euerlastynge and perpetuall world Also of the worlde of Folye and vanytye to the world of Wisdome Truethe and of Reason of the world of payne and loboure to the world of consolacyon and of felycytie And saythe that it is greate meruayle of those whych feare and doubte death And do alwaies contrarye to theyr saluacyon And saith that he whych lyueth well and vertuouslye in thys worlde ought to truste to make his ende well And saithe also that death is good bothe to good and euyll men To the good men to the intente that they maye haue the rewarde of theyr goodnesse And to the euyll that they maye commytte no more synne nor doe no more euxll to the people And saythe that it is better dye then lyue wyth shame And therfore he sayd vnto a man which dyd flye from the Battayle Thou doest euyll to flye from honorable deathe for to liue wyth rebuke and shame ¶ Socrates sayth that he dyd see hys wyfe weepe when he was taken oute of Pryson to be led to his death And he sayd vnto her wher fore doeste thou weepe myne owne wyfe And she aunswered haue not I a good cause to weepe when I see you ledde to deathe with great wronge and wythoute cause And then he aunswered that the man ought not to feare deathe for there is no maner of payne or bitternesse in it but the feare that a man hath therof A wyse man beinge sycke in his bedde caused hys Sonne to come afore hym that hee myghte talke wyth hym of Deathe And sayde vnto hym my Sonne haue abstynence wyth thee and refraine thy wyll for if thou dysprayse the worlde and the dyuers chaunces therof that euery day doth ronne happen in abstraynge from those thynges which God hath prohibited thou shalte desyre none other thynge but death Sone speke allwayes of God and he shall put in thy mouth good wordes Sonne doe not put thy loue in thys world for it is transytorye and deceyueth all those whyche do put theyr trust in it Sonne suffise thy selfe and be content with that thyng that god hath geuen thee And do not coueit the goodes of other men Sonne vse temperaūce in thy lyuyng And be conuersaunte with wyse folkes And so thou shalte gette wysdome be meke humble and be no mocker dispraise no man and do not speake to much for I haue repent me more for my large and to much speaking then I haue for holdyng my peace or for lytle speaking Sonne I pray the beware the cock do not wake erlier in y e morning then thou doubt feare god beware of vainglory if thou haue any science do not bestowe it in good vses it shall do the more domage hurte then profyte Beware that thou speake no vaine and vnprofytable wordes be not prowde for anye maner of Ryches And doe not dyspayre for any maner of aduersities that may chaūce vnto thee ¶ Socrates saythe that deathe flyeth alwayes from hym whyche doe not feare it And is alwayes nere to hym whyche dothe feare and doubte it And saythe in another place that thyng whych thou can not eschew sustaine and suffre it Pacyentlye ¶ Saynte Austyne saythe that there is nothyng so sure as death for Deathe hathe no mercye of the Poore nor beareth no honoure to the Ryche And so spareth no maner of folkes ¶ Hermes sayth that deathe is as the stroake of an Arrowe And the lyfe of a man is in lyke case as the stroke whych tarieth a good space or it come Against the feare to die syxe thynges doe assure vs. The fyrste is the death of the bodye by the whyche euerye man is ryghte sure to passe The seconde is that deathe maketh ende in all thinges of thys worlde The Thyrde is the necessytye to dye The fourthe is that we see other dye afore vs. The fyfthe is that God hym selfe dyd dye The syxte is euerlastinge lyfe that commeth after thys ¶ Salomon maketh mencion ther of sayenge ¶ Memor esto quoniam non tardabit mors ¶ Of Suertye and howe manye maners there is therof And howe Feare and Suertie do striue togyther by dyuers Languages ¶ The .xxix. Chapter SVertye is not to doubte the domages hurtes that maye come in the ende of thinges begon And there is two maner of Suerties The one is of Folye as he whyche goeth to