the ryuage but as he ranne he sawe a grete and wonder horryble lyon comyng ageynste hym for to deuoure and ete hym but for drede he loked doun to therthe and thenne he sawe come before hym a serpent whyche caste fyre flame out of his mowthe the whiche like wyse wold haue deuoured hym Thenne whan the good man sawe that he myght not scape he lyfte vp his eyen toward the heuen and prayed god deuoutely that he wold kepe and preserue hym from thys grete parylle and daunger thenne he sawe an aungel from heuen whiche helde wyth one hande a crowne And wyth the other hande he helde a swerde whiche aungel spake to hym and sayd Ne doubte thou not for thou shalt scape from alle these parelles yf thou doest that I shal telle to the Fyrst thou shalt goo ageynst the serpent hardely shalt put thy fote wythin his throte and sone he shal be deed And after thou shalt goo ageynst the lyon for he is not so stronge as thou wenest for he is right feble and I promytte the to gyue to the thys crowne yf thou wylt doo that I haue sayd or ellys I shal slee the wyth thys swerde To speke morally by the see is vnderstonden alle the world whiche chaseth vs by the vndes or wawes that is by dyueâ—â—se temptacions By the lyon is vnderstonden the deuyl of â—â—lle whiche tempteth vs fro day to day but he that wyl resysten ageynst hym he may sone ouercome and conquere hym By the serpent thou oughtest to vnderstonde the flesshe to whome thou ouhhtest to put thy foot within the throte that is to wete that thou must doubte and refrayne hit by fastyng prayers And yf thou doest hit not thus the aungell shal not gyue to the the crowne whyche he bereth but he shal slee the wyth his swerde and he shall lete the falle wythin the see that is to wete in to helle wyth them that ben dampned Vincere cum possis interdum cede sodali Obsequio quoniam dulces retinentur amici tHou oughtest not alweye to vaynquysshe ne put vnder feâ—â—t thyn enemye but thou oughtest somtyme to forgyue pardonne though thou mayst vaynquysshe ouercome but by swete and frendely wordes thou oughtest to refrayne thy self fro that whiche thou myghtest wel doo For by suche seruyce and benefaytes thou shalt mowe holde and kepe hym for thy trewe and feythful frende bycause that swete and frendely wordes refraynen grete yre Item two feythful frendes ought to loue eche other parfytely and to be of one wylle For two dogges be stronger for to take a wulf thenne one dogge allone Thus whan two good frendes ben wel alyed to gyder they be stronger and more redoubted thenne one allone Ne dubites cum magna petas impendere parua Hijs etenim rebus coniungit gracia caroâ—â— â—Hou oughtest not to doubte ne to complayne to gyue a lytel yefte to thy frende whan thou doubtest not ne hast no shame to demaunde of hym a grete yefte for by suche thynges grace and frendshyp ioynen and bynden to gyder two good frendes and felawes That is to say that men oughte not to spare to gyue worldly thynges that ben lytel fowle for to acquyre and gete therfore grace frendshyp and benyuolence whyche are of grete proufyte moche to be preysed It is redde of two felawes whiche loued eche other moche derely of the whiche the one Wrote al that his felowe gaue to hym And in lyke wyse the other wrote alle that he gaue to his felawe It happed thenne that they had questyonned to gyder for to wete and knowe whyche of them two louyd moste parfytelye hys felawe he that had wryton al that his felawe had gyuen to hym sayd that he loued more parfytelye by cause that whan he ouersawe his book he remembred the fayre yeftes whyche his felawe had gyuen to hym the which yeftes were cause that he neuer departed from the frendshyp and loue of his felawe the other answerd that he said well but yet sayd he I haue better cause than thou hast For I â—â—oke wythin my book wherin I haue wryton the yeftes whiche I haue gyuen to the to the ende that they be cause to holde the euer in parfyte loue and frendshyy the whiche two felawes of theyr questyon made Iuge a sage and wyse prophete whiche Iuged that he loued more parfyte whyche dyd write that that he gafe to hys felawe Morally to speke our Lord hath gyuen to vs many yeftes not for to reproche them vnto vs but to th ende that be lose vs not lyghtelye he writeth and entreth them in to his book that is to wete within his thouÈt for yf we leue hym not he shal not leue vs Item at the other syde we ought to wryte within our consciences the yeftes and benefaytes which he gyueth to vs hath gyuen to studye rede them often to th ende that we may haue his glorye and benediccion at the ende of our dayes Litem inferre caue cuÌ„ quo tibi graÌ„ iuncta est Ira odium generat concordia nutrit amorem THou oughtest not to take noyse ne debate wyth hym Whiche thou louest of whom thou arte in grace Ne also wyth none other persone for yre hate engâ—â—dren many Inconuenyentes dyscencions but concorde and pees engendreth loue and dyleccion after ryght canon men ought to flee eschewe noyses brawlyng for fyue causes the first is by cause that he whyche gladly taketh noyse and debate is customed to be arrogaunte and despytous The Second by cause that he is acustomed to be a flaterer The thyrd by cause that he is acustomed to be false and traytour the fourth by cause that he is acustomed to be false and ful of chalenge The fyfthe bycause that he is acustomed to dyspreyse gladly and to make noyse and debate Seruorum ob culpam cum te dolor vrget in iram Ipse tibi moderare tuis vt parcere possis THou oughtest not to correcte and chastyse thy seruauÌ„tes whan thou arte wrothe and fylled of yre 〈◊〉 be it that they be gylty and culpable but thou oughtest to forbere and attempre thy self vnto the tyme that thyn yre be passyd by cause that yf thou reprendred and chastysed them whan thou arte wrothe thou myghtest chastyse them wythoute mesure and dysordynatlye Therfore Seneques Wolde neuer chastyse hys seruauntes whan he was wrothe but helde the hande vpryghte vpon them wythouten smytyng vnto tyme that his yre and wrathe were gone and passed and sayd yf I chastysed them whan I am Wrothe I shold slee them but whan I haue attemperyd myn yre I chastyse them by mesure The wyse man sayth that he is a fole which sone Iugeth after hys yre and that he whiche can refrayne amodere hys yre is ryght sage and wyse Que superare potes nondum vince ferendo Maxima etenim morum est semper paciencia virtus THou oughtest to forbere
loue better trouthe than Socrates or Platon For ouer al thynges thou oughtest to loue trouthe Sermones blandos blesosque cauere memento Simplicitas veri fama est fraus ficta loquendi THou oughtest to eschewe swete and frendelye 〈◊〉 whan they ben feyned and deceyuable As they that speken swetelye sorowyng and syghyng but yf they be vertuous thou oughtest to holde and approue them For symplenesse hauyng fame or renommee to say euer trouthe is euyl therfore men oughten to eschewe them Signiciem fugito quia vitae ignauia fertur Nam cuÌ„ animus languet consumit inercia corpus THou oughtest to flee and eschewe ydlenesse slouthfulnesse moder of al synnes empty of alle goodes fylled of alle euyll For whan the courage languyssheth that hit is abandonned to slouthfulnesse hit consumeth and destroyeth the body of the persone Item he that is slouthfull to doo spyrytual goodes is werste of alle It is redde of a slouthful man whyche reproued an abbot by cause that he sette and made his relygyous or monkes for to werke and sayd why make ye the goodes to be laboured whyche comen wythouten laboure by them that seruen and loue god Therfore sayd our lord to marye magdalene that she had chosen the beste partye whan hyr suster martha repreuyd hyr by cause that she helpyd hir not for to doo hyr besynesse and werke For she dyd none other thynge but praye and here god and to be in contemplacyon Thenne the abbotte dyd doo take the sayd man whyche helde hym selfe soo deuoute and maad hym to be shette wythin a fayre oratorye and deuoute and sayd to hym sythe thou arte so spyrytual that thou mayst lyue wythoute werkyng holde 〈◊〉 is a moche fayre book and deuoute in the whyche thou shalte haue contemplacyon in god here wythin thys oratorye And thenne whan the houre of none was passed he beganne to be an hongred herkenyd loked ouer yf thabbotte wold calle hym to dyner and whan the tyme for to sowpe was comin he demaunded of the abbotte yf the brethern had eten ony mete of al that day and sayd that he was sore an hongred Ha ha sayd the abbotte thou sayest that thou arte spyrytuell they that lyuen spyrytuelly haue noo cure ne nede of our metes For we labouren for to haue our lyuyng and foode Thenne he beganne for to crye mercy to the abbotte of â—â—hat he had sayd and beganne for to repente hym of hyt Ha sayd the abbotte I see wel what thou nedest to haue Certeynlye thou hast myster of marye magdeleyne and of marye marthe that is to say that thou must werke