whiche made an edycte that who someuer were taken in aduoultrye he shold lâ—â—se bothe his eyen It happed that the sone of hym that had made this edicte was taken in to aduoultrye wherfore his fader commaunded that his two eyen shold be taken out of his heed but the bourgeys and the lordes of the cyte prayed for hym thenne that he shold haue grace but his fader for no thynge wold not consente to hit For he wold make equyte and Iustyce kepe the lawe whiche he had ordeyned but for to plese the lordes and al the people he ordeyned that he hym self shold lese one eye and his sone another eye to â—â—hende that his sone shold not lese alle his syghte and also that the lawe shold be kepte and Iustyce obserued Noli concupissere alienum THou oughtest not to be couetyse of somme others goodes For it is ageynst one of the commaundementes of our lawe Tulle sayth that none ought not to deme the rychesses to be hys owne ne for hym self onely But alle waye the rychesses been and ought for to be pryncypally for the comyn wele and prouffyte of euerychone Illud stude agere quod bonum est THou oughtest to studye for to doo that that is good and nedeful vtyle and prouffytable to the body and to the sowle Saynt Ysodore sayth that for to doo an euyl men loseth many goodes For by one synne many Iustyses been subuerted and loste Lykewyse by one euyll been many goodis subuerted and loste Therfore oughtest thou to put payne and dylygence for to doo euer wel We reden of a kyng whiche had thre sones whyche kynge at the ende of his dayes made his testamente in thys manere and fourme that is to wete that the moste sloutheful of hys thre sonnes shold be hys heyre Thenne eche of them to the ende that they myght come to the herytege beforesayd sayd that he was moste slouthful The fyrst sayd 〈◊〉 was so slouthful that yf he were sette soo nyghe to the fyre that his legges shold brenne yet he wold not ryse The second sayd that he was soo slouthful that yf he had the corde aboute hys necke for to be hanged and in hys hande a good knyf wel sharpe he wold not cutte the cord The thyrd sayd that yf he were in a good bedde and that the rayne fyl contynuelly vpon his two eyen he wold not ryse ne meue hym neyther to the lyft ne to the right syde therfore to this last yaue the kyng his heritage Iuged helde hym for the moste slouthful of his thre sones To speke morally who this kyng is It is to vnderstonden the deuyll of helle the whyche is kynge and prynce of alle slouthfull folke By the fyrst sone ben vnderstonden them whyche been in euyll and wycked companye the whyche haue leuer for to be brente of the fyre of synne that they lyen in than for to leue theyr euyl felawshyp By the second are vnderstonden them that been in dedely synne For how be it that they ben bounde by the necke with the strenges or cordes of the deuyl that is to wete with synnes and condempned to dâ—â—th and to be hanged on the galowes of helle Neuerthelesse they ben so slouthful and neglygent that they wyl not cutte the corde with theyr knyf whiche is sharpe ynough that is to wete wyth their tongue by veray and pure confessyon By the thyrd are vnderstonden them whiche dayly here speke of the paynes of helle and of purgatorye and of the ioye of paradyse and of alle vyces and synnes and of confessyon and how men ought to shryuen hem self But alle wayes they been soo wonder negligente that they can not confesse them self ne haue and put them out of synne whiche is at the lyfte syde for to eschewe the paynes of helle Ne for to goo to the ryght syde that is by veray contrycion and repentaunce for to gete the glorye of paradyse Libenter ferto amore THou oughtest to bere and haue loue to euery man That is to say that thou oughtest to gouerne thy self in suche maner with al maner of persones with whom thou conuersest that thou mayste haue theyr grace and loue And also thou must kepe thy self to doo ony thynge contrarye to frendshyp by the whyche thou myghtest lâ—â—se theyr lâ—â—ue be Indaygned of them ¶ Si deus est animus nobis vt carmina dicunt Hic tibi praecipue sit pura mente colendus THe fyrst commaundemente of the fyrst partye metrycall is that thou oughtest to worshyp byleue one onely god in essence the whyche hath myght preemynence vpon alle thynges vysyble and vnuysyble and he is ende and begynnyng of alle thynges As sayeth Salamon He gouerneth alle thynges by weyghte and by â—â—sure and by hys deuyne and excellent grace he is cause that we been fourmed and created to his semblaunce and fygure For yf he were not and yf he gouerned vs not alle nature and kynde shold retourne to nought as of nought hit was made And for to beleue thys reason techeth vs the songes and dytees of the sayntes and of the holy appostles and prophetes As hit appereth clerely in the thre credes the whiche our moder holy chirche syngeth that is to wete in the crede of the appostles and in the crede whiche is songen at the masse and in the crede whyche is conteyned in the psalme of Quicunque vult saluus esse cÌ„ Wherfore now wythout ony more taryeng euery one ought to worshyp and adoure hym in veray and stedfast feyth and beleue wythout ony fyâ—â—cions or corrumpcions by pure deuoute and clene thoughte bycause that he is aboue alle other creatures one onely god eternal ende and begynnyng of alle thynge In that tyme that the wyse Platon lyued reygned a grete pestylence soo horryble that the folke deyed sodaynly Thenne whan Platon sawe that there reygned suche a cruel â—â—estylence he dyd soo moche by hys subtyltee and scyence that he knewe the cause wherof came thys pestylence and mortalytee the whiche dyd doo make a grete glasse and after he made hit to be borne vpon an hygh mountayn and loked wel ofte in to the sayd glasse in suche manere that he knewe and perceyued the cause of the sayd pestylence For he sawe a grete multitude of peple whiche lepte out of the cyte whiche deyed and fyl sodaynly to therthe dede Yet ageyn he loked in to the glasse and sawe in two grete valeyes which were on bothe sydes of the mouÌ„teyn a grete multitude of dragons vpon the roches of the sayd valeyes whyche beholden eche other and whystled and blowed moche wonderly And thus Platon perceyued and knewe clerely that the pestylence came by the whystelyng and soufflement of the sayd dragons whiche corrumped the eyre wherfore the peple â—â—yed sodaynly To the whyche thynge the sayd Platon founde a remedye for he dyd doo make grete fyres in the sayd valeyes in suche manere that
ben more sages than they that are proude and enhaunced and sette on the hyghe chayer in audyence Rebus et in sensu si non est quod fuit ante Fac viuas contentus eo qd tempora prebent THou oughtest to be contente of that that the tyme gyueth to the how be it that thou haue not so moche of good as thou haddest before Therfore thou must refrayne and leue somme of thyn estate and to make lâ—â—se expences for yf thou wylte holde so grete a state as thou was wonte for to doo thou myghtest not furnysshe it without takyng and steelyng vniustelye the other mennys good and by so thou oughtest to be contente of that that thou hast of presente and for to holde thyn estate after thy rente and reuenue and to rendre graces and thankes to god of alle Notwythstondyng that thou hast not so moche of rentes and of pocessyons as thou was wonte to haue or of marchaundyses yf thou be a marchaunte For the goodes of thys worlde been varyable now one is ryche and now poure Socrates sayth that there was a man that compleyned vnto hym by cause that he was poure whyche demaunded of hym counâ—â—yll what thynge he shold do To whome Socrates answerâ—â—d Yf the goodes that thou hast be not suffysaunte for thyn estate and for thy lyuyng doo and gouerne thy selfe by suche manere that thou be suffysyng to thy goodes and so shalte thou be contente of thyn estate Doo thou as Iob sayd god gafâ—â— hit to me and god hath taken hit fro me god be thanked of al For thus it hath pleased to hym and thus he hath hyt doon Therfore euery one oughte to be contente of that that god gyueth to hym