the chyldren of Israel were dyscomfyte by the phylistees in so moche that they bare a waye the arke of god but after the chyldren of Israel began to wepe faste therfor god gaf to them vyctorye as it apperith the first book of kynges the iiij vij chapitre therfor saith thobye that prayer is good whan it is accompanyed with fastyng we rede that esdras preched penaunce to the peple that wold demaunde pardon of god as it apperyth in the fourth chapitre of Esdâ—as we rede also how achab gate grace of god for to faste as it apperyth iu the second book of kynges the fyrst chapytre semblably we rede of the cyte of Nynyue the ij chapytre of Ionas By the whyche thynges it apperyth how we ought to lyue sobrely for to gete grace vertues for as Arystotle sayth in his xiij book of bestes It is not prouffytable thynge for one to fatte hym self For ouermoche fatte nes maketh a man sodeynly to deye as wytnesseth Constantyn whyche thynge is veray true not onely to the body but also the soule For glotonye fatteth a man and maketh hym to synne and fynably to deye euylly wherby it appereth how abstynence is canse of moche good ¶ Here foloweth the iiij vertu whiche is chastyte And fyrst how we ought to lyue chastly capitulo â—j â—En ought to lyue chastly For chastyte maketh a man to lyue lyke augellys and causeth theyr lyf honeste and therfor Dydymus sayd to Alexander that the peple of his contre lyueden chastly and not ouely by vertues but also by honneste But it is pyte of lecherye whyche is on thys day so comune and causeth peple to goo oute of the waye and to languysshe in synne and in dyssolute lyf Alas they ought to take hede to thauÌ„cyent peple And to this purpoos recouÌ„teth saynt Ierome in his book ayenst Ionynyen how Plato chaas for to dwelle in a vylage in the feldes named Achadenne whych was ferre fro Athenes and fro alle other cytees to thys ende that he myght esche we lecherye and lyue chastly And Terculyen recyteth how democryte pulled oute the eyen of his heed to th ende that he shold see noo wymmen the whyche he myght not byholde wythout synne wherby it apperyth that chasâ—yte ought to be had And also men ought tesche we wantown regardes and beholdynges therfor the pycâ—oryens of olde tyme chaas the desertes places solytarye for teschewe lecherye to th eÌ„de they shold not see the vanytees of the world And therfor sayth the gospel yf thyn eye is euyl or causeth the to do euyll thou oughtest to take hym out caste it a waye fro the. Alas worldly flesshly byholdynges regardes haue made of olde tyme many folkes to ouerthrowe Rede we not how the men in byholdyng the wymmen were moeued to lecherye therfor god punysshed them by Noes flode as it apperith the vi chapytre of genesis And the maistresse of Ioseph in beholdyng hym was moeued to synne SeÌ„blably dauyd in byholdyng a woman whiche wesshed hir self was moeued to lecherye for taccomplisshe his synne he slewe hyr husbond as it apperith in the ij book of kynges who deceyued holofernes but the beaulte of Iudyth as it apperith the xiij chapytre of Iudyth who deceyued the ij olde Iuges which desyred to haue susanne but their fals byholdynges as it apperith the iij chapytre of danyel wherfor it apperith that who that wyl lyue chastly he ought to torne his syght regarde fro wymmen whiche myÈt enclyne his wylle to synne therfor sayth quyâ—â—telyeÌ„ in his fyrst cause that al our lecherye is cause of our folyssh beholdyng regarde seneque in his book of remedyes saith that the eyen ben messagers of al vyces to this purpoos recouÌ„teth valere in hys fourth book how somtyme in rome was a ryght fayr yonge man named spurcyn the which for his beaulte the wymmen desyreden hym to synne but whan he apperceyued the cause he cutte made his vysage al foul lothely sayeng that he had leuer to be foul than by his beaulte he shold cause other to synne by this ensauÌ„ple ouÈt they to take hede that ben fayr semely More ouer the chastyte of the auÌ„cient peple is good to recouÌ„te to this purpoos saynt Austyn in his fyrst book of the cyte of god recyteth how marke surnamed marcelle was ryÈt chaste in dede whan he toke the cyte of Syracuse he fonde there many fayr wymmen wel arayed but he coÌ„manded to alle hys peple that none shold be so hardy to touche them For so to do it shold be ayenst thestate of good chyualrye ¶ And Valere in hys fourth book recounteth how Scypyon in the age of xxiiij yere toke the cyte of cartage And there was a ryÈt fayr mayde whyche was presented to hym to do wyth hys playsyr but he wold not For in so doyng it shold be shame to true chyualrye And therfore he made hyr to be delyuerd to hym that shold be hyr husbond whyche was prysonner and that neuer had touched hyr and by cause of the same fayr mayde he forgaf hym his raunson made hym free for certayn as me semeth thys was a feat of a noble knyght And for this cause fro thenne forthon he had alwaye the grace of the world of al knyghtes but thus do not now the nobles of this preseÌ„t tyme. the which wene they haue doon a fayr a grete feat whan they haue rauysshed defouled a fayr mayden but in my Iugement it is a vyle foul feat of a knyght They ought to remembre of Incresse the myrrour of al chastyte of whom recounteth Valere in his vj book How tarquyn the sone of Tarquyn the proude toke by force the sayd lucresse accomplisshed his foul wylle the whiche lucresse on the morn called to hyr alle hir frendes recounted to them the vylanye that was doon to hyr tofore them she slewe hyr self by cause therof Tarquyn loste hys seignorye theÌ„ne cessed theÌ„perours at rome for the romayns sayden that they had noo nede of a lord that made suche oult rages wel it is trouth that of this synne been cause bawdes bothe men wymmen the whyche estudye bothe nyght day how they may make treate to cause other to do as they doo or haue doon in tyme passed the whyche resemble to wymmen of duche londe of whome Valere recounteth in the book afore sayd how they prayeden Marius that he wold gyue to them leue for to goo speke to the maydens that serueden the goddesse vesta they made them stronge to make them enclyne consente to the synne of lecherye but by cause that they faylled of theyr entente as despayred they henge al them self And in trouthe that is the salayre that bylongeth to suche people How lecherye causeth many euylles to happene capo. xij â—Echerye is enemye to
al vertues to al good therfor sayth boece in his book of consolacion that he is happy that lyueth without lecherye for lecherye is a swete maladye bryngeth a man to deth wythoute apperceyuyng as wytnesseth valere in his iiij book whiche recyteth how Sophonydes in his olde age sayd to one whiche demauÌ„ded hym yf he were ony thyng lecherous he ansuerd I praye the speke to me of other thynges for me semeth that I haue had grete vyctorye whan I may eschewe lecherye by olde age for by lecherye alle euilles comen to a creature al good thynges ben therby forgoten Alas what was cause of the destruction of the peple of sychem was it not the deuiolacion of dyna doughter of Iacob the whiche wold goo see the daunces she was rauysshed as it apperith in the book of genesis the xxiiij chapytre we rede also how lx M. were slayn by cause of the lechery coÌ„mysed in the wyf of the leuyte as it is wryton the xx chapytre of IudicuÌ„ Amon was slayn of absalon his brother by cause he had defoylled thamar his suster as it apperiâ—h the ij book of kynges the xj chapytre Abuer for his lecherye knewe the concubines of his fader ysboseth but sone after they were bothe slayn as it is wryton the ij book of kynges the iij and iiij chapytre what was cause of Noes flode but lecherye what was cause of the destruction of sodome gomorre but vnnatural lecherye as it is wryton in the book of genesis who caused Ioseph to be enprisoned but the lecherye of his maistresse therfor he is wyse that escheweth this synne For who that wyl lyue chastly he ought tesche we the companye of wymmen consydere that by wymmeÌ„ were deceyued the wyse salamon the strong saÌ„pson the grete holofernes the prophete dauid the phylosophre arystotle the poete virgyle many other wyse men therfor I wyl no more blame the wymmen than the men but for thys I wyl say who wyl be chaste ouÈt teschewe the companye of wymmen For for to synne nature is sone enclyned lyÈtly accorded for teschewe fulgence enseigneth techeth vs in the ij book of his micrologies in sayeng that lecherye is moche foul aboue other dyshoneste is not aduenauÌ„t to a creature that wyl haue honour worshyp And certaynly Scipion the noble knyght hated so moche this synne that he deffended in hâ—â— contre bordellis al dyshonest