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
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
seruyce shal demauÌ„de Iustyce of the The erthe shal saye I haue born the I haue nourysshyd the. The water shal saye I haue refresshed the and haue conforted the. and in lyke wyse alle creatures shal reproche the of theyr benefaytes in sayeng that they neuer serued the but to th ende that thon shâ—lcest serue god whom thou hast not serued And therfore we demannde reason of the. as of hym that hath euyl knowen the goodes that god hath doon for hym But thou mayst saye that the day of Iugement shal not come yet in a grete tyme. And ther to I ansuere the and saye that the tokenes and signes of the day of dome ben almost accomplysshyd ne see we not how lecherye regneth the whiche somtyme was cause of noes flood of the perdycoÌ„n of the world me semeth that lecherye semblably may gyue to vs cause to doubte that the day of dome be nyghe For in mariage is lytyl loyalte or trouthe In peple of the chyrche lytyl chastyte of whom speketh thappostle in his epystle to the ephesiens sayeng that lecherous peple shal haue no parte in the Royame of heuene More I ansuere to the and saye that many other signes ben accomplysshyd For the sonne and the Mone haue lost theyr clerenes And the sternes ben fallen fro heuen And ther is none other thyng to speke of but it is come For the chyrche whyche ought to lyâ—hte alle the world lyke as the sonne is now in these dayes derked in many maners entatched with vyces And the mone that is to wete the seygnorye temporell is now in this tyme eclypsed and ful of pryde and of tyrannye And the sterres that â—s to saye the clerkes the prechours the counceyllours ben fallen from heuene For they haue lefte to saye trouthe for tensye we and folowe flaterye By whyche it apperith that the signes tokenes of the day of dome and last Iugement ben ynowh accomplysshyd And yf thou demaÌ„nde me yf Antecryst be come I ansuere to the that whether he be come or not come Neuertheles many be lyuyng that doo the werkes of Antecryst and that may wel be called his disciples For they ben false dissymplers euyl procrytes and of suche men antecryst shal be trouthe it is that somÌ„e may saye that the day of dome may be knowen naturelly to whome I ansuere that it is nothyng so For god hath not shewed it to man ne to anÌ„gel as it apperith in the boke of thactes of thappostles and the same Witnesseth seynt Austyn in the fyrst verse of the vij psalmes but not withstondyng that in folowyng somÌ„e auctorytres reasons may in this mater somÌ„e thyng be sayd wythout to determyne ony thyng For god is he onely that may determyne the day and hour of the Iugement as it playseth hym TheÌ„ne it shold seme fro the begynnyng that the world shelde fynysshein th ende of somÌ„e thousandes of yeres And for as moche as it is vj M vj Cxxxv yere syth the world was begonne therfore ther lacketh yet iij Exl yere or theraboute vnto the day of dome And that it be soo I afferme not ne saye but somÌ„e auctorytres speken of thoâ—sandes of yeres in spekyng of the day of Iugement And certaynly the prophete dauid saith that a thousand yere ben to fore thyn eyen as the last daye lyke as he wold saye that the world shal fynyssshe vpon the ende of somÌ„e thousand of yeres More ouer seynt IohnÌ„ in his apocalyps the xx chapytre saith that sathanas shal be bonde a Myere vnto th ende of the world the prophete helye sath that the world shal dure vj Myere in acountyng fro the tyme that he lyued placo thimeon saith that the world shal be renewed wythin xx Myere By whiche thynges it apperith as if semed at the begynnyng that the world ought to fynysshe wythin th ende of somÌ„e thousandes of yeres More ouer lauteutique saith in his vij boke the xxxj chapytre that the world shall endure vj Myere And Albimazar in his second boke of coniunctions in the viij defference saith that the tokenes of the world chauÌ„gen after the mutacoÌ„n of Saturne And singulerly whan he hath made ten reuolucoÌ„ns the whiche amounte to iij C yere or theraboute wherof we haue somÌ„e experyence For after x. reuolucoÌ„ns of saturne cam Alexander and the RoyamÌ„e of perse was cestroyed And x. reuolucoÌ„ns after cam IhuÌ„ cryste whiche toke our humanyte brought the newe lawe to the world And x reuolucoÌ„ns after cam Meny whiche contryued ayenst tix paynems a newe lawe And. x. reuolucoÌ„ns after cam mahomet the contryner of a false lawe And x. reuolucoÌ„ns after cam Charlemayne whiche conquerd th empyre And x. reuolusoÌ„ns after cam godefroy of boylone whiche conquerd the holy and And thus somme may saye that by suche mutacoÌ„n as land is That they maye knowe by astrologye the deffynâ—â—â—â—ment of the world But I am not of that oppynyon for god knoweth it onely And in this matere ought nothyng to be affermed lyke as seynt Austyn saith in his second boke of the cyte of god the second chapytre After me semeth that how be it that thou knowe the day of Iugement and suppose that it shal not be in longe tyme Therfore as it not but that thou oughtest to drede it as moche as it shold be right shortly For the day of thy deth the whiche shal be right short shal be the day of thy Iugement seen that in the same hour shall all be doon with the And neuer shal the sentence be chauÌ„ged And it is no doubte that yf thou deye in euyl estate in that houre
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
it appereth in the fourth book of kynges the fyrst the ix xiiij the xvij chapytres Moreouer the chyldren of Israel were reprised by holofernes But fynably they humbled them self and were saued as it apperith the x chapytre of Iudith And generally by humylite the creature may gete of god that whyche he hath nede of for whiche humylite to haue moche prouffyteth it a man to wel beholde knowe hym self as it is sayd in the begynnyng of this present chapytre How humylite is agreable to god to the world capo. iiij HVmylite is moche playsant to god to the world For she wytnesseth of thomage that the creature oweth to do to his creatour naturelly euery good man hateth pryde wherfore it foloweth that he loueth humylite And veryly we see in dede that a proude man may haue no frende the reason is this For he may not suffre that another be lyke to hym but he wyl surmounte euery man so gaynsayeth alle amytye For as Arystotle sayth iu the ix chapytre of the Ethyques Amytie or frendshyp requireth semblauÌ„ce somme equalite bytwene them that so owen to loue alas pryde deuyded heuen pryde also maketh many warres in the world For wylle desyre to regne maketh ofte many grete bataylles somtyme wythout cause put many men to deth Therfor the wyse man ought to humble his hert for to be loued of god after of the world And of so moche as the creature hath more of good welth lasse of aduersite of so moche he ought the more to humble hym self and not tabyde the tyme of necessyte whaÌ„ he shal by force be humbled Therfore sayth Aristotle that more it auaylleth hym that humbleth hym self by his owen wylle than to hym that is humbled by force And therfore Seneke in his epistle to lucille lxx sayth thus brynge thy self to lowe lytel astate withoute to enhaunce thy self to th ende that fortune make not the to falle foo hye to lowe Say not the naturyens that the lyon doth no harme to a man that humbleth hym self to hym wylde bore doth noo harme to a man that is leyde on therthe And therfore a man oweth by ryght to humble hym self for tesche we peryll And to this purpoos we rede how dydymê° in his epystle sayd to alyxandre knowe thou for trouthe that god is redy to do to the moche good so that thou be not deceyued by thy pryde by whyche it apperyth that pryde empecheth wytte aduys maketh a man to lyue without peas of conscience For hates noyses be founded in pryde as in the rote of al enemyte And to this purpoos sayen the naturyens that the thondres lyghtnynges and the grete wyndes ben caused of somme erthely thynges whyche ascende â—â—â—tylly vp aboue by the rayes of the soune more hyer than thâ—y ought to doo But nature whyche may not suffre them sendeth them agayn doun in lyke wyse causen the thynges abouesayd SeÌ„blably is it of a proude man whyche is moche â—ooâ—â—ful ful of noyses by cause that be mounteth more hye than he ought or shold in dede he falleth lower than he wold for he may endure nothyng of the world necesse not to despyse other Therfore sayth Prudence in his book of subgection of vyces that humylite adressth a man maketh his lyf more in a moyen in al his operations and tesche we oultrage Therfore reherceth valere in his fourth book that syth that another Valere had be moche grete at Rome he put hym self frely in a ryght lytel astate and lefte al pompes and al worldly thynges and me semeth that al proud peple ought to aduyse them vpon the hystoryes and auncient examples the wyche shewe how humylite enhaunceth the peple