Pxorem fuge ne ducas sub nomine dotis Nec retinere velis si ceperit esse molesta THou oughtest not to take a wyf ne to coueyte hir for hyr dowayr for hir rychesse ne for hir noblesse but thou oughtest to chese and take hyr for hyr vertues good condycyons and for cause of hir good worshypful honeste lygnage or kynrede and specyally whan she hath a good moder For the doughters folowen ofte the condyâ—â—onâ—â— maners of the moders but whan thou arte wedded yf â—â—y aduenture she doeth to the somme moleste or greef that is to say yf she be an harlotte or an aduoultrere thou oughtest to flee fro hyr and to put hir oute fro thy felawshyp knowe thou after ryght canon and cyuyl that thou ne oughtest for to leue and put hir fro the but onelye for aduoultrye For knowe thou that it is the souerayn gyfte of god for to haue a good and lawful wyf Multorum disce exemplo quae facta sequaris Quae fugias vita nobis est aliena magistra THou oughtest to lerne by ensaumple of many wyse men what besynesse thou oughtest to doo First thou oughtest to flee teschewe that that they haue eschewed and fledde for the lyf of the other strauÌ„gers which haue preceded vs must be rewle and maystresse of alle oure dedes and gouernementes that is to say that thou oughtest to consydere how many are come to grete worshyp and perfeccion for to haue rewled and gouernyd them wysely and how many are comen to grete myserye by theyr euyl ledyng and gouernaunce and by cause that the faytes or dedes of this world ben varyable and dyffycyle for to knowe thou oughtest for to thynke and to thynke ageyn many tymes to that that thou wylte doo and how of lyke caas is betaken to the auncyente wyse men and by so thou shalte mowe knowe of lighte that that is prouffytable or chargeable Cum tibi vel socium vel fidum queris amicum Non tibi fortuna hominis sed vita petenda est THou oughtest not to demaunde the fortune of man but his lyf that is to say that whan thou wylte aquyre and haue a good frende and a lawful felawe thou oughtest not to demaunde of hys fortune that is to wete yf he be ryche noble or puyssaunte but oughtest to demaunde yf he be of good lyuyng wyse and prudente for by scyence wysedom men may recyste to the falaces decepcions of fortune by cause that that fortune gyueth to the of longe tyme she taketh hit ageyn fro the wythin a shorte space of tyme but scyence or connyng lasteth and endureth vnto the tyme of dethe for none may take hit from the The phylosophre sayth that there ben foure maners of persones whyche kepe not trewe loue the fyrst is the cruel man and euyl For he ne demaundeth but hate falsehede and stryffe The second iâ—â— the auncyente man by cause that he doubteth leste he shold be deceyued the thyrd is the chylde for for an apple one leseth his loue The fourth is the comyn woman for who that gyueth to hyr moste shal haue hir loue but veray trewe loue endureth euer bothe in aduersite in prosperyte betwyxte two good and lawful frendes Quod potes id tempta operis ne pondere pressuâ—â— SuccuÌ„bat labor et frustra temptata relinquas THou oughtest to preue assaye yf thou arte stronge ynough and vertuous for to accomplysshe and to doo that that thou purposest for to do or that that thou hast begonne for to do and how thou oughtest to lede hyt to good ende to the ende that thy laboure that is to wete â—â—hat whyche thou shalte haue begonne for to doo be not to the ouer greuous and that thou bowe not vnder hyt for thou sholdest leue al that thou haddest begonne wherfore euery man shold mocque the for it is gretter worshyp for to kepe hym selfe fro the begynnyng of the thynges whyche may not be perfourmed ne broughte to an ende than for to begynne them and after to leue them vnparfyte Esope sayth that he that weneth to mowe and knowe more than his faculte and nature requyreth alle his fayte or dede is nought by cause that alle remayneth vnparfyte Quod nosci factum non recte noli silere Ne videare malos imitare velle tacendo THou oughtest not to holde thy pees of that that thou knowest Iniustely doon and wythoute reason for yf thou knowest somme thynge ageynste the lawe or ageynst the comyn we le or ageynste one partyculer men 〈◊〉 ellys ageynst many thou oughtest to recyte and manyfesten hit for yf thou kepe hit secretelye men shold mowe saye that thou were partyner and assentyng to the fayte or dede shold seme that thou sholdest loue more vniustice than Iustyce in as moche that thou sholdest hyde the vyces of theuyl folke shold spare to chastyse them to recyten theyr mysdedes wickednessesses I say not but that thou mayst admoneste them by fayre wordes or thou recyte or telle theyr synnes mysdedes Saynt austyn sayth suppose thou not that hyt be euyl doon to reherce and to Iuge the synnes of other by cause that yf thou sholdest hyde them thou sholdest do wers by the halfe and
lost his sone his money folio lxvii How a man ought to suffre foure thynges for his trewe frende folio lxviii How god punyssheth som in this world Folio lxix Of the vysyon and debate ageynste the fere of dethe and surete of the dethe folio lxx Historye of a wyse man that loued thre frendes Fo lxxi Of fyue causes wherfore ought to be had displaysyre of the dethe of euylle peple folio lxxii Of fyue causes wherfore ought to be had Ioye of the dethe of good peple folio lxxii Thus endeth the table and the Rubrishes of this present boke whiche is called caton in Englysshe ryght singuler and prouffytable And ouer and aboue these that be comprysed in this sayd table is many a notable commaundement lernynge and counceylle moche prouffitable whiche is not sette in the sayd regystre or rubrysshe CVm animaduerterem quam plurimos homines errare in via moruÌ„ SuccurrenduÌ„ consulendum opinioni eorum fore existimaui-Maxime vt gloriose viuerent honorem contingerent nuÌ„c te fili carissime docebo quo pacto mores tui animi componas Igitur mea precepta ita legito vt intelligas legere enim et non intelligere negligere est WHan I remembre consydere in my corage that moche peple erre greuously in the waye of maners and of good doctrynes bycause they vse no manere of Iustyce ne of reson by whiche they be the more disordynate obstynate in their Iniquyte euyl for the which cause I haue delybered concluded oftymes how I myght remedye correcte socoure gyue good couÌ„ceyl to their false disordynate opynyon Iniustice bycause that many holde sowe many errours dyuerce coÌ„trarye to good Iustice equyte reason therfore I haue delibered in myn herte to helpe correcte the errours false opynyons for eueriche by right lawe writen ought to correcte his propre errour also therrour of his neyghboure of his cristen broder to th ende that euery man myght lyue gloriously that is to say vertuously that he may to thonour preysyng of god and of the world by cause that they that lyue vertuously vse reson Iustice equyte haue praysyng of god and of alle the world And thys is that the phylopher sayth in the book of the etiques whyche sayth for to come to worshyp and praysyng is none other thyng but to haue wytnesse in hym self of somme good and vertue how be hyt that somme good is spyrituel as vertu or science And temporel as ben rychesses and puyssaunces And therfore my right dere and welbelouyd sone I shal teche shewe to the clerely in the doctrynes commauÌ„dementis that thou shalt here herafter That is to wete the fourme and the manere how thou mayst rule the maners of thy corage That is to knowe how thou mayst rule and gouerne thy body and thy sowle in this world as wel in good werkes spirituel as in good werkys temporel and therfore rede and rede efte ageyn ofte tymes my coÌ„maundementes in suche wise that thou vnderstonde them reteyne them in thy mynde For to rede not vnderstonde is a thynge dyspyteuse and vnproffytable and of no prouffyte in whiche there abydeth no trouthe prouffytable ne no perfeccion of entendement for it is sayd in a comyn prouerbe that he that redeth no thynge vnderstondeth doth as moche as he that hunteth and no thynge taketh And therfore it suffyseth not to rede my commaundementes