places But it is grete pyte that now al the world is ful of places of suche vsages and yonge and olde peple the moâ—t parte gyue them comunely to lecherye but they ought to consydere this whiche Ouyde sayth in hys vij book of methamorphoseos whiche sayth that lecherye maketh a man to brenne in hym self the versyfyour saith that the loue of a woman affeblyssheth the body mynyssheth the rychesses maketh a fayr man to become foule atte last bryngeth a man to nought And saynt Iherome in his boke ayenst Ionynyan sayth the loue of a woman maketh a man to forgete reason to become a fole it letteth and hurteth good couÌ„ceyl wyl not suffre a man to studye maketh hym to thynke al folye by suche loue a man troubleth hym self atte last hateth hys body his lyf and seneke in his declaraâ—ons in his first book sayth that it is an hard deth that lecherye procureth for lecherye maketh to lese tyme-honour al goodes therfor in his xxiiij epystle to lucylle sayth kepe the wel that lecherye be not in the for a lecherous man is as a thyng al loste certaynly in olde tyme the lecherous peple were gretely pugnyssâ—xd For as recyteth valere in his vj book a man that of olde tyme mysdyde in his manage ought to lose his eyen aftâ—r the olde lawe a woman shold be stoned to deth wherfore it apperith that this synne was ryght dysplaysaunt vnto them of auncient tyme for of it cometh many euylles and harmes as it is tofore sayd ¶ Here foloweth the v vertue that is to wete benyuolence and is ayenst the synne of enuye capitulo xiij EMonge al other synnes the leste excusable is the synne of enuye by cause she hath noo cause of her malyce in so moche the body and of the soule and the man is not worthy to lyue the whyche by necligence slepeth in his synne dyeth in pouerte for not wythstondyng that pouerte is good whan it is 〈◊〉 luntarye Neuertheles he is moche to be repreued the whyche by his slouthe neclygence is poure and myserable by whyche it apperyth that dyligence is moche to be preysed that remembreth bothe the body and the soule and therfore sayth the prophete I haue slepte after I am awaked by whyche he gyueth vs to vnderstonde how we ouÈt to be dyligent awake our self for to prouffyte in wele And therfore the appostle in wrytyng to Thimothee sayth Awake thy sâ—lf that slepest god shal enlnmyne the wyth his grace For for the slepars them that ben necligent is not heuene oâ—deyned but for them that ben dyligent for to doo wel as longe as they lyue in thys present world And to this dyligence ought moche 〈◊〉 vs many auncyent hystoryes by the whyche it appereth how neclygence hath be cause of many euylles Inconuements Rede we not how dauid was in his how 's ydle and thenne he was tempted of the synne of lecherye in so moche that he accomplysshed a ryght gâ—te dyshonour as it apperyth the ij book of kynges the v chapyâ—re and therfor sayth Ouyde in his first book of remedye that ydlenes neclygence ben the nouâ—ces of the synne of lecherye And quyntylien sayth that synne naturelly coÌ„mauÌ„deth a man to be ydle And therfor Chaton sayd resonably to hys sone kepe the wel that thou be not necligent ne slepye For longe reste nouryssheth synne vyces And to thys purpoos we haue many â—ystoryes how in slepyng many euylles ben happed Rede we not how Thobie in slepyng waâ— blynde loste his syght as it apperith the second chapitre of Thobye ysboseth lost his â—â—yame in slepyng as it apperyth the ij book of kynges the iiij chapytre Sampson in slepyng in the lawe of his wyf lost his heere 's taken enchayned and fynably loste his lyf as it appereth the xvj chapytre of IudicuÌ„ ¶ And therfore sayth the wyse man iu his vj chapytre Thou Neclygent awake the. for thou mayst not longe slepe as who sayd the lyf is shorte And therfore we rede how Iacob repreued his chyldren of neclygence as it apperyth the xxiiij chapitre of genesis And our sauyour Ihesu cryst repreuyd hys dyscyples of necligence in sayeng ye haue not mowe wake an hour with me as sayth saynt Mathew in his xxviij chapytre by whiche it appereth how necligence is moche to be repreuyd To this purpoos we rede how they that sewe the good seed by gonnen to slepe And thenne
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
