghtes be callyd a player of dyſe. & euery knyght ought to knowe that by playeng of dyſe or other games ſemblable may nothyng be goten ryghtfuly ne Iuſtely. but all that is goten by that moyē is to the dampnacōn of his ſoule & hurtyng of his couſcyence. By ſuche games the name of god is ſworn and forſworn & deſpyſed / A man loſeth his tyme and his reſte ofte. And whan he ſhold thynke how he ſhold gouuerne his people. than he ſtudyeth to begyle his felawe and wynne his money. And to this purpoos we rede in polycrate how a knyght named Clyſſon Arryued in the contrey of Corynthe for to treate allyānce with the lordes of the contrey. the whyche he fonde playeng atte dyſe. & he thys ſeeyng departed. & ſayde he wold haue none allyāuce with players of dyſe For players of dyſe bē cōynly light ī couragē. & chānge ofte theyr purpoos as dooth the fortūe of dyſe & ben redy for 〈◊〉 promyſe. to ſwere. & alſo bē ful of couetyſe. and by conſequent ben enclyned to rapyne and thefte / And therfore ſaith seue •• in his prouerbes. that he that knoweth moſte of ſuche playes / knoweth moſt of euyll As who ſhold ſaye. that in ſuche games is no thyng but euyll And ſynne. Thēne is it a grete ame tath chyualrye be euployed in ſuche games. For ſuch •• ayes make a man to leſe his 〈…〉 and couſentyng. For I put aas. that whiche they haue be n ••• fte / Neuertheles alle they that playe for auarice and cou •• ſe ben in theyr herte Rauynous. And therfore ſeynt Auſ •• ſayth in his iiij boke of the cyte of god the xvj chapitre / how wyſe womā dremed that it ſhold be good to forbede and de •• de alle the games and playes that ben in pr uidyce of the •• myn wele. But I wyl not ſaye but that the prynces and 〈◊〉 knyghtes may playe And dyſporte them with ſomme ho playe / For as ſeneque ſaith in his boke of tranquyllyte ſomtyme the philoſophers toke diſportes as it apperith of Socrates and of Chaton. For as the corde whiche is allewaye 〈◊〉 or ſtratched / ſomtyme breketh / Right ſo a man wyt ••• reſte may not longe perſeuere. And herof we haue experyen •• of the londes and feldes / that men lete reſte for to bere fru the better / And a man ſpeketh. For to wake the better aft •• ſlight ſo ne more ne laſſe a man may honeſtly diſporte for t •• better to entende to that he ought to doo. And herof we ha •• an example of Seynt Iohn̄ Eu gelyſt. of whom Caſſy recounteth in his vij boke of collacōns / how he on a tyme diſported with a partrych. And that ſeeyng a yong man go y •• by the way beryng a bowe in his honde ſayde that he meru •• led that he playd ſo lyke a man of the world / and was of •• oly lyf Thenne ſaynt Iohn̄ anſuerde in demanndyng of hy whe fore his bowe was not alway bended. To whome he •• ſnerde / that yf his bowe were alway bente / that it ſhold not o ſtrong for to caſte forth the Arowe / Semblably ſayd ſe •• Iohn̄ is it of the body of a man / whiche may not alleway 〈◊〉 ore. And therfore he ought to haue ſomme Alegement. 〈◊〉 whiche it apperith. how honeſte playes ought no man to 〈◊〉 ſo they be taken in tyme and in place. and after the condici •• of the perſone / But playes dyſſolute oughten to be repren •• and euyl playes. the whyche ofte ben of couetyſe. ſuſpecion •• and of many euyl vſages and moch ydle angages /

¶How kynghtes ought to gouerne them ſelf / capo. viij

I Knyght ought to be a mā emonge a thouſand good & honourable corageo of herte. trewe in his dedes. myghty & yſe hardy. & prduent. & redy to dyffende the right of his con ey. and of them to whom he is bounde to ſerue / & alſo of them whom he hath the gouernānce. And as Geffrey ſayth in his etrye. vſage maketh a maiſtre. & the excerſite maketh a mā dy and habyle in his feates aud dedes as the grekes ſayen theyr prouerbes. & as Tullius recyteth in his queſtion̄s tuſilanes in his firſt boke / And therfore the knyghtes oughten 〈◊〉 excerſyſe & accuſtome them in feates of Armes. and ough not to be ydle in ſechyng and folowyng theyr playſir & eaſe ſuche wyſe. that they eſſaye not almoſt at no tyme to here the ates ne payne of chyualrye / I ſuppoſe yf a ſerche ſhold be ma bow many knyghtes knowe theyr horſes wel. and theyr drſes them / and haue theyr harnoys & abyllemeuts of warre edy. I toowe ther ſhold not many be founden wythout lacke of iche as they ought to haue. More ouer the knyghtes ought 〈◊〉 be trewe & holde that they promyſe / And to this purpoos re ounteth valere in his v boke how a knyght of Rome named •• ius promyſed to hanybal certayn money for the Raunſon f certayn pryſonners romayns that he helde. ſoo that he wold ſyuer them. & thēne hanybal geāted to hym his demānde / & rabi cam to Rome. & recounted to the Romayns his ꝓmeſſe 〈◊〉 the Romayns woldenot paye that whiche he had ꝓmyſed nd that ſeeyng Fabyus / he ſolde his herytage. and helde his •• omyſe to hanybal / And therfore polycratus in his vj boke •• e fyfte chapyter ſayth that a knyght to fore alle thynges is •• unde to kepe his oth & that whiche he ꝓmytteth. and therfore prynces maken the knyghtes to ſwere by theyr oth / that y ſhold holde and mayntene loyalte and trouthe / in ſignefy / ee / That it ought to be a grete furete of the oth of knyght / to kepe and mayntene the chyrche. And ſoo to doo of olde ty •• they promyſed & preſented to the temple theyr ſwerdes in nefyance that they promyſed loyaulte. Fyrſt to god the che is prynce of alle chyualrye. After a knyght ought not ly truſte in his ſtrengthe / bnt ought to be wyſe and ſubtyl byleue good counſeyl. For vlixes ſurmounted the ſtrong cules by his wytte / and not by his ſtrengthe. And the 〈◊〉 mayns couquerden the world more by theyr wyſedom / 〈◊〉 by ony other thyng as polycrate ſaith the vij Chapytre of vj boke / And Pompeius in his xj boke recyteth of Alexa •• der how his fader lefte to hym lytyl Chyualrye. but he w wyſe and wel lerned / And thefor he conquerd alle the wo •• by wytte of Chyualrye / And to thys purpos Egeſippus his v boke alledgeth Tytus. whiche ſaith that in Chyual •• wytte & good aduyſe were more neceſſarye than ſtrengthe body. More ouer a knyght in his feates of armes ought to be p̄ſumptuꝰ ne deſpyſe ou moche his ad ſarye. for as ca •• ſaith. it happeth ofte that the feble deſcōfyteth the ſtrōge & the •• tyl. the grete as. dauid ſurmoūted golye. and thou oughteſt / knowe that the victorie cometh not of the mā but prīcypaly / god as it apperith in the fyrſt boke of machabees the iij chaptre. & therfore a knyght ought not to gloryfie hym ſelf & to th purpoos we rede how moyſes gate victorys not by strēgthe b in prayng god & in lyftyng his handes to heuē. as is wret •• / the boke of exode the xvij chapiter. & of theodoſe in thiſtoryesthe Romayns we rede. how he ſeeyng that his enemyes we more ſtronge thā he was. he prayde to god in takyng the 〈◊〉 of the croſſe by whiche he gate victorye and therfore anncyer whā they made bataylle. the preeſt of the lawe wēte to fore •• chyualrye in prayēg god. as it apperith in the boke of deutro •• my the xx chapitre. & therfore ſaith the ꝓphete that a mā ou not to truſte princypaly in the vygour of his legges ne in ſtrengthe of his hors. but in the grace of god. More ouer knyght ought not entrepryſe bataylle but yf it be by good 〈◊〉 d •• ght good cauſe / And to this purpoos ſaith ſwetonius his ſecond boke that Auguſtus cezar entrepryſed noo ba le / but yf it were for teſchew right grete dom̄age / and ther ••• ſaith ſeynt Auſtyn in his fyfthe boke of the cyte of god the ij chapytre. that a bataylle ought not to be made / but for •• t grete neceſſyte. And therfore auncyently the people requy •• god that he wold ſhewe vnto them yf they had right or ••• or ellis yf they had doon ony thyng ayenſt hym. wherfore y ought to haue bataylle. For theyr ſayde. & it is trouthe that •• y that loue god & haue good cauſe. fynably they ſhal haue crorye of theyr enemyes. as it apperith in the boke of leuytes xxvj chapytre. But it is grete Incōuenyence whan the ba ſlles ben made by tyrannye / & by cauſe of couetyſe / For the myn prouerbe ſayth. ſynne noyeth. & therfor me ſemeth that ſonably many knyghtes haue moche ſuffred. For many ty es. they haue made enterpryſes. not with good cauſe and •• ght but by pryde and by cauſe of theyr couoytyſe And it is rde that they ſhold happen wel-ſeen that they goo to bataylle ot wyth theyr propre good / but wyth goodes euyl goten / nd in goyng they robbe the poure people. and them in theyr ven contreye. And they that ſoo doo. ben not worthy to noble ne callyd knyghtes but they be of the condicion of ty ntes. of whome polycrate ſpeketh in his iiij boke / that to 〈◊〉 a tyrānt ſhold be a Iuſte thyng. And Tullyus in his boke offyces the vij chapytre ſayth / that for to ſlee a tyrāt is a •• nge honeſte For we ſee that a man cutteth a way the mē e that is cauſe of the dyſtructiō of the other / But thon mayſt maūde how the tyrānt may be knowen. To this auſuereth cryſtotle in his viij boke of ethyques ſayeng thatbyt wene kynge & a tyrānt is a grete difference / For the kyng ſecheth ſireth the comyn weel / & the tyrant ſeketh his owen prout •• the ſuppreſsyon of the people. & therfore tyrannye is ſeyg •• ye vyolent & oultrageous / and therfore it may not longe •• dure / And thus ſayth ot in his xv chapytre / And be 〈◊〉 we haue ſeen many examples of sōme tyrantes whiche he loſt theyr ſeygnorye all or a grete parte /

¶Here foloweth the fourth boke. the whiche ſpeketh of ſtate of the comynalte / and of the people /
¶Fyrſt it trateth of Ryche men. and how they ought to gloryſye in theyr rycheſſes capytulo pru

THe men comen of god and not of the creature. A therfor the loouyng and preyſyng ought to be gyn fyrſt and pryncypaly to god. And the ryche man ought to •• ſydere That whyche the wyſe man ſayth in his xv boke pronerbes. whiche ſaith that he that foloweth auarice h noo pees of conſcence. And in his xxviij chapytre he ſ •• that he that hateth auarice enlongeth his dayes and his to And therfore to haue rycheſſes it not alle way moſte prouf •• table / For Rycheſſes ofte empeſſix and letoen the getyn of vertues and therfore the Anncyent men d ſireden mo •• vertues And good renommee than they dyde rychſſes or be •• uoyr. As it apperith by ſcypyon / the whiche brought m the ſubgection of the Rommayns alle auffryque. of whyche Romayns he demanded For his ſalayre nomore / 〈◊〉 be named in his ſurname Auffrycan in memorye of cl •• ſayd vyctorye / as valere recyteth in his iij boke. And of ••• counceyllours of Rome we rede that they were ſo poure. the it byhoued the ſenate to nouryſſhe theyr chyldren. THe recoer deth alſo of thiberyon how he ſayde. That better is worth turſour of ſuffyſannce. Than of chyuance and richeſes. An in dede many tymes he reffuſed grete treſours that were hym preſented. More ouer in his fourth boke he recounte of marcus tullius how he was an exemplayre of right goe lyf. and myght haue had mo rycheſſes but he wold not. A he dutillyd in a lytyl hows And helde a lytyl eſtate / And as ſoo that many eſſayeden for to ſee yf they myght chānge wylle. And to hym preſenteden grete fynannces. To who he ſayde. goo ye your way wyth alle your rycheſſes. For y ben your charge and your perdicōn. we rede alſo in the •• nd boke of fyctions phyloſophyke. how the kynge of Ce e named Artagougles vſed not in his eſtate but vayſſell erthe / For his fader had ben a potter. And therfore he ſayde •• at for ony fortune noman ought to forgete his genyture / nd better it is and more worth to encreace in good maners •• an in grete eſtate. By whiche hiſtoryes it apperith how the •• che men ought not to gloryfye them ſelf in theyr rycheſſes / nd to this purpoos ſayth thappoſtle in his epyſtle to Tymo •• e. that he that loueth rycheſſes. atte laſte he ſhal not doo his •• ffyt. And the riche man ought to conſidere how he is mor •• l / For fynably hym behoueth to leue all / So thenne he 〈◊〉 not wyſe that ſetteth his herte and his truſte in temporell •• d tranſytorye chyuannce and goodes. as ſaith ſeynt Gre ory in his xviij boke of morallis. And to the ſame purpos •• ynt Auſtyn in a ſermon of the wordes of god ſayth. that •• thyng is worth to the / thaugh thy cofre be full of richeſſe / 〈◊〉 thou haue no thyng of good in thy conſcience / what auay •• th to haue richeſſes yf thou haue no goodneſſe in thy ſelf / hat auaylleth to a man that hath the vſe of moche good. nd he hym ſelf is ſubgette by ſynne to the fende / Therfor yde a wyſe phyloſophre named Salon / that no riche man 〈◊〉 happy. that is to wete whan he is auaricyus. And this counteth valere in his vij boke the ſecond chapytre. More •• er the riche man ought to conſidere. That many ben becomen •• ure. as Caſſus whyche was right riche But after he was roure. that alle men ſcorned hym And had hym in deryſi ••• . And one named Caſſus was ſo grete at Rome. that he •• as callyd the Patron Senate but fynably he was deed & by •• ſtyce condempned shamefully. & therfore ſaith Seneque in •• boke of purueānce that 〈…〉 . For the man is in grete peryl / that no thyng knoweth / ne it endure / And of ſuche condicōn ben ofte the riche men / the w che wyll haue in all caas theyr playſyr /

