The fyrst chapitre how the chyrche ought to be honoured and loued capitulo primo How prelates people ought to lyue chastly capo. ij How they ought to teche and gouerne theyr subgettis and to gyue almesses capitulo iij How men of the chyrche ouÈt to preche say trouthe cao. iiij How they ought testudye to lerne the holy scrypture v ¶ The thyrd book speketh of the lordes temporell Whyche ought to be pyetous and mercyful capitulo pumo How they ought to be of good lyf of good maners cao. ij How they ought not to be couetous ne auarcyous capo. iij How the prynces ought to kepe Iustyce mayntene it iiij How prynces ought to be debonayr and humble capo. v How they ought to be sobre and chaste capitulo vj wherin the prynces ought temploye them capo. vij How prynces ought to gouerne them capitulo viij ¶ The fourth book speketh Of the state of the comynalte of the people capitulo primo Of the state of pouerte whyche ought to be agreable capo. ij Of the state of olde age wherin a maÌ„ ouÈt to be vertuous iij Of the state of yonge peple how they shold gouerne them iiij Of the state of maryane how it ouÈt to be mayntened v How wymmen ought to be gouerned capitulo vi How virginite maydenhede ouÈt to be mayntened cao. vii Of the state of wymmen wydowes capitulo viij How seruauÌ„tes ouÈt to be mayntened in theyr seruyce ix How they that ben of euyl lyf dyen ylle capitulo x How fader moder ought to teche theyr chyldren capo. xj How chyldren owen obeyssauÌ„ce honour to their parents xij Of the state of marchaunts capitulo xiij Of the state of pylgryms capitulo xiiij How dedely synnes desyren deth capitulo xv ¶ The fyfthe book speketh wherfor no man ought to gloryfye hym self Fyrst how the lyf is short and lastyth but a whyle capo. j How this present lyf ought lytel to be praysed capo. ij How no man ought to doubte ne fere deth capo. iij Of ensamples by whyche it ought not to be doubted capo. iiij How to thynke on deth is a thyng moche prouffytable cao. v How none ought to be curyous of hys sepulture capo. vj The last chappytre speketh how a man ought to thynke on the last Iugement and day of dome capitulo vij ¶ Explicit tabula ¶ The fyrst partye of thys book wherof the fyrst chapytre speketh of Pryde Capitulo primo Every proud persone wold compare hym self to god in so moche as they gloryfye them self in the goodes that they haue Of whyche thynges the glorye is due pryncypally to god ¶ And it is a grete abusion whan the creature taketh pride in hym self for the goodes that god hath sent hym for whyche goodes he ought to be the more humble toward god and the better to knowe and to serue hym deuoutly Therfor sayth the prophete that god resysteth ayeÌ„st the proude folke whyche ben fallen vylaynsly Emonge whome the fyrst was lucyfer whiche for his pryde fyl fro heuen to helle alle they that consented to his synne Semblably our fyrst fader Adam for the mesprysion of disobeyssauÌ„ce to god and obeyed to the serpent sayeng that he shold be as god ete of the fruyte whyche was to hym foâ—boden therfore he was put oute of paradys as it apperyth in the book of genesis Furthermore Agar the chamberyer of sara was ryght proud ayenst hyr maystresse by cause of a chylde that she had by Abraham But fynably she was put oute for hyr pryde and hyr chylde also and nothyng was gyuen to hyr at departyng but a lytel brede water as it apperyth in the xvj chapytre of genesis ¶ Also we rede how the pryde of nembroth and of many other was a grete parte cause of many euyllis and of the deuysyon of the world as it apperyth in the book aforsayd For after Noes flood were the geants whyche by theyr pryde entreprysed the assault ayenst heuen edyffyed the toure of babylon And therfore they were deuyded in to many laÌ„gages in suche wyse that none vnderstode other as it apperith in the xi chapytre of genesis And as me semeth pryde sourdeth but onely of folye For who so wel knoweth hym self yf he be euyl he hath cause of grete humylyte For alle synne is shame and seruytude And yf he be good he hath cause also of grete humylite for the grace that god hath doon to hym in so moche that he is good agreable to god to haue humylite admonesteth vs the pnnycion that we rede of them that were proude for we rede how pharao was soo proude that he sayd he wyst not who was god of Israel that he sette nouÈt ne helde not of hym as it appereth in the v chapytre of exode but fynably he was punysshed drowned in the reed see all his Furthermore we rede how Amon for his pryde wold be honoured of alle men And was moche angry ayeÌ„st Mardocheê° a man so named by cause that he wold not worshyp hym But fynably the said amon was honged on a galowes whyche he had ordeyned made redy for to haue hanged oâ— the sayd mardocheê° the chyldren of Israel as it appereth in the thyrd chapytre of hester Further more abymelech for his pride dyd to slee hym self for by cause that a woman had smyten hym he callyd one his squyer bad hym to slee hym to th ende that it be not sayd that a woman hath slayn hym as it apperyth in the ix chapytre of Iudyth Rede we not also how Balthasar was slayne for hys pryde â–ª And Nabugodonosor was cast doun fro his syege and torned in to a dombe beest as it apperith in the v chapytre of danyel Anthiochus also for his pryde was gretely punysshed of god smyton with a dysease of whiche he myght neuer be heled as it apperith in the second book of Machabees And generally al proude men atte last haue be ouerthrowen Rede we not how the pryde of Nychanor was descomfyt and brought to nought as it apperyth in the fyrst book of Machabees the viij chapytre ¶ And Absalon whyche wold haue taken the Royame fro his fader was he not vysaynously slayne as it apperith in the second book of kynges the xv chapytre who made Pheton to falle but hys pryde For he wold gouerne the carte ayenst the counceyl of hys fader Phebus And therfore he fylle dyshonourably as Ouyde recounteth in hys fyrst book of Methamorphaseos wherfore was the sone of Dedalus drowned but by cause he wold flee ouer hyghe ageynst the techyng of his fader as ouyde recouÌ„trth dauid was gretely punysshed by cause that he nombred the peple which were subgette to hym as it apperith in the ij book of kynges in the xxiij chapytre Hewde also which was ryÈt proud was smyton of thangel as it appereth in the book of thactes of the appostles And
al vertues to al good therfor sayth boece in his book of consolacion that he is happy that lyueth without lecherye for lecherye is a swete maladye bryngeth a man to deth wythoute apperceyuyng as wytnesseth valere in his iiij book whiche recyteth how Sophonydes in his olde age sayd to one whiche demauÌ„ded hym yf he were ony thyng lecherous he ansuerd I praye the speke to me of other thynges for me semeth that I haue had grete vyctorye whan I may eschewe lecherye by olde age for by lecherye alle euilles comen to a creature al good thynges ben therby forgoten Alas what was cause of the destruction of the peple of sychem was it not the deuiolacion of dyna doughter of Iacob the whiche wold goo see the daunces she was rauysshed as it apperith in the book of genesis the xxiiij chapytre we rede also how lx M. were slayn by cause of the lechery coÌ„mysed in the wyf of the leuyte as it is wryton the xx chapytre of IudicuÌ„ Amon was slayn of absalon his brother by cause he had defoylled thamar his suster as it apperiâ—h the ij book of kynges the xj chapytre Abuer for his lecherye knewe the concubines of his fader ysboseth but sone after they were bothe slayn as it is wryton the ij book of kynges the iij and iiij chapytre what was cause of Noes flode but lecherye what was cause of the destruction of sodome gomorre but vnnatural lecherye as it is wryton in the book of genesis who caused Ioseph to be enprisoned but the lecherye of his maistresse therfor he is wyse that escheweth this synne For who that wyl lyue chastly he ought tesche we the companye of wymmen consydere that by wymmeÌ„ were deceyued the wyse salamon the strong saÌ„pson the grete holofernes the prophete dauid the phylosophre arystotle the poete virgyle many other wyse men therfor I wyl no more blame the wymmen than the men but for thys I wyl say who wyl be chaste ouÈt teschewe the companye of wymmen For for to synne nature is sone enclyned lyÈtly accorded for teschewe fulgence enseigneth techeth vs in the ij book of his micrologies in sayeng that lecherye is moche foul aboue other dyshoneste is not aduenauÌ„t to a creature that wyl haue honour worshyp And certaynly Scipion the noble knyght hated so moche this synne that he deffended in hâ—â— contre bordellis al dyshonest places But it is grete pyte that now al the world is ful of places of suche vsages and yonge and olde peple the moâ—t parte gyue them comunely to lecherye but they ought to consydere this whiche Ouyde sayth in hys vij book of methamorphoseos whiche sayth that lecherye maketh a man to brenne in hym self the versyfyour saith that the loue of a woman affeblyssheth the body mynyssheth the rychesses maketh a fayr man to become foule atte last bryngeth a man to nought And saynt Iherome in his boke ayenst Ionynyan sayth the loue of a woman maketh a man to forgete reason to become a fole it letteth and hurteth good couÌ„ceyl wyl not suffre a man to studye maketh hym to thynke al folye by suche loue a man troubleth hym self atte last hateth hys body his lyf and seneke in his declaraâ—ons in his first book sayth that it is an hard deth that lecherye procureth for lecherye maketh to lese tyme-honour al goodes therfor in his xxiiij epystle to lucylle sayth kepe the wel that lecherye be not in the for a lecherous man is as a thyng al loste certaynly in olde tyme the lecherous peple were gretely pugnyssâ—xd For as recyteth valere in his vj book a man that of olde tyme mysdyde in his manage ought to lose his eyen aftâ—r the olde lawe a woman shold be stoned to deth wherfore it apperith that this synne was ryght dysplaysaunt vnto them of auncient tyme for of it cometh many euylles and harmes as it is tofore sayd ¶ Here foloweth the v vertue that is to wete benyuolence and is ayenst the synne of enuye capitulo xiij EMonge al other synnes the leste excusable is the synne of enuye by cause she hath noo cause of her malyce in so moche the body and of the soule and the man is not worthy to lyue the whyche by necligence slepeth in his synne dyeth in pouerte for not wythstondyng that pouerte is good whan it is 〈◊〉 luntarye Neuertheles he is moche to be repreued the whyche by his slouthe neclygence is poure and myserable by whyche it apperyth that dyligence is moche to be preysed that remembreth bothe the body and the soule and therfore sayth the prophete I haue slepte after I am awaked by whyche he gyueth vs to vnderstonde how we ouÈt to be dyligent awake our self for to prouffyte in wele And therfore the appostle in wrytyng to Thimothee sayth Awake thy sâ—lf that slepest god shal enlnmyne the wyth his grace For for the slepars them that ben necligent is not heuene oâ—deyned but for them that ben dyligent for to doo wel as longe as they lyue in thys present world And to this dyligence ought moche 〈◊〉 vs many auncyent hystoryes by the whyche it appereth how neclygence hath be cause of many euylles Inconuements Rede we not how dauid was in his how 's ydle and thenne he was tempted of the synne of lecherye in so moche that he accomplysshed a ryght gâ—te dyshonour as it apperyth the ij book of kynges the v chapyâ—re and therfor sayth Ouyde in his first book of remedye that ydlenes neclygence ben the nouâ—ces of the synne of lecherye And quyntylien sayth that synne naturelly coÌ„mauÌ„deth a man to be ydle And therfor Chaton sayd resonably to hys sone kepe the wel that thou be not necligent ne slepye For longe reste nouryssheth synne vyces And to thys purpoos we haue many â—ystoryes how in slepyng many euylles ben happed Rede we not how Thobie in slepyng waâ— blynde loste his syght as it apperith the second chapitre of Thobye ysboseth lost his â—â—yame in slepyng as it apperyth the ij book of kynges the iiij chapytre Sampson in slepyng in the lawe of his wyf lost his heere 's taken enchayned and fynably loste his lyf as it appereth the xvj chapytre of IudicuÌ„ ¶ And therfore sayth the wyse man iu his vj chapytre Thou Neclygent awake the. for thou mayst not longe slepe as who sayd the lyf is shorte And therfore we rede how Iacob repreued his chyldren of neclygence as it apperyth the xxiiij chapitre of genesis And our sauyour Ihesu cryst repreuyd hys dyscyples of necligence in sayeng ye haue not mowe wake an hour with me as sayth saynt Mathew in his xxviij chapytre by whiche it appereth how necligence is moche to be repreuyd To this purpoos we rede how they that sewe the good seed by gonnen to slepe And thenne
also for tesche we alle euyl suspecion â–ª 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 〈◊〉 book of the cyte of god the xix chapytre he is not very prelaâ— that secheth not but his prouffyt and nothynge for his subâ—gettis Semblably sayth saynt Gregory in his xxj book 〈◊〉 hyâ— moralles that the prelates been ordeyned not onely for 〈◊〉 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 〈◊〉 〈◊〉 xxviij chapytre that the prelates ought to be made of peoâ—le shewyng example of good lyf For the sheep ought not to â—e put to the kepyng of wulues That is to were to them that â—â—maunde not but the prouffyt of the prelacion and not the laâ—our thaâ— apperteyneth therto but the tyme is comen the which â—saye 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 â—n 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 coÌ„mytte the goâ—ernemeÌ„t of theyr people to suffragans and to other but the â—ychesses receytes they coÌ„mytte not to other so that they knoâ—e not thacompt therof And neuertheles they be more ordeyâ—ed for the spirituel gouernaunce than they be for the temporel â—oodes â–ª 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 〈◊〉 the temporalte And therfore of olde tyme the vertuous men â—ffuseden the bysshopryches by cause they knewe wel that it 〈◊〉 grete labour to a prelate for to doo his deuoyr duete And 〈◊〉 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 â–ª that whaÌ„ he was chosen to be pope he fledde but by the moyen of the holy ghoost he was fouÌ„den and receyued to be pope â–ª 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 demauÌ„ded 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 〈◊〉 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 â—â—w 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 â—omtyme 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 fouâ—ded 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
