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
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
therfor our lord Ihesu cryst wold shewe to his discyples that pryde dysplaysed hym he repreued them by cause they glorifyed them in sayeng to Ihesu cryst Syr in thy name soÌ„me ben to vs subgettes theÌ„ne Ihu cryst for to withdrawe them fro theyr pryde he aledged to them thystorye aforsayd of the angel lucycer whiche fyl fro heueÌ„ to th ende that they shold take therby example as it appyereth in the x chapytre of saynt Luc And me semeth that for to flee fro pryde we haue suffysaunt ensamples in that whiche is tofore sayd But yet aboue this it is good to be consydered how pryde is not al onely noyeng to the creature but also his opposyte that is to wete humylite is â—ght playsauÌ„t agreable to god to the world lyke as pryde ouerthroweth the creature right so humylite enhauÌ„ceth lyfte hym vp toward god Therfor sayth the prophete that the virgyne Marie plesed god by cause of her humylite dauid whiche was leest emonge hys brethern was enhaunsed aboue them alle as it apperith in the fyrst book of kynges the xvj chapytre Furthermore Salamon had the royame afâ—r his fader neuertheles he was lasse more yonge than hys broder Adonias as it appereth the iij book of kynges the xxiij chapytre Manasses also whiche was lasse yonger than effraym his brother had the benyson tofore hym as it appieryth the xxxviij chapytre of genesis generally humylite mekenes of hert maketh the creature to come to honour And pryde by rayson ouerthroweth hym in th ende is to god emonge al other synnes moost dysplaysauÌ„t is punysshed moost How pryde blyndeth the vnderstoÌ„dyng of the creature capo. ij MAn for pryde knoweth no thynge of his myserye ne hâ—s fraylnesse weneth to be more parfyght than he is And this witnesseth the prophete sayeng that whan a man is in pryde he leseth his vnderstondyng knowleche And is lyke a beest whiche hath none vnderstondyng by whyche it appereth that a man whiche wyl bycome wyse ought to be humble and to knowe hym self wythout wenyng that he be that whyche he is not And to thys purpoos recounteth saynt gregory in his dyalogue the fyrst book the xv chapitre How Constancius was so humble that he loued more them that despysed hym than them that honoured hym And ther came a man that desyred moche for to see hym for the grete renoÌ„mee of hym and also for the good that was spoken of hym And fynably whaÌ„ lx sawe hym he began to saye by maner of wondryng ¶ O Constanciê° I had supposed that thou haddest ben a grete man stronge parfyght of synguler facoÌ„n but now I see clerely that is nothyng soo of the. Thenne Constanciê° began to gyue laueâ— vnto god In sayeng I prayse god and thanke hym of that whyche he hath gyuen to the so good syght aud so clere knowleche of me For reryly thou art onely he that hath wel byholden me and Iuged clerely al the trouthe of me therfor sayth Saynt Austyn in hys fyrst omclye vpon the gospel of saynt Iohan. veray humylyte or mekenes is no thynge to gâ—â—â—che ne murmure ne to despyse ony other but to yelde thankynges to god of all that he sendeth And the same he recounteth that ther was somtyme of a rethorycien demanded which was the princypal comandement in rethoryque whiche ansuerd that it was wel for to pronounce And yf he had ben so demanded an hondred tymes he wold as ofte so haue ansuerd Semblably sayth saynt Austyn yf thou demanndest of me whyche is the pryncypal coÌ„mandemeÌ„t in al the lawe of mankynde ¶ I ansner to the that it is to obserue mekenes and humylyte And as ofte as thou shalt so demande of me So ofte shal I so ansuer the For humilite suffreth no poynte of errour ne thentendement therof but engendreth science and knowlege of trouthe And to this purpoos sayth Ancelme in the xxviij chapytre of his symylitudes that humylyte hath vij degrees The fyrst is to knowe wel hym self The second is sorow for his synne The thyrd is to confesse hys synne The fourth is to knowleche that he is a synner and enclyned to doo euyl The fyfthe is for to despyse all hym self The sixthe is gladly for tendure vylanye The seueÌ„th is to reioyce of his humylite And thus it appereth that humylyte engeÌ„dreth very knowlege And therfor saynt Bernard in his book of the degrees of humylyte sayth that humylite is none other