¶Here foloweth theſtate of pouerte / how he ought to content capitulo ij

SAynt Iames ſaith in his firſt chapytre. God in ••• world here hath choſe the poure folke. whom alſo enhānceth ofte & cōmynly as ſaith the ꝓphete dauid. & ou •• uyour ſaith. that bleſſid bē the poure of ſpiryte. That is to •• te thē. that ben not in theyr hertes coueytoꝰ. For lytyl is ponte worth wythout forth yf the herte hue not ſuflyſan̄ce / A to this purpoos we haue alſo dyuerſe examples / as of dye •• genes the wyſe phyloſophre. the whiche ſetted nothyng worldly godes / & Seneke this boke of purucānce ſaith th demetriꝰ threwe alle his rycheſſes ī to the ſee ſayeng that •• were noyoꝰ & greuoꝰ. & in his boke of trāquyllice he recoūn of a phyloſopher the whyche by fortune loſte all the goode that he had. and he ſeeīg this. he thankyd Ioyouſly fortune •• yeng that he was aledged & eaſyd of grete payne & more re bect dyſpoſed to doo well. More oner ſeynt Ierome ī his xxx epyſtle reherceth how crates whiche was of the cyte of 〈◊〉 was sōtyme moche ryche. But he renoūced all ī ſayeng. the it was moche harde to gete rycheſſes. & that it is bett to le ſhe rycheſſes than by rycheſſes to be loste: ther fore ſaide Fa bricius that he wao ryche not by grete richeſſe. but by ver ſuffyſaūce lyke as valere ſayth in his iiij boke the iij chapy •• tre / And in ſemblable oppynyon was zeuon the phyloſoph lyke as agelyus recounteth / And therfore Thobye ſaid •• his ſone / My ſone we Irde a poure lyf / But and we dr •• de god we ſhal haue good ynowh / this is wrecon in iiii capytre / And therfore ſaith Seneke in his ſeconde epiſ at is whan a man is content wyth his ſuffyſaūce. the whi ſuffyſaūce maketh a man more ryche than dooth grete chy nce and good / For as ſaith ſeynt Auſtyn. ther is noo thyng it maketh a man ſo Ioyouſe as dooth ſuffyſaūce in pouerte •• d to this accordeth an hyſtorye of ſeynt Auſtyn whiche he •• erceth in his boke of confeſſions ī ſpekyng of hym ſelf. and th that on a tyme he ſawe a poure man paſſyng by in his •• uerte moche Ioyouſly / wherof he moche merueylled. And nne he ſayd to his felaws. Alas my frendes we laboure in yn and in getyng richeſſes for to lyue ſurely and Ioyouſly or ye ſee this poureman whyche moche paſſeth vs. and is men longe ſith. to that we demande aud ſeche. And this hi rye was to fore the conuerſion of ſeynt Auſtyn / Moreouer the holy ſcrypture thou ſhālt fynde how Moyſes kept ſheep / it apperith the iij boke of Exode / & the prophete helye was ſo ure / that he demānded a lytil brede and water of a wydowe it apperith in the thirde boke of kynghes. And thappoſtles nounced all / And in dede ſeynt peter ſayd of hym ſelf. that had neyther gold ne ſeluer. And we rede of Saul. that he •• epte the aſſes of his fader. And dauid was a ſheepherde. and euertheles after they were kynges. Thenne me ſemeth that ponerte euery man ought to haue good pacyenee. and he is oche ryche that lyueth in ſuffyſaūce. that is to wete. contēt ••• h that he hath /

¶Of the ſtate of old age / and how men ought to be good & retuoꝰ capitulo iij.

AFter the age of a man he ought to be the more rype & aduyſed & by thexperyences that he hath ſeen he ought to the more wyſe of maners / And therfore ſeneke in his ix ſtle thankyd & preyſed his olde age / by cauſe that therby he 〈◊〉 many euyllis & ſynnes. And ſaynt Ambroſe in his fyrſt 〈…〉 for tenſie we the ſame in the proceſſe of theyr lyf For Senek •• ſaith in his boke of maners euery perſone dooth that gladly that whiche he hath lerned to doo in his youtghe & Ariſtotle 〈◊〉 his boke of Ethiques ſaith that it is a thynge naturel to take playfance & delectacōn in that thynge / the whiche he hath beaccuſtomed to doo in his chyldhode & youghte & therfore the w •• ſe man ni the xj capytre of eccleſiaſtes ſpeketh to a yong man ſaith thus youge man aduyſe the to dyſpoſe thy herbe in goo werkes For lyke as he ought no thyng to repe that hath no thyng ſowē. right ſo ī old age he ſhal fynde nothyng good b that he hath accuſtomed to doo in his yougthe. And therfor ought the yonge people to kepe thē wel fro euyl companye to whiche is ofte cauſe of the deſtruction & perdicōn of yonge fol ke & it is hard for a yong man to be good / whā he conuerſed with people of enyl lyf And to this purpoos ſaith tulle in hi ſecond boke of offyces. that Chyldren ought to be nouryſſhe wyth good folke & honeſte. And ought to duelle with them contynuelly And thēne by cauſe of the good people / he ſhal aſhamed for to doo euyll. For they ſhal be a ferde for to be repreuyd. & conſequently they ſhal be a ſhamed to be reprehended They alſo that haue the gouernānce of the yong people ough not to ceſſe to reperue and chaſtyſe them. And thēne is a ma wel dyſpoſed to receyue chaſtyſement whan he is yong. And not harded ne made tude to doo harme. And therfore ſaynt A lme in his boke of ſymylitudes compareth Infancye or chyldehode to waxe whiche is ſofte / & is dyſpoſed to receyue ſuch prynte as men wyll. The chylde alſo reſembleth to the rode whan it boweth lyghtly. it is wounden as men wylle. Thēne owē the fader & Moder to haue right grete aduys vpon the •• nernāce of theyr chyldren as it ſhal be ſaid here after. The ch •• dren alſo owen to theyr parentes & to theyr maiſtres to obey in folowyug ſaac. the whyche obeyed in ſuche wyſe to his fader that he was all redy to receyue the deth at his comandem̄ as it apperith the xxij chapytre of geneſis. & yet he was at th tyme of the age of xxxij yere. And of dauid we rede how he was obeyſſant to his fader / as it apperith the fyrſt boke of kynges / And Ihū Cryſte hym ſelf in his yougth was obeyſſānt 〈◊〉 his parentes / as ſaith ſeynt luc in his ſecund chapytre / wel s trouthe that many by cauſe of theyr yougthe wene to be excu ed of alle theyr euyllis that they doo. the whyche ben moche de eyued / For ſyth they haue wytte and vnderſtondyng. they ben 〈◊〉 be repreuyd & they ſhal be pugnyſſhid of god yf they doo duy uyll. And herof we haue example of the ſones of hely. the hiche were right greuouſly pugnyſſhyd by cauſe they lyue en after theyr wylle in delyces / as it apperith the firſt boke of ynges. we rede alſo of the ij chyldren. whiche god made to be euoured by the wulues. by cauſe they ſoorned and mocqued 〈◊〉 prophete helyzee as it apperith the iiij boke of kynges. More uer the yonge people gloryfye them ſelf in theyr beaulte. why 〈◊〉 be moche deceyued / For as Ariſtotle ſayth / yf a man had 〈◊〉 eyeu of a ly x & that he myght ſee thurgh his body. he ſhold 〈◊〉 in hym ſelf and in euery creature moche fylthe and ordnre And ſuche ther be that wene that they be right fayr. And yf •• xy ſawe them ſelf. they ſhold well knowe that they be right ull. For they haue nothyng fayr ſauf the ſkyn withoutforth ore ouer they gloryfye in theyr age / & haue hope for to lyue onge. and they conſydere not that aſſone deyeth the yong man s dooth the olde. And that more is we ſee that the yong men eyen moſt comynly. For they be more ful of oultrages & ſon er falle in to the ſekeneſſes of haſty deth. And thus nature ath no certayn terme of lyuyng. Therfore no yong man ne oman ought not for hope of longe lyf to take ony hardy es for to doo euyl. For for to lyue or not to lyue. the ſynne uyl ſhal be pugnyſſhed And hope is cauſe ofte to lyue euyl in 〈◊〉 tyme of olde age /