and doo somme laboure for to gete thy lyuyng wyth and thou must also haue contemplacyon and praye god for to haue the lyf eternal Interpone tuis interdum gaudia curis Vt possis animo quaÌ„uis sub ferre laborem THou oughtest somtyme to take reste solas and ioye in thy werkys operacions or besynesses or to studye or in somme other laboure for yf thou be temperate in al thyn operacyons or werkes thou shalt bere more paciently and more lyghtly wythin thy courage and vnderstondyng the faytes and the payne of thy laboure for al thynges haue bothe theyr tyme and place who that can take hit and thou seest by experyence of the bowe whan it is euer bendyd it is marryd and spylte also lyke wyse the man may not euer be in trauaylle and payne Therfore sayth arystotle that the men haue somtyme and oughten for to haue corporalle or bodely recreacyon as wel as laboure spyrytual or corporalle Alterius dictum vel factuÌ„ ne carpseris vnquam Exemplo simili ne te derideat alter THou oughtest not to scorne ne mocque of the faytes or dedes of other that is to wete whaÌ„ thou seest soÌ„me persone euyl fortunate or accused or Iuged of somme vyce For by aduenture the tyme shal come that by suche a caas and exemple they myght mocque and scorne the and men wold saye thys felawe mocqued and scorned suche one now late of his vnfortune and myserye now he is falle in to gretter vnfortune and myserye than he which he mocked was in for it is sayd comynly that he that mocqueth other shal be mocqued thus none may ne oughte not to scorne the dedes of other For he knoweth not what thynge shalle to hym befalle For the sentence is Iuste and resonable that he that mocqueth and scorneth other shal be a the ende scorned and mocqued Quod tibi sors dederit tabulis suprema notato Augendo serua ne sis quam fama loquatur THou oughtest wel to note and to wryte in to thy bookes that is to wete in thy wytte and mynde the fyrst fortunes and good aduentures that come to the to kepe and encrece them in suche manere that thou mayst not haue no blame nor repreef by them that is to wete that whan thou arte ryche thou oughtest to dyspende and gyue of thy goodes by mesure to th ende that thou be not reputed for auarycyous ne no nygarde and also yf thou gauest of them to largely thou sholdest mowe falle in pouerte and so euery man shold mocque wyth the and of the shold men sayen as the comyn prouerbe sayth The same hath doon so moche by his two handes that he is come fro the moest vnto the leste And therfore thou oughtest to kepe mesure and thy goodes shall euer encrece and multeplye fro better to better Cum tibi diuiciae superant in fine senectae Munificus facito viuas non parcus amicis THou oughtest to be lyberalle and large at the ende of thy dayes vnto thy frende and noo nygarde that is to wete whan thou hast wherof and that thy rychesses are ouermoche and more than to thyn estate nedeth for to be holden For thou oughtest to gyue and to departe soÌ„me to thy parentes and frendes to do therwith almesses to the poure membrys of Ihesu cryst Saynt ambrose sayth that yf thou gyuest not mete drynke to hym that deyeth for hungre yf thou hast wherof thou thy self sleest and puttest hym to dethe and arte cause of hys dethe Vtile consilium dominus ne displice serui Nullius sensum si prodest cotempseris vnquam THou oughtest not to dyspreyse the counceyl of thy seruauntes yf hyt be prouffytable and vtyle nor also the wytte and counceyl of noo persone yf hit prouffyte to the and is vtyle for the for thy fayte though that thou be grete and myghty lord Seneque sayth that thou must consydere that thy seruauntes be men as thou aâ—â—e anâ—â— that it is necessarye and nedeful to the for to haue seruauntes for to serue the therfore thou oughtest not to dyspreyse theyr counceyl whan it is prouffytable and vtyle but thou oughtest to here and herke them swetely and to vse theyr couÌ„ceyl whan it is prouffytable and good for often they that are humble haue gretter yefte of sapyence and
ben more sages than they that are proude and enhaunced and sette on the hyghe chayer in audyence Rebus et in sensu si non est quod fuit ante Fac viuas contentus eo qd tempora prebent THou oughtest to be contente of that that the tyme gyueth to the how be it that thou haue not so moche of good as thou haddest before Therfore thou must refrayne and leue somme of thyn estate and to make lâ—â—se expences for yf thou wylte holde so grete a state as thou was wonte for to doo thou myghtest not furnysshe it without takyng and steelyng vniustelye the other mennys good and by so thou oughtest to be contente of that that thou hast of presente and for to holde thyn estate after thy rente and reuenue and to rendre graces and thankes to god of alle Notwythstondyng that thou hast not so moche of rentes and of pocessyons as thou was wonte to haue or of marchaundyses yf thou be a marchaunte For the goodes of thys worlde been varyable now one is ryche and now poure Socrates sayth that there was a man that compleyned vnto hym by cause that he was poure whyche demaunded of hym counâ—â—yll what thynge he shold do To whome Socrates answerâ—â—d Yf the goodes that thou hast be not suffysaunte for thyn estate and for thy lyuyng doo and gouerne thy selfe by suche manere that thou be suffysyng to thy goodes and so shalte thou be contente of thyn estate Doo thou as Iob sayd god gafâ—â— hit to me and god hath taken hit fro me god be thanked of al For thus it hath pleased to hym and thus he hath hyt doon Therfore euery one oughte to be contente of that that god gyueth to hym Pxorem fuge ne ducas sub nomine dotis Nec retinere velis si ceperit esse molesta THou oughtest not to take a wyf ne to coueyte hir for hyr dowayr for hir rychesse ne for hir noblesse but thou oughtest to chese and take hyr for hyr vertues good condycyons and for cause of hir good worshypful honeste lygnage or kynrede and specyally whan she hath a good moder For the doughters folowen ofte the condyâ—â—onâ—â— maners of the moders but whan thou arte wedded yf â—â—y aduenture she doeth to the somme moleste or greef that is to say yf she be an harlotte or an aduoultrere thou oughtest to flee fro hyr and to put hir oute fro thy felawshyp knowe thou after ryght canon and cyuyl that thou ne oughtest for to leue and put hir fro the but onelye for aduoultrye For knowe thou that it is the souerayn gyfte of god for to haue a good and lawful wyf Multorum disce exemplo quae facta sequaris Quae fugias vita nobis est aliena magistra THou oughtest to lerne by ensaumple of many wyse men what besynesse thou oughtest to doo First thou oughtest to flee teschewe that that they haue eschewed and fledde for the lyf of the other strauÌ„gers which haue preceded vs must be rewle and maystresse of alle oure dedes and gouernementes that is to say that thou oughtest to consydere how many are come to grete worshyp and perfeccion for to haue rewled and gouernyd them wysely and how many are comen to grete myserye by theyr euyl ledyng and gouernaunce and by cause that the faytes or dedes of this world ben varyable and dyffycyle for to knowe thou oughtest for to thynke and to thynke ageyn many tymes to that that thou wylte doo and how of lyke caas is betaken to the auncyente wyse men and by so thou shalte mowe knowe of lighte that that is prouffytable or chargeable Cum tibi vel socium vel fidum queris amicum Non tibi fortuna hominis sed vita petenda est THou oughtest not to demaunde the fortune of man but his lyf that is to say that whan thou wylte aquyre and haue a good frende and a lawful felawe thou oughtest not to demaunde of hys fortune that is to wete yf he be ryche noble or puyssaunte but oughtest to demaunde yf he be of good lyuyng wyse and prudente for by scyence wysedom men may recyste to the falaces decepcions of fortune by cause that that fortune gyueth to the of longe tyme she taketh hit ageyn fro the wythin a shorte space of tyme but scyence or connyng lasteth and endureth vnto the tyme of dethe for none may take hit from the The phylosophre sayth that there ben foure maners of persones whyche kepe not trewe loue the fyrst is the cruel man and euyl For he ne demaundeth but hate falsehede and stryffe The second iâ—â— the auncyente man by cause that he doubteth leste he shold be deceyued the thyrd is the chylde for for an apple one leseth his loue The fourth is the comyn woman for who that gyueth to hyr moste shal haue hir loue but veray trewe loue endureth euer bothe in aduersite in prosperyte betwyxte two good and lawful frendes Quod potes id tempta operis ne pondere pressuâ—â— SuccuÌ„bat labor et frustra temptata relinquas THou oughtest to preue assaye yf thou arte stronge ynough and vertuous for to accomplysshe and to doo that that thou purposest for to do or that that thou hast begonne for to do and how thou oughtest to lede hyt to good ende to the ende that thy laboure