and pryde ouerthroweth them Rede we not how saul kepte nete and Dauyd sheep after were kynges Constantyn also was ryght poure whan he toke to his wyf helayne and after was chosen Emperour By whyche it appereth that the humbles haue ben enhaunsed but of the proude folke what shal we say I praye the byholde what is bycome of the puyssance of new whych fysshed with nettes of gold where is the puyssauÌ„ce of pharao where is the myghty cyte of Troye whyche was so renomed where is babylone that was so made iu heyght Certeynly all is come to nouÈt For pryde may not longe endure What auaylleth theÌ„ne pryde whyche the world so moche loueth what is bycome of Arphaxat the proud kyng he was all vanysshed awaye as smoke what is bycome of Agryppe and Iulyen that were so myghty Fortune hath taken awaye fro them alle that she had gyueÌ„ them he is a fool that trusteth in her but peraueÌ„ture thou shalt saye that thou mayst wel truste in thy wytte and in thyn hauoyr where as is thy grete puyssaunce Alas I praye the. wylt thou adresse the consydere that no man ouÈt to glorifye ne sette his hert in his sapyence ne in his wysedom And herof hast thou example of salamon the wyse maÌ„ whych afterward was deceyued so moche that he adoured ydolles Architofel the wyse counceyllour of dauyd fynably he henge hym self And the wyse cathon slewe not hym self democritus also And therfore it is grete folye for a man to gloryfye hym self in his wytte connyng more ouer what auaylleth the yf thou be fayr For Absalon was fayr neuertheles he was hanged on a tree And tholyfauÌ„t for al the beaulte of his yuorye his teeth is ofte put to deth The gamaleoÌ„ is moche fayr in his lyf but he is ryght foul in his deth what auaylleth theÌ„ne the beaulte of this world Thus euery persone may see and wel apperceyne that ther is no thynge in thys world wherof we ought to haue pryde for to gloryfye our self And this consydered the kyng of perce seeyng his people and hys kynghtes wepte sayeng Alas I see a ryght fayr companye But it is pyte seen that in short tyme they shal be but erthe In lyke wyse recounteth saynt Iherome that ther is no thyng of the world that endureth For we rede that Ionynyan dyd grete payne for to bycome a kyng but he deyed the same day that he shold haue be made kyng of the royame of Perce and Valentyne that was so ryche was by bledyng at the mouthe dede quenchyd And his sone gracyen was betrayed of hys owen people slayu by one his enemye Thenne it is but lytyl glorye to seygnourye and to haue ryclxsses and the same sayd the kyng agryppe whyche is tofore named the which in deyeng cryed wyth an hyghe wys Alas my good peple sette nothyng by hauyng of ryclxsses For me that am your lord ye may see deye right pourely And therfore Orace in his epystles sayth that there is nothyng that better apperteyneth to a man than lowlynes or lytel thyng For to a lytel thynge apperteyneth lytel That is to wete humylite the which maketh agreable to god and
to the world as tofore is sayd How the creature ought humbly to obeye to god capitulo v THe scrypture sayth that obeyssannce pleseth more vnto god than doth sacrefyse And herof we haue example of our fyrst fader Adam whych vsed hys owen propre wylle and lefte the commaundement of our lord Ihesu cryst which god had gyuen hym And therfore he fyl in to grete pouerte and in to many myseryes as wytnesseth Saynt Augustyn in hys xv omelye vpon the gospel of Saynt Iohn It is also wel reason that the seruaunte obeye to hys mayster And consequently the creature to god And to this purpoos recounteth valerye in his second book how of 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
the chyldren of Israel were dyscomfyte by the phylistees in so moche that they bare a waye the arke of god but after the chyldren of Israel began to wepe faste therfor god gaf to them vyctorye as it apperith the first book of kynges the iiij vij chapitre therfor saith thobye that prayer is good whan it is accompanyed with fastyng we rede that esdras preched penaunce to the peple that wold demaunde pardon of god as it apperyth in the fourth chapitre of Esdâ—as we rede also how achab gate grace of god for to faste as it apperyth iu the second book of kynges the fyrst chapytre semblably we rede of the cyte of Nynyue the ij chapytre of Ionas By the whyche thynges it apperyth how we ought to lyue sobrely for to gete grace vertues for as Arystotle sayth in his xiij book of bestes It is not prouffytable thynge for one to fatte hym self For ouermoche fatte nes maketh a man sodeynly to deye as wytnesseth Constantyn whyche thynge is veray true not onely to the body but also the soule For glotonye fatteth a man and maketh hym to synne and fynably to deye euylly wherby it appereth how abstynence is canse of moche good ¶ Here foloweth the iiij vertu whiche is chastyte And fyrst how we ought to lyue chastly capitulo â—j â—En ought to lyue chastly For chastyte maketh a man to lyue lyke augellys and causeth theyr lyf honeste and therfor Dydymus sayd to Alexander that the peple of his contre lyueden chastly and not ouely by vertues but also by honneste But it is pyte of lecherye whyche is on thys day so comune and causeth peple to goo oute of the waye and to languysshe in synne and in dyssolute lyf Alas they ought to take hede to thauÌ„cyent peple And to this purpoos recouÌ„teth saynt Ierome in his book ayenst Ionynyen how Plato chaas for to dwelle in a vylage in the feldes named Achadenne whych was ferre fro Athenes and fro alle other cytees to thys ende that he myght esche we lecherye and lyue chastly And Terculyen recyteth how democryte pulled oute the eyen of his heed to th ende that he shold see noo wymmen the whyche he myght not byholde wythout synne wherby it apperyth that chasâ—yte ought to be had And also men ought tesche we wantown regardes and beholdynges therfor the pycâ—oryens of olde tyme chaas the desertes places solytarye for teschewe lecherye to th eÌ„de they shold not see the vanytees of the world And therfor sayth the gospel yf thyn eye is euyl or causeth the to do euyll thou oughtest to take hym out caste it a waye fro the. Alas worldly flesshly byholdynges regardes haue made of olde tyme many folkes to ouerthrowe Rede we not how the men in byholdyng the wymmen were moeued to lecherye therfor god punysshed them by Noes flode as it apperith the vi chapytre of genesis And the maistresse of Ioseph in beholdyng hym was moeued to synne SeÌ„blably dauyd in byholdyng a woman whiche wesshed hir self was moeued to lecherye for taccomplisshe his synne he slewe hyr husbond as it apperith in the ij book of kynges who deceyued holofernes but the beaulte of Iudyth as it apperith the xiij chapytre of Iudyth who deceyued the ij olde Iuges which desyred to haue susanne but their fals byholdynges as it apperith the iij chapytre of danyel wherfor it apperith that who that wyl lyue chastly he ought to torne his syght regarde fro wymmen whiche myÈt enclyne his wylle to synne therfor sayth quyâ—â—telyeÌ„ in his fyrst cause that al our lecherye is cause of our folyssh beholdyng regarde seneque in his book of remedyes saith that the eyen ben messagers of al vyces to this purpoos recouÌ„teth valere in hys fourth book how somtyme in rome was a ryght fayr yonge man named spurcyn the which for his beaulte the wymmen desyreden hym to synne but whan he apperceyued the cause he cutte made his vysage al foul lothely sayeng that he had leuer to be foul than by his beaulte he shold cause other to synne by this ensauÌ„ple ouÈt they to take hede that ben fayr semely More ouer the chastyte of the auÌ„cient peple is good to recouÌ„te to this purpoos saynt Austyn in his fyrst book of the cyte of god recyteth how marke surnamed marcelle was ryÈt chaste in dede whan he toke the cyte of Syracuse he fonde there many fayr wymmen wel arayed but he coÌ„manded to alle hys peple that none shold be so hardy to touche them For so to do it shold be ayenst thestate of good chyualrye ¶ And Valere in hys fourth book recounteth how Scypyon in the age of xxiiij yere toke the cyte of cartage And there was a ryÈt fayr mayde whyche was presented to hym to do wyth hys playsyr but he wold not For in so doyng it shold be shame to true chyualrye And therfore he made hyr to be delyuerd to hym that shold be hyr husbond whyche was prysonner and that neuer had touched hyr and by cause of the same fayr mayde he forgaf hym his raunson made hym free for certayn as me semeth thys was a feat of a noble knyght And for this cause fro thenne forthon he had alwaye the grace of the world of al knyghtes but thus do not now the nobles of this preseÌ„t tyme. the which wene they haue doon a fayr a grete feat whan they haue rauysshed defouled a fayr mayden but in my Iugement it is a vyle foul feat of a knyght They ought to remembre of Incresse the myrrour of al chastyte of whom recounteth Valere in his vj book How tarquyn the sone of Tarquyn the proude toke by force the sayd lucresse accomplisshed his foul wylle the whiche lucresse on the morn called to hyr alle hir frendes recounted to them the vylanye that was doon to hyr tofore them she slewe hyr self by cause therof Tarquyn loste hys seignorye theÌ„ne cessed theÌ„perours at rome for the romayns sayden that they had noo nede of a lord that made suche oult rages wel it is trouth that of this synne been cause bawdes bothe men wymmen the whyche estudye bothe nyght day how they may make treate to cause other to do as they doo or haue doon in tyme passed the whyche resemble to wymmen of duche londe of whome Valere recounteth in the book afore sayd how they prayeden Marius that he wold gyue to them leue for to goo speke to the maydens that serueden the goddesse vesta they made them stronge to make them enclyne consente to the synne of lecherye but by cause that they faylled of theyr entente as despayred they henge al them self And in trouthe that is the salayre that bylongeth to suche people How lecherye causeth many euylles to happene capo. xij â—Echerye is enemye to