Of theſtate of mariage how it ought to be go ̄ned capo. v

MAriage is ordeyned for to haue lygnage. and for to loue eche other. And therfor thappoſtle ſeynt poul in his fy the chapitre admoneſteth the wedded men ſayeng ye men lo •• your wyues as Ihūs Cryſte loueth his chyrche. And to this purpoos valere in his iiij boke the v chapytre recyteth how 〈◊〉 man named graceus lonyd his wyf named Corneylle 〈◊〉 moche that he wold deye for to gete the helthe of his wyf. he 〈◊〉 counteth alſo how Cuplacius herd ſaye that his wyf wa d ed· And thēne he ſmote hym ſelf in the breſte with a kny and requyred to be with her. drowned or brente / as at 〈◊〉 tyme was the cuſtōme to doo whan the peple were deed. An how be it that noman ought ſo to doo / Neuertheles by 〈◊〉 ſaid hyſtoryes / it appereth how men ought to loue theyr wyues· Semblably alſo the wymmen owen to loue theyr huſ bondes / And herof we haue example as valere recounteth 〈◊〉 his boke aforfaid. how Iulia the doughter of Cezar ſeeyng 〈…〉 of hir huſbond ſpotted wyth blood was ſoo troubled that for ſorowe and henynes / her chyld that ſhe had within̄ her bely was deſtroyed· For ſhe had ſuppoſed that her huſbond had ben deed. or that he had receyued ſōme vylonnye whos name was Pompee the grāut / After he recyteth of the doughter of Cathon named Porcia ſeeyng her huſbond brutns to b ſlayn / ſhe demaunded a knyf to ſlee her ſelf alſo / And by cauſe that none wold delyue to her no knyf. ſhe toke brennyng cooles. and put them in her monthe & ete them don̄ in ſuche wyſe that ſhe deyde by a right merueyllo manere / Semblably be recounteth of the wyf of kynge metridatus whyche folowed hym in alle places where he wente. were it in bataylles or els where. And certaynly ſhe kytte of her heeris. and arayed her lyke a man. for to haue the better oportunyte for to folowe hym in alle places. And how be it for to doo in lyke wyſe / it is no of congruyte ne of neceſſite. yet by the ſaid hyſtoryes it apper ••• how mariage ought to be had in grete loue. And to the ſam purpoos recyteth valerius in his vj boke the vij chapitre. 〈◊〉 ulpi a a kepte her huſbond in a lytyl place right ſecretely. Not withſtondyng ſhe wyf wel that ſhe ſhold be deed yf her huſbōd were founde with her. whom they ſonght to put to deth. And t is good to knowe how in mariage after the doctours. th e hynges ought to be / that is to wete fayth. loyalte / lygnage & acrament / By fayth and loyalte is gyuen to vnderſtōde that neyther of the parties maryed ought not to treſpace with his •• dy but to kepe it to his partye / For as thapoſtle faith in 〈◊〉 fyrſt epyſtle to the Corynthyeus / the body of the man is by ngyng to the wyf. And the body of the wyf to the man. that s to vnderſtonde in mariage / And as ſeynt Ambroſe ſaith in is exameron. god made eue of the ſyde of Adam / in ſignefy •• ce that in mariage a man and woman ought to be all one ody one ſelf thyng. And me ſemeth that the partye that for ayteth his maryage / dooth a yenſt the lawe of nature / For he ſtorke hath ſuche forfayture in abhomynacōn of ſtorkes to •• ee hym or her that ſo forfayteth. lyke as Alexander recoūteth in his boke of nature of byrdes. And me ſemeth it is a grete abhomynacion to ſee in many maryages ſo lytyl fayth and loyalte as now is. But I byleue that one of the cauſes emonge the other is. that the maryage be not duely maad. but for money. or other euyl cauſe. Thēne it is noo merueylle that the maryage contynue not well ſyth the begynuyng therfor the kynge lygurgis wolde and ordeyued in his Royāme that the virgynes and maydens ſhold be wedded without to haue gold or ſyluer to thende that the maryage ſhold not be made by couetyſe. lyke as pompeus recyteth in his iij boke / And valere in his vij boke the firſt chapytre recyteth how one demānded ſom ym of a phyloſopher named themyſtodes how and to whome 〈◊〉 ſhold marye his doughter. that is to wete to a poure man 〈◊〉 to a ryche. The whiche anſuerde. that he ought not to demān e pouerte ne richeſſe. but the bounte and the vertues of the m ̄ ore ouer in maryage ther lyeth right grete aduys. and not •• ly for parentage / but alſo for to Mayntene it / And to this purpoos ſpeketh Theofraſte dyſtyple of Aryſtole / in his boke that he made of maryage in whiche he ſaith. that a mā ought more to beholde the bounte of the woman than the beaulte. and yf thou demānde whiche is better to take a fayr woman or a foule he auſuerde. that it is an hard thyng to kepe a fayr woman the whiche many men deſyre. And it is a grete payne •• loue the foule one whiche many deſpyſe. alleway yf ſhe be good the goodneſſe ſhal kepe her beaulte. And yf ſhe be not fayr. 〈◊〉 is none hard thyng to loue her that is of right good wyll. for naturally & reſonably more ought the bounte to be prayſed tha the beaulte / More ouer in maryage is moche to be ſuffred. sin gulerly yf bothe parties be not wyſe. For men ben ofte ſuſpecyonno of theyr wyues / Therfore ought a woman to be ſy ple and good. & not onely of her body. but alſo of her maynt •• and maners / For in ſpekyng. in beholdyng. ne in conuerſa •• ſhe ought not doo ony thyng. by whiche ony other myght thynke or Iuge in her ony euyll / And it happeth ofte that by they folyſſh mayntene and maners / the wym̄en make theyr huſ boudes to myſdeme and euyl of byleue. Many alſo ſeeyng they manere folyſſh & ſuſpcōnno . payne them ſelf to deceyue th •• wenyng that they be of euyl diſpoſicōn by cauſe of theyr wan •• and folyſſhe maner / And oftyme it happeth that ſuche one taken with her nette / the whiche ſhe neuer thought it ſhold ha •• pen / And alle this euyl cometh by the falſe ſemblāntes An countenances that many wym̄en maken: The men alſo tha purpoſe to marye oughten to aduyſe and beholde the condyco of her that they deſyre to haue to wyf. But many ben deceyue by cauſe they take them in the age of xij yere or ther aboute. an thēne what they be / noman may wete ne knowe. For as 〈◊〉 prouerbe ſaith / how ſeeth a chylde. ſeeth no thyng / Alſ in maryeng hym ſelf. one ought to here many ſpeke For lou and carnal affeceyon blyndeth the vnderſtondyng. and make •• a man fauourable to Iuge. whan he is ſurpryſed of ſuche 〈◊〉 therfore a mā ought to byleue more another than hym ſo

¶How the wym̄en ought to gouerne them ſelf capo. vj

A woman ought to haue reſonably two condicōns. that is to wyte / ſhame of repreef / and drede of diſobeyeng of her partye. For thenne a woman is loſte. & diſſolute whan ſhe hath in her neyther drede ne ſhame / And it is a thyng moche to be repreued to ſee wym̄en hardy / diſſolute / and redy to doo many euyllis. Snche ben they the whyche by theyr maners foule and diſſolute. and by theyr lechero beholdynges drawe men to doo euyll of whome ſpeketh ſeynt Ierome in his epyſtle Cviij / And ſayth that many wym̄en ben lyke to thydolles the whiche drawen the people of the world to the fende. Sem lably ben they that poppe them ſelf & make them to ſeme fayr for to brynge other to ſynne / And it is grete merueylle how they preſume to deffeate and altere that whiche god hath made / & moche lewde is the woman the whiche weneth to make er more fair than god hath made her. And it is a grete preſumpcōn to defface the paynture of god / for to make the paynture / as ſaith ſeynt Ambroſe in his exameron / & to this purpoos. Guyllem in the boke of his boke of the vnyuerſal world recyteth how two wym̄en ſomtyme were riyht c ryou ſe for to make them ſoo fayr. and to kembe them ſoo it happed that the one deyde / the whyche after apperyd to her felaw. whā ſhe arayed and kembed her ſelf and ſayd to her / my frende aduyſe the / For I am dampned for my curioſytees the whyche I uſed and mayntened whan I was with the. And me ſemeth that ſuche curioſytees ben by cauſe of lecherye & of diſſolucō arnall / Thenne onght alle wym̄en take example of the good lde and aūcyent wym̄en / of whome recōunteth valere in his ij boke the vj chapytre. how many wym̄en had leuer to haue yed than to be deffouled / and he reherceth how the marōners ke a woman a greke by cauſe to ſynne wyth her / And 〈◊〉 eyng that. ſprange in to the ſee & drowned her ſelf. And ther •• r ſhe was moche preyſed of the grekes & reputed for a ſayn •• More ouer he recyteth of a woman that ſlewe her doughter / bycauſe that Apy wold haue deffouled her. and ſayd that ſhe had leuer haue her doughter ſlayn than ſhe ſhold lyue & be diſſolute. Semblably ſeynt Ambroſe in his boke of vyrgynyte the in chapytre recyteth how a mayde called Pelage in thaage of xv yere was auyſſhed in the contre of Anthyoche / the whiche ſeeyng ſhe myght not eſcape / ſprange in to a Ryuer / For ſhe had leuer deye a vyrgyne than to lyne corrupt. By the whiche hyſtoryes it apperith that thauncyent wymmen were moche chaſte and contynente. Trouthe it is that they ought not to ſlee ne to drowne thhem ſelf bnt yf it were by the commandement and Inſpiracion of god / lyke as ſeynt Auſtyn ſayth in his fyrſt boke of the cyte of god the xxv chapytre. For ſhe ſynne lyeth not in the body but in the wyll / And how be it that they myght not kepe the body agaynſt them. Neuertheles they had power not to conſente. And kepe theyr wyl f o corrupcy n. lyke as he witneſſith in the boke aforſayd the xvj chapytre. A d not withſtondyng all theſe theynges aforſayd •• is it trouthe that they deſerued honour And grete preyſyng •• ſo moche that they loued contynence and chaſtyte / And this purpoos feynt Ierome in his boke ayenſt Ionynya recyteth how the wyf of Actilius was ſo chaſte. that ne man touched her ſauf her huſbond onely / And on a tyme happed that a man ſayd to hyr huſbonde that his mouth ſta e And whan he cam home he blamed his wyf by cauſe ſhe had not warned hym therof / for to haue founde remedye therfore / The whiche anſuerde / that ſhe had ſuppoſed That euery man had be of that condycion / By whiche it apperid that ſhe neuer had kyſſed ony other man But for to come to haue chaſtyte. it ſuffyſeth not to •• hewe the touchynges. But alſo ſobreneſſe is gretely requred in wymmen /

¶How virgynyte ought to be mayntened capo.

Vyrgynyte is in hym ſelf right honorable / & maketh men & wym̄en to reſemble & be lyke vnto Aungellis. and they that bē in ſuche eſtate ought to mayntene it right dilygently For it is moche harde to kepe / cōſideryd humayne fraylnes. the whiche is alle way enclyned vnto ſyn̄e / but yf it be kepte & chaſtyſed by reaſon. & it is good to cōſydere how thauncyent & olde peple loued gynyte & maydēhed lōge to fore the cryſten fayth. as it apperith by that we rede in a lytyll boke intytuled of gynyte / in whiche we rede that many wym̄en of rome had leuer deye than leſe theyr maydēhed. and ſpecyally of the two d ughters of ſedaza / That is to wete of a good womā ſo named whiche were deffouled & enforced by ij youge mē. the whiche were lodged in theyr hous vnder the tytle of gheſtes or pylgryms. & thys ſeeyng the ij doughters for deſplayſyr hurte and yffygured them ſelf wyth theyr owen knyues. ſemblably for yke caas we rede how the mayde called thebana for deſplayſyr hat ſhe had by cauſe ſhe was deffouled & enforced fynably ſhe ut to deth hym that defoylled her & her ſelf alſo. And how be it hat ſuche occyſious be not approuued. ne theles by the ſayd hiſtoryes it apperith how thaūcyēts deſiredē & preyſedē gynyte For who wyll well cōſidere. to lyue after the fleſſh is a thynge bhomynable & to god dyſplayſan̄t. as thappoſtle faith in his pyſtle to the Romayns the viij chapitre. ſayeng that they whi e lyue after the fleſſhe may not well playſe god Trouthe it is •• at virgynte onely ſuffyſeth not. For a boue that them by ••• th to entende to good werkes / and to this purpoos ſpeketh ynt Ambroſe to demetrye in his epyſtle lxxxvij / ſayeng at a virgyne and a mayde ought to be ſtylle and ſymple. and lowe hōneſte companye. And ought not to be vacabōnd •• myng aboute / but the moſt parte of tyme ought to kepe her home in folowyng the bleſſyd virgyne Marie· whiche was one in her hous / whan thangele ſalewed her / More ouer the age of a mayde ought to be prudēt. attempred & right ſhort ithout habundaūce of wordes. In hyr maner & maynt ••• ſhe ought to be ſhamefaſt. and in all her dedes and fra es meke and humble. For by humylyte the bleſſyd virgyne was moſt pryncypally agreable to god / As wytneſſeth the holy ſcrypture / More oner ſeynt Ierome in his epyſtle lxxxix. in ſpekyng to a good mo for her doughter· ſayde that ſhe ought ſo doo that her doughter ſhold be alleway dylygent and beſy for to werke. For in ydlenes comynly virgyuyte & maydenhed is loſte and vanyſſhyth. And the maydens ought to conſydere how virgynyte is ſuche a treſonr that yf it be loſte. it is irrecuperable / And therfore they ought dylygently kepe it / To this purpoos ſaynt Ambroſe in his ſecond boke of virgynyte recyteth how in Anthyoche was a mayde right fayr & moche deſyred. And fynably by force was brought to the bordel· And whan ſhe ſawe her there. ſhe began to wepe and to praye god ſayeng. O good lord whiche of old tyme gaueſt to virgynes puyſſance & ſtrength to ſurmoūte & ouercome the wyll of m •• uche ſauf to kepe & defende me. After this prayer cam to her a knyght. the whiche gaf to her his gowne / to thende that 〈◊〉 myght eſcape in thabyte of a mā. & in dede ſhe ſoo eſcaped. & •• knyght in ſtede of her abode there in her habyte. thēne cam an ther knght & entred in to the ſame place for to cōmyſe his oulu •• e wenyng to haue foūdē the ſayde mayde / & he ſeeyng tha he was a mā in habyte of a womā. made hym to be cōdēpne to the deth / pnttyng on hym the ſyn̄e whiche is not to be ſayd & fynably was condempned to the deth. & this ſeyng the ſay mayde preſēted her ſelf to deye for hym. in ſayeng that for ſauyng of her gynyte he ought not to deye / but the knyght ade that he had leuer deye. thā to ſee one ſo good a mayde put deth / And fynably bothe tweyne were dely d to the deth •• 〈◊〉 well doyng / were martred / By theſe examples & many ot it apperith how aūcyently gynyte was moche preyſed & 〈◊〉 . in ſo moche that the maydēs that cōſentedē to theyr de elyng were ſtoned to deth as it apperith in deutronomye the chapytre / By whiche thynges it apperith how maydenhede of hym ſelf agreable / not onely to the world but alſo to god pryncypally. And as touchyng thys we haue example of our fyrſt parents Adam and Eue / the whiche as longe as they were in paradys they kepte vyrgynyte /