without they be vnderstonden and to what purpos I haue sayd them For thou oughtest to rede rede them efte ageyn more than an hondred tymes or vnto the tyme that thou vnderstonde them and reteyne them wel and perfytely And thenne thou shalt â—â—conne rule thy body thy sowle in this world therfore may this book wel ought to be entytled the râ—â—ile gouernement of the body and of the sowle Itaque deo supplica THe fyrst commaundement is that thou oughtest to praye and adoure god thy creatour onely and none other For yf so were that honoure and reuerence that is due to god were gyuen to ony other creature than to god that shold be ydolatrye as thou shalt here hereafter And thou oughtest to knowe that there be fyue maners for to bere and doo honoure and reuerence to god hys creatour That is to wete to werke adoure swere sacrefyse preyse by cause that god is the vnyuersel commaundour of alle our production begynnyng and gouernemente Thou oughtest to knowe that Idolatrye is none other thynge but tenbaunce and gyue the reuerence that ought to be gyuen to god to ony other creature Therfore I wyl shewe how ydolatrye was fyrst founde and there ben fyue causes The fyrst was for to eschewe the malencolye of the dethe of somme persones herof recounteth the wyse man of a man that loste his sone whome he loued moche hertelye But for teschewe the malencolye of the dethe of his sone and for to haue perpetuel remembraunce of hym dyd do make an ymage vnto the resemblaunce of the fygure of hys sone the whiche ymage he commaunded to be worshypped by hys subgettes and seruauntes vpon payne of Inobedyence Of this fyrst cause of ydolatrye recounteth saynt Gregore in his xj chappytre of saynt luke How the kynge of nynyue whan he was dede in batayle his sone whiche was kynge after hym dyd do make an ymage to the resemblaunce of hys fader the whiche ymage he adoured deuoutely commaunded expressely to be worshypped and adoured of al the subgettes of hys royame And to th ende that his subgettee shold haue the more gretter deuocion to the sayd ymage he dyd doo make an edycte or a decree that al they that had commysed offence ageynst the ryal mageste that they shold adoure the sayd ymage and al that so dyd shold be pardoned The second cause wherfore ydolatrye was founden was for the grete pryde and surquerdrye of somme prynces whiche somtyme made them to be adoured and worshypped as god As we haue an ensaumple of the kynge Nabugodonosor For to the ende that he shold be adoured as god He commaunded to olofernes whiche was prynce of his londe and of his chyualrye that he shold destroye all the goddes of his royame to th ende that he shold be reputed and honoured as god in al his contre The thyrd cause was fouÌ„den by adulacion or flaterye For to Impetre somme graces ageynst somme lordes as done they that ben poure whyche adoure the ryche prynces grete lordes as they were goddes For to haue theyr grace and benyuolence herof recouÌ„teth saynt austyn in the tenthe boke of the cyte of god that sayth that many thynges ben taken aweye fro thonoure and adouryng deuyne the which ben atrybued gyuen to kynges prynces temporel in geuyng to them gretter honoure reuerence thaÌ„ they do to god this spice of ydolatrye regneth yet at this day with kynges prynces of this
world which make them self to be adoured more thaÌ„ god The iiij cause of ydolatrye was by cause that they adoured the ydolles whaÌ„ they were requyred of ony thynge and that they gate or had as they demauÌ„ded they supposed that the deuyls that were within the ymages had myght power vpon them vpon the Elementes as for to do sece al tempestes al maladyes aduersitees that myght happen to them whiche thynge was suffred to come to them by deuyne suffraunce as it shal be declared herafter The v cause of ydolatrye was for his euyl couetyse and that was for to gete the goodes honoures of this world as done they â—â—hat selle them gyue them to the deuyls to the ende thaâ—â— theâ—â—â—â—ay accomplisshe theyr euyl wylles worldly desyres THere be founde seuen spyces of ydolatrye the fyrst is for to adoure the deuyls The second to adoure the lyght as the sonne the mone the sterres the thyrd is for to worshyp elementes as the fyre the erth the water the eyer The fourth is to adoure men and the creatures resonable The fyfthe is to adoure the bestes brute and vnresonable The syxte is to adoure the ymages and other fygures humayn I say not that men ought not to worshyp thymages of sayntes of heuen and of the vyrgyn marye for so moche as they gyue vs memorye make representacion of 〈◊〉 saâ—â—tes that ben in heuen and none otherwyse For hit shold 〈◊〉 be ydolatrye the vij is to adoure the tyme knowe ye that for to adoure al thyse thynges aforesayd as god is heresye Parentes ama THou oughtest to loue thy fader and moder nexte after god and to ayde helpe susteyne them in theyr necessytâ—â—es Therfore saith the phylosophre 〈…〉 is as moche to say as a name of loue for the sone oughte to fayle his fader for no thynge but ought to loue hym wyth veray loue dilection without ony fayntyse to helpe susteyne hym after his puyssaunce and faculte as we rede of a doughter that somtyme nourisshed her fader with her propre mylke which was in prison for which cause her fader was delyuerd out and rendrid quyt in remembrauÌ„ce perpetuel of the grete loue that the sad doughter had to her fader Cognatos â—â—ole THou oughtest to honoure and vysite ofte thy cosyns and to haue and holde theym in grete reuerence But thou oughtest to knowe that there be thre manere of cosyns The fyrst is spirituel as ben godfaders and godmoders The second is legale the whiche cause is by adopcyon The thyrd is carnal the whiche cometh by consanguynyte and by lygnage naturelle Datum serua TThou oughtest to kepe the thynge that is gyuen vnto the and to haue it in mynde in tyme comyng to the ende that thou mayst rendre and yelde somwhat therfore For thou arte bounden by ryght so to doo soo kepe wel the thynge that is gyuen to the That is to vnderstonâ—â—â—â—hat thou kepe wel the yefte of a good man that is gyuen to the Lyke as a precyous Iewel for the honour and reuerence of hym And thus thou shalt be moeuyd after to gyue hym ageyn but consydere and thynke dylygently before or thou gyue to whome thou oughtest to gyue Beneficij accepti Memor esto THou oughtest to remembre of the benefaytes of the receyued And fyrst thou oughtest to gyue than kynges therof to god thy creatour Secondly to them that haue gyuen hit to the to th ende that in tyme and place thou mayst guerdon them that haue so wel done to the yf they haue nede and necessyte Maiori cede locum THou oughtest to gyue place to hym that is gretter more of valewe than thou arte that is to say whan thou seest one more auncient more honourable than thou art in ony scyence dignyte or offyce thou oughtest to bere to hym honoure and reuerence in suche manere as whan thou arte sette thou oughtest to aryse whan thou seest hym come And yf he passe tofore the thou oughtest to enclyne and bowe thy kne And yf he goo by the ware thou oughtest to accompanye hym Herof we haue ensaumple in the gospel that sayth that whan thou shalt be boden to ony weddyng or feste sytte thou in the lowest place to the ende that whan he cometh that hath boden the saye to the frende aryse and sytte vpper And thus shalt thou be honoured of thassistentis in thy companye For yf thou sattest aboue in the hyest place and he that bad the sayd ffrende descende and sitte benethe that shold be to the shame and dyshonoure and to them of thy companye And therfore sayth saynt ancelme that the yonge peple ought to be subgette vnto the auncyent and obeye them And saynt Austyn sayth that by ryght reson and Iustyce the lasse owen to obeye to the gretter And the yonger ought to aryse ageynst the elder and more auncyent and to gyue to hym the chyef place whan they wyl sitte Saluta Libenter THow sholdest salewe grete the peple gladly that is to wete affectuously and wyth god herte wythout ony faynyng Not for to be salewed ageyn or by flaterye