The fyrst chapitre how the chyrche ought to be honoured and loued capitulo primo How prelates people ought to lyue chastly capo. ij How they ought to teche and gouerne theyr subgettis and to gyue almesses capitulo iij How men of the chyrche ouÈt to preche say trouthe cao. iiij How they ought testudye to lerne the holy scrypture v ¶ The thyrd book speketh of the lordes temporell Whyche ought to be pyetous and mercyful capitulo pumo How they ought to be of good lyf of good maners cao. ij How they ought not to be couetous ne auarcyous capo. iij How the prynces ought to kepe Iustyce mayntene it iiij How prynces ought to be debonayr and humble capo. v How they ought to be sobre and chaste capitulo vj wherin the prynces ought temploye them capo. vij How prynces ought to gouerne them capitulo viij ¶ The fourth book speketh Of the state of the comynalte of the people capitulo primo Of the state of pouerte whyche ought to be agreable capo. ij Of the state of olde age wherin a maÌ ouÈt to be vertuous iij Of the state of yonge peple how they shold gouerne them iiij Of the state of maryane how it ouÈt to be mayntened v How wymmen ought to be gouerned capitulo vi How virginite maydenhede ouÈt to be mayntened cao. vii Of the state of wymmen wydowes capitulo viij How seruauÌtes ouÈt to be mayntened in theyr seruyce ix How they that ben of euyl lyf dyen ylle capitulo x How fader moder ought to teche theyr chyldren capo. xj How chyldren owen obeyssauÌce honour to their parents xij Of the state of marchaunts capitulo xiij Of the state of pylgryms capitulo xiiij How dedely synnes desyren deth capitulo xv ¶ The fyfthe book speketh wherfor no man ought to gloryfye hym self Fyrst how the lyf is short and lastyth but a whyle capo. j How this present lyf ought lytel to be praysed capo. ij How no man ought to doubte ne fere deth capo. iij Of ensamples by whyche it ought not to be doubted capo. iiij How to thynke on deth is a thyng moche prouffytable cao. v How none ought to be curyous of hys sepulture capo. vj The last chappytre speketh how a man ought to thynke on the last Iugement and day of dome capitulo vij ¶ Explicit tabula ¶ The fyrst partye of thys book wherof the fyrst chapytre speketh of Pryde Capitulo primo Every proud persone wold compare hym self to god in so moche as they gloryfye them self in the goodes that they haue Of whyche thynges the glorye is due pryncypally to god ¶ And it is a grete abusion whan the creature taketh pride in hym self for the goodes that god hath sent hym for whyche goodes he ought to be the more humble toward god and the better to knowe and to serue hym deuoutly Therfor sayth the prophete that god resysteth ayeÌst the proude folke whyche ben fallen vylaynsly Emonge whome the fyrst was lucyfer whiche for his pryde fyl fro heuen to helle alle they that consented to his synne Semblably our fyrst fader Adam for the mesprysion of disobeyssauÌce to god and obeyed to the serpent sayeng that he shold be as god ete of the fruyte whyche was to hym foâboden therfore he was put oute of paradys as it apperyth in the book of genesis Furthermore Agar the chamberyer of sara was ryght proud ayenst hyr maystresse by cause of a chylde that she had by Abraham But fynably she was put oute for hyr pryde and hyr chylde also and nothyng was gyuen to hyr at departyng but a lytel brede water as it apperyth in the xvj chapytre of genesis ¶ Also we rede how the pryde of nembroth and of many other was a grete parte cause of many euyllis and of the deuysyon of the world as it apperyth in the book aforsayd For after Noes flood were the geants whyche by theyr pryde entreprysed the assault ayenst heuen edyffyed the toure of babylon And therfore they were deuyded in to many laÌgages in suche wyse that none vnderstode other as it apperith in the xi chapytre of genesis And as me semeth pryde sourdeth but onely of folye For who so wel knoweth hym self yf he be euyl he hath cause of grete humylyte For alle synne is shame and seruytude And yf he be good he hath cause also of grete humylite for the grace that god hath doon to hym in so moche that he is good agreable to god to haue humylite admonesteth vs the pnnycion that we rede of them that were proude for we rede how pharao was soo proude that he sayd he wyst not who was god of Israel that he sette nouÈt ne helde not of hym as it appereth in the v chapytre of exode but fynably he was punysshed drowned in the reed see all his Furthermore we rede how Amon for his pryde wold be honoured of alle men And was moche angry ayeÌst Mardocheê° a man so named by cause that he wold not worshyp hym But fynably the said amon was honged on a galowes whyche he had ordeyned made redy for to haue hanged oâ the sayd mardocheê° the chyldren of Israel as it appereth in the thyrd chapytre of hester Further more abymelech for his pride dyd to slee hym self for by cause that a woman had smyten hym he callyd one his squyer bad hym to slee hym to th ende that it be not sayd that a woman hath slayn hym as it apperyth in the ix chapytre of Iudyth Rede we not also how Balthasar was slayne for hys pryde ⪠And Nabugodonosor was cast doun fro his syege and torned in to a dombe beest as it apperith in the v chapytre of danyel Anthiochus also for his pryde was gretely punysshed of god smyton with a dysease of whiche he myght neuer be heled as it apperith in the second book of Machabees And generally al proude men atte last haue be ouerthrowen Rede we not how the pryde of Nychanor was descomfyt and brought to nought as it apperyth in the fyrst book of Machabees the viij chapytre ¶ And Absalon whyche wold haue taken the Royame fro his fader was he not vysaynously slayne as it apperith in the second book of kynges the xv chapytre who made Pheton to falle but hys pryde For he wold gouerne the carte ayenst the counceyl of hys fader Phebus And therfore he fylle dyshonourably as Ouyde recounteth in hys fyrst book of Methamorphaseos wherfore was the sone of Dedalus drowned but by cause he wold flee ouer hyghe ageynst the techyng of his fader as ouyde recouÌtrth dauid was gretely punysshed by cause that he nombred the peple which were subgette to hym as it apperith in the ij book of kynges in the xxiij chapytre Hewde also which was ryÈt proud was smyton of thangel as it appereth in the book of thactes of the appostles And
âth that on a tyme he sawe a poure man passyng by in his ââuerte moche Ioyously wherof he moche merueylled And ânne he sayd to his felaws Alas my frendes we laboure in âyn and in getyng richesses for to lyue surely and Ioyously or ye see this poureman whyche moche passeth vs. and is men longe sith to that we demande aud seche And this hiârye was to fore the conuersion of seynt Austyn Moreouer the holy scrypture thou shaÌlt fynde how Moyses kept sheep â it apperith the iij boke of Exode the prophete helye was so âure that he demaÌnded a lytil brede and water of a wydowe â it apperith in the thirde boke of kynghes And thappostles ânounced all And in dede seynt peter sayd of hym self that âhad neyther gold ne seluer And we rede of Saul that he ââepte the asses of his fader And dauid was a sheepherde and euertheles after they were kynges Thenne me semeth that âponerte euery man ought to haue good pacyenee and he is âoche ryche that lyueth in suffysauÌce that is to wete conteÌt âââh that he hath ¶ Of the state of old age and how men ought to be good retuoê° capitulo iij â AFter the age of a man he ought to be the more rype aduysed by thexperyences that he hath seen he ought to the more wyse of maners And therfore seneke in his ix âstle thankyd preysed his olde age by cause that therby he ãâã many euyllis synnes And saynt Ambrose in his fyrst ãâ¦ã for tensie we the same in the processe of theyr lyf For Senekââ saith in his boke of maners euery persone dooth that gladly that whiche he hath lerned to doo in his youtghe Aristotle ãâã his boke of Ethiques saith that it is a thynge naturel to take playfance delectacoÌn in that thynge the whiche he hath beaccustomed to doo in his chyldhode youghte therfore the wââse man ni the xj capytre of ecclesiastes speketh to a yong manâ saith thus youge man aduyse the to dyspose thy herbe in gooâ werkes For lyke as he ought no thyng to repe that hath no thyng soweÌ right so iÌ old age he shal fynde nothyng good bâ that he hath accustomed to doo in his yougthe And therfor ought the yonge people to kepe theÌ wel fro euyl companye to whiche is ofte cause of the destruction perdicoÌn of yonge folâke it is hard for a yong man to be good whaÌ he conuersed with people of enyl lyf And to this purpoos saith tulle in hiâ second boke of offyces that Chyldren ought to be nouryssheâ wyth good folke honeste And ought to duelle with them contynuelly And theÌne by cause of the good people he shal â ashamed for to doo euyll For they shal be a ferde for to be repreuyd consequently they shal be a shamed to be reprehended They also that haue the gouernaÌnce of the yong people oughâ not to cesse to reperue and chastyse them And theÌne is a maâ wel dysposed to receyue chastysement whan he is yong And not harded ne made tude to doo harme And therfore saynt Aââlme in his boke of symylitudes compareth Infancye or chyldehode to waxe whiche is softe is dysposed to receyue such prynte as men wyll The chylde also resembleth to the rode whan it boweth lyghtly it is wounden as men wylle TheÌne oweÌ the fader Moder to haue right grete aduys vpon the âânernaÌce of theyr chyldren as it shal be said here after The chââdren also owen to theyr parentes to theyr maistres to obeyâ in folowyug âsaac the whyche obeyed in suche wyse to his fader that he was all redy to receyue the deth at his comandemÌ as it apperith the xxij chapytre of genesis yet he was at thâ tyme of the age of xxxij yere And of dauid we rede how he was obeyssant to his fader as it apperith the fyrst boke of kynges And IhuÌ Cryste hym self in his yougth was obeyssaÌnt ãâã his parentes as saith seynt luc in his secund chapytre wel âs trouthe that many by cause of theyr yougthe wene to be excuâed of alle theyr euyllis that they doo the whyche ben moche deâeyued For syth they haue wytte and vnderstondyng they ben ãâã be repreuyd they shal be pugnysshid of god yf they doo duyâ uyll And herof we haue example of the sones of hely the âhiche were right greuously pugnysshyd by cause they lyueâen after theyr