to his sone The whyche ansuerd that it ought ynough to suffyse to hym to haue regned in his tyme that he wold not that hys sonâ— shold haue it to his prouffyt but a man that wold do Iustyce And therfore he sayd I praye you that ye seke a wyse man that shal mowe and conne gouerne you and take no regarde to me ne to my sone â–ª ¶ How the prynces ought to be softe humble capâ— v THe prynce is as the heed the whyche is sette moost hyâ—e by nature And yet alleway it is the parte of the body in whiche appereth moost his humylite For we see that in humblyng mekyng hym self a man dyscouerth and enclyneth his hede This theÌ„ne it is a signe that the prynce which is named the hede ought to haue in hym self humylite And the prynces ought to consydere how al theyr predecessours ben deed comen to nought and to this purpoos we rede how a phylosophre named Golonus in spekyng to Alexander sayd O Alexander al the world suffysed not to the whan thou lyuedest and now vj fret of erthe suffyse for to burye the. More ouer quyntynus recyteth how a ryght olde man ballyd said to Alexander See wel to what thou doost For me semeth that thou wylt mounte ouer hye but take good hede whan thou shalt be so mounted that thon suffre not thy self to falâ—e ouer foull The whyche Alexander coude not so wysely take hede to hym self but that he was enpoysoÌ„ned in hys yongâ—â—e and the floure of alle hys dayes And therfore sayth the wyse man in his v chapytre what auayllen the pompes the rychesses of the world seen that they passe and vanysshe awaye as dooth the shadowe Thenne a moche fool is the prynce the whyche in his puyssaunce transytorye glorifyeth hym self yt they consydered wel theyr estate they shal fynde that theyr seignoryes conteynen more trouble and thought than playsaunce or deduyt And to this purpoos recounteth Valere in his vij book how somtyme they wold haue crowned a kynge but he made grete delaye tofore or he wold receyue the crowne gaf his rayson in sayeng that a newe royame bereth wyth hym newe thought By whyche it apperith how the prynces haue noo cause to glorefye them self of theyr lordshyppes and they ought to take example in Iulyus Cezar of whome we rede in the book of fyctions phylosophyke how he was moche humble in spekyng to his knyghtes and seruauÌ„tes was as redy to serue them as he was to receyue theyr seruyce trouthe it is that one of his knyghtes right auncyent on a tyme emonge the other was condempned by the counceyl of Rome to ryght grete payne domages And thenne he came to cezar for to requyre ayde the whyche atte fyrst sayd that he shold assigne to hym a right good aduocate for to plete hys cause To whome the knyght sayd O Cezar thou knowest wel that in the bataylle of Ayse I had none aduocate for to helpe the. but I went my self in propre persone as it appereth by my wouÌ„des the whyche ben yet apparaunt by cause of the same TheÌ„ne Iulius descended from his syege in sayeng that the prynâ—e is also wel ordeyned to socoure his knyghtes as the knyghtes ben to soconre the prynce TheÌ„ne ys the prynce moche to be reprehended whan he settyth by nothyng but by â—ym self And whaÌ„ hym semeth that alle the world ought to serue hiÌ„ suche pryde maketh a prynce lyke a brest to forgete hys condycoÌ„ â—ys birthe how be it that men ought alleway obeye princes neuertheles thei onght not therfore be prowde of their seignourye For they alle theyr chyualrye wythin a litil whyle shal be deed torued yu to Asshes dust a cordyng herto reherceth seynt Ierome in hys epistle Cxix And valere also the same in hys last boke how the kynge of perses was in a montayue behelde hys noble pnissanÌ„t chyualrye wepte sayeng Alas wythin an C yere alle thys chyualrye schal be but a lytyll asshes duste as me semeth fewe prynâ—es consydere theyr deth But almoost ther ys none but he thiÌ„keth how he may bycome more myghty and more grete And all thys dooth causeth theyr pryde theyr false couetyse Thâ—y ought to take example of Ihesu cryst the whyche fledde in the montayne whan he sawe that the peple cam to hym for to make hym kynge as sayth saynt IohnÌ„ in hys vj chapytre And vpon the same saynt IohnÌ„ grysostome in hys vj omelie sayth that IhuÌ„ cryste scheweth to vs by that he fledde how we ought to flee mondanytâ—e and alle vayne glorye And to this purpoos we rede how vaspasyaÌ„ wolde not receyue th empyre And sayde he was Indygne and not worthy not wythstoÌ„diÌ„g that hys knyghtes wolde that he sholde be Emperour in ony wyse But now in thys present tyme we see all thopposyte contrarye ffor the prnyces entende wyth theyr power to conquere newe seygnouryes and lordshyppys And yt ys a manere of tyraÌ„nie the whyche maketh naturelly hys mayster doubtous ferdfull For the tyrannt hath alle waye fere and drede to lese that whyche he hath euyll goten The tyranntes lâ—n also comuÌ„li lytyl byloued of theyr subgettys and therfore they lyue iÌ„ grete doubte To thys purpoos we rede how denis 〈◊〉 tyrant durst not do shaue hys â—erde for fere that he had of sleeyng And in dede he brente the heere 's of hys berde as Tullius rehereeth iu hys vij boke of offyces the vij chapytre SeÌ„blably he recyteth how a tyranÌ„t named Sergius for semblable cause doubted that hys wyf sholde slee hym by nyght And in dede he dyde doo espye yf she hadde ony knyf or other thyng to doo it And neuertheles in th ende he was slayn by her More ouer valere recounteth how the kynge Masinissa by cause of his tyrannye trusted not to his people And therfore he made his body to be kept bi dogges by the whyche hystoryes it appâ—rith how tyrannye maketh the prynces fâ—rdful doubtous the whyche tyrannye cometh of pryde That is to wete whaÌ„ the prynce is not content And hath not suffysauÌ„ce in his estate And whan he wolde alleway mouute more hye ¶ How the prynce ought alleway to be sobre chaast capâ— vj GLoutonnye And lecherye affeblysshen the body and takeÌ„ fro a man alle the wylle to doo wel And in dede then shal see how the gloton by his dronknes speketh folysshly And sheweth his secrete ofte TheÌ„ne ought the prynces to be ashamed the whiche demannde no thyng but wyn and mete and holden longe dyners and yet more longe soupers For of tymes in beuerages And dyssolucoÌ„ns they mayntene them self alle the nyght or the grettest part therof And who that these dayes wyl fynde glotonnye he may wel goo to the court of dâ—â—erse prynces And there thou shalt fynde that alle for the moste parte they doo none other
thyng but drynke and the sauf a lytyl whyle they be in ydlenes and in playes dyssolute and therfore Socrates the philosophre despysed the lyf of the peple of the courte and of alle them that folowe the halles And grete dyners To whome speketh Seneke in one his epystle O ye myserable people that doo noâ—e other thyng but drynke and et â–ª hit is domage that ye haue soule and vnderstondyng syth that ye onely thynke on your body And for somoche vyrgyle in his fyrst boke of Enâ—ydos repreueth dydo by cause she held her longe atte dyner what shal we saye of them â—heneÌ„ of whome ysaye saith in his vij chapyter The whyche haue not leyzer to slepe by cause they wold ryse erly in the morn for to make them self dronke They be lyke to them of whome seneke speketh in his lxxxxvij epystle the whyche â—aâ— nyght drynke alleway and ete sauf a lytyl whyle that they slepe And it is good to wete that theÌ„ne they dreme that they drynke aud ete For gladly men dreme of that whyche they doo by daye Thenne ought the prynces to flee and eschewe glotonnye and ought to haue in theyr court mesure ordynannce and alle honneste But thou shalt fynde there now none ordre but fylthe and foule table clothes And meÌ„ whiche saye them self to be honeste but they renne to the table shouyng And puttyng away eche other And they resemble not men but hogges and swyne goyng to theyr trough in foule etyng there shal thou here noo word spoken of god ne saye noo graces ne benedicte â–ª but dyssolute wordes othes sweryng all dyshoneste shal thou there see regnyng â–ª yf thys were in warre it shold not be ouer grete meruaylle Bu in tyme of peas to mayntene suche a lyf it is not a lyf but it is deth and right glotonnye the whiche engendreth lecherye lyke as sayth valere And also experyence sheweth the same the whyche ys ryght eâ—yl syttyng in prynces geuerally in alle chynalrye And as to me Irepute Impossyble that a man lecherous ameroâ— folyssly of wymmen may be wyse aud kuyghtly â—ecounteth not vegece in his iij boke of Chyualrye how the noble knyght scipion thaffrycanut wolde neuer abuse hym self with wymmen how fayr so euer they were as it apperith of the fayr mayde whiche he refused and restored her to her hustoÌ„ de we rede also how Octauiau seeyng Cleopater a right fayr â—irgyne how be it that he was somwhat enclyned to her loue â—euertheles he wold in no wise abuse her lykeas policrate saâ—th in his iij boke the vij chapytre Semblably we rede how hanybal Gayus Iulius Cezar and Cathon lyuedeu right sobrely and chastly as it apperyth in the v boke of policrate the vj chapytre â–ª Thus thenne ought the prynces to consydere ho w that folyssh loue of wymmen destroyed the strengthe of Sampson The wytte of Salamon the bounte of Dauid â–ª And therfore may neuer prynce longe endure that setteth alle his entencoÌ„n to lecherye lyke as saith seynt Ierome in his xxxiiij epistle And to thys purpos Egesippâ— in his fyrst boke in spekyng of one named Antonye sayd to themperonr knowe thou that Antonye is vaynquysshid â–ª but that is not by the. but this hath doon Cleopatre whome he hath so folysshly loued For he had leuer be vaynqnysshid with her than to vaynquysshâ— without her Thenne ought eâ—y Chyualroâ— man to take hede and see wel to that he be not lost by lecherye Trouth it is that be nameth hym self Amorous But whan I adnyse me wel he may be named maleuroâ— that is vnhappy For it is grete myserye for to haue thought to mayntene a woman For theÌ„ne his hody he destroyeth his strengthe perysshith his syght wasteth hâ—s wytte mynyssheth his lyf shorteth his helthe enpeyreth And his courage for to doo well gooth away aud his good fame renomee And whan he weneth to be happy by cause he hath founde a fayr woman than he hath loâ— hym self by cause of his inordynat loue whiche is that he loueth the woman more than hym self And so it happeth ofte that he is moche deceyued whan he weneth to be byloued singulerly that is to wete be that maynteneth dyuerse and many wymmen For he ought to knowe that neuer woman loued snche a man longe how wel that she sheweth semblaÌ„nt for to loue hym but her hope is for to haue his gold and his syluer I put caas that it were otherwyse And that ther were loue bytwene bothe partyes yet may none otherwyse be 〈…〉 right vnhappy the whiche for loue of the 〈…〉 leueth thestaâ—e 〈…〉 by what moyâ—n his auncetres haâ—e conquerd theyr goodes â—ud honours ¶ How the prynces ought to employe and dispose 〈◊〉 â—elf capâ— viâ— THe Prynces ought to be example of honour And of good lyf to employe dispose them self in good werâ—es and feates for to be cause that theyr snbgettis doo semblably And it is a grete shame yf a prynce that shold be a capytayne of knyghtes be callyd a player of dyse euery knyght ought to knowe that by playeng of dyse or other games semblable may nothyng be goten ryghtfuly ne Iustely but all that is goten by that moyeÌ„ is to the dampnacoÌ„n of his soule hurtyng of his couscyence By suche games the name of god is sworn and forsworn despysed A man loseth his tyme and his reste ofte And whan he shold thynke how he shold gouuerne his people than he studyeth to begyle his felawe and wynne his money And to this purpoos we rede in polycrate how a knyght named Clysson Arryued in the contrey of Corynthe for to treate allyaÌ„nce with the lordes of the contrey the whyche he fonde playeng atte dyse he thys seeyng departed sayde he wold haue none allyaÌ„uce with players of dyse For players of dyse beÌ„ coÌ„ynly light iÌ„ courageÌ„ chaÌ„nge ofte theyr purpoos as dooth the fortuÌ„e of dyse â–ª ben redy for 〈◊〉 promyse to swere also beÌ„ ful of couetyse and by consequent ben enclyned to rapyne and thefte And therfore saith seueâ—â— in his prouerbes that he that knoweth moste of suche playes knoweth most of euyll As who shold saye that in suche games is no thyng but euyll And synne TheÌ„ne is it a grete â—ame tath chyualrye be euployed in suche games For such â—â—ayes make a man to lese his 〈…〉 and cousentyng For I put â—aas that whiche they haue beâ—n â—â—â—fte Neuertheles alle they that playe for auarice and couâ—â— se ben in theyr herte Rauynous And therfore seynt Ausâ—â— sayth in his iiij boke of the cyte of god the xvj chapitre how wyse womaÌ„ dremed that it shold be good to forbede and deâ—â— de alle the games and playes that ben in prâ—uidyce of the â—â—myn wele But I wyl not saye but that the prynces and 〈◊〉 knyghtes may playe And dysporte them with somme hoâ— playe For as seneque saith in his boke of
suche companye that ben ydle ygnoraunt therfore a man ought to lerne soÌ„me 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 xpÌ„iana 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 ygnorauÌ„ce theÌ„ne he employeth hym in playes dysordynat in many synnes alle this cometh oftymes by cause of ygnorauÌ„ce More ouer a maÌ„ ought to be wel aduysed that the vnderstoÌ„dyng whych is gyuen to hym to employe it wel by whyche he knoweth the dyfference bytwene hym beeflys be not euyll bestowed re-employed TheÌ„ne it is a grete shame whaÌ„ a man that may amende hym nourissheth hym in ignorauÌ„ce and maynteneth hym as a brute beest Thou mayst say to me that all may not 〈◊〉 derkes And to that I ausuere the. that they whiche eusieâ—â— 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 ¶ Hrâ—e 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. â—mo 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 condiâ—â—nn of thauncyent prynces For we rede how pyte maâ—â—th kynges and prynces to lyue in surete And to this purpos reciteth valere in his fyfthe boke how Marcelliâ—us 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 â—â—ke 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 theÌ„ne 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 commanÌ„ded tosle the sayd knyght and sayd to the prynce that he shold reuoke his sentence who as a tyranÌ„t ansuerde that alle 〈◊〉 shold be deed For he sayde that the fyrst shold deye by cause 〈◊〉 was daÌ„pned 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 dampnacoÌ„n 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 saâ—â—h Seneque that it is grete force And noble chyualrye to conâ—ne 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 adueÌ„ge hym of his enemy For he was moche myghty thenne he demaÌ„nded of his wyf how he myght adueÌ„ge 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 chaÌ„nge your manere TheÌ„ne 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 eâ—y 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 avaylleâ—h nothiÌ„g 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 â—ees that make hony haue no pricke of their nature in signefyaÌ„nce 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