or by adulacyon but thou oughtest to salewe by humylite and hole wylle For salewyng is no thynge ellys but to shewe good desyre good wylle and affeccion to hym that is salewed to the ende that he may drawe and enclyne hym to loue and affabylite That is to wete ageynst them that at thys day salewe theyr neyghbours in suche manere that suche as they say with theyr mowthe is al contrarye to that whiche the herte thynketh Suche people maken of theyr tunges swerdes and synne greuously and also it apperyth that for to shewe sygne of loue vnder the shadowe of decepcion and it is a right grete synne and grete trayson and also ageynste the ryght cours of nature For naturelly euery man oughte to be loued of al other men For it is sayd comunely that there is none soo euyl an enemye as he that sheweth hym a frende by fyction faynyng for to dysceyue hym to whome he sheweth sygne of loue On that other parte there is none so grete hate as is loue faynte and palled vnder shadowe of decepcion Mutuum da THou oughtest to lene and thou oughtest to kepe the thynge that is gyuen to the to kepe to the ende that thou mayst gyue a counte whan thou shalt be requyred And also thou shalt lene that is to wete to the suffratouse and nedy whan they haue necessyte for good and veray loue and charite wythout ony vsure For thou oughtest to lene without ony hope of ony gayn as saythe Saynt luke lene wythout hope to haue ony gayne For to doo soo warneth vs holy scripture ryght canon and nature For no man ought to lene hys neyghbour for vsure ne gyue out his syluer to vsure For nature and good equyte wylle that a man shold helpe and lene his neyghbour whan he is in necessite
that is to say that euery persone whiche is cyted lawfully or rightfully before his Iuge ordynarye ought not departe vnto the tyme that the cause be declaryd good or euyl to th ende that he be not put in to contumacye and condempned to paye thexpences of the partye aduerse Equum Iudica THou oughtest to Iuge and to make Iuste Iugemente and euery Iuge ought to discute and examyne the caas of bothe partyes in suche manere that he may do equyte and Iustyce and rendre and yelde to eyther of bothe partyes his ryght Also thou oughtest to knowe that euery Iuge ought to haue foure maners that is to wete four condycyons The fyrst is that he ought to be vertuous constant and stedfast and ought not to meue hym lyghtly by no fauour loue ne hate nor by requeste of somme other The second condycion is that he ought to haue sapyence and connyng to th ende that he may gyue and adiuge to euery one his ryght Iustely The thyrd is that he ought to haue thexperience and Industry and to knowe what thynge right is The fourthe condycion whiche a Iuge oughte to â—â—ue is that he ought to be of good fame renoÌ„me of conuersacion Minime Iudica THou oughtest to Iuge litil not ofte whan thou Iugest Iuge thou by grete and good delyberacyon and by sure counceyl For doynge otherwyse thou sholdest not be rightful Iuge but sholdest doo vniustyce as doon somme Iuges whiche Iugen by gesse and at alle aduenture without makyng dewe proof of ony Informacion or enqueste vpon the caas of whiche they must gyue a Iugement And this doctryne is of general vnderstondyng oughte to be vnderstonden of alle Iuges to th ende that none Iugen folyly the caas of ony other Pugna pro patria THou oughtest to fyghte for to kepe and defende thy londe and contree That is to say that al thus as we be holden of right for to defende and kepe our parenteâ—â— bycause that they haue gyuen to vs our beyng and that they be our begynnyng Lyke wyse we ought to kepe and defende our londe the whiche is cause and begynnyng of our proteccion of al our goodes Tulle sayth that emonge al other charite the charite of our contre ought to be loued preferred before al other charitees for by the comyn weâ—â—e of a londe is saued al synguler prouffytes and vtylytees bycause that of our contree we take and haue alle that is nedeful to vs that is to wete our elementes vestementis or clothynges habytacions oâ—â— diâ—â—ellynges delectacions or plesaunce Iusiurandum serua THou oughtest to kepe thyn othe and to kepe it stedfastlye to th ende that thou forswere not thy self and or euer thou make ony othe or ony promesse thou oughtest to consydere yf thou shalt mowe holde and kepe thyn othe and thy promesse Euery man ought not for to be sworne in al his promysses but in alle his promysses he ought to kepe feyth Item for to holde and kepe feythe the men ben broughte vnto feythe Item many men habyten and dwellyn by feyth in the cytâ—â—es Item for to kepe and holde feythe the kynges prynces haue domynacions lordshippes Item for to kepe feyth theyr forteresses castels townes and cytees ben sure and sauely kepte Therfore eueryone oughte to kepe wel his feythe Saynt Austyn and Tulle sayen that a man ought not onely to kepe hys feyth vnto his frendes but also to his enemyes Minorem te non contempseris tHou oughtest not to dyspreyse hym whiche is lesse than thou arte That is to saye yf somme man come of lower degree than thy self procedeth the in to soÌ„me dygnyte or worshyp connyng or offyce Neuerthelesse thou oughtest not to dyspreyse hym The prophete sayth that lyke as in a body is many lymmes Neuerthelesse all the lymmes or membris beâ—â— not in one acte onely we be many bodyes to gyder onely in cryste And neuerthelesse euery membre seruyth to hys body Magistrum metue tHou oughtest to doubte and to obeye to thy mayster and to bere hym reuerence and honoure That is to saye that not onely they that been in dygnyte or offyce we owen to doubte and obeye but also somme whyche been partyculer in theyr offyce as ben the maysters of scoles Foâ—â— the scolers oughte to doubte them and to bere vnto them honoure and reuerence We rede in the cronycles auncyent that many Emperours and kynges How be hyt that they were in grete honoure and dygnyte Neuerthelesse they haue borne reuerence and honoure to theyr maisters that taughte them in theyr yongthe As it is redde of troianus themperour whyche gretely honoured his mayster named Plustrate Item of alyxaunder whiche moche honoured his moyster Socrates For he beyng wythin hys charyot of worshyp descendyd doun to the erthe and to socrates made honour and reuerence ryght excellenâ—â—e and publykely Litteras disce THou sholdest lerne the letters and the scyences For by letters and by science is the man made semblable or lyke to god As saith saynt ambrose wherfore hit appereth that we owe to lerne the letters and the sciences Item thou oughtest to knowe that the scoler which wyl lerne ought to haue thre pryncipalle condycions The fyrst is that he ought not to dyspreysâ—â— no scripture ne no science The second is that he ought not to haue shame ne veâ—â—goyn to lerne of alle manere of men that shal mowe teche hym The thyrd is that whan he shal haue lerned wel and that he shal be a grete clerke that he dyspreyse none other For somme been whiche wyl lerne and knowe to th ende onely that they may be reputed and holden sage and wyse and for grete lordes The other wyl lerne to th ende that they may selle their scyence and kunnyng for to gete syluer and honoure As done these grete aduocates Libros lege tHou oughtest to rede oftyme the bookes and to put in to thy memorye and affeccion that that they sayen But none ought to rede foule sciences and of noâ—â—e effecte and ful of errour as ben foles questyons scyences seculers ne also the fictions of poetrye Que legeris memento tHou oughtest to rede and to receyue and to put in thy memorye that that thou shalt rede and to take to hit dylectacoÌ„n plesure and that thou forgete hit not lightly as done many one that rede without takyng of hyt ony plesure For that that entryth in to one of theyr eerys yssueth out ageyn by theyr other eere Nil temere crederis tHou oughtest not to beleue no thynge folysshly ne lightly that whyche men reherceth to the Seneque sayth that fyrst men must examyne hys counceyll or men beleue For he whyche that is of lyghte beleue is lyghte of thoughte and of wytte Item they whyche beleuen ageynste the artycles of the feythe and generally ageynst our moder holy chyrche vnyuersall beleuen folisshly and synnen dedely Nil mentire tHou oughtest not to make no