that is to wete â—â—hat whyche thou shalte haue begonne for to doo be not to the ouer greuous and that thou bowe not vnder hyt for thou sholdest leue al that thou haddest begonne wherfore euery man shold mocque the for it is gretter worshyp for to kepe hym selfe fro the begynnyng of the thynges whyche may not be perfourmed ne broughte to an ende than for to begynne them and after to leue them vnparfyte Esope sayth that he that weneth to mowe and knowe more than his faculte and nature requyreth alle his fayte or dede is nought by cause that alle remayneth vnparfyte Quod nosci factum non recte noli silere Ne videare malos imitare velle tacendo THou oughtest not to holde thy pees of that that thou knowest Iniustely doon and wythoute reason for yf thou knowest somme thynge ageynste the lawe or ageynst the comyn we le or ageynste one partyculer men 〈◊〉 ellys ageynst many thou oughtest to recyte and manyfesten hit for yf thou kepe hit secretelye men shold mowe saye that thou were partyner and assentyng to the fayte or dede shold seme that thou sholdest loue more vniustice than Iustyce in as moche that thou sholdest hyde the vyces of theuyl folke shold spare to chastyse them to recyten theyr mysdedes wickednessesses I say not but that thou mayst admoneste them by fayre wordes or thou recyte or telle theyr synnes mysdedes Saynt austyn sayth suppose thou not that hyt be euyl doon to reherce and to Iuge the synnes of other by cause that yf thou sholdest hyde them thou sholdest do wers by the halfe and
¶ Here begynneth the prologue or prohemye of the book callid Caton whiche booke hath ben translated in to Englysshe by Mayster Benet Burgh late Archedeken of Colchestre and hye chanon of saint stephens at westmestre which ful craftly hath made it in balade ryal for the erudicion of my lord Bousher Sone heyr at that tyme to my lord the erle of Estsex And by cause of late cam to my hand a book of the said Caton in Frensshe whiche reherceth many a fayr lernynge and notable ensamples I haue translated it oute of frensshe in to Englysshe as al along here after shalle appiere whiche I presente vnto the Cyte of london UNto the noble auncyent and renoÌ„med Cyte the Cyte of london in Englond I William Caxton Cytezeyn coniurye of the same of the fraternyte felauship of the mercerye owe of ryght my seruyse good wyll and of very dutie am bounden naturelly to assiste ayde counceille as ferforth as I can to my power as to my moder of whom I haue receyued my noureture lyuynge And shal praye for the good prosperite polecye of the same duryng my lyf For as me semeth it is of grete nede by cause I haue knowen it in my yong age moche more welthy prosperous rycher than it is at this day And the cause is that ther is almost none that entendeth to the comyn we le but only euery man for his singuler prouffyte O whan I remembre the noble Romayns that for the comyn wele of the Cyte of Rome they spente not only theyr moeuable goodes but they put theyr bodyes lyues in Ieopardy to the deth as by many a noble ensample we may see in thactes of Romayns as of the two noble scipions Affrican Asyan Actilius many other And amonge al other the noble Catho auctor and maker of this book whiche he hath lefte for to remayne euer to all the peple for to lerne in hit and to knowe how euery man ought to rewle and gouerne hym in this lyf as wel for the lyf temporall as for the lyf spyrytuel And as in my Iugement it is the beste book for to be taught to yonge children in scole also to peple of euery age it is ful conuenient yf it be wel vnderstanden And by cause I see that the children that ben borne within the sayd cyte encreace and prouffyte not lyke theyr faders and olders but for the moost parte after that they ben comen to theyr parfight yeres of discrecion and rypenes of age how wel that they re faders haue lefte to them grete quantite of goodes yet scarcely amonge ten two thryue I haue sene and 〈◊〉 â—â—other londes in dyuerse cytees that of one name and lygnâ—â—â— successyuely haue endured prosperously many heyres 〈◊〉 v or vj honderd yere and somme a thousand And in this noble cyte of london it can vnnethe contynue vnto the thyrd heyr or scarcely to the second O blessyd lord whanne I remembre this I am al abasshyd I can not Iuge the cause but fayrer ne wyser ne bet bespoken children in they re yongthe ben nowher than ther ben in london but at their ful rypyng ther is no carnel ne good corn founden but chaff for the moost parte I woâ—â—e wel there be many noble and wyse and proue wel ben better and rycher than euer were theyr faders And to th ende that many myght come to honoure and worshyppe I entende to translate this sayd book of cathon in whiche I doubte not and yf they wylle rede it and vnderstande they shal moche the better conne rewle them self ther by For among all other bookes this is a synguler book and may well be callyd the Regyment or gouernaunce of the body and sowle There was a noble clerke named pogius of Florence And was secretary to pope Eugenye also to pope Nycholas whiche had in the cyte of Florence a noble well stuffed lybrarye whiche alle noble straungyers comynge to Florence desyred to see And therin they fonde many noble and rare bookes And whanne they had axyd of hym whiche was the best boke of them alle and that he reputed for best He sayd that he helde Cathon glosed for the best book of his lyberarye Thenne syth that he that was so noble a Clerke helde this book for the best doubtles hit must folowe that this is a noble booke and a vertuous and suche one that a man may eschewe alle vyces and ensiewe vertue Thenne to th ende that this sayd book may prouffyte vnto the herars of it I byseche Almyghty god that I may acheue and accomplysshe it vnto his laude and glorye And to therudicion and lernynge of them that ben ygnorauÌ„t that they maye there by prouffyte and be the better And I requyre and byseche alle suche that fynde faute or errour that of theyr charyte they correcte and amende hit And I shalle hertely praye for them to Almyghty god that he rewarde them â—â—N this smal lytyl booke is conteyned a short and prouffitable doctryne for all maner of peple the whiche is taken composed vpon the said book of Cathon with some addicions auctoritees of holy doctours prophetes And also many Historyes ensamples autentyke of holy faders auncyent Cronycles trewe approuued Item this lytell booke shalle be deuyded in two partyes pryncipal The fyrst partye pryncipal is the proheme whiche begynneth Cumanimaduerterem And endureth vnto Itaque deo supplica The second partye pryncipal is the trayttye and alle the maner of this present book whiche begynneth Itaque deo supplica anendureth vnto the ende of the sayd lytel booke Item this second partye pryncipal is deuyded in two partyes the fyrst is in prose And the second in verse the fyrst partye whiche is in prose begynneth Itaque deo supplica And endureth vnto Si deus est animus the whiche conteyneth lvi commaundements Item the second partye whiche is in verse is subdyuyded in to foure partyes The fyrst begynneth at Si deus est animus endureth vnto Telluris si forte the whiche conteyneth fourty commaundements The second partye begynneth at Telluus si forte endureth vnto Hoc quicunque velis whiche conteyneth xxxv commaundements The third partye begynneth at hoc quicunque endureth to Securam quicunque whiche conteyneth xxvj commaundements the fourthe partye begynneth at Securam and endureth vnto th ende of the book And conteyneth lvj commaundements And soo this present lytel booke conteyneth in somme two honderd xiij commaundments as wel in prose as in verse But to th ende that thystoryes and examples that ben conteyned in this lytel book may be lyghly founden And also for to knowe vpon what commaundementes they ben adiousted and alledged they shalle be sette and entytled by maner of Rubrysshe in the commaundement vpon whiche eche shalle be conteyned and alledged And they shalle be signed as that folowed of the nombre of leues where
