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
kynges for to serue hym Semblably we reâ—e of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the second chapytre SeÌ„blably the kyng Cyros was moche lyberal For he sente agayn in to Iherusalem she vessels of gold the whyche his fader Nabugodonor had taken a waye as recyteth Esdras in his fyrst book ¶ we rede also how Thobye offred moche largely to thangel Raphael of his good whome he had supposed to haue been a man as it apperyth the xij chapytre of Thobye ¶ Also we rede how the kynge Assuere was ryght lyberall whan he gaf half his wyame to hester as it apperyth the fyfthe chapytre of the book of hester By the whyche hystoryes it appereth how many somtyme were ryght renomed for their lyberalyte But Auaryce hath made many men to be dyffamed falle in to many Inâ—â—uenyeÌ„ts as shal be shewed in the chapytre that foloweth ¶ How Auaryce bryngeth a man to an euyl hauen causeth hym to lyue in myserye capitulo xvj BY Auaryce a man coueyteth the goodes of another And oftymes appropreth them to hym self rudely and he hym self of suche goodes as he hath dar not helpe hym self for alle waye he is aferde that his good shal faylle hym And thus thauaricyous man lyueth al way in myserye for suppose that he hath moche good neuertheles he is right poure syth by his couetyse he wyl not ther wyth helpe hym self ¶ Thus thenne ought the wyse man esche we couetyse Caym offred to god the werst fruytes of therthe therfore his oblacyon was not agreeable to god And thenne seyng Chaym that thoblacyon of Abel his brother was agreable to god by cause wherof he was moeued wyth wrath enuye slewe his brother afore sayd as it apperyth in the book of genesis by auaryce Iudas betrayed his lord and our sauyour Ihesu cryste and fynably despayred henge hym self More ouer dalida by cause of couetyse for money that was gyuen to hyr bytrayed hyr poopâ—e husoond Sampson And neuertheles she shewed tofore to sampson signes of ryÈt grete loue as it apperyth the xviij chapytre of JudicuÌ„ By the whych hystoryes it appereth how Auaryce bryngeth a man ofte to perdycion O Couetyse thou madest stryf bytwene Abraham Loth as recouÌ„teth the book of genesis for by cause of theyr richesses they myÈt not dwelle to gyder By auaryce the chyldren of Samuel maden many euyl Iugementes as it apperâ—th the fyrst book of kynges who causeth falsely to wytnesse ayenst Naboth but couetyse as it apperith the thyrd book of kynges who was cause of the fals wytnesse of the knyghtes that kepte the sepulcre but couetyse For by cause of certayn money that they had they wytnessyd falsely sayeng that the dysciples of Ihesu Cryste had stolen awaye the body of Ihesu cryste As wytnesseth saynt Mathew in his xxviij chapytre who caused Achor to deye but courtyse as it apperith the vij chapytre of Iosue wherfor wold dauid haue slayn nabal but by cause that Nabal was ouer auarycious as it apperyth in the fyrst book of kynges the v chapytre wherfor was Semey condeÌ„pned to deth but for his couetyse that he dyd departe fro Iherusalem ayenst the coÌ„mandement of his fader as it is wryton in the iij book of kynges the ij chapytre the euyl ryche man wherfor was he dampned but for his auaryce for he refused to poure Lazare the croÌ„mes of hys brede as receyteth saynt luc in his xvj chapytre Certaynly auaryce hath caused many men to perysshe consente to many synnes Inconuenyents for menelaus vnworthy was by money pourueyed to be preest of the lawe as it apperith in the ij loke of machabees the v chapytre the prestes of the lawe somtyme for their couetyse suffreden endureden to selle oxen sheep in the temple other marchauÌ„dyses as recyteth saynt Mathew in his xiij chapytre we rede also how Ananye saphâ—re fyl in to many Inconuenyentes by cause of theyr couetyse as it apperyth the v chapytre of thactes of the appostles Thenne me semeth that euery man that wyl lyue holyly ouÈt to haue suffysaunce of the goodes that god hath sente to hym wythout to sette hys hert on worldly goodes For as saluste sayth in his Catylynarye Auaryce empessheth trouthe wysdom and engendreth pryde and cruelte Auaryce empessâ—eth good studye and bryngeth a man in to vanytres and goodes whyche be not establysshed And to thys purpoos sayth Seneque in hys epystylle to Lucylle lxxiij Auaryce maketh a man a fool For a man coueytous alway desyreth that whiche be hath not and that whyche he hath he woteth not yf it be hys For he is alway aferde to lose it and that good shal faylle hym And therfore valere in hys 〈◊〉 book sayth that Auaryce is as a swolo we that may not be fylled and maketh many men to deye tuyl And in dede he recounteth how there was a man named septiminus seeyng that he was in paryll if the see but yf he threwe ouer borde parte of hys rychesse in to the see neuertheles he had leuer deye wyth his rychessys than caste a parte a way and lyue reteyne the remenaunte By whiche it sheweth that couetyse maketh a man ryght folysshe not vnderstondyng wysedom for a couetous man ofte tymes taketh oppynyon that he had leuer deye than lose hys good And to this purpoos recounteth Helmande how somtyme Hanybal assyeged a castel in whiche were thre hondred men closed whiche had nothyng to ete but rattes myes and it happed that one emonge them beyng moche auaricious took a mows and not withstondyng that he was nyâ—e dede for hungre he sold to another the mows for CC. pens by whiche it happed that the sayd auarycyous man deyed with al his money and that other lyued was delyuerd fro deth TheÌ„ne ought a man to aduyse and consydere that the goodes be not made ne ordeyned but for to serue man And therfor he ought not to loue but for so moche as he hath uecessyte or nede and thenne he ought to vse them sobrely in thankyng god whiche is of al goodes the welle and fontayne How thestate of pouerte is moche agreable to god cap â— xvij POuerte is none other thynge but veray suffysauÌ„ce with out to desyre ony other thyng than that whiche god sendeth to a creature And this pouerte is called pouerte of spyryte the whyche god approueth in the gospel sayeng that blessyd be they that be poure of spyryte that is to wete to wylle And me semeth after the scryptures the auncyent faders had pouerte And syngulerly they that were loued of god and called to good and worshyp ¶ Rede we not how Iacob was a pastour or a shepeherd and kepte the sheep goyng aboute the contreye and slepte in the feldes and leyde a stone vnder his hede lyke a pelowe as it appereth the xxxviij chapytre of genesis ¶ Semblably we rede that
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