wylle in delyces as it apperith the first boke of âynges we rede also of the ij chyldren whiche god made to be âeuoured by the wulues by cause they soorned and mocqued ãâã prophete helyzee as it apperith the iiij boke of kynges Moreâuer the yonge people gloryfye them self in theyr beaulte why ãâã be moche deceyued For as Aristotle sayth yf a man had ãâã eyeu of a lyâx that he myght see thurgh his body he shold ãâã in hym self and in euery creature moche fylthe and ordnre And suche ther be that wene that they be right fayr And yf ââxy sawe them self they shold well knowe that they be right âull For they haue nothyng fayr sauf the skyn withoutforth âore ouer they gloryfye in theyr age haue hope for to lyue âonge and they consydere not that assone deyeth the yong man âs dooth the olde And that more is we see that the yong men eyen most comynly For they be more ful of oultrages sonâer falle in to the sekenesses of hasty deth And thus nature âath no certayn terme of lyuyng Therfore no yong man ne âoman ought not for hope of longe lyf to take ony hardyâes for to doo euyl For for to lyue or not to lyue the synne ââ uyl shal be pugnysshed And hope is cause ofte to lyue euyl in ãâã tyme of olde age âOf thestate of mariage how it ought to be goâÌned capo. v MAriage is ordeyned for to haue lygnage and for to loue eche other And therfor thappostle seynt poul in his fyâthe chapitre admonesteth the wedded men sayeng ye men loââ your wyues as IhuÌs Cryste loueth his chyrche And to this purpoos valere in his iiij boke the v chapytre recyteth how ãâã man named graceus lonyd his wyf named Corneylle ãâã moche that he wold deye for to gete the helthe of his wyf he ãâã counteth also how Cuplacius herd saye that his wyf waâdâed· And theÌne he smote hym self in the breste with a knyâ and requyred to be with her drowned or brente as at ãâã tyme was the custoÌme to doo whan the peple were deed Anâ how be it that noman ought so to doo Neuertheles by ãâã said hystoryes it appereth how men ought to loue theyr wyues· Semblably also the wymmen owen to loue theyr husâbondes And herof we haue example as valere recounteth ãâã his boke aforfaid how Iulia the doughter of Cezar seeyng ãâ¦ã of hir husbond spotted wyth blood was soo troubled that for sorowe and henynes her chyld that she
had withinÌ her bely was destroyed· For she had supposed that her husbond had ben deed or that he had receyued soÌme vylonnye whos name was Pompee the graÌut After he recyteth of the doughter of Cathon named Porcia seeyng her husbond brutns to bâ slayn she demaunded a knyf to slee her self also And by cause that none wold delyue to her no knyf she toke brennyng cooles and put them in her monthe ete them donÌ in suche wyse that she deyde by a right merueylloâ manere Semblably be recounteth of the wyf of kynge metridatus whyche folowed hym in alle places where he wente were it in bataylles or els where And certaynly she kytte of her heeris and arayed her lyke a man for to haue the better oportunyte for to folowe hym in alle places And how be it for to doo in lyke wyse it is noâ of congruyte ne of necessite yet by the said hystoryes it apperâââ how mariage ought to be had in grete loue And to the samâ purpoos recyteth valerius in his vj boke the vij chapitre ãâã âulpiâa a kepte her husbond in a lytyl place right secretely Not withstondyng she wyfâ wel that she shold be deed yf her husboÌd were founde with her whom they songht to put to deth And ât is good to knowe how in mariage after the doctours thâe âhynges ought to be that is to wete fayth loyalte lygnage âacrament By fayth and loyalte is gyuen to vnderstoÌde that neyther of the parties maryed ought not to trespace with his ââdy but to kepe it to his partye For as thapostle faith in ãâã fyrst epystle to the Corynthyeus the body of the man is by ângyng to the wyf And the body of the wyf to the man that âs to vnderstonde in mariage And as seynt Ambrose saith in âis exameron god made eue of the syde of Adam in signefyââce that in mariage a man and woman ought to be all one âody one self thyng And me semeth that the partye that forâayteth his maryage dooth a yenst the lawe of nature For âhe storke hath suche forfayture in abhomynacoÌn of storkes to ââee hym or her that so forfayteth lyke as Alexander recouÌteth in his boke of nature of byrdes And me semeth it is a grete abhomynacion to see in many maryages so lytyl fayth and loyalte as now is But I byleue that one of the causes emonge the other is that the maryage be not duely maad but for money or other euyl cause TheÌne it is noo merueylle that the maryage contynue not well syth the begynuyng therfor the kynge lygurgis wolde and ordeyued in his RoyaÌme that the virgynes and maydens shold be wedded without to haue gold or syluer to th ende that the maryage shold not be made by couetyse lyke as pompeus recyteth in his iij boke And valere in his vij boke the first chapytre recyteth how one demaÌnded som âym of a phylosopher named themystodes how and to whome ãâã shold marye his doughter that is to wete to a poure man ãâã to a ryche The whiche ansuerde that he ought not to demaÌnâe pouerte ne richesse but the bounte and the vertues of the mâÌâore ouer in maryage ther lyeth right grete aduys and not ââly for parentage but also for to Mayntene it And to this purpoos speketh Theofraste dystyple of Arystole in his boke that he made of maryage in whiche he saith that a maÌ ought more to beholde the bounte of the woman than the beaulte and yf thou demaÌnde whiche is better to take a fayr woman or a foule he ausuerde that it is an hard thyng to kepe a fayr woman the whiche many men desyre And it is a grete payne ââ loue the foule one whiche many despyse alleway yf she be good the goodnesse shal kepe her beaulte And yf she be not fayr ãâã is none hard thyng to loue her that is of right good wyll for naturally resonably more ought the bounte to be praysed thaâ the beaulte More ouer in maryage is moche to be suffred sinâgulerly yf bothe parties be not wyse For men ben ofte suspecyonnoâ of theyr wyues Therfore ought a woman to be syâple and good not onely of her body but also of her mayntââ and maners For in spekyng in beholdyng ne in conuersaââ she ought not doo ony thyng by whiche ony other myght thynke or Iuge in her ony euyll And it happeth ofte that by they folyssh mayntene and maners the wymÌen make theyr husâboudes to mysdeme and euyl of byleue Many also seeyng they manere folyssh suspcoÌnnoâ payne them self to deceyue thââ wenyng that they be of euyl disposicoÌn by cause of theyr wanââ and folysshe maner And oftyme it happeth that suche one â taken with her nette the whiche she neuer thought it shold haââ pen And alle this euyl cometh by the false semblaÌntes Anâ countenances that many wymÌen maken The men also tha purpose to marye oughten to aduyse and beholde the condycoâ of her that they desyre to haue to wyf But many ben deceyueâ by cause they take them in the age of xij yere or ther aboute anâ theÌne what they be noman may wete ne knowe For as ãâã prouerbe saith how seeth a chylde seeth no thyng Al 's in maryeng hym self one ought to here many speke For louâ and carnal affeceyon blyndeth the vnderstondyng and makeââ a man fauourable to Iuge whan he is surprysed of suche ãâã therfore a maÌ ought to byleue more another than hym so ¶ How the wymÌen ought to gouerne them self capo. vj A woman ought to haue resonably two condicoÌns that is to wyte shame of repreef and drede of disobeyeng of her partye For thenne a woman is loste dissolute whan she hath in her neyther drede ne shame And it is a thyng moche to be repreued to see wymÌen hardy dissolute and redy to doo many euyllis Snche ben they the whyche by theyr maners foule and dissolute and by theyr lecheroâ beholdynges drawe men to doo euyll of whome speketh seynt Ierome in his epystle Cviij And sayth that many wymÌen ben lyke to thydolles the whiche drawen the people of the world to the fende Semâlably ben they that poppe them self make them to seme fayr for to brynge other to synne And it is grete merueylle how they presume to deffeate and altere that whiche god hath made moche lewde is the woman the whiche weneth to make âer more fair than god hath made her And it is a grete presumpcoÌn to defface the paynture of god for to make the paynture as saith seynt Ambrose in his exameron to this purpoos Guyllem in the boke of his boke of the vnyuersal world recyteth how two wymÌen somtyme were riyht câryou se for to make them soo fayr and to kembe them soo it happed that the one deyde the whyche after apperyd to her felaw whaÌ she arayed and kembed her self and sayd to her my frende aduyse the For I am dampned for my curiosytees the
deuyll can not obeye ne haue loue ne charyte but the chyldreÌ of god ben of contrary condicoÌn And herof we haue an example of IhuÌ cryste of whome is wreton in the gospell of seynâ luc the second chapyter ¶ Erat autem subditâ illis That is to saye that IhuÌ cryst was subget to his parents ¶ Of thestate of Marchanntes capo. xiij â MArchaÌndyse ought faythfully to be gouerned mayntened withoute fraude withoute vsure For other wyse it is not marchandyse but it is deceyte· falshede euyll And therfore it is wreton in exode the xij chapytre ¶ Nec vsura opprimes proximuÌ tuuÌ that is to saye that noman ought to oppresse his neyghbour by vsure lyke sentence is wreton in leuiticuÌ the xxvj chapytre the êphete sayth that they shal be with hym that lene not theyr money to vsure and that loue trouthe that myssaye not of other that lyue withoute doyng euyl to other To this purpoos speketh seynt Ambrose in his in boke of offyces adressyth his wordes to marchanÌts sayeng wherfore conuertest thou thyn engyne to fraude wherfore desyrest thou hurâe to thyn neyhbours wherfore desyrest thou famyue or wherfore desyrest thou skarcete or wherfore espiest thou the tyme of derthe or scelerite certes thou sayst thou art subtyl thy self but this to doo or to desire is no subtyltââ but shrewdenes euyll And that whyche thou callest pourâeanÌce is fraude couetyse vsure More ouer seynt IohnÌ Grysostome vpon the gospel of seynt mathew in his vomelye saith that ther is no thyng more foul ne more cruel that is the vsurer the whiche secheth alleway hys owne prosperyte In thaduersyte of other And tullius in his first boke of questions tustulanes compareth the vsurer to the homycyde