lost his sone his money folio lxvii How a man ought to suffre foure thynges for his trewe frende folio lxviii How god punyssheth som in this world Folio lxix Of the vysyon and debate ageynste the fere of dethe and surete of the dethe folio lxx Historye of a wyse man that loued thre frendes Fo lxxi Of fyue causes wherfore ought to be had displaysyre of the dethe of euylle peple folio lxxii Of fyue causes wherfore ought to be had Ioye of the dethe of good peple folio lxxii Thus endeth the table and the Rubrishes of this present boke whiche is called caton in Englysshe ryght singuler and prouffytable And ouer and aboue these that be comprysed in this sayd table is many a notable commaundement lernynge and counceylle moche prouffitable whiche is not sette in the sayd regystre or rubrysshe CVm animaduerterem quam plurimos homines errare in via moruÌ„ SuccurrenduÌ„ consulendum opinioni eorum fore existimaui-Maxime vt gloriose viuerent honorem contingerent nuÌ„c te fili carissime docebo quo pacto mores tui animi componas Igitur mea precepta ita legito vt intelligas legere enim et non intelligere negligere est WHan I remembre consydere in my corage that moche peple erre greuously in the waye of maners and of good doctrynes bycause they vse no manere of Iustyce ne of reson by whiche they be the more disordynate obstynate in their Iniquyte euyl for the which cause I haue delybered concluded oftymes how I myght remedye correcte socoure gyue good couÌ„ceyl to their false disordynate opynyon Iniustice bycause that many holde sowe many errours dyuerce coÌ„trarye to good Iustice equyte reason therfore I haue delibered in myn herte to helpe correcte the errours false opynyons for eueriche by right lawe writen ought to correcte his propre errour also therrour of his neyghboure of his cristen broder to th ende that euery man myght lyue gloriously that is to say vertuously that he may to thonour preysyng of god and of the world by cause that they that lyue vertuously vse reson Iustice equyte haue praysyng of god and of alle the world And thys is that the phylopher sayth in the book of the etiques whyche sayth for to come to worshyp and praysyng is none other thyng but to haue wytnesse in hym self of somme good and vertue how be hyt that somme good is spyrituel as vertu or science And temporel as ben rychesses and puyssaunces And therfore my right dere and welbelouyd sone I shal teche shewe to the clerely in the doctrynes commauÌ„dementis that thou shalt here herafter That is to wete the fourme and the manere how thou mayst rule the maners of thy corage That is to knowe how thou mayst rule and gouerne thy body and thy sowle in this world as wel in good werkes spirituel as in good werkys temporel and therfore rede and rede efte ageyn ofte tymes my coÌ„maundementes in suche wise that thou vnderstonde them reteyne them in thy mynde For to rede not vnderstonde is a thynge dyspyteuse and vnproffytable and of no prouffyte in whiche there abydeth no trouthe prouffytable ne no perfeccion of entendement for it is sayd in a comyn prouerbe that he that redeth no thynge vnderstondeth doth as moche as he that hunteth and no thynge taketh And therfore it suffyseth not to rede my commaundementes without they be vnderstonden and to what purpos I haue sayd them For thou oughtest to rede rede them efte ageyn more than an hondred tymes or vnto the tyme that thou vnderstonde them and reteyne them wel and perfytely And thenne thou shalt â—â—conne rule thy body thy sowle in this world therfore may this book wel ought to be entytled the râ—â—ile gouernement of the body and of the sowle Itaque deo supplica THe fyrst commaundement is that thou oughtest to praye and adoure god thy creatour onely and none other For yf so were that honoure and reuerence that is due to god were gyuen to ony other creature than to god that shold be ydolatrye as thou shalt here hereafter And thou oughtest to knowe that there be fyue maners for to bere and doo honoure and reuerence to god hys creatour That is to wete to werke adoure swere sacrefyse preyse by cause that god is the vnyuersel commaundour of alle our production begynnyng and gouernemente Thou oughtest to knowe that Idolatrye is none other thynge but tenbaunce and gyue the reuerence that ought to be gyuen to god to ony other creature Therfore I wyl shewe how ydolatrye was fyrst founde and there ben fyue causes The fyrst was for to eschewe the malencolye of the dethe of somme persones herof recounteth the wyse man of a man that loste his sone whome he loued moche hertelye But for teschewe the malencolye of the dethe of his sone and for to haue perpetuel remembraunce of hym dyd do make an ymage vnto the resemblaunce of the fygure of hys sone the whiche ymage he commaunded to be worshypped by hys subgettes and seruauntes vpon payne of Inobedyence Of this fyrst cause of ydolatrye recounteth saynt Gregore in his xj chappytre of saynt luke How the kynge of nynyue whan he was dede in batayle his sone whiche was kynge after hym dyd do make an ymage to the resemblaunce of hys fader the whiche ymage he adoured deuoutely commaunded expressely to be worshypped and adoured of al the subgettes of hys royame And to th ende that his subgettee shold haue the more gretter deuocion to the sayd ymage he dyd doo make an edycte or a decree that al they that had commysed offence ageynst the ryal mageste that they shold adoure the sayd ymage and al that so dyd shold be pardoned The second cause wherfore ydolatrye was founden was for the grete pryde and surquerdrye of somme prynces whiche somtyme made them to be adoured and worshypped as god As we haue an ensaumple of the kynge Nabugodonosor For to the ende that he shold be adoured as god He commaunded to olofernes whiche was prynce of his londe and of his chyualrye that he shold destroye all the goddes of his royame to th ende that he shold be reputed and honoured as god in al his contre The thyrd cause was fouÌ„den by adulacion or flaterye For to Impetre somme graces ageynst somme lordes as done they that ben poure whyche adoure the ryche prynces grete lordes as they were goddes For to haue theyr grace and benyuolence herof recouÌ„teth saynt austyn in the tenthe boke of the cyte of god that sayth that many thynges ben taken aweye fro thonoure and adouryng deuyne the which ben atrybued gyuen to kynges prynces temporel in geuyng to them gretter honoure reuerence thaÌ„ they do to god this spice of ydolatrye regneth yet at this day with kynges prynces of this
that is to say that euery persone whiche is cyted lawfully or rightfully before his Iuge ordynarye ought not departe vnto the tyme that the cause be declaryd good or euyl to th ende that he be not put in to contumacye and condempned to paye thexpences of the partye aduerse Equum Iudica THou oughtest to Iuge and to make Iuste Iugemente and euery Iuge ought to discute and examyne the caas of bothe partyes in suche manere that he may do equyte and Iustyce and rendre and yelde to eyther of bothe partyes his ryght Also thou oughtest to knowe that euery Iuge ought to haue foure maners that is to wete four condycyons The fyrst is that he ought to be vertuous constant and stedfast and ought not to meue hym lyghtly by no fauour loue ne hate nor by requeste of somme other The second condycion is that he ought to haue sapyence and connyng to th ende that he may gyue and adiuge to euery one his ryght Iustely The thyrd is that he ought to haue thexperience and Industry and to knowe what thynge right is The fourthe condycion whiche a Iuge oughte to â—â—ue is that he ought to be of good fame renoÌ„me of conuersacion Minime Iudica THou oughtest to Iuge litil not ofte whan thou Iugest Iuge thou by grete and good delyberacyon and by sure counceyl For doynge otherwyse thou sholdest not be rightful Iuge but sholdest doo vniustyce as doon somme Iuges whiche Iugen by gesse and at alle aduenture without makyng dewe proof of ony Informacion or enqueste vpon the caas of whiche they must gyue a Iugement And this doctryne is of general vnderstondyng oughte to be vnderstonden of alle Iuges to th ende that none Iugen folyly the caas of ony other Pugna pro patria THou oughtest to fyghte for to kepe and defende thy londe and contree That is to say that al thus as we be holden of right for to defende and kepe our parenteâ—â— bycause that they haue gyuen to vs our beyng and that they be our begynnyng Lyke wyse we ought to kepe and defende our londe the whiche is cause and begynnyng of our proteccion of al our goodes Tulle sayth that emonge al other charite the charite of our contre ought to be loued preferred before al other charitees for by the comyn weâ—â—e of a londe is saued al synguler prouffytes and vtylytees bycause that of our contree we take and haue alle that is nedeful to vs that is to wete our elementes vestementis or clothynges habytacions oâ—â— diâ—â—ellynges delectacions or plesaunce Iusiurandum serua THou oughtest to kepe thyn othe and to kepe it stedfastlye to th ende that thou forswere not thy self and or euer thou make ony othe or ony promesse thou oughtest to consydere yf thou shalt mowe holde and kepe thyn othe and thy promesse Euery man ought not for to be sworne in al his promysses but in alle his promysses he ought to kepe feyth Item for to holde and kepe feythe the men ben broughte vnto feythe Item many men habyten and dwellyn by feyth in the cytâ—â—es Item for to kepe and holde feythe the kynges prynces haue domynacions lordshippes Item for to kepe feyth theyr forteresses castels townes and cytees ben sure and sauely kepte Therfore eueryone oughte to kepe wel his feythe Saynt Austyn and Tulle sayen that a man ought not onely to kepe hys feyth vnto his frendes but also to his enemyes Minorem te non