al vertues to al good therfor sayth boece in his book of consolacion that he is happy that lyueth without lecherye for lecherye is a swete maladye bryngeth a man to deth wythoute apperceyuyng as wytnesseth valere in his iiij book whiche recyteth how Sophonydes in his olde age sayd to one whiche 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
Moyses kepte the sheep of a man named Iethro as it apperyth the thyrd chapytre of exode neuertheles was after ordeyned to be gouernour of the peple we rede also how saul was contente to haue one seruaunt and sought the asses of his fader not the horses for to ryde on And neuertheles he was ordeyned kyng as it apperith the first book of kynges the xxiiij chapitre of Dauyd semblably we rede how he kept the pastures whan he was called for to be kyng as it is redde the fyrst book of kynges the xvj chapytre by whiche hystoryes it appereth clerely how thestate of pouerte is to god agreable and in dede Ihesu cryst hath gyuen to vs of pouerte example For he was born of a poure moder and nourysshed of a poure man that is to wete of Ioseph leyde in a poure bedde wrapped with poure cloutes and clothes of poure parents offred in to the temple naked crucyfyed and by straungers buryed and lâ—yd in the sepulcre by the whiche thynges Ihesu cryst sheweth to vs. that no man ouÈt despyse pouerte for Ihesu Cryst sayth in the gospel that who that wyl be parfyght he ought to renounce al worldly goodes and gyue them to the poure peple and folowe me as recyteth Saynt Mathew in his xvij chapytre and to thys purpoos we reâ—e how thauncyent phylosophres sayden that more ryche is the poure man yf he haue suffysaunce than ne is he that is coueytous though he haue grete habondaÌ„ce of goodes And the same wytnesseth seneque in sayeng that dyogenes was more ryche whiche had no worldly goodes than Alysaunder whyche was lord of all the world for alysauÌ„der had not so moche good that he myght gyue As dyogenes myÈt and wold reffuse Of whyche Dyogenes Ualerius recyteth in hys fourth book how he refused the yeftes whyche Dyonyse the Tyraunt sente hym And it happed that Dyogenes on a tyme wesshed hys herbys that he shold put in hys potte and ete And that seeyng Aristipus whyche tofore had been hys felowe and sayd vnto hym in thys manere ¶ O Dyogenes yf thou woldest flatre Denys thou sholdest not be in thys pouerte And thenne Dyogenes ansnerd to hym yf thou woldest endure the pouerte that I endure and ete pyke thy wortes as I doo thou sholdest not be a flaterer as thou art Of the same diogenes recouÌ„teth saynt Ierome in his book ayenst Ionynyen how for al robes he had but a litel mantel lyned for tesche we colde And in stede of a celyer he had but a lytel sachet And in stede of an hors he had a staf or a bourdon And was lodged in a tonne at the yate of the Cyte the whyche tonne after the wynde it torned for to esche we colde And on a tyme he seyng a chylde that dranke water in his honde and he threwe a waye a lytel cuppe that he had in sayeng that hym ouÈt to suffyse for to drynke out of the vessel that nature had gyuen to hym that is to wete his honde By whyche it apperyth that spyrituel pouerte and very suffysaunce were somtyme in the wyse men as was dyogenes and many other And to this purpoos we rede how Epicurius the phylosophre sayd that there is no thynge so moche worth as Ioyouse pouerte And Orace in his epystles sayth In pouerte ouÈt not to be dysplaysaunce syth a man haue suffysaunce for his lyf For none other thynge may al the goodes of the world gyue to a man And therfore sayth Cathon to hys sone seen that nature hath made the naked thou oughtest gladly and with a good wylle endure pouerte flee oultrage For nature shall not faylle the in thy necessyte And thou shalt be ryche yf thou hast suffysaunce as wytnesseth geffrey in his poetrye many other More ouer the wyse man ought to consydere and aduyse that no thyng is worth to a man oultrage ne ouermoche habundaunce Is not Anthiochus deed and comen to nouÈt of whome recouteth valerye in his ix book how wel he bryng kyng of Surrye he made his horses to be arayed and adoubed with gold And them to be shoed wyth naylles of gold And in his kechyne alle the vessellis were of gold and syluer but alle he loste soro wfully For he desyred to take awaye fro his people more than to doo Iustyce ¶ what is become of the poâ—npe of the wyf of Neron whyche made hyr horses semblably to be shoed wyth gold made chariottes to be ledde tofore hyt ful of gold syluer Certeynly al is comen to nought the ryche men so moche more myserably ben comen to their deth as they loued more curyously theyr rychesses therfor recouÌ„tith dydymê° how the people of hys contre lyued pourely and wythoute curyosite for vanyte maketh men to perysshe to forgete god whyche is cause of alle goodes lyke as the Oâ—â— faunt is deceyued whan he trusteth to the tree to whiche he leneth Ryght so the ryche peple be deceyued whan they truste â— theyr rychesses for whan the day cometh of theyr moost gretâ— necessyte Nothyng auaylle them theyr rychesses for to haue â—â— uen and to that auaylleth pouerte suffysauÌ„ce Alas it were good to consydere how fortune hath noo certayn abydyng for as sayth Iulius celsus in his iiij book Fortune hath enhaâ—â—ed many men to rychesses for to ouerthrowe them vylaynously And to this purpoos hildebert in spekyng of his banysshement sayd I was that other day ryche and blessyd of frendes but fortune whiche had gyuen al to me hath taken al frâ— me she that la whed on me now constrayneth me to wepe and Ouyde in his book de tristibê° sayth I was a lytel whytryche honoured and now I am without cause baÌ„nysshed bâ— dishonour Thus I see that fortune hath noo sure Amytye n frendshyp therfor sayth boece in his second boke of consolaon that more auaylleth fortune aduerse whiche chastyseth man than doth worldly fortune the whiche blyndeth a man mayntâ—neth hym in his synne for who that is poure he ma not falle but the ryche man is in peryll for to falle in to greâ— sro w. yf thou wylt wyte what is she boece sayth that â— grettest malâ—rete that is is after grete happynes to falle in myserye and wretchydnes as dyd alâ—biades the which wfyrst right ryche after right vnhappy as valere sayth in â— vj boke Semblably he recouÌ„teth how denys Siracusan 〈◊〉 right ryche a right grete lord but fynably he became so poâ— that for to gete his lyuyng he taught the lesson and helde so 〈◊〉 chyldren of Corinthâ—e Thus theÌ„ne he is right eâ— aduysed that in fortune trusteth But a man ought to affye hym self in wel doyng For that is the rychesse that helpeth a man in his necessyte But presently mankynde is so blynded that he retcheth of noo thyng but of worldly goodes the which â—â—ght to take example of the auncyent wyse men of whome we rede that