¶Howwydo whede ought to be kepte holyly capo. viij

WEdowhede is theſtate the whiche ſuceedeth to maryage and ought to be mayntened in grete humylyte. in grete deuocōn. in ſymple habyte. in pylgremages. and other good •• edes / For in wedowhede ought the vanytres of the world to be renoūced / A d for her partye praye to thende that the loue that hath ben in mariage / be remembred and recorded in wedowhede. For it is a ſigne of lytyl loue and of lytyl tronthe 〈◊〉 mariage whan after that the ij partyes haue longe lyued to gydre. after the deth of one of the partyes that other ſuccedeth / And abandonneth her to the world in vanytees and in deduytes / And how be it that wydowes marye not them ſelf I wyll not counſeylle them the contrary. and ſingulerly whan he partyes haue duellyd to gydre longe. or the moſte parte of heyr lyf. And trouthe it is that ſeynt Ierome approueth not he ſecond eſponſaylles / but yf •• er haue be right good cauſe in heyr yougth. Alleway he concludeth that it is better teſche we ynne by mariage. than to ſynne in wydowhed /

¶How ſeruāutes ought to mayntene them in theyr ſeruyſe capo. ix.

SEruāntes in their ſeruyſes oughtē to haue dy ̄ſe condicōns & in eſpecyal they oughte to hane vj condicōns Fyrſt they owe to honoure theyr maiſtre. ſecōdly they owe to 〈◊〉 faythfulnes Thirdly trouthe. fourtly obeyſſan̄ce. Fyft ly ugence. & fynably they ought to haue paciēce in werkes. & 〈◊〉 touchyng the fyrſt condycōn we rede in the ſecond boke of •• ges. how Ioab not withstōdyng that he had victorye of the enemyes of his mayſtre. neuertheles he wold that his mayſtre had thonour. & wold not take the cyte vntyl his mayſtre was come. & as to the ſecond cōdicōn that is to wete of faythfulnes of ſeruāntes valere re yteth in his iij boke the vij chapitre how Anthonye toke one of the ſeruātes of cezar his enemye. to who 〈◊〉 he ſayde that he muſte leue cezar for euermore or ellis deye And ſomtyme by menaces & ſomtyme by promeſſes he payned hym that he ſhold ſaye that he wold forſake and renon •• his mayſtre. And neuertheles the ſeruānt ſayde alleway. That neyther for good ne for euyl that he coude doo to hym he ſhold neuer forſake ne loue cezar. In lyke wyſe he recy •• th of one of the ſeruantes of Cezar. the whiche pompeus myght neuer induce hym to his ſeruyce / As touchyng to trouthe. it is certayn. that a ſeruan̄t beyng a lyar deceyueth his mayſter. And may be cauſe of many harmes by falſe reportes. For a lyeng tongue lyke venym empoyſonneth the hows. and alle the duellars therin / More ouer the ſeruantes owen obeyſſance lyke as ſayth thappoſtle in his epyſtle to the epheſiens the vj chapytre in ſayeng / ye ſeruan̄tes obeye you to your maiſtres in fere and drede. and in ſympleſſe of herte. And it is not ſufycient only to obeye / but more ouer it is neceſſarye that the ſerruannt be dyligent / And to this purpoos ſayth ſeneque in his iij boke of benefyces the xiiij chapytre. that dilygence is moche ſyttyng in ſeruanntes / And in dede he recomendeth the dyligence of that ſeruannt that ſeruyd his mayſtre in pryſon the whiche as dyſcomforted demanded to drynke poyſon / To whom the ſeruannt deſyryng to obeye not for ony euyl that he wold to hym but by ardannt deſyre that he had to doo that dyligently whiche his mayſter commanded hym / it happed that by haſtynes to obeye hym wenyng to haue gyuen to hym the potte of poyſon / he gaaf to hym the potte of medecyne / by cauſe of this haſty dyligence his mayſter was ſaued yet alſo the ſeruantes oughten in theyr affayres and werkes to haue pacyence / And for theyr mayſters to endure payne And to this purpoos valere recyteth in his vj boke the viij chasee andpitre of the ſeruan̄t of papinion how he herde ſaye that ſom̄e were deputed to ſlee theyr maiſtre / And he prayd his mayſtre that he wold chan̄ge wyth hym his gown and hode. to thē de. that he wold be ſlayn rather than his mayſter. yf the caas ſo requyred. & in dede he wold deye for his mayſter he recyteth alſo of the ſeruante of Aucyus how for his mayſtre he eudnred Innumerable paynes / It apperith thenne how ſeruantes oughten to haue the ſixe condycōns aforſayd /

¶How they that leden euyl lyf owen to deye euyll capo. x.

GOd is a trewe Iuge. And Iugeth euery man Iuſtely. whefor it foloweth / that he that ledyth an euyl lyf. muſte deye an euyl deth. And herof we haue many examples in thys preſent tyme. For the lytyl tyme that I haue lyued. I haue none remembrance that an euyl man hath deyed a good deth. Trouthe it is that by an enyl man I mene not euery man that is a ſynner. but I vnderſtonde hym to be an euyl man. that lyueth contynuelly in ſynne / And in doyng werſe and werſe withont repentanuce. and without wyll to amende hym / More ouer. yf we rede thyſtoryes of tyme paſſed / we ſhal fyude clerely how they that haue lyued euyl / ben alſo horrybly deed / how was caym deed whiche ſlewe his brother / was he not ſlayn of lameth whiche was blynde and ſawe nothyng. And neuertheles he ſlewe hym in huntyng. as it apperith in the boke of geneſis More ouer pharao the kynge of Egypte whiche cauſed to doowne the yong chyldren of the Iewes / how deyde he. Certaynly he was drowned in the rede ſee and alle his peple as is apperith the xxiiij chapytre of Exode. we rede alſo how zebee and Salmana ſlewen the brethern of Gedeon / but after Gedeon ſlewe them / as it apperith the viij chapytre of the boke of Iuges / Semblably Abymelech that ſlew lxx brethern vpon one ſtone / was after ſlayn of a woman as it apprith the ix chapytre of the boke aforſayd / And generelly a man that ſleeth a man ought to dye an euyl deth. Rede we not how the yong man that ſayde he had ſlayn Saul. was afterward ſlayn by the com̄andament of dauid. as it apperith the ſecōd boke of kynges the fyrſt chapytre. Semblably we rede that the theues that ſlewen yſ ſeth camen to dauid for to make to hym feſte / but dauid condempned them to deth. Therfore ought they to be wel aduyſed that doo wronge to other. and make them to deye wythoute cauſe. For by thexamples aforſayd it apperith clerely how homycides owen to dye an euyl deth. Semblably they that ben tyrannts & that greuen the people And the poure Innocentes oughten right well to be aduyſed For it is reaſon that they deye an euyl deth And to this purpoos we rede how ſyſara whiche was a right cruel tyrannt was fynably ſlayn of a woman as it apperith the iiij chapitre of the boke of Iudges. & Saul whiche was a right grete tyrannt and perſecutour of dauid. after he ſlewe hym ſelf with his propre knyf as it apperith the firſt boke of kynges the laſt chapytre. And Benedab whiche was ſo cruel fynably was byheded by one of his ſerun̄tes by the cōmādem̄t of god / as it is wreton the iiij boke of kynges the vij chapytre / Thenne by theſe examples oughten the prynces and the lordes take hede / the whyche by theyr tyrannyes doon many euyllis to theyr ſubgettis / And by theyr cruelneſſe make many men to deye. by venegeance for to haue theyr good. For certaynly theyr euyl lyf by right requyreth an euyl deth /

¶How the parentes & in eſpecyal the fader and moder oughten diligenly thynke on theyr chyldren capo. xjo.

THe parents and ſingulerly fader and moder oughten beſyly to thynken on theyr chyldren. And to doo payne by good doctryne and by good techynges that they be by good doctrine inſtructe And taught ingood maners For as Ariſtotle ſaith in his viij boke of ethyques. the fader is to his ſone cauſe of his nouryſſyng & cauſe of his diſcyplyne by the whyche wordes it ſuffyſeth not onely that the fader be cauſe of his chyldren by generacōn. but more ouer he ought to nouryſſhe and teche them. And to the ſame purpoos ſaith the wyſe man in the boke of eccleſiaſtyke the vij chapytre. ¶Si filij tibi ſunt erudi illos / That is to ſaye yf thou haue chyldren / thou oughteſt to teche them. And in the ꝓuerbes ſaith the wyſe man the xxiij chapytre. ¶Noli ſubcrahere a puero diſciplinā That is to ſaye that thou oughteſt to take hede that thou empeſſhe ne lette not the chylde fro his doctryne aud his techyng / And to thys purpoos ſaith thappoſtle in his epiſtle to the hebrewes the xij chapytre. ¶Quis inquit filius. quem non corripiet pater / q· d. nullus / That is to ſaye. who is that ſon who me the fader ſhal not correcte / as who ſaith none. For thappoſtle ſaith that euery tader ought to correcte his ſone. & herto acoordeth that whiche polycrate recyteth in his vj boke the iiij chapytre ſayeng / that the Emperour Octauyan made his ſones to be taught and texcerſyſe feates chyualrous. And his doughters he made to be taught to werke wulle. to that ende that they myght lyue by theyr labour in caas that fortune faylled them / & tullius in his queſtions tuſculanes recyteth how the kyng lygurgis taught his youg chyldren for tendure euyl and harme. aud to knowe the good. For the chyldren enſiewe gladly and folowe the doctryne that is gyuen to them in theyr yougthe. lyke as Seneke ſaith in his fyrſt boke of Ire. Therfore ſayth thappoſtle to thepleſyens the vj chapytre. ¶Educas illos. S. filios in diſciplina et correctione dn̄i / That is to ſaye that they that haue chyldren ought to enſeyne & / teche them by diſciplyne and by good correction entendyng to good. And to this purpos we rede the fyrſt boke of kynges how hely was right greuouſly pugnyſſhyd by canſe he chaſtyſed not wel his chyldren / And therfore ſayth Tnllius in his fyrſt boke of offyces the xxxvij chapytre. that the beſt herytage that fader and moder may leue to theyr chyldren. that is that they be garnyſſhed of good maners. of vertues / and of good cuſtōmes /

How chyldren owne obeyſſan̄ce and honour to theyr parents capo. xij.