tranquyllyte somtyme the philosophers toke disportes as it apperith of Socrates and of Chaton For as the corde whiche is allewaye 〈◊〉 or stratched somtyme breketh Right so a man wytâ—â—â— reste may not longe perseuere And herof we haue experyenâ—â— of the londes and feldes that men lete reste for to bere fruâ— the better And a man speketh For to wake the better aftâ—â— slight so ne more ne lasse a man may honestly disporte for tâ—â— better to entende to that he ought to doo And herof we haâ—â—an example of Seynt IohnÌ„ Euâ—gelyst of whom Cassyâ— recounteth in his vij boke of collacoÌ„ns how he on a tyme disported with a partrych And that seeyng a yong man goâ—yâ—â— by the way beryng a bowe in his honde sayde that he meruâ—â— led that he playd so lyke a man of the world and was of â—â—â—oly lyf Thenne saynt IohnÌ„ ansuerde in demanndyng of hyâ— wheâ—fore his bowe was not alway bended To whome heâ—â—snerde that yf his bowe were alway bente that it shold not â—o strong for to caste forth the Arowe Semblably sayd seâ—â— IohnÌ„ is it of the body of a man whiche may not alleway 〈◊〉 â—ore And therfore he ought to haue somme Alegement 〈◊〉 whiche it apperith how honeste playes ought no man to 〈◊〉 so they be taken in tyme and in place and after the condiciâ—â— of the persone But playes dyssolute oughten to be reprenâ—â— and euyl playes the whyche ofte ben of couetyse suspecionâ—â— and of many euyl vsages â–ª and moch ydle angages ¶ How kynghtes ought to gouerne them self capo. viij I Knyght ought to be a maÌ„ emonge a thousand good honourable corageoâ— of herte trewe in his dedes myghty â—yse hardy prduent redy to dyffende the right of his conâ—ey and of them to whom he is bounde to serue also of them whom he hath the gouernaÌ„nce And as Geffrey sayth in his etrye vsage maketh a maistre the excersite maketh a maÌ„dy and habyle in his feates aud dedes as the grekes sayen theyr prouerbes as Tullius recyteth in his questionÌ„s tusilanes in his first boke And therfore the knyghtes oughten 〈◊〉 excersyse accustome them in feates of Armes and oughâ— not to be ydle in sechyng and folowyng theyr playsir ease â— suche wyse that they essaye not almost at no tyme to here the â—ates ne payne of chyualrye I suppose yf a serche shold be maâ— bow many knyghtes knowe theyr horses wel and theyr drses them and haue theyr harnoys abyllemeuts of warre edy I toowe ther shold not many be founden wythout lacke of â—iche as they ought to haue More ouer the knyghtes ought 〈◊〉 be trewe holde that they promyse And to this purpoos reâ—ounteth valere in his v boke how a knyght of Rome named â—â—ius promysed to hanybal certayn money for the Raunson â—f certayn prysonners romayns that he helde soo that he wold â—syuer them theÌ„ne hanybal geaÌ„ted to hym his demaÌ„nde rabiâ— cam to Rome recounted to the Romayns his ê“messe 〈◊〉 the Romayns woldenot paye that whiche he had ê“mysed â—nd that seeyng Fabyus he solde his herytage and helde his â—â—omyse to hanybal And therfore polycratus in his vj boke â—â—e fyfte chapyter sayth that a knyght to fore alle thynges is â—â—unde to kepe his oth that whiche he ê“mytteth and therfore â—prynces maken the knyghtes to swere by theyr oth that â—y shold holde and mayntene loyalte and trouthe in signefy â—ee That it ought to be a grete furete of the oth of knyght to kepe and mayntene the chyrche And soo to doo of olde tyâ—â— they promysed presented to the temple theyr swerdes inâ—nefyance that they promysed loyaulte Fyrst to god the â—che is prynce of alle chyualrye After a knyght ought notâ—ly truste in his strengthe bnt ought to be wyse and subtylâ— byleue good counseyl For vlixes surmounted the strong â—cules by his wytte and not by his strengthe And the 〈◊〉 mayns couquerden the world more by theyr wysedom 〈◊〉 by ony other thyng as polycrate saith the vij Chapytre of â— vj boke And Pompeius in his xj boke recyteth of Alexaâ—â—der how his fader lefte to hym lytyl Chyualrye but he wâ—wyse and wel lerned And thefor he conquerd alle the woâ—â— by wytte of Chyualrye And to thys purpos Egesippus his v boke alledgeth Tytus whiche saith that in Chyualâ—â—wytte good aduyse were more necessarye than strengthe body More ouer a knyght in his feates of armes ought â— to be pÌ„sumptuê° ne despyse ou moche his adâ—sarye for as caâ—â— saith it happeth ofte that the feble descoÌ„fyteth the stroÌ„ge theâ—â— tyl the grete as dauid surmouÌ„ted golye and thou oughtest knowe that the victorie cometh not of the maÌ„ but priÌ„cypaly god as it apperith in the fyrst boke of machabees the iij chaptre therfore a knyght ought not to gloryfie hym self to thâ— purpoos we rede how moyses gate victorys not by streÌ„gthe bâ— in prayng god in lyftyng his handes to heueÌ„ as is wretâ—â— the boke of exode the xvij chapiter of theodose in thistoryesthe Romayns we rede how he seeyng that his enemyes we more stronge thaÌ„ he was he prayde to god in takyng the 〈◊〉 of the crosse by whiche he gate victorye and therfore anncyer whaÌ„ they made bataylle the preest of the lawe weÌ„te to fore â—â— chyualrye in prayeÌ„g god as it apperith in the boke of deutroâ—â— my the xx chapitre therfore saith the ê“phete that a maÌ„ ouâ— not to truste princypaly in the vygour of his legges ne in â— strengthe of his hors but in the grace of god More ouerâ— knyght ought not entrepryse bataylle but yf it be by good 〈◊〉 dâ—â—ght good cause And to this purpoos saith swetonius his second boke that Augustus cezar entreprysed noo baâ—le but yf it were for teschew right grete domÌ„age and therâ—â—â— saith seynt Austyn in his fyfthe boke of the cyte of god the â—ij chapytre that a bataylle ought not to be made but for â—â—t grete necessyte And therfore auncyently the people requyâ—â— god that he wold shewe vnto them yf they had right or â—â—â—or ellis yf they had doon ony thyng ayenst hym wherfore y ought to haue bataylle For theyr sayde it is trouthe that â—â—y that loue god haue good cause fynably they shal haue crorye of theyr enemyes as it apperith in the boke of leuytes â—xxvj chapytre But it is grete IncoÌ„uenyence whan the baâ—â—slles ben made by tyrannye by cause of couetyse For the myn prouerbe sayth synne noyeth therfor me semeth that sonably many knyghtes haue moche suffred For many tyâ—es they haue made enterpryses not with good cause and â—â—ght but by pryde and by cause of theyr couoytyse And it is â—rde that they shold happen wel-seen that they goo to bataylle ot wyth theyr propre good but wyth goodes euyl goten â—nd in goyng they robbe the poure people and them in theyr â—ven contreye And they that soo doo
ben not worthy to noble ne callyd knyghtes but they be of the condicion of tyâ—ntes of whome polycrate speketh in his iiij boke that to 〈◊〉 a tyraÌ„nt shold be a Iuste thyng And Tullyus in his boke offyces the vij chapytre sayth that for to slee a tyraÌ„t is a â—â—nge honeste For we see that a man cutteth a way the meÌ„â—e that is cause of the dystructioÌ„ of the other But thon mayst mauÌ„de how the tyraÌ„nt may be knowen To this ausuereth crystotle in his viij boke of ethyques sayeng thatbyt wene kynge a tyraÌ„nt is a grete difference For the kyng secheth â—sireth the comyn wee l the tyrant seketh his owen proutâ—â— the suppressyon of the people therfore tyrannye is seygâ—â—ye vyolent oultrageous and therfore it may not longe â—â—dure And thus sayth â—ot in his xv chapytre And be 〈◊〉 we haue seen many examples of soÌ„me tyrantes whiche he lost theyr seygnorye all or a grete parte ¶ Here foloweth the fourth boke the whiche speketh ofâ— state of the comynalte and of the people ¶ Fyrst it trateth of Ryche men and how they ought to glorysye in theyr rychesses capytulo pru THe men comen of god and not of the creature A therfor the loouyng and preysyng ought to be gyn fyrst and pryncypaly to god And the ryche man ought to â—â—sydere That whyche the wyse man sayth in his xv boke pronerbes whiche saith that he that foloweth auarice hâ— noo pees of conscence And in his xxviij chapytre he sâ—â— that he that hateth auarice enlongeth his dayes and his to And therfore to haue rychesses it not alle way moste proufâ—â—table For Rychesses ofte empessix and letoen the getyn of vertues and therfore the Anncyent men dâ—sireden moâ—â—vertues And good renommee than they dyde rychsses or beâ—â—uoyr As it apperith by scypyon the whiche brought mâ— the subgection of the Rommayns alle auffryque of whyche Romayns he demanded For his salayre nomore 〈◊〉 be named in his surname Auffrycan in memorye of clâ—â—sayd vyctorye as valere recyteth in his iij boke And of â—â—â—counceyllours of Rome we rede that they were so poure the it byhoued the senate to nourysshe theyr chyldren THe recoerâ—deth also of thiberyon how he sayde That better is worth â— tursour of suffysannce Than of chyuance and richeses An in dede many tymes he reffused grete tresours that were â— hym presented More ouer in his fourth boke he recounteâ— of marcus tullius how he was an exemplayre of right goe lyf and myght haue had mo rychesses but he wold not Aâ— he dutillyd in a lytyl how 's And helde a lytyl estate And as soo that many essayeden for to see yf they myght chaÌ„nge â— wylle And to hym presenteden grete fynannces To who â—he sayde goo ye your way wyth alle your rychesses For â—y ben your charge and your perdicoÌ„n we rede also in the â—â—nd boke of fyctions phylosophyke how the kynge of Ceâ—e named Artagougles vsed not in his estate but vayssell erthe For his fader had ben a potter And therfore he sayde â—â—at for ony fortune noman ought to forgete his genyture â—nd better it is and more worth to encreace in good maners â—â—an in grete estate By whiche historyes it apperith how the â—â—che men ought not to gloryfye them self in theyr rychesses â—nd to this purpoos sayth thappostle in his epystle to Tymoâ—â—e that he that loueth rychesses atte laste he shal not doo his â—â—ffyt And the riche man ought to considere how he is morâ—â—l For fynably hym behoueth to leue all So thenne he 〈◊〉 not wyse that setteth his herte and his truste in temporell â—â—d transytorye chyuannce and goodes as saith seynt Greâ—ory in his xviij boke of morallis And to the same purpos â—â—ynt Austyn in a sermon of the wordes of god sayth that â—â—thyng is worth to the thaugh thy cofre be full of richesse 〈◊〉 thou haue no thyng of good in thy conscience what auayâ—â—th to haue richesses yf thou haue no goodnesse in thy self â—hat auaylleth to a man that hath the vse of moche good â—nd he hym self is subgette by synne to the fende Therfor â—yde a wyse phylosophre named Salon that no riche man 〈◊〉 happy that is to wete whan he is auaricyus And this counteth valere in his vij boke the second chapytre More â—â—er the riche man ought to considere That many ben becomen â—â—ure as Cassus whyche was right riche But after he was â—roure that alle men scorned hym And had hym in derysiâ—â—â— And one named Cassus was so grete at Rome that he â—â—as callyd the Patron Senate but fynably he was deed by â—â—styce condempned shamefully therfore saith Seneque in â—â— boke of purueaÌ„nce that 〈…〉 For the man is in grete peryl that no thyng knoweth ne it endure And of suche condicoÌ„n ben ofte the riche men the wâ—che wyll haue in all caas theyr playsyr ¶ Here foloweth thestate of pouerte how he ought to content capitulo ij SAynt Iames saith in his first chapytre God in â—â—â— world here hath chose the poure folke whom also â— enhaÌ„nceth ofte coÌ„mynly as saith the ê“phete dauid ouâ—â—uyour saith that blessid beÌ„ the poure of spiryte That is to â—â—te theÌ„ that ben not in theyr hertes coueytoê° For lytyl is ponte worth wythout forth yf the herte hue not suflysanÌ„ce Aâ— to this purpoos we haue also dyuerse examples as of dye â—â—genes the wyse phylosophre the whiche setted nothyng â— worldly godes Seneke this boke of purucaÌ„nce saith thâ— demetriê° threwe alle his rychesses iÌ„ to the see sayeng that â—â— were noyoê° greuoê° in his boke of traÌ„quyllice he recouÌ„nâ— of a phylosopher the whyche by fortune loste all the goode that he had and he seeiÌ„g this he thankyd Ioyously fortune â—â—yeng that he was aledged easyd of grete payne more reâ—bect dysposed to doo well More oner seynt Ierome iÌ„ his xxx epystle reherceth how crates whiche was of the cyte of 〈◊〉 was soÌ„tyme moche ryche But he renouÌ„ced all iÌ„ sayeng theâ— it was moche harde to gete rychesses that it is bett to leâ— she rychesses than by rychesses to be loste ther fore saide Faâ—bricius that he wao ryche not by grete richesse but by verâ—suffysauÌ„ce lyke as valere sayth in his iiij boke the iij chapyâ—â—tre And in semblable oppynyon was zeuon the phylosoph lyke as agelyus recounteth And therfore Thobye saidâ—â— his sone My sone we Irde a poure lyf But and we drâ—â—de god we shal haue good ynowh this is wrecon in â— iiii capytre And therfore saith Seneke in his seconde episâ— â—at is whan a man is content wyth his suffysauÌ„ce the whi suffysauÌ„ce maketh a man more ryche than dooth grete chy nce and good For as saith seynt Austyn ther is noo thyng it maketh a man so Ioyouse as dooth suffysauÌ„ce in pouerte â—â—d to this accordeth an hystorye of seynt Austyn whiche heâ—â—erceth in his boke of confessions iÌ„ spekyng of hym self and
of kynges the last chapytre And Benedab whiche was so cruel fynably was byheded by one of his serunÌ„tes by the coÌ„maÌ„demÌ„t of god as it is wreton the iiij boke of kynges the vij chapytre Thenne by these examples oughten the prynces and the lordes take hede the whyche by theyr tyrannyes doon many euyllis to theyr subgettis And by theyr cruelnesse make many men to deye by venegeance for to haue theyr good For certaynly theyr euyl lyf by right requyreth an euyl deth ¶ How the parentes in especyal the fader and moder oughten diligenly thynke on theyr chyldren capo. xjo. THe parents and singulerly fader and moder oughten besyly to thynken on theyr chyldren And to doo payne by good doctryne and by good techynges that they be by good doctrine instructe And taught ingood maners For as Aristotle saith in his viij boke of ethyques the fader is to his sone cause of his nouryssyng cause of his discyplyne by the whyche wordes it suffyseth not onely that the fader be cause of his chyldren by generacoÌ„n but more ouer he ought to nourysshe and teche them And to the same purpoos saith the wyse man in the boke of ecclesiastyke the vij chapytre ¶ Si filij tibi sunt erudi illos That is to saye yf thou haue chyldren thou oughtest to teche them And in the ê“uerbes saith the wyse man the xxiij chapytre ¶ Noli subcrahere a puero disciplinaÌ„ That is to saye that thou oughtest to take hede that thou empesshe ne lette not the chylde fro his doctryne aud his techyng And to thys purpoos saith thappostle in his epistle to the hebrewes the xij chapytre ¶ Quis inquit filius quem non corripiet pater q· d. nullus That is to saye who is that son who me the fader shal not correcte as who saith none For thappostle saith that euery tader ought to correcte his sone herto acoordeth that whiche polycrate recyteth in his vj boke the iiij chapytre sayeng that the Emperour Octauyan made his sones to be taught and texcersyse feates chyualrous And his doughters he made to be taught to werke wulle to that ende that they myght lyue by theyr labour in caas that fortune faylled them tullius in his questions tusculanes recyteth how the kyng lygurgis taught his youg chyldren for tendure euyl and harme aud to knowe the good For the chyldren ensiewe gladly and folowe the doctryne that is gyuen to them in theyr yougthe lyke as Seneke saith in his fyrst boke of Ire Therfore sayth thappostle