they sette nothyng of worldly goodes or lytel this purpoos recouÌ„teth valerye in his viij book how anaxâ—goras lefte his possessyons for to goo estudye in strauÌ„ge conâ—â—es whan he retorned he sawe that his possessyons were eserted theÌ„ne he sayd I myght not haue ben saued yf my posessions had not perisshed as who wold say that richesses ben â—yenst saluacion Semblably he recouÌ„teth of a phylosopher naâ—ed socrates the whiche threwe al his richesses in the see in â—yeng that he had lieuer that his richesses were loste than he â—hold lose hym self SeÌ„blably he recouÌ„teth of a wyse man naâ—ed styllon the which lost al his goodes by fyre theÌ„ne one â—mauÌ„ded hym yf he were not angry wroth for the losse of â—is goodes the which ansuerd that he had nothyng lost that â—â— had vpon hym al his goodes that is to weâ—e scyence verâ—es as yf he sayd that the goodes of fortune were not hys â—y whyche it apperith that he is wyse that despyseth the gooâ—s of fortune as wytnesseth Epedocles And prosper in hys â—ok named Epigramaton sayth that the courage of a coueâ—â—us man shal neuer haue reste for the worldly goodes may â—â—t satysfye theyr hert but engendreth and maketh more the â—â—uetyse and the desyre of the creature to this purpoos recouÌ„â—â—h Ouyde how polydorus by his couetyse slewe the sone of â—amê° for to haue the rychesses that were delyuerd hym for â—â—ouerne therwith the chylde aforsayd but hecuba moder of 〈◊〉 â—ayd sone wyth hyr complyces apperceyued the sayd traysoÌ„ 〈◊〉 came to polidorus in faynyng that they wold gyue hym 〈◊〉 but hecuba hyr felowes slewe hym strangled hym 〈◊〉 was reason that couetyse that had made hym to slee 〈◊〉 shold be cause moyen of his deth wherby it 〈◊〉 how pouerte is good and couetyse euyl and holdeth a man in thought and in peryll of hert and of conscyence ¶ Thus endeth the fyrst book ¶ Here foloweth the second book the whiche speketh of thestate of the people of the chyrche and of the clerkes ¶ Fyrst how the chyrche ought to be honoured and loued had in worshyp and in reuerence capitulo primo THe chyrche is as the moder of al crysten people in the same is gyuen fraunchyse and lyberte by cause it shold be the more in reuerence For hyr spouse and hede is ihesu crist sauyour of all the world to this purpoos we rede in the first book of thystorye tripartyte how Costantyn whan he was made crysten loued so moche god the chyrche that he dyd do â—ere in alle the places where he went a tabernacle made in the â—ourme of a chyrche and had wyth hym preestes and clerkes whyche serued god ryght deuoutly he bare also on his ryght syde the sygne of the crosse for that was the baner by the whiche god sente hym vyctorye in dede he shold haue a bataylle in his slepe the aungel shewed to hym how he shold haue vyctorye by the sygne of the crosse Semblably we rede in the book aforesayd how themperour theodosiâ— was fynably obeyssant to the chyrche Not withstondyng he had be tofore moche rygorous to the chyrche thystorye sayth how the sayd theodosius dyd do slee vij M. men in the cyte of thessalonue by causâ— they had stoned to deth his offyâ—ers After which feat the said theodosius retorned to melane wenyâ—g to haue entred as 〈◊〉 ben accnstomed in to the chyrche ¶ TheÌ„ne saynt Ambrose came ayenst hym whych was Archebysshop of the sanâ— place and sayd to hym O Emperour goo thy waye Foâ— in to thys chyrche thou shalt not entre seen that thou arte 〈◊〉 of blood and arte not worthy for to beholde god ne see hym ¶ Thenne Theodosius obeyed hym and wepyng departed but by cause the â—este of Crystemas approuched he sente one of hys seruauntes named Ruffyn to saynt Ambrose for to gete grace But nothyng auaylled his requeste And thys seeyng Theodosius cam in his propre persone to sayâ—t Ambrose wepyng requyryng pardon on his knees thenne saynt Ambrose toke hym to grace after he dyd moche good and had many vyctoryes by whyche it apperith how the chirche ought to be honoured And to this purpoos recounteth valere in his iij book the xj chapytre How Iulius Cezar defended to his people that none shold be so hardy to do ony euyl or harme to the temples And for thys cause he was so vyctoryous by ij yere that neuer man had vyctorye ayenst hym But after he was many tymes dyscomfyt after he had defoilled the temple named delphyque As recounteth Policrate in hys vj book the vij chapytre And he sayth more ouer that chyualrye ouÈt to kepe the chyrche to Inpugne the heretykes to honoure the preestes to deffende the poure and tappease stryf and debates Semblably Egesippus recounteth how pompeus dyd neuer harme to temples ne to chyrches and therfor alexander was to hym moche gracyous pardoÌ„ned to hym his mesprisyon by whyche it is euydently shewed to vs how the chyrche ouÈt to be kept and hononred And to this purpoos sayth vegece in his iiij book of chyualrye the iiij chapytre how the knyghtes ought to swere loyalte Fyrst to god secondly to theyr prynce More ouer thou oughtest to knowe that the chyrche ought to 〈◊〉 frauÌ„chysed For it is sygured by the arke of noe in whiche â—ere saued al they that were therin as it apperyth the seuenth â—hapytre of genesis Semblably alle ought to be free in the â—hyrche And in dede we rede in the hystoryes of the romayns â—at one named macelizet deyed a foul deth by cause he had deâ—â—yled the chyrche we rede also of one named Equyla how he â—stroyed alle ytalye â–ª And theÌ„ne the pope named Leon sayd â—hym that he shold leue his cruelte The which ansuerd that â—ym semed that he sawe a fayr olde man whych helde in hys honde a knyf wherof he was sore aferde durst not dysobeâ— And this sygnefyeth to vs. how euery creature ouÈt to dreâ— the chyrche and to obeye it in al ryght and reason ¶ How the people of the chyrche and syngulerly the prelateâ— ought to lyue chastly and vertuously capitulo â— SAynt Ierome in one of his epystles sayth that the prelate ought to haue no concubyne For hys espouse is the chyrche And therfore in the lawe of Canon it is deffended that prelates shold holde no wymmen in theyr howses but yf they be vnder age out of al suspecyon And to thys purpoos we rede of saynt austyn how he wold not dwelle wyth hys owen syster for tesche we suspecoÌ„n of euyl spekyng More ourâ— saynt Gregory in his dyalogue the vij chapytre recyteth 〈◊〉 a prelate named Audrien was moche tempted with a woman of religyon by cause she dwellyd wyth hym By which it apperyth that men of the chyrche ought to flee the conuersâ—â— on of wymmen not onely for tesche we the synne but
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
alle the membres wexen feble and of noo power alle the euyl cometh by cause that it dystributeth not the mete that it had receyued Semblably is it of a couetous prynce the whyche maketh the contreye to pâ—rysshe and the membres to come to nought whan he dystrebuteth not the goodes the which he hath receyued to them that ben in suffraunce or necessyte to this purpoos we rede how the romayns were gretely lyberal large wherfore they becam grete moche puyssauÌ„t of whome recounteth Valere in hys v book the fyrst chapytre how they of Cartage sente to the Romayns grete fynauÌ„ce for the rechate of soÌ„me prysoÌ„ners that they helde TheÌ„ne the romayns delyuerd the prysonners and reffuseden theyr fynaunces for it is more fayr noble to yeue than to receyue and by cause therof They of Cartage gauen good renommee and fame to the romayns thurgh out all thâ— world Semblably valere in hys vj book recyteth how Alexander reffused the yeftes of Darius the whiche offred to hym an hondred M. marc of gold with that he wold take hys doughter in maryage And thenne one of his seruauntes named promenon said to alexander that the fynauÌ„ce were good to be receyued To whome Alexander ansuerd that it is more worth to be gouerned by fraunchyse than by couetyse but the tyme is now comen that many prynces ben gretely couetous and the couetous prynces resemblen to Castor the which destroyed a man vtterly all whan he toke warre agaynst hym as Solinus sayth in his iij book the xxxv chapytre Semblably don they that destroye theyr subgettis by tyrannye the whiche shal be semblably pugnysshed of god for as Iob sayth in his xxxv chapytre Acursed be they the whyche by Auaryce assemblen grete tresours by euyl getyng For the tyme shaâ—l come that god shal enhaunce the poure people And the TyrauÌ„tes shal haue ynough to do to curse the tyme that euer theâ— gate tresours to this purpoos recounteth Peter Damyaâ— how saynt Andrew saynt gregory gauen grete afflictiou to â— knyght whiche had taken away from a poure wydowe a partye of hyr good catayll For as the wyse man sayth in ecclesiastique in his xxiij chapytre he that maketh to god saâ—efyse of the substaunce of the poure folke resembleth is lyke v hym that sleeth the sone to fore the fader And I haue moche neruaylle why one man destroyeth another seen that the beesrs of one condycion and of one lykenes eteth not the one that other lyke as Aristotle sayth in his vj book of beestes that more is beestis ben ouer the men pyetous and to this purpoos we rede in thystoryes of the romayns how ij wulues nouryssheden a chylde named Remus the whyche was gyuen to the beestis for to deuoure But after he was kynge foundour of Rome by the more stronge reason a man onght to be pyetous of his semblable ¶ And the prynce ought not to deserte hys subgettes but ought to take example of Thiberius of whom we rede in the cronycles how his offyciers counceylled hym that he shold ordeyne subsydies trybutes vpon his peple the whiche ansuerd a good shepherde ought not to deuoure hys sheep but to nourysshe and to kepe them ¶ How the prynces oughten to mayntene and kepe Iustyce capitulo iiij THe prynces ben pryncypally ordeyned for to mayntrne kepe Iustyce And therfor they leue the estate weacyon whan they doo not ryght to euery man thus