For lyke thomycyde taketh away the lyf So dooÌ the vsurers taken a way the substanÌce fro the poure people TheÌne ought the marchaÌntes to take more hede to faythfulnes trouthe than to habundaÌnce For the goodes euyl goten ben wytnesse of the perdycoÌn of the soule of hym that hath euyl goten them and it suffyseth not in marchandyse teschewe vsure but more ouer to mayntene trouthe in weyght in mesure and in alle other thynges that apperteynen to marchandyse For as the wyse man saith in his prouerbes the xx chapitre god hath in abhomynacyon euyl weyght balauÌces fraudously vsed Aud seynt Mathew in his gospel the vj chapytre sayth that god shall Iustefye the balauÌce the weyght deceyuable and them that ben ryche by theyr synnes lesynges And shal yeld therof reason AnÌd ther for it was comÌanded in the olde lawe as it is wreton in leuiticnÌ the xix chapitre that all marchandyse shold be made truly in weyght and in mesure busshels and quarters aud in alle other thinges semblably And euery marchant ought to knowe that by the moyen of fraude they may not were riche seen that theyr conquest by suche moyen is not ouly to them self but it is the charge of the soule as sayd is And the euyl marchantes ben semblable to fenyx the whiche assembleth alle his buchettis stycâis in the hye montayne and fynably the fyre enflamÌeth them and the fenix is brente in the myddis of them In lyke wyse the vntrewe marchantes assembleÌ the rychesses euyl goten in the montayne of theyr pryde And fynably brenne by couetyse in myddle of theyr goodes Also by cause that it is said that in marchandyse ought loyaulte and trouthe to be mayntened but somÌe maye demande yf it be of necessyte that the marchannt sellar saye to the byer alle the defaultes that he knoweth in that thyng whyche he wyl selle Thys question was made anncyently bytwene dyogenes and Antipater his discyple Aud by mauer of dysputacoÌn sayd dyogenes that hym semed it shold be folye in the marchant to blame hys marchandyse And antipater sayde it is noo folye but it was faith fulues and loyaulte For otherwyse he shold deceyue hys neyhbour And shortly this dysputacon recyteth tullius in his in boke of offyces the xij chapytre in ansueryng to this questyoÌ lx sayth that diogenes defendeth vtylite And Antypater maynteneth honeste by cause that honÌeste is more worth than prouffyt or vtylite consequently it foloweth that the marchaÌt ought not to hyde ne couere the deffaulte of his marchandyse For as the wyse man sayth in ecclesiastyke the xxxj chapitââ the marchanÌtes oughten to treate theyr marchaÌdyse in adressyng eche other in trouthe and in faythfulnes ¶ Of the state of pylgremages capo. xiiij THis present lyf is a right pylgremage For as the pylgryme gooth alleway without reste in ony place longe wherof is made mencoÌn In lyke wyse the lyf of a maÌ ãâã not longe in this world and hath nothyng of assuranÌce and this wituesseth to vs thappostle sayeng that we haue here ãâã cyte permanent ne abydyng Trouthe it is that they be not pylgryms that of this world maken theyr paradys the whiche oughten to consydere how abraham by the comÌandament of god departed fro his coutrey and wente duellyd in a strauÌge contrey And thenÌe god gaf to hym his blessyng as it apperith in the boke of genesis the xij chapytre by this example is signefyed to vs how not withstoÌdyng That we be in this world here bodily neuertheles in esperyte we ought to god aboue by good werkes and for to mayntene good lyf And to this pylgremage we be called For lyke as we see that the tree transporteth fro shorte to hye by his growyng In lyke wyse a man that transporteth his herte fro this world in to the other groweth more lightly in good lyf in vertues And to this purpoos sayde IhuÌ cryste that noman is accepte for a prophete in his owen contreye so theÌne euery man ought to god in to a stranÌge contreye and it is none other thyng to saye but that in this world whiche is onr contrey ben none other but pylgryms êuffytyng fro good to good fro vertue to vertue the whiche ought not to cesse to goo ne to êuffyte tyl that thei be atte terme desyred that is to wyte in heuene More ouer we ought to aduyse how the pylgryms acompten reken euery daye with theyr hoostes In lyke wyse we ought euery day to aduyse and take hede how we lyue paye to god our debtes in knowlechyng our trespaces As dyde an AuÌcyent wyse maÌ named septimus of whome recyteth seneke in his in boke of Ire how euery day he acounted and toke hede of how moche his lyf was empeyred or amended And also it is good to coÌsydere how and how longe the lyf of a persone endureth And how it lasseth and shorteth be it in slepyug or wakyng alle way our lyf lasseth And nothyng proffyteth to vs the tyme passed but in that we haue doon well and goten vertues in the grace of god Therfore saith maximian that the tyme draweth after hym alle thynges mortall And as
many other also were euylly put to deth as I haue rehereed in the second boke in the chapitre of luxurie More ou we rede in holy scrypture how many somtyme were slayn deed by cause of dyâce synÌes the whiche beÌ on this day smale and light reputed Ne rede we not how somtyme who someuer blesphemed god he was stoned to dâth of the people as it apperith the xxiij chapytre of the boke of leuyticum Alas on this day the name of god is blasphemed without drede or fere of his punycoÌn as saynt Austyn saith many beÌ hardy to trespace by cause that god delayeth theyr punyâoÌn But the tyme shal come that the payne shal be somoche more grenoâ As the delaye shal be more longe we rede also that Golyas blasfemed the name of god But dauid whiche was thenne a chylde slewe hym with his owne swerd as it apperith thee first boke of kynges the xvij chapitre More ouer we rede how many were somtyme ded by cause of inobedyence other by cause of murmure many other by cause of Rauyne or of ne chygence neuertheles the tyme is now in whiche the creatures humayne sette but lytyll for to obeye god Murmure detraction regneth in these dayes in the world to alle maner synnes the people ben alle enclyned TheÌne we ought to be aduysed how somtyme many deyed and were slayn for cause of suche synnes as we dayly doo vse And to this purpoos we rede how the chyldren of Aaron were brent denoured of the fyre by cause they offred of the fyre in the temple ayenst the will of god as it apperith the chapitre of leuyticuÌ wherfor swolowed the erthe chore dathan abyron but for as moche as they murmured ayenst moyses as it appeââth the xvj chapitre of the boke of nombres wherfor was herode smetoÌ slayn of his enemyes but for he wold apêpre to hym self the louynges of god as it apperith the xij chapitre of the actes of thappostles wherfore was anamas saphire stoned to deth but for as moche as they fraudeleÌtly toke away the goodes whiche were ordeyned to the seruyce of god as it apperith in the same boke the ãâã chapitre Olord god yf thou now punysshest semblably them that trespace I byleue that ther shold be moche fewe synÌers that many shold moche drede god whiche now dayly doo euyll But as the scripture saith god suffreth synÌers to lyue to th eÌde that they conâte them fro theyr synÌes whan they lyue longe wythoute conuertyng them self so moche more ben they heuy of theyr neclygence so moche gretely shal they be pugnysshyd Trouthe it is that somÌe folyssh people saye oftymes that they lyue loÌge by cause they be shre wysshe euyl also they haue an hope to lengthe theyr lyf by cause they be euyll shrewes by euyl dooyug But that is a folysshe hope For they ought to consyââre and byholde the folyssh thoughtes And that for suche hope they deserue the deth ben Indigue And vn worthy to haue the tyme in whiche they may ameÌde them they ought also to right well aduyse them how the same god that pugnysshyd the AnnÌcyent peple whiche were in the olde tyme. the same self god without ony helpe may at all tymes pugnysshe them yf it please hym And whan he forbereth of his grace it is for to aduyse vs the better It is a grete vnkyndenes for to doo the werse for to wene to lyue the more lengerâ and therby to lengthe his lyf O ingratitude or vukyndânesse thou art cause that many lese theyr graces whiche god grannteth to them that wold amende them Therfore ought euery man knowe and remembre the grace that god hath doon to them whan he hath suffred them longe to lyue For after the mesure the lyf is more longe the synnes ben the more grete whan a maÌ lyueth wythout correctyoÌ wythout ameÌdemeÌt Alas we ought to cousydere how for euery synne we deseruedeth as it is to fore sayd wherfore deyde heâp but by cause âe was neclygeÌt for to chastyse his chyldreÌ as it apperith the fyrst boke of kynges the x chapytre wherfore was absaloÌ slayn but for his pryde whaÌ he wold haue ocupied the âeyame of his fad as it apperith the ij boke of kynges the xviij chapytre we rede also how balthazar was right euill therfore he deyed an euyl deth as danyel recyteth in his vj chapytre wherfor dyde archicofel haÌge hym self but by cause that he was in despayr by cause of the fals conÌseyl that he dyde ayenst dauid as it is wretoÌ the ij boke of kynges the xvij chapitre also they that falsely witnessed ayenst danyel were not they deuoured of the lyons wherfore were they horrybly slayn that wytnessed falsly ayenst susanÌe but by cause they falsely accused her Therfor they that vnresonably synÌe they deserue deth as it is aforsayd ¶ How no man ought to doubte ne fere the deth capo. iijo. GOd sane them that loue hym serue hym For in the gospel he promyseth that they shal neuer perysshe To this purpoos fayth the proohete Iuste trewe meÌ shal lyue perdurably and shal florysshe as a palme By reason also they that goo the right way shullen arryue at a good porte They theÌne that lyuen Iustly shall deye of a good deth Trouthe it is that we rede somÌe historyes apocryfats and not approued the whiche sayen that somtyme many good heremytes lyueden alle theyr lyues holyly And neuertheles in th ende by vayn glorye or for other synne they deyde not well But sauyng the reuerence of them that haue wreton suche historyes as me semeth they be not tre we but contryued For it may not be that god sufâreth not a man to mespryse ne to synne at the poynt of deth whiche alle his lyf hath lyued and seruyd hym deuoutly But it myght so be that many haue shewed alle theyr lyues to be good and deuoute whiche were nothyng soo the whiche deyde euyl noo good deth that is no merueylle For ypocry sye is a synne that well deserueth to deye an euyl deth But of them that be good wythoute fayntyse I may not byleue suche historyes For the good lyf deserueth a good deth to this purpos we haue many examples autentikes and approued by the whyche it apperith how the good people deyde well and holyly Rede we not how moyses singuler serunÌt of our lord right worthyly and by the comÌandement of god And the scripture saith that god buryed hym as it apperith in the boke of deutronomye Semblably we rede how helye the êphete was right gloryously lyfte vp in to paradys for he beyng nygh his dâth ther appiered a carte and horse clere as fyre deâoendyng fro heuen whyche toke hym and transported hym in to paradys terrestre As it apperith the iiij boke of kynges how deyde also Iob the good and pacyent