fyghte agaynste hys Enemyes naked wythout harnesse or he which feareth not to sleepe by venymous beastes the other is of wyt and of vertues The offyce of Suertie is to giue comforte and resyste euyll fortunes which come vnto the mā for a man ought to trust that goodnes and prosperitie shal come after the aduersyties ¶ Orace saith that he which doth fyxe hys hearte in goodnesse in his prosperytyes shalbe sure in his aduersytyes Againste thys Vertue of Suertye dothe stryue oft tymes Feare in thys maner Feare saythe to the man thou shalte dye Suertye aunswerethe it is a naturall thynge and no payne I dyd come into thys worlde vndre suche couenaunt that I should go out of it again the lyfe of the man is but a pilgrimage when he hath gone farre inoughe he muste retourne it is a greate Folie and madnesse to feare that thynge whyche can not be eschewed ¶ Lucan saithe that Death is the laste payne therfore a man ought not to feare it and saith that death is the last terme and ende of al thinges ¶ Senec sayth that he which prolongeth his lyfe yet for all that he can not escape from deathe Feare sayth thou shal die Suertie aunswereth I am not the fyrste nor the laste For there be manye gone afore me And all the other shal folowe me it is the ende of mankind There is nothynge that greueth which cōmeth but once for deathe is common and egall to all Feare saythe thou shall haue in thy lyfe muche payne sorowe and trybulacyon Suertye aunswereth to delyuer me from all these euylles I muste dye Feare saythe thou shall dye in a straunge Countrey Suertye saythe Death is not more greuous without the house then with in Feare saythe thou shall dye in thy yonge age Suertye aunswereth Deathe is common as well to the yong as to the olde and maketh there no maner of dyfference But I wyll that thou knowe that it is the beste dyenge when a man hathe the greatest pleasure to lyue it is a verye good thyng to dye afore that a man desyre deathe If deathe take me when I am yonge it shall not take me in olde age ¶ Iuuenall saythe that deathe oughte to be so muche doubted as oughte to be olde age Feare sayth thou shalt not be buryed Suertye aunswereth I doe not care for it shalbe very small domage vnto me when the person is dead he careth not what becommeth of the body whether it be brente or eaten with wylde Beastes I wyll that thou knowe that the Sepulture or Buryeng was not founde
be stroke wyth euyl wordes and thoughtes ¶ Hermes saithe that the Vyce of Lechery doth quen she al Vertues And that there is nothynge more mortall to mankind then Lechery except it be amongest those persons where it is lawful as betwene the man and his wyfe in trust to haue Chyldren ¶ Saynt Gregorye sayth speking of Lecherye in a certayne hystorye O Fyre of Lecherye wherof the mouthe is Glotonye the flame is Pryde the sperkles be corrupt wordes the Smoke is euyll name the Asshes be pouerty the Ende is the tormente and payne of Hell ¶ Wherof Saynt Peter speaketh sayenge ¶ Voluptatem existimantes diei deliciam coinquinationes et macu le delicis affluentes in coÌ„niis suis lux vriantes vobiscom ¶ Of Force or Strengthe And what it is The maners and comparysons of the same And who maye be called Stronge And of those also which be alwaies Stronge ¶ The .xxvi. Chapter FOrce or Strengthe after the sayenge of Macrobyus is in three maners and sortes The Fyrste is to be Stronge by Nature the whyche thynge is no Vertue The Second is not to Fere and Dread peryllous and dauÌ„gerous things And the Third is Pacience these two maners be good ¶ Tulle saythe thou oughte to be strong in Battaile And to sustaine and suffre pacyentlye the aduersyties and euyle that come vnto the. ¶ Senec saythe that the man is loued and praised for hys Loyaltie or Faythfulnesse and for his Valliauntnesse ¶ Socrates saythe that sometime it is better to â—tye then to dye notwythstandynge thee that Hermes sayth that he dyd see a Knyghte whyche was reputed verye hardy thou doeste flye from Honorable deathe to lyue with shame and rebuke