the ryuage but as he ranne he sawe a grete and wonder horryble lyon comyng ageynste hym for to deuoure and ete hym but for drede he loked doun to therthe and thenne he sawe come before hym a serpent whyche caste fyre flame out of his mowthe the whiche like wyse wold haue deuoured hym Thenne whan the good man sawe that he myght not scape he lyfte vp his eyen toward the heuen and prayed god deuoutely that he wold kepe and preserue hym from thys grete parylle and daunger thenne he sawe an aungel from heuen whiche helde wyth one hande a crowne And wyth the other hande he helde a swerde whiche aungel spake to hym and sayd Ne doubte thou not for thou shalt scape from alle these parelles yf thou doest that I shal telle to the Fyrst thou shalt goo ageynst the serpent hardely shalt put thy fote wythin his throte and sone he shal be deed And after thou shalt goo ageynst the lyon for he is not so stronge as thou wenest for he is right feble and I promytte the to gyue to the thys crowne yf thou wylt doo that I haue sayd or ellys I shal slee the wyth thys swerde To speke morally by the see is vnderstonden alle the world whiche chaseth vs by the vndes or wawes that is by dyueâ—â—se temptacions By the lyon is vnderstonden the deuyl of â—â—lle whiche tempteth vs fro day to day but he that wyl resysten ageynst hym he may sone ouercome and conquere hym By the serpent thou oughtest to vnderstonde the flesshe to whome thou ouhhtest to put thy foot within the throte that is to wete that thou must doubte and refrayne hit by fastyng prayers And yf thou doest hit not thus the aungell shal not gyue to the the crowne whyche he bereth but he shal slee the wyth his swerde and he shall lete the falle wythin the see that is to wete in to helle wyth them that ben dampned Vincere cum possis interdum cede sodali Obsequio quoniam dulces retinentur amici tHou oughtest not alweye to vaynquysshe ne put vnder feâ—â—t thyn enemye but thou oughtest somtyme to forgyue pardonne though thou mayst vaynquysshe ouercome but by swete and frendely wordes thou oughtest to refrayne thy self fro that whiche thou myghtest wel doo For by suche seruyce and benefaytes thou shalt mowe holde and kepe hym for thy trewe and feythful frende bycause that swete and frendely wordes refraynen grete yre Item two feythful frendes ought to loue eche other parfytely and to be of one wylle For two dogges be stronger for to take a wulf thenne one dogge allone Thus whan two good frendes ben wel alyed to gyder they be stronger and more redoubted thenne one allone Ne dubites cum magna petas impendere parua Hijs etenim rebus coniungit gracia caroâ—â— â—Hou oughtest not to doubte ne to complayne to gyue a lytel yefte to thy frende whan thou doubtest not ne hast no shame to demaunde of hym a grete yefte for by suche thynges grace and frendshyp ioynen and bynden to gyder two good frendes and felawes That is to say that men oughte not to spare to gyue worldly thynges that ben lytel fowle for to acquyre and gete therfore grace frendshyp and benyuolence whyche are of grete proufyte moche to be preysed It is redde of two felawes whiche loued eche other moche derely of the whiche the one Wrote al that his felowe gaue to hym And in lyke wyse the other wrote alle that he gaue to his felawe It happed thenne that they had questyonned to gyder for to wete and knowe whyche of them two louyd moste parfytelye hys felawe he that had wryton al that his felawe had gyuen to hym sayd that he loued more parfytelye by cause that whan he ouersawe his book he remembred the fayre yeftes whyche his felawe had gyuen to hym the which yeftes were cause that he neuer departed from the frendshyp and loue of his felawe the other answerd that he said well but yet sayd he I haue better cause than thou hast For I â—â—oke wythin my book wherin I haue wryton the yeftes whiche I haue gyuen to the to the ende that they be cause to holde the euer in parfyte loue and frendshyy the whiche two felawes of theyr questyon made Iuge a sage and wyse prophete whiche Iuged that he loued more parfyte whyche dyd write that that he gafe to hys felawe Morally to speke our Lord hath gyuen to vs many yeftes not for to reproche them vnto vs but to th ende that be lose vs not lyghtelye he writeth and entreth them in to his book that is to wete within his thouÈt for yf we leue hym not he shal not leue vs Item at the other syde we ought to wryte within our consciences the yeftes and benefaytes which he gyueth to vs hath gyuen to studye rede them often to th ende that we may haue his glorye and benediccion at the ende of our dayes Litem inferre caue cuÌ„ quo tibi graÌ„ iuncta est Ira odium generat concordia nutrit amorem THou oughtest not to take noyse ne debate wyth hym Whiche thou louest of whom thou arte in grace Ne also wyth none other persone for yre hate engâ—â—dren many Inconuenyentes dyscencions but concorde and pees engendreth loue and dyleccion after ryght canon men ought to flee eschewe noyses brawlyng for fyue causes the first is by cause that he whyche gladly taketh noyse and debate is customed to be arrogaunte and despytous The Second by cause that he is acustomed to be a flaterer The thyrd by cause that he is acustomed to be false and traytour the fourth by cause that he is acustomed to be false and ful of chalenge The fyfthe bycause that he is acustomed to dyspreyse gladly and to make noyse and debate Seruorum ob culpam cum te dolor vrget in iram Ipse tibi moderare tuis vt parcere possis THou oughtest not to correcte and chastyse thy seruauÌ„tes whan thou arte wrothe and fylled of yre 〈◊〉 be it that they be gylty and culpable but thou oughtest to forbere and attempre thy self vnto the tyme that thyn yre be passyd by cause that yf thou reprendred and chastysed them whan thou arte wrothe thou myghtest chastyse them wythoute mesure and dysordynatlye Therfore Seneques Wolde neuer chastyse hys seruauntes whan he was wrothe but helde the hande vpryghte vpon them wythouten smytyng vnto tyme that his yre and wrathe were gone and passed and sayd yf I chastysed them whan I am Wrothe I shold slee them but whan I haue attemperyd myn yre I chastyse them by mesure The wyse man sayth that he is a fole which sone Iugeth after hys yre and that he whiche can refrayne amodere hys yre is ryght sage and wyse Que superare potes nondum vince ferendo Maxima etenim morum est semper paciencia virtus THou oughtest to forbere
he oughte not to haue passed thorugh hit but ought to haue passed by the ryght waye or ellis by the myddel waye And thus hit apperith that the deuyne prescyence of god bereth ne wytholdeth none of the thynges that are for to come and of whyche men haue lyberalle and free wylle for to doo theym or not Item there been somme prophetes whiche sayen that the man whyche is borne in a good planette or sygne shal be wel fortuned and yf he be borne in an euyl planette he shal be euyl fortuned Thys errour repreueth saynt gregory in his omâ—â—ye and sayth that many ben borne in thys worlde in one lyke sygne and planette and in one lyke poynte of the whyche somme ben kynges or dukes and the other are puttyers and ryght wycked and euyl To thys answeren the sayd prophetes and sayen that the poynte is passed in a twynklyng of an eye Saynt gregory sayth and answereth that how be it that hit be soo that the poynte is passed in a twynklyng of an eye Neuerthelesse it is vnpossyble to be borne in the same poynte and wythin so shorte a space of tyme For men seen by experyence that whanne a chylde is to be borne many poyntes may passe or he be borne Therfore sayth saynt gregory that thys may not be trewe For yf the constellacyon were nedeful cause to haue weâ—â— or euyl or to be dampned or saued the man myghte escuse hym self of his synne before god sayeng Syr creatour or maker of al thynges ye haue gyuen to the same planette on the whiche I was borne