â—th that on a tyme he sawe a poure man passyng by in his â—â—uerte moche Ioyously wherof he moche merueylled And â—nne he sayd to his felaws Alas my frendes we laboure in â—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 hiâ—rye was to fore the conuersion of seynt Austyn Moreouer the holy scrypture thou shaÌ„lt fynde how Moyses kept sheep â— it apperith the iij boke of Exode the prophete helye was so â—ure that he demaÌ„nded a lytil brede and water of a wydowe â— it apperith in the thirde boke of kynghes And thappostles â—nounced all And in dede seynt peter sayd of hym self that â—had neyther gold ne seluer And we rede of Saul that he â—â—epte the asses of his fader And dauid was a sheepherde and euertheles after they were kynges Thenne me semeth that â—ponerte euery man ought to haue good pacyenee and he is â—oche ryche that lyueth in suffysauÌ„ce that is to wete conteÌ„t â—â—â—h that he hath ¶ Of the state of old age and how men ought to be good retuoê° capitulo iij â— 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 â—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 Senekâ—â— 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 delectacoÌ„n in that thynge the whiche he hath beaccustomed to doo in his chyldhode youghte therfore the wâ—â—se man ni the xj capytre of ecclesiastes speketh to a yong manâ— saith thus youge man aduyse the to dyspose thy herbe in gooâ— werkes For lyke as he ought no thyng to repe that hath no thyng soweÌ„ right so iÌ„ old age he shal fynde nothyng good bâ— that he hath accustomed to doo in his yougthe And therfor ought the yonge people to kepe theÌ„ wel fro euyl companye to whiche is ofte cause of the destruction perdicoÌ„n of yonge folâ—ke it is hard for a yong man to be good whaÌ„ he conuersed with people of enyl lyf And to this purpoos saith tulle in hiâ— second boke of offyces that Chyldren ought to be nouryssheâ— wyth good folke honeste And ought to duelle with them contynuelly And theÌ„ne by cause of the good people he shal â— 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 gouernaÌ„nce of the yong people oughâ— not to cesse to reperue and chastyse them And theÌ„ne is a maâ— wel dysposed to receyue chastysement whan he is yong And not harded ne made tude to doo harme And therfore saynt Aâ—â—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 TheÌ„ne oweÌ„ the fader Moder to haue right grete aduys vpon the â—â—nernaÌ„ce of theyr chyldren as it shal be said here after The châ—â—dren also owen to theyr parentes to theyr maistres to obeyâ— in folowyug â—saac the whyche obeyed in suche wyse to his fader that he was all redy to receyue the deth at his comandemÌ„ as it apperith the xxij chapytre of genesis yet he was at thâ— 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 IhuÌ„ Cryste hym self in his yougth was obeyssaÌ„nt 〈◊〉 his parentes as saith seynt luc in his secund chapytre wel â—s trouthe that many by cause of theyr yougthe wene to be excuâ—ed of alle theyr euyllis that they doo the whyche ben moche deâ—eyued For syth they haue wytte and vnderstondyng they ben 〈◊〉 be repreuyd they shal be pugnysshid of god yf they doo duyâ— uyll And herof we haue example of the sones of hely the â—hiche were right greuously pugnysshyd by cause they lyueâ—en after theyr wylle in delyces as it apperith the first boke of â—ynges we rede also of the ij chyldren whiche god made to be â—euoured by the wulues by cause they soorned and mocqued 〈◊〉 prophete helyzee as it apperith the iiij boke of kynges Moreâ—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 lyâ—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 â—â—xy sawe them self they shold well knowe that they be right â—ull For they haue nothyng fayr sauf the skyn withoutforth â—ore ouer they gloryfye in theyr age haue hope for to lyue â—onge and they consydere not that assone deyeth the yong man â—s dooth the olde And that more is we see that the yong men eyen most comynly For they be more ful of oultrages sonâ—er falle in to the sekenesses of hasty deth And thus nature â—ath no certayn terme of lyuyng Therfore no yong man ne â—oman ought not for hope of longe lyf to take ony hardyâ—es for to doo euyl For for to lyue or not to lyue the synne â—â— uyl shal be pugnysshed And hope is cause ofte to lyue euyl in 〈◊〉 tyme of olde age â—Of thestate of mariage how it ought to be goâ—Ì„ned capo. v MAriage is ordeyned for to haue lygnage and for to loue eche other And therfor thappostle seynt poul in his fyâ—the chapitre admonesteth the wedded men sayeng ye men loâ—â— your wyues as IhuÌ„s 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 waâ—dâ—ed· And theÌ„ne he smote hym self in the breste with a knyâ— and requyred to be with her drowned or brente as at 〈◊〉 tyme was the custoÌ„me to doo whan the peple were deed Anâ— 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 husâ—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