to theplesyens the vj chapytre ¶ Educas illos S. filios in disciplina et correctione dnÌ„i That is to saye that they that haue chyldren ought to enseyne teche them by disciplyne and by good correction entendyng to good And to this purpos we rede the fyrst boke of kynges how hely was right greuously pugnysshyd by canse he chastysed not wel his chyldren And therfore sayth Tnllius in his fyrst boke of offyces the xxxvij chapytre that the best herytage that fader and moder may leue to theyr chyldren that is that they be garnysshed of good maners of vertues and of good custoÌ„mes How chyldren owne obeyssanÌ„ce and honour to theyr parents capo. xij â— THe chyldren that is to wete sones doughtres owen tobeye to theyr parents lyke as the thappostle saith to the Ephesiens the vj chapytre ¶ Filij obedite parentibus vrÌ„is That is to saye ye chyldren obeye ye vnto your parents and the wyse man saith in his ecclesiastique who that honoureth his fader shal lyue the lenger lyf More oâ— the chyldren ought to loue parfyghtly theyr fader and moder and in nede socoure them lyke as scipion dyde the whiche put hym self in peryll of deth for to saue his fader And also Eneas for to delyuer his fader passed by the myddys of his enemyes For nature endyned hem so to doo More oâ— of this loue we haue examples in Nature For as sayth seynt Ambrose in his exameron the vomelye The storkes ben of suche condicoÌ„n that they socoure theyr parents whan they ben anucyent and olde And recouere them with thyr wynges fethers supporte them in fleyng And also admynystre to them theyr noureture and theyr necessite And to this purpoos saith valere in his v boke the iiij chapitre that the fyrst lawe nature is to loue the parents And recyteth of the good doughter the whiche seeyng her moder in pryson and condempned to deth eâ—y day she vysyted her and with her owue mylke nourysshed her TheÌ„ne was the geayler moche admerueylled how the said moder lyued so longe seen that he admynystred no thyng to her ne her doughter also For the Iayler had not suffred her other wyse to entre to her moder thenne the Iayler an a tyme espyed how the doughter gaf coher moder to souke on her brestes recounted it to the Iudge of the contre the whyche seeyng the loue bounte of the doughter pardoned the moder and delyuerd her to her doughter for the bounte of her· Mere ouer valere recyteth of the good doughâ— the whiche nourysshyd her fader in his grete olde age with her mylke also he recyteth of Cressus the whiche was dombe myght not speke it so happed that persian wold haue slayn his fader and he payned hym to speke and wepte by cause he myght not speke saye it to his fader And thystorye saith that for his bounte langage was geue to hym And therfore saith valere ¶ Quicquid optima reruÌ„ est natura que pietatis est magistra That is to saye that nature is a right good thyng the whiche is maystresse of pyte Also he recyteth of cornelian the whiche was bannysshed fro Rome And fynably he conquerd the seignorye of Rome vulques enemye of Rome cam agaynst the Romayns wyth right grete puissance for to venge hym of his banysshement that seeyng the Romayns they sente to hym his moder the whiche dwellyd in Rome for to praye hym that he wold forbere for her sake the whiche seyng his moder was anon appeased and obeyed to the prayer of her in sayng that more hath doon the loue of my moder than hath doon the strength of the romayns For as Aristotle saith ¶ Dijs magistris et parentibus non possimus redâ—â—re ad condignuÌ„ That is to saye that noman maye yelde ne rendre to god to his maystre ne to his parents lyke byenfait as he hath receyued And to this purpoos speketh Rauenne sayeng that lyke as the soÌ„ne without benies or rayes shyneth not the welle or fontayne without rennyng taryeth Tree without braÌ„uches wereth dreye and a body without membres roteth In lyke wyse a chylde without loue of fader and modâ—r is none chylde but of the nombre of them the whiche is wâ—â—ton in the gospell ¶ Vos ex patre diabolo estis That is to saye ye be chyldren of the deuyll your fader For the chyldren of the
many other also were euylly put to deth as I haue rehereed in the second boke in the chapitre of luxurie More ou we rede in holy scrypture how many somtyme were slayn deed by cause of dyâ—ce synÌ„es the whiche beÌ„ on this day smale and light reputed Ne rede we not how somtyme who someuer blesphemed god he was stoned to dâ—th of the people as it apperith the xxiij chapytre of the boke of leuyticum Alas on this day the name of god is blasphemed without drede or fere of his punycoÌ„n as saynt Austyn saith many beÌ„ hardy to trespace by cause that god delayeth theyr punyâ—oÌ„n But the tyme shal come that the payne shal be somoche more grenoâ— As the delaye shal be more longe we rede also that Golyas blasfemed the name of god But dauid whiche was thenne a chylde slewe hym with his owne swerd as it apperith thee first boke of kynges the xvij chapitre More ouer we rede how many were somtyme ded by cause of inobedyence other by cause of murmure many other by cause of Rauyne or of ne chygence neuertheles the tyme is now in whiche the creatures humayne sette but lytyll for to obeye god Murmure detraction regneth in these dayes in the world to alle maner synnes the people ben alle enclyned TheÌ„ne we ought to be aduysed how somtyme many deyed and were slayn for cause of suche synnes as we dayly doo vse And to this purpoos we rede how the chyldren of Aaron were brent denoured of the fyre by cause they offred of the fyre in the temple ayenst the will of god as it apperith the chapitre of leuyticuÌ„ wherfor swolowed the erthe chore dathan abyron but for as moche as they murmured ayenst moyses as it appeâ—â—th the xvj chapitre of the boke of nombres wherfor was herode smetoÌ„ slayn of his enemyes but for he wold apê“pre to hym self the louynges of god as it apperith the xij chapitre of the actes of thappostles wherfore was anamas saphire stoned to deth but for as moche as they fraudeleÌ„tly toke away the goodes whiche were ordeyned to the seruyce of god as it apperith in the same boke the 〈◊〉 chapitre Olord god yf thou now punysshest semblably them that trespace I byleue that ther shold be moche fewe synÌ„ers that many shold moche drede god whiche now dayly doo euyll But as the scripture saith god suffreth synÌ„ers to lyue to th eÌ„de that they conâ—te them fro theyr synÌ„es whan they lyue longe wythoute conuertyng them self so moche more ben they heuy of theyr neclygence so moche gretely shal they be pugnysshyd Trouthe it is that somÌ„e folyssh people saye oftymes that they lyue loÌ„ge by cause they be shre wysshe euyl also they haue an hope to lengthe theyr lyf by cause they be euyll shrewes by euyl dooyug But that is a folysshe hope For they ought to consyâ—â—re and byholde the folyssh thoughtes And that for suche hope they deserue the deth ben Indigue And vn worthy to haue the tyme in whiche they may ameÌ„de them they ought also to right well aduyse them how the same god that pugnysshyd the AnnÌ„cyent peple whiche were in the olde tyme. the same self god without ony helpe may at all tymes pugnysshe them yf it please hym And whan he forbereth of his grace it is for to aduyse vs the better It is a grete vnkyndenes for to doo the werse for to wene to lyue the more lengerâ— and therby to lengthe his lyf O ingratitude or vukyndâ—nesse thou art cause that many lese theyr graces whiche god grannteth to them that wold amende them Therfore ought euery man knowe and remembre the grace that god hath doon to them whan he hath suffred them longe to lyue For after the mesure the lyf is more longe the synnes ben the more grete whan a maÌ„ lyueth wythout correctyoÌ„ wythout ameÌ„demeÌ„t Alas we ought to cousydere how for euery synne we deseruedeth as it is to fore sayd wherfore deyde heâ—p but by cause â—e was neclygeÌ„t for to chastyse his chyldreÌ„ as it apperith the fyrst boke of kynges the x chapytre wherfore was absaloÌ„ slayn but for his pryde whaÌ„ he wold haue ocupied the â—eyame of his fad as it apperith the ij boke of kynges the xviij chapytre we rede also how balthazar was right euill therfore he deyed an euyl deth as danyel recyteth in his vj chapytre wherfor dyde archicofel haÌ„ge hym self but by cause that he was in despayr by cause of the fals conÌ„seyl that he dyde ayenst dauid as it is wretoÌ„ the ij boke of kynges the xvij chapitre also they that falsely witnessed ayenst danyel were not they deuoured of the lyons wherfore were they horrybly slayn that wytnessed falsly ayenst susanÌ„e but by cause they falsely accused her Therfor they that vnresonably synÌ„e they deserue deth as it is aforsayd ¶ How no man ought to doubte ne fere the deth capo. iijo. GOd sane them that loue hym serue hym For in the gospel he promyseth that they shal neuer perysshe To this purpoos fayth the proohete Iuste trewe meÌ„ shal lyue perdurably and shal florysshe as a palme By reason also they that goo the right way shullen arryue at a good porte They theÌ„ne that lyuen Iustly shall deye of a good deth Trouthe it is that we rede somÌ„e historyes apocryfats and not approued the whiche sayen that somtyme many good heremytes lyueden alle theyr lyues holyly And neuertheles in th ende by vayn glorye or for other synne they deyde not well But sauyng the reuerence of them that haue wreton suche historyes as me semeth they be not tre we but contryued For it may not be that god sufâ—reth not a man to mespryse ne to synne at the poynt of deth whiche alle his lyf hath lyued and seruyd hym deuoutly But it myght so be that many haue shewed alle theyr lyues to be good and deuoute whiche were nothyng soo the whiche deyde euyl noo good deth that is no merueylle For ypocry sye is a synne that well deserueth to deye an euyl deth But of them that be good wythoute fayntyse I may not byleue suche historyes For the good lyf deserueth a good deth to this purpos we haue many examples autentikes and approued by the whyche it apperith how the good people deyde well and holyly Rede we not how moyses singuler serunÌ„t of our lord right worthyly and by the comÌ„andement of god And the scripture saith that god buryed hym as it apperith in the boke of deutronomye Semblably we rede how helye the ê“phete was right gloryously lyfte vp in to paradys for he beyng nygh his dâ—th ther appiered a carte and horse clere as fyre deâ—oendyng fro heuen whyche toke hym and transported hym in to paradys terrestre As it apperith the iiij boke of kynges how deyde also Iob the good and pacyent
royam of Alexandre Neuertheles it happed that he deyed the thyrd day after that he was kyng as it appereth in the fyrst book of machabees the xv chapytre Adomas also sayd not he by hys ambicion I shal regne after my fader and yet it happed the contrarye as it appereth in the thyrd look of kynges the fyrst chapytre For whyche thynges we may conclude how pryde and ambicion maken a man to bycome blynde and to lese entendement and vnderstondyng by consequeÌ„t doo many synnes euyllis ¶ How humylite maketh a man knowe hym self Capo. iij WHan a man is humble theÌ„ne he knoweth that of hym self he hath nothyng but fraylnes pouerte and myserye And therfor sayth thappostle in the ij epystle at Corynthyens warnyng vs sayeng my frendes preue your self my frendes knowe your self And saynt austyn in spekyng allone to god sayth lord gyue me grace to knowe the to knowe my self For yf I knowe my self I knowe wel that I ne am but asshes and rottynnes And therfor Abraham as it appereth in the xviij chapytre of genesis sayth Alas how dar I speke to god I that am but duste and asshes And to thys purpoos saynt Bernard in hys xxxvj omelye vpon the cantycles sayth I wyl examyne my sowle and knowe my self lyke as rayson wyl For ther is none so nyhe me as I am to my self And therfor in olde tyme was wryton on the yate of the teÌ„ple these wordes that folowe wel to knowe hym self is the yate of heuen as Macrobee reherceth in his fyrst book Policraticê° in his thyrd book the second chapytre recyteth how somtyme ther was herd a wys fro heuen whyche sayd that euery man ouÈt to knowe hym self the same sayth Iuuenal aud witnesseth that the sayd wys sayd gnoto solidos whiche is to say knowe thy self And saynt austyn in the fourth book of the trynyte the fyrst chapytre sayth I prayse them that knowe the heuen and the erthe and that studye in sciences humayn But I prayse more them that knowe them self that wel consydere theyr fraylte pouerte Alas saith saynt bernard in the book aforsaid Pryde deceyueth the creature and lyeth to a man in makyng hym or vnderstonde that whiche he is not kryngeth a man vnto that that he wene that his vyces ben vertues to thys purpoos sayth saynt gregory in his moralytes the xxxj book that the synnar weneth that his obstynacion be constauÌ„ce and that hys folysshe drede be humylite his auauntrye he weneth be largesse his slouthe he calleth prudence his Importunite he nameth dyligence and thus he weneth that his synnes ben vertues And therfore a man that wyl lyue holyly ought to examyne hym self by reson wysely to chastyse hym self as hughe counceylleth in his book of the cloystre of the sowle and the prophete ysaye in his xlvi chapytre in sayeng to the synnar pesynners aduyse yow examyne your hertes your thoughtes Thus dyd a moche wyse prophete named Sixius the whyche euery day he examyned hym self how he had lyued and how he had thanked god of the good that he had receyued and how of his synne he had reprened chastysed hym self As seneke reherceth in his thyrd book of yre Semblably thus we ought to do to she nde that in knowyng our self we haue cause to meke to humble our self toward god theÌ„ne alle vertue shal engendre in vs For humylite is of al vertues foundement rote For the whyche humylyte to haue we haue many good and notable examples As of Dauid the whyche gretely meked humbled hym self and humbly salewed the arke of god as it apperith in the second boke of kynges the xvi chapytre The whiche Dauid also receyued humbly Nathan the messager of god as it apperith in the chapytre after And fynably Dauyd seyng that god wold destroye his people as it apperyth in the same book the xxiiij chapytre begaÌ„ to wepe accused hym self sayeng I am he that haue synned take vengeance on me and not on the peple fynably he gate mercy we ought also to remembre of the humylite of the iij kynges that honoured adoured the swete chyld Jhesus as rehereeth Saynt Mathewe in the second chapytre of his gospel the whyche humylite was agreable to god we rede semblably of Achas notwithstondyng that he was ryght euyll Neuertheles whan he herd the payne that he ought to haue he humbled hym self tofore god gate mercy as it is wryton in the iij book of kynges the vj chapitre Aud Roboas by humylite gate mercy of god not wythstondyng that he was ryght cruel as it apperith in the ij book of Paralipomenon the xij chapytre Ezechias also by his humylite gate that god in his tyme toke no vengeance as it apperith in the boke aforesayd the xxij chapytre Nabugodonosor also by hys humylite gate ageyn hys restitution For he that had ben destitute fro hys Royame was bycomen a dombe beste by cause of hys pryde was by his humylite restored in his former astate as wytnesseth danyel in his thyrd chapytre Semblably mariâ— Magdalene humbled hyr self to the feet of Ihesu cryst in wâ—pyng wypyng his feet wyth hyr heeris and by the same she gate remyssyon of alle hyr synnes Also we rede how the cyte of Nynyue shold haue ben destroyed But by humulyte and penaunce they gate grace as Ionas reherceth in his iij chapytrr By the whyche thynges it apperith how humylite geteth mercy And in dede Iacob by humble spekyng appeased hys brother Esau whiche was angry with hym wold haue slayne hym as soÌ„me say As the hystorye appereth in genesis the xxxi chapytre wherfore also loste Roboas parte of hys royame but by proude spekyng ouerth wartly as we rede in the thyrd book of kynges the xij chapytre we rede also how the tweyne companyes eche of fyfty whyche came by pryde to â—elye were destroyed by fyre but the thyrd companye of fyfty was kepte by his humylite as it apperith in the fourth book of kynges the fyrst chapytre By whyche it apperith euydently that pryde is displaysauÌ„t to god and the proude men were somtyme ryght gretely pugnysshed But by humylite the creature may wel gete grace and pardon of god ¶ Also we rede how the woman of Chananee by humble spekyng gate helth for hir doughter as reherceth saynt Mathewe in his xv chapytre And to this humylite we haue example by saynt Iohn baptyste whiche lyued in deserte in ryght grete penaunce and very humylite and sayd hym self to be vnworthy to touche the latchet of the shoo of Ihesu Cryst And he was clad wyth a camels scyn as saynt mathew reherceth in his thyrd chapytre by cause of this humylite he was enhaunced aboue al other called more than a prophete Semblably helye was of ryÈt humble lyf and therfor god enhaunced hym ryght gretely was the fyrst prophete for whome god began to shewe myracles as