the doughters of Moab as it apperyth the xxv chapytre of the book of nombres by whyche thynges it apperyth how god is angry somtyme ayenst the 〈◊〉 But that is not Ire named ne Impacience whyche troubleth the speâ—ite the entendement whiche empecheth and 〈◊〉 many good thynges and maketh a man to come to many Inconuenyenâ—â—s Ne recounteth not Valere in hys ix boke of the cruelte of a Iuge whyche made a bulle of brasse had ordeyned that the euyldoers shold be closed therin there shold deye by famyne the whyche thynge seyng Hanybal he condempned the same Iuge to deye the same deth to the which he had condempned other And neuertheles hanybal was also right cruel in so moche that he made a brydge of the bodyes of the romayns whyche he had slayn vpon which he his peple passed ouer the ryuer of golle but at the last the sayd hanybal was ouerthrowen of his aduersaryes For cruelte by reson must be cruelly serued And therfore no man ought to be cruel ne to be Ireful ne bere wrath in hys hert For the Ire tormenteth the Irous and bryngeth hym to suche a poynt that he can not ne may not consente to reason Alas what auaylleth me yf I hate my neyghbour seen that in suche estate I may not playse god syth I loue not hym whom I ought to lone and also I may haue noo pardon ne foryeuenes yf I forgyue not other Rede we not how Iepte made pees with the galadyâ—â—s in so moche that he faught for them Not wythstondyng that they had doon to hym many euylles moche harme as it appereth the vj chapytre of Iudicum ¶ Dauid in lyke wyse wold not slee yâ—obeth his enemy And in dede he dyd do slee the ij theuye that presented to hym the hede of his enemy as it apperith the ij book of kynges the iiij chapytre wherfore it apperith that no man ouÈt to hane Ire in his hert ne bere wrath But the deuyl whyche is prynce of alle deuysion by dyuers maners engendreth the stryues noyses For soÌ„me hate alle theyr neyghbours and somme hate by enuye other ¶ Suche was the hate of the brethern of Ioseph whome they sold as it is wrytâ—n in the xxix chapytre of genesis wherfore hated the egipciens the chyldren of Israel but by cause they becam grete and multeplyed as it is wryton the thyrd chapytre of Exode And Saul wherfore hated he dauyd but for as moche that he sawe that he was wyse and moche loued of the people as it apperyth the fyrst book of kynges the xvj chapytre And the fende by dyuerce maners soweth dyscorde Ire but be that is wyse ought to bere no wrath but desyre wee l and good to euery man ¶ How no man ouÈt to stryue ne engendre noyses cap viij By stryf may come noo good but it engendreth noyses whiche oftymes may not wel be appeased And therfor Chaton sayth â—to his sone my sone thou oughtest to flee noyses stryues For moche people haue had harme by spekyng but by beyng styl not to speke fewe or none haue had ony harme And to this purpoos sayth Iuuenal in his iiij book that stryuyng langage beryth venym in hym self corrupteth good maners empessheth letteth frendshyp And me semeth that who that may haue pees by hys lytel spekyng or beyng stylle hath not gretely cause to speke For for to speke wel is a grete maystrye but for to be stylle and say lytel is no grete payne and oftymes scileuce causeth to haue pees And this wytnesseth Ouyde in his boke of the arte of loue More ouer by reson it wel appereth that contencion ne stryf is noothyng worth For yf thou stryue for to susteyne trouth and bounte it is no grete wysedom For trouth bounte susteyne them self And therfor it suffyseth to vnderstonde without ony thynge to stryue For who that vnderstoÌ„deth trouthe and wyl not consence therto by his stryf he shal not chaunge hys purpoos And yf thou stryne for falsehed and for euyl the synne is moche grete so lesest thou thy payne for of so moche as thou the more stryuest of so moche thy falsehede more clerely sheweth And this wytnesseth a phylosophre named exenophon And Seneke in his fyrst epystle to lucylle sayth that a man shold not stryue ayenst a fool And to a wyse maÌ„ for to stryue it is a folye For the wyse man hateth noyse and stryf and empessheth the pees of hertes and consciences Therfore sayth the wyse man that fayr and swete spekyng maketh a man to haue pâ—es frendes Thenne is good to enquyre fro whens comen the noyses and stryues and me semeth that they be ofte engendred of pryde For we rede how Amalech made warre ayenst the chyldren of Israel for fere that he had to lose hys seygnourye as it apperyth in the xvij chapytre of Exode somâ—yme the noyses comen by Impacience by fyers wordes as it is aboue sayd by whyche it apperyth that no thynge or lytel to speke is souerayn moyen for to haue pees flee noyses Also we rede how Saul dyssymyled of them that myssayed or spaken euyl of hym as it apperyth the fyrst book of kynges the x chapytre And Thobie sayd not a word to hys wyf whan she sayd many iniuryes to hym as it apperith the second the iij chapytre of thobie In lyke wyse ouÈt the wyse man to doo in heryng wythoute ony stryuyng ¶ Here foloweth the thyrd vertu whyche is abstynence how one ought to lyue sobrely capitulo ix GLotonnye is cause of many euylles synnes and engendreth many maladyes bodyly ghoostly And therfore sayth tullius in his fyrst rethorique that attemperauÌ„ce is none other thyng but by rayson to maystrye the flessh and alle corrupt desyre And saynt Ambrose sayth that attemperaunce is a vertue whyche ruleth a man in that whyche he ought to to And therfore the auncient men lyued right sobrely And to this purpoos recounteth Egelle in his fyrst book how Socraâ—â—s was ryght sobre al his lyf the whyche socrates sayd that the people ought not lyue for to ete but to ete for to lyue and lactence in his book of very odoracion sayth that the poetes calleden glotonnye bestyalite For a man beyng a gloton lyueth wythout reason wythout rule And therfore seneque in hys book of iiij vertues sayth that men shold ete without replection and drynke wythout dronkenesse For glotonnye maketh a man lyghtly to falle in to lecherye and to this purpoos recounteth saynt Ierome ayenst Ionynyan how galyen sayd that a man may not surely lyue but yf he lyue sobrely the whyche thynge is veray truthe not onely to the body but also to the sowle And therfor socrates ete not but one tyme of the day whan the sonne wente doun as recounteth agelle in the book aforsayd And Bocee in the second book of consolacyon sayth that nature is contente
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
to his sone The whyche ansuerd that it ought ynough to suffyse to hym to haue regned in his tyme that he wold not that hys sonâ— shold haue it to his prouffyt but a man that wold do Iustyce And therfore he sayd I praye you that ye seke a wyse man that shal mowe and conne gouerne you and take no regarde to me ne to my sone â–ª ¶ How the prynces ought to be softe humble capâ— v THe prynce is as the heed the whyche is sette moost hyâ—e by nature And yet alleway it is the parte of the body in whiche appereth moost his humylite For we see that in humblyng mekyng hym self a man dyscouerth and enclyneth his hede This theÌ„ne it is a signe that the prynce which is named the hede ought to haue in hym self humylite And the prynces ought to consydere how al theyr predecessours ben deed comen to nought and to this purpoos we rede how a phylosophre named Golonus in spekyng to Alexander sayd O Alexander al the world suffysed not to the whan thou lyuedest and now vj fret of erthe suffyse for to burye the. More ouer quyntynus recyteth how a ryght olde man ballyd said to Alexander See wel to what thou doost For me semeth that thou wylt mounte ouer hye but take good hede whan thou shalt be so mounted that thon suffre not thy self to falâ—e ouer foull The whyche Alexander coude not so wysely take hede to hym self but that he was enpoysoÌ„ned in hys yongâ—â—e and the floure of alle hys dayes And therfore sayth the wyse man in his v chapytre what auayllen the pompes the rychesses of the world seen that they passe and vanysshe awaye as dooth the shadowe Thenne a moche fool is the prynce the whyche in his puyssaunce transytorye glorifyeth hym