And Socrates saith that there is Valliantnesse in dyuers and manye sortes and maners that is to saye of those whyche be hardie and Vallyante when they be constrayned other to fight or to dy as those whyche doe fyghte vpon the Sea in theyr Shyppes And this Valliantnesse is by force and constraint Another maner there is that somtyme a man is hardye and Vally ante as when that he knoweth that he hath the ayde and companye of other Of other therbe whiche he hardye and Vallyant when they knowe y t those agaynste whoÌ„ they doe stryue be Cowardes and ferefull of other there be whych be stourdye and hardy in all thynges and feareth nothynge And thys is a beastlye hardynesse And also all the other be not perfyte The Fyrste maner is perfyte and Vertuous as when a man is Hardye and Vallyaunte to flye shame and dyshonoure And to do no domage nor outrage to anye person nother in body nor goodes And also to defende hys Countrey ¶ Socrates saythe that the Vertue of Force or Strength maketh the man pardurable when he doth put hys strengthe to resyste Vyces to mayntayne reason and Iustice And not to be proude in his prosperytyes And also to Fyghte against the desyres of the flesshe ¶ Saynte Iohn Euangelyst saith in hys fyrste Epystle ¶ Scribo vobis inuenes quoneam fortes estis verbum dei manet et in lyste vobis et vicistis malignum ¶ Howe Pacience causeth a man to beare easelye the Paines and Trauayles of this worlde And howe many sortes there be of Pacience ¶ The .xxvii. Chapter PAcyence is a Vertue by the whiche we suffre in our heartes the aduersytyes and euilles that be done and saide vnto vs wherof the Maister of Sentence dothe speake saieng the vertu of pacience is remedye agaynst al aduersyties And sayth that all the euylles 〈◊〉 aduersytyes that thou shalt haue shall be more lyghte and easye to beare and suffre if thou haue pacyence thou shalte not be Pacyente so longe as thou arte Couetous ¶ Arystotyle saythe that the man maye be praysed and maye be knowen in three maners and sortes The Pacyente is knowen in hys aduersytyes trybulacyons The Hardye and Vallyante manne is knowen in the Warres and Battaylies And the Frende is knowen at nede ¶ Socrates saythe lette vs suffre and take in Pacyence that thynge whyche Fortune dothe geue vs for it is great Folye to striue againste it ¶ Salomon saythe that it is better to be pacyent then to be strong for he that is Pacyente gouerneth hym selfe by greate wysdome as Iob dyd whyche had greate Pacyence in all hys aduersytyes And saythe that the strongest man that is is he whych can couer and kepe secrete hys pouertye ¶ Senec saythe that there is two maner of Pacyence in this worlde the one is to suffre and endure Pacyentlye the aduersytyes and trybulacyons that a man hath The other is to refrayne to abstayne from hys desyres and wyll And saythe also that the Vertue of Pacience dothe ordre and keepe the tongue ¶ Howe that Feare and Dread be contrary to Strengthe and Vallyantnesse And what Feare is and who those be that be Fearefull And for what cause ¶ The .xxviii. Chapter FEare and Dread be Vyces contrarye to Strength and Valliauntnes And they be three maners after the sayeng of Ptholome The Fyrste is to be fearful in hys corage wythoute anye occasyon but onely by Imagynacion And thys is properlye called Feare The Seconde is to Feare and Dreade a thynge more then nede is And that is a greate vilenes and shame And the Thyrde is not to be able by Reason of Feblenesse of Corage to suffre aduersytyes And thys is called Feblenesse whan the manne is vile of hearte which is to great a vyce Thys manne whyche is so vyle of hearte and so Fearefull maye be compared to the Hare whyche is the moste Fearefull Beaste of all other for the Hare hath the condicyon that when she is layde in the wode at her ease if she do but heare the leaues of the trees shake she dothe ronne awaye for Feare manye ther be that doe resemble the Hare in this maner which hath so vile and feble hearte that for a lytle or nothynge they be abasshed