contempseris tHou oughtest not to dyspreyse hym whiche is lesse than thou arte That is to saye yf somme man come of lower degree than thy self procedeth the in to soÌ„me dygnyte or worshyp connyng or offyce Neuerthelesse thou oughtest not to dyspreyse hym The prophete sayth that lyke as in a body is many lymmes Neuerthelesse all the lymmes or membris beâ—â— not in one acte onely we be many bodyes to gyder onely in cryste And neuerthelesse euery membre seruyth to hys body Magistrum metue tHou oughtest to doubte and to obeye to thy mayster and to bere hym reuerence and honoure That is to saye that not onely they that been in dygnyte or offyce we owen to doubte and obeye but also somme whyche been partyculer in theyr offyce as ben the maysters of scoles Foâ—â— the scolers oughte to doubte them and to bere vnto them honoure and reuerence We rede in the cronycles auncyent that many Emperours and kynges How be hyt that they were in grete honoure and dygnyte Neuerthelesse they haue borne reuerence and honoure to theyr maisters that taughte them in theyr yongthe As it is redde of troianus themperour whyche gretely honoured his mayster named Plustrate Item of alyxaunder whiche moche honoured his moyster Socrates For he beyng wythin hys charyot of worshyp descendyd doun to the erthe and to socrates made honour and reuerence ryght excellenâ—â—e and publykely Litteras disce THou sholdest lerne the letters and the scyences For by letters and by science is the man made semblable or lyke to god As saith saynt ambrose wherfore hit appereth that we owe to lerne the letters and the sciences Item thou oughtest to knowe that the scoler which wyl lerne ought to haue thre pryncipalle condycions The fyrst is that he ought not to dyspreysâ—â— no scripture ne no science The second is that he ought not to haue shame ne veâ—â—goyn to lerne of alle manere of men that shal mowe teche hym The thyrd is that whan he shal haue lerned wel and that he shal be a grete clerke that he dyspreyse none other For somme been whiche wyl lerne and knowe to th ende onely that they may be reputed and holden sage and wyse and for grete lordes The other wyl lerne to th ende that they may selle their scyence and kunnyng for to gete syluer and honoure As done these grete aduocates Libros lege tHou oughtest to rede oftyme the bookes and to put in to thy memorye and affeccion that that they sayen But none ought to rede foule sciences and of noâ—â—e effecte and ful of errour as ben foles questyons scyences seculers ne also the fictions of poetrye Que legeris memento tHou oughtest to rede and to receyue and to put in thy memorye that that thou shalt rede and to take to hit dylectacoÌ„n plesure and that thou forgete hit not lightly as done many one that rede without takyng of hyt ony plesure For that that entryth in to one of theyr eerys yssueth out ageyn by theyr other eere Nil temere crederis tHou oughtest not to beleue no thynge folysshly ne lightly that whyche men reherceth to the Seneque sayth that fyrst men must examyne hys counceyll or men beleue For he whyche that is of lyghte beleue is lyghte of thoughte and of wytte Item they whyche beleuen ageynste the artycles of the feythe and generally ageynst our moder holy chyrche vnyuersall beleuen folisshly and synnen dedely Nil mentire tHou oughtest not to make no
and spare somtyme them that thou mayst vynquysshe and ouercome For pacyence is the grettest vertue of alle vertues of good condycyonâ—â— By cause that by the name of pacyence alle the other vertues taken force vygour and attemperaunce Therfore sayth the prouerbe that vertu is wydowe whan she is not aâ—â—urned confermyd and attemperyd wyth pacyence by cause that alle the other vertues rewlen and ordeynen them by pacyence for pacyence vaynquyssheth alle Conserua pocius que sunt iam parta labore Cum labor in dampno est crescit mortalis egestas THou oughtest to kepe and spare that whyche thou hast acquyred and goten wyth grete payne and wyth grete swette of thy body and more moderatelye thou oughtest to dyspende hit than that whyche cometh of auauntage and withouten payne and trauaylle For euery one doubteth the peyne and laboure that men haue for to gete them Item also naturally euery man kepeth and loueth better that whyche he acquyreth wyth payne and grete trauaylle thenne that whyche cometh of auauntage For whan one dyspendeâ—â—h that whyche is goten wyth grete laboure he falleth to grete pouerte and dommage and in to mortal Indygence whyche growen and encreaceth from day to day We reden of two hosemakers of the whyche the one was poure and had so grete famylle or meyne that his crafte myght not gouerne ne susteyne his housholde ne to furnysshe the expences the whyche as a wyse man put hym self to serue god contynuelly herde masse euery day wythoute faylle and thus by the grace of god had euer of worldly goodes ynough for to holde and susteyne hys estate wyth But the other whyche was more ryche than he was wrought bothe on sondayes holydayes the whyche by punycyon of god fyl in to grete Indygence pouerte in dede by grete yre as al wroth said to his neyghbour how farest thou how goeth thy fayte thou werkest not the halfe of the tyme but alwaye thou lyuest farest more largely hast more of worldly goodes thaÌ„ I haue that werke bothe holydayee sondayes contynuelly The whyche answeryd to hym that he had founde a tresoure in the erthe of the whyche he was wexen ryche and that yf he wold doo as he dyd of al that they shold fynde he shold haue his parte whyche accorded therto and wente euery day to the chyrche as dyd hys neyghbour and sone he had of worldly goodes ynough whan he beganne to serue and to loue god Therfore sayth the gospel seche ye fyrst the kyngdom of god and alle thynges shal come to your behoufe 〈◊〉 haboundaunce largelye Dapsilis interdum notis et caris amicis Cum fueris felix semper tibi proximus esto THou oughtest to gyue and to be large somtyme vnto thy dere frendes and to shewe thy self humble and benygne toward them but alwayes thou oughtest fyrst to helpe thy self For as sayth the appostle none oughte to hate hys flesshe ne his persone charyte begynneth at hym self and after to hys parentes and to the other who hath the myght and puyssaunce Men may compare the ryche man to the henne by cause that the henne taketh so grete curyosyte to nowrysshe hyr chyckyns that often she forbereth etyng for theyr sake in so moche that she wexyth alle lene but whan the chyckens are grete they remembren them not of hit for they knowe hyr nomore ne setten noughte by hyr Semblably whan the ryche man hath nowrisshed his chyldren in theyr yongthe wel derely and hath often foboren mete and drynke for to gadre and assemble goodes for theym whan they are grete and oute of the daunger of theyr fader and moder they remembren hit not and setten noughte by them Therfore I counceyl the whan thou arte ryche myghty that thou ne gyue ne distrybue thy goodes to thy chyldren ne to thy parentes frendes without thou haue first purueyed vnto thy selfe That is to saye that thou reteygne and holde so largely of thy goodes that hit may suffyse for to helpe thy body and specyalle thy sowle Incipit liber secundus ¶ Telluris si forte velis cognoscere cultus Virgilium legito quod si mage nosce laboras YF thou wylte knowe the cultyuyng and eeryng of the erthe and how men oughte to laboure and make hit clene and whan men must sowe gadre ageyne thou must rede the poete vyrgylle for in hys book thou shalt fynde the manere for to cultyue and laboure the erthe and by cause that by suche laboure men gete and acquyre many grete rychesses the auÌ„cyentes dyte put theyr cure and studye for to laboure and cultyue the erthe but thys oppynyon is false for the souerayn good of thys Worlde is to serue loue god Herbarum vires macer tibi carmina dicet YF thou wylte knowe the force vertu of herbes thou must rede this poete macer the auncientes said that the souerayn We le of this world was in the helth of the body therfore they put al their witte studye for to knowe the proprete vertu of the herbes by cause that they ben ordeyned for the helthe of the body the which oppynyon is false Si romana cupis et punica noscere bella Lucanum queras qui martis prelia dicet YF thou wylte knowe the bataylles of rome of affrique rede this poete named lucan the auncyentes sayd that the souerayn wele of this world was in getyng of good fame renome of noblesse therfore they dyd put all theyr estudye for to knowe the faytes or dedes of thauncientes And specyally of â—â—heym of Rome and of Auffryque the whyche haue been moche subtylle vpon the fayte and dede of werre Si quid amare libet vel discere amare legendo Nazonem petito Sinautem tibi cura hec est YF thou wylte loue and haue a paramour rede thou the poete named nazo the lechoure thauncyen supposed that the souerayn good of thys world had been in plesures and worldely delectacyons And therforâ—â— â—â—tudyed and lerned thys poete Nazo whyche techeth the 〈◊〉 and manere for to loue paramours Vt sapiens viuas audi que discere possis Per que semotum vicijs deducitur cuum Ergo ades et que sit sapiencia disce legendo YF thou wylte lyue wysely flee the vyces and folowe the vertues the whyche putten al vyces synnes out of the persone Item thou oughtest to rede and studye in suche manere that thou mayst become sage and wyse to acquyre sapyence wysdom to flee the false opynyons errours of thauÌ„cient beforesayd in the iiij precedent commauÌ„dementes Si potes ignotis eciam prodesse memento Vtilius regno est meritis acquirere amicos TThou oughtest to do wel to do prouffyte to the strauÌ„gers not al onely to thy parentes frendes For it is more vtyle prouffitable for to acquyre a frende by thy labour and good dedes than for to acquyre a royame or somme