god as it is shewed in the fyrst chapytre of hys epystle to the romayns Rede we not also how the chyldren of Israel songen in loouyng and praysyng god by cause he had delyuerd them fro seruytude and that they had passed wythout peryl the reed see as it apperyth in the xv chapytre of Exode Semblably the thre chyldren that god delyuerd fro the fournays blessyd god ryght swetely and deuoutely as it is wryton the thyrd chapytre of danyel by the whiche thynges it apperyth how euery man ought to humble hym self toward god and to yelde to hym thankynges of the goodes that he hath receyued ¶ And to thys purpoos Seneke in his four score and one epystle to Lucylle sayth to a man vnkynde no man ought to say no thyng Thenne we ought to take ensaumple of the chyldren of Israel the whyche after theyr vyctorye of Syraza offreden vnto god many yeftes in theyr sacryfyse as it apperyth the one and twenty chapytre of the book of nombres And after that they had had the vyctorye of Syrasa and Delbore they began to synge in preysyng as it apperyth in the fourth chapytre of Iudyth Semblably whan they had had vyctorye by Iudas the Machabee ayenst Thimothean they began to synge and prayse god as it apperyth in the second book of Machabees the tenth chapytre Methynketh that they be ryght moche to be repreuyd that remembre not the goodes that god hath doon for them that wers is after the mesure that god gyueth to them moost good they become moost haultayn and the more prowd they dygne not to take ensample at the good creatures the whyche som tyme loued god the more by cause of the goodes that he gat to them ¶ Also we rede how Anne loued god and thanked god of the grace that she had to haue a chylde as it apperyth in the fyrst book of kynges the second chapytre And whan the vyrgyue marye had conceyued our lord Ihesu cryst she began for to magnefye god in sayeng Magnificat anima meadominum That is to say my fowle magnefyeth god as reherceth to vs Saynt Luc in hys fyrst chapytre And zacharias whan hys sone was born that is to were Saynt Iohan baptyste thenne be began to say Blessyd be the lord god of Israel whyche hath vysited and hath redemyd hys peple ¶ Neuertheles somme ther be that take hede to none other thynge but to haue good wythout takyng hede fro whens â—ixy â—ome And therfore fynably theyr goodes perysshe and come to an euyl porte and yet not in theyr tyme. Neuertheles fynably theyr heyres been pryued fro them for thyngratytude and not remembryng fro whens they camTherfore ought euery man to byholde and take hede of that whiche he hath receyued fo god and so moche the more serue hym deuoutly and loue hym and not only to god but also vnto hys neyghbour hym ought emembre the benefayttes and goodes that he hath had of hym ¶ And herof we hane ensaumple of thobye whyche offryd ryght many grete yeftes to the Aungel that had heled hys fader and had delyuerd hym foo the deuyl and kepte hym foo the fysshe that wold haue deuoured hym ¶ He supposed that the Aungel had ben a man and therfor he offryd to hym parte of hys goodes as it apperyth the xiij chapytre of Thobie ¶ And also Dauyd semblably humbly thanked them that had seruyd hym as it apperyth in the ij book of kynges 〈◊〉 chapytre Helyas reysed the sone of the wydowe which had doon moche good to hym as it apperith in the thyrd book of kynges the xvij chapytre And generally al men of renom mee and of good lyf haue remembred the goodes that they haue receyued And they that doo otherwyse be approued as people vnworthy to haue good the whych may be compared to the boutelyer seruaunte of Phaxaâ—â— the whyche anone had forgoten the good that Ioseph had doon to hym in pryson as it apperyth in the fourty chapytre of genesis ¶ And to them whome Dauyd had doon moche good whyche put them in payne for to delyuer hym in to the hand of Saul hys mortal enemye ¶ Saul also had receyued many good thynges of Dauyd and neuertheles he wold haue slayne hym as it is wryton in the fyrst book of kynges the xvij chapytre And Absalon poursewed hys fader Dauyd whyche had doon to hym moche good For he had pardonned hym of the deth of hys brother and had kepte hym fro banysshement O what ingratytude and what trayson of the sone to the fader whyche is shewed in the second book of kynges the xv chapytre ¶ Of thys Ingratitude or vnkyndenes ben many entatched in doyng euyl to them that haue doon to them good or to theyr successours Thus dyd the kyng Ioab the whyche forgate thamy tye of Ioga the preest of the lawe For he slewe zacharye his sone as it is wryton in the book of Paralipomenon the xxiiij chapytre ¶ And Amon the proude procured the deth of the chyldren of Israel whyche hadden doon to hym moche good and seruyees as it apperyth in the second book of kynges the tenth chapytre ¶ O Ingratytude thou forgetest benefayttes and makest a man vnworthy to haue good And therfore of vnkynde people god complayneth hym in the fyrst chapytre of ysaye the prophete in sayeng I haue nourysshed chyldren and enhaunced them and they haue despysed me And heâ—â—of haue we many hystoryes of them that haue despysed god after that they receyued good of hym ¶ Rede we not also how our lord Ihesu Cryst delyuerd som tyme the chyldren of Israel from the handes and seruytude of pharao and after they forsoke god and worshypped calues of golde as it apperyth the vj chapytre of the book of nombres ¶ To whyche chyldren of Israel god of heuen sente Manna in deserte And yet neuertheles they murmured as it apperyth in the book aforesayd the xv chapytre we rede also how god enhaunsed somtyme Iheroboam and made hym lord of x trybus And neuertheles thys was he that wythdrewe the people fro the seruyce of god For it is so wryton in the thyrd book of kynges the xij chapytre Ananias also by the helps of god surmounted hys enemyes Neuertheles after he forsoke god and worshypped thydolles as it is wryton in the second boke of paralypomenon the xxv chapytre and therfor the wyse man ought to aduyse hym wel of the goodes that he hath receyued and ought swetely to remembre them as it is tofore wryton ¶ How pacyence is the second vertue and it ought for to be had capitulo vâ— THe souerayn moyen for to surmounte his enemye is to haue pacieuce And therfore sayth plato that the rote of alle phylosophye and of alle sapyence is pacyence And to thys purpos Seneke in his vj epystle to Lncylle sayth we ought sayth he gladly to endure aduersytees For by Impacyence we doo none other thynge but to weye our euyll and make it gretter And in
dede the wyse men were right pacient As Syllen the whiche fonde fyrst the lawes and was moche wyse and ryght pacient as recouÌ„teth valerius in hys vij boke and episenre sette nothyng by ony sorow that myght happe to hym as reherceth terquilian in his apologetique quyntilian in hys x cause sayth that payne is noo thynge but yf it be to hym that endureth it ageynst hys wylle And yf a man endureth it gladly thenne he maystryeth fortune as sayth prudence in hys book of the subgection of synnes ¶ And Lucan in his thyrd boke sayth that pacience enioyeth in aduersyte and maketh a man to come to grete good in so moche that no man may greue ne noye hym In lyke wyse sayth macrobe in the book of saturnelles in whyche he recounteth how Augustê° the Emperour was ryght pacient not witstaÌ„dyng that there was sayd to hym many vylonyes And valere in hys fourth book recyteth how Siracusan was right pacient whan denys the tyrant put hym out of hys contree And it happed for to haue recomforte he went to the how 's of Theodore and abode ryght longe at the yate The which thynge seyng Siracusan he sayd to his felowe Alas I ought to haue good pacyence For I haue made in tyme passed many other to abyde at my gate Semblably euery man ought to thynke whan ther cometh to hym ony aduersyte that it is by cause of his synne For by cause of our synnes we ought gladly to endure and haue pacience And in dede pacience awaketh a man and maketh hym ofte to gete wrtues and to bycome good As wyt nesseth valere in his thyrd book of Alexandeidos Alas we see how many for to recouure helthe endure many paynes receyue ofte bytter medecynes Thenne by more strenger trason we ought to endure aduersytees for to gete vertues for to hele the sowle and therfor sayth Cathon that he may not by his puyssauÌ„ce surmouÌ„te aduersyte but he helpe hym wyth pacyence and to this purpoos we haue example of socratrs the whyche somtyme was ryght pacyent in suche wyse that none myght angre hym as cassian sayth in his book of collacions saynt Iherome in his fyrst book ayenst Ionynyan recouÌ„teth how Socrates had ij wyues the which were to hym ful greuous ful angry dyde hym moche harme but alle way he had pacience toke it al in gree sayd that pacyence made no force of tormentyng ne to suffre harme semblably we haue many examples of many persones the whiche were ryght pacient Rede we not how Isaac was ryght pacyent whan his fader wold haue smyton of hys heed for to haue sacrefyed hym as it is redde in the xxij chapytre of genesis And Ioseph was right pacient in the persecucion of his brethern whan they solde hym as it apperith the xxxvij capytre of genesis and dauid was moche pacient whan hys sone absalon pursiewed hym as it is wryton in the ij book of kynges the xvj chapytre and thobye endured moche paciently the Iniuryes that his wyf dyd to hym his frendes as it is writon the second chapytre of thobye veryly pacience is the veray maistresse of al aduersyte is the vertue by which a maÌ„ may furmounte fortune And more ouer we rede that by pacyence many haue goten moche good and by it haue eschewed many euylles Ne rede we not how gedeon by his pacyence and his humble spekyng repeasyd the chyldren of Effraym as it apperith in the book of Iuggis the viij chapytre Semblably the fayr swete spekyng of Abygayl repeased dauyd whan he was angry ayenst Nabal hyr husbond as it apperith in the fyrst book of kynges the xvj chapytre But Roboas by his Impacience rude spekyng loste his dygnyte hys seygnontye as it appereth in the iij book of kynges the xij chapytre Alas what auaylleth Impacience but yf it be for to encreace wordes but by pacience we may gete vyctorye of our enemyes ¶ How Ire and hate noye and greue the creature capo. vij AS Seneque sayth Ire troubleth the vnderstondyng of the creatures And therfore it shold be theyr prouffyt for to byholde take hede of them self For as Seneque sayth yf an yrous man byhelde hym self he shold haue pyte of hym self as who sayth that Ire or wrath gyueth afflyctioÌ„ to hym that is angry and to this purpoos tullius in the processe that he made for martell sayth that ire is auncyent in counceyl And epycure sayth that Ire acustomed maketh a man to come out of his wytte And burdius sayth that Ire doth more harme to hym that is aÌ„gry than to another TheÌ„ne ouÈt euery man â—eschewe yre For as sayth cathon Ire engendreth dyscorde alle enemytye causeth reson to perysshe in the second boke of eneydos Therfore sayth thibulle that they were moche horryble that first fonde warres many ben dede euylly and Ire hath so moche doon that many in despayr haue slayne them self Recounteth not valere in his ix book how othus whiche after was named darius was right cruel and moche Irous in so moche that he dyd doo slee many good men contryued many engynes terryble for to make men to dye but fynably the cruelte cam vpon hym self For reason wold that he that is cruel shold by cruelte be cast out and pugnysshed therfore it is good to consydere what harme cometh of yre and as me semeth it is none other thyng but a spyce of rage thus sayth seneque in his fyrst book of clemence Neuertheles I wyl not repreue the yre of good men the whiche ben wrooth whaÌ„ they seen harme doon For the prophete sayth a man may be wroth for harme yll that he seeth doon wythout synne And certayn we rede how Moyses was angry ayenst the people by causethey kepte the manna ayenst the coÌ„maundement of god as it apperyth the xvij chapytre of Exode And also he was angry whan he sawe the people worshyppe the calf in so moche that he brake the cables of the coÌ„mandementes in castyng them doun as it is wryton the xxij chapytre of Exode And Neemias was angry ayenst them that dyde vsure as it appereth the xv chapitre of neemye by whyche it apperith that it is no faulte ne synne to be angry for doyng of enyl And in dede Saynt Augustyn sayth that god is angry ayenst the synnars in punysshyng them And to thys purpoos we rede how god was angry ayenst Salamon by cause of his ydolatrye as it apperyth in the fourth book of kynges the x chapytre for semblable reason he was angry ayenst the chyldren of Israel put them in the hand of Azael theyr enemy as it apperyth the iiij boke of kynges the x chapytre Semblably for ydolatrye god was angry ayenst Ioab ayenst his capytayn as it is wryton the second book of paralopomenon the xxiiij chapytre we rede also how god was angry ayenst the chyldren of Israel bycause they dyd fornycacion wyth