self yt they consydered wel theyr estate they shal fynde that theyr seignoryes conteynen more trouble and thought than playsaunce or deduyt And to this purpoos recounteth Valere in his vij book how somtyme they wold haue crowned a kynge but he made grete delaye tofore or he wold receyue the crowne gaf his rayson in sayeng that a newe royame bereth wyth hym newe thought By whyche it apperith how the prynces haue noo cause to glorefye them self of theyr lordshyppes and they ought to take example in Iulyus Cezar of whome we rede in the book of fyctions phylosophyke how he was moche humble in spekyng to his knyghtes and seruauÌ„tes was as redy to serue them as he was to receyue theyr seruyce trouthe it is that one of his knyghtes right auncyent on a tyme emonge the other was condempned by the counceyl of Rome to ryght grete payne domages And thenne he came to cezar for to requyre ayde the whyche atte fyrst sayd that he shold assigne to hym a right good aduocate for to plete hys cause To whome the knyght sayd O Cezar thou knowest wel that in the bataylle of Ayse I had none aduocate for to helpe the. but I went my self in propre persone as it appereth by my wouÌ„des the whyche ben yet apparaunt by cause of the same TheÌ„ne Iulius descended from his syege in sayeng that the prynâ—e is also wel ordeyned to socoure his knyghtes as the knyghtes ben to soconre the prynce TheÌ„ne ys the prynce moche to be reprehended whan he settyth by nothyng but by â—ym self And whaÌ„ hym semeth that alle the world ought to serue hiÌ„ suche pryde maketh a prynce lyke a brest to forgete hys condycoÌ„ â—ys birthe how be it that men ought alleway obeye princes neuertheles thei onght not therfore be prowde of their seignourye For they alle theyr chyualrye wythin a litil whyle shal be deed torued yu to Asshes dust a cordyng herto reherceth seynt Ierome in hys epistle Cxix And valere also the same in hys last boke how the kynge of perses was in a montayue behelde hys noble pnissanÌ„t chyualrye wepte sayeng Alas wythin an C yere alle thys chyualrye schal be but a lytyll asshes duste as me semeth fewe prynâ—es consydere theyr deth But almoost ther ys none but he thiÌ„keth how he may bycome more myghty and more grete And all thys dooth causeth theyr pryde theyr false couetyse Thâ—y ought to take example of Ihesu cryst the whyche fledde in the montayne whan he sawe that the peple cam to hym for to make hym kynge as sayth saynt IohnÌ„ in hys vj chapytre And vpon the same saynt IohnÌ„ grysostome in hys vj omelie sayth that IhuÌ„ cryste scheweth to vs by that he fledde how we ought to flee mondanytâ—e and alle vayne glorye And to this purpoos we rede how vaspasyaÌ„ wolde not receyue th empyre And sayde he was Indygne and not worthy not wythstoÌ„diÌ„g that hys knyghtes wolde that he sholde be Emperour in ony wyse But now in thys present tyme we see all thopposyte contrarye ffor the prnyces entende wyth theyr power to conquere newe seygnouryes and lordshyppys And yt ys a manere of tyraÌ„nie the whyche maketh naturelly hys mayster doubtous ferdfull For the tyrannt hath alle waye fere and drede to lese that whyche he hath euyll goten The tyranntes lâ—n also comuÌ„li lytyl byloued of theyr subgettys and therfore they lyue iÌ„ grete doubte To thys purpoos we rede how denis 〈◊〉 tyrant durst not do shaue hys â—erde for fere that he had of sleeyng And in dede he brente the heere 's of hys berde as Tullius rehereeth iu hys vij boke of offyces the vij chapytre SeÌ„blably he recyteth how a tyranÌ„t named Sergius for semblable cause doubted that hys wyf sholde slee hym by nyght And in dede he dyde doo espye yf she hadde ony knyf or other thyng to doo it And neuertheles in th ende he was slayn by her More ouer valere recounteth how the kynge Masinissa by cause of his tyrannye trusted not to his people And therfore he made his body to be kept bi dogges by the whyche hystoryes it appâ—rith how tyrannye maketh the prynces fâ—rdful doubtous the whyche tyrannye cometh of pryde That is to wete whaÌ„ the prynce is not content And hath not suffysauÌ„ce in his estate And whan he wolde alleway mouute more hye ¶ How the prynce ought alleway to be sobre chaast capâ— vj GLoutonnye And lecherye affeblysshen the body and takeÌ„ fro a man alle the wylle to doo wel And in dede then shal see how the gloton by his dronknes speketh folysshly And sheweth his secrete ofte TheÌ„ne ought the prynces to be ashamed the whiche demannde no thyng but wyn and mete and holden longe dyners and yet more longe soupers For of tymes in beuerages And dyssolucoÌ„ns they mayntene them self alle the nyght or the grettest part therof And who that these dayes wyl fynde glotonnye he may wel goo to the court of dâ—â—erse prynces And there thou shalt fynde that alle for the moste parte they doo none other
ben not worthy to noble ne callyd knyghtes but they be of the condicion of tyâ—ntes of whome polycrate speketh in his iiij boke that to 〈◊〉 a tyraÌ„nt shold be a Iuste thyng And Tullyus in his boke offyces the vij chapytre sayth that for to slee a tyraÌ„t is a â—â—nge honeste For we see that a man cutteth a way the meÌ„â—e that is cause of the dystructioÌ„ of the other But thon mayst mauÌ„de how the tyraÌ„nt may be knowen To this ausuereth crystotle in his viij boke of ethyques sayeng thatbyt wene kynge a tyraÌ„nt is a grete difference For the kyng secheth â—sireth the comyn wee l the tyrant seketh his owen proutâ—â— the suppressyon of the people therfore tyrannye is seygâ—â—ye vyolent oultrageous and therfore it may not longe â—â—dure And thus sayth â—ot in his xv chapytre And be 〈◊〉 we haue seen many examples of soÌ„me tyrantes whiche he lost theyr seygnorye all or a grete parte ¶ Here foloweth the fourth boke the whiche speketh ofâ— state of the comynalte and of the people ¶ Fyrst it trateth of Ryche men and how they ought to glorysye in theyr rychesses capytulo pru THe men comen of god and not of the creature A therfor the loouyng and preysyng ought to be gyn fyrst and pryncypaly to god And the ryche man ought to â—â—sydere That whyche the wyse man sayth in his xv boke pronerbes whiche saith that he that foloweth auarice hâ— noo pees of conscence And in his xxviij chapytre he sâ—â— that he that hateth auarice enlongeth his dayes and his to And therfore to haue rychesses it not alle way moste proufâ—â—table For Rychesses ofte empessix and letoen the getyn of vertues and therfore the Anncyent men dâ—sireden moâ—â—vertues And good renommee than they dyde rychsses or beâ—â—uoyr As it apperith by scypyon the whiche brought mâ— the subgection of the Rommayns alle auffryque of whyche Romayns he demanded For his salayre nomore 〈◊〉 be named in his surname Auffrycan in memorye of clâ—â—sayd vyctorye as valere recyteth in his iij boke And of â—â—â—counceyllours of Rome we rede that they were so poure the it byhoued the senate to nourysshe theyr chyldren THe recoerâ—deth also of thiberyon how he sayde That better is worth â— tursour of suffysannce Than of chyuance and richeses An in dede many tymes he reffused grete tresours that were â— hym presented More ouer in his fourth boke he recounteâ— of marcus tullius how he was an exemplayre of right goe lyf and myght haue had mo rychesses but he wold not Aâ— he dutillyd in a lytyl how 's And helde a lytyl estate And as soo that many essayeden for to see yf they myght chaÌ„nge