thyng but drynke and the sauf a lytyl whyle they be in ydlenes and in playes dyssolute and therfore Socrates the philosophre despysed the lyf of the peple of the courte and of alle them that folowe the halles And grete dyners To whome speketh Seneke in one his epystle O ye myserable people that doo noâ—e other thyng but drynke and et â–ª hit is domage that ye haue soule and vnderstondyng syth that ye onely thynke on your body And for somoche vyrgyle in his fyrst boke of Enâ—ydos repreueth dydo by cause she held her longe atte dyner what shal we saye of them â—heneÌ„ of whome ysaye saith in his vij chapyter The whyche haue not leyzer to slepe by cause they wold ryse erly in the morn for to make them self dronke They be lyke to them of whome seneke speketh in his lxxxxvij epystle the whyche â—aâ— nyght drynke alleway and ete sauf a lytyl whyle that they slepe And it is good to wete that theÌ„ne they dreme that they drynke aud ete For gladly men dreme of that whyche they doo by daye Thenne ought the prynces to flee and eschewe glotonnye and ought to haue in theyr court mesure ordynannce and alle honneste But thou shalt fynde there now none ordre but fylthe and foule table clothes And meÌ„ whiche saye them self to be honeste but they renne to the table shouyng And puttyng away eche other And they resemble not men but hogges and swyne goyng to theyr trough in foule etyng there shal thou here noo word spoken of god ne saye noo graces ne benedicte â–ª but dyssolute wordes othes sweryng all dyshoneste shal thou there see regnyng â–ª yf thys were in warre it shold not be ouer grete meruaylle Bu in tyme of peas to mayntene suche a lyf it is not a lyf but it is deth and right glotonnye the whiche engendreth lecherye lyke as sayth valere And also experyence sheweth the same the whyche ys ryght eâ—yl syttyng in prynces geuerally in alle chynalrye And as to me Irepute Impossyble that a man lecherous ameroâ— folyssly of wymmen may be wyse aud kuyghtly â—ecounteth not vegece in his iij boke of Chyualrye how the noble knyght scipion thaffrycanut wolde neuer abuse hym self with wymmen how fayr so euer they were as it apperith of the fayr mayde whiche he refused and restored her to her hustoÌ„ de we rede also how Octauiau seeyng Cleopater a right fayr â—irgyne how be it that he was somwhat enclyned to her loue â—euertheles he wold in no wise abuse her lykeas policrate saâ—th in his iij boke the vij chapytre Semblably we rede how hanybal Gayus Iulius Cezar and Cathon lyuedeu right sobrely and chastly as it apperyth in the v boke of policrate the vj chapytre â–ª Thus thenne ought the prynces to consydere ho w that folyssh loue of wymmen destroyed the strengthe of Sampson The wytte of Salamon the bounte of Dauid â–ª And therfore may neuer prynce longe endure that setteth alle his entencoÌ„n to lecherye lyke as saith seynt Ierome in his xxxiiij epistle And to thys purpos Egesippâ— in his fyrst boke in spekyng of one named Antonye sayd to themperonr knowe thou that Antonye is vaynquysshid â–ª but that is not by the. but this hath doon Cleopatre whome he hath so folysshly loued For he had leuer be vaynqnysshid with her than to vaynquysshâ— without her Thenne ought eâ—y Chyualroâ— man to take hede and see wel to that he be not lost by lecherye Trouth it is that be nameth hym self Amorous But whan I adnyse me wel he may be named maleuroâ— that is vnhappy For it is grete myserye for to haue thought to mayntene a woman For theÌ„ne his hody he destroyeth his strengthe perysshith his syght wasteth hâ—s wytte mynyssheth his lyf shorteth his helthe enpeyreth And his courage for to doo well gooth away aud his good fame renomee And whan he weneth to be happy by cause he hath founde a fayr woman than he hath loâ— hym self by cause of his inordynat loue whiche is that he loueth the woman more than hym self And so it happeth ofte that he is moche deceyued whan he weneth to be byloued singulerly that is to wete be that maynteneth dyuerse and many wymmen For he ought to knowe that neuer woman loued snche a man longe how wel that she sheweth semblaÌ„nt for to loue hym but her hope is for to haue his gold and his syluer I put caas that it were otherwyse And that ther were loue bytwene bothe partyes yet may none otherwyse be 〈…〉 right vnhappy the whiche for loue of the 〈…〉 leueth thestaâ—e 〈…〉 by what moyâ—n his auncetres haâ—e conquerd theyr goodes â—ud honours ¶ How the