grete tresour salamon sayth that better is to acquyre â—â— good name good grace than golde or syluer Therfore 〈◊〉 tullius that there nys cite ne castel that may long endure with outen frendshyp and concorde God maketh rayne to falle bothe vpon the good folkes and vpon euyl folke wherfore thou oughtest not al onelye to loue the good peple But also somtyme the euyl folkes and to teche and enduce them to doo wel and to gyue and helpe theym at theyr nede myseryes and aduersytees Mitte archana dei celum que inquirere quid fit Cum sis mortalis que sunt mortalia cura THou oughtest not to enquyre ne knowe the secretes of god nor what thynge is the heuen that is for to wete of suche secretes that humayne nature may not attayne knowe ne vnderstonde But thou must byleue stedfastlye wythoute ony doubte that that the chyrche byleuyth and holdeth for trewe And by cause that thou arte mortalle thou oughtest to enquyre of the mortalle or dedelye thynges and not of the deuyne and Inmortal thynges Therfore sayth the appostle that there is none eye that hath seen Ne eere that euer herde ne herte that thoughte nor can thynke the goodes whyche god hath maad redy and ordeyned for them whyche are of good loue and trewe byleue For he whyche eteth ouermoche of hony hyt letteth hym lyke wyse he that ouermoche enquyreth of the secretes of god more thenne nature humayne ne may ne oughte to knowe ne vnderstonde shal be oppressyd before god and pryued fro hys glorye ¶ To thys questyon men may answer by two exaumples Fyrst it is redde of a prophete whiche studyed longe for to knowe the nature and kynde of the bees or hony flees but he coude neuer fynde ne knowe hyt Item Tulles recounteth in his book that he made of the nature and kynde of the goddes that a kynge demaunded of a prohete what thynge was god Thenne the prophete demaunded terme and space for to answer to the sayd questyon And the kynge gafe hym terme of thre dayes Item after that the thre dayes were passed the prophete demaunded yet lenger terme vnto whome the kynge gafe onelye thre dayes Item after the thre dayes he wold haue had yet gretter terme Ha sayd thenne the kyng I see wel that thou mocquest me But the prophete escused hym self gracyously and sayd that he mocqued not but he sayd I consydere and suppose that god is so ouer souerayn and vncomparable and vnlyke For the more I thynke on hym the more I am confused and abasshed and wote not what I shold saye and by no manere I ne may knowe what thynge is god And now answereth the prophete to the questyon pryncypal and sayth that a maker of erthen pottes may make of one erthe a potte to his worshyp and another of lyke erthe to his dysworshyp ¶ Item saynt austyn sayth that god hath made to be borne the euyl and wycked folke for foure reasons The fyrste is that by cause of theym the good folke seme the better as the whyte breed semeth to be better and fayrer by the blacke and broune breed The second is by cause that the Iustyce of god is approued and enhaunced by the euyl folke For he is so ful of myserycorde that al the world shold be saued yf his Iustyce shewed and apperyd not and yf a Iuge shold pardonne and forgyue al he shold not seme to be Iuste and by the contrarye yf he neuer pardonned nor forgafe he shold not seme to be myserycordyous ne mercyful The thyrd is for the euyl and wycked folke the good are worshypped and therfore is to them redy made gretter gwerdon or rewarde Item yf there had be no wycked folke oure Lord had not taken dethe Ne saynt stephen had not be caste wyth stones ne no marter crowned The fourth is by cause that of the euyl and wycked folke haue ben borne and begoten more sayntes thenne of the other For of Esau whiche was ryght wycked and euyl man and of achab was engendred or begoten ezechyas and thus of many other Item oute of the thorne groweth the rose and yf men dyd cutte and destroye al the thorne trees there shold noo roses growe nomore and thus by the thynge beforesayd apperith clerelÌ„y that god hath made the Wycked and euyl folke for to haue and gete vnto hym the good and feythful people and for to shewe his myserycorde and hys Iustyce Now thenne sythen it is so as I haue sayd to the and approuyd that none may knowe the secretes of god How myght men knowe that that he wyl do ne the cause why he dyd alle that he hath doon Notwythstondyng that saynt austyn and many other as I haue sayd haue gyuen and shewen of hit many natural reasons And therfore thou oughtest not to enquyre of the secretes of god no ferther thenne nature humayn may knowe and vnderstonde ¶ The doctours been of oppynyon and sayen that the prescyence of god bereth ne wythholdeth nothynge of nede but that it may befalle otherwyse And thys approueth boece of consolacion by reasons ensaumples Fyrst he sayth that god knoweth somme thynges nedefully naturelly for to come as he knoweth of nede that the sonne ryseth in the mornynge Item he knoweth somme thynges of free and lyberalle arbytre for he knoweth wel whan soÌ„me wyl do somme thynge and that hath hys free wylle and lyberalle arbytre for to doo hit or not Therfore the man doeth naturally that that he doeth For thus hath god Instytued and ordeyned hit Item the sonne ryseth of nede by cause that god ordeyned hit so thus the thynges whyche oughte for to come naturelly been nedeful but they that comen by lyberal arbytre ben free to doo hit or not For thus hath god ordeyned Instytued and forseen Item hit may be proued by ensaumple that the deuyne prescyence of god wytholdeth ne bereth no nede Now suppose we that in somme place is a waye whyche is deuysed in thre wayes thorugh which waye a man must passe Item lete vs suppose that another man is hyghe vpon a montaygne whyche knoweth alle thynges that are to come the whiche cryeth wyth an hyghe voys vnto hym that shold passe by the waye deuysed in thre wayes sayd I deffende the that thou ne passe thorugh the lyft waye but by the ryght waye or at the leste by the myddel waye yf thys man sette ne retche not of his sayeng but goeth thorugh the lyfte waye and falleth in to the handes of his enemyes what may do therto the man whyche was vpon the montaygne whiche knewe wel al thynges that were to come and that forbode and deffended to hym that he shold not passe by the lyfte waye None is thenne cause of hys harme euyl but he allone sythe that he had hys lyberalle arbytre and free wylle for to haue passed by suche a waye as hit pleasyd to hym and also whan hit was forboden and deffended to hym
that he hath made created vs whan we were not Item he hath boughte vs ageyn whan we were loste And hath gyuen to vs wytte and vnderstondyng for to dyscerne the good from the euyl Secondly to the mayster that lernyd and taughte the scyence and doctryne For for alle the tresour in the world meâ—â— shold not mowe bye neyther wysdom ne scyence Thyrdly to thy fader to thy moder whiche haue gyuen vnto the thy beyng al thyn hole membris natural who were he that shold mowe bye one eye or one hande who shold be he that shold mowe bye scyence ne who shold be he that shold mow saue that but onely god thy creatour al the tresour of the world shold not do it therfore none shold not mowe rendre or yelde the wele that these thre persones beforesayd haue doon vnto vs Res age que profunt rursus vitare memento Inquibus error inest nec spes est certa laboris tHou oughtest to doo thynges prouffytable and vtyle and to flee them that are vnutyle contrarye wyth oute prouffyte For it is folye for to doo thynge that prouffyteth nought to the ne to other ne of whiche men haue no hope of somme prouffyte in tyme presente ne for to come Item hit ne suffiseth not for to do al onelye the thynges which ben to the prouffytable but also to the other Quod donare potes gratis concede roganti Nam recte fecisse bonis in parte lucrosum est tHou oughtest sone to gyue to hym that demaundeth requyreth of the yf thou hast wherof mayst do hit after thy faculte myght and oughtest for to gyue thynges wel acquyred