for to doo they may take example of the wyse men of athenes of whom recouÌ„teth Valere in his vj book the v chapytre how Themysâ—des sayd to them that he wold conquere put in subgection be contre of grece seen that they had the myght so to doo the whyche ansuerd that a good a noble man ouÈt not by cause of his prouffyt doo ageynst Iustyce Semblably the sayd Vaâ—re in his v book recyteth how Carridius Cirus that is to wete a man so somtyme named seyng how many noyses deuysyons were emonge the counseyllours of Rome wherfor he dyd do make a lawe that no man shold entre in to the co â—â—ceyl wyth his swerd for teschewe InconuenyeÌ„ces that mygâ— ensiewe but it happed that he comyng fro a ferre contreye entred in to the couÌ„ceyl wyth his swerd gyrd aboute hym theÌ„n the counseyllours demauÌ„ded of hym why he brake hys lawe the whyche hym self had ordeyned decreed TheÌ„ne withou sayeng ony word he took his swerde sette the poynte to hym breste lened theron sayeng that he had leuer deye than breke Iustyce without punycion and how wel that no man ought to procure his owen deth Neuertheles it appereth by the saiâ— hystoryes how thauncyent fadres were moche amerous and dyligent to kepe Iustyce And to this purpoos saynt Austyn in his thyrd book of the cyte of god the xix chapytre recouÌ„teth how the counseyllours and Iuges of rome were moche poure as it apperith of one named Lucius Valerianus the whyche lyued not but of the almesse of the peple by cause of the grece pouerte that he was in other by cause they wold receyue noo yeftes to th ende that they shold not be eÌ„clyned to do ony thyng more to the fauour of the partye than of Iustyce and for that ought a prynce more to lone Iustyce than rychesses yeftes And to this puypoos sayth saynt austyn in the book aforesayd how one named quyncius was a labourer of the londe whan he was called to be due of the cyte neuertheles he bryng due he mayntened hym symply humbly to shewe that the prynces be not ordeyned pryncipally for to gete richesses but for to mayntene Iustyre and herto we haue many examples of the auncients of whome we rede how they dyd Iustyce of them self of theyr propre chyldren As Valere reherceth in hys v book the whiche recyteth how Brutus condempned his ij sones by right grete pugnycion by cause they laboured to brynge agayn Tarquyn to Rome whiche was banysshed and moche contrarye to the comyn we le Many other also condempned theyr parents frendes sayeng that Iustyce ought to be 〈◊〉 by reson And a Iuge ought not to do al that he may but 〈◊〉 that he ought to do and also it apperteyneth not to a prynce 〈◊〉 coÌ„stitute ne ordeyne Iuges but yf he knowe them for good 〈◊〉 wyse For these ben the ij condycions wythoute whyche the Iuge may not wel ne ryghtfully Inge. But now in these â—ayes the Juges ben ordeyned more for fauour of blood or for â—eftes â–ª than for wytte or bounte that they haue Thenne me semeth that they ought to take exaÌ„ple to an hystorye the which â—elmandus reherâ—eth the whyche sayth that there was somtyme an emperour named Helius the whyche regned moche longe in so moche that he bycame so auncyent and olde that he myght not gouerne th empyre Thenne the peple the counceyl prayed hym that he wold renouÌ„ce th empyre
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
deuyll can not obeye ne haue loue ne charyte but the chyldreÌ„ of god ben of contrary condicoÌ„n And herof we haue an example of IhuÌ„ cryste of whome is wreton in the gospell of seynâ— luc the second chapyter ¶ Erat autem subditâ— illis That is to saye that IhuÌ„ cryst was subget to his parents ¶ Of thestate of Marchanntes capo. xiij â— MArchaÌ„ndyse ought faythfully to be gouerned mayntened withoute fraude withoute vsure For other wyse it is not marchandyse but it is deceyte· falshede euyll And therfore it is wreton in exode the xij chapytre ¶ Nec vsura opprimes proximuÌ„ tuuÌ„ that is to saye that noman ought to oppresse his neyghbour by vsure lyke sentence is wreton in leuiticuÌ„ the xxvj chapytre the ê“phete sayth that they shal be with hym that lene not theyr money to vsure and that loue trouthe that myssaye not of other that lyue withoute doyng euyl to other To this purpoos speketh seynt Ambrose in his in boke of offyces adressyth his wordes to marchanÌ„ts sayeng wherfore conuertest thou thyn engyne to fraude wherfore desyrest thou hurâ—e to thyn neyhbours wherfore desyrest thou famyue or wherfore desyrest thou skarcete or wherfore espiest thou the tyme of derthe or scelerite certes thou sayst thou art subtyl thy self but this to doo or to desire is no subtyltâ—â— but shrewdenes euyll And that whyche thou callest pourâ—eanÌ„ce is fraude couetyse vsure More ouer seynt IohnÌ„ Grysostome vpon the gospel of seynt mathew in his vomelye saith that ther is no thyng more foul ne more cruel that is the vsurer the whiche secheth alleway hys owne prosperyte In thaduersyte of other And tullius in his first boke of questions tustulanes compareth the vsurer to the homycyde For lyke thomycyde taketh away the lyf So dooÌ„ the vsurers taken a way the substanÌ„ce fro the poure people TheÌ„ne ought the marchaÌ„ntes to take more hede to faythfulnes trouthe than to habundaÌ„nce For the goodes euyl goten ben wytnesse of the perdycoÌ„n of the soule of hym that hath euyl goten them and it suffyseth not in marchandyse teschewe vsure but more ouer to mayntene trouthe in weyght in mesure and in alle other thynges that apperteynen to marchandyse For as the wyse man saith in his prouerbes the xx chapitre god hath in abhomynacyon euyl weyght balauÌ„ces fraudously vsed Aud seynt Mathew in his gospel the vj chapytre sayth that god shall Iustefye the balauÌ„ce the weyght deceyuable and them that ben ryche by theyr synnes lesynges And shal yeld therof reason AnÌ„d ther for it was comÌ„anded in the olde lawe as it is wreton in leuiticnÌ„ the xix chapitre that all marchandyse shold be made truly in weyght and in mesure busshels and quarters aud in alle other thinges semblably And euery marchant ought to knowe that by the moyen of fraude they may not were riche seen that theyr conquest by suche moyen is not ouly to them self but it is the charge of the soule as sayd is And the euyl marchantes ben semblable to fenyx the whiche assembleth alle his buchettis stycâ—is in the hye montayne and fynably the fyre enflamÌ„eth them and the fenix is brente in the myddis of them In lyke wyse the vntrewe marchantes assembleÌ„ the rychesses euyl goten in the montayne of theyr pryde And fynably brenne by couetyse in myddle of theyr goodes Also by cause that it is said that in marchandyse ought loyaulte and trouthe to be mayntened but somÌ„e maye demande yf it be of necessyte that the marchannt sellar saye to the byer alle the defaultes that he knoweth in that thyng whyche he wyl selle Thys question was made anncyently bytwene dyogenes and Antipater his discyple Aud by mauer of dysputacoÌ„n sayd dyogenes that hym semed it shold be folye in the marchant to blame hys marchandyse And antipater sayde it is noo folye but it was faith fulues and loyaulte For otherwyse he shold deceyue hys neyhbour And shortly this dysputacon recyteth tullius in his in boke of offyces the xij chapytre in ansueryng to this questyoÌ„ lx sayth that diogenes defendeth vtylite And Antypater maynteneth honeste by cause that honÌ„este is more worth than prouffyt or vtylite consequently it foloweth that the marchaÌ„t ought not to hyde ne couere the deffaulte of his marchandyse For as the wyse man sayth in ecclesiastyke the xxxj chapitâ—â— the marchanÌ„tes oughten to treate theyr marchaÌ„dyse in adressyng eche other in trouthe and in faythfulnes ¶ Of the state of pylgremages capo. xiiij THis present lyf is a right pylgremage For as the pylgryme gooth alleway without reste in ony place longe wherof is made mencoÌ„n In lyke wyse the lyf of a maÌ„ 〈◊〉 not longe in this world and hath nothyng of assuranÌ„ce and this wituesseth to vs thappostle sayeng that we haue here 〈◊〉 cyte permanent ne abydyng Trouthe it is that they be not pylgryms that of this world maken theyr paradys the whiche oughten to consydere how abraham by the comÌ„andament of god departed fro his coutrey and wente duellyd in a strauÌ„ge contrey And thenÌ„e god gaf to hym his blessyng as it apperith in the boke of genesis the xij chapytre by this example is signefyed to vs how not withstoÌ„dyng That we be in this world here bodily neuertheles in esperyte we ought to god aboue by good werkes and for to mayntene good lyf And to this pylgremage we be called For lyke as we see that the tree transporteth fro shorte to hye by his growyng In lyke wyse a man that transporteth his herte fro this world in to the other groweth more lightly in good lyf in vertues And to this purpoos sayde IhuÌ„ cryste that noman is accepte for a prophete in his owen contreye so theÌ„ne euery man ought to god in to a stranÌ„ge contreye and it is none other thyng to saye but that in this world whiche is onr contrey ben none other but pylgryms ê“uffytyng fro good to good fro vertue to vertue the whiche ought not to cesse to goo ne to ê“uffyte tyl that thei be atte terme desyred that is to wyte in heuene More ouer we ought to aduyse how the pylgryms acompten reken euery daye with theyr hoostes In lyke wyse we ought euery day to aduyse and take hede how we lyue paye to god our debtes in knowlechyng our trespaces As dyde an AuÌ„cyent wyse maÌ„ named septimus of whome recyteth seneke in his in boke of Ire how euery day he acounted and toke hede of how moche his lyf was empeyred or amended And also it is good to coÌ„sydere how and how longe the lyf of a persone endureth And how it lasseth and shorteth be it in slepyug or wakyng alle way our lyf lasseth And nothyng proffyteth to vs the tyme passed but in that we haue doon well and goten vertues in the grace of god Therfore saith maximian that the tyme draweth after hym alle thynges mortall And as