example of our fyrst parents Adam and Eue the whiche as longe as they were in paradys they kepte vyrgynyte ¶ Howwydo whede ought to be kepte holyly capo. viij WEdowhede is thestate the whiche suceedeth to maryage and ought to be mayntened in grete humylyte in grete deuocoÌ„n in symple habyte in pylgremages and other good â—â—edes For in wedowhede ought the vanytres of the world to be renouÌ„ced Aâ—d for her partye praye to th ende 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 â—â—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 seruaÌ„utes ought to mayntene them in theyr seruyse capo. ix â— SEruaÌ„ntes in their seruyses oughteÌ„ to haue dyâ—Ì„se condicoÌ„ns in especyal they oughte to hane vj condicoÌ„ns Fyrst they owe to honoure theyr maistre secoÌ„dly they owe to 〈◊〉 faythfulnes Thirdly trouthe fourtly obeyssanÌ„ce Fyftâ—ly â—ugence fynably they ought to haue pacieÌ„ce in werkes 〈◊〉 touchyng the fyrst condycoÌ„n we rede in the second boke of â—â—ges how Ioab not withstoÌ„dyng 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 coÌ„dicoÌ„n that is to wete of faythfulnes of seruaÌ„ntes valere reâ—yteth in his iij boke the vij chapitre how Anthonye toke one of the seruaÌ„tes 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 renonâ—â— his maystre And neuertheles the seruaÌ„nt 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 recyâ—â—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 seruanÌ„t beyng a lyar deceyueth his mayster And may be cause of many harmes by false reportes For a lyeng tongue lyke venym empoysonneth the how 's 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 seruanÌ„tes 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 â— 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 seruanÌ„t of papinion how he herde saye that somÌ„e were deputed to slee theyr maistre And he prayd his maystre that he wold chanÌ„ge wyth hym his gown and hode to theÌ„ 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 condycoÌ„ns aforsayd ¶ How they that leden euyl lyf owen to deye euyll capo. x â— 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 comÌ„andament of dauid as it apperith the secoÌ„d boke of kynges the fyrst chapytre Semblably we rede that the theues that slewen ysâ—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
The fyrst chapitre how the chyrche ought to be honoured and loued capitulo primo How prelates people ought to lyue chastly capo. ij How they ought to teche and gouerne theyr subgettis and to gyue almesses capitulo iij How men of the chyrche ouÈt to preche say trouthe cao. iiij How they ought testudye to lerne the holy scrypture v ¶ The thyrd book speketh of the lordes temporell Whyche ought to be pyetous and mercyful capitulo pumo How they ought to be of good lyf of good maners cao. ij How they ought not to be couetous ne auarcyous capo. iij How the prynces ought to kepe Iustyce mayntene it iiij How prynces ought to be debonayr and humble capo. v How they ought to be sobre and chaste capitulo vj wherin the prynces ought temploye them capo. vij How prynces ought to gouerne them capitulo viij ¶ The fourth book speketh Of the state of the comynalte of the people capitulo primo Of the state of pouerte whyche ought to be agreable capo. ij Of the state of olde age wherin a maÌ„ ouÈt to be vertuous iij Of the state of yonge peple how they shold gouerne them iiij Of the state of maryane how it ouÈt to be mayntened v How wymmen ought to be gouerned capitulo vi How virginite maydenhede ouÈt to be mayntened cao. vii Of the state of wymmen wydowes capitulo viij How seruauÌ„tes ouÈt to be mayntened in theyr seruyce ix How they that ben of euyl lyf dyen ylle capitulo x How fader moder ought to teche theyr chyldren capo. xj How chyldren owen obeyssauÌ„ce honour to their parents xij Of the state of marchaunts capitulo xiij Of the state of pylgryms capitulo xiiij How dedely synnes desyren deth capitulo xv ¶ The fyfthe book speketh wherfor no man ought to gloryfye hym self Fyrst how the lyf is short and lastyth but a whyle capo. j How this present lyf ought lytel to be praysed capo. ij How no man ought to doubte ne fere deth capo. iij Of ensamples by whyche it ought not to be doubted capo. iiij How to thynke on deth is a thyng moche prouffytable cao. v How none ought to be curyous of hys sepulture capo. vj The last chappytre speketh how a man ought to thynke on the last Iugement and day of dome capitulo vij ¶ Explicit tabula ¶ The fyrst partye of thys book wherof the fyrst chapytre speketh of Pryde Capitulo primo Every proud persone wold compare hym self to god in so moche as they gloryfye them self in the goodes that they haue Of whyche thynges the glorye is due pryncypally to god ¶ And it is a grete abusion whan the creature taketh pride in hym self for the goodes that god hath sent hym for whyche goodes he ought to be the more humble toward god and the better to knowe and to serue hym deuoutly Therfor sayth the prophete that god resysteth ayeÌ„st 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 disobeyssauÌ„ce to god and obeyed to the serpent sayeng that he shold be as god ete of the fruyte whyche was to hym foâ—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 laÌ„gages 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 nouÈt 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 