prynces ought to employe and dispose 〈◊〉 â—elf capâ— viâ— THe Prynces ought to be example of honour And of good lyf to employe dispose them self in good werâ—es and feates for to be cause that theyr snbgettis doo semblably And it is a grete shame yf a prynce that shold be a capytayne of knyghtes be callyd a player of dyse euery knyght ought to knowe that by playeng of dyse or other games semblable may nothyng be goten ryghtfuly ne Iustely but all that is goten by that moyeÌ„ is to the dampnacoÌ„n of his soule hurtyng of his couscyence By suche games the name of god is sworn and forsworn despysed A man loseth his tyme and his reste ofte And whan he shold thynke how he shold gouuerne his people than he studyeth to begyle his felawe and wynne his money And to this purpoos we rede in polycrate how a knyght named Clysson Arryued in the contrey of Corynthe for to treate allyaÌ„nce with the lordes of the contrey the whyche he fonde playeng atte dyse he thys seeyng departed sayde he wold haue none allyaÌ„uce with players of dyse For players of dyse beÌ„ coÌ„ynly light iÌ„ courageÌ„ chaÌ„nge ofte theyr purpoos as dooth the fortuÌ„e of dyse â–ª ben redy for 〈◊〉 promyse to swere also beÌ„ ful of couetyse and by consequent ben enclyned to rapyne and thefte And therfore saith seueâ—â— in his prouerbes that he that knoweth moste of suche playes knoweth most of euyll As who shold saye that in suche games is no thyng but euyll And synne TheÌ„ne is it a grete â—ame tath chyualrye be euployed in suche games For such â—â—ayes make a man to lese his 〈…〉 and cousentyng For I put â—aas that whiche they haue beâ—n â—â—â—fte Neuertheles alle they that playe for auarice and couâ—â— se ben in theyr herte Rauynous And therfore seynt Ausâ—â— sayth in his iiij boke of the cyte of god the xvj chapitre how wyse womaÌ„ dremed that it shold be good to forbede and deâ—â— de alle the games and playes that ben in prâ—uidyce of the â—â—myn wele But I wyl not saye but that the prynces and 〈◊〉 knyghtes may playe And dysporte them with somme hoâ— playe For as seneque saith in his boke of
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„
semeth it is nothing aduenanÌ„t ne apperteyneth not to a synful creature to haue a sep ulture so curyous ne soo enhannced as many men haue For I suppose that it is more to theyr dampnacoÌ„n than to thyr saluacoÌ„n Alle way I say not but thou mayst in somme maner ordeyne for thy self a sepulture acordyng to the seate that it apâ—â—teyneth to the But kepe the well that thou therin take no pryde For more syttyng shold it be that suche goodes were employed to shryne the bodyes of sayntes the whiche thou hast employed to a sepulture for the whiche art a syancer and vnworthy to be enhaunsed aboue therthe halowed And to this purpos speketh saynt Anstyn in his boke of them that be passed out of this world How the gloryous sayntes of the heuene hane not retched of theyr sepultures For somÌ„e haue be brent somÌ„e drowned other byheded and other delyuerd to houndes and to beestis And certaynly the sepulture serued more to disporte of them that lyue than it dooth to the preysyng of god reproufyt of theÌ„ that be deed lyke as witnesseth saynt austyn m his boke of the cyte of god the xi ij chapytre And to the same purpoos we rede in the second boke of vicas patram how som tyme a good man sawe an euyl man moche honourably buryed and had a right curyoâ— sepulture And he sa we a good man throwen in to the felde and eten of bestes wherfor this sayd good man was angry TheÌ„ne an angel aperid to this man that was angry sayd to hym My frende be nothyng angry For the curyous sepulture is for payment of the euyl man yf he haue in his lyuyng doon ony good But the good man whiche was eten of the houndes is hoolly rewarded in heuene by whiche it apperith that the curyosite of seputures is not prouffytable certaynly we rede how dyogenes commaÌ„ded that after his deth his body shold be delyuerd to the byrdes aud to bestes to ete And whan it was demanded the reason wherfore he ansuerde that the bestes after his deth shold doo to hym none harme thaugh they tare despieced all his body And it sholde doo grete good to the bestes to take of hym theyr nature it is better so to doo than do putte it in therthe for to rote Also Tullius recouÌ„teth in his fyrst boke of questions