and goten of thyn owne For of noo thynges euyl goten none may not lycytly gyue our to doo ony almesse yf thou gyuest Iustly of thy goodes thou shalt be partyner to the wynnyng prouffyte shal be rewarded of hit before god thy creatour in the other world also perauenture in this world There ben somme symple folke that wenen that hit is wel doon for to robbe a ryche vsurer for to gyue to the poure peple Certeynlye suche thoughte is wycked and deuylly and they doo not Wel therof For though they gyuen alle that they robben of the ryche yet doon they more synnes than almesse as wytnesseth ryght canon and the holy scrypture Therfore euery man ought for to gyue of his owne and propre good Iustlye and lawfully goten Quod tibi suspectuÌ„ confestim discute quid sid Namque solent primo que sunt neglecta nocere tHou oughtest sone to dyscute enquyre the trouthe of the thynges doubtous suspecious in al the werkes dedes whyche thou wylte doo and begynne for thou oughtest for to knowe of hit the certeynte or thou procedest ony ferther and oughtest for to see loke what therof may folowe For often the thynges of whyche men doubten not of and of whyche they haue no charge ne retchen not for to knowe the trouthe nor to what ende it may come ben somtyme ryght greuable dommages and comen therof many Inconuenyentes to the whiche yf men had purueyed in tyme had not mow growen ne borne no dommage Therfore saith the comyn prouerbe that euyl aduysed hath ofte payne CuÌ„ te detineat veneris dampnosa voluptas Indulgere gule noli que ventris amica est tHou oughtest to be sobre of mete and drynke yf thou wylte flee the synne ot lecherye specyally whan thou arte enclyned and abandonned vnto the sayd synne for the mowthe is byloued of the bely wherfore thou oughtest for to kepe thy mowthe from ouermoche wynes meetes so that hit be not cause of thy synne For whan thou arte enclyned to the said synne thou oughtest to faste to ymagen al the wayes maners wherby thou shalt best mowe chastyse thy flesshe fro euyl desyres lecherous wherof comen many euylles Cum tibi preponas animalia cancta timere Vnum precipne hominem plus esse timendum tHou oughtest to drede the man more than ony other beest lyuyng though thou hast purposed in thy witte for to doubte al the other beestys to th ende that they do not to the no harme yet alwayes thou oughtest to doubte more the man than ony other beest by cause that the man is made and formed to the ymage and semblaunce of god and also by cause that in to the seruyce of man been made created al beestys Item by cause that the man hath wythin hym self more of scyence subtyltee and cautele than ony other beest Saynt austyn sayth that god created fyrst the man racyonel to th ende that he shold vnderstond the souerayn wele that god his creatour had doon to hym and gyuen also that he shold serue and loue hym Wyth al hys herte and thoughte so that he myght come to the pardurable glorye of paradyse Cum tibi preualide fuerint in corpore vires Fac sapias animo si tu poteris vir fortis habÌ„eri tHou oughtest to lerne and acquyre scyence syth god hath gyuen to the wytte and vnderstondyng to doo hit For yf thou hast wysdom and sapyence wythin the thou shalte be reputed and holden for stronge and for worthy and valyaunte Therfore sayth salamon that wysdom and sapyence been more worthe and more prouffytable than the force and valyaunce corporell For the man prudente and wyse is better worthe than the man stronge anth valyaunte of his membres and therfore thou oughtest for to lerne scyence for to tempere and to modere the myght corporalle Auxilium a notis petito si forte laboras Nec quisquam melior medicus quaÌ„ fidus amicus tHou oughtest to demaunde counceyl and helpe of thy frendes whan thou arte falle in to somme fortune or nede to the ende that they comforte and counceyl the in thy myserye fortune for there nys noo better a medecyne than the good feythful frende for as the medecyne is vtyle and prouffytable for to he le al sekenesses thus a good frende is good and vtyle for to helpe and comforte hys frende in his fortune and trybulacyon and there nys no thynge that men oughten to hate soo moche ne to haue in angre and yre than hym that is enemye whan he feyneth and sheweth sygne and token to be frende For they oughten better to loue a veray frende than golde or syluer or other worldly goodes It is founde in the scryptures thre maners of dyuers frendes Fyrst somme ben the worldly frendes by cause that they loue the vanytees and Inyquytees of thys world The second ben the frendes of the deuyl for suche frendes louen but for to do euyl The thyrd ben the frendes of god by cause that they loue god and obseruen kepe his commaundementes Cum sis ipse nocens moritur cur victima pro te Stulticia est in morte alterius sperare salutem tHou oughtest not to make sarefice vnto god of dombe beestys ne to haue hope
sayth in his booke that men oughten to doubte more them that speken lytel and symply as maydens and ypocrites than them that speken boldly and soone and that sayen clerely al that they thynke and haue in theyr hertes withoute makynge of ony fyctions ne ypocrysye Cum tibi displiceat rerum fortuna tuarum Alterius specta quo sis discrimine peior THou oughtest not to take to dysplaysyr the losse and fortune of thy goodes and yf by aduenture thou hast displesauÌ„ce of the fortune of thy goodes considere loke wel thou shalt fynde that many one that are better than thy self arte haue nothynge and that demaunden theyr brede for goddes sake Item thow shalt fynde and mayst knowe dayly that many that are Iuste and of good lyf and better than thow arte lese ofte al theyr goodes by fortune and comen vnto grete myserye and pouerte And therfore yf thou considere loke well on alle these thynges thow shalt haue pacyence of the losse and Infortune of thy goodes Therfor sayth Ryght that it is ioye and solas to the poure meschaunts and Infortunat for to haue felauship Quod potes id tempta nam litus carpere remis Tucius est multo quam velum tendere in altum THou oughtest to proune and to assaye thy self for to doo that thou mayst doo and to abyde and lede hit to good ende and perfection For whanne thow heâ—â—ynnest and enterprysest for to doo somme thynge thou oughtest to loke the begynynge the myddel and the ende that is to wete that whanne thou enterprysest for to doo ony thyng hit is more sure for to holde the myddel way and comyn estate after thy myght and puyssaunce than for to enhaunce thy self soo hyhe that thou must descende or falle doune For it is grette honour to be enhaunced vpward but it is grete dyshonoure to descende and to be cast dounward Item thou oughtest not for to begynne a thyng that thow mayst not brynge to an ende For hit is grete vergoyne and shame for to leue a thynge vnparfyghte It is sayd comynly that who ouerladyth hym self shall not bere ferre his fardell Therfore ben they wel happy that goo and holden the myddell weye For who that enhaunceth hym self more than he ought he shalle falle doune from hyher than hâ—â— ne wold And therfor it is more sure for to lede his ship wyth oores vnto the Ryuage than for to haue vp his saylle and goo and lede hit in to the hyhe 〈◊〉 â—â—hat is to saye that it is more sure to lede the myddell statâ—â— than for to rowe in to the hyhe see beynge in parylle to be drowned Contra hominem iustum praue contendere noli Semper etenim deus iniustas vlatur iras THou oughtest not to stryue ne to take debate ageynst the man Iuste and Innocente for oure lord punyssheth euer the yre and wrathes vniuste specially whan they are done vniustely and withoute cause ageynst the Iuste and Innocents And hit is that the holy scrypture sayth Neuertheles whan the Iust and Innocente ben Iniuryed and molested vndewly and withoute cause they ought to haue pacyence and to pardonne and forgyue alle the men that haue done or sayd wronge to them As dyd oure lord whiche forgaf to them that crucyfyed and put hym vnto dethe vniustly and wythoute cause Ereptis opibus noli merere dolendo Sed gaude pocius si te contingat habere THou oughtest not to wepe ne to discomforte the when thow losest the Rychesses and temporalle goodes of this world but thou oughtest to be ioyeful therof hauynge desyre and good wylle for to acquyre and gete other goodes in tyme to come For the rychesses of this world ben not oure own but owen to fortune by cause that they ben out of vs and alle at auenture Seynt Ambrose sayth that we haue no thynge of oure owne but that we bere with vs It is redde of a man whiche was moche discomforted and soroufull by cause that be hadde loste his sone and his syluer the whiche demaunded counceylle of a wyse philosophre for to wete what he shold doo Thenne the philosophre sayd wepe no more of that thou hast lost thy sone but be ioyeful and glad of that oure lord hath gyuen to the a sone that thow haste lost hym Item