ayeÌ„st Mardocheê° 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 oâ— the sayd mardocheê° 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 th ende 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 â–ª 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 recouÌ„trth 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 ryÈt 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 soÌ„me ben to vs subgettes theÌ„ne Ihu cryst for to withdrawe them fro theyr pryde he aledged to them thystorye aforsayd of the angel lucycer whiche fyl fro heueÌ„ to th ende 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 â—ght playsauÌ„t agreable to god to the world lyke as pryde ouerthroweth the creature right so humylite enhauÌ„ceth 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 afâ—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 th ende is to god emonge al other synnes moost dysplaysauÌ„t is punysshed moost How pryde blyndeth the vnderstoÌ„dyng of the creature capo. ij MAn for pryde knoweth no thynge of his myserye ne hâ—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 renoÌ„mee of hym and also for the good that was spoken of hym And fynably whaÌ„ lx sawe hym he began to saye by maner of wondryng ¶ O Constanciê° I had supposed that thou haddest ben a grete man stronge parfyght of synguler facoÌ„n but now I see clerely that is nothyng soo of the. Thenne Constanciê° began to gyue laueâ— 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 gâ—â—â—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 coÌ„mandemeÌ„t 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 seueÌ„th is to reioyce of his humylite And thus it appereth that humylyte engeÌ„dreth 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 he le vs wold desceÌ„de fro heueÌ„ becomeÌ„ lytyl And therfor yf thou wyl not ensue folowe thy humble seruauÌ„t 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 ambicoÌ„n 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 freÌ„des that he was chosen kyng but fynably he slewe his owne brethern as it appereth the xix chapytre of IudicuÌ„ 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 ambicoÌ„n 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 Tholomeê° also by his ambicoÌ„n 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 consequeÌ„t doo many synnes euyllis ¶ How humylite maketh a man knowe hym self Capo. iij WHan a man is humble theÌ„ne 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 teÌ„ple these wordes that folowe wel to knowe hym self is the yate of heuen as Macrobee reherceth in his fyrst book Policraticê° in his thyrd book the second chapytre recyteth how somtyme ther was herd a wys fro heuen whyche sayd that euery man ouÈt 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 constauÌ„ce 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 theÌ„ne 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 begaÌ„ 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 mariâ— Magdalene humbled hyr self to the feet of Ihesu cryst in wâ—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 soÌ„me 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 â—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 displaysauÌ„t 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 ryÈt humble lyf and therfor god enhaunced hym ryght gretely was the fyrst prophete for whome god began to shewe myracles as
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 oldâ— 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 coÌ„manded that he shold reÌ„ne vpon the water whome he obeyed was saued fro peryll Thenne saynt â—enet demauÌ„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 coÌ„mandement 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 fâ—rre And by cause of the meryte of his obeyssance the thyrd yere the sayd tâ—â—e flourysshed and this hystorye reherceth Cassiam the fyrst look of his collacoÌ„ns in whiche he recounteth also how the dysciple of a ryght olde man at his coÌ„mandement wold remeue a ryght grete toche and aduysed hym not yf he myÈt doo it or not For it suffysed hym to obeye his mayster after his power By the whyche thynges it appereth how obedyeÌ„ce is agreable to god for the whyche to haue we haue example in nature as sayen the naturyeÌ„s The bestes obeyen to the lyon as to theyr kynge And dar not passe the cercle that the lyon maketh with his taylle SeÌ„blably 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 coÌ„mandement 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 secoÌ„d chapytre ¶ we rede also of the seuen brethern that had leuer to deye than to ete flesshe forboden ayenst the coÌ„mandement of god not wythstoÌ„dyng the kyng coÌ„manded 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 coÌ„maundement 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 cornchê° 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 â—n bataylle for so moche as they dyd ayenst the wylle of god entred not in to the lond of ê“myssion 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 coÌ„manded 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 ouÈt 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 IugemeÌ„t This wytnesseth hughe the viij chapytre of the boke of the Arke of Noe. And for to haue cause to remeÌ„bre 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