came the enemye that sewe the euyl seed that is to say the cockyl as sayth Saynt Mathew in his xiij chapytre by whiche is gyuen to vs for to vnderstonde that we ouÈt to wake yf we wyl prouffyte in our good werkes the whyche ben vnderstonden by the good seed For as the gospel of saynt Mathew sayth in his xv chapytre the v maydens that slepte were not receyued in to heuen But the fyue that waked were receyued in by whiche it apperyth that we ought to wake that is to wete to entende to good werkes to do wel for veryly they slepe the whiche wythout repentauÌ„ce abyde stylle in theyr synne Ne rede we not how the Natuâ—eÌ„s saye that the venyme of a serpent named Aspyde is of suche condycion that he maketh the man that drynketh it to slepe and in slepyng to deye Of suche condycion is the synne of neclygence for it maketh a man to slepe by neclygence and in slepyng is man oft dampned For by deffaulte of a man wel to aduyse hym self oftymes he deyeth ryght euylly To thys purpoos sayth Ouyde in his fyrst book of Methamorphoseos how Argus had an C. eyen And neuertheles mercurye by the sowne of his floyte brought hym a slepe thenne in slepyng made a cowe to be taken fro hym named yo the whyche Iubyter had delyuerd to hym in kepyng and by cause of his neclygence Argus tofore sayd was slayne loste Semblably there be many that haue an hondred eyen for they see ryÈt clere haue good wytte and vnderstoÌ„dyng And neuertheles mercurye that is to say the world oft bryngeth them a slepe And thenue theyr cowe that is to say theyr flesshe is loste by whyche fynably man is ryght oft dampned dyeth myserably but soÌ„me may say that they shold be dyligent yf they were waked solicyted for to do wel To thys purpoos I ansuer that there is noo synnar soo grete but yf he be al obstynat but that he hath somtyme remorse of conscieÌ„ce that waketh hym and admonesteth for to ryse fro synne And to this thou hast experience somtyme in thy self whan reason causeth the somtyme to syghe and to haue dysplaysyr of thyn euyl lyf TheÌ„ne thy conscience Iuggeth the dampneth the. whan thou sayest alas I haue doon commysed suche euyl and suche synne it despleaseth me thus me semeth that this conscience that thus awaketh vs may be lykened to the mustelle of whâ—m recouÌ„teth the naturyens that yf a man slepe iu a shadowe place in whyche there be a serpente thenne the mustelle awaketh the man to the ende that the serpent hurte hym not ne greue hym Thus doeth reason and conscience whyche ofte awaketh vs. But many there be the whyche abyde not in a good purpoos or in a good thought whaÌ„ theyr conscience hath awaked them the whyche doon as dyd Vyrgyle the whiche slewe the Flye that prycked hym in his forhede and a woke hym by his prye kyng And neuertheles vyrgyle had be slayne of the serpente whyche was by hym yf he had not beu waked And theÌ„ne it dysplaysed hym of that whych he had slayn the flye that had doon to hym so moche good By whiche it appereth that the good thouÈtes whyche a wake styrre vs to do wel we ouÈt not to slee ne forgete them but we ouÈt dyligently to awake to do wel for teschewe the peryll of the serpent that is to were of the fende our enemye whyche alway purchaceth our deth Here foloweth the vij vertue the whyche is lyberalyte that is ayenst the synne of auaryce capitulo xv Lyberalyte is the moyen for to gete frendes for to lyue in good suffysaunce For the lyght lasseth not by cause it lyghteth ouer al the hous ¶ In lyke wyse the goodes of a lyberall man lassen not by that whiche many haue parte therof And thys wytnesseth dydymus in wrytyng to Alysaundre the whyche Alysaunder gate many royames more by lyberalyte than by strengthe And to this purpoos sayth boece in his jj book of consolacion that the goodes ben happy the which doon good to moche peple And cassyodore in his xiiij epystle sayth that a man ought gladly to gyue For lyberalyte causeth not the good to be lasse For not wythstondyng that a man haue the lasse for the tyme or whyle Neuertheles that lasse suffyseth hym as wel as the more or ellys he were not lyberal and syth that a man hath suffysaunce after the yefte as afore it foloweth that he is as ryche as afore wel is trouthe that many say that they be lyberal the whiche ben not for suppose that they gyue Neuertheles it is somtyme folyly and oultragyously and oultrage ought not to be approuued TheÌ„ne lyberal suffyseth not onely to yeue but hym byhoueth by reason wysely to dystribute his goodes And this wytnesseth chaton sayeng to his sone take hede see to whome thou gyuest not onely to whome but also thou oughtest to byholde how moche whaÌ„ and how And to this purpoos speketh tulle in hys fyrst boke of offyces in sayeng that a man ought to gyue to hym that hath nede without hope of vaynglorye or hauyng ony other benefayt And the yeuar ought to take hede yf he be worthy to whome he gyueth as enseyneth macrobe in his book of satur â—elles but comunely men gyue to them that be not worthy to them that haue noo nede As wytnesseth TereÌ„ce marcyal but they that so doon in so doyng haue noo merytr â—e grace toward god Soo euery man ought to be aduysed that wyl veryly be large lyberal byholde the maner of gyuyng and the circumstaunces And syngulerly yf his yefte ought to be agreable to god hym byhoueth that hys largesse come of a parfyght hert For as varoo sayth iu hys sentences the yefte is more agreable after thaffeccyon of the yeuar than after the gretenes of the yefte And herof we haue an example in the gospel of saynt Luc. And also Saynt Iherome reciteth in the prologue of the byble sayeng that more was acceptable toward god thoffrynge of the poure wydowe whyche offryd but a ferthyng than was the yefte of the ryche kyng cresus whyche was ryght ryche and kynge of Lyde the whyche offryd grete yeftes and many markes of gold and sylner the reason was thys for the poure woman presented hiryefte by more grete deuocyon than dyd the sayd kynge Seen that she gaf al that she had but the kynge aforesayd after his yefte abode ryche and myghty By whyche it apperyth that more doeth good affection than doeth the gretenes of the oblacyon More ouer we rede how many by lybecalyte haue goâ—â—u grete renoÌ„me and grete seygnourye And to thys purpoos sayth the hystorye of Alexander that Alexander conquerd many wyames more by his franchyse and lyberalyte than he dyd by his strengthe And was so moche lyberal that the seruauntes of his enemyes came for to dwelle wyth hym and lefte theyr lordes theyr
alle the membres wexen feble and of noo power alle the euyl cometh by cause that it dystributeth not the mete that it had receyued Semblably is it of a couetous prynce the whyche maketh the contreye to pâ—rysshe and the membres to come to nought whan he dystrebuteth not the goodes the which he hath receyued to them that ben in suffraunce or necessyte to this purpoos we rede how the romayns were gretely lyberal large wherfore they becam grete moche puyssauÌ„t of whome recounteth Valere in hys v book the fyrst chapytre how they of Cartage sente to the Romayns grete fynauÌ„ce for the rechate of soÌ„me prysoÌ„ners that they helde TheÌ„ne the romayns delyuerd the prysonners and reffuseden theyr fynaunces for it is more fayr noble to yeue than to receyue and by cause therof They of Cartage gauen good renommee and fame to the romayns thurgh out all thâ— world Semblably valere in hys vj book recyteth how Alexander reffused the yeftes of Darius the whiche offred to hym an hondred M. marc of gold with that he wold take hys doughter in maryage And thenne one of his seruauntes named promenon said to alexander that the fynauÌ„ce were good to be receyued To whome Alexander ansuerd that it is more worth to be gouerned by fraunchyse than by couetyse but the tyme is now comen that many prynces ben gretely couetous and the couetous prynces resemblen to Castor the which destroyed a man vtterly all whan he toke warre agaynst hym as Solinus sayth in his iij book the xxxv chapytre Semblably don they that destroye theyr subgettis by tyrannye the whiche shal be semblably pugnysshed of god for as Iob sayth in his xxxv chapytre Acursed be they the whyche by Auaryce assemblen grete tresours by euyl getyng For the tyme shaâ—l come that god shal enhaunce the poure people And the TyrauÌ„tes shal haue ynough to do to curse the tyme that euer theâ— gate tresours to this purpoos recounteth Peter Damyaâ— how saynt Andrew saynt gregory gauen grete afflictiou to â— knyght whiche had taken away from a poure wydowe a partye of hyr good catayll For as the wyse man sayth in ecclesiastique in his xxiij chapytre he that maketh to god saâ—efyse of the substaunce of the poure folke resembleth is lyke v hym that sleeth the sone to fore the fader And I haue moche neruaylle why one man destroyeth another seen that the beesrs of one condycion and of one lykenes eteth not the one that other lyke as Aristotle sayth in his vj book of beestes that more is beestis ben ouer the men pyetous and to this purpoos we rede in thystoryes of the romayns how ij wulues nouryssheden a chylde named Remus the whyche was gyuen to the beestis for to deuoure But after he was kynge foundour of Rome by the more stronge reason a man onght to be pyetous of his semblable ¶ And the prynce ought not to deserte hys subgettes but ought to take example of Thiberius of whom we rede in the cronycles how his offyciers counceylled hym that he shold ordeyne subsydies trybutes vpon his peple the whiche ansuerd a good shepherde ought not to deuoure hys sheep but to nourysshe and to kepe them ¶ How the prynces oughten to mayntene and kepe Iustyce capitulo iiij THe prynces ben pryncypally ordeyned for to mayntrne kepe Iustyce And therfor they leue the estate weacyon whan they doo not ryght to euery man thus for to doo they may take example of the wyse men of athenes of whom recouÌ„teth Valere in his vj book the v chapytre how Themysâ—des sayd to them that he wold conquere put in subgection be contre of grece seen that they had the myght so to doo the whyche ansuerd that a good a noble man ouÈt not by cause of his prouffyt doo ageynst Iustyce Semblably the sayd Vaâ—re in his v book recyteth how Carridius Cirus that is to wete a man so somtyme named seyng how many noyses deuysyons were emonge the counseyllours of Rome wherfor he dyd do make a lawe that no man shold entre in to the co â—â—ceyl wyth his swerd for teschewe InconuenyeÌ„ces that mygâ— ensiewe but it happed that he comyng fro a ferre contreye entred in to the couÌ„ceyl wyth his swerd gyrd aboute hym theÌ„n the counseyllours demauÌ„ded of hym why he brake hys lawe the whyche hym self had ordeyned decreed TheÌ„ne withou sayeng ony word he took his swerde sette the poynte to hym breste lened theron sayeng that he had leuer deye than breke Iustyce without punycion and how wel that no man ought to procure his owen deth Neuertheles it appereth by the saiâ— hystoryes how thauncyent fadres were moche amerous and dyligent to kepe Iustyce And to this purpoos saynt Austyn in his thyrd book of the cyte of god the xix chapytre recouÌ„teth how the counseyllours and Iuges of rome were moche poure as it apperith of one named Lucius Valerianus the whyche lyued not but of the almesse of the peple by cause of the grece pouerte that he was in other by cause they wold receyue noo yeftes to th ende that they shold not be eÌ„clyned to do ony thyng more to the fauour of the partye than of Iustyce and for that ought a prynce more to lone Iustyce than rychesses yeftes And to this puypoos sayth saynt austyn in the book aforesayd how one named quyncius was a labourer of the londe whan he was called to be due of the cyte neuertheles he bryng due he mayntened hym symply humbly to shewe that the prynces be not ordeyned pryncipally for to gete richesses but for to mayntene Iustyre and herto we haue many examples of the auncients of whome we rede how they dyd Iustyce of them self of theyr propre chyldren As Valere reherceth in hys v book the whiche recyteth how Brutus condempned his ij sones by right grete pugnycion by cause they laboured to brynge agayn Tarquyn to Rome whiche was banysshed and moche contrarye to the comyn we le Many other also condempned theyr parents frendes sayeng that Iustyce ought to be 〈◊〉 by reson And a Iuge ought not to do al that he may but 〈◊〉 that he ought to do and also it apperteyneth not to a prynce 〈◊〉 coÌ„stitute ne ordeyne Iuges but yf he knowe them for good 〈◊〉 wyse For these ben the ij condycions wythoute whyche the Iuge may not wel ne ryghtfully Inge. But now in these â—ayes the Juges ben ordeyned more for fauour of blood or for â—eftes â–ª than for wytte or bounte that they haue Thenne me semeth that they ought to take exaÌ„ple to an hystorye the which â—elmandus reherâ—eth the whyche sayth that there was somtyme an emperour named Helius the whyche regned moche longe in so moche that he bycame so auncyent and olde that he myght not gouerne th empyre Thenne the peple the counceyl prayed hym that he wold renouÌ„ce th empyre
â—th that on a tyme he sawe a poure man passyng by in his â—â—uerte moche Ioyously wherof he moche merueylled And â—nne he sayd to his felaws Alas my frendes we laboure in â—yn and in getyng richesses for to lyue surely and Ioyously or ye see this poureman whyche moche passeth vs. and is men longe sith to that we demande aud seche And this hiâ—rye was to fore the conuersion of seynt Austyn Moreouer the holy scrypture thou shaÌ„lt fynde how Moyses kept sheep â— it apperith the iij boke of Exode the prophete helye was so â—ure that he demaÌ„nded a lytil brede and water of a wydowe â— it apperith in the thirde boke of kynghes And thappostles â—nounced all And in dede seynt peter sayd of hym self that â—had neyther gold ne seluer And we rede of Saul that he â—â—epte the asses of his fader And dauid was a sheepherde and euertheles after they were kynges Thenne me semeth that â—ponerte euery man ought to haue good pacyenee and he is â—oche ryche that lyueth in suffysauÌ„ce that is to wete conteÌ„t â—â—â—h that he hath ¶ Of the state of old age and how men ought to be good retuoê° capitulo iij â— AFter the age of a man he ought to be the more rype aduysed by thexperyences that he hath seen he ought to the more wyse of maners And therfore seneke in his ix â—stle thankyd preysed his olde age by cause that therby he 〈◊〉 many euyllis synnes And saynt Ambrose in his fyrst 〈…〉 for tensie we the same in the processe of theyr lyf For Senekâ—â— saith in his boke of maners euery persone dooth that gladly that whiche he hath lerned to doo in his youtghe Aristotle 〈◊〉 his boke of Ethiques saith that it is a thynge naturel to take playfance delectacoÌ„n in that thynge the whiche he hath beaccustomed to doo in his chyldhode youghte therfore the wâ—â—se man ni the xj capytre of ecclesiastes speketh to a yong manâ— saith thus youge man aduyse the to dyspose thy herbe in gooâ— werkes For lyke as he ought no thyng to repe that hath no thyng soweÌ„ right so iÌ„ old age he shal fynde nothyng good bâ— that he hath accustomed to doo in his yougthe And therfor ought the yonge people to kepe theÌ„ wel fro euyl companye to whiche is ofte cause of the destruction perdicoÌ„n of yonge folâ—ke it is hard for a yong man to be good whaÌ„ he conuersed with people of enyl lyf And to this purpoos saith tulle in hiâ— second boke of offyces that Chyldren ought to be nouryssheâ— wyth good folke honeste And ought to