the heuen torneth semblably our lyf renneth after it wythoute cessyng and wythout restyng For suche is the nature of the deth of a creature And to this purpos philosopher named secundus demandeth what it is of a man And he ansuerth that be is none other thyng but a fantase that sone passeth a way And he saith afterward that a man is the vessel of deth a pylgrym without reste hoost of the erthe And wormes mete Thenne ought euery man vpon this sayng aduyse hym moche humble hym self of what estate he be of For prynces kynges prelates bourgeys and marchauntes and generally alle people ben of short lyf alle of mortal condicoÌ„n And therfore saith plynyus in his vj boke that not wythstondyng that a man be most parfyght emong alle mortal creatures Neuertheles his lyf is most myserable most dauÌ„gerous and subgette to moste grettest thought For nature gyneth to bestes hornes to defende them hyde heer for theyr vesture felyng to nourysshe them wynges for the flee also of other necessytees for pourneauÌ„ce to all beestes but a maÌ„ is born naked without felyng without strengthe without vesture without knowleche And without defence Our lyf theÌ„ne hath right lytyl begynÌ„yng And the contynuaÌ„nce endureth right greuously For after the mesure that the knowleche cometh the thought groweth encreaceth And the man wexeth the more melancolyoâ— that hath in his condycoÌ„n more very and parfyght knowleche For yf a man lyueth in myserye theÌ„ne he wexeth melancolyoâ— by cause of his necessyte And yf the man be in prosperite Thenne his Ioye shal be moche lytyl yf he consydere how his fortune shal not endure longe For as valere saith in his ix boke Mannes lyf is a course moche lytyl and hard to passe For in the waye is none other thyng but pouerte and myserye And yf ther be ony good or well he is alle way in peryll of fortune aduerse or of natural deth boece in his iij boke of consolacoÌ„n in spekyng to the ryche man sayth thus thou wylt be preysed and renomed aboue other but aduyse the in what peryl thou art For the deth approcheth to the And in thy fortune is noo surete And therfore saith maximiaÌ„ O lyf humayne that thou art myserable For thou art alleway in peryll of deth thou art without â—urete thou art nothyng stable fynably in spekyng of hym self saith Alas where ben bycome the goodes of tyme passed In stede of lawhyuge now I wepe my Ioye is torned in to heuynesse Thenne is it fâ—lye for a man to affye and truste in fortune ne in the lyf humayne For naturally alle demaÌ„nde â—yne More ouer late vs enquyre and demande where ben they bycomen that haue lyued so playsanÌ„ly in this worlde And me semeth that the grete myddle and lytyll deth hath put in hys â—â—bgectoÌ„n is not Octauian deed and Cressus whiche were so ryche SalamoÌ„ the wyse Sampson the stâ—roge Dauid the loyal Holofernes the greanÌ„t and alle other PuissanÌ„t conquerours hath not deth desconfyted them By whiche it apperith that the lyf is vncertayn short and myserable And therfore noman ought in his lyf haue grete faith ne hope For the deth cometh comynly whan a maÌ„ weneth to regne most hye and longe in his grete puyssanÌ„ce and strengthe ¶ How alle dedely synnes desyren the deth capo. xv DEdely synue maketh a man to deye seen that the auncyents were pylgryms to this purpoos we rede how plato wente on pylgrymage in to egypte for to lerne the scyâ—uce of Astrologye as Policrate saith in his in boke And pictogoras for to lerne trouthe wente in to ynde after was in egypte and in babylonÌ„e as recyteth Polycrate in his iij boke The chyldren also of abraham were iiij Cpilgryms And after was gyuen to them the londe of ê“myssyon By the whiche thynges that we ought to lyue as pylgryms yf we wyl come vnto perfection Trouthe it is that he is not a pylgrym that alle way hath his herte on the contre that he cometh tw And to this purpos we rede how a man somtyme demaÌ„anded of socrates why his pylgremages prouffyted no thyng to hym the whiche ansuerde to hym that the cause was for as moche as not wythstondyng that his body wente neuertheles his herte remeuyd not wherby it apperith that the pylgremages ought not to be doon onely with the body but with the lxrte and with good wyll And as touchyng to the pylgremage of the soule it is inpossible to doo it wel but yf the herte be dispoylled of worldly affections For the synnes letten the pilgrym to doo well For as we see that grete burthens grete heuynes of body grete fattens grete age and grete sekenesse let ten the pylgrym to doo his pylgremage In lyke wyse the burthen of Couetyse the heuynes of our slouthe the fatuesse of our delytes the old age of our synnes letten our pylgremage and our saluacoÌ„n also For alle these thynges letten vs to goo and accomplysshe our pylgremage ¶ Here foloweth the v boke the whiche treateth of deth and how noman ought to gloryfye hym of his estate ¶ First it speketh how the lyf is shorte and ot lityl enduryng capo. primo IOb sayth that a man is of short lyf the whiche is ful of myserye and pouerte For lyke as the floâ—r vanyssheth away and as the shadowe fleeth fro place to place Right so the lyf of a man passeth shortly and right lyghtly By whiche it appereth that noman oughte to gloryfye hym self of his trâ—yteth eusebtâ— in his cronycles how many haue slayn them self for cause of the anoyanÌ„ce of this pÌ„sent lyf as he that sle we hym for payne that he had of the feâ—â—â—rtayne luâ—sse also bycause she reputed her self dishoâ—oured trouthe is it that no â—so ne ought to slee hym self as saith saynt Austyn in his boke of the cyte of god repÌ„ueth them that haue slain them self as they that beÌ„ aforsayd named neâ—theles by the said hystories it aâ—â—erâ—th how this preseÌ„t lyf is moche ennoyoâ— not only to them that be in adâ—site but also to euery good creature whiche desyreth parfyghtly heuene is this lyf noyoâ— seeÌ„ that this corporall lyf is but greuoâ— to them that desire eâ—lastyng lyf by â—sequâ—Ì„t 〈◊〉 deserueth deth bodyly that synÌ„eth mortally but many ther beÌ„ that sette no thyng of many spâ—â—es not withstondyng they be greuoâ— weyghty yet they ought to be aduysed coÌ„â—yâ—â—â— how somtyme many haue be slayn deed by cause of syâ—e thâ—t they dayly comÌ„yse also right comynly sâ—ede we not that bycause of lecherye that god made alle the world to dye by the flood Exepte noe his wyf his chyldren as it is wreâ—on to the boke of genesis the vij chapitre wherfore were srayn 〈◊〉 people of the trybe of bemamyn but for the lecheâ—e whiche was comÌ„ysed in the wyf of the leuyte as it appeâ—th in the ij chapitre of IudicuÌ„