â— wylle And to hym presenteden grete fynannces To who â—he sayde goo ye your way wyth alle your rychesses For â—y ben your charge and your perdicoÌ„n we rede also in the â—â—nd boke of fyctions phylosophyke how the kynge of Ceâ—e named Artagougles vsed not in his estate but vayssell erthe For his fader had ben a potter And therfore he sayde â—â—at for ony fortune noman ought to forgete his genyture â—nd better it is and more worth to encreace in good maners â—â—an in grete estate By whiche historyes it apperith how the â—â—che men ought not to gloryfye them self in theyr rychesses â—nd to this purpoos sayth thappostle in his epystle to Tymoâ—â—e that he that loueth rychesses atte laste he shal not doo his â—â—ffyt And the riche man ought to considere how he is morâ—â—l For fynably hym behoueth to leue all So thenne he 〈◊〉 not wyse that setteth his herte and his truste in temporell â—â—d transytorye chyuannce and goodes as saith seynt Greâ—ory in his xviij boke of morallis And to the same purpos â—â—ynt Austyn in a sermon of the wordes of god sayth that â—â—thyng is worth to the thaugh thy cofre be full of richesse 〈◊〉 thou haue no thyng of good in thy conscience what auayâ—â—th to haue richesses yf thou haue no goodnesse in thy self â—hat auaylleth to a man that hath the vse of moche good â—nd he hym self is subgette by synne to the fende Therfor â—yde a wyse phylosophre named Salon that no riche man 〈◊〉 happy that is to wete whan he is auaricyus And this counteth valere in his vij boke the second chapytre More â—â—er the riche man ought to considere That many ben becomen â—â—ure as Cassus whyche was right riche But after he was â—roure that alle men scorned hym And had hym in derysiâ—â—â— And one named Cassus was so grete at Rome that he â—â—as callyd the Patron Senate but fynably he was deed by â—â—styce condempned shamefully therfore saith Seneque in â—â— boke of purueaÌ„nce that 〈…〉 For the man is in grete peryl that no thyng knoweth ne it endure And of suche condicoÌ„n ben ofte the riche men the wâ—che wyll haue in all caas theyr playsyr ¶ Here foloweth thestate of pouerte how he ought to content capitulo ij SAynt Iames saith in his first chapytre God in â—â—â— world here hath chose the poure folke whom also â— enhaÌ„nceth ofte coÌ„mynly as saith the ê“phete dauid ouâ—â—uyour saith that blessid beÌ„ the poure of spiryte That is to â—â—te theÌ„ that ben not in theyr hertes coueytoê° For lytyl is ponte worth wythout forth yf the herte hue not suflysanÌ„ce Aâ— to this purpoos we haue also dyuerse examples as of dye â—â—genes the wyse phylosophre the whiche setted nothyng â— worldly godes Seneke this boke of purucaÌ„nce saith thâ— demetriê° threwe alle his rychesses iÌ„ to the see sayeng that â—â— were noyoê° greuoê° in his boke of traÌ„quyllice he recouÌ„nâ— of a phylosopher the whyche by fortune loste all the goode that he had and he seeiÌ„g this he thankyd Ioyously fortune â—â—yeng that he was aledged easyd of grete payne more reâ—bect dysposed to doo well More oner seynt Ierome iÌ„ his xxx epystle reherceth how crates whiche was of the cyte of 〈◊〉 was soÌ„tyme moche ryche But he renouÌ„ced all iÌ„ sayeng theâ— it was moche harde to gete rychesses that it is bett to leâ— she rychesses than by rychesses to be loste ther fore saide Faâ—bricius that he wao ryche not by grete richesse but by verâ—suffysauÌ„ce lyke as valere sayth in his iiij boke the iij chapyâ—â—tre And in semblable oppynyon was zeuon the phylosoph lyke as agelyus recounteth And therfore Thobye saidâ—â— his sone My sone we Irde a poure lyf But and we drâ—â—de god we shal haue good ynowh this is wrecon in â— iiii capytre And therfore saith Seneke in his seconde episâ— â—at is whan a man is content wyth his suffysauÌ„ce the whi suffysauÌ„ce maketh a man more ryche than dooth grete chy nce and good For as saith seynt Austyn ther is noo thyng it maketh a man so Ioyouse as dooth suffysauÌ„ce in pouerte â—â—d to this accordeth an hystorye of seynt Austyn whiche heâ—â—erceth in his boke of confessions iÌ„ spekyng of hym self and
god as it is shewed in the fyrst chapytre of hys epystle to the romayns Rede we not also how the chyldren of Israel songen in loouyng and praysyng god by cause he had delyuerd them fro seruytude and that they had passed wythout peryl the reed see as it apperyth in the xv chapytre of Exode Semblably the thre chyldren that god delyuerd fro the fournays blessyd god ryght swetely and deuoutely as it is wryton the thyrd chapytre of danyel by the whiche thynges it apperyth how euery man ought to humble hym self toward god and to yelde to hym thankynges of the goodes that he hath receyued ¶ And to thys purpoos Seneke in his four score and one epystle to Lucylle sayth to a man vnkynde no man ought to say no thyng Thenne we ought to take ensaumple of the chyldren of Israel the whyche after theyr vyctorye of Syraza offreden vnto god many yeftes in theyr sacryfyse as it apperyth the one and twenty chapytre of the book of nombres And after that they had had the vyctorye of Syrasa and Delbore they began to synge in preysyng as it apperyth in the fourth chapytre of Iudyth Semblably whan they had had vyctorye by Iudas the Machabee ayenst Thimothean they began to synge and prayse god as it apperyth in the second book of Machabees the tenth chapytre Methynketh that they be ryght moche to be repreuyd that remembre not the goodes that god hath doon for them that wers is after the mesure that god gyueth to them moost good they become moost haultayn and the more prowd they dygne not to take ensample at the good creatures the whyche som tyme loued god the more by cause of the goodes that he gat to them ¶ Also we rede how Anne loued god and thanked god of the grace that she had to haue a chylde as it apperyth in the fyrst book of kynges the second chapytre And whan the vyrgyue marye had conceyued our lord Ihesu cryst she began for to magnefye god in sayeng Magnificat anima meadominum That is to say my fowle magnefyeth god as reherceth to vs Saynt Luc in hys fyrst chapytre And zacharias whan hys sone was born that is to were Saynt Iohan baptyste thenne be began to say Blessyd be the lord god of Israel whyche hath vysited and hath redemyd hys peple ¶ Neuertheles somme ther be that take hede to none other thynge but to haue good wythout takyng hede fro whens â—ixy â—ome And therfore fynably theyr goodes perysshe and come to an euyl porte and yet not in theyr tyme. Neuertheles fynably theyr heyres been pryued fro them for thyngratytude and not remembryng fro whens they camTherfore ought euery man to byholde and take hede of that whiche he hath receyued fo god and so moche the more serue hym deuoutly and loue hym and not only to god but also vnto hys neyghbour hym ought emembre the benefayttes and goodes that he hath had of hym ¶ And herof we hane ensaumple of thobye whyche offryd ryght many grete yeftes to the Aungel that had heled hys fader and had delyuerd hym foo the deuyl and kepte hym foo the fysshe that wold haue deuoured hym ¶ He supposed that the Aungel had ben a man and therfor he offryd to hym parte of hys goodes as it apperyth the xiij chapytre of Thobie ¶ And also Dauyd semblably humbly thanked them that had seruyd hym as it apperyth in the ij book of kynges 〈◊〉 chapytre Helyas reysed the sone of the wydowe which had doon moche good to hym as