duelle with them contynuelly And theÌ„ne by cause of the good people he shal â— ashamed for to doo euyll For they shal be a ferde for to be repreuyd consequently they shal be a shamed to be reprehended They also that haue the gouernaÌ„nce of the yong people oughâ— not to cesse to reperue and chastyse them And theÌ„ne is a maâ— wel dysposed to receyue chastysement whan he is yong And not harded ne made tude to doo harme And therfore saynt Aâ—â—lme in his boke of symylitudes compareth Infancye or chyldehode to waxe whiche is softe is dysposed to receyue such prynte as men wyll The chylde also resembleth to the rode whan it boweth lyghtly it is wounden as men wylle TheÌ„ne oweÌ„ the fader Moder to haue right grete aduys vpon the â—â—nernaÌ„ce of theyr chyldren as it shal be said here after The châ—â—dren also owen to theyr parentes to theyr maistres to obeyâ— in folowyug â—saac the whyche obeyed in suche wyse to his fader that he was all redy to receyue the deth at his comandemÌ„ as it apperith the xxij chapytre of genesis yet he was at thâ— tyme of the age of xxxij yere And of dauid we rede how he was obeyssant to his fader as it apperith the fyrst boke of kynges And IhuÌ„ Cryste hym self in his yougth was obeyssaÌ„nt 〈◊〉 his parentes as saith seynt luc in his secund chapytre wel â—s trouthe that many by cause of theyr yougthe wene to be excuâ—ed of alle theyr euyllis that they doo the whyche ben moche deâ—eyued For syth they haue wytte and vnderstondyng they ben 〈◊〉 be repreuyd they shal be pugnysshid of god yf they doo duyâ— uyll And herof we haue example of the sones of hely the â—hiche were right greuously pugnysshyd by cause they lyueâ—en after theyr wylle in delyces as it apperith the first boke of â—ynges we rede also of the ij chyldren whiche god made to be â—euoured by the wulues by cause they soorned and mocqued 〈◊〉 prophete helyzee as it apperith the iiij boke of kynges Moreâ—uer the yonge people gloryfye them self in theyr beaulte why 〈◊〉 be moche deceyued For as Aristotle sayth yf a man had 〈◊〉 eyeu of a lyâ—x that he myght see thurgh his body he shold 〈◊〉 in hym self and in euery creature moche fylthe and ordnre And suche ther be that wene that they be right fayr And yf â—â—xy sawe them self they shold well knowe that they be right â—ull For they haue nothyng fayr sauf the skyn withoutforth â—ore ouer they gloryfye in theyr age haue hope for to lyue â—onge and they consydere not that assone deyeth the yong man â—s dooth the olde And that more is we see that the yong men eyen most comynly For they be more ful of oultrages sonâ—er falle in to the sekenesses of hasty deth And thus nature â—ath no certayn terme of lyuyng Therfore no yong man ne â—oman ought not for hope of longe lyf to take ony hardyâ—es for to doo euyl For for to lyue or not to lyue the synne â—â— uyl shal be pugnysshed And hope is cause ofte to lyue euyl in 〈◊〉 tyme of olde age â—Of thestate of mariage how it ought to be goâ—Ì„ned capo. v MAriage is ordeyned for to haue lygnage and for to loue eche other And therfor thappostle seynt poul in his fyâ—the chapitre admonesteth the wedded men sayeng ye men loâ—â— your wyues as IhuÌ„s Cryste loueth his chyrche And to this purpoos valere in his iiij boke the v chapytre recyteth how 〈◊〉 man named graceus lonyd his wyf named Corneylle 〈◊〉 moche that he wold deye for to gete the helthe of his wyf he 〈◊〉 counteth also how Cuplacius herd saye that his wyf waâ—dâ—ed· And theÌ„ne he smote hym self in the breste with a knyâ— and requyred to be with her drowned or brente as at 〈◊〉 tyme was the custoÌ„me to doo whan the peple were deed Anâ— how be it that noman ought so to doo Neuertheles by 〈◊〉 said hystoryes it appereth how men ought to loue theyr wyues· Semblably also the wymmen owen to loue theyr husâ—bondes And herof we haue example as valere recounteth 〈◊〉 his boke aforfaid how Iulia the doughter of Cezar seeyng 〈…〉 of hir husbond spotted wyth blood was soo troubled that for sorowe and henynes her chyld that she
had withinÌ„ her bely was destroyed· For she had supposed that her husbond had ben deed or that he had receyued soÌ„me vylonnye whos name was Pompee the graÌ„ut After he recyteth of the doughter of Cathon named Porcia seeyng her husbond brutns to bâ— slayn she demaunded a knyf to slee her self also And by cause that none wold delyue to her no knyf she toke brennyng cooles and put them in her monthe ete them donÌ„ in suche wyse that she deyde by a right merueylloâ— manere Semblably be recounteth of the wyf of kynge metridatus whyche folowed hym in alle places where he wente were it in bataylles or els where And certaynly she kytte of her heeris and arayed her lyke a man for to haue the better oportunyte for to folowe hym in alle places And how be it for to doo in lyke wyse it is noâ— of congruyte ne of necessite yet by the said hystoryes it apperâ—â—â— how mariage ought to be had in grete loue And to the samâ— purpoos recyteth valerius in his vj boke the vij chapitre 〈◊〉 â—ulpiâ—a a kepte her husbond in a lytyl place right secretely Not withstondyng she wyfâ— wel that she shold be deed yf her husboÌ„d were founde with her whom they songht to put to deth And â—t is good to knowe how in mariage after the doctours thâ—e â—hynges ought to be that is to wete fayth loyalte lygnage â—acrament By fayth and loyalte is gyuen to vnderstoÌ„de that neyther of the parties maryed ought not to trespace with his â—â—dy but to kepe it to his partye For as thapostle faith in 〈◊〉 fyrst epystle to the Corynthyeus the body of the man is by â—ngyng to the wyf And the body of the wyf to the man that â—s to vnderstonde in mariage And as seynt Ambrose saith in â—is exameron god made eue of the syde of Adam in signefyâ—â—ce that in mariage a man and woman ought to be all one â—ody one self thyng And me semeth that the partye that forâ—ayteth his maryage dooth a yenst the lawe of nature For â—he storke hath suche forfayture in abhomynacoÌ„n of storkes to â—â—ee hym or her that so forfayteth lyke as Alexander recouÌ„teth in his boke of nature of byrdes And me semeth it is a grete abhomynacion to see in many maryages so lytyl fayth and loyalte as now is But I byleue that one of the causes emonge the other is that the maryage be not duely maad but for money or other euyl cause TheÌ„ne it is noo merueylle that the maryage contynue not well syth the begynuyng therfor the kynge lygurgis wolde and ordeyued in his RoyaÌ„me that the virgynes and maydens shold be wedded without to haue gold or syluer to th ende that the maryage shold not be made by couetyse lyke as pompeus recyteth in his iij boke And valere in his vij boke the first chapytre recyteth how one demaÌ„nded som â—ym of a phylosopher named themystodes how and to whome 〈◊〉 shold marye his doughter that is to wete to a poure man 〈◊〉 to a ryche The whiche ansuerde that he ought not to demaÌ„nâ—e pouerte ne richesse but the bounte and the vertues of the mâ—Ì„â—ore ouer in maryage ther lyeth right grete aduys and not â—â—ly for parentage but also for to Mayntene it And to this purpoos speketh Theofraste dystyple of Arystole in his boke that he made of maryage in whiche he saith that a maÌ„ ought more to beholde the bounte of the woman than the beaulte and yf thou demaÌ„nde whiche is better to take a fayr woman or a foule he ausuerde that it is an hard thyng to kepe a fayr woman the whiche many men desyre And it is a grete payne â—â— loue the foule one whiche many despyse alleway yf she be good the goodnesse shal kepe her beaulte And yf she be not fayr 〈◊〉 is none hard thyng to loue her that is of right good wyll for naturally resonably more ought the bounte to be praysed thaâ— the beaulte More ouer in maryage is moche to be suffred sinâ—gulerly yf bothe parties be not wyse For men ben ofte suspecyonnoâ— of theyr wyues Therfore ought a woman to be syâ—ple and good not onely of her body but also of her mayntâ—â— and maners For in spekyng in beholdyng ne in conuersaâ—â— she ought not doo ony thyng by whiche ony other myght thynke or Iuge in her ony euyll And it happeth ofte that by they folyssh mayntene and maners the wymÌ„en make theyr husâ—boudes to mysdeme and euyl of byleue Many also seeyng they manere folyssh suspcoÌ„nnoâ— payne them self to deceyue thâ—â— wenyng that they be of euyl disposicoÌ„n by cause of theyr wanâ—â— and folysshe maner And oftyme it happeth that suche one â— taken with her nette the whiche she neuer thought it shold haâ—â— pen And alle this euyl cometh by the false semblaÌ„ntes Anâ— countenances that many wymÌ„en maken The men also tha purpose to marye oughten to aduyse and beholde the condycoâ— of her that they desyre to haue to wyf But many ben deceyueâ— by cause they take them in the age of xij yere or ther aboute anâ— theÌ„ne what they be noman may wete ne knowe For as 〈◊〉 prouerbe saith how seeth a chylde seeth no thyng Al 's in maryeng hym self one ought to here many speke For louâ— and carnal affeceyon blyndeth the vnderstondyng and makeâ—â— a man fauourable to Iuge whan he is surprysed of suche 〈◊〉 therfore a maÌ„ ought to byleue more another than hym so ¶ How the wymÌ„en ought to gouerne them self capo. vj A woman ought to haue resonably two condicoÌ„ns that is to wyte shame of repreef and drede of disobeyeng of her partye For thenne a woman is loste dissolute whan she hath in her neyther drede ne shame And it is a thyng moche to be repreued to see wymÌ„en hardy dissolute and redy to doo many euyllis Snche ben they the whyche by theyr maners foule and dissolute and by theyr lecheroâ— beholdynges drawe men to doo euyll of whome speketh seynt Ierome in his epystle Cviij And sayth that many wymÌ„en ben lyke to thydolles the whiche drawen the people of the world to the fende Semâ—lably ben they that poppe them self make them to seme fayr for to brynge other to synne And it is grete merueylle how they presume to deffeate and altere that whiche god hath made moche lewde is the woman the whiche weneth to make â—er more fair than god hath made her And it is a grete presumpcoÌ„n to defface the paynture of god for to make the paynture as saith seynt Ambrose in his exameron to this purpoos Guyllem in the boke of his boke of the vnyuersal world recyteth how two wymÌ„en somtyme were riyht câ—ryou se for to make them soo fayr and to kembe them soo it happed that the one deyde the whyche after apperyd to her felaw whaÌ„ she arayed and kembed her self and sayd to her my frende aduyse the For I am dampned for my curiosytees the
whyche I used and mayntened whan I was with the. And me semeth that suche curiosytees ben by cause of lecherye of dissolucoÌ„â—â—arnall Thenne onght alle wymÌ„en take example of the good â—lde and auÌ„cyent wymÌ„en of whome recoÌ„unteth valere in his â—ij boke the vj chapytre how many wymÌ„en had leuer to haue â—yed than to be deffouled and he reherceth how the maroÌ„ners â—ke a woman a greke by cause to synne wyth her And 〈◊〉 â—eyng that sprange in to the see drowned her self And therâ—â—r she was moche preysed of the grekes reputed for a saynâ—â— More ouer he recyteth of a woman that slewe her doughter bycause that Apyâ— wold haue deffouled her and sayd that she had leuer haue her doughter slayn than she shold lyue be dissolute Semblably seynt Ambrose in his boke of vyrgynyte the in chapytre recyteth how a mayde called Pelage in thaage of xv yere was â—auysshed in the contre of Anthyoche the whiche seeyng she myght not escape sprange in to a Ryuer For she had leuer deye a vyrgyne than to lyne corrupt By the whiche hystoryes it apperith that thauncyent wymmen were moche chaste and contynente Trouthe it is that they ought not to slee ne to drowne thhem self bnt yf it were by the commandement and Inspiracion of god lyke as seynt Austyn sayth in his fyrst boke of the cyte of god the xxv chapytre For she synne lyeth not in the body but in the wyll And how be it that they myght not kepe the body agaynst them Neuertheles they had power not to consente And kepe theyr wyl fâ—o corrupcyâ—n lyke as he witnessith in the boke aforsayd the xvj chapytre Aâ—d not withstondyng all these theynges aforsayd â—â— is it trouthe that they deserued honour And grete preysyng â—â— so moche that they loued contynence and chastyte And â— this purpoos feynt Ierome in his boke ayenst Ionynyaâ— recyteth how the wyf of Actilius was so chaste that neâ—man touched her sauf her husbond onely And on a tyme â— happed that a man sayd to hyr husbonde that his mouth staâ—â—e And whan he cam home he blamed his wyf by cause she had not warned hym therof for to haue founde remedye therfore The whiche ansuerde that she had supposed That euery man had be of that condycion By whiche it apperid that she neuer had kyssed ony other man But for to come to haue chastyte it suffyseth not to â—â—â—hewe the touchynges But also sobrenesse is gretely requred in wymmen ¶ How virgynyte ought to be mayntened capo. Vyrgynyte is in hym self right honorable maketh men wymÌ„en to resemble be lyke vnto Aungellis and they that beÌ„ in suche estate ought to mayntene it right dilygently For it is moche harde to kepe coÌ„sideryd humayne fraylnes the whiche is alle way enclyned vnto synÌ„e but yf it be kepte chastysed by reason it is good to coÌ„sydere how thauncyent olde peple loued â—gynyte maydeÌ„hed loÌ„ge to fore the crysten fayth as it apperith by that we rede in a lytyll boke intytuled of â—gynyte in whiche we rede that many wymÌ„en of rome had leuer deye than lese theyr maydeÌ„hed and specyally of the two dâ—ughters of sedaza That is to wete of a good womaÌ„ so named whiche were deffouled enforced by ij youge meÌ„ the whiche were lodged in theyr hous vnder the tytle of ghestes or pylgryms thys seeyng the ij doughters for desplaysyr hurte and â—yffygured them self wyth theyr owen knyues semblably for yke caas we rede how the mayde called thebana for desplaysyr â—hat she had by cause she was deffouled enforced fynably she â—ut to deth hym that defoylled her her self also And how be it â—hat suche occysious be not approuued neâ—theles by the sayd historyes it apperith how thauÌ„cyeÌ„ts desiredeÌ„ preysedeÌ„â—gynyte For who wyll well coÌ„sidere to lyue after the flessh is a thynge â—bhomynable to god dysplaysanÌ„t as thappostle faith in his pystle to the Romayns the viij chapitre sayeng that they whiâ—e lyue after the flesshe may not well playse god Trouthe it is â—â—at virgynte onely suffyseth not For a boue that them byâ—â—â—th to entende to good werkes and to this purpoos speketh â—ynt Ambrose to demetrye in his epystle lxxxvij sayeng â—at a virgyne and a mayde ought to be stylle and symple and â—lowe hoÌ„neste companye And ought not to be vacaboÌ„nd â—â—â—myng aboute but the most parte of tyme ought to kepe her home in folowyng the blessyd virgyne Marie· whiche was â—one in her hous whan thangele salewed her More ouer the â—age of a mayde ought to be prudeÌ„t attempred right short â—ithout habundauÌ„ce of wordes In hyr maner mayntâ—â—â— she ought to be shamefast and in all her dedes and fraâ—es meke and humble For by humylyte the blessyd virgyne was most pryncypally agreable to god As wytnesseth the holy scrypture More oner seynt Ierome in his epystle lxxxix in spekyng to a good moâ— for her doughter· sayde that she ought so doo that her doughter shold be alleway dylygent and besy for to werke For in ydlenes comynly virgyuyte maydenhed is loste and vanysshyth And the maydens ought to consydere how virgynyte is suche a tresonr that yf it be loste it is irrecuperable And therfore they ought dylygently kepe it To this purpoos saynt Ambrose in his second boke of virgynyte recyteth how in Anthyoche was a mayde right fayr moche desyred And fynably by force was brought to the bordel· And whan she sawe her there she began to wepe and to praye god sayeng O good lord whiche of old tyme gauest to virgynes puyssance strength to surmouÌ„te ouercome the wyll of mâ—â—â—uche sauf to kepe defende me After this prayer cam to her a knyght the whiche gaf to her his gowne to th ende that 〈◊〉 myght escape in thabyte of a maÌ„ in dede she soo escaped â—â— knyght in stede of her abode there in her habyte theÌ„ne cam anâ— ther knght entred in to the same place for to coÌ„myse his â—ouluâ—â—e wenyng to haue fouÌ„deÌ„ the sayde mayde he seeyng tha he was a maÌ„ in habyte of a womaÌ„ made hym to be coÌ„deÌ„pneâ— to the deth pnttyng on hym the synÌ„e whiche is not to be sayd fynably was condempned to the deth this seyng the sayâ— mayde preseÌ„ted her self to deye for hym in sayeng that for sauyng of her â—gynyte he ought not to deye but the knyght â—ade that he had leuer deye thaÌ„ to see one so good a mayde putâ— deth And fynably bothe tweyne were delyâ—d to the dethâ—◠〈◊〉 well doyng were martred By these examples many otâ— it apperith how auÌ„cyently â—gynyte was moche preysed 〈◊〉 in so moche that the maydeÌ„s that coÌ„sentedeÌ„ to theyr deâ—elyng were stoned to deth as it apperith in deutronomye the â— chapytre By whiche thynges it apperith how maydenhede of hym self agreable not onely to the world but also to god pryncypally And as touchyng thys we haue