afrayde ¶ Salomon saythe that the one of the causes whych causeth the man to be feareful is the knowledg that he hathe to be reproued of his euyll workes ¶ Tulle saithe wilt thou be wythout feare do wel and speake but lytle And saithe that it is a more cruel thing to feare death then to die And that the remedy of a feble and vyle hearte is not to feare Death ¶ Cato saythe doe not feare the laste ende of the Lyfe for he that dothe not regarde but dyspraiseth the ende of the lyfe he feareth not deathe ¶ Pythagoras saythe that deathe can not be boughte nor no manne oughte to feare it but such as haue done muche iniquytye and feareth to be dampned for theyr Vyces after theyr deathe And saythe that the doubte and feare of deathe is verye well manyfeste for by it is made transmutacyon of the transytorye and fynall worlde to the
his wyfe onely to haue his pleasure of her or the woman her husbande for to haue profyt this loue is very euyll ¶ Tulle sayth that perfecte loue is that whiche is not by force nor by feare and dread nor for profite that a man trusteth to haue ¶ Dyogenes saythe that the loue of Concupisence commeth by being Idle And that it is a greate Vyce and sinne the loue of Concupisence And agaynste the commaundemente of God whyche saythe Couyte not the Wyfe of thy neyghboure ¶ Saynte Austyne sayth that the sinne of fornycacyon is perdicion and cleare dampnacion of the soule of the whyche thynge oure Lorde Iesu chryst speaketh in the Gospel Qui viderit mulierem ad concupicendum eam iam meatus est in corde suo ¶ Example of the Vertue of Loue ¶ The xiii Chapter OF the Vertue of Loue it is redde in Historyes of Rome that the kynge Diomebes wolde haue caused to cut the head from the bodye of a woman called Fizolie for a certaine offence wherof she was accused this woman came before the king and required him y t he wolde geue her pardon space for viii daies that she might set all thynges in ordre and to prouide the better for the healthe of her soule And the kynge answered that he was contente so that she wold gyue a pledge for her that in case that she dyd not come at the day appoynted that he wold cause to cutte of the heade of the sayde pledge And the woman aunswered that she was verye well contente And that incontynente she wolde fynde a pledge wherof the kyng meruailed greatly for he had thought that there had ben neuer a person in the worlde that wolde haue pledged her And then she did sende for a yonge man which was of an honest stocke the whiche had loued her perfytlye a longe tyme she hym to whom she told the hole matter And incontineÌ„t this yong man named Arion did rendre him selfe prysoner for her and bind him vnder the paine aforesayde that in case that she did not come agayne that he was contente to loase hys heade And then the sayde woman wente home to her howse made her Testamente and did bequethe her goodes when y e terme drewe neare euery maÌ„ mocked this yong man reputyng greate Folie in him but for all that anye man colde say vnto hym he wolde not forget the loue of her And was contente to suffre deathe for to alengthen her lyfe he loued her so feruentlye So the daye of the terme came in the whyche she seinge the great loue of thys yonge man dyd rendre her selfe afore the Kynge and requyred that Arion mighte be delyuered then that the Kynge shoulde take his pleasure of her The Kyng then seinge the perfyte loue that was betwene them dyd geue her pardon sayenge that it weare great synne to departe so good and perfite loue as they had betwene them the one to the other ¶ Howe Enuye is contrarye to the Vertue of Loue. And what Euuye is And also of the paine that the enuyous man beareth in him selfe ¶ The .xiiii. Chapter ENuye whyche is a Vyce contrary to the Vertue of Loue is in two maners the Fyrste is to be sory for thewelthe and prosperytye of another Man The Seconde is to be Gladde for the euyll and Aduersytye of another Man ¶ Salomon saythe be not glad of the euyll that happeneth to another man for it doth dysplease god