it apperith in the thyrd book of kynges the xvij chapytre And generally al men of renom mee and of good lyf haue remembred the goodes that they haue receyued And they that doo otherwyse be approued as people vnworthy to haue good the whych may be compared to the boutelyer seruaunte of Phaxaâ—â— the whyche anone had forgoten the good that Ioseph had doon to hym in pryson as it apperyth in the fourty chapytre of genesis ¶ And to them whome Dauyd had doon moche good whyche put them in payne for to delyuer hym in to the hand of Saul hys mortal enemye ¶ Saul also had receyued many good thynges of Dauyd and neuertheles he wold haue slayne hym as it is wryton in the fyrst book of kynges the xvij chapytre And Absalon poursewed hys fader Dauyd whyche had doon to hym moche good For he had pardonned hym of the deth of hys brother and had kepte hym fro banysshement O what ingratytude and what trayson of the sone to the fader whyche is shewed in the second book of kynges the xv chapytre ¶ Of thys Ingratitude or vnkyndenes ben many entatched in doyng euyl to them that haue doon to them good or to theyr successours Thus dyd the kyng Ioab the whyche forgate thamy tye of Ioga the preest of the lawe For he slewe zacharye his sone as it is wryton in the book of Paralipomenon the xxiiij chapytre ¶ And Amon the proude procured the deth of the chyldren of Israel whyche hadden doon to hym moche good and seruyees as it apperyth in the second book of kynges the tenth chapytre ¶ O Ingratytude thou forgetest benefayttes and makest a man vnworthy to haue good And therfore of vnkynde people god complayneth hym in the fyrst chapytre of ysaye the prophete in sayeng I haue nourysshed chyldren and enhaunced them and they haue despysed me And heâ—â—of haue we many hystoryes of them that haue despysed god after that they receyued good of hym ¶ Rede we not also how our lord Ihesu Cryst delyuerd som tyme the chyldren of Israel from the handes and seruytude of pharao and after they forsoke god and worshypped calues of golde as it apperyth the vj chapytre of the book of nombres ¶ To whyche chyldren of Israel god of heuen sente Manna in deserte And yet neuertheles they murmured as it apperyth in the book aforesayd the xv chapytre we rede also how god enhaunsed somtyme Iheroboam and made hym lord of x trybus And neuertheles thys was he that wythdrewe the people fro the seruyce of god For it is so wryton in the thyrd book of kynges the xij chapytre Ananias also by the helps of god surmounted hys enemyes Neuertheles after he forsoke god and worshypped thydolles as it is wryton in the second boke of paralypomenon the xxv chapytre and therfor the wyse man ought to aduyse hym wel of the goodes that he hath receyued and ought swetely to remembre them as it is tofore wryton ¶ How pacyence is the second vertue and it ought for to be had capitulo vâ— THe souerayn moyen for to surmounte his enemye is to haue pacieuce And therfore sayth plato that the rote of alle phylosophye and of alle sapyence is pacyence And to thys purpos Seneke in his vj epystle to Lncylle sayth we ought sayth he gladly to endure aduersytees For by Impacyence we doo none other thynge but to weye our euyll and make it gretter And in
dede the wyse men were right pacient As Syllen the whiche fonde fyrst the lawes and was moche wyse and ryght pacient as recouÌ„teth valerius in hys vij boke and episenre sette nothyng by ony sorow that myght happe to hym as reherceth terquilian in his apologetique quyntilian in hys x cause sayth that payne is noo thynge but yf it be to hym that endureth it ageynst hys wylle And yf a man endureth it gladly thenne he maystryeth fortune as sayth prudence in hys book of the subgection of synnes ¶ And Lucan in his thyrd boke sayth that pacience enioyeth in aduersyte and maketh a man to come to grete good in so moche that no man may greue ne noye hym In lyke wyse sayth macrobe in the book of saturnelles in whyche he recounteth how Augustê° the Emperour was ryght pacient not witstaÌ„dyng that there was sayd to hym many vylonyes And valere in hys fourth book recyteth how Siracusan was right pacient whan denys the tyrant put hym out of hys contree And it happed for to haue recomforte he went to the how 's of Theodore and abode ryght longe at the yate The which thynge seyng Siracusan he sayd to his felowe Alas I ought to haue good pacyence For I haue made in tyme passed many other to abyde at my gate Semblably euery man ought to thynke whan ther cometh to hym ony aduersyte that it is by cause of his synne For by cause of our synnes we ought gladly to endure and haue pacience And in dede pacience awaketh a man and maketh hym ofte to gete wrtues and to bycome good As wyt nesseth valere in his thyrd book of Alexandeidos Alas we see how many for to recouure helthe endure many paynes receyue ofte bytter medecynes Thenne by more strenger trason we ought to endure aduersytees for to gete vertues for to hele the sowle and therfor sayth Cathon that he may not by his puyssauÌ„ce surmouÌ„te aduersyte but he helpe hym wyth pacyence and to this purpoos we haue example of socratrs the whyche somtyme was ryght pacyent in suche wyse that none myght angre hym as cassian sayth in his book of collacions saynt Iherome in his fyrst book ayenst Ionynyan recouÌ„teth how Socrates had ij wyues the which were to hym ful greuous ful angry dyde hym moche harme but alle way he had pacience toke it al in gree sayd that pacyence made no force of tormentyng ne to suffre harme semblably we haue many examples of many persones the whiche were ryght pacient Rede we not how Isaac was ryght pacyent whan his fader wold haue smyton of hys heed for to haue sacrefyed hym as it is redde in the xxij chapytre of genesis And Ioseph was right pacient in the persecucion of his brethern whan they solde hym as it apperith the xxxvij capytre of genesis and dauid was moche pacient whan hys sone absalon pursiewed hym as it is wryton in the ij book of kynges the xvj chapytre and thobye endured moche paciently the Iniuryes that his wyf dyd to hym his frendes as it is writon the second chapytre of thobye veryly pacience is the veray maistresse of al aduersyte is the vertue by which a maÌ„ may furmounte fortune And more ouer we rede that by pacyence many haue goten moche good and by it haue eschewed many euylles Ne rede we not how gedeon by his pacyence and his humble spekyng repeasyd the chyldren of Effraym as it apperith in the book of Iuggis the viij chapytre Semblably the fayr swete spekyng of Abygayl repeased dauyd whan he was angry ayenst Nabal hyr husbond as it apperith in the fyrst book of kynges the xvj chapytre But Roboas by his Impacience rude spekyng loste his dygnyte hys seygnontye as it appereth in the iij book of kynges the xij chapytre Alas what auaylleth Impacience but yf it be for to encreace wordes but by pacience we may gete vyctorye of our enemyes ¶ How Ire and hate noye and greue the creature capo. vij AS Seneque sayth Ire troubleth the vnderstondyng of the creatures And therfore it shold be theyr prouffyt for to byholde take hede of them self For as Seneque sayth yf an yrous man byhelde hym self he shold haue pyte of hym self as who sayth that Ire or wrath gyueth afflyctioÌ„ to hym that is angry and to this purpoos tullius in the processe that he made for martell sayth that ire is auncyent in counceyl And