THe chyldren / that is to wete ſones & doughtres owen tobeye to theyr parents lyke as the thappoſtle ſaith to the Epheſiens the vj chapytre. ¶Filij obedite parentibus vr̄is That is to ſaye. ye chyldren obeye ye vnto your parents. and the wyſe man ſaith in his eccleſiaſtique. who that honoureth his fader. ſhal lyue the lenger lyf. More o the chyldren ought to loue parfyghtly theyr fader and moder. and in nede ſocoure them lyke as ſcipion dyde. the whiche put hym ſelf in peryll of deth for to ſaue his fader / And alſo Eneas for to delyuer his fader paſſed by the myddys of his enemyes. For nature endyned hem ſo to doo. More o of this loue we haue examples in Nature / For as ſayth ſeynt Ambroſe in his exameron the vomelye / The ſtorkes ben of ſuche condicōn that they ſocoure theyr parents whan they ben anucyent and olde. And recouere them with thyr wynges & fethers. & ſupporte them in fleyng And alſo admynyſtre to them theyr noureture. and theyr neceſſite. And to this purpoos ſaith valere in his v boke the iiij chapitre / that the fyrſt lawe nature is to loue the parents. And recyteth of the good doughter. the whiche ſeeyng her moder in pryſon and condempned to deth e y day ſhe vyſyted her. and with her owue mylke nouryſſhed her / Thēne was the geayler moche admerueylled. how the ſaid moder lyued ſo longe. ſeen that he admynyſtred no thyng to her. ne her doughter alſo. For the Iayler had not ſuffred her other wyſe to entre to her moder thenne the Iayler an a tyme eſpyed how the doughter gaf coher moder to ſouke on her breſtes. & recounted it to the Iudge of the contre. the whyche ſeeyng the loue & bounte of the doughter. pardoned the moder / and delyuerd her to her doughter for the bounte of her· Mere ouer valere recyteth of the good dough the whiche nouryſſhyd her fader in his grete olde age with her mylke. alſo he recyteth of Creſſus / the whiche was dombe & myght not ſpeke. & it ſo happed that perſian wold haue ſlayn his fader / and he payned hym to ſpeke / and wepte by cauſe he myght not ſpeke & ſaye it to his fader. And thyſtorye ſaith that for his bounte. langage was geue to hym / And therfore ſaith valere. ¶Quicquid optima rerū eſt natura. que pietatis eſt magiſtra / That is to ſaye / that nature is a right good thyng / the whiche is mayſtreſſe of pyte. Also he recyteth of cornelian the whiche was bannyſſhed fro Rome / And fynably he conquerd the ſeignorye of Rome / vulques enemye of Rome cam agaynſt the Romayns wyth right grete puiſſance / for to venge hym of his banyſſhement. & that ſeeyng the Romayns they ſente to hym his moder the whiche dwellyd in Rome / for to praye hym that he wold forbere for her ſake. the whiche ſeyng his moder. was anon appeaſed and obeyed to the prayer of her. in ſayng. that more hath doon the loue of my moder / than hath doon the ſtrength of the romayns. For as Ariſtotle ſaith ¶Dijs. magiſtris. et parentibus. non poſſimus red •• re ad condignū / That is to ſaye that noman maye yelde ne rendre to god. to his mayſtre / ne to his parents lyke byenfait as he hath receyued / And to this purpoos ſpeketh Rauenne ſayeng. that lyke as the ſōne without benies or rayes ſhyneth not & the welle or fontayne without rennyng taryeth. Tree without brāuches wereth dreye. and a body without membres roteth / In lyke wyſe a chylde without loue of fader and mod r is none chylde / but of the nombre of them the whiche is w •• ton in the goſpell. ¶Vos ex patre diabolo eſtis / That is to ſaye ye be chyldren of the deuyll your fader. For the chyldren of the deuyll can not obeye ne haue loue ne charyte. but the chyldrē of god ben of contrary condicōn And herof we haue an example of Ihū cryſte. of whome is wreton in. the goſpell of ſeyn luc the ſecond chapyter. ¶Erat autem ſubdit illis / That is to ſaye that Ihū cryſt was ſubget to his parents /

¶Of theſtate of Marchanntes capo. xiij.

MArchāndyſe ought faythfully to be gouerned & mayntened withoute fraude & withoute vſure. For other wyſe it is not marchandyſe. but it is deceyte· falſhede. & euyll. And therfore it is wreton in exode the xij chapytre. ¶Nec vſura opprimes proximū tuū / that is to ſaye that noman ought to oppreſſe his neyghbour by vſure. & lyke ſentence is wreton in leuiticū the xxvj chapytre / & the ꝓphete ſayth that they ſhal be with hym. that lene not theyr money to vſure. and that loue trouthe. that myſſaye not of other. & that lyue withoute doyng euyl to other. To this purpoos ſpeketh ſeynt Ambroſe in his in boke of offyces. & adreſſyth his wordes to marchan̄ts ſayeng / wherfore conuerteſt thou thyn engyne to fraude / wherfore deſyreſt thou hur e to thyn neyhbours. wherfore deſyreſt thou famyue / or wherfore deſyreſt thou ſkarcete or. wherfore eſpieſt thou the tyme of derthe or ſcelerite / certes thou ſayſt. thou art ſubtyl thy ſelf. but this to doo / or to deſire is no ſubtylt •• but ſhrewdenes & euyll. And that whyche thou calleſt pour ean̄ce is fraude couetyſe & vſure. More ouer ſeynt Iohn̄ Gryſoſtome vpon the goſpel of ſeynt mathew in his vomelye ſaith that ther is no thyng more foul ne more cruel / that is the vſurer / the whiche ſecheth alleway hys owne proſperyte In thaduerſyte of other / And tullius in his firſt boke of queſtions tuſtulanes compareth the vſurer to the homycyde / For lyke thomycyde taketh away the lyf. So doō the vſurers taken a way the ſubſtan̄ce fro the poure people / Thēne ought the marchāntes to take more hede to faythfulnes & trouthe. than to habundānce For the goodes euyl goten ben wytneſſe of the perdycōn of the ſoule of hym that hath euyl goten them. and it ſuffyſeth not in marchandyſe teſchewe vſure / but more ouer to mayntene trouthe in weyght & in meſure. and in alle other thynges that apperteynen to marchandyſe. For as the wyſe man ſaith in his prouerbes the xx chapitre. god hath in abhomynacyon euyl weyght & balaūces fraudouſly vſed / Aud ſeynt Mathew in his goſpel the vj chapytre ſayth that god ſhall Iuſtefye the balaūce & the weyght deceyuable. and them that ben ryche by theyr ſynnes & leſynges. And ſhal yeld therof reaſon. An̄d ther for it was com̄anded in the olde lawe as it is wreton in leuiticn̄. the xix chapitre. that all marchandyſe ſhold be made truly in weyght and in meſure / buſſhels and quarters. aud in alle other thinges ſemblably. And euery marchant ought to knowe that by the moyen of fraude they may not were riche / ſeen that theyr conqueſt by ſuche moyen is not ouly to them ſelf. but it is the charge of the ſoule as ſayd is. And the euyl marchantes ben ſemblable to fenyx the whiche aſſembleth alle his buchettis & ſtyc is in the hye montayne / and fynably the fyre enflam̄eth them. and the fenix is brente in the myddis of them In lyke wyſe the vntrewe marchantes. aſſemblē the rycheſſes euyl goten in the montayne of theyr pryde. And fynably brenne by couetyſe in myddle of theyr goodes. Alſo by cauſe that it is ſaid that in marchandyſe ought loyaulte and trouthe to be mayntened. but ſom̄e maye demande yf it be of neceſſyte / that the marchannt ſellar ſaye to the byer alle the defaultes that he knoweth in that thyng whyche he wyl ſelle / Thys queſtion was made anncyently bytwene dyogenes and Antipater his diſcyple / Aud by mauer of dyſputacōn ſayd dyogenes. that hym ſemed it ſhold be folye in the marchant to blame hys marchandyſe. And antipater ſayde it is noo folye. but it was faith fulues and loyaulte. For otherwyſe he ſhold deceyue hys neyhbour. And ſhortly this dyſputacon recyteth tullius in his in boke of offyces the xij chapytre. & in anſueryng to this queſtyō lx ſayth that diogenes defendeth vtylite. And Antypater maynteneth honeſte / & by cauſe that hon̄eſte is more worth than prouffyt or vtylite. conſequently it foloweth that the marchāt ought not to hyde ne couere the deffaulte of his marchandyſe / For as the wyſe man ſayth in eccleſiaſtyke the xxxj chapit •• the marchan̄tes oughten to treate theyr marchādyſe in adreſſyng eche other in trouthe and in faythfulnes /

¶Of the ſtate of pylgremages capo. xiiij

THis preſent lyf is a right pylgremage. For as the pylgryme gooth alleway without reſte in ony place longe wherof is made mencōn. In lyke wyſe the lyf of a mā 〈◊〉 not longe in this world / and hath nothyng of aſſuran̄ce / and this witueſſeth to vs thappoſtle ſayeng. that we haue here 〈◊〉 cyte permanent ne abydyng / Trouthe it is that they be not pylgryms / that of this world maken theyr paradys / the whiche oughten to conſydere. how abraham by the com̄andament of god departed fro his coutrey and wente & duellyd in a ſtraū ge contrey. And then̄e god gaf to hym his bleſſyng / as it apperith in the boke of geneſis the xij chapytre. by this example is ſignefyed to vs how not withſtōdyng That we be in this world here bodily / neuertheles in eſperyte we ought to god aboue by good werkes / and for to mayntene good lyf. And to this pylgremage we be called For lyke as we ſee that the tree tranſporteth fro ſhorte to hye by his growyng. In lyke wyſe a man that tranſporteth his herte fro this world. in to the other groweth more lightly in good lyf & in vertues. And to this purpoos ſayde Ihū cryſte that noman is accepte for a prophete in his owen contreye. ſo thēne euery man ought to god in to a ſtran̄ge contreye. and it is none other thyng to ſaye but that in this world whiche is onr contrey ben none other but pylgryms ꝓuffytyng fro good to good / & fro vertue to vertue the whiche ought not to ceſſe to goo ne to ꝓuffyte / tyl that thei be atte terme deſyred / that is to wyte in heuene. More ouer we ought to aduyſe how the pylgryms acompten & reken euery daye with theyr hooſtes. In lyke wyſe we ought / euery day to aduyſe and take hede how we lyue & paye to god our debtes in knowlechyng our treſpaces. As dyde an Aūcyent wyſe mā named ſeptimus. of whome recyteth ſeneke in his in boke of Ire. how euery day he acounted and toke hede of how moche his lyf was empeyred or amended And alſo it is good to cō ſydere / how and how longe the lyf of a perſone endureth And how it laſſeth and ſhorteth / be it in ſlepyug or wakyng alle way our lyf laſſeth / And nothyng proffyteth to vs the tyme paſſed. but in that we haue doon well and goten vertues in the grace of god. Therfore ſaith maximian. that the tyme draweth after hym alle thynges mortall / And as the heuen torneth / ſemblably our lyf renneth after it wythoute ceſſyng and wythout reſtyng / For ſuche is the nature of the deth of a creature. And to this purpos & philoſopher named ſecundus demandeth what it is of a man. And he anſuerth that be is none other thyng but a fantaſe that ſone paſſeth a way. And he ſaith afterward that a man is the veſſel of deth. a pylgrym without reſte. hooſt of the erthe / And wormes mete. Thenne ought euery man vpon this ſayng aduyſe hym / & moche humble hym ſelf of what eſtate he be of. For prynces / kynges / prelates. bourgeys. and marchauntes and generally alle people ben of ſhort lyf. & alle of mortal condicōn / And therfore ſaith plynyus in his vj boke. that not wythſtondyng that a man be moſt parfyght. emong alle mortal creatures. Neuertheles his lyf is moſt myſerable / moſt daūgerous / and ſubgette to moſte gretteſt thought / For nature gyneth to beſtes hornes to defende them. hyde & heer for theyr veſture / felyng to nouryſſhe them wynges for the flee. & alſo of other neceſſytees for pourneaūce to all beeſtes. but a mā is born naked without felyng without ſtrengthe. without veſture. without knowleche / And without defence / Our lyf thēne hath right lytyl begyn̄yng. And the contynuānce endureth right greuouſly. For after the meſure that the knowleche cometh. the thought groweth & encreaceth. And the man wexeth the more melancolyo . that hath in his condycōn more very and parfyght knowleche. For yf a man lyueth in myſerye. thēne he wexeth melancolyo by cauſe of his neceſſyte. And yf the man be in proſperite. Thenne his Ioye ſhal be moche lytyl. yf he conſydere / how his fortune ſhal not endure longe / For as valere ſaith in his ix boke. Mannes lyf is a courſe moche lytyl and hard to paſſe / For in the waye is none other thyng but pouerte and myſerye. And yf ther be ony good or well. he is alle way in peryll of fortune aduerſe. or of natural deth. & boece in his iij boke of conſolacōn. in ſpekyng to the ryche man ſayth thus. thou wylt be preyſed and renomed aboue other. but aduyſe the in what peryl thou art / For the deth approcheth to the / And in thy fortune is noo ſurete / And therfore ſaith maximiā. O lyf humayne that thou art myſerable / For thou art alleway in peryll of deth / thou art without urete / thou art nothyng ſtable. & fynably in ſpekyng of hym ſelf ſaith. Alas where ben bycome the goodes of tyme paſſed / In ſtede of lawhyuge now I wepe / my Ioye is torned in to heuyneſſe. Thenne is it f lye for a man to affye and truſte in fortune. ne in the lyf humayne. For naturally alle demānde yne. More ouer late vs enquyre and demande where ben they bycomen that haue lyued ſo playſan̄ly in this worlde. And me ſemeth that the grete. myddle and lytyll / deth hath put in hys •• bgectōn. is not Octauian deed / and Creſſus whiche were ſo ryche / Salamō the wyſe. Sampſon the ſt roge. Dauid the loyal / Holofernes the grean̄t / and alle other Puiſſan̄t conquerours. hath not deth deſconfyted them / By whiche it apperith that the lyf is vncertayn / ſhort. and myſerable / And therfore noman ought in his lyf haue grete faith ne hope. For the deth cometh comynly / whan a mā weneth to regne moſt hye and longe in his grete puyſſan̄ce and ſtrengthe /