suche a propretee that she hath constreyned me for to do suche a synne to the whiche I may not resyste And as sayth saynt austyn synne is wylleful For that whiche is doon ageynste his wylle and by force is not synne Wherfore me semeth that I oughte for to be escused of the synne whyche I haue doon ageynste myn owne wylle and by the Influence of the sygne and planette on whiche I am borne the whyche constreyneth me for to do alle that I doo Thys oppynyon and errour is the werste of alle the other beforesayd For yf hit were so that al thynges were ordeyned of god that hit myght none otherwyse be hit shold folowe therof many Inconuenyentes Fyrst by cause that synne sholÌ„d not be synne for hys synne by the ordenaunce of god were thenne nedeful and necessarye thynge and thus god shold haue no cause for to punysshe the synnars Item also wele were not wele Item god shold haue no Iustyce for hit shold be quenchyd and sette as nought by cause that there shold be neyther paradyse nor helle Item men shold not retche of no temporalle thynge ne shold haue no nede to laboure and cultyue the erthe Ne for to holde no fayres ne to make ony marchaundyses Ne also shold not nede to take no medecynes sythe that al were ordeyned and predestyned whan men shold deye Thus men myght saye that he whiche shold be dampned be deuyne predestynacyon myght not be saued in doyng after hys lyberalle arbytre and free wylle For alle shold be of nede and necessarye Linque metum leti naÌ„ stultum est tempore in omni Dum mortem metuis amittis gaudia vite THou oughtest to byleue and not to doubte alle onelye the bodely deth by cause that in al tymes is folye to doubte the dethe for whan thou doubtest the deth thou lesest the ioye of thy lyf neuerthelesse thou oughtest to doubte and often to thynke of the spyrytual dethe for foure reasons The fyrst is by cause that he whyche ofte thynketh on hit absteyneth hym of doyng euyl The second is by cause that men ben the more humble of herte The thyrd is to the ende that we thynke for to do wel The fourth is that thou desyrest the lyf mortal for to haue the lyf spyritual whiche is withoute ende An holy man requyred and prayed somtyme to our lord that he wold shewe to hym what thynge the dethe was the whyche herde a voys wythin a wood that was nye to his hermytage whyche voys called hym wherof he was moche abasshed Thenne he yede out of his hermytage and saw a wonder meruayllous beest whyche had the body of an asse legges and thyes of an herte feet of an hors and face of a lyon and had dyuers hornes and teeth of dyuers maners but alwayes it had a voys humayn to speke morally The condycyons beforesayd are the effectes and condycyons of the dethe by the body of the asse is vnderstonden that the dethe bereth al thynges as the asse doeth For she bereth the sowle to god yf she hath doon wel and yf she hath doon euyl she bereth hyr to the deuyl Item she bereth the body for to be eten of wormes and the rychesses vnto the parentes and frendes by the legges thyes of the herte thou oughtest to vnderstonde the lygâ—â—hnesse of the dethe for she lepeth oueralle swyftelye and lyghtlye for now she sleeth a man in bombardye And sone she sleeth another in fraunce for she lepeth and gooth lyghtelye thorugh alle londes and contrees of the world By the hors feet oughte thou to vnderstonde the remorse of conscyence For as the hors is a beest fyghtyng batayllous thus the dethe maketh the sowle to fyghte ageynste god by the remorse of conscyence yeldyng to god reason of alle that she dyd whan she was in hyr body by that she hath an heed of a lyon is to be vnderstonden that she doubteth none for lyke as the lyon doubteth neyther yonge nor olde ne sage noble nor ryche ne stronge nor prelate ne laye man Thus the dethe ne doubteth noo creature lyuyng by the dyuers maners of teeth that she hath thou oughtest to vnderstonde the dyuersyte of deyeng For the dethe sleeth by dyuers maners By the dyuers hornes thou oughtest to vnderstonde that â—â—she hurteth and smyteth alle wythoute sparyng of none as popes cardynalles emperours kynges dukes prynces and erles and generally alle them that ben borne of moder by that that she hath voyce of man thou oughtest to vnderstonde the decepcyon and falshede of the dethe For somtyme she maketh somme to deye in dede and somtyme she fayneth hir self to come and cometh not but sone after she cometh sodaynlye smytyng wherfore eueryone oughte alweyes to lyue wel to the ende that he may deye wel and wythoute doubte and spyrytuelly for men oughte to doubte the lyf spyrytuelle and not the lyf temporelle Iratus de le incetar contendere noli Impedit ira animum ne possis cernere verum THou oughtest not to take debate nor stryffe ageynste ony persone lyuyng of a thynge vncerteyne specially whan thou arte wrothe for yre empessheth the wytte and courage of the man in suche manere that he may ne can not Iuge nor see yf the thynge be trewe or not Therfore men oughte to enfourme fyrst hym self by good and rype delyberacyon or he moeuyth noyse or stryffe
faciunt stulti quos gloria vexat inanis tHou oughtest not to preyse ne to blame thy selfe in noo manere For thou oughtest to leue to other to preyse or blame the and not thy selfe For the foles ouerwenen and ful of vaynglorye preysen and glorefyen theym self of theyr owne faytes or dedes for thre reasons euydente none oughte not to preyse hym self ne wyllyng to be preysed of other The fyrst is lete hym consydere the tyme passed and he shal fynde that he hath doon many thynges of the whyche he oughte to be wooful and desplaysaunte The second is that yf he consydereth and ouerseeth the tyme whyche is to come he shal see many thynges of whiche he oughte to be doubtous The thyrd is yf he consydere the tyme presente he shal fynde wythin hym many vyces synnes and therfore none oughte not to desyre to haue preysyng ne to preyse hym self in thys world Litis preteriti noli maledicta referre Post inimicicias iram meminisse malorum est tHou oughtest to kepe thy pees of thy maledyccions or cursynges and stryues passed and gone and not to reherce ne telle them For thou oughtest to put them oute of thy mynde specyally whan thou hast made pees wyth hym to whome thou haddest debate and noyse For it is the dede of wycked and euyl folke for to remembre and to wythholde in his herte the hate and rancour of tyme passed Tullyus sayth that there nys no thynge so fowle ne so dyshoneste as for to make werre ageynste hym wyth whome men haue lÌ„yued longe wyth frendshyp in good pees and concorde Item in tyme passed whan Rome was paynym was a temple wythin Rome whyche was founded in the worshyp of the god of pees and of concorde wythin the whyche temple the god of concorde was sette in suche manere that alle the other ydolles and statues or ymages whyche were there had the face tourned toward the yate of the sayd temple And the god of concorde had the face tourned towarde the walle And was wryton before hym thys same worde Benefyce And behynde hym was wrypen yre in betokenynge that alle men that wyl make and haue pees concorde oughtest to put abacke yre and al the Iniuryes wyich haue ben doon to hym for otherwyse shold be taken from hym suche goodes that he shold haue acquyred and goten before Vtere quesitis modico cum sumptus habundat Labitur exiguo quod partum est temport longuo tHou oughtest to dyspende and to vse of thyn acquyred and goten thynges by mesure and attemperatly though thou haue of them grete habundaunce For men hath dyspended and consumed in lytel tyme that whiche men hath acquyred and spared wyth grete laboure peyne in a longe space of tyme Therfore sayth the decretalle that the lyuyng goten and acquyred by longe tyme is despended in a lytel space of tyme And therfore men oughte not to be ouermoche a nygarde ne ouermoche large in gyuyng there as no nede is for to gyue by cause that al thynges haue their tyme For there is tyme for to gyue and tyme for to wyth holde and to kepe his goodes Incipiens esto dum tempus postulat aut res Stulticiam similare loco prudencia