Certayuly we rede that after the tormentes and trybulaconÌ„s whyche he endured wythoute synne And suffred moche pacyently he lyued C xl yere and deyde well and holyly Also saynt Poul sayde I desyre the deth for to be wyth IhuÌ„ cryst Trouthe it is that his desyre presupposed the wyll of god For other wyse oughte none to desyre it how be it that many loue this lyf the world also to be fouÌ„ded in folye ne in euyl aduys for as thappostle sayth we haue here in this worlde no cyte perdurable but we ought to enquyre gete the cyte of heuene by whiche it apperith that many be deceyued that alleway wold lyue here For they desyre that whiche may not be naturally Thyre desyre also gaynâ—â—yen to theyr saluacoÌ„n therfore saith terenaâ— in his iiij boke that people of grete courage haten this lyf doubte nothyng the deth therfor thou oughtest not to procure thy deth ne abâ—redge thy lyf vnduely But thou oughtest desyre the lyf to come in suche wyse that this lyf be not to the as a paradys in thyn herte or as thy last truste And take hede to the â—lephaâ—â— the whiche whan he slepeth leneth to a tree theÌ„ne comen the hunters whyche cutten the tree so the olyphaiit falleth 〈◊〉 taken slayn In lyke wyse it happeth to then 〈…〉 truste in this present lyf for the tyme shal come that theyr 〈◊〉 te shal all be loste and also they shal see that it is a lytyl thyâ—â— of the lyf of this world me semeth that it were good that a man shold remembre fro the day of his byrth vnto the day of his deth he shold fynde that the day of his deth shold be meâ—e worthy thaÌ„ the day of his byrthe for a maÌ„ is born in synÌ„e â— yf he wyll he may deye in grace the day of his byrthe is the 〈◊〉 of his entree in to myserye trybulacoÌ„n in afflyxioÌ„n but that the deth is more worthy it apperith for a maÌ„ is born alle ygnorant wythout knowleche but at his deth theÌ„ne comynly a maÌ„ knoweth god hym self theÌ„ne is that the day that 〈◊〉 hath most very repentauÌ„ce wherfore it apperith that the day of the deth is more happy comynly thaÌ„ the day of his byrthe ther fore many wyse meÌ„ haue redeyued the deth Ioyousâ—y to thâ—s purpoos sayd mercurye to a maÌ„ I wold sayd he yf it playsed god that I were quyte on t of this world to th eÌ„de that my soule were lyfte vp aboue in to heuene certaynly we rede how plato made soÌ„tyme a newe boke named phedroÌ„ in whiche he preueth sheweth how a resonable soule ought aff this lyf to haue heuene the whiche boke empedocles studied moche 〈◊〉 whan he apperceyued that the soule was ordeyned for to haue suche a good theÌ„n he despysed moche this lyf mouÌ„ted vpon an hye wall For whyche he fylle for to shorte his lyf for to gete haue heuen how be it that his oppynyon is not good ne approued neuertheles by the sayd historye it apperith that he that enteÌ„deth to haue heuene ought lytyl to preyse his lyf ¶ How yet noman ought to doubte the deth capo. iiij I It apperith yet by seneke in his boke of remedyes of fortune in whiche he saith that it is folye to deede that whiche cometh of nature and that one may not eschew And therfor in his vj boke of questyons naturell he hym self sâ—yâ—h that the wyse man ought not to doubte the deth ne the thynges also by whyche he may deye by honour For the knyghtes ought not to fere ne doubte bataylle founded by right and in reason And the wyse man ought not to hyde the trouthe supposed that therin be peryll of deth And to this purpos saith varro in his sentences That he is a fool that doubteth the deth For he taketh two paynes for one That is to wete the deth and the drede whiche may no thyng prouffyte to hym but encrece his payne And therfore sayth seneke in his iij boke of questyons naturell It is a lytyl thyng sayth he of the lyf of a man But t is a grete thyng whan a man maye can despyse his lyf For thenne shal he be sure in see and on londe in baâ—ayll And in alle peryllis Thenne ought euery man to desyre to deye wythout drede as a fore is sayde Now wolde god that the ryche meÌ„ of this world wold take hede herto for theÌ„ne shold they lytyl doubte the deth lytyl loue theyr goodes seen they muste nedes leue all therfor saith seneke in one of his epiâ—tles wherfor wepest thou whaÌ„ the byhoueth muste nedes dye for as moche fool is he that wold lyue alle the tyme to come as he to whome it dâ—splayseth by cause he hath not lyued alle the tyme passyd and to this purpoos recouÌ„teth valere in his vj boke how the kyng lazuriatâ— dyde doo crucyfye a maÌ„ named theodore by cause he had repreued hym of certayn euyl â—â—s that he had doon And thenne theodre beyng on the crosse sayde I had as leef sayd he deye on hye on the crosse as to deye lowe on the erthe And therfor saith lucan in his viij boke that no man ought to doubte the deth seen that it is the last payne and the ende of alle mystrye Of whiche deth speketh a philosopher named secundus One demandeth what thyng is deth and he ansuerd and sayth that it is the drede of ryche men The desyre of poure men The Ioye of wyse men And the ende of payne And Macrobe in his fyrst boke of the dreme of scypion saith that wery phylosophye is to thynke on the deth Trouthe it is that ther be ij maners of deth And the one deth is named the deth of the soule whan it is withoute vertues that deth ought euery maÌ„ moche to doubte for it maketh the soule Indygne vn worthy of all good that other deth is said corporell the whiche no wyse maÌ„ ought to doubte to this purpoos saith seneke that it is a thyng moche myserable not for to knowe to deye they that can not deye beÌ„ they that neâ— dispose them for to deye but in dede they haue a folyssh hope to lyue alway Ayenst them speketh the seÌ„teÌ„ce sayeng that the deth is the desyre of wyse meÌ„ recytyng how one named zenomanus purchaâ—ed his owne deth wenyng the bettre for to lyue after his lyf how be it that nomaÌ„ ought semblably to dooâ— Neiâ—theles it apperith by that noman ought to doubte the deth to this purpoos recyteth zenohon how Cyrus deyde sayng My frendes my chyldren whan I shal be deed wene ye not that I god in to a newe contrey for myn herte hath alleway ben in that other world for somoche whaÌ„ I shal be deed I shal be al le way in the coÌ„trey in whiche I was to fore
by the whiche historye apperith how the wyse meÌ„ ought alleway to haue theyr hertes on the other world therfor saith quitilianâ— in his iiij to be it is a thyng moche desyroâ— to come for to see day the houre that a maÌ„ is gyueÌ„ delyâ—d to his maker ê“sê‘ in his boke Epigramanton sayth that after the deth shal be Ioye without ende light without derknes wyll all one hel the without maladye Ioye wythout ennoye or greuaÌ„nce And therfore men ought lytyl to drede the deth ¶ How to thynke on the deth is a thyng moche prouffytable capo. v â— THe wase man in the xxxvin chapitre of ecclesiastike saith remembre the of the last dayes that is to saye of thy deth and thou shalt neuer synne For a man that thynketh he muste nedes deye hath a drede to trespace doo a mys and setteth lytyl by the world and by hym self And also he is all cooled of the vanytees and of all worldly plasanÌ„ces And to this purpoos tullius in his first boke of his questions tusculanes alledgeth socrates the whyche saith that the lyf of philosophres is for to thynke on the deth Semblably sayth platon as recounteth Alephareus in his boke of the dyuysyon of philosophye Seneke also in his xvj epystle sayth that a maÌ„ bycometh franke and free by thynkyng of the deth For that causeth to asche we synne of whyche cometh all seruitude and aunciently of olde tyme whaÌ„ themperours were crowned it was demauÌ„ded of them in what place they wolde be buryed theÌ„ne they assygned the place of theyr buryeng this custome was ordyned to th eÌ„de that they sholde remembre theyr deth for tesche we pryde as it is recounted in the lyf of saynt IohuÌ„ the Amener Saynt gregore in his ix boke of moralles sayth that whan a man is tempted the souerayn remedye is to thynke on the deth And in his xxj boke he hath the same purpoos geuyng an example of them that saylled on the see the whyche lefte playes and esbatements whan they sawe the tempest of the see come Semblably is it of them that thynken on the deth Trouthe it is that by this thynkyng no man ought to angre hym self but he ought well to aduyse hym For they that ben angry ben they that ouermoche louen this world And the other doo not soo but reioysse as it is aforsaid More ouer thou oughtest to knowe that to thynke on the deth maketh a man humble For the deth shal make vs alle egall And ther shal be no difference bytwene the poure and the ryche whan the body shal be roten and asshen as witnesseth seneke in his epistle lxxxv To this purpos sayth the wyse man in his boke of ecclesiastyke the v chapytre All naked I am born and all naked I shal retorne in to therthe Thenne me semeth that it shold be a moche prouffytable thyng the consideracoÌ„n of the dâ—th by the whyche a man bycometh humble knoweth his fragylite And certaynly who that wold wel thynke how the lyf is short And how the deth is nyghe be shold be moche dylygent to doo well For the tyme shal come that a man shal not mowe doo well And to this purpoos sayth thappostle in his last chapytre ad galathas late vs doo well as longe as we maye And syth we haue the tyme and season as who wold saye that the tyme shall come that we shal not mowe doo well That is to were after the deth And to this purpoos we rede an hystorye of a yong man the whiche consyderyng that alle we muste nede deye he entred in to religyon for tamende his lyf wherof his fader was moche sorouful angry And cam to hym for entreate hym to retorne to the world the whiche ansuerd that gladly he wold recorne with that he wold chaÌ„n ge one of the custoÌ„mes of the contrey Thenne the fader ansuer de that he wold chanÌ„ge gladly the costome seen that he had right grete piussanÌ„ce in the coutrey And desired to wete what custome it was And the sone sayd to his fader that ye wold take a way this customÌ„e that is to were that no yong peple deye but only the olde For ye knowe well that the customÌ„e of your contrey is that the youg peple deye as wel as the olde And therfore I am entred