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 demauÌ„ded 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 coÌ„mysed in the wyf of the leuyte as it is wryton the xx chapytre of IudicuÌ„ Amon was slayn of absalon his brother by cause he had defoylled thamar his suster as it apperiâ—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 wymmeÌ„ were deceyued the wyse salamon the strong saÌ„pson 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 ouÈt teschewe the companye of wymmen For for to synne nature is sone enclyned lyÈtly 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 aduenauÌ„t to a creature that wyl haue honour worshyp And certaynly Scipion the noble knyght hated so moche this synne that he deffended in hâ—â— 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 moâ—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 couÌ„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 declaraâ—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 pugnyssâ—xd For as recyteth valere in his vj book a man that of olde tyme mysdyde in his manage ought to lose his eyen aftâ—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 ouÈt to be dyligent awake our self for to prouffyte in wele And therfore the appostle in wrytyng to Thimothee sayth Awake thy sâ—lf that slepest god shal enlnmyne the wyth his grace For for the slepars them that ben necligent is not heuene oâ—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 how 's ydle and thenne he was tempted of the synne of lecherye in so moche that he accomplysshed a ryght gâ—te dyshonour as it apperyth the ij book of kynges the v chapyâ—re and therfor sayth Ouyde in his first book of remedye that ydlenes neclygence ben the nouâ—ces of the synne of lecherye And quyntylien sayth that synne naturelly coÌ„mauÌ„deth 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 â—ystoryes how in slepyng many euylles ben happed Rede we not how Thobie in slepyng waâ— blynde loste his syght as it apperith the second chapitre of Thobye ysboseth lost his â—â—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 heere 's taken enchayned and fynably loste his lyf as it appereth the xvj chapytre of IudicuÌ„ ¶ 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
kynges for to serue hym Semblably we reâ—e of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the second chapytre SeÌ„blably 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 Inâ—â—uenyeÌ„ts as shal be shewed in the chapytre that foloweth ¶ How Auaryce bryngeth a man to an euyl hauen causeth hym to lyue in myserye capitulo xvj BY Auaryce a man coueyteth the goodes of another And oftymes appropreth them to hym self rudely and he hym self of suche goodes as he hath dar not helpe hym self for alle waye he is aferde that his good shal faylle hym And thus thauaricyous man lyueth al way in myserye for suppose that he hath moche good neuertheles he is right poure syth by his couetyse he wyl not ther wyth helpe hym self ¶ Thus thenne ought the wyse man esche we couetyse Caym offred to god the werst fruytes of therthe therfore his oblacyon was not agreeable to god And thenne seyng Chaym that thoblacyon of Abel his brother was agreable to god by cause wherof he was moeued wyth wrath enuye slewe his brother afore sayd as it apperyth in the book of genesis by auaryce Iudas betrayed his lord and our sauyour Ihesu cryste and fynably despayred henge hym self More ouer dalida by cause of couetyse for money that was gyuen to hyr bytrayed hyr poopâ—e husoond Sampson And neuertheles she shewed tofore to sampson signes of ryÈt grete loue as it apperyth the xviij chapytre of JudicuÌ„ By the whych hystoryes it appereth how Auaryce bryngeth a man ofte to perdycion O Couetyse thou madest stryf bytwene Abraham Loth as recouÌ„teth the book of genesis for by cause of theyr richesses they myÈt not dwelle to gyder By auaryce the chyldren of Samuel maden many euyl Iugementes as it apperâ—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 condeÌ„pned to deth but for his couetyse that he dyd departe fro Iherusalem ayenst the coÌ„mandement 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 croÌ„mes 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 marchauÌ„dyses as recyteth saynt Mathew in his xiij chapytre we rede also how Ananye saphâ—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 ouÈt 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 empessâ—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 nyâ—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 TheÌ„ne 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 â— xvij POuerte is none other thynge but veray suffysauÌ„ce 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