suÌ„ma est tHou oughtest to be sage wyse to make the a fole or to dyssymylle folye in tyme in place whan the thynge requyreth it For it is souerayn prudence for to can dyssymule folye that is to wete for to feyne to be a fole in tyme place couenable for many one haue made and feyned to be a fole for many causes fyrst for teschewe offence humayn secondly for vaynglorye thyrdly for teschewe theyr persone of somme Inconuenyentes the fourth cause for to eschewe the deuyne offence of god Luxuriam fugito simul et vitare memento Crimen auaricie nam sunt contraria fame Hou oughtest to eschewe and to flee lecherye auaryce by cause that thy vyces and synnes are contrarye to good renommee for by lecherye men lesen theyr syluer and theyr substaunce men angre god and lesen theyr bodyes therof Therfore sayth galyen that man febleth and debylyteth more his body by losyng of a lytel of his semence or nature than to lose fourty tymes more of his blood For they that vsen moche wymmen lesen theyr colour and becomen sone olde and feble of body It is redde in the lyf of faders of an holy fader whyche had nourysshed a yonge chylde wythin his hermytage that was wythin a wode but whan thys chylde was come to age he was often tempted of the synne of lecherye of fayte or in dede he wolde retourne in to the world for to haue maryed hym wherof the holy fader was gretelye wrothe In so moche that by the space of two yere the sayd holy fader by good exhortacion kepte the sayd chylde fro the world but at the ende he sayd to the holy fader that he myght nomore endure and that it was force that he shold retourne in to the world To whome sayd the holy fader Sythe thou must retourne in to hyt thou shalte goo and shalte take a wyf For by maryage thou mayste doo thy sauemente but or thou goest hens I demauÌ„nde of the a yefte that is to wete that thou goo fyrste to the fontaygne whyche thou knowest that is wythin the foreste and there thou shalte faste fourty dayes prayeng our lord that he vouchesaufe to gyue to the a good wyf and of thys was the yonge man wel contente Thenne he took of breed as moche as mysteryd vnto hym and after wente to the fontaygne and whan he had fasted there by the space of twenty dayes as he was in oryson he beganne to fâ—â—le and smelle suche a wonder stenche soo grete and soo horryble that he myght not endure ne suffre hit thenne apperyd before hym a wonderful and foule woman ryghte olde that was scabbed and hyr nose droppyng from whyche came alle the sayd stynche she salewyd hym sayeng Allas where arte thou my dere frende I haue soughte the longe and neuer I coude fynde the tyl now alas sayd she I haue loued and desyred the more than alle the men of the world And thenne the yonge man answeryd vnto hyr O ryght fowle and stynkyng olde fylthe what demaundest thou I praye the derely that thou wylte lye wyth me To that worde sayd the yonge man fye fye and spytte in hyr face and sayd god forbede that I haue suche a loue or paramour so ful of ordure or fylthe so stynkyng and so fowle as thou arte and thenne he demaunded of hyr what she was and what was hir name I am sayd she lecherye It is now two yere passed that I began for to seche the that is to wete whan thou were fyrst tempted of lecherye Certeynlye sayd the yonge man yf I had knowen that the synne of lecherye had ben so fowle and so stynkyng I neuer shold haue
oughtest not to dyspeyre the for the thynges contrarye and aduerse that comen and may come to the for thou oughtest for to haue and to reteyne in thy selfe good and stedfast hope vnto the tyme of thy deth For euery man ought to haue good hope whan he is in the article of deth for to lyue eternally in the glorye of paradyse dyspeyre or wanhope is propyce and good to the enemye of helle and contrarye to al reason for the man that deyeth in dyspeyre shal neuer haue pardon nor remyssyon of hys synnes And thus though that thy werkys or dedes goo not after thy wylle and that fortune be contrarye to the thou oughtest not therfore to dyspeyre the but to haue good hope that god shal gyue to the ynough of goodes in tyme to come for tho that haue no fortune nor none aduersytees in thys worlde ben not belouyd of god Saynt ambrose on a tyme as he wente toward Rome he lodged hym wyth an hoost whyche was moche ryche to whome he demaunded of hys estate Whiche answerd that he was moche ryche and wel fortuned and that neuer he had had nonevnfortune nor dysplesure in thys world but euer had be in good prosperyte of body and of goodes and that he had lyued Worshypfully and that his goodes dyd encrece and multeplye dayly thynges come to hym at hys plesure and thenne whan saynt ambrose vnderstood thys he was moche abasshed and in grete doubte wherfore he anone sayd to hys seruauntes lete vs lyghtelye departe fro hens for god is not here and by aduenture ye myght be taken wyth hym in hys rychessys and synnes Thenne as they wente and were not yet ferre from the how 's of the sayd man the erthe claue in two and swalowed in the sayd ryche man his goodes his wyf and al hys meyne Thenne saynt ambrose torned hym and sayd loke my brethern how god pardonneth medefully to them to whom he sendeth and gyueth aduersite in thys world how he punyssheth cruelly them to whome he gyueth none aduersyte but al prosperyte and it is sayd that there is as yet in the same place a pytte in mynde and remembraunce of the sayd myracle and ensaumple Rem tibi quam noscis aptam dimittere noli Fronte capillata post hec occasio calua est tHou oughtest not to leue the thynge whyche thou knowest of presente and for tyme to come prouffytable and necessarye specyally whan fortune is vnto the fauourable and good and whan thou arte in good prosperyte for after thys good fortune whyche thou sholdest leue and forsake myghte come vnto the another euyl fortune aduerse contrarye to the by thencheson of whyche thou myght be despoyled of al thy goodes wherfore thou sholdest neuer recouer that that thou leftest and forsook For the comyn prouerbe sayth that men oughte neuer to put at theyr feet that whyche they holde wyth theyr handes Lucan sayth that alle delayeng and neclygence oughte to be sette a parte For neglygence letteth euer al thynges whyche one may haue forthwyth yf he leue hem not by neglygence and sayth yet that al that thou mayst do this day thou oughtest not to abyde vnto the nexte morne for to do hit for whan the man is in his good fortune and prosperyte he acquyreth many frendes Therfore sayth the wyse man whan thou shalte be ryche and wel fortuned thou shalte haue many frendes but whan fortune shal be contrarye to the thou shalt be lefte allone Quod sequitur specta quod que innuet ante videto Illum imitare deum qui ê‘tem spectat vtramque tHou oughtest to thynke and to take hede to the thynges presente passed and to come for thou oughtest for to folowe hym that beholdeth bothe one other partye that is to wete the thynges presente passed and yet to come Saynt austyn sayth as in the persone of god o thou man yf thou dysplesest knowest thy self thou sholdest plese me but by cause that now thou wylte not loke ne knowe thy self thou pleasest the dyspleasest me for the tyme shall come in whyche thou shalte dysplease thy self and me also that is to wete whan thou shalte be Iuged of me of thy self also for thy synnes whan thou shalte brenne in the fyre of helle Seneques sayth that the wyse man and prudente ought to dyspose and to ordeyne of thre tymes for he oughte to ordeyne of the tyme presente and to take hede on the tyme whyche is to come to haue in his mynde the tyme passed for ellys he shold not goo wel Forcius vt valeas interdum parcior esto Pauca voluptati debentur plura saluti tHou oughtest to be temperate and mesured in alle thynges to the ende that thou be more stronge bothe of body of sowle for to resiste the vyces synnes for a lytel thynge thou oughtest to do for thy delyte and plesure that is to wete lytel drynke and lytel mete and to be selde lecherous and auaricious by cause that alle excesse ben contrarye to the saluacion of thy sowle but thou