to the world as tofore is sayd How the creature ought humbly to obeye to god capitulo v THe scrypture sayth that obeyssannce pleseth more vnto god than doth sacrefyse And herof we haue example of our fyrst fader Adam whych vsed hys owen propre wylle and lefte the commaundement of our lord Ihesu cryst which god had gyuen hym And therfore he fyl in to grete pouerte and in to many myseryes as wytnesseth Saynt Augustyn in hys xv omelye vpon the gospel of Saynt Iohn It is also wel reason that the seruaunte obeye to hys mayster And consequently the creature to god And to this purpoos recounteth valerye in his second book how of oldâ tyme the knyghtes obeyed to the prynces vpon payne of deth By moche more stronge reason we ought to obeye to god wyth al our myght For as sayth the scripture we ought more to obeye to god than to men And yf we obeye vs to men that ought to be for the loue of god Thus counceylleth vs thappostle And certeynly moche good is fallen to them that haue humbly obeyed god And to this purpoos recounteth Saynt gregory in his dyalogue the fyrst book the seuenth chapytre how saynt benet had a dysciple whom he coÌmanded that he shold reÌne vpon the water whome he obeyed was saued fro peryll Thenne saynt âenet demauÌded hym yf he had ony fere of the watrr And he ansuerd hym that he had apperceyued noo water And thenne saynt Benet thanked god for as moche as he had seen thus myracle for the obedyence of his discyple Saynt gregory also reherseth of a religyous man whiche at coÌmandement of hys abbotte euery day by iij yere watred a piece of wode al dreye whyche was sette in the erthe And yet he must fetche the water a myle fârre And by cause of the meryte of his obeyssance the thyrd yere the sayd tââe flourysshed and this hystorye reherceth Cassiam the fyrst look of his collacoÌns in whiche he recounteth also how the dysciple of a ryght olde man at his coÌmandement wold remeue a ryght grete toche and aduysed hym not yf he myÈt doo it or not For it suffysed hym to obeye his mayster after his power By the whyche thynges it appereth how obedyeÌce is agreable to god for the whyche to haue we haue example in nature as sayen the naturyeÌs The bestes obeyen to the lyon as to theyr kynge And dar not passe the cercle that the lyon maketh with his taylle SeÌblably the bees that maken hony obeye to theyr kynge and the Cranes also And in nature we see many thynges semblable More ouer in holy scripture we haue to this purpoos many examples And veryly we rede how Noe obeyed ryght expresly to god as it apperith in the vij chapytre of genesis And therfor he was saued fro the flood ¶ Semblably the chyldren of Israel for theyr obedyence were kepte of god as it apperyth in the ix chapytre of the boke of nombres Thappostles also lyghtly obeyeden to god in so moche that they folowed hym atte fyrst callyng as recyteth saynt Mathew in his iiij chapytre And therfor aboue al peple ben they enhaunced in the chyrche and also in heuen Semblably Abraham obeyed to god in so moche that he wold haue sacrefyed his owen sone and smyten of his heed atte coÌmandement of god as it apperyth in the xxij chapytre of genesis And therfore god promysed to abraham that of his seed shold be born the sauyour of the world Therfore we ought more to obeye to god than to man as it is tofore sayd And accordyng to this we haue ensaumple of Mathathias whyche ansuerd to the messager of the kyng Anthiocus sayeng that yf alle obeyed to the kyng Anthiocus yet he wold not obeye to hym but to god as it is wryton in the book of machabees the secoÌd chapytre ¶ we rede also of the seuen brethern that had leuer to deye than to ete flesshe forboden ayenst the coÌmandement of god not wythstoÌdyng the kyng coÌmanded it to them wherby it apperith that they ought to be repreued that excuse them of the euyl that they doo for theyr maistres that so commaunde them For suche is of noo value by cause they ought fyrst obeye the coÌmaundement of god as sayth Saynt Petre in the v chapytre of thaetes of thappostles More ouer for to obeye ought to enclyne vs the example of the virgyne Marie the whyche obeyed to the wordes of the aungel in sayeng Loo the handmayde of god late it come to me as it shal plese hym after thy word we rede also how dauid not wythstondyng that he was kynge obeyed to hys fader as it apperyth the fyrst book of kynges the vij chapytre And yonge Thobie sayd to his fader that he was redy to obeye to hym And cornchê° centurio was redy tobeye to hym whom god had ordeyued to be prelate and maystre as it apperyth the tenth chapytre of thactes of thappostles ¶ Also we rede how the regabytes dranke no wyn ne had no howses for to obeye to theyr fader As Ieremye reciteth in his thyrd chapytre By whyche thynges it apperith how obedyence was obserued of the Auucient people that they that dysobeyed were pugnysshed of god as it apperyth of the chyldren of Israel the which were ouerthrowen ân bataylle for so moche as they dyd ayenst the wylle of god entred not in to the lond of êmyssion which they desyred as it apperith the xxiiij chapitre of the boke of nombres Ionas also was throwen in the see by cause he dysobeyed to do that god had coÌmanded hym as it she weth in the thyrd chapytre of Ionas therfore we ought to obeye to god fyrs after to other creatures yf we wyl esche we peryl playse Ihesu Cryst as sayth saynt bernard vpon cantycles The man is not worthy to haue ony good yf he knowe not ne obeye god saynt gregory in his omely sayth that he ouÈt to be moost humble toward god and moost enclyned to serue hym that hath receyued moost goodes of hym yf he do otherwyse the goodes that he hath receyued shal be encreasyug of his payne at the day of IugemeÌt This wytnesseth hughe the viij chapytre of the boke of the Arke of Noe. And for to haue cause to remeÌbre the god that god hath doon to vs we haue many examples in holy scrypture Rede we not how Iacob after that god had sente to hym many goodes he sayd Syr I thanke the for the good that thou hast doon to me Of whyche I moche remembre as it is shewed in the xxij chapytre of genesis ¶ Semblably dyd Dauid as it apperith in the second book of kynges the vij chapytre And Danyel sayd lord thy name be preysed and blessyd for the good that thou hast doon to me as it apperyth in the second chaptyre of danyel ¶ Semblably the appostle Saynt Poul in hys epystles ryght ofte and contynuelly preyseth and thanketh
al vertues to al good therfor sayth boece in his book of consolacion that he is happy that lyueth without lecherye for lecherye is a swete maladye bryngeth a man to deth wythoute apperceyuyng as wytnesseth valere in his iiij book whiche recyteth how Sophonydes in his olde age sayd to one whiche demauÌded 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 coÌmysed 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 apperiâh 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 saÌpson 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 aduenauÌt to a creature that wyl haue honour worshyp And certaynly Scipion the noble knyght hated so moche this synne that he deffended in hââ 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 moât 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 couÌceyl 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 declaraâons 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 pugnyssâxd For as recyteth valere in his vj book a man that of olde tyme mysdyde in his manage ought to lose his eyen aftâr 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 ãâã 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 sâlf that slepest god shal enlnmyne the wyth his grace For for the slepars them that ben necligent is not heuene oâdeyned 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 ãâã 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 gâte dyshonour as it apperyth the ij book of kynges the v chapyâre and therfor sayth Ouyde in his first book of remedye that ydlenes neclygence ben the nouâces of the synne of lecherye And quyntylien sayth that synne naturelly coÌmauÌdeth 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 âystoryes 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 ââyame 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 Â¶ 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 reâe of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the second chapytre SeÌblably 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 InââuenyeÌts 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 poopâe 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 recouÌteth 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 apperâth 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 condeÌpned to deth but for his couetyse that he dyd departe fro Iherusalem ayenst the coÌmandement 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 croÌmes 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 marchauÌdyses as recyteth saynt Mathew in his xiij chapytre we rede also how Ananye saphâre 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 empessâeth 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 ãâã 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 nyâe 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 TheÌne 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 suffysauÌce 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