thyng but a vertue whyche maketh a man veryly to knowe hym self and to despyse hym And for to haue the same admonesteth vs saynt austyn in the xv omelye vpon the gospel of saynt Iohan. we haue sayth he an ensaumple of grete humylite in our sauyour Ihesu Cryst the whyche for to saue and he le vs wold desceÌ„de fro heueÌ„ becomeÌ„ lytyl And therfor yf thou wyl not ensue folowe thy humble seruauÌ„t atte leste thou oughtest to folowe thyn humble maister and lord Ihesu Cryste the whiche sayth thus to vs. lerne ye of me my chyldren for to become meke debonayr For suche one am I humble and meke of hert whyche is wrycon in the xj chapytre of Saynt mathewe This lesson that god hath shewed to vs is the rem playre that we ought to take in hym in hys dedes as sayth saynt Ierome in his epistle lxxxvij More ouer we rede in scripture how ambicoÌ„n wylle to domyne hath be somtyme cause of many euylles hath doon so moche that many haue gretely erred fallen greuously in ryght enyl synne Ne rede we not how Athalie for the grete desyre for to maystrye and regne dyd do slee alle the seed of kynges as it appereth in the fyrst book of Machabees the xv chaptre Roboas also for couetyse to regne dyd many euylles and regned right euyl as it appereth in the thyrd book of kynges the xiij chapytre Semblably Abymalech regned ryght malicyously and procured so moche by hys freÌ„des that he was chosen kyng but fynably he slewe his owne brethern as it appereth the xix chapytre of IudicuÌ„ Rede we not also how Alquius for the desyre that he had to be grete preest of the lawe murmured ayenst hym that was as it appereth in the fyrst book of machabees the vij chapytre Also it appereth how ambicoÌ„n hath caused many euyls And in dede we rede how Iason for to be grete preest of the lawe promysed to the kyng Anthiocus CCC.lxix marc of syluer And sente menelaus vnto hym for to be hys moyen doo his message Neuertheles menelaus dyd so that he gate thoffyce for hym self as it appereth in the second book of kynges the fourth chapytre wherfore it appereth how Ambicion engendreth symonye After we rede in the thyrd book of kynges the xviij chapytre how Iabin slewe his lord for to regne after hym but he regued not but onely vij dayes Tholomeê° also by his ambicoÌ„n falsely ocupyed the
the chyldren of Israel were dyscomfyte by the phylistees in so moche that they bare a waye the arke of god but after the chyldren of Israel began to wepe faste therfor god gaf to them vyctorye as it apperith the first book of kynges the iiij vij chapitre therfor saith thobye that prayer is good whan it is accompanyed with fastyng we rede that esdras preched penaunce to the peple that wold demaunde pardon of god as it apperyth in the fourth chapitre of Esdâ—as we rede also how achab gate grace of god for to faste as it apperyth iu the second book of kynges the fyrst chapytre semblably we rede of the cyte of Nynyue the ij chapytre of Ionas By the whyche thynges it apperyth how we ought to lyue sobrely for to gete grace vertues for as Arystotle sayth in his xiij book of bestes It is not prouffytable thynge for one to fatte hym self For ouermoche fatte nes maketh a man sodeynly to deye as wytnesseth Constantyn whyche thynge is veray true not onely to the body but also the soule For glotonye fatteth a man and maketh hym to synne and fynably to deye euylly wherby it appereth how abstynence is canse of moche good ¶ Here foloweth the iiij vertu whiche is chastyte And fyrst how we ought to lyue chastly capitulo â—j â—En ought to lyue chastly For chastyte maketh a man to lyue lyke augellys and causeth theyr lyf honeste and therfor Dydymus sayd to Alexander that the peple of his contre lyueden chastly and not ouely by vertues but also by honneste But it is pyte of lecherye whyche is on thys day so comune and causeth peple to goo oute of the waye and to languysshe in synne and in dyssolute lyf Alas they ought to take hede to thauÌ„cyent peple And to this purpoos recouÌ„teth saynt Ierome in his book ayenst Ionynyen how Plato chaas for to dwelle in a vylage in the feldes named Achadenne whych was ferre fro Athenes and fro alle other cytees to thys ende that he myght esche we lecherye and lyue chastly And Terculyen recyteth how democryte pulled oute the eyen of his heed to th ende that he shold see noo wymmen the whyche