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 theâ—dose that he shold neuer gyue sentence agaynst a man that was his enemye to th ende that he shold not haue cause to Iuge ouer fauourably for hym self ¶ How the prynces ought to be of good maners capo. ij SOlinus sayth iÌ„ his xj boke the iiij chapytre the priÌ„ce 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 quyncyê° 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 thaÌ„ to worldly goodes to thys purpoos we rede how the Romayns sette nothyng but of theÌ„ 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 TheÌ„ne me semeth that prynces and lordes oughten more to be dylygent to haue vertues than Richesses And to thys purpoos seynt Austyn iÌ„ 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 beÌ„ noo good maners in whome the prynces beÌ„ not vertuoê° wherfor seynt Austin sayth yf the Romayns be deceyued it is not for defaute of walles but for deffanlte of maners more harme hath dooÌ„ to theÌ„ the ardeur of theyr couetise that the fire hath dooÌ„ whyche hath beÌ„ putte iÌ„ theyr coÌ„treyes by theyr adâ—saryes ther fore sayth saluste that Rome shal but lytyl endure For coueytyle waâ—â—yth all lecherye breÌ„neth all More oner Orace sayth in one of his dytees that a priÌ„ce euyl manerd causeth the coÌ„treye for to perysshe For as ClaudyaÌ„ sayth the people gladly folowe the priÌ„ce dooth as he dooth therfore yf he be euyll yt ys gretperyll for alle hys subiettys ther fore seneque in hys hondryd epystle iÌ„ spekyng to Alexandre saide O Alexander thou hast ouercomen thyn aduersaryes and conquerd many lordshyppes and royames Thou hast enterprysed the gouernance of alle RoyaÌ„mes neuertheeles thou art he that hast not coÌ„ne gouerne thy soule ne thy body whych ys moche lytyll Thus theÌ„ne 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 coÌ„dycoÌ„ns and the IncoÌ„uenyeuces of enyl priÌ„ces Ne Rede we not how Ezechyas coÌ„manded that Ieremye the ê“phete shold be slayn as it ys ys wretoÌ„ iÌ„ Iheremie the xxxviij chapitre And Pylate falseli dampned IhuÌ„ Cryste as yt apperyth the xix chapytreÌ„ of saynt IohnÌ„ 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 prynâ—â— therfore god wolde that the fortune of bataylles sholdâ— 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 recouÌ„teth 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 demauÌ„ded And whan one demauÌ„ded 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 recouÌ„teth 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 vyâ—â—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 aboueÌ„ his necessyte theÌ„ne it bycometh sekelew and maladyous by replection bryngeth a man in to a dropsye thenne the stomak swelleth
dede the wyse men were right pacient As Syllen the whiche fonde fyrst the lawes and was moche wyse and ryght pacient as recouÌ„teth 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 Augustê° the Emperour was ryght pacient not witstaÌ„dyng 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 how 's 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 puyssauÌ„ce surmouÌ„te 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 recouÌ„teth 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 maÌ„ may furmounte fortune And more ouer we rede that by pacyence many haue goten moche good and by it haue eschewed many euylles Ne rede we not how gedeon by his pacyence and his humble spekyng repeasyd the chyldren of Effraym as it apperith in the book of Iuggis the viij chapytre Semblably the fayr swete spekyng of Abygayl repeased dauyd whan he was angry ayenst Nabal hyr husbond as it apperith in the fyrst book of kynges the xvj chapytre But Roboas by his Impacience rude spekyng loste his dygnyte hys seygnontye as it appereth in the iij book of kynges the xij chapytre Alas what auaylleth Impacience but yf it be for to encreace wordes but by pacience we may gete vyctorye of our enemyes ¶ How Ire and hate noye and greue the creature capo. vij AS Seneque sayth Ire troubleth the vnderstondyng of the creatures And therfore it shold be theyr prouffyt for to byholde take hede of them self For as Seneque sayth yf an yrous man byhelde hym self he shold haue pyte of hym self as who sayth that Ire or wrath gyueth afflyctioÌ„ 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 aÌ„gry than to another TheÌ„ne ouÈt euery man â—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 whaÌ„ 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 coÌ„maundement 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 coÌ„mandementes 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 speâ—ite the entendement whiche empecheth and 〈◊〉 many good thynges and maketh a man to come to many Inconuenyenâ—â—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 galadyâ—â—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 yâ—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 ouÈt 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 soÌ„me 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 wrytâ—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 wee l and good to euery man ¶ How no man ouÈt 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 â—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 vnderstoÌ„deth 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 maÌ„ 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 pâ—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 somâ—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 ouÈt 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 attemperauÌ„ce 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 Socraâ—â—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