in the religyon For I wore neuer whan I shal dey The whiche worde consyderyng The fader departed all confused and lefte his sone duellyng in religyon the whyche sone had moche wel consideryd the worde of IhuÌ„ tryst sayeng wake he and aduyse you well For ye knowe not the houre whan god shal come and calle you as recyteth seynt Mathew in his iiij chapitre And me semeth that our present lyf may be compared to a Royame of whiche recounteth valere how somtyme was a Royame the whiche euery yere made a new kynge And as longe as the yere dured the kynge was mayntened in grete astate and in grete richesses Bnt assone as the yere was passed he was despoylled all naked baÌ„nysshed on t of the Royame And for his salayre they gaaf to hym but an egge onely And it happed that ther was one kynge emonge the other whiche aduysed hym that in the yere that he shold be kynge he shold sende of his rychesses ynowh in to a stranÌ„ge contrry for to lyue in tyme comyng for to mayntene his estate syth he shold be banysshyd by the maner aforsaid we ought thenne take example of this kynge for to doo wel as longe as welyue For the tyme shal come whan we shal be banysshed on t of this world and alle naked sent hens Tixnne we ought in the tyme of our lyf to make purueanÌ„ce of good werkes And sende them in to a straÌ„nge contrey that is to saye in to heuene There ought we to make our tresour as IhuÌ„ cryste admonesteth vs. that we shold make our tresour in the heuene For ther is no maner of peryll ne of theues ne of persecuâ—ours ne of thyng that may greue Soo thenne ought euery man acquyre and gete the Royame of heuen that to doo we sholde make dylygence yf we thynke and remembre how in short tyme vs byhoueth to deye ¶ How noman ought to be curyous of his scpulture capo. vo. SEpulture curyorâ— may be signefyaÌ„nce of pryde and of vanyte And singulerly whaÌ„ a man in his lyf doo make and ordeyne it curyonsly And taketh therin vayn glorye vayn playsir And in so dooyng he putteth his soule in grete peryll And yf thou sayst that thou dooyst it onely to th ende that the people praye for the whan they shal see thy portrayture Therto I ansuere to the. that in my lyf I haue seen many sepultures but I haue not apperceyed that the people is moued to deuocoÌ„n or to praye to god by cause of them but I haue wel seen moche people beholde aduyse and Iangle by cause of suche sepultures And me
semeth it is nothing aduenanÌ„t ne apperteyneth not to a synful creature to haue a sep ulture so curyous ne soo enhannced as many men haue For I suppose that it is more to theyr dampnacoÌ„n than to thyr saluacoÌ„n Alle way I say not but thou mayst in somme maner ordeyne for thy self a sepulture acordyng to the seate that it apâ—â—teyneth to the But kepe the well that thou therin take no pryde For more syttyng shold it be that suche goodes were employed to shryne the bodyes of sayntes the whiche thou hast employed to a sepulture for the whiche art a syancer and vnworthy to be enhaunsed aboue therthe halowed And to this purpos speketh saynt Anstyn in his boke of them that be passed out of this world How the gloryous sayntes of the heuene hane not retched of theyr sepultures For somÌ„e haue be brent somÌ„e drowned other byheded and other delyuerd to houndes and to beestis And certaynly the sepulture serued more to disporte of them that lyue than it dooth to the preysyng of god reproufyt of theÌ„ that be deed lyke as witnesseth saynt austyn m his boke of the cyte of god the xi ij chapytre And to the same purpoos we rede in the second boke of vicas patram how som tyme a good man sawe an euyl man moche honourably buryed and had a right curyoâ— sepulture And he sa we a good man throwen in to the felde and eten of bestes wherfor this sayd good man was angry TheÌ„ne an angel aperid to this man that was angry sayd to hym My frende be nothyng angry For the curyous sepulture is for payment of the euyl man yf he haue in his lyuyng doon ony good But the good man whiche was eten of the houndes is hoolly rewarded in heuene by whiche it apperith that the curyosite of seputures is not prouffytable certaynly we rede how dyogenes commaÌ„ded that after his deth his body shold be delyuerd to the byrdes aud to bestes to ete And whan it was demanded the reason wherfore he ansuerde that the bestes after his deth shold doo to hym none harme thaugh they tare despieced all his body And it sholde doo grete good to the bestes to take of hym theyr nature it is better so to doo than do putte it in therthe for to rote Also Tullius recouÌ„teth in his fyrst boke of questions tul enlanes And semblably he recyteth how one demanded a philosophre named Azagouas in what place he wold that his body shold be buryed The whyche ansuerd that he was coÌ„tent of alle the places of the world we rede also how a tryanÌ„t menaced a philosopher named theodre that he wolde delyuer his body to the bestes the whiche ansuerd that after his deth he retched nothyng of ony sepulcre ne of suche vanytes As seneke recounteth the xviij chapytre of the boke of tranquylite of courage And pompeius in his iij boke recyteth how the kyng lirâ—irgis comaÌ„nded that after his deth he shold be throwen in to the see Aunciently also many men wolde that theyr bodyes shold be eten And certaynly seynt Ierome in his boke ayenst Ionynyen recyteth how the people callyd messagiers had a custome to ete theyr parents For it was better as they sayde that they shold ete them than the wormes And how be it that it is a cuyl oppynyon Neuertheles by the thynges abouesayd it appierith how the auÌ„cyent people were nothyng curyous of theyr sepultures trouthe it is a thyng resonable for to requyre that is body be burryed in plaee halowed For somtyme the prayers that be sayd in halowed places ben right prouffytable And to this purpoos saynt Austyn in his boke of them that be passed out of this world recyteth how a good woman dyde do burye her sone in the chyrche of a martyr in hope that the presence of the martyr shal be moche prouffytable to the soule of her sone And in dede by the prayers of the martyr his soule was moche alledged of his payne and was anone saued As fyuably was shewede to the sayd good woman By whiche it apperith that how be it that curiosyte of sepulture be but lytyl necessarye Neuertheles halowed place is for to be demauÌ„ded resonable And therfore somÌ„e auÌ„cyents were moche dylygent for to be buryed in place resonable Rede we not how Abraham right diligeÌ„tly bought a felde for to burye therin his wyf For he wold not that she were buryed in ony erthe but in his owen as it apperith the xxij chapytre of genesis And Iacob requyred his sone Ioseph that he myght be buryed with his parents as it apperith the xliiij chapytre of genesis And of Moyses we rede how whan he passed out of egypte he transported the bones of Ioseph in to the londe of promyssson for to leye them with his parents as it apperith in Exode the xiiij chapytre knowe thou that not onely thou oughtest to thynke of thy sepulture but also it is a thyng moche resonable for to burye the bodyes of the poure people herof we rede how the anÌ„gel moche recomÌ„ended thobye by cause he was so moche dylygent for to burye and brynge in erthe the bodyes of the deed people as it apperith in the fyrst and second chapytres of his boke And semblably ought moche to be preysed Ioseph a Nychodemus whiche were dylygent for to burye the body of IhuÌ„ cryste as it apperith the xxvij chapytre of seynt Mathew by whiche thynges thou mayst wel apperceyue how for to burye other thou oughtest to be right dylygent and attendanÌ„t But of thyn owne sepulture thou oughtest to take lytyl hede and not be curyous ¶ How a persone ought to thynke on the day of dome cap.o. vij Yf thou thynke on the Iugement fynall thou shalt be moche afferd for to dod euyl as it is shewede to vs by experyence of moche people that lefte to doo euyl for free of Iustyce And yf thou demaÌ„nde of me whan shal be the day of Ingement I ansuere to the as doth seynt Austyn in his sermon that he made of the Innocentes the whiche ansuerth to the same questyoÌ„ sayengthat the day of dome shal be as who saith now or anon For as thappostle sayth in a moment and at one stroke shal thangel sowne the trompe and alle shal aryse come to the IugemeÌ„t There shal be moche abasshed they that shal be in synne For nothyng shal auaylle theÌ„ne to wepe ne none shal mowe doo thyng that may ê“uffyte to his saluacoÌ„n The prayers of sayntes shal not theÌ„ne mowe helpe the. therfore thou oughtest whylest thou here lyuest wysely to aduyse the for theÌ„ne thou shalt see thy fayt thy senteÌ„ce to fore thyn eyen there shal be thyn enymyes that shal accnse the shal demaÌ„nde the. To whom thou shalt be delyuerd without remyssion for eâ— more And hughe saith in his boke of the Arke of noe the viij chapytre that the elementes and alle creatures that haue don to the