they sette nothyng of worldly goodes or lytel this purpoos recouÌteth valerye in his viij book how anaxâgoras lefte his possessyons for to goo estudye in strauÌge conââes whan he retorned he sawe that his possessyons were eserted theÌne he sayd I myght not haue ben saued yf my posessions had not perisshed as who wold say that richesses ben âyenst saluacion Semblably he recouÌteth of a phylosopher naâed socrates the whiche threwe al his richesses in the see in âyeng that he had lieuer that his richesses were loste than he âhold lose hym self SeÌblably he recouÌteth of a wyse man naâed styllon the which lost al his goodes by fyre theÌne one âmauÌded hym yf he were not angry wroth for the losse of âis goodes the which ansuerd that he had nothyng lost that ââ had vpon hym al his goodes that is to weâe scyence verâes as yf he sayd that the goodes of fortune were not hys ây whyche it apperith that he is wyse that despyseth the gooâs of fortune as wytnesseth Epedocles And prosper in hys âok named Epigramaton sayth that the courage of a coueââus man shal neuer haue reste for the worldly goodes may âât satysfye theyr hert but engendreth and maketh more the ââuetyse and the desyre of the creature to this purpoos recouÌââh Ouyde how polydorus by his couetyse slewe the sone of âamê° for to haue the rychesses that were delyuerd hym for ââouerne therwith the chylde aforsayd but hecuba moder of ãâã âayd sone wyth hyr complyces apperceyued the sayd traysoÌ ãâã came to polidorus in faynyng that they wold gyue hym ãâã but hecuba hyr felowes slewe hym strangled hym ãâã was reason that couetyse that had made hym to slee ãâã shold be cause moyen of his deth wherby it ãâã how pouerte is good and couetyse euyl and holdeth a man in thought and in peryll of hert and of conscyence ¶ Thus endeth the fyrst book ¶ Here foloweth the second book the whiche speketh of thestate of the people of the chyrche and of the clerkes ¶ Fyrst how the chyrche ought to be honoured and loued had in worshyp and in reuerence capitulo primo THe chyrche is as the moder of al crysten people in the same is gyuen fraunchyse and lyberte by cause it shold be the more in reuerence For hyr spouse and hede is ihesu crist sauyour of all the world to this purpoos we rede in the first book of thystorye tripartyte how Costantyn whan he was made crysten loued so moche god the chyrche that he dyd do âere in alle the places where he went a tabernacle made in the âourme of a chyrche and had wyth hym preestes and clerkes whyche serued god ryght deuoutly he bare also on his ryght syde the sygne of the crosse for that was the baner by the whiche god sente hym vyctorye in dede he shold haue a bataylle in his slepe the aungel shewed to hym how he shold haue vyctorye by the sygne of the crosse Semblably we rede in the book aforesayd how themperour theodosiâ was fynably obeyssant to the chyrche Not withstondyng he had be tofore moche rygorous to the chyrche thystorye sayth how the sayd theodosius dyd do slee vij M. men in the cyte of thessalonue by causâ they had stoned to deth his offyâers After which feat the said theodosius retorned to melane wenyâg to haue entred as ãâã ben accnstomed in to the chyrche ¶ TheÌne saynt Ambrose came ayenst hym whych was Archebysshop of the sanâ place and sayd to hym O Emperour goo thy waye Foâ in to thys chyrche thou shalt not entre seen that thou arte ãâã of blood and arte not worthy for to beholde god ne see hym ¶ Thenne Theodosius obeyed hym and wepyng departed but by cause the âeste of Crystemas approuched he sente one of hys seruauntes named Ruffyn to saynt Ambrose for to gete grace But nothyng auaylled his requeste And thys seeyng Theodosius cam in his propre persone to sayât Ambrose wepyng requyryng pardon on his knees thenne saynt Ambrose toke hym to grace after he dyd moche good and had many vyctoryes by whyche it apperith how the chirche ought to be honoured And to this purpoos recounteth valere in his iij book the xj chapytre How Iulius Cezar defended to his people that none shold be so hardy to do ony euyl or harme to the temples And for thys cause he was so vyctoryous by ij yere that neuer man had vyctorye ayenst hym But after he was many tymes dyscomfyt after he had defoilled the temple named delphyque As recounteth Policrate in hys vj book the vij chapytre And he sayth more ouer that chyualrye ouÈt to kepe the chyrche to Inpugne the heretykes to honoure the preestes to deffende the poure and tappease stryf and debates Semblably Egesippus recounteth how pompeus dyd neuer harme to temples ne to chyrches and therfor alexander was to hym moche gracyous pardoÌned to hym his mesprisyon by whyche it is euydently shewed to vs how the chyrche ouÈt to be kept and hononred And to this purpoos sayth vegece in his iiij book of chyualrye the iiij chapytre how the knyghtes ought to swere loyalte Fyrst to god secondly to theyr prynce More ouer thou oughtest to knowe that the chyrche ought to ãâã frauÌchysed For it is sygured by the arke of noe in whiche âere saued al they that were therin as it apperyth the seuenth âhapytre of genesis Semblably alle ought to be free in the âhyrche And in dede we rede in the hystoryes of the romayns âat one named macelizet deyed a foul deth by cause he had deââyled the chyrche we rede also of one named Equyla how he âstroyed alle ytalye ⪠And theÌne the pope named Leon sayd âhym that he shold leue his cruelte The which ansuerd that âym semed that he sawe a fayr olde man whych helde in hys honde a knyf wherof he was sore aferde durst not dysobeâ And this sygnefyeth to vs. how euery creature ouÈt to dreâ the chyrche and to obeye it in al ryght and reason ¶ How the people of the chyrche and syngulerly the prelateâ ought to lyue chastly and vertuously capitulo â SAynt Ierome in one of his epystles sayth that the prelate ought to haue no concubyne For hys espouse is the chyrche And therfore in the lawe of Canon it is deffended that prelates shold holde no wymmen in theyr howses but yf they be vnder age out of al suspecyon And to thys purpoos we rede of saynt austyn how he wold not dwelle wyth hys owen syster for tesche we suspecoÌn of euyl spekyng More ourâ saynt Gregory in his dyalogue the vij chapytre recyteth ãâã a prelate named Audrien was moche tempted with a woman of religyon by cause she dwellyd wyth hym By which it apperyth that men of the chyrche ought to flee the conuersââ on of wymmen not onely for tesche we the synne but
also for tesche we alle euyl suspecion ⪠and therfore sayth saynt Iherome in his xliij epystle that thestate of prelacion is moche worthy And for so moche a prelate ought more to kepe hym that hâ doo no thynge by whiche his estate be sclaundred the prelat is not ordeyned for to haue delyces but also for tenseyne and gouerne the peple and the hyer that he is enhaunced the moâ humble he ought to be For as saynt Austyn sayth in hys ãâã book of the cyte of god the xix chapytre he is not very prelaâ that secheth not but his prouffyt and nothynge for his subâgettis Semblably sayth saynt Gregory in his xxj book ãâã hyâ moralles that the prelates been ordeyned not onely for ãâã receyue but prycipally for to serue god and for to enclyne thâ sub gettes semblably to do therfore sayth hughe that nonâ ought be ordeyned a prelate but yf he be of good lyf honnest conuersacion and to this purpoos sayth the scripture in ãâã ãâã xxviij chapytre that the prelates ought to be made of peoâle shewyng example of good lyf For the sheep ought not to âe put to the kepyng of wulues That is to were to them that ââmaunde not but the prouffyt of the prelacion and not the laâour thaâ apperteyneth therto but the tyme is comen the which âsaye prophecied in his thyrd chapytre sayeng that the prynce and the prynces and the prelates ben of the condycion of chyldren the whyche wyl lyuen wythout thought And zacharye in his xj chapytre sayth that the prelate that thynketh not of the gouernaunce of the peple is ryght as an ydolle whiche serueth of nothyng And it is a grete abusyon whan the prelate is not dylygent to adresse and teche the people as it apperyth ân the book of xij abusious and hughe sayth in his book of sacramentis that the prelates beren the cooche in signefyaunce of an herdman or pastour And the rynge that he hath on hys honde sygnefyeth that the chyrche is their espouse the tunyque sygnefyeth clennesse the gyrdle chastyte the stole pacience and the chesuble charite and therfor the prelates oughten to be good wyse vertuous that is necessarye for their estate as sayth saynt gregory in his pastoral the fyrst book the fyrst chapytre But saynt bernard in spekyng of prelates in hys fourth book to Eugene the pope sayth I meruaylle me and am abasshed for what cause many bysshops and prelates coÌmytte the goâernemeÌt of theyr people to suffragans and to other but the âychesses receytes they coÌmytte not to other so that they knoâe not thacompt therof And neuertheles they be more ordeyâed for the spirituel gouernaunce than they be for the temporel âoodes ⪠as hughe sayth in the second book of the sacramentis For the crowne that men of the chyrche bere sygnefyeth that xy ought to haue the hert affection to the spiritualte not ãâã the temporalte And therfore of olde tyme the vertuous men âffuseden the bysshopryches by cause they knewe wel that it ãâã grete labour to a prelate for to doo his deuoyr duete And ãâã this purpoos we rede of saynt Ambrose how he reffused the archebysshopryche of Melan Not withstondyng he was eleâ by comune assent and to th ende that he shold not be constrayned to receyue the sayd benefyce he dyd doo come in to hys hous wymmen dyssolute wenyng by that moyen he to be put froâ the sayd prelacion Neuertheles the trouthe was knowen and he must nedes obeye of saynt gregoire we rede also ⪠that whaÌ he was chosen to be pope he fledde but by the moyen of the holy ghoost he was fouÌden and receyued to be pope ⪠Semblably we rede in a book named paradys how a noble man named marsius cutte of his fyste to the ende that he wold not be prelate to whyche he was chosen we rede also of an holy man named Annonius how he was chosen bysshop and therfore he cutte of his ryght ere secretely and thenne he sayd to them that had chosen hym ye see wel that I may not be bysshop For I am not able the whyche ansuerd that he suffysed to them and they had leuer to haue a good man than a fayr man More ouer in thystorye trypertyte the iij book we rede of a religyous monke whiche was chosen