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 noâ—e other thyng but drynke and et â–ª 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 Enâ—ydos repreueth dydo by cause she held her longe atte dyner what shal we saye of them â—heneÌ„ 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 â—aâ— nyght drynke alleway and ete sauf a lytyl whyle that they slepe And it is good to wete that theÌ„ne 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 meÌ„ 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 â–ª but dyssolute wordes othes sweryng all dyshoneste shal thou there see regnyng â–ª 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 eâ—yl syttyng in prynces geuerally in alle chynalrye And as to me Irepute Impossyble that a man lecherous ameroâ— folyssly of wymmen may be wyse aud kuyghtly â—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 hustoÌ„ de we rede also how Octauiau seeyng Cleopater a right fayr â—irgyne how be it that he was somwhat enclyned to her loue â—euertheles he wold in no wise abuse her lykeas policrate saâ—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 â–ª 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 â–ª And therfore may neuer prynce longe endure that setteth alle his entencoÌ„n to lecherye lyke as saith seynt Ierome in his xxxiiij epistle And to thys purpos Egesippâ— in his fyrst boke in spekyng of one named Antonye sayd to themperonr knowe thou that Antonye is vaynquysshid â–ª 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 vaynquysshâ— without her Thenne ought eâ—y Chyualroâ— 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 maleuroâ— that is vnhappy For it is grete myserye for to haue thought to mayntene a woman For theÌ„ne his hody he destroyeth his strengthe perysshith his syght wasteth hâ—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 loâ— 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 semblaÌ„nt 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 thestaâ—e 〈…〉 by what moyâ—n his auncetres haâ—e conquerd theyr goodes â—ud honours ¶ How the prynces ought to employe and dispose 〈◊〉 â—elf capâ— viâ— THe Prynces ought to be example of honour And of good lyf to employe dispose them self in good werâ—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 moyeÌ„ is to the dampnacoÌ„n 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 allyaÌ„nce with the lordes of the contrey the whyche he fonde playeng atte dyse he thys seeyng departed sayde he wold haue none allyaÌ„uce with players of dyse For players of dyse beÌ„ coÌ„ynly light iÌ„ courageÌ„ chaÌ„nge ofte theyr purpoos as dooth the fortuÌ„e of dyse â–ª ben redy for 〈◊〉 promyse to swere also beÌ„ ful of couetyse and by consequent ben enclyned to rapyne and thefte And therfore saith seueâ—â— 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 TheÌ„ne is it a grete â—ame tath chyualrye be euployed in suche games For such â—â—ayes make a man to lese his 〈…〉 and cousentyng For I put â—aas that whiche they haue beâ—n â—â—â—fte Neuertheles alle they that playe for auarice and couâ—â— se ben in theyr herte Rauynous And therfore seynt Ausâ—â— sayth in his iiij boke of the cyte of god the xvj chapitre how wyse womaÌ„ dremed that it shold be good to forbede and deâ—â— de alle the games and playes that ben in prâ—uidyce of the â—â—myn wele But I wyl not saye but that the prynces and 〈◊〉 knyghtes may playe And dysporte them with somme hoâ— 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 wytâ—â—â— reste may not longe perseuere And herof we haue experyenâ—â— of the londes and feldes that men lete reste for to bere fruâ— the better And a man speketh For to wake the better aftâ—â— slight so ne more ne lasse a man may honestly disporte for tâ—â— better to entende to that he ought to doo And herof we haâ—â—an example of Seynt IohnÌ„ Euâ—gelyst of whom Cassyâ— recounteth in his vij boke of collacoÌ„ns how he on a tyme disported with a partrych And that seeyng a yong man goâ—yâ—â— by the way beryng a bowe in his honde sayde that he meruâ—â— led that he playd so lyke a man of the world and was of â—â—â—oly lyf Thenne saynt IohnÌ„ ansuerde in demanndyng of hyâ— wheâ—fore his bowe was not alway bended To whome heâ—â—snerde that yf his bowe were alway bente that it shold not â—o strong for to caste forth the Arowe Semblably sayd seâ—â— IohnÌ„ is it of the body of a man whiche may not alleway 〈◊〉 â—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 condiciâ—â— of the persone But playes dyssolute oughten to be reprenâ—â— and euyl playes the whyche ofte ben of couetyse suspecionâ—â— and of many euyl vsages â–ª and moch ydle angages ¶ How kynghtes ought to gouerne them self capo. viij I Knyght ought to be a maÌ„ emonge a thousand good honourable corageoâ— of