¶How alle dedely ſynnes deſyren the deth capo. xv

DEdely ſynue maketh a man to deye. ſeen that the auncyents were pylgryms / & to this purpoos we rede how plato wente on pylgrymage in to egypte for to lerne the ſcy uce of Aſtrologye / as Policrate ſaith in his in boke. And pictogoras for to lerne trouthe wente in to ynde. & after was in egypte and in babylon̄e. as recyteth Polycrate in his iij boke. The chyldren alſo of abraham were iiij Cpilgryms And after was gyuen to them the londe of ꝓmyſſyon. By the whiche thynges that we ought to lyue as pylgryms / yf we wyl come vnto perfection. Trouthe it is. that he is not a pylgrym. that alle way hath his herte on the contre that he cometh tw / And to this purpos we rede how a man ſomtyme demāanded of ſocrates / why his pylgremages prouffyted no thyng to hym / the whiche anſuerde to hym / that the cauſe was for as moche / as not wythſtondyng that his body wente / neuertheles his herte remeuyd not / wherby it apperith that the pylgremages ought not to be doon onely with the body. but with the lxrte and with good wyll / And as touchyng to the pylgremage of the ſoule. it is inpoſſible to doo it wel. but yf the herte be diſpoylled of worldly affections / For the ſynnes letten the pilgrym to doo well. For as we ſee that grete burthens. grete heuynes of body. grete fattens / grete age. and grete ſekeneſſe let ten the pylgrym to doo his pylgremage. In lyke wyſe the burthen of Couetyſe / the heuynes of our ſlouthe / the fatueſſe of our delytes. & the old age of our ſynnes letten our pylgremage and our ſaluacōn alſo / For alle theſe thynges letten vs to goo and accomplyſſhe our pylgremage /

¶Here foloweth the v boke. the whiche treateth of deth. and how noman ought to gloryfye hym of his eſtate
¶Firſt it ſpeketh how the lyf is ſhorte / and ot lityl enduryng capo. primo

IOb ſayth that a man is of ſhort lyf / the whiche is ful of myſerye and pouerte. For lyke as the flo r vanyſſheth away. and as the ſhadowe fleeth fro place to place. Right ſo the lyf of a man paſſeth ſhortly and right lyghtly. By whiche it appereth that noman oughte to gloryfye hym ſelf of his tr yteth euſebt in his cronycles. how many haue ſlayn them ſelf for cauſe of the anoyan̄ce of this p̄ſent lyf. as he that ſle we hym for payne that he had of the fe •• rtayne. & lu ſſe alſo bycauſe ſhe reputed her ſelf diſho oured & trouthe is it that no ſo ne ought to ſlee hym ſelf as ſaith ſaynt Auſtyn in his boke of the cyte of god. & rep̄ueth them that haue ſlain them ſelf. as they that bē aforſayd named. ne theles by the ſaid hyſtories it a •• er th how this preſēt lyf is moche ennoyo . & not only to them that be in ad ſite. but alſo to euery good creature whiche deſyreth parfyghtly heuene is this lyf noyo . ſeē that this corporall lyf is but greuo to them that deſire e laſtyng lyf. & by ſequ ̄t 〈◊〉 deſerueth deth bodyly that ſyn̄eth mortally. but many ther bē that ſette no thyng of many sp •• es. not withſtondyng they be greuo & weyghty. & yet they ought to be aduyſed & cō y ••• how ſomtyme many haue be ſlayn & deed by cauſe of ſy e th t they dayly com̄yſe & alſo right comynly ſ ede we not that bycauſe of lecherye that god made alle the world to dye by the flood. Exepte noe his wyf. & his chyldren. as it is wre on to the boke of geneſis the vij chapitre. wherfore were ſrayn 〈◊〉 people of the trybe of bemamyn. but for the leche e whiche was com̄yſed in the wyf of the leuyte. as it appe th in the ij chapitre of Iudicū. & many other alſo were euylly put to deth / as I haue rehereed in the ſecond boke in the chapitre of luxurie More ou we rede in holy ſcrypture how many ſomtyme were ſlayn & deed by cauſe of dy ce ſyn̄es. the whiche bē on this day ſmale and light reputed / Ne rede we not how ſomtyme who ſomeuer bleſphemed god / he was ſtoned to d th of the people as it apperith the xxiij chapytre of the boke of leuyticum. Alas on this day the name of god is blaſphemed without drede or fere of his punycōn / & as ſaynt Auſtyn ſaith. many bē hardy to treſpace by cauſe that god delayeth theyr puny ōn. But the tyme ſhal come that the payne ſhal be ſomoche more greno / As the delaye ſhal be more longe we rede alſo that Golyas blaſfemed the name of god. But dauid whiche was thenne a chylde ſlewe hym with his owne ſwerd as it apperith thee firſt boke of kynges the xvij chapitre. More ouer we rede how many were ſomtyme ded by cauſe of inobedyence / & other by cauſe of murmure / & many other by cauſe of Rauyne or of ne chygence / & neuertheles. the tyme is now in whiche the creatures humayne ſette but lytyll for to obeye god. Murmure. & detraction regneth in theſe dayes in the world / & to alle maner ſynnes the people ben alle enclyned. Thēne we ought to be aduyſed how ſomtyme many deyed and were ſlayn for cauſe of ſuche ſynnes as we dayly doo & vſe And to this purpoos we rede how the chyldren of Aaron were brent & denoured of the fyre by cauſe they offred of the fyre in the temple ayenſt the will of god as it apperith the & chapitre of leuyticū wherfor ſwolowed the erthe chore dathan & abyron. but for as moche as they murmured ayenſt moyſes as it appe •• th the xvj chapitre of the boke of nombres. wherfor was herode ſmetō & ſlayn of his enemyes. but for he wold apꝓpre to hym ſelf the louynges of god as it apperith the xij chapitre of the actes of thappoſtles / wherfore was anamas & ſaphire ſtoned to deth. but for as moche as they fraudelētly toke away the goodes whiche were ordeyned to the ſeruyce of god. as it apperith in the ſame boke the 〈◊〉 chapitre / Olord god yf thou now punyſſheſt ſemblably them that treſpace. I byleue that ther ſhold be moche fewe ſyn̄ers. & that many ſhold moche drede god. whiche now dayly doo euyll But as the ſcripture ſaith. god ſuffreth ſyn̄ers to lyue to thē de that they con te them fro theyr ſyn̄es / & whan they lyue longe / wythoute conuertyng them ſelf. ſo moche more ben they heuy / & of theyr neclygence ſo moche gretely ſhal they be pugnyſſhyd Trouthe it is that ſom̄e folyſſh people ſaye oftymes. that they lyue lōge by cauſe they be ſhre wyſſhe & euyl. & alſo they haue an hope to lengthe theyr lyf / by cauſe they be euyll & ſhrewes by euyl dooyug But that is a folyſſhe hope For they ought to conſy •• re and byholde the folyſſh thoughtes / And that for ſuche hope they deſerue the deth & ben Indigue And vn worthy to haue the tyme / in whiche they may amēde them. they ought alſo to right well aduyſe them how the ſame god that pugnyſſhyd the Ann̄cyent peple whiche were in the olde tyme. the ſame ſelf god without ony helpe may at all tymes pugnyſſhe them yf it pleaſe hym And whan he forbereth of his grace. it is for to aduyſe vs the better. It is a grete vnkyndenes for to doo the werſe / for to wene to lyue the more lenger and therby to lengthe his lyf / O ingratitude or vukynd neſſe / thou art cauſe that many leſe theyr graces. whiche god grannteth to them that wold amende them. Therfore ought euery man knowe and remembre the grace that god hath doon to them / whan he hath ſuffred them longe to lyue. For after the meſure the lyf is more longe. the ſynnes ben the more grete / whan a mā lyueth wythout correctyō. & wythout amēdemēt. Alas we ought to couſydere how for euery ſynne we deſeruedeth. as it is to fore ſayd. wherfore deyde he p. but by cauſe e was neclygēt for to chaſtyſe his chyldrē as it apperith the fyrſt boke of kynges the x chapytre. wherfore was abſalō ſlayn. but for his pryde. whā he wold haue ocupied the eyame of his fad / as it apperith the ij boke of kynges the xviij chapytre. we rede alſo how balthazar was right euill & therfore he deyed an euyl deth. as danyel recyteth in his vj chapytre / wherfor dyde archicofel hāge hym ſelf. but by cauſe that he was in deſpayr by cauſe of the fals con̄ſeyl that he dyde ayenſt dauid as it is wretō the ij boke of kynges the xvij chapitre alſo they that falſely witneſſed ayenſt danyel were not they deuoured of the lyons. wherfore were they horrybly ſlayn that wytneſſed falſly ayenſt ſuſan̄e. but by cauſe they falſely accuſed her. Therfor they that vnreſonably ſyn̄e / they deſerue deth as it is aforſayd

¶How no man ought to doubte ne fere the deth capo. iijo.

GOd ſane them that loue hym & ſerue hym / For in the goſpel he promyſeth that they ſhal neuer peryſſhe. To this purpoos fayth the proohete. Iuſte & trewe mē ſhal lyue perdurably. and ſhal floryſſhe as a palme. By reaſon alſo they that goo the right way ſhullen arryue at a good porte / They thēne that lyuen Iuſtly ſhall deye of a good deth Trouthe it is that we rede ſom̄e hiſtoryes apocryfats and not approued. the whiche ſayen that ſomtyme many good heremytes lyueden alle theyr lyues holyly. And neuertheles in thende by vayn glorye or for other ſynne they deyde not well. But ſauyng the reuerence of them that haue wreton ſuche hiſtoryes / as me ſemeth they be not tre we / but contryued / For it may not be that god ſuf reth not a man to meſpryſe ne to ſynne at the poynt of deth. whiche alle his lyf hath lyued and ſeruyd hym deuoutly. But it myght ſo be that many haue ſhewed alle theyr lyues to be good and deuoute / whiche were nothyng ſoo / the whiche deyde euyl & noo good deth / & that is no merueylle For ypocry ſye is a ſynne that well deſerueth to deye an euyl deth. But of them that be good wythoute fayntyſe / I may not byleue ſuche hiſtoryes / For the good lyf. deſerueth a good deth. & to this purpos we haue many examples autentikes and approued. by the whyche it apperith / how the good people deyde well and holyly Rede we not how moyſes ſinguler ſerun̄t of our lord right worthyly / and by the com̄andement of god. And the ſcripture ſaith that god buryed hym as it apperith in the boke of deutronomye / Semblably we rede how helye the ꝓphete was right gloryouſly lyfte vp in to paradys. for he beyng nygh his d th ther appiered a carte and horſe clere as fyre de oendyng fro heuen. whyche toke hym and tranſported hym in to paradys terreſtre / As it apperith the iiij boke of kynges / how deyde alſo Iob the good and pacyent / Certayuly we rede that after the tormentes and trybulacon̄s. whyche he endured wythoute ſynne / And ſuffred moche pacyently he lyued C xl yere / and deyde well and holyly / Alſo ſaynt Poul ſayde I deſyre the deth for to be wyth Ihū cryſt / Trouthe it is that his deſyre preſuppoſed the wyll of god. For other wyſe oughte none to deſyre. it. & how be it that many loue this lyf & the world alſo / to be foūded in folye ne in euyl aduys / for as thappoſtle ſayth we haue here in this worlde no cyte perdurable. but we ought to enquyre & gete the cyte of heuene. by whiche it apperith that many be deceyued that alleway wold lyue here. For they deſyre that whiche may not be naturally / Thyre deſyre alſo gayn •• yen to theyr ſaluacōn. & therfore ſaith terena in his iiij boke that people of grete courage haten this lyf. & doubte nothyng the deth. & therfor thou oughteſt not to procure thy deth ne ab redge thy lyf vnduely / But thou oughteſt deſyre the lyf to come in ſuche wyſe that this lyf be not to the as a paradys in thyn herte or as thy laſt truſte. And take hede to the lepha •• the whiche whan he ſlepeth. leneth to a tree. & thēne comen the hunters whyche cutten the tree. & ſo the olyphaiit falleth 〈◊〉 taken & ſlayn / In lyke wyſe it happeth to then 〈…〉 truſte in this preſent lyf. for the tyme ſhal come that theyr 〈◊〉 te ſhal all be loſte. and alſo they ſhal ſee. that it is a lytyl thy •• of the lyf of this world / & me ſemeth that it were good that a man ſhold remembre fro the day of his byrth vnto the day of his deth / he ſhold fynde that the day of his deth ſhold be me e worthy thā the day of his byrthe / for a mā is born in ſyn̄e yf he wyll he may deye in grace. the day of his byrthe is the 〈◊〉 of his entree in to myſerye. trybulacōn. & in afflyxiōn. but that the deth is more worthy it apperith. for a mā is born alle ygnorant & wythout knowleche. but at his deth / thēne comynly a mā knoweth god & hym ſelf / thēne is that the day that 〈◊〉 hath moſt very repentaūce. wherfore it apperith that the day of the deth is more happy comynly thā the day of his byrthe. & ther fore many wyſe mē haue redeyued the deth Ioyouſ y. & to th s purpoos ſayd mercurye to a mā I wold ſayd he yf it playſed god that I were quyte ont of this world. to thēde that my ſoule were lyfte vp aboue in to heuene. & certaynly we rede how plato made ſōtyme a newe boke named phedrō in whiche he preueth & ſheweth how a reſonable ſoule ought aff this lyf to haue heuene. the whiche boke empedocles ſtudied moche 〈◊〉 & whan he apperceyued that the ſoule was ordeyned for to haue ſuche a good thēn he deſpyſed moche this lyf / & moūted vpon an hye wall / For whyche he fylle for to ſhorte his lyf for to gete & haue heuen / & how be it that his oppynyon is not good ne approued. neuertheles by the ſayd hiſtorye it apperith that he that entēdeth to haue heuene. ought lytyl to preyſe his lyf /