oughtest to do many thynges for thou oughtest to be ware and to tempere thy self of ouermoche mete drynke and to flee al worldly desyres and to do al thynges agreable and plesaunte to god Seneque sayth that by voluptees and excesse comyn foure euylles Fyrst by cause that excessys ben cause of many sekenessys bothe of body and of sowle and at the ende foloweth dethe The second is by cause that they lette and empesshen the man for to do his saluacyon The thyrd is by cause that by excesse men forgeten alle benefaytes or good dedes The iiij is for they leden the man in to the pytte of helle and to peyne eternal or wythoute ende Iudicium populi nuÌ„quaÌ„ contempseris vnus Nam nulli placeas duÌ„ vis contempnere multos tHou oughtest not to dyspreyse the Iugemente and sentence of many other whan they ben wyse prudente for thou mayst not ne oughtest not to plese to somme yf thou wylte dyspreyse gaynsaye and dysplease many other for yf thou gaynsayest dispreysest euery body thou sholdest be holden for a fole for he is wel presumtuous and cursyd of alle the world and reputed the moost fole of alle fooles that dyspreyseth alle men and that wyl not haue frendeshyp nor please no body but he hym self allone wyl by hys ouerwenyng retourne and dyspreyse the sentence of many wyse and prudente men Sic tibi precipue qd primum est cura salutis Tempora ne culpes cum sint tibi causa dolor tHou oughtest fyrst and pryncypally to thynke vpon the cure of the saluacion of bothe thy sowle and body for thou arte cause of thy sekenesse and not the tyme Therfore tho ben fooles that blamen and reprouen the tyme sayeng that the tyme is cause of theyr sekenesse of their fortune of theyr synne Item somme sayen the tyme is now euyl and peryllous certeynly they wote
thou selle al that thou hast in this world gyue hit for goddes sake to the poure membris of cryst Saynt austyn saith that the auarycyous may neuer haue no suffysaunce for the more that he hath the more he wyl haue he is neuer assured for he dredeth euer Saynt austyn sayth that the auarycyous doubten the foure elementes first they doubte the water to th ende that hit drowne not their marchaundyses Item they doubten the fyre lefte that hit brenne their howses possessyons thyrdly they doubten therthe to th ende that theyr fruytes perysshe not fourthly they doubten the wynde to th ende that by wyndes rayne they be not lette ne empesshed for to goo and doo theyr marchaundyses Item they doubten al persones leste that they shold stele their goodes but tho that haten the rychesses doubten no thynge saufe onelye god theyr creatour Commoda nature nullo tibi tempora deerunt Si contentus eo fueris quod postulat vsus tHou oughtest to be contente of the goodes prouffytes that nature vsaunce of tyme gyueth to the for yf thou be contente hast suffysaunce the goodes and prouffytes of nature shal neuer faylle to the for thou oughtest not to requyre nor demaunde of god but that whiche is vtyle and prouffytable to the for to susteyne nature humayn Boece sayth that nature is contented of lytel Therfore we ought to desyre demaunde fyrst of god the goodes spiritual For he that hath the spyrytual goodes oughte to haue hope to byleue stedfastlye that he shal haue ynough of temporalle goodes For it is seen selde the Iuste to dekaye ne to haue nede in suche manere but that he hath euer good ynough for to fede and susteyne hys lyf naturalle Cum sis incautus nec rem racione gubernes Noli fortunam que non est dicere cecam tHou oughtest not to say that fortune is blynde whyche is no thynge but by cause that thou arte a fole euyl gouernest rewlest the for fortune is not blynde though the poetes sayen faynen hir to be blynde but as the wyse man sayth thou oughtest to haue in thy mynde pouerte in tyme of haboundaunce that is to wete whan thou arte ful ryche thou oughtest to kepe spare soÌ„me goodes for the tyme yet to come Boece de consolacyon sayth that fortune is noo thynge but that as the peple comyne ymagyne supposen for fortune is no thynge ellys but onely ymagynacion fantasye therfore Whan thou mysrewâ—â—est thy self thou oughtest not to say ne to calle fortune blynde nor euyl for she is noo thynge but ymagynacion and folysshe byleue Diglie denarium sed parce dilige formam Quam nemo sanctus nec honestus captat habere tHou oughtest to loue the money onelye for the fedyng susteynyng of thy lyf that is to wete moderatelye for to haue bye that whiche is necessarye for thy corporal lyf for no holy man nor Iuste ouÈt not to demaunde but onely that that is nedeful necessarye for his substaunce corporalle lyf not to do as these vserers whiche assemblen gadren these grete tresours wherof they make their goddes their ydolles for they truste more in their golÌ„de syluer than in god their maker For as saith the scrypture auaryce is none other thynge but seruyces worshyppynges of ydolles We reden of an auarycyous man whyche had moche golde syluer Whyche on a day toke his tresour and layed hit in the myddes of his chambre vpon a fayre clothe and called to hym his wyf and his sone and shewyd to them his tresour and after he made them to goo oute of the chambre and shette the dore but yis sone helde hym withoute at the dore loked thorugh a lytel hole in to the chambre sawe that his fader knelid before his tresoure worshypped hit sayeng ye be myn hope my glorye al my reffuge for I ne demaunde nor requyre helpe nor socour of none other god than of you the whiche man sayeng these wordes leyed hym doun al alonge on his tresour and emonge al the pyeces of golde he sawe one whyche was fayre and bryghte to whome he sayd thou arte moche fayre I suppose byleue that thou arte moche good for to ete the whiche took put hit in his mowthe and ete hyt yet ageyn he sawe another pyece of golde whiche was gretter fayrer than thother beforesayd he toke ete hit as he dyd the other Item he sawe another yet gretter than ony of them bothe beforesayd more fayrer which he supposed to haue swolowed as he dyd the other but by cause that it was ouer large thycke hit choked hym after was his sowle put buryed in helle was founde deed vpon his 〈◊〉 as a beest withoute fawte thus shal hit happen to al them whych louen their tresour more than god their creatour and more than their bodyes fowles Cum fuetis locuples corpus curare memento Eger diues habet nummos sed non habet seipsum tHou oughtest to medecyne doo to be medecyned thy body whan thou arte ryche myghty for to kepe thy body in good helthe for the ryche man hath his rychesses his siluer to his wylle whan it pleaseth hym but he hath not his body ne his helthe nor hym self at hys wylle We haue ensaumple of a ryche man whyche had leuer for to lese one of his eyen than for to gyue a floryn to a physycyen for to helpe hym of thother parte it is fouÌ„de that many one wold rather deye than they shold gyue one peny for the helthe of theyr bodyes for to medecyne them this is that the wyse man sayth yf thou arte euyl contrarye to thyn owne selfe how shalte thou be good toward the other straungers therfore hit apperyth clerely that the auarycyous hauen no charge ne retchen not of them self though they haue many of worldly rychesses Verbera cum tuleris discens aliquando magistri Fer patris imperium cum verbis exit in iram tHou oughtest to bere to suffre pacyently the correccion or chastysyng of thy maister yf thou wylt lerne wel semblably whan thy fader is angry thou oughtest to holde thy pees to answer humbly to do his commauÌ„dementes for by thy swete wordes and meke answer thou shalte pease his yre For the comyn prouerbe sayth that swete worde refrayneth grete yre thus yf thou hast somtyme suffred the betynges of thy mayster whan thou dyddest lerne semblably more stronge reason oughtest to suffre to bere the wordes of thy fader whan he is wrothe The phylosophre sayth that there ben thre persones to the whyche we maye not rendre ne yelde the goodes that they haue doon to vs Fyrst to god whyche hath gyuen to vs our beyng and sowle resonable and wytte the whyche we oughten to loue to doubte by cause