epycure sayth that Ire acustomed maketh a man to come out of his wytte And burdius sayth that Ire doth more harme to hym that is aÌ„gry than to another TheÌ„ne ouÈt euery man â—eschewe yre For as sayth cathon Ire engendreth dyscorde alle enemytye causeth reson to perysshe in the second boke of eneydos Therfore sayth thibulle that they were moche horryble that first fonde warres many ben dede euylly and Ire hath so moche doon that many in despayr haue slayne them self Recounteth not valere in his ix book how othus whiche after was named darius was right cruel and moche Irous in so moche that he dyd doo slee many good men contryued many engynes terryble for to make men to dye but fynably the cruelte cam vpon hym self For reason wold that he that is cruel shold by cruelte be cast out and pugnysshed therfore it is good to consydere what harme cometh of yre and as me semeth it is none other thyng but a spyce of rage thus sayth seneque in his fyrst book of clemence Neuertheles I wyl not repreue the yre of good men the whiche ben wrooth whaÌ„ they seen harme doon For the prophete sayth a man may be wroth for harme yll that he seeth doon wythout synne And certayn we rede how Moyses was angry ayenst the people by causethey kepte the manna ayenst the coÌ„maundement of god as it apperyth the xvij chapytre of Exode And also he was angry whan he sawe the people worshyppe the calf in so moche that he brake the cables of the coÌ„mandementes in castyng them doun as it is wryton the xxij chapytre of Exode And Neemias was angry ayenst them that dyde vsure as it appereth the xv chapitre of neemye by whyche it apperith that it is no faulte ne synne to be angry for doyng of enyl And in dede Saynt Augustyn sayth that god is angry ayenst the synnars in punysshyng them And to thys purpoos we rede how god was angry ayenst Salamon by cause of his ydolatrye as it apperyth in the fourth book of kynges the x chapytre for semblable reason he was angry ayenst the chyldren of Israel put them in the hand of Azael theyr enemy as it apperyth the iiij boke of kynges the x chapytre Semblably for ydolatrye god was angry ayenst Ioab ayenst his capytayn as it is wryton the second book of paralopomenon the xxiiij chapytre we rede also how god was angry ayenst the chyldren of Israel bycause they dyd fornycacion wyth
the 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
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
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
had withinÌ„ her bely was destroyed· For she had supposed that her husbond had ben deed or that he had receyued soÌ„me vylonnye whos name was Pompee the graÌ„ut After he recyteth of the doughter of Cathon named Porcia seeyng her husbond brutns to bâ— slayn she demaunded a knyf to slee her self also And by cause that none wold delyue to her no knyf she toke brennyng cooles and put them in her monthe ete them donÌ„ in suche wyse that she deyde by a right merueylloâ— manere Semblably be recounteth of the wyf of kynge metridatus whyche folowed hym in alle places where he wente were it in bataylles or els where And certaynly she kytte of her heeris and arayed her lyke a man for to haue the better oportunyte for to folowe hym in alle places And how be it for to doo in lyke wyse it is noâ— of congruyte ne of necessite yet by the said hystoryes it apperâ—â—â— how mariage ought to be had in grete loue And to the samâ— purpoos recyteth valerius in his vj boke the vij chapitre 〈◊〉 â—ulpiâ—a a kepte her husbond in a lytyl place right secretely Not withstondyng she wyfâ— wel that she shold be deed yf her husboÌ„d were founde with her whom they songht to put to deth And â—t is good to knowe how in mariage after the doctours thâ—e â—hynges ought to be that is to wete fayth loyalte lygnage â—acrament By fayth and loyalte is gyuen to vnderstoÌ„de that neyther of the parties maryed ought not to trespace with his â—â—dy but to kepe it to his partye For as thapostle faith in 〈◊〉 fyrst epystle to the Corynthyeus the body of the man is by â—ngyng to the wyf And the body of the wyf to the man that â—s to vnderstonde in mariage And as seynt Ambrose saith in â—is exameron god made eue of the syde of Adam in signefyâ—â—ce that in mariage a man and woman ought to be all one â—ody one self thyng And me semeth that the partye that forâ—ayteth his maryage dooth a yenst the lawe of nature For â—he storke hath suche forfayture in abhomynacoÌ„n of storkes to â—â—ee hym or her that so forfayteth lyke as Alexander recouÌ„teth in his boke of nature of byrdes And me semeth it is a grete abhomynacion to see in many maryages so lytyl fayth and loyalte as now is But I byleue that one of the causes emonge the other is that the maryage be not duely maad but for money or other euyl cause TheÌ„ne it is noo merueylle that the maryage contynue not well syth the begynuyng therfor the kynge lygurgis wolde and ordeyued in his RoyaÌ„me that the virgynes and maydens shold be wedded without to haue gold or syluer to th ende that the maryage shold not be made by couetyse lyke as pompeus recyteth in his iij boke And valere in his vij boke the first chapytre recyteth how one demaÌ„nded som â—ym of a phylosopher named themystodes how and to whome 〈◊〉 shold marye his doughter that is to wete to a poure man 〈◊〉 to a ryche The whiche ansuerde that he ought not to demaÌ„nâ—e pouerte ne richesse but the bounte and the vertues of the mâ—Ì„â—ore ouer in maryage ther lyeth right grete aduys and not â—â—ly for parentage but also for to Mayntene it And to this purpoos speketh Theofraste dystyple of Arystole in his boke that he made of maryage in whiche he saith that a maÌ„ ought more to beholde the bounte of the woman than the beaulte and yf thou demaÌ„nde whiche is better to take a fayr woman or a foule he ausuerde that it is an hard thyng to kepe a fayr woman the whiche many men desyre And it is a grete payne â—â— loue the foule one whiche many despyse alleway yf she be good the goodnesse shal kepe her beaulte And yf she be not fayr 〈◊〉 is none hard thyng to loue her that is of right good wyll for naturally resonably more ought the bounte to be praysed thaâ— the beaulte More ouer in maryage is moche to be suffred sinâ—gulerly yf bothe parties be not wyse For men ben ofte suspecyonnoâ— of theyr wyues Therfore ought a woman to be syâ—ple and good not onely of her body but also of her mayntâ—â— and maners For in spekyng in beholdyng ne in conuersaâ—â— she ought not doo ony thyng by whiche ony other myght thynke or Iuge in her ony euyll And it happeth ofte that by they folyssh mayntene and maners the wymÌ„en make theyr husâ—boudes to mysdeme and euyl of byleue Many also seeyng they manere folyssh suspcoÌ„nnoâ— payne them self to deceyue thâ—â— wenyng that they be of euyl disposicoÌ„n by cause of theyr wanâ—â— and folysshe maner And oftyme it happeth that suche one â— taken with her nette the whiche she neuer thought it shold haâ—â— pen And alle this euyl cometh by the false semblaÌ„ntes Anâ— countenances that many wymÌ„en maken The men also tha purpose to marye oughten to aduyse and beholde the condycoâ— of her that they desyre to haue to wyf But many ben deceyueâ— by cause they take them in the age of xij yere or ther aboute anâ— theÌ„ne what they be noman may wete ne knowe For as 〈◊〉 prouerbe saith how seeth a chylde seeth no thyng Al 's in maryeng