to this that thou saist that thou hast lost thy syluer of this thou oughtest not to wepe ne to haue malenâ—â—lye For wete thou for trouthe that thy Syluer hath lost many one And by auenture yf thow haddest not lost hit it had lost the therfore care thou not of nothynge alle is subgette to fortune therfor thynke for to wynne and gete now good and to engendre and make now children Est iactuâ—â—a gâ—â—auis que sunt amittere dampnis Sunt quedam que ferre decet pacienter amicum THou oughtest to suffre more for thy Frende than for ony other thyng erthely that is to saye though it is greuous thynge to lese his goodes neuertheles hit is gretter dommage and that men oughten more to doubte of the losse of their lawfulle and trewe frende than for to lose alle the goodes and Rychesses of this world For one maye well recouere the losse of his goodes but he may not recouere the dethe of his good Frende And notwithstandyng that hit greueth one moche for to lese his good whiche he hath acquyred and wonne with grete payne and trauaylle Neuertheles thou oughtest for to bere and suffre more for thy lauful frende than for the rychesses of this world whiche are transytorye and so soone loste Alle wyse men and vertuous owen 〈◊〉 suffre four thynges for her vertuous frendâ—â— Fyrste be oweth to suffre deth and be pryued of lyf corporall Seconâ—â—ly pryuacion of all worldly goodes Thyrdly pryuacion of alle dygnytees and offyces And fourthly pryuacion of vertues Tempora longa tibi noli promittere vite QuocuÌ„que ingrederis sequitur mors corporis vmbraÌ„ THou oughtest not to promytte to thy lyf that thow shalt lyue longe that is to saye that thow shalt not suppose ne promytte to thy lyf that thow shalt lyue longe ne to haue hope of longe lyuynge For thow oughtest to wete that thow haste no morowe And that the dethe is nyghe to the And that none maye nought lengthe his lyf And in what someuer place that thow goost the dethe foloweth the as doth the shadowe of thy body whiche foloweth the where someuer thow goo The dethe and the lyf are as two rennars whiche rennen strongly one ageynste the other the whiche fynden and mete soone bothe togyder For as soone as the man is borne he renneth naturelly and demaundeth the deth For hit is nature by cause that for to deye he is come in to this world Thure deum placa vitulum fiue crescat aratro Ne credas placare deum dum cede leâ—â—atur THou oughtest to pease god with encence and by good werkes and by good oracions and prayers and leue
deye I shalle not be the fyrste ne the laste For many one deyde before me And alle tho that shalle come after me shall deye also For this rewle is generalle withoute ony excepcion ¶ Item as soone deyeth yonge as old ¶ Item fere sayth Men sayen euylle of the Surete ansuereth yf I were gylty I shold be ferefulle specially yf hit were sayd in Iugement And that men myght prouue in Iugement that hit were as they sayen of me Cum seruos fueris proprios mercatus in vsus Et famulos dicas homines tamen esse memento THou oughtest to traicte and to hold thyne owne seruauntes swetly the Whiche thow hast chosen for to do for the seruyse For though that they be seruauntes thou oughtest to haue in thy mynde that they ben men as thow arte For thou oughtest to knowe that at the begynnynge of this world nature and fraunchyse were bothe lyke egalle to alle men Therfor sayth Seneque He that is now lord and grete mayster the tyme shalle mowe come by fortune that he shalle become a seruaunt by cause that the honours and fortunes of this world are soone tourned therfore none oughte to haue truste in them ¶ Item Seneque sayth that thow oughtest to lyue with thy seruauntes and to repute and hold them for thy frendes and thy seruauntes For how be hit that they be seruauntes Neuertheles they be men as thow arte ¶ It is sayd comynly that ther is no lytel frende nor none lytelle enemye ¶ It is redde of a man whiche had thre frendes And the fyrste he loued more than he dyd his owne self The second he louyd as moche as he dyde hym self And the thyrdde he louyd lesse than he dyd hym self ¶ It happed that this man hadde grete nede of his frendes and for to haue helpe and socours he yede toward his fyrste Frend whiche he loued more than his owne self to whome he exposed his caas and nede and sayd to hym Ye wote wel that I loue yow more than I do myn owne persone I requyre and praye yow that ye wyl now helpe me at my grete nede The whiche answerd to hym Man I wote not well what thow arte I haue many other frendes which most be festyed of me this day Neuertheles sayd he here ben two shetes for to couere the whiche I gyue to the Thenne the good man as al concluded yede toward the second frend whiche he loued as moche as his owne self to whome he exposed his caas as he dyd to the fyrst frend and demaunâ—â—ed of hym comforte and helpe The whiche answerd to hym in this manere Fayre and swete frende I haue now other thynge for to doo than for to helpe the ne for to counceylle the of thy faytte but neuertheles I shalle hold the companye vnto the yate And after I shal retorne to my how 's for to doo and go aboute my besynesse Thenne the good man wofull and as desperate went toward his thyrdde frende whiche he loued lesse than hym self to whome he exposed and told his nede as he had done to the other two before sayd sayenge Allas I haue no mouthe that oughte to speke to the For I haue not loued the so moche as I shold haue done but neuertheles I requyre and praye the that thou ne wylt faylle me now at my nede For I am relynqued and forsaken of al my frendes sauf of the The whiâ—â—che thyrdde frend answerd to hym ioyously and sayd Certaynly I hold and repute the for my lauful frende For I shalle gladly go with the for to speke with the kynge and shalle praye hym for the and for thy faytte to th ende that he condempne the not and delyuere the in to the handes of thyn enemyes ¶ Moraly to speke By the fyrst frende thou oughtest to vnderstande the rychesses of this world the which men loue more than their owne self but whanne they be cyted before the kynge that is to wete before god of paradys they bere with them of alle theyr rychesses but only two lytel shetes By the second frend thow must vnderstande thy wyf thy Children and thyn other parentes for as soone as they haue accompanyed theyr fader vnto the yate that is to wete vnto his graue and that he is buryed in the erthe soone after they retorne to their howses for to go aboute theyr besynesse and for to departe and dele their faders goodes whiche is deed By the thyrd frend thow oughtest to vndâ—â—rstandâ—â— feythe hope charyte almesses and all good dedes whiche one hath done in his lyf the whiche gone before vs whanne we are cyted before the kynge of paradys for to kepe and deffende vs fro our enemyes that is to wete from the paynes of helle whanne the soule shâ—â—lle departe oute of our bodyes By this Hystorye appyeretâ—â— clereâ—â— that he whiche is trewe frende loueth euer as wel in tyme of aduersytees as of prosperyte And how we bere nothyng oute of this world sauf only 〈…〉 and â—â—uylle deâ—â—s that we dyd duryng oure lyâ—◠〈…〉 â—â—how and loke for to do euer wel and treate thy â—â—â—uauntes lyke as thow woldest be treated of them yf thou were in suche caas as they be For how be it that by cause of fortune somme be seruauntes and in seruytude Neuertheles we are all bretheren in Ihesu Cryste And they be men as thy self arte Quam primum capienda tibi est occasio prima Ne rursus queras que iam neglexeris ante â—â—Hou oughtese to take the fyrst and good auentures that happen and comen to the that is to wete the firste good fortunes that thou knowest to the prouffitable and necessary to th ende that afterward thow ne demaundest nor aske not that whiche thou myghtest haue had withoute ony request nor demaund and withoute daunger therfore sayth the prouerbe that one ought not to sette and putte at his feet that which he holdeth in his handes That is to wete that the thynge whiche thou mayst haue the day whiche is vtyle prouffitable to the thou oughtest not tabyde vnto the next daye for to take hit For by auenture that whiche thow mayste haue to day without daunger yf thow abydest vnto the next day thow shalte not haue hit at thy playsyre and withoute daunger wherfor it ensieweth that none oughte to be slouful and neclygent for to laboure and werke for his body and for his sowle bothe whanne it is tyme For thou muste do as the Ante dothe whiche maketh his purueaunce in the somer for to lyâ—â—e in tyme to â—â—ome in the wynter Morte repentina noli gaudere malorum Felices obeunt quorum sine crimine vita est THou oughtest not to haue ioye of the sodayne dethe of euylle folk that is to weâ—â—e of the poure synners but oughtest to haue therof displaysyr and wo For hit befalleth ofte that as well the good folk as the euylle and wycked folke deyen sodenly For the