¶How yet noman ought to doubte the deth capo. iiij

I It apperith yet by ſeneke in his boke of remedyes of fortune. in whiche he ſaith. that it is folye to deede that whiche cometh of nature. and that one may not eſchew. And therfor in his vj boke of queſtyons naturell. he hym ſelf s y h that the wyſe man ought not to doubte the deth. ne the thynges alſo by whyche he may deye by honour. For the knyghtes ought not to fere ne doubte bataylle founded by right and in reaſon. And the wyſe man ought not to hyde the trouthe / ſuppoſed that therin be peryll of deth / And to this purpos ſaith varro in his ſentences / That he is a fool that doubteth the deth For he taketh two paynes for one / That is to wete the deth. and the drede whiche may no thyng prouffyte to hym but encrece his payne / And therfore ſayth ſeneke in his iij boke of queſtyons naturell / It is a lytyl thyng ſayth he of the lyf of a man. But tis a grete thyng whan a man maye & can deſpyse his lyf / For thenne ſhal he be ſure in ſee and on londe in ba ayll / And in alle peryllis / Thenne ought euery man to deſyre to deye wythout drede as a fore is. ſayde. Now wolde god that the ryche mē of this world wold take hede herto. for thēne ſhold they lytyl doubte the deth. & lytyl loue theyr goodes ſeen they muſte nedes leue all / & therfor ſaith ſeneke in one of his epi tles wherfor wepeſt thou. whā the byhoueth. & muſte nedes dye. for as moche fool is he that wold lyue alle the tyme to come. as he to whome it d ſplayſeth by cauſe he hath not lyued alle the tyme paſſyd and to this purpoos recoūteth valere in his vj boke how the kyng lazuriat dyde doo crucyfye a mā named theodore. by cauſe he had repreued hym of certayn euyl •• s that he had doon / And thenne theodre beyng on the croſſe ſayde. I had as leef ſayd he deye on hye on the croſſe. as to deye lowe on the erthe And therfor ſaith lucan in his viij boke. that no man ought to doubte the deth. ſeen that it is the laſt payne and the ende of alle myſtrye. Of whiche deth ſpeketh a philoſopher named ſecundus One demandeth what thyng is deth and he anſuerd and ſayth that it is the drede of ryche men / The deſyre of poure men / The Ioye of wyſe men. And the ende of payne / And Macrobe in his fyrſt boke of the dreme of ſcypion / ſaith that wery phyloſophye is to thynke on the deth Trouthe it is that ther be ij maners of deth / And the one deth is named the deth of the ſoule. whan it is withoute vertues. & that deth ought euery mā moche to doubte. for it maketh the ſoule Indygne & vn worthy of all good. that other deth is ſaid corporell the whiche no wyſe mā ought to doubte & to this purpoos ſaith ſeneke. that it is a thyng moche myſerable not for to knowe to deye. & they that can not deye. bē they that ne diſpoſe them for to deye. but in dede they haue a folyſſh hope to lyue alway. Ayenſt them ſpeketh the ſētēce ſayeng that the deth is the deſyre of wyſe mē. recytyng how one named zenomanus purcha ed his owne deth. wenyng the bettre for to lyue after his lyf. & how be it that nomā ought ſemblably to doo Nei theles it apperith by that noman ought to doubte the deth / & to this purpoos recyteth zenohon how Cyrus deyde ſayng. My frendes & my chyldren. whan I ſhal be deed. wene ye not that I god in to a newe contrey. for myn herte hath alleway ben in that other world. & for ſomoche whā I ſhal be deed I ſhal be al le way in the cōtrey in whiche I was to fore. by the whiche hiſtorye apperith. how the wyſe mē ought alleway to haue theyr hertes on the other world. therfor ſaith quitilian in his iiij to be it is a thyng moche deſyro to come for to ſee day & the houre. that a mā is gyuē & dely d to his maker. & ꝓſꝑ in his boke Epigramanton ſayth / that after the deth ſhal be Ioye without ende / light without derknes / wyll all one / hel the without maladye. Ioye wythout ennoye or greuānce. And therfore men ought lytyl to drede the deth /

¶How to thynke on the deth is a thyng moche prouffytable capo. v.

THe waſe man in the xxxvin chapitre of eccleſiaſtike / ſaith remembre the of the laſt dayes. that is to ſaye of thy deth. and thou ſhalt neuer ſynne. For a man that thynketh he muſte nedes deye. hath a drede to treſpace & doo a mys and ſetteth lytyl by the world and by hym ſelf. And alſo he is all cooled of the vanytees and of all worldly plaſan̄ces / And to this purpoos tullius in his firſt boke of his queſtions tuſculanes alledgeth ſocrates. the whyche ſaith that the lyf of philoſophres is for to thynke on the deth. Semblably ſayth platon as recounteth Alephareus in his boke of the dyuyſyon of philoſophye. Seneke alſo in his xvj epyſtle ſayth that a mā bycometh franke and free by thynkyng of the deth. For that cauſeth to aſche we ſynne. of whyche cometh all ſeruitude. and aunciently & of olde tyme whā themperours were crowned it was demaūded of them in what place they wolde be buryed & thēne they aſſygned the place of theyr buryeng / & this cuſtome was ordyned to thēde that they ſholde remembre theyr deth for teſche we pryde / as it is recounted in the lyf of ſaynt Iohū the Amener. Saynt gregore in his ix boke of moralles ſayth that whan a man is tempted. the ſouerayn remedye is to thynke on the deth / And in his xxj boke he hath the ſame purpoos geuyng an example of them that ſaylled on the ſee. the whyche lefte playes. and eſbatements whan they ſawe the tempeſt of the ſee come. Semblably is it of them that thynken on the deth Trouthe it is that by this thynkyng no man ought to angre hym ſelf. but he ought well to aduyſe hym. For they that ben angry ben they that ouermoche louen this world And the other doo not ſoo. but reioyſſe as it is aforſaid / More ouer thou oughteſt to knowe that to thynke on the deth maketh a man humble. For the deth ſhal make vs alle egall. And ther ſhal be no difference bytwene the poure and the ryche whan the body ſhal be roten and aſſhen / as witneſſeth ſeneke in his epiſtle lxxxv. To this purpos ſayth the wyſe man in his boke of eccleſiaſtyke the v chapytre / All naked I am born. and all naked I ſhal retorne in to therthe. Thenne me ſemeth that it ſhold be a moche prouffytable thyng. the conſideracōn of the d th by the whyche a man bycometh humble & knoweth his fragylite. And certaynly who that wold wel thynke how the lyf is ſhort. And how the deth is nyghe. be ſhold be moche dylygent to doo well. For the tyme ſhal come that a man ſhal not mowe doo well. And to this purpoos ſayth thappoſtle in his laſt chapytre ad galathas / late vs doo well as longe as we maye And ſyth we haue the tyme and ſeaſon. as who wold ſaye / that the tyme ſhall come. that we ſhal not mowe doo well / That is to were after the deth. And to this purpoos we rede an hyſtorye of a yong man the whiche conſyderyng that alle we muſte nede deye. he entred in to religyon for tamende his lyf. wherof his fader was moche ſorouful & angry / And cam to hym for entreate hym to retorne to the world / the whiche anſuerd that gladly he wold recorne. with that he wold chān ge one of the cuſtōmes of the contrey. Thenne the fader anſuer de / that he wold chan̄ge gladly the coſtome / ſeen that he had right grete piuſſan̄ce in the coutrey. And deſired to wete what cuſtome it was. And the ſone ſayd to his fader that ye wold take a way this cuſtom̄e. that is to were that no yong peple deye / but only the olde. For ye knowe well that the cuſtom̄e of your contrey is that the youg peple deye as wel as the olde And therfore I am entred in the religyon / For I wore neuer whan I ſhal dey. The whiche worde conſyderyng. The fader departed all confuſed / and lefte his ſone duellyng in religyon / the whyche ſone had moche wel conſideryd the worde of Ihū tryſt ſayeng. wake he and aduyſe you well. For ye knowe not the houre whan god ſhal come and calle you. as recyteth ſeynt Mathew in his iiij chapitre. And me ſemeth that our preſent lyf may be compared to a Royame. of whiche recounteth valere. how ſomtyme was a Royame. the whiche euery yere made a new kynge. And as longe as the yere dured. the kynge was mayntened in grete aſtate and in grete richeſſes. Bnt aſſone as the yere was paſſed. he was deſpoylled all naked / & bānyſſhed ont of the Royame. And for his ſalayre they gaaf to hym but an egge onely. And it happed that ther was one kynge emonge the other. whiche aduyſed hym that in the yere that he ſhold be kynge. he ſhold ſende of his rycheſſes ynowh in to a ſtran̄ge contrry for to lyue in tyme comyng. & for to mayntene his eſtate / ſyth he ſhold be banyſſhyd by the maner aforſaid / we ought thenne take example of this kynge for to doo wel as longe as welyue. For the tyme ſhal come whan we ſhal be banyſſhed ont of this world / and alle naked ſent hens Tixnne we ought in the tyme of our lyf to make puruean̄ce of good werkes. And ſende them in to a ſtrānge contrey. that is to ſaye / in to heuene / There ought we to make our treſour as Ihū cryſte admoneſteth vs. that we ſhold make our treſour in the heuene. For ther is no maner of peryll ne of theues ne of perſecu ours. ne of thyng that may greue. Soo thenne ought euery man acquyre and gete the Royame of heuen / & that to doo we ſholde make dylygence / yf we thynke and remembre. how in ſhort tyme vs byhoueth to deye /

¶How noman ought to be curyous of his ſcpulture capo. vo.