he myght not byholde wythout synne wherby it apperyth that chasâ—yte ought to be had And also men ought tesche we wantown regardes and beholdynges therfor the pycâ—oryens of olde tyme chaas the desertes places solytarye for teschewe lecherye to th eÌ„de they shold not see the vanytees of the world And therfor sayth the gospel yf thyn eye is euyl or causeth the to do euyll thou oughtest to take hym out caste it a waye fro the. Alas worldly flesshly byholdynges regardes haue made of olde tyme many folkes to ouerthrowe Rede we not how the men in byholdyng the wymmen were moeued to lecherye therfor god punysshed them by Noes flode as it apperith the vi chapytre of genesis And the maistresse of Ioseph in beholdyng hym was moeued to synne SeÌ„blably dauyd in byholdyng a woman whiche wesshed hir self was moeued to lecherye for taccomplisshe his synne he slewe hyr husbond as it apperith in the ij book of kynges who deceyued holofernes but the beaulte of Iudyth as it apperith the xiij chapytre of Iudyth who deceyued the ij olde Iuges which desyred to haue susanne but their fals byholdynges as it apperith the iij chapytre of danyel wherfor it apperith that who that wyl lyue chastly he ought to torne his syght regarde fro wymmen whiche myÈt enclyne his wylle to synne therfor sayth quyâ—â—telyeÌ„ in his fyrst cause that al our lecherye is cause of our folyssh beholdyng regarde seneque in his book of remedyes saith that the eyen ben messagers of al vyces to this purpoos recouÌ„teth valere in hys fourth book how somtyme in rome was a ryght fayr yonge man named spurcyn the which for his beaulte the wymmen desyreden hym to synne but whan he apperceyued the cause he cutte made his vysage al foul lothely sayeng that he had leuer to be foul than by his beaulte he shold cause other to synne by this ensauÌ„ple ouÈt they to take hede that ben fayr semely More ouer the chastyte of the auÌ„cient peple is good to recouÌ„te to this purpoos saynt Austyn in his fyrst book of the cyte of god recyteth how marke surnamed marcelle was ryÈt chaste in dede whan he toke the cyte of Syracuse he fonde there many fayr wymmen wel arayed but he coÌ„manded to alle hys peple that none shold be so hardy to touche them For so to do it shold be ayenst thestate of good chyualrye ¶ And Valere in hys fourth book recounteth how Scypyon in the age of xxiiij yere toke the cyte of cartage And there was a ryÈt fayr mayde whyche was presented to hym to do wyth hys playsyr but he wold not For in so doyng it shold be shame to true chyualrye And therfore he made hyr to be delyuerd to hym that shold be hyr husbond whyche was prysonner and that neuer had touched hyr and by cause of the same fayr mayde he forgaf hym his raunson made hym free for certayn as me semeth thys was a feat of a noble knyght And for this cause fro thenne forthon he had alwaye the grace of the world of al knyghtes but thus do not now the nobles of this preseÌ„t tyme. the which wene they haue doon a fayr a grete feat whan they haue rauysshed defouled a fayr mayden but in my Iugement it is a vyle foul feat of a knyght They ought to remembre of Incresse the myrrour of al chastyte of whom recounteth Valere in his vj book How tarquyn the sone of Tarquyn the proude toke by force the sayd lucresse accomplisshed his foul wylle the whiche lucresse on the morn called to hyr alle hir frendes recounted to them the vylanye that was doon to hyr tofore them she slewe hyr self by cause therof Tarquyn loste hys seignorye theÌ„ne cessed theÌ„perours at rome for the romayns sayden that they had noo nede of a lord that made suche oult rages wel it is trouth that of this synne been cause bawdes bothe men wymmen the whyche estudye bothe nyght day how they may make treate to cause other to do as they doo or haue doon in tyme passed the whyche resemble to wymmen of duche londe of whome Valere recounteth in the book afore sayd how they prayeden Marius that he wold gyue to them leue for to goo speke to the maydens that serueden the goddesse vesta they made them stronge to make them enclyne consente to the synne of lecherye but by cause that they faylled of theyr entente as despayred they henge al them self And in trouthe that is the salayre that bylongeth to suche people How lecherye causeth many euylles to happene capo. xij â—Echerye is enemye to