example of our fyrst parents Adam and Eue the whiche as longe as they were in paradys they kepte vyrgynyte ¶ Howwydo whede ought to be kepte holyly capo. viij WEdowhede is thestate the whiche suceedeth to maryage and ought to be mayntened in grete humylyte in grete deuocoÌ„n in symple habyte in pylgremages and other good â—â—edes For in wedowhede ought the vanytres of the world to be renouÌ„ced Aâ—d for her partye praye to th ende that the loue that hath ben in mariage be remembred and recorded in wedowhede For it is a signe of lytyl loue and of lytyl tronthe 〈◊〉 mariage whan after that the ij partyes haue longe lyued to gydre after the deth of one of the partyes that other succedeth And abandonneth her to the world in vanytees and in deduytes And how be it that wydowes marye not them self I wyll not counseylle them the contrary and singulerly whan he partyes haue duellyd to gydre longe or the moste parte of heyr lyf And trouthe it is that seynt Ierome approueth not he second esponsaylles but yf â—â—er haue be right good cause in heyr yougth Alleway he concludeth that it is better tesche we ynne by mariage than to synne in wydowhed ¶ How seruaÌ„utes ought to mayntene them in theyr seruyse capo. ix â— SEruaÌ„ntes in their seruyses oughteÌ„ to haue dyâ—Ì„se condicoÌ„ns in especyal they oughte to hane vj condicoÌ„ns Fyrst they owe to honoure theyr maistre secoÌ„dly they owe to 〈◊〉 faythfulnes Thirdly trouthe fourtly obeyssanÌ„ce Fyftâ—ly â—ugence fynably they ought to haue pacieÌ„ce in werkes 〈◊〉 touchyng the fyrst condycoÌ„n we rede in the second boke of â—â—ges how Ioab not withstoÌ„dyng that he had victorye of the enemyes of his maystre neuertheles he wold that his maystre had thonour wold not take the cyte vntyl his maystre was come as to the second coÌ„dicoÌ„n that is to wete of faythfulnes of seruaÌ„ntes valere reâ—yteth in his iij boke the vij chapitre how Anthonye toke one of the seruaÌ„tes of cezar his enemye to who 〈◊〉 he sayde that he muste leue cezar for euermore or ellis deye And somtyme by menaces somtyme by promesses he payned hym that he shold saye that he wold forsake and renonâ—â— his maystre And neuertheles the seruaÌ„nt sayde alleway That neyther for good ne for euyl that he coude doo to hym he shold neuer forsake ne loue cezar In lyke wyse he recyâ—â—th of one of the seruantes of Cezar the whiche pompeus myght neuer induce hym to his seruyce As touchyng to trouthe it is certayn that a seruanÌ„t beyng a lyar deceyueth his mayster And may be cause of many harmes by false reportes For a lyeng tongue lyke venym empoysonneth the how 's and alle the duellars therin More ouer the seruantes owen obeyssance lyke as sayth thappostle in his epystle to the ephesiens the vj chapytre in sayeng ye seruanÌ„tes obeye you to your maistres in fere and drede and in symplesse of herte And it is not sufycient only to obeye but more ouer it is necessarye that the serruannt be dyligent And to this purpoos sayth seneque in his iij boke of benefyces the xiiij chapytre that dilygence is moche syttyng in seruanntes And in dede he recomendeth the dyligence of that seruannt that seruyd his maystre in pryson the whiche as dyscomforted demanded to drynke poyson To whom the seruannt desyryng to obeye not for ony euyl that he wold to hym but by ardannt desyre that he had to doo that dyligently whiche his mayster commanded hym it happed that by hastynes to obeye hym wenyng to haue gyuen to hym the potte of poyson he gaaf to hym the potte of medecyne â— by cause of this hasty dyligence his mayster was saued yet also the seruantes oughten in theyr affayres and werkes to haue pacyence And for theyr maysters to endure payne And to this purpoos valere recyteth in his vj boke the viij chasee andpitre of the seruanÌ„t of papinion how he herde saye that somÌ„e were deputed to slee theyr maistre And he prayd his maystre that he wold chanÌ„ge wyth hym his gown and hode to theÌ„ de that he wold be slayn rather than his mayster yf the caas so requyred in dede he wold deye for his mayster he recyteth also of the seruante of Aucyus how for his maystre he eudnred Innumerable paynes It apperith thenne how seruantes oughten to haue the sixe condycoÌ„ns aforsayd ¶ How they that leden euyl lyf owen to deye euyll capo. x â— GOd is a trewe Iuge And Iugeth euery man Iustely whefor it foloweth that he that ledyth an euyl lyf muste deye an euyl deth And herof we haue many examples in thys present tyme. For the lytyl tyme that I haue lyued I haue none remembrance that an euyl man hath deyed a good deth Trouthe it is that by an enyl man I mene not euery man that is a synner but I vnderstonde hym to be an euyl man that lyueth contynuelly in synne And in doyng werse and werse withont repentanuce and without wyll to amende hym More ouer yf we rede thystoryes of tyme passed we shal fyude clerely how they that haue lyued euyl ben also horrybly deed how was caym deed whiche slewe his brother was he not slayn of lameth whiche was blynde and sawe nothyng And neuertheles he slewe hym in huntyng as it apperith in the boke of genesis More ouer pharao the kynge of Egypte whiche caused to doowne the yong chyldren of the Iewes how deyde he Certaynly he was drowned in the rede see and alle his peple as is apperith the xxiiij chapytre of Exode we rede also how zebee and Salmana slewen the brethern of Gedeon but after Gedeon slewe them as it apperith the viij chapytre of the boke of Iuges Semblably Abymelech that slew lxx brethern vpon one stone was after slayn of a woman as it apprith the ix chapytre of the boke aforsayd And generelly a man that sleeth a man ought to dye an euyl deth Rede we not how the yong man that sayde he had slayn Saul was afterward slayn by the comÌ„andament of dauid as it apperith the secoÌ„d boke of kynges the fyrst chapytre Semblably we rede that the theues that slewen ysâ—seth camen to dauid for to make to hym feste but dauid condempned them to deth Therfore ought they to be wel aduysed that doo wronge to other and make them to deye wythoute cause For by thexamples aforsayd it apperith clerely how homycides owen to dye an euyl deth Semblably they that ben tyrannts that greuen the people And the poure Innocentes oughten right well to be aduysed For it is reason that they deye an euyl deth And to this purpoos we rede how sysara whiche was a right cruel tyrannt was fynably slayn of a woman as it apperith the iiij chapitre of the boke of Iudges Saul whiche was a right grete tyrannt and persecutour of dauid after he slewe hym self with his propre knyf as it apperith the first boke
deuyll can not obeye ne haue loue ne charyte but the chyldreÌ„ of god ben of contrary condicoÌ„n And herof we haue an example of IhuÌ„ cryste of whome is wreton in the gospell of seynâ— luc the second chapyter ¶ Erat autem subditâ— illis That is to saye that IhuÌ„ cryst was subget to his parents ¶ Of thestate of Marchanntes capo. xiij â— MArchaÌ„ndyse ought faythfully to be gouerned mayntened withoute fraude withoute vsure For other wyse it is not marchandyse but it is deceyte· falshede euyll And therfore it is wreton in exode the xij chapytre ¶ Nec vsura opprimes proximuÌ„ tuuÌ„ that is to saye that noman ought to oppresse his neyghbour by vsure lyke sentence is wreton in leuiticuÌ„ the xxvj chapytre the ê“phete sayth that they shal be with hym that lene not theyr money to vsure and that loue trouthe that myssaye not of other that lyue withoute doyng euyl to other To this purpoos speketh seynt Ambrose in his in boke of offyces adressyth his wordes to marchanÌ„ts sayeng wherfore conuertest thou thyn engyne to fraude wherfore desyrest thou hurâ—e to thyn neyhbours wherfore desyrest thou famyue or wherfore desyrest thou skarcete or wherfore espiest thou the tyme of derthe or scelerite certes thou sayst thou art subtyl thy self but this to doo or to desire is no subtyltâ—â— but shrewdenes euyll And that whyche thou callest pourâ—eanÌ„ce is fraude couetyse vsure More ouer seynt IohnÌ„ Grysostome vpon the gospel of seynt mathew in his vomelye saith that ther is no thyng more foul ne more cruel that is the vsurer the whiche secheth alleway hys owne prosperyte In thaduersyte of other And tullius in his first boke of questions tustulanes compareth the vsurer to the homycyde For lyke thomycyde taketh away the lyf So dooÌ„ the vsurers taken a way the substanÌ„ce fro the poure people TheÌ„ne ought the marchaÌ„ntes to take more hede to faythfulnes trouthe than to habundaÌ„nce For the goodes euyl goten ben wytnesse of the perdycoÌ„n of the soule of hym that hath euyl goten them and it suffyseth not in marchandyse teschewe vsure but more ouer to mayntene trouthe in weyght in mesure and in alle other thynges that apperteynen to marchandyse For as the wyse man saith in his prouerbes the xx chapitre god hath in abhomynacyon euyl weyght balauÌ„ces fraudously vsed Aud seynt Mathew in his gospel the vj chapytre sayth that god shall Iustefye the balauÌ„ce the weyght deceyuable and them that ben ryche by theyr synnes lesynges And shal yeld therof reason AnÌ„d ther for it was comÌ„anded in the olde lawe as it is wreton in leuiticnÌ„ the xix chapitre that all marchandyse shold be made truly in weyght and in mesure busshels and quarters aud in alle other thinges semblably And euery marchant ought to knowe that by the moyen of fraude they may not were riche seen that theyr conquest by suche moyen is not ouly to them self but it is the charge of the soule as sayd is And the euyl marchantes ben semblable to fenyx the whiche assembleth alle his buchettis stycâ—is in the hye montayne and fynably the fyre enflamÌ„eth them and the fenix is brente in the myddis of them In lyke wyse the vntrewe marchantes assembleÌ„ the rychesses euyl goten in the montayne of theyr pryde And fynably brenne by couetyse in myddle of theyr goodes Also by cause that it is said that in marchandyse ought loyaulte and trouthe to be mayntened but somÌ„e maye demande yf it be of necessyte that the marchannt sellar saye to the byer alle the defaultes that he knoweth in that thyng whyche he wyl selle Thys question was made anncyently bytwene dyogenes and Antipater his discyple Aud by mauer of dysputacoÌ„n sayd dyogenes that hym semed it shold be folye in the marchant to blame hys marchandyse And antipater sayde it is noo folye but it was faith fulues and loyaulte For otherwyse he shold deceyue hys neyhbour And shortly this dysputacon recyteth tullius in his in boke of offyces the xij chapytre in ansueryng to this questyoÌ„ lx sayth that diogenes defendeth vtylite And Antypater maynteneth honeste by cause that honÌ„este is more worth than prouffyt or vtylite consequently it foloweth that the marchaÌ„t ought not to hyde ne couere the deffaulte of his marchandyse For as the wyse man sayth in ecclesiastyke the xxxj chapitâ—â— the marchanÌ„tes oughten to treate theyr marchaÌ„dyse in adressyng eche other in trouthe and in faythfulnes ¶ Of the state of pylgremages capo. xiiij THis present lyf is a right pylgremage For as the pylgryme gooth alleway without reste in ony place longe wherof is made mencoÌ„n In lyke wyse the lyf of a maÌ„ 〈◊〉 not longe in this world and hath nothyng of assuranÌ„ce and this wituesseth to vs thappostle sayeng that we haue here 〈◊〉 cyte permanent ne abydyng Trouthe it is that they be not pylgryms that of this world maken theyr paradys the whiche oughten to consydere how abraham by the comÌ„andament of god departed fro his coutrey and wente duellyd in a strauÌ„ge contrey And thenÌ„e god gaf to hym his blessyng as it apperith in the boke of genesis the xij chapytre by this example is signefyed to vs how not withstoÌ„dyng That we be in this world here bodily neuertheles in esperyte we ought to god aboue by good werkes and for to mayntene good lyf And to this pylgremage we be called For lyke as we see that the tree transporteth fro shorte to hye by his growyng In lyke wyse a man that transporteth his herte fro this world in to the other groweth more lightly in good lyf in vertues And to this purpoos sayde IhuÌ„ cryste that noman is accepte for a prophete in his owen contreye so theÌ„ne euery man ought to god in to a stranÌ„ge contreye and it is none other thyng to saye but that in this world whiche is onr contrey ben none other but pylgryms ê“uffytyng fro good to good fro vertue to vertue the whiche ought not to cesse to goo ne to ê“uffyte tyl that thei be atte terme desyred that is to wyte in heuene More ouer we ought to aduyse how the pylgryms acompten reken euery daye with theyr hoostes In lyke wyse we ought euery day to aduyse and take hede how we lyue paye to god our debtes in knowlechyng our trespaces As dyde an AuÌ„cyent wyse maÌ„ named septimus of whome recyteth seneke in his in boke of Ire how euery day he acounted and toke hede of how moche his lyf was empeyred or amended And also it is good to coÌ„sydere how and how longe the lyf of a persone endureth And how it lasseth and shorteth be it in slepyug or wakyng alle way our lyf lasseth And nothyng proffyteth to vs the tyme passed but in that we haue doon well and goten vertues in the grace of god Therfore saith maximian that the tyme draweth after hym alle thynges mortall And as