hym self one ought to here many speke For louâ— and carnal affeceyon blyndeth the vnderstondyng and makeâ—â— a man fauourable to Iuge whan he is surprysed of suche 〈◊〉 therfore a maÌ„ ought to byleue more another than hym so ¶ How the wymÌ„en ought to gouerne them self capo. vj A woman ought to haue resonably two condicoÌ„ns that is to wyte shame of repreef and drede of disobeyeng of her partye For thenne a woman is loste dissolute whan she hath in her neyther drede ne shame And it is a thyng moche to be repreued to see wymÌ„en hardy dissolute and redy to doo many euyllis Snche ben they the whyche by theyr maners foule and dissolute and by theyr lecheroâ— beholdynges drawe men to doo euyll of whome speketh seynt Ierome in his epystle Cviij And sayth that many wymÌ„en ben lyke to thydolles the whiche drawen the people of the world to the fende Semâ—lably ben they that poppe them self make them to seme fayr for to brynge other to synne And it is grete merueylle how they presume to deffeate and altere that whiche god hath made moche lewde is the woman the whiche weneth to make â—er more fair than god hath made her And it is a grete presumpcoÌ„n to defface the paynture of god for to make the paynture as saith seynt Ambrose in his exameron to this purpoos Guyllem in the boke of his boke of the vnyuersal world recyteth how two wymÌ„en somtyme were riyht câ—ryou se for to make them soo fayr and to kembe them soo it happed that the one deyde the whyche after apperyd to her felaw whaÌ„ she arayed and kembed her self and sayd to her my frende aduyse the For I am dampned for my curiosytees the
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„
many other also were euylly put to deth as I haue rehereed in the second boke in the chapitre of luxurie More ou we rede in holy scrypture how many somtyme were slayn deed by cause of dyâ—ce synÌ„es the whiche beÌ„ on this day smale and light reputed Ne rede we not how somtyme who someuer blesphemed god he was stoned to dâ—th of the people as it apperith the xxiij chapytre of the boke of leuyticum Alas on this day the name of god is blasphemed without drede or fere of his punycoÌ„n as saynt Austyn saith many beÌ„ hardy to trespace by cause that god delayeth theyr punyâ—oÌ„n But the tyme shal come that the payne shal be somoche more grenoâ— As the delaye shal be more longe we rede also that Golyas blasfemed the name of god But dauid whiche was thenne a chylde slewe hym with his owne swerd as it apperith thee first boke of kynges the xvij chapitre More ouer we rede how many were somtyme ded by cause of inobedyence other by cause of murmure many other by cause of Rauyne or of ne chygence neuertheles the tyme is now in whiche the creatures humayne sette but lytyll for to obeye god Murmure detraction regneth in these dayes in the world to alle maner synnes the people ben alle enclyned TheÌ„ne we ought to be aduysed how somtyme many deyed and were slayn for cause of suche synnes as we dayly doo vse And to this purpoos we rede how the chyldren of Aaron were brent denoured of the fyre by cause they offred of the fyre in the temple ayenst the will of god as it apperith the chapitre of leuyticuÌ„ wherfor swolowed the erthe chore dathan abyron but for as moche as they murmured ayenst moyses as it appeâ—â—th the xvj chapitre of the boke of nombres wherfor was herode smetoÌ„ slayn of his enemyes but for he wold apê“pre to hym self the louynges of god as it apperith the xij chapitre of the actes of thappostles wherfore was anamas saphire stoned to deth but for as moche as they fraudeleÌ„tly toke away the goodes whiche were ordeyned to the seruyce of god as it apperith in the same boke the 〈◊〉 chapitre Olord god yf thou now punysshest semblably them that trespace I byleue that ther shold be moche fewe synÌ„ers that many shold moche drede god whiche now dayly doo euyll But as the scripture saith god suffreth synÌ„ers to lyue to th eÌ„de that they conâ—te them fro theyr synÌ„es whan they lyue longe wythoute conuertyng them self so moche more ben they heuy of theyr neclygence so moche gretely shal they be pugnysshyd Trouthe it is that somÌ„e folyssh people saye oftymes that they lyue loÌ„ge by cause they be shre wysshe euyl also they haue an hope to lengthe theyr lyf by cause they be euyll shrewes by euyl dooyug But that is a folysshe hope For they ought to consyâ—â—re and byholde the folyssh thoughtes And that for suche hope they deserue the deth ben Indigue And vn worthy to haue the tyme in whiche they may ameÌ„de them they ought also to right well aduyse them how the same god that pugnysshyd the AnnÌ„cyent peple whiche were in the olde tyme. the same self god without ony helpe may at all tymes pugnysshe them yf it please hym And whan he forbereth of his grace it is for to aduyse vs the better It is a grete vnkyndenes for to doo the werse for to wene to lyue the more lengerâ— and therby to lengthe his lyf O ingratitude or vukyndâ—nesse thou art cause that many lese theyr graces whiche god grannteth to them that wold amende them Therfore ought euery man knowe and remembre the grace that god hath doon to them whan he hath suffred them longe to lyue For after the mesure the lyf is more longe the synnes ben the more grete whan a maÌ„ lyueth wythout correctyoÌ„ wythout ameÌ„demeÌ„t Alas we ought to cousydere how for euery synne we deseruedeth as it is to fore sayd wherfore deyde heâ—p but by cause â—e was neclygeÌ„t for to chastyse his chyldreÌ„ as it apperith the fyrst boke of kynges the x chapytre wherfore was absaloÌ„ slayn but for his pryde whaÌ„ he wold haue ocupied the â—eyame of his fad as it apperith the ij boke of kynges the xviij chapytre we rede also how balthazar was right euill therfore he deyed an euyl deth as danyel recyteth in his vj chapytre wherfor dyde archicofel haÌ„ge hym self but by cause that he was in despayr by cause of the fals conÌ„seyl that he dyde ayenst dauid as it is wretoÌ„ the ij boke of kynges the xvij chapitre also they that falsely witnessed ayenst danyel were not they deuoured of the lyons wherfore were they horrybly slayn that wytnessed falsly ayenst susanÌ„e but by cause they falsely accused her Therfor they that vnresonably synÌ„e they deserue deth as it is aforsayd ¶ How no man ought to doubte ne fere the deth capo. iijo. GOd sane them that loue hym serue hym For in the gospel he promyseth that they shal neuer perysshe To this purpoos fayth the proohete Iuste trewe meÌ„ shal lyue perdurably and shal florysshe as a palme By reason also they that goo the right way shullen arryue at a good porte They theÌ„ne that lyuen Iustly shall deye of a good deth Trouthe it is that we rede somÌ„e historyes apocryfats and not approued the whiche sayen that somtyme many good heremytes lyueden alle theyr lyues holyly And neuertheles in th ende by vayn glorye or for other synne they deyde not well But sauyng the reuerence of them that haue wreton suche historyes as me semeth they be not tre we but contryued For it may not be that god sufâ—reth not a man to mespryse ne to synne at the poynt of deth whiche alle his lyf hath lyued and seruyd hym deuoutly But it myght so be that many haue shewed alle theyr lyues to be good and deuoute whiche were nothyng soo the whiche deyde euyl noo good deth that is no merueylle For ypocry sye is a synne that well deserueth to deye an euyl deth But of them that be good wythoute fayntyse I may not byleue suche historyes For the good lyf deserueth a good deth to this purpos we haue many examples autentikes and approued by the whyche it apperith how the good people deyde well and holyly Rede we not how moyses singuler serunÌ„t of our lord right worthyly and by the comÌ„andement of god And the scripture saith that god buryed hym as it apperith in the boke of deutronomye Semblably we rede how helye the ê“phete was right gloryously lyfte vp in to paradys for he beyng nygh his dâ—th ther appiered a carte and horse clere as fyre deâ—oendyng fro heuen whyche toke hym and transported hym in to paradys terrestre As it apperith the iiij boke of kynges how deyde also Iob the good and pacyent