called for to be bysshop the which demauÌded delaye tyme for taduyse hym and prayed to god requyred hym that he wold aledge delyuer hym fro thys charge And thystorye sayth that in prayeng he deyed rendred to god his spyrite By the whyche hystoryes it appereth how prelacyon is moche payneful to them that wyl doo theyr ãâã And therfore noo man ought to be a prelate but yf he be wyse vertuous and of right good maners and lyf ¶ How the prelates ought tenseyne gouerne theyr subgettis and to gyue almesses to the poure capitulo iij THe prelate is as the hede whiche ought to adresse the other membres And to thys purpoos we rede of moyses ââw he loued ryght derely his people and dyd grete payne to chastyse rule them And how be it that god promysed to hym that he shold gyue to hym more gretter people to gouerne Neuertheles he sayd that it suffysed hym that whiche he had And more wold he not as it apperith the xxxiij chapytre of Exode we rede also that for the loue that he had to his people he desyred that euery man shold be holy and a prophete as it apperyth the xj chapytre of the book of Numeri we rede also how he recomforted the people whan he was dyscouraged in sayeng Abasshe ne fere you not for god shal defende you as it is writon in exode the xiiij chapitre Semblably helyachym âomtyme preest of the lawe recomforted the people ayenst holofernes as it is wryton in Iudyth the iiij chapytre ¶ Saynt poul also in his epystle to thephesiens the vj chapitre saith my frendes reconforte you in god and in his puyssauuce By the whiche thynges it appereth how the prelates ought tenseyne reconforte the people To this purpoos sayth saynt austyn in his iâ book of the cyte of god that the prelate ought to remembre alleway his peple at his hert For his offyce is for to enduce hem to do wel And saynt Ambrose sayth in hys pastoralles that the prelate ought tesche we al heresye and alle euyll doctryne For the pryncipal of theyr vocacyon is for to defende the fayth in the whyche al the chyrche is fouâded More ouer the prelate ought to socoure the poure after his puyssaunce for the goodes of the chyrche be the goodes of the poure peple And to this purpoos Saynt gregory wrytyng to Nepocian sayth that the people of the chyrche ought not to take of theyr benefyces nomore but to lyue onely honestly wythout pompe ne curyosytres And the surplus they ought to dystrybute there where as they see is nede and
suche companye that ben ydle ygnoraunt therfore a man ought to lerne soÌme thynge syngulerly in his yongthe for the rodde boweth whyle it is grene And certeyn a man hath gladly playsyr in suche thynges as he hath ben accustomed in his yongthe Trouthe it is that thou oughtest pryncypally and fyrst estudye in holy scrypture in that whyche is necessarye to thy saluacyon For as sayth Saynt Austyn in the second book de doctrina xpÌiana Alle the good wee l that is in other sciences shal one fynde fyrst princypally in diuiny be or theologye whyche is the moder of alle wytte and of alle knowleche And therfore thou oughtest to despyse all scyences whyche ben contrarye to holy scrypture For as auerrois saith vpon the thyrd book of methaphisyque They that ben accustomed to here to lerne fables ben moche enclyned to lerne fal senes for trouthe they wene that there is nothynge but that in whyche they be nourysshed Aud I am moche abasshed of many folke of the chyrche the whyche ben ydle and lerue noothynge For whyche cause they be founden in many Inconnenyences For a man naturally wold be occupyed whan he knoweth not what to do by cause of ygnorauÌce theÌne he employeth hym in playes dysordynat in many synnes alle this cometh oftymes by cause of ygnorauÌce More ouer a maÌ ought to be wel aduysed that the vnderstoÌdyng whych is gyuen to hym to employe it wel by whyche he knoweth the dyfference bytwene hym beeflys be not euyll bestowed re-employed TheÌne it is a grete shame whaÌ a man that may amende hym nourissheth hym in ignorauÌce and maynteneth hym as a brute beest Thou mayst say to me that all may not ãâã derkes And to that I ausuere the. that they whiche eusieââ the lyf Actyf maye by that manere escuse them But as to men of the chyrhe me semeth that they may not well excuse them For they haue tyme and season ynough for to estudye and to gete connyng and scyence And yf they employed the tyme for to studye the whiche they employe in vanytres they shold be clerkes And shold haue more Ioye and playfir in theyr estudye than they haue in vanytees the whyche they mayntene And of this mater thou mayst see the fyrst boke m whiche thou shalt fynde many thynges whiche ben to this same purpoos ¶ Hrâe foloweth the iij boke the whyche speketh of the statâ of lordes temporell and of alle chyualrye ¶ The fyrst chapytre treateth how prynces oughten to be pyetous and mercyfull capo. âmo APrynce wythont pyte putteth his seygnorye in peryll And doth not as a naturel lord but as a cruel tyrannt And he ought to remembre the condiâânn of thauncyent prynces For we rede how pyte maââth kynges and prynces to lyue in surete And to this purpos reciteth valere in his fyfthe boke how Marcelliâus toke the cyte of Syracuse But whan he sawe how the prysoners wepte he began to wepe Semblably we rede in the same boke how Cezar seeyng the hede of his enemye mortal Pompeus he was moche sory And had grete pyte we rede also how Cezar seeyng that Cathon his aduersarye had slayn hym self he was therfore mothe troubled And in dede he gaf to his thyldernalle the goodis of theyr fader Cathon and loued them And defended them right diligeutly More our valere recounteth in the ââke aforsaid the v chapytre how pompens dyde to the kyng of Armenye the whiche was his enemye and desmyssed of his estate But whaÌ he sawe that the said kyng was moche sorouful theÌne he had grete pyte of hym in so moche that he remysed hym in to his fyrst estate And crowned hym in restoring to hym all his Royame by the whiche historyes hit apperith how the prynces oughten to be pietous For as ysydore sayth in his iij boke de summo bono The Iuge that is vengeable is not wortly to Iuge ne to haue seygnorie And to this purpoos recounteth seneke in his fyrst toke of yre how somtyme a Iuge by his cruelte caused three knyghtes to deye whiche were Innocentes And thistorye saith how to one of these thre knyghtes he sayde thou shalt deye by cause thou hast not brought thy felawe wyth the. For I doubte that thou haste slayn hym Thenne he commanded to one of his knyghtes that he sholde wrthout taryeng put that knyght to deth but anon after cam the felaw of the same knyght that was dampned And thenne retorned the knyght whiche was commanÌded tosle the sayd knyght and sayd to the prynce that he shold reuoke his sentence who as a tyranÌt ansuerde that alle ãâã shold be deed For he sayde that the fyrst shold deye by cause ãâã was daÌpned ones to the deth that he ought not to chaunge his sentence And to the second knyght he sayde that he shold also deye by cause he was cause of the dampnacoÌn of his felawe Aud to the thyrde he sayd that he shold deye by cause he had not prestly put the fyrst knyght to deth lyke as he had comanded And me semeth by thys historye it appereth that cruelte is to a prynce gretely peryllous And therfore saââh Seneque that it is grete force And noble chyualrye to conâne foryene therfore ther is nothyng more necessarye thaÌ to be pyetous and endyned to mercy And to thys purpoos in his boke of clemence the fyfte chapytre he recyteth of a vengeable man The whyche all hys lyf had taken vengeance of alle his enemyes But on a tyme it happed that he myght not adueÌge hym of his enemy For he was moche myghty thenne he demaÌnded of his wyf how he myght adueÌge hym The whiche ansuerd sayeng Fayr frende ye haue euer vnto now alle way taken vengeance of alle men now ye see that ye muste chaÌnge your manere TheÌne I counseylle you that ye essaye yf pyte and mercy shal doo you as moche good as vengeance hath doon For me semeth that ye may not adueuge you on euery maÌ But ye maye well doo to eây man pardoÌ And pyte so I counseylle you take the waye of pyte to leue vengeance By whyche counseyll this man becam pyetous and apperceyued clerly that it avaylleâh nothiÌg to a man that wyll aduenge hym on all thyng And therfor saith Seneque in the boke aforsaid the x chapytre that the kynges and the prynces oweÌ to be pietons For the kynge of the âees that make hony haue no pricke of their nature in signefyaÌnce that suche shold be their kynges And in the iiij chapytre he saith that the prynce that wyll ensiewe god ought to be moche pietous to th ende that god be to hym mercyful Moreouer Solinus rehereeth how Cezar conquerde moo contrees by pyte than by strengthe force And valere in the boke aforsayd saith that Alexander seeyng one of his knyghtes to haue colde descended fro his siege and sette hym therin And of Tytus we
