¶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 vnderſto
̄dyng of the creature cap
o. 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 Cap
o. 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 cap
o. 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 cap
o. 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 cap
o. 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 cap
o. 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 / & cau
ſeth
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 theſ
tate
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 ſubget
tis.
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 ſin
gulerly
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 cap
o.
•
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 cap
o. 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 Iuſ
tyce
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 / cap
o. 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 cap
o. 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 wym
̄en ought to gouerne them ſelf cap
o. 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 cap
o.
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 cap
o. 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 ſerua
̄utes ought to mayntene them in theyr ſeruyſe
cap
o. 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 cap
o. 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 ough
ten
diligenly thynke on theyr chyldren cap
o. xj
o.
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 obeyſſan
̄ce and honour to theyr parents
cap
o. 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 cap
o. 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 cap
o. 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 cap
o. 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
cap
o. 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 cap
o. iij
o.
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 cap
o. 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
cap
o. 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 cap
o. v
o.
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 /
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