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
royam of Alexandre Neuertheles it happed that he deyed the thyrd day after that he was kyng as it appereth in the fyrst book of machabees the xv chapytre Adomas also sayd not he by hys ambicion I shal regne after my fader and yet it happed the contrarye as it appereth in the thyrd look of kynges the fyrst chapytre For whyche thynges we may conclude how pryde and ambicion maken a man to bycome blynde and to lese entendement and vnderstondyng by consequeÌ„t doo many synnes euyllis ¶ How humylite maketh a man knowe hym self Capo. iij WHan a man is humble theÌ„ne he knoweth that of hym self he hath nothyng but fraylnes pouerte and myserye And therfor sayth thappostle in the ij epystle at Corynthyens warnyng vs sayeng my frendes preue your self my frendes knowe your self And saynt austyn in spekyng allone to god sayth lord gyue me grace to knowe the to knowe my self For yf I knowe my self I knowe wel that I ne am but asshes and rottynnes And therfor Abraham as it appereth in the xviij chapytre of genesis sayth Alas how dar I speke to god I that am but duste and asshes And to thys purpoos saynt Bernard in hys xxxvj omelye vpon the cantycles sayth I wyl examyne my sowle and knowe my self lyke as rayson wyl For ther is none so nyhe me as I am to my self And therfor in olde tyme was wryton on the yate of the teÌ„ple these wordes that folowe wel to knowe hym self is the yate of heuen as Macrobee reherceth in his fyrst book Policraticê° in his thyrd book the second chapytre recyteth how somtyme ther was herd a wys fro heuen whyche sayd that euery man ouÈt to knowe hym self the same sayth Iuuenal aud witnesseth that the sayd wys sayd gnoto solidos whiche is to say knowe thy self And saynt austyn in the fourth book of the trynyte the fyrst chapytre sayth I prayse them that knowe the heuen and the erthe and that studye in sciences humayn But I prayse more them that knowe them self that wel consydere theyr fraylte pouerte Alas saith saynt bernard in the book aforsaid Pryde deceyueth the creature and lyeth to a man in makyng hym or vnderstonde that whiche he is not kryngeth a man vnto that that he wene that his vyces ben vertues to thys purpoos sayth saynt gregory in his moralytes the xxxj book that the synnar weneth that his obstynacion be constauÌ„ce and that hys folysshe drede be humylite his auauntrye he weneth be largesse his slouthe he calleth prudence his Importunite he nameth dyligence and thus he weneth that his synnes ben vertues And therfore a man that wyl lyue holyly ought to examyne hym self by reson wysely to chastyse hym self as hughe counceylleth in his book of the cloystre of the sowle and the prophete ysaye in his xlvi chapytre in sayeng to the synnar pesynners aduyse yow examyne your hertes your thoughtes Thus dyd a moche wyse prophete named Sixius the whyche euery day he examyned hym self how he had lyued and how he had thanked god of the good that he had receyued and how of his synne he had reprened chastysed hym self As seneke reherceth in his thyrd book of yre Semblably thus we ought to do to she nde that in knowyng our self we haue cause to meke to humble our self toward god theÌ„ne alle vertue shal engendre in vs For humylite is of al vertues foundement rote For the whyche humylyte to haue we haue many good and notable examples As of Dauid the whyche gretely meked humbled hym self and humbly salewed the arke of god as it apperith in the second boke of kynges the xvi chapytre The whiche Dauid also receyued humbly Nathan the messager of god as it apperith in the chapytre after And fynably Dauyd seyng that god wold destroye his people as it apperyth in the same book the xxiiij chapytre begaÌ„ to wepe accused hym self sayeng I am he that haue synned take vengeance on me and not on the peple fynably he gate mercy we ought also to remembre of the humylite of the iij kynges that honoured adoured the swete chyld Jhesus as rehereeth Saynt Mathewe in the second chapytre of his gospel the whyche humylite was agreable to god we rede semblably of Achas notwithstondyng that he was ryght euyll Neuertheles whan he herd the payne that he ought to haue he humbled hym self tofore god gate mercy as it is wryton in the iij book of kynges the vj chapitre Aud Roboas by humylite gate mercy of god not wythstondyng that he was ryght cruel as it apperith in the ij book of Paralipomenon the xij chapytre Ezechias also by his humylite gate that god in his tyme toke no vengeance as it apperith in the boke aforesayd the xxij chapytre Nabugodonosor also by hys humylite gate ageyn hys restitution For he that had ben destitute fro hys Royame was bycomen a dombe beste by cause of hys pryde was by his humylite restored in his former astate as wytnesseth danyel in his thyrd chapytre Semblably mariâ— Magdalene humbled hyr self to the feet of Ihesu cryst in wâ—pyng wypyng his feet wyth hyr heeris and by the same she gate remyssyon of alle hyr synnes Also we rede how the cyte of Nynyue shold haue ben destroyed But by humulyte and penaunce they gate grace as Ionas reherceth in his iij chapytrr By the whyche thynges it apperith how humylite geteth mercy And in dede Iacob by humble spekyng appeased hys brother Esau whiche was angry with hym wold haue slayne hym as soÌ„me say As the hystorye appereth in genesis the xxxi chapytre wherfore also loste Roboas parte of hys royame but by proude spekyng ouerth wartly as we rede in the thyrd book of kynges the xij chapytre we rede also how the tweyne companyes eche of fyfty whyche came by pryde to â—elye were destroyed by fyre but the thyrd companye of fyfty was kepte by his humylite as it apperith in the fourth book of kynges the fyrst chapytre By whyche it apperith euydently that pryde is displaysauÌ„t to god and the proude men were somtyme ryght gretely pugnysshed But by humylite the creature may wel gete grace and pardon of god ¶ Also we rede how the woman of Chananee by humble spekyng gate helth for hir doughter as reherceth saynt Mathewe in his xv chapytre And to this humylite we haue example by saynt Iohn baptyste whiche lyued in deserte in ryght grete penaunce and very humylite and sayd hym self to be vnworthy to touche the latchet of the shoo of Ihesu Cryst And he was clad wyth a camels scyn as saynt mathew reherceth in his thyrd chapytre by cause of this humylite he was enhaunced aboue al other called more than a prophete Semblably helye was of ryÈt humble lyf and therfor god enhaunced hym ryght gretely was the fyrst prophete for whome god began to shewe myracles as
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