herte trewe in his dedes myghty â—yse hardy prduent redy to dyffende the right of his conâ—ey and of them to whom he is bounde to serue also of them whom he hath the gouernaÌ„nce And as Geffrey sayth in his etrye vsage maketh a maistre the excersite maketh a maÌ„dy and habyle in his feates aud dedes as the grekes sayen theyr prouerbes as Tullius recyteth in his questionÌ„s tusilanes in his first boke And therfore the knyghtes oughten 〈◊〉 excersyse accustome them in feates of Armes and oughâ— not to be ydle in sechyng and folowyng theyr playsir ease â— suche wyse that they essaye not almost at no tyme to here the â—ates ne payne of chyualrye I suppose yf a serche shold be maâ— 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 â—iche as they ought to haue More ouer the knyghtes ought 〈◊〉 be trewe holde that they promyse And to this purpoos reâ—ounteth valere in his v boke how a knyght of Rome named â—â—ius promysed to hanybal certayn money for the Raunson â—f certayn prysonners romayns that he helde soo that he wold â—syuer them theÌ„ne hanybal geaÌ„ted to hym his demaÌ„nde rabiâ— cam to Rome recounted to the Romayns his ê“messe 〈◊〉 the Romayns woldenot paye that whiche he had ê“mysed â—nd that seeyng Fabyus he solde his herytage and helde his â—â—omyse to hanybal And therfore polycratus in his vj boke â—â—e fyfte chapyter sayth that a knyght to fore alle thynges is â—â—unde to kepe his oth that whiche he ê“mytteth and therfore â—prynces maken the knyghtes to swere by theyr oth that â—y shold holde and mayntene loyalte and trouthe in signefy â—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 tyâ—â— they promysed presented to the temple theyr swerdes inâ—nefyance that they promysed loyaulte Fyrst to god the â—che is prynce of alle chyualrye After a knyght ought notâ—ly truste in his strengthe bnt ought to be wyse and subtylâ— byleue good counseyl For vlixes surmounted the strong â—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 â— vj boke And Pompeius in his xj boke recyteth of Alexaâ—â—der how his fader lefte to hym lytyl Chyualrye but he wâ—wyse and wel lerned And thefor he conquerd alle the woâ—â— by wytte of Chyualrye And to thys purpos Egesippus his v boke alledgeth Tytus whiche saith that in Chyualâ—â—wytte good aduyse were more necessarye than strengthe body More ouer a knyght in his feates of armes ought â— to be pÌ„sumptuê° ne despyse ou moche his adâ—sarye for as caâ—â— saith it happeth ofte that the feble descoÌ„fyteth the stroÌ„ge theâ—â— tyl the grete as dauid surmouÌ„ted golye and thou oughtest knowe that the victorie cometh not of the maÌ„ but priÌ„cypaly god as it apperith in the fyrst boke of machabees the iij chaptre therfore a knyght ought not to gloryfie hym self to thâ— purpoos we rede how moyses gate victorys not by streÌ„gthe bâ— in prayng god in lyftyng his handes to heueÌ„ as is wretâ—â— the boke of exode the xvij chapiter of theodose in thistoryesthe Romayns we rede how he seeyng that his enemyes we more stronge thaÌ„ he was he prayde to god in takyng the 〈◊〉 of the crosse by whiche he gate victorye and therfore anncyer whaÌ„ they made bataylle the preest of the lawe weÌ„te to fore â—â— chyualrye in prayeÌ„g god as it apperith in the boke of deutroâ—â— my the xx chapitre therfore saith the ê“phete that a maÌ„ ouâ— not to truste princypaly in the vygour of his legges ne in â— strengthe of his hors but in the grace of god More ouerâ— knyght ought not entrepryse bataylle but yf it be by good 〈◊〉 dâ—â—ght good cause And to this purpoos saith swetonius his second boke that Augustus cezar entreprysed noo baâ—le but yf it were for teschew right grete domÌ„age and therâ—â—â— saith seynt Austyn in his fyfthe boke of the cyte of god the â—ij chapytre that a bataylle ought not to be made but for â—â—t grete necessyte And therfore auncyently the people requyâ—â— god that he wold shewe vnto them yf they had right or â—â—â—or ellis yf they had doon ony thyng ayenst hym wherfore y ought to haue bataylle For theyr sayde it is trouthe that â—â—y that loue god haue good cause fynably they shal haue crorye of theyr enemyes as it apperith in the boke of leuytes â—xxvj chapytre But it is grete IncoÌ„uenyence whan the baâ—â—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 tyâ—es they haue made enterpryses not with good cause and â—â—ght but by pryde and by cause of theyr couoytyse And it is â—rde that they shold happen wel-seen that they goo to bataylle ot wyth theyr propre good but wyth goodes euyl goten â—nd in goyng they robbe the poure people and them in theyr â—ven contreye And they that soo doo