to his sone The whyche ansuerd that it ought ynough to suffyse to hym to haue regned in his tyme that he wold not that hys sonâ shold haue it to his prouffyt but a man that wold do Iustyce And therfore he sayd I praye you that ye seke a wyse man that shal mowe and conne gouerne you and take no regarde to me ne to my sone ⪠¶ How the prynces ought to be softe humble capâ v THe prynce is as the heed the whyche is sette moost hyâe by nature And yet alleway it is the parte of the body in whiche appereth moost his humylite For we see that in humblyng mekyng hym self a man dyscouerth and enclyneth his hede This theÌne it is a signe that the prynce which is named the hede ought to haue in hym self humylite And the prynces ought to consydere how al theyr predecessours ben deed comen to nought and to this purpoos we rede how a phylosophre named Golonus in spekyng to Alexander sayd O Alexander al the world suffysed not to the whan thou lyuedest and now vj fret of erthe suffyse for to burye the. More ouer quyntynus recyteth how a ryght olde man ballyd said to Alexander See wel to what thou doost For me semeth that thou wylt mounte ouer hye but take good hede whan thou shalt be so mounted that thon suffre not thy self to falâe ouer foull The whyche Alexander coude not so wysely take hede to hym self but that he was enpoysoÌned in hys yongââe and the floure of alle hys dayes And therfore sayth the wyse man in his v chapytre what auayllen the pompes the rychesses of the world seen that they passe and vanysshe awaye as dooth the shadowe Thenne a moche fool is the prynce the whyche in his puyssaunce transytorye glorifyeth hym self yt they consydered wel theyr estate they shal fynde that theyr seignoryes conteynen more trouble and thought than playsaunce or deduyt And to this purpoos recounteth Valere in his vij book how somtyme they wold haue crowned a kynge but he made grete delaye tofore or he wold receyue the crowne gaf his rayson in sayeng that a newe royame bereth wyth hym newe thought By whyche it apperith how the prynces haue noo cause to glorefye them self of theyr lordshyppes and they ought to take example in Iulyus Cezar of whome we rede in the book of fyctions phylosophyke how he was moche humble in spekyng to his knyghtes and seruauÌtes was as redy to serue them as he was to receyue theyr seruyce trouthe it is that one of his knyghtes right auncyent on a tyme emonge the other was condempned by the counceyl of Rome to ryght grete payne domages And thenne he came to cezar for to requyre ayde the whyche atte fyrst sayd that he shold assigne to hym a right good aduocate for to plete hys cause To whome the knyght sayd O Cezar thou knowest wel that in the bataylle of Ayse I had none aduocate for to helpe the. but I went my self in propre persone as it appereth by my wouÌdes the whyche ben yet apparaunt by cause of the same TheÌne Iulius descended from his syege in sayeng that the prynâe is also wel ordeyned to socoure his knyghtes as the knyghtes ben to soconre the prynce TheÌne ys the prynce moche to be reprehended whan he settyth by nothyng but by âym self And whaÌ hym semeth that alle the world ought to serue hiÌ suche pryde maketh a prynce lyke a brest to forgete hys condycoÌ âys birthe how be it that men ought alleway obeye princes neuertheles thei onght not therfore be prowde of their seignourye For they alle theyr chyualrye wythin a litil whyle shal be deed torued yu to Asshes dust a cordyng herto reherceth seynt Ierome in hys epistle Cxix And valere also the same in hys last boke how the kynge of perses was in a montayue behelde hys noble pnissanÌt chyualrye wepte sayeng Alas wythin an C yere alle thys chyualrye schal be but a lytyll asshes duste as me semeth fewe prynâes consydere theyr deth But almoost ther ys none but he thiÌketh how he may bycome more myghty and more grete And all thys dooth causeth theyr pryde theyr false couetyse Thây ought to take example of Ihesu cryst the whyche fledde in the montayne whan he sawe that the peple cam to hym for to make hym kynge as sayth saynt IohnÌ in hys vj chapytre And vpon the same saynt IohnÌ grysostome in hys vj omelie sayth that IhuÌ cryste scheweth to vs by that he fledde how we ought to flee mondanytâe and alle vayne glorye And to this purpoos we rede how vaspasyaÌ wolde not receyue th empyre And sayde he was Indygne and not worthy not wythstoÌdiÌg that hys knyghtes wolde that he sholde be Emperour in ony wyse But now in thys present tyme we see all thopposyte contrarye ffor the prnyces entende wyth theyr power to conquere newe seygnouryes and lordshyppys And yt ys a manere of tyraÌnie the whyche maketh naturelly hys mayster doubtous ferdfull For the tyrannt hath alle waye fere and drede to lese that whyche he hath euyll goten The tyranntes lân also comuÌli lytyl byloued of theyr subgettys and therfore they lyue iÌ grete doubte To thys purpoos we rede how denis ãâã tyrant durst not do shaue hys âerde for fere that he had of sleeyng And in dede he brente the heere 's of hys berde as Tullius rehereeth iu hys vij boke of offyces the vij chapytre SeÌblably he recyteth how a tyranÌt named Sergius for semblable cause doubted that hys wyf sholde slee hym by nyght And in dede he dyde doo espye yf she hadde ony knyf or other thyng to doo it And neuertheles in th ende he was slayn by her More ouer valere recounteth how the kynge Masinissa by cause of his tyrannye trusted not to his people And therfore he made his body to be kept bi dogges by the whyche hystoryes it appârith how tyrannye maketh the prynces fârdful doubtous the whyche tyrannye cometh of pryde That is to wete whaÌ the prynce is not content And hath not suffysauÌce in his estate And whan he wolde alleway mouute more hye ¶ How the prynce ought alleway to be sobre chaast capâ vj GLoutonnye And lecherye affeblysshen the body and takeÌ fro a man alle the wylle to doo wel And in dede then shal see how the gloton by his dronknes speketh folysshly And sheweth his secrete ofte TheÌne ought the prynces to be ashamed the whiche demannde no thyng but wyn and mete and holden longe dyners and yet more longe soupers For of tymes in beuerages And dyssolucoÌns they mayntene them self alle the nyght or the grettest part therof And who that these dayes wyl fynde glotonnye he may wel goo to the court of dââerse prynces And there thou shalt fynde that alle for the moste parte they doo none other
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 noâe other thyng but drynke and et ⪠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 Enâydos repreueth dydo by cause she held her longe atte dyner what shal we saye of them âheneÌ 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 âaâ nyght drynke alleway and ete sauf a lytyl whyle that they slepe And it is good to wete that theÌne 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 ⪠but dyssolute wordes othes sweryng all dyshoneste shal thou there see regnyng ⪠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 eâyl 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 âecounteth 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 âirgyne how be it that he was somwhat enclyned to her loue âeuertheles he wold in no wise abuse her lykeas policrate saâth 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 ⪠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 ⪠And therfore may neuer prynce longe endure that setteth alle his entencoÌn 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 ⪠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 eây 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 theÌne his hody he destroyeth his strengthe perysshith his syght wasteth hâs 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 semblaÌnt 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 ãâ¦ã right vnhappy the whiche for loue of the ãâ¦ã leueth thestaâe ãâ¦ã by what moyân his auncetres haâe conquerd theyr goodes âud honours ¶ How the prynces ought to employe and dispose ãâã âelf capâ viâ THe Prynces ought to be example of honour And of good lyf to employe dispose them self in good werâes 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 dampnacoÌn 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 allyaÌnce with the lordes of the contrey the whyche he fonde playeng atte dyse he thys seeyng departed sayde he wold haue none allyaÌuce with players of dyse For players of dyse beÌ coÌynly light iÌ courageÌ chaÌnge ofte theyr purpoos as dooth the fortuÌe of dyse ⪠ben redy for ãâã promyse to swere also beÌ ful of couetyse and by consequent ben enclyned to rapyne and thefte And therfore saith seueââ 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 TheÌne is it a grete âame tath chyualrye be euployed in suche games For such ââayes make a man to lese his ãâ¦ã and cousentyng For I put âaas that whiche they haue beân âââfte Neuertheles alle they that playe for auarice and couââ se ben in theyr herte Rauynous And therfore seynt Ausââ 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 deââ de alle the games and playes that ben in prâuidyce of the ââmyn wele But I wyl not saye but that the prynces and ãâã knyghtes may playe And dysporte them with somme hoâ playe For as seneque saith in his boke of
ben not worthy to noble ne callyd knyghtes but they be of the condicion of tyântes of whome polycrate speketh in his iiij boke that to ãâã a tyraÌnt shold be a Iuste thyng And Tullyus in his boke offyces the vij chapytre sayth that for to slee a tyraÌt is a âânge honeste For we see that a man cutteth a way the meÌâe that is cause of the dystructioÌ of the other But thon mayst mauÌde how the tyraÌnt may be knowen To this ausuereth crystotle in his viij boke of ethyques sayeng thatbyt wene kynge a tyraÌnt is a grete difference For the kyng secheth âsireth the comyn wee l the tyrant seketh his owen proutââ the suppressyon of the people therfore tyrannye is seygââye vyolent oultrageous and therfore it may not longe ââdure And thus sayth âot in his xv chapytre And be ãâã we haue seen many examples of soÌme tyrantes whiche he lost theyr seygnorye all or a grete parte ¶ Here foloweth the fourth boke the whiche speketh ofâ state of the comynalte and of the people ¶ Fyrst it trateth of Ryche men and how they ought to glorysye in theyr rychesses capytulo pru THe men comen of god and not of the creature A therfor the loouyng and preysyng ought to be gyn fyrst and pryncypaly to god And the ryche man ought to ââsydere That whyche the wyse man sayth in his xv boke pronerbes whiche saith that he that foloweth auarice hâ noo pees of conscence And in his xxviij chapytre he sââ that he that hateth auarice enlongeth his dayes and his to And therfore to haue rychesses it not alle way moste proufââtable For Rychesses ofte empessix and letoen the getyn of vertues and therfore the Anncyent men dâsireden moââvertues And good renommee than they dyde rychsses or beââuoyr As it apperith by scypyon the whiche brought mâ the subgection of the Rommayns alle auffryque of whyche Romayns he demanded For his salayre nomore ãâã be named in his surname Auffrycan in memorye of clââsayd vyctorye as valere recyteth in his iij boke And of âââcounceyllours of Rome we rede that they were so poure the it byhoued the senate to nourysshe theyr chyldren THe recoerâdeth also of thiberyon how he sayde That better is worth â tursour of suffysannce Than of chyuance and richeses An in dede many tymes he reffused grete tresours that were â hym presented More ouer in his fourth boke he recounteâ of marcus tullius how he was an exemplayre of right goe lyf and myght haue had mo rychesses but he wold not Aâ he dutillyd in a lytyl how 's And helde a lytyl estate And as soo that many essayeden for to see yf they myght chaÌnge â wylle And to hym presenteden grete fynannces To who âhe sayde goo ye your way wyth alle your rychesses For ây ben your