tul enlanes And semblably he recyteth how one demanded a philosophre named Azagouas in what place he wold that his body shold be buryed The whyche ansuerd that he was coÌ„tent of alle the places of the world we rede also how a tryanÌ„t menaced a philosopher named theodre that he wolde delyuer his body to the bestes the whiche ansuerd that after his deth he retched nothyng of ony sepulcre ne of suche vanytes As seneke recounteth the xviij chapytre of the boke of tranquylite of courage And pompeius in his iij boke recyteth how the kyng lirâ—irgis comaÌ„nded that after his deth he shold be throwen in to the see Aunciently also many men wolde that theyr bodyes shold be eten And certaynly seynt Ierome in his boke ayenst Ionynyen recyteth how the people callyd messagiers had a custome to ete theyr parents For it was better as they sayde that they shold ete them than the wormes And how be it that it is a cuyl oppynyon Neuertheles by the thynges abouesayd it appierith how the auÌ„cyent people were nothyng curyous of theyr sepultures trouthe it is a thyng resonable for to requyre that is body be burryed in plaee halowed For somtyme the prayers that be sayd in halowed places ben right prouffytable And to this purpoos saynt Austyn in his boke of them that be passed out of this world recyteth how a good woman dyde do burye her sone in the chyrche of a martyr in hope that the presence of the martyr shal be moche prouffytable to the soule of her sone And in dede by the prayers of the martyr his soule was moche alledged of his payne and was anone saued As fyuably was shewede to the sayd good woman By whiche it apperith that how be it that curiosyte of sepulture be but lytyl necessarye Neuertheles halowed place is for to be demauÌ„ded resonable And therfore somÌ„e auÌ„cyents were moche dylygent for to be buryed in place resonable Rede we not how Abraham right diligeÌ„tly bought a felde for to burye therin his wyf For he wold not that she were buryed in ony erthe but in his owen as it apperith the xxij chapytre of genesis And Iacob requyred his sone Ioseph that he myght be buryed with his parents as it apperith the xliiij chapytre of genesis And of Moyses we rede how whan he passed out of egypte he transported the bones of Ioseph in to the londe of promyssson for to leye them with his parents as it apperith in Exode the xiiij chapytre knowe thou that not onely thou oughtest to thynke of thy sepulture but also it is a thyng moche resonable for to burye the bodyes of the poure people herof we rede how the anÌ„gel moche recomÌ„ended thobye by cause he was so moche dylygent for to burye and brynge in erthe the bodyes of the deed people as it apperith in the fyrst and second chapytres of his boke And semblably ought moche to be preysed Ioseph a Nychodemus whiche were dylygent for to burye the body of IhuÌ„ cryste as it apperith the xxvij chapytre of seynt Mathew by whiche thynges thou mayst wel apperceyue how for to burye other thou oughtest to be right dylygent and attendanÌ„t But of thyn owne sepulture thou oughtest to take lytyl hede and not be curyous ¶ How a persone ought to thynke on the day of dome cap.o. vij Yf thou thynke on the Iugement fynall thou shalt be moche afferd for to dod euyl as it is shewede to vs by experyence of moche people that lefte to doo euyl for free of Iustyce And yf thou demaÌ„nde of me whan shal be the day of Ingement I ansuere to the as doth seynt Austyn in his sermon that he made of the Innocentes the whiche ansuerth to the same questyoÌ„ sayengthat the day of dome shal be as who saith now or anon For as thappostle sayth in a moment and at one stroke shal thangel sowne the trompe and alle shal aryse come to the IugemeÌ„t There shal be moche abasshed they that shal be in synne For nothyng shal auaylle theÌ„ne to wepe ne none shal mowe doo thyng that may ê“uffyte to his saluacoÌ„n The prayers of sayntes shal not theÌ„ne mowe helpe the. therfore thou oughtest whylest thou here lyuest wysely to aduyse the for theÌ„ne thou shalt see thy fayt thy senteÌ„ce to fore thyn eyen there shal be thyn enymyes that shal accnse the shal demaÌ„nde the. To whom thou shalt be delyuerd without remyssion for eâ— more And hughe saith in his boke of the Arke of noe the viij chapytre that the elementes and alle creatures that haue don to the