of kynges the last chapytre And Benedab whiche was so cruel fynably was byheded by one of his serunÌ„tes by the coÌ„maÌ„demÌ„t of god as it is wreton the iiij boke of kynges the vij chapytre Thenne by these examples oughten the prynces and the lordes take hede the whyche by theyr tyrannyes doon many euyllis to theyr subgettis And by theyr cruelnesse make many men to deye by venegeance for to haue theyr good For certaynly theyr euyl lyf by right requyreth an euyl deth ¶ How the parentes in especyal the fader and moder oughten diligenly thynke on theyr chyldren capo. xjo. THe parents and singulerly fader and moder oughten besyly to thynken on theyr chyldren And to doo payne by good doctryne and by good techynges that they be by good doctrine instructe And taught ingood maners For as Aristotle saith in his viij boke of ethyques the fader is to his sone cause of his nouryssyng cause of his discyplyne by the whyche wordes it suffyseth not onely that the fader be cause of his chyldren by generacoÌ„n 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 ê“uerbes saith the wyse man the xxiij chapytre ¶ Noli subcrahere a puero disciplinaÌ„ 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 dnÌ„i 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 custoÌ„mes How chyldren owne obeyssanÌ„ce and honour to theyr parents capo. xij â— 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 vrÌ„is 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 oâ— 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 oâ— of this loue we haue examples in Nature For as sayth seynt Ambrose in his exameron the vomelye The storkes ben of suche condicoÌ„n 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 eâ—y day she vysyted her and with her owue mylke nourysshed her TheÌ„ne 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 doughâ— 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 reruÌ„ 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 redâ—â—re ad condignuÌ„ 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 soÌ„ne without benies or rayes shyneth not the welle or fontayne without rennyng taryeth Tree without braÌ„uches wereth dreye and a body without membres roteth In lyke wyse a chylde without loue of fader and modâ—r is none chylde but of the nombre of them the whiche is wâ—â—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
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 dyâ—ce synÌ„es the whiche beÌ„ on this day smale and light reputed Ne rede we not how somtyme who someuer blesphemed god he was stoned to dâ—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 punycoÌ„n as saynt Austyn saith many beÌ„ hardy to trespace by cause that god delayeth theyr punyâ—oÌ„n But the tyme shal come that the payne shal be somoche more grenoâ— 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 TheÌ„ne 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 leuyticuÌ„ wherfor swolowed the erthe chore dathan abyron but for as moche as they murmured ayenst moyses as it appeâ—â—th the xvj chapitre of the boke of nombres wherfor was herode smetoÌ„ slayn of his enemyes but for he wold apê“pre 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 fraudeleÌ„tly 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 synÌ„ers that many shold moche drede god whiche now dayly doo euyll But as the scripture saith god suffreth synÌ„ers to lyue to th eÌ„de that they conâ—te them fro theyr synÌ„es 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 somÌ„e folyssh people saye oftymes that they lyue loÌ„ge 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 consyâ—â—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 ameÌ„de them they ought also to right well aduyse them how the same god that pugnysshyd the AnnÌ„cyent 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 lengerâ— and therby to lengthe his lyf O ingratitude or vukyndâ—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 maÌ„ lyueth wythout correctyoÌ„ wythout ameÌ„demeÌ„t Alas we ought to cousydere how for euery synne we deseruedeth as it is to fore sayd wherfore deyde heâ—p but by cause â—e was neclygeÌ„t for to chastyse his chyldreÌ„ as it apperith the fyrst boke of kynges the x chapytre wherfore was absaloÌ„ slayn but for his pryde whaÌ„ he wold haue ocupied the â—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 haÌ„ge hym self but by cause that he was in despayr by cause of the fals conÌ„seyl that he dyde ayenst dauid as it is wretoÌ„ 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 susanÌ„e but by cause they falsely accused her Therfor they that vnresonably synÌ„e they deserue deth as it is aforsayd ¶ How no man ought to doubte ne fere the deth capo. iijo. GOd sane them that loue hym serue hym For in the gospel he promyseth that they shal neuer perysshe To this purpoos fayth the proohete Iuste trewe meÌ„ 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 theÌ„ne that lyuen Iustly shall deye of a good deth Trouthe it is that we rede somÌ„e historyes apocryfats and not approued the whiche sayen that somtyme many good heremytes lyueden alle theyr lyues holyly And neuertheles in th ende 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 sufâ—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 serunÌ„t of our lord right worthyly and by the comÌ„andement of god And the scripture saith that god buryed hym as it apperith in the boke of deutronomye Semblably we rede how helye the ê“phete was right gloryously lyfte vp in to paradys for he beyng nygh his dâ—th ther appiered a carte and horse clere as fyre deâ—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