SEpulture curyor may be ſignefyānce of pryde and of vanyte. And ſingulerly whā a man in his lyf doo make and ordeyne it curyonſly / And taketh therin vayn glorye. & vayn playſir. And in ſo dooyng he putteth his ſoule in grete peryll. And yf thou ſayſt. that thou dooyſt it onely to thende that the people praye for the / whan they ſhal ſee thy portrayture / Therto I anſuere to the. that in my lyf I haue ſeen many ſepultures but I haue not apperceyed that the people is moued to deuocōn / or to praye to god by cauſe of them / but I haue wel ſeen moche people beholde aduyſe. and Iangle by cauſe of ſuche ſepultures. And me ſemeth it is nothing aduenan̄t. ne apperteyneth not to a ſynful creature to haue a ſep ulture ſo curyous ne ſoo enhannced / as many men haue / For I ſuppoſe that it is more to theyr dampnacōn / than to thyr ſaluacōn. Alle way I ſay not but thou mayſt in ſomme maner ordeyne for thy ſelf a ſepulture acordyng to the ſeate that it ap •• teyneth to the / But kepe the well / that thou therin take no pryde. For more ſyttyng ſhold it be that ſuche goodes were employed to ſhryne the bodyes of ſayntes. the whiche thou haſt employed to a ſepulture for the whiche art a ſyancer. and vnworthy to be enhaunſed aboue therthe halowed. And to this purpos ſpeketh ſaynt Anſtyn in his boke of them that be paſſed out of this world. How the gloryous ſayntes of the heuene hane not retched of theyr ſepultures. For ſom̄e haue be brent / ſom̄e drowned / other byheded. and other delyuerd to houndes and to beeſtis / And certaynly the ſepulture ſerued more to diſporte of them that lyue than it dooth to the preyſyng of god. reproufyt of thē that be deed lyke as witneſſeth ſaynt auſtyn m his boke of the cyte of god the xi ij chapytre. And to the ſame purpoos we rede in the ſecond boke of vicas patram. how ſom tyme a good man ſawe an euyl man moche honourably buryed. and had a right curyo ſepulture / And he ſa we a good man throwen in to the felde and eten of beſtes. wherfor this ſayd good man was angry / Thēne an angel aperid to this man that was angry& ſayd to hym. My frende be nothyng angry. For the curyous ſepulture is for payment of the euyl man yf he haue in his lyuyng doon ony good / But the good man whiche was eten of the houndes is hoolly rewarded in heuene. by whiche it apperith. that the curyoſite of ſeputures is not prouffytable. & certaynly we rede how dyogenes commāded that after his deth. his body ſhold be delyuerd to the byrdes aud to beſtes to ete. And whan it was demanded the reaſon wherfore. he anſuerde that the beſtes after his deth ſhold doo to hym none harme / thaugh they tare & deſpieced all his body And it ſholde doo grete good to the beſtes to take of hym theyr nature. & it is better ſo to doo than do putte it in therthe for to rote. Alſo Tullius recoūteth in his fyrſt boke of queſtions tul enlanes. And ſemblably he recyteth how one demanded a philoſophre named Azagouas in what place he wold that his body ſhold be buryed The whyche anſuerd that he was cōtent of alle the places of the world. we rede alſo how a tryan̄t menaced a philoſopher named theodre. that he wolde delyuer his body to the beſtes / the whiche anſuerd that after his deth he retched nothyng of ony ſepulcre ne of ſuche vanytes. As ſeneke recounteth the xviij chapytre of the boke of tranquylite of courage. And pompeius in his iij boke recyteth how the kyng lir irgis comānded that after his deth he ſhold be throwen in to the ſee / Aunciently alſo many men wolde that theyr bodyes ſhold be eten / And certaynly ſeynt Ierome in his boke ayenſt Ionynyen / recyteth how the people callyd meſſagiers had a cuſtome to ete theyr parents. For it was better as they ſayde that they ſhold ete them than the wormes / And how be it that it is a cuyl oppynyon. Neuertheles by the thynges aboueſayd it appierith how the aūcyent people were nothyng curyous of theyr ſepultures. trouthe it is a thyng reſonable for to requyre that is body be burryed in plaee halowed / For ſomtyme the prayers that be ſayd in halowed places ben right prouffytable And to this purpoos ſaynt Auſtyn in his boke of them that be paſſed out of this world recyteth how a good woman dyde do burye her ſone in the chyrche of a martyr. in hope that the preſence of the martyr ſhal be moche prouffytable to the ſoule of her ſone. And in dede by the prayers of the martyr his ſoule was moche alledged of his payne and was anone ſaued. As fyuably was ſhewede to the ſayd good woman. By whiche it apperith that how be it that curioſyte of ſepulture be but lytyl neceſſarye / Neuertheles halowed place is for to be demaūded reſonable. And therfore ſom̄e aūcyents were moche dylygent for to be buryed in place reſonable. Rede we not how Abraham right diligētly bought a felde for to burye therin his wyf For he wold not that ſhe were buryed in ony erthe but in his owen as it apperith the xxij chapytre of geneſis. And Iacob requyred his ſone Ioſeph that he myght be buryed with his parents / as it apperith the xliiij chapytre of geneſis. And of Moyſes we rede. how whan he paſſed out of egypte. he tranſported the bones of Ioſeph in to the londe of promyſſſon for to leye them with his parents as it apperith in Exode the xiiij chapytre / & knowe thou that not onely thou oughteſt to thynke of thy ſepulture. but alſo it is a thyng moche reſonable for to burye the bodyes of the poure people. & herof we rede how the an̄gel moche recom̄ended thobye by cauſe he was ſo moche dylygent for to burye and brynge in erthe / the bodyes of the deed people as it apperith in the fyrſt and ſecond chapytres of his boke. And ſemblably ought moche to be preyſed Ioſeph a Nychodemus whiche were dylygent for to burye the body of Ihū cryſte as it apperith the xxvij chapytre of ſeynt Mathew. by whiche thynges thou mayſt wel apperceyue / how for to burye other / thou oughteſt to be right dylygent and attendan̄t / But of thyn owne ſepulture thou oughteſt to take lytyl hede and not be curyous /

¶How a perſone ought to thynke on the day of dome cap.o. vij

Yf thou thynke on the Iugement fynall. thou ſhalt be moche afferd for to dod euyl as it is ſhewede to vs by experyence of moche people. that lefte to doo euyl for free of Iuſtyce. And yf thou demānde of me whan ſhal be the day of Ingement / I anſuere to the as doth ſeynt Auſtyn in his ſermon that he made of the Innocentes. the whiche anſuerth to the ſame queſtyō ſayengthat the day of dome ſhal be. as who ſaith now. or anon. For as thappoſtle ſayth in a moment and at one ſtroke ſhal thangel ſowne the trompe. and alle ſhal aryſe & come to the Iugemēt. There ſhal be moche abaſſhed they that ſhal be in ſynne For nothyng ſhal auaylle thēne to wepe. ne none ſhal mowe doo thyng that may ꝓuffyte to his ſaluacōn The prayers of ſayntes ſhal not thēne mowe helpe the. therfore thou oughteſt whyleſt thou here lyueſt wyſely to aduyſe the for thēne thou ſhalt ſee thy fayt & thy ſentēce to fore thyn eyen there ſhal be thyn enymyes that ſhal accnſe the / & ſhal demānde the. To whom thou ſhalt be delyuerd without remyſſion for e more. And hughe ſaith in his boke of the Arke of noe the viij chapytre / that the elementes and alle creatures that haue don to the ſeruyce ſhal demaūde Iuſtyce of the / The erthe ſhal ſaye I haue born the / I haue nouryſſhyd the. The water ſhal ſaye I haue refreſſhed the and haue conforted the. and in lyke wyſe alle creatures ſhal reproche the of theyr benefaytes. in sayeng that they neuer ſerued the but to thende that thon ſh lceſt ſerue god / whom thou haſt not ſerued. And therfore we demannde reaſon of the. as of hym that hath euyl knowen the goodes that god hath doon for hym. But thou mayſt ſaye that the day of Iugement ſhal not come yet in a grete tyme. And ther to I anſuere the and ſaye that the tokenes and ſignes of the day of dome ben almoſt accomplyſſhyd. ne ſee we not how lecherye regneth. the whiche ſomtyme was cauſe of noes flood & of the perdycōn of the world. & me ſemeth that lecherye ſemblably may gyue to vs cauſe to doubte that the day of dome be nyghe / For in mariage is lytyl loyalte or trouthe. In peple of the chyrche lytyl chaſtyte. of whom ſpeketh thappoſtle in his epyſtle to the epheſiens ſayeng. that lecherous peple ſhal haue no parte in the Royame of heuene / More I anſuere to the and ſaye that many other ſignes ben accomplyſſhyd. For the ſonne and the Mone haue loſt theyr clerenes / And the ſternes ben fallen fro heuen / And ther is none other thyng to ſpeke of but it is come. For the chyrche whyche ought to ly hte alle the world lyke as the ſonne / is now in theſe dayes derked. & in many maners entatched with vyces. And the mone. that is to wete the ſeygnorye temporell is now in this tyme eclypſed and ful of pryde and of tyrannye / And the ſterres. that s to ſaye the clerkes the prechours & the counceyllours ben fallen from heuene / For they haue lefte to ſaye trouthe for tenſye we and folowe flaterye / By whyche it apperith that the ſignes & tokenes of the day of dome and laſt Iugement ben ynowh accomplyſſhyd. And yf thou demānde me yf Antecryſt be come / I anſuere to the that whether he be come or not come Neuertheles many be lyuyng that doo the werkes of Antecryſt. and that may wel be called his diſciples / For they ben falſe diſſymplers & euyl procrytes. and of ſuche men antecryſt ſhal be / trouthe it is that ſom̄e may ſaye that the day of dome may be knowen naturelly / to whome I anſuere. that it is nothyng ſo. For god hath not ſhewed it to man ne to an̄gel. as it apperith in the boke of thactes of thappoſtles / and the ſame Witneſſeth ſeynt Auſtyn in the fyrſt verſe of the vij pſalmes. but not withſtondyng that in folowyng ſom̄e auctorytres & reaſons may in this mater ſom̄e thyng be ſayd wythout to determyne ony thyng / For god is he onely that may determyne the day and hour of the Iugement as it playſeth hym Thēne it ſhold ſeme fro the begynnyng that the world ſhelde fynyſſhein thende of ſom̄e thouſandes of yeres / And for as moche as it is vj M vj Cxxxv yere ſyth the world was begonne. therfore ther lacketh yet iij Exl yere or theraboute vnto the day of dome And that it be ſoo I afferme not ne ſaye. but ſom̄e auctorytres ſpeken of tho ſandes of yeres in ſpekyng of the day of Iugement. And certaynly the prophete dauid ſaith that a thouſand yere ben to fore thyn eyen as the laſt daye. lyke as he wold ſaye that the world ſhal fynyſſſhe vpon the ende of ſom̄e thouſand of yeres / More ouer ſeynt Iohn̄ in his apocalyps the xx chapytre ſaith. that ſathanas ſhal be bonde a Myere vnto thende of the world. & the prophete helye ſath that the world ſhal dure vj Myere in acountyng fro the tyme that he lyued. & placo thimeon. ſaith that the world ſhal be renewed wythin xx Myere / By whiche thynges it apperith as if ſemed at the begynnyng that the world ought to fynyſſhe wythin thende of ſom̄e thouſandes of yeres. More ouer lauteutique ſaith in his vij boke the xxxj chapytre that the world ſhall endure vj Myere. And Albimazar in his ſecond boke of coniunctions in the viij defference ſaith that the tokenes of the world chaūgen after the mutacōn of Saturne And ſingulerly whan he hath made ten reuolucōns the whiche amounte to iij C yere or theraboute. wherof we haue ſom̄e experyence. For after x. reuolucōns of ſaturne cam Alexander. and the Royam̄e of perſe was ceſtroyed. And x. reuolucōns after cam Ihū cryſte whiche toke our humanyte & brought the newe lawe to the world And x reuolucōns after cam Meny whiche contryued ayenſt tix paynems a newe lawe And. x. reuolucōns after cam mahomet the contryner of a falſe lawe / And x. reuolucōns after cam Charlemayne whiche conquerd thempyre / And x. reuoluſōns after cam godefroy of boylone whiche conquerd the holy and / And thus ſomme may ſaye that by ſuche mutacōn as land is / That they maye knowe by aſtrologye the deffyn •••• ment of the world / But I am not of that oppynyon. for god knoweth it onely. And in this matere ought nothyng to be affermed. lyke as ſeynt Auſtyn ſaith in his ſecond boke of the cyte of god the ſecond chapytre. After me ſemeth that how be it that thou knowe the day of Iugement / and ſuppoſe that it ſhal not be in longe tyme / Therfore as it not but that thou oughteſt to drede it as moche. as it ſhold be right ſhortly. For the day of thy deth. the whiche ſhal be right ſhort / ſhal be the day of thy Iugement. ſeen that in the ſame hour ſhall all be doon with the / And neuer ſhal the ſentence be chaūged / And it is no doubte that yf thou deye in euyl eſtate in that houre / 〈1… pages missing〉