charge and your perdicoÌn we rede also in the âând boke of fyctions phylosophyke how the kynge of Ceâe named Artagougles vsed not in his estate but vayssell erthe For his fader had ben a potter And therfore he sayde ââat for ony fortune noman ought to forgete his genyture ând better it is and more worth to encreace in good maners ââan in grete estate By whiche historyes it apperith how the ââche men ought not to gloryfye them self in theyr rychesses ând to this purpoos sayth thappostle in his epystle to Tymoââe that he that loueth rychesses atte laste he shal not doo his ââffyt And the riche man ought to considere how he is morââl For fynably hym behoueth to leue all So thenne he ãâã not wyse that setteth his herte and his truste in temporell ââd transytorye chyuannce and goodes as saith seynt Greâory in his xviij boke of morallis And to the same purpos ââynt Austyn in a sermon of the wordes of god sayth that ââthyng is worth to the thaugh thy cofre be full of richesse ãâã thou haue no thyng of good in thy conscience what auayââth to haue richesses yf thou haue no goodnesse in thy self âhat auaylleth to a man that hath the vse of moche good ând he hym self is subgette by synne to the fende Therfor âyde a wyse phylosophre named Salon that no riche man ãâã happy that is to wete whan he is auaricyus And this counteth valere in his vij boke the second chapytre More ââer the riche man ought to considere That many ben becomen ââure as Cassus whyche was right riche But after he was âroure that alle men scorned hym And had hym in derysiâââ And one named Cassus was so grete at Rome that he ââas callyd the Patron Senate but fynably he was deed by ââstyce condempned shamefully therfore saith Seneque in ââ boke of purueaÌnce that ãâ¦ã For the man is in grete peryl that no thyng knoweth ne it endure And of suche condicoÌn ben ofte the riche men the wâche wyll haue in all caas theyr playsyr ¶ Here foloweth thestate of pouerte how he ought to content capitulo ij SAynt Iames saith in his first chapytre God in âââ world here hath chose the poure folke whom also â enhaÌnceth ofte coÌmynly as saith the êphete dauid ouââuyour saith that blessid beÌ the poure of spiryte That is to ââte theÌ that ben not in theyr hertes coueytoê° For lytyl is ponte worth wythout forth yf the herte hue not suflysanÌce Aâ to this purpoos we haue also dyuerse examples as of dye ââgenes the wyse phylosophre the whiche setted nothyng â worldly godes Seneke this boke of purucaÌnce saith thâ demetriê° threwe alle his rychesses iÌ to the see sayeng that ââ were noyoê° greuoê° in his boke of traÌquyllice he recouÌnâ of a phylosopher the whyche by fortune loste all the goode that he had and he seeiÌg this he thankyd Ioyously fortune ââyeng that he was aledged easyd of grete payne more reâbect dysposed to doo well More oner seynt Ierome iÌ his xxx epystle reherceth how crates whiche was of the cyte of ãâã was soÌtyme moche ryche But he renouÌced all iÌ sayeng theâ it was moche harde to gete rychesses that it is bett to leâ she rychesses than by rychesses to be loste ther fore saide Faâbricius that he wao ryche not by grete richesse but by verâsuffysauÌce lyke as valere sayth in his iiij boke the iij chapyââtre And in semblable oppynyon was zeuon the phylosoph lyke as agelyus recounteth And therfore Thobye saidââ his sone My sone we Irde a poure lyf But and we drââde god we shal haue good ynowh this is wrecon in â iiii capytre And therfore saith Seneke in his seconde episâ âat is whan a man is content wyth his suffysauÌce the whi suffysauÌce maketh a man more ryche than dooth grete chy nce and good For as saith seynt Austyn ther is noo thyng it maketh a man so Ioyouse as dooth suffysauÌce in pouerte ââd to this accordeth an hystorye of seynt Austyn whiche heââerceth in his boke of confessions iÌ spekyng of hym self and
example of our fyrst parents Adam and Eue the whiche as longe as they were in paradys they kepte vyrgynyte ¶ Howwydo whede ought to be kepte holyly capo. viij WEdowhede is thestate the whiche suceedeth to maryage and ought to be mayntened in grete humylyte in grete deuocoÌn in symple habyte in pylgremages and other good ââedes For in wedowhede ought the vanytres of the world to be renouÌced Aâd for her partye praye to th ende that the loue that hath ben in mariage be remembred and recorded in wedowhede For it is a signe of lytyl loue and of lytyl tronthe ãâã mariage whan after that the ij partyes haue longe lyued to gydre after the deth of one of the partyes that other succedeth And abandonneth her to the world in vanytees and in deduytes And how be it that wydowes marye not them self I wyll not counseylle them the contrary and singulerly whan he partyes haue duellyd to gydre longe or the moste parte of heyr lyf And trouthe it is that seynt Ierome approueth not he second esponsaylles but yf ââer haue be right good cause in heyr yougth Alleway he concludeth that it is better tesche we ynne by mariage than to synne in wydowhed ¶ How seruaÌutes ought to mayntene them in theyr seruyse capo. ix â SEruaÌntes in their seruyses oughteÌ to haue dyâÌse condicoÌns in especyal they oughte to hane vj condicoÌns Fyrst they owe to honoure theyr maistre secoÌdly they owe to ãâã faythfulnes Thirdly trouthe fourtly obeyssanÌce Fyftâly âugence fynably they ought to haue pacieÌce in werkes ãâã touchyng the fyrst condycoÌn we rede in the second boke of ââges how Ioab not withstoÌdyng that he had victorye of the enemyes of his maystre neuertheles he wold that his maystre had thonour wold not take the cyte vntyl his maystre was come as to the second coÌdicoÌn that is to wete of faythfulnes of seruaÌntes valere reâyteth in his iij boke the vij chapitre how Anthonye toke one of the seruaÌtes of cezar his enemye to who ãâã he sayde that he muste leue cezar for euermore or ellis deye And somtyme by menaces somtyme by promesses he payned hym that he shold saye that he wold forsake and renonââ his maystre And neuertheles the seruaÌnt sayde alleway That neyther for good ne for euyl that he coude doo to hym he shold neuer forsake ne loue cezar In lyke wyse he recyââth of one of the seruantes of Cezar the whiche pompeus myght neuer induce hym to his seruyce As touchyng to trouthe it is certayn that a seruanÌt beyng a lyar deceyueth his mayster And may be cause of many harmes by false reportes For a lyeng tongue lyke venym empoysonneth the how 's and alle the duellars therin More ouer the seruantes owen obeyssance lyke as sayth thappostle in his epystle to the ephesiens the vj chapytre in sayeng ye seruanÌtes obeye you to your maistres in fere and drede and in symplesse of herte And it is not sufycient only to obeye but more ouer it is necessarye that the serruannt be dyligent And to this purpoos sayth seneque in his iij boke of benefyces the xiiij chapytre that dilygence is moche syttyng in seruanntes And in dede he recomendeth the dyligence of that seruannt that seruyd his maystre in pryson the whiche as dyscomforted demanded to drynke poyson To whom the seruannt desyryng to obeye not for ony euyl that he wold to hym but by ardannt desyre that he had to doo that dyligently whiche his mayster commanded hym it happed that by hastynes to obeye hym wenyng to haue gyuen to hym the potte of poyson he gaaf to hym the potte of medecyne â by cause of this hasty dyligence his mayster was saued yet also the seruantes oughten in theyr affayres and werkes to haue pacyence And for theyr maysters to endure payne And to this purpoos valere recyteth in his vj boke the viij chasee andpitre of the seruanÌt of papinion how he herde saye that somÌe were deputed to slee theyr maistre And he prayd his maystre that he wold chanÌge wyth hym his gown and hode to theÌ de that he wold be slayn rather than his mayster yf the caas so requyred in dede he wold deye for his mayster he recyteth also of the seruante of Aucyus how for his maystre he eudnred Innumerable paynes It apperith thenne how seruantes oughten to haue the sixe condycoÌns aforsayd ¶ How they that leden euyl lyf owen to deye euyll capo. x â GOd is a trewe Iuge And Iugeth euery man Iustely whefor it foloweth that he that ledyth an euyl lyf muste deye an euyl deth And herof we haue many examples in thys present tyme. For the lytyl tyme that I haue lyued I haue none remembrance that an euyl man hath deyed a good deth Trouthe it is that by an enyl man I mene not euery man that is a synner but I vnderstonde hym to be an euyl man that lyueth contynuelly in synne And in doyng werse and werse withont repentanuce and without wyll to amende hym More ouer yf we rede thystoryes of tyme passed we shal fyude clerely how they that haue lyued euyl ben also horrybly deed how was caym deed whiche slewe his brother was he not slayn of lameth whiche was blynde and sawe nothyng And neuertheles he slewe hym in huntyng as it apperith in the boke of genesis More ouer pharao the kynge of Egypte whiche caused to doowne the yong chyldren of the Iewes how deyde he Certaynly he was drowned in the rede see and alle his peple as is apperith the xxiiij chapytre of Exode we rede also how zebee and Salmana slewen the brethern of Gedeon but after Gedeon slewe them as it apperith the viij chapytre of the boke of Iuges Semblably Abymelech that slew lxx brethern vpon one stone was after slayn of a woman as it apprith the ix chapytre of the boke aforsayd And generelly a man that sleeth a man ought to dye an euyl deth Rede we not how the yong man that sayde he had slayn Saul was afterward slayn by the comÌandament of dauid as it apperith the secoÌd boke of kynges the fyrst chapytre Semblably we rede that the theues that slewen ysâseth camen to dauid for to make to hym feste but dauid condempned them to deth Therfore ought they to be wel aduysed that doo wronge to other and make them to deye wythoute cause For by thexamples aforsayd it apperith clerely how homycides owen to dye an euyl deth Semblably they that ben tyrannts that greuen the people And the poure Innocentes oughten right well to be aduysed For it is reason that they deye an euyl deth And to this purpoos we rede how sysara whiche was a right cruel tyrannt was fynably slayn of a woman as it apperith the iiij chapitre of the boke of Iudges Saul whiche was a right grete tyrannt and persecutour of dauid after he slewe hym self with his propre knyf as it apperith the first boke