And knowe ye that he that is glad of the euyll of hys neyghboure shal not be vnpuneshed ¶ Saynte Gregorye saythe that in the world is not a greater tourmente and paine then Enuye for whe are Enuie is there can be no loue And saythe that the greateste vengeaunce that thou canste take of hym whych beareth thee Enuie is to do hym all the good that thou canste ¶ Plato saythe that the enuyous man is neuer wythout sorowe and payne nor the I poeryte wythoute feare and dreade ¶ Saynte Austyne saythe he that hath enuy in him can loue no man And saythe that it is berter for a man to keepe hym from the Enuye of hys Kynsfolkes and Fryendes then from the Enuye of hys Enemyes ¶ Saynte Austyn saythe that enuye is to be sorye of the felysyete of another man And saythe that the enuyous person hath not onely enuye at greater then be but at them whyche be egali wyth hym or worse then he He hath Enuye at those whyche be greater or better then he because that he is not so good or so great as they be he beareth enuye at those whyche be egal wyth hym because that he is not better or greater theÌ„ they he hath enuye also at those which be worse then he for feare that they become not so good as he wherefore he hath Enuye at all maner of folkes ¶ Orace saythe that the Enuyous man brenneth wythin and wythout And saythe that the Enuyous person is contente to lese money to do domage to and her man ¶ Socrates sayth that he whiche beareth the vessel of enuy shal haue euerlasting paine the holy scripture maketh mencyon thereof sayenge Nequam est oculus aduerteus faciem suam ¶ Example of Enuy. ¶ The .xv. Chapter OF the Vyce of Enuye it is red in the olde Testamente that Caim seing that all thynges of hys brother Abell dyd multyplie and brynge forthe much fruyte he had so greate Enuye therat that he killed the said Abell his brother whiche were the two fyrst brethren vpon the earthe And it was the fyrst bloud that euer was shedde vpon the earthe And all was by Enuie ¶ Howe a man oughte to take Gladnesse and Ioye And of what thynge And what Gladnesse or Ioye is ¶ The .xvi. Chapter GLadnesse or Ioye is the effecte of Loue As Priscyan saythe and it is a contenting and reste of the hearte ¶ Sidrac sayth that the lyfe of maÌ„ is Gladnesor Ioye of hearte And saith that for a man to reioyce hym selfe to much of thinges not conuenient is not vertue but rather vice ¶ Saynt Austine saythe doe not reioyce to muche in the loue of the worlde for he that to muche reâ—â—sech hym therin oft times hath he uynes therof And sayth that there is no ryches to be compared to the healthe of the bodye ¶ Senec saythe be not proude in thy prosperytie nor be not angrye nor oute of pacyence in thyne aduersytie for in thys worlde is not so Ryche a man as he that hathe suffyeyente And is contente wyth that thynge that he hathe And saythe he that wolde demaunde of me who is a ryche man I wolde aunswere that it is he that hathe suffycyente and is contente And that he whyche desyreth alwayes more rychesse is poore ¶ Boece sayth that nature is contente wyth a lytle thynge if a man wyll not do it outragious ¶ And Arystotyle saythe to
hys Dyscyple Alexaundre what Angre Rancoure or Malyce soeuer that thou haste in thy heate thou ought alwayes to showe mery and Ioyefull countenaunce and there afore all folkes ¶ Howe Heuynesse is coutrarye to Gladnesse And howe the Wyse Man oughte neuer to put any in his hearte wherof Heuynes and Mellancolly may be engendred ¶ The .xvii. Chapter HEuynesse or Pensyfenesse is contrarye to Gladnesse after the sayenge of Macrobyus wherof there is thre maners and sortes The fyrst is when the person gyueth hymselfe more thought and sorowe for anye thing then he ought to do and this may be called pensyfenes The seconde is when the person nother dothe nor saith nor thinketh any thinge whych is ferme and stedfast but is lyke a dead bodye And therby falleth in Idlenes whych is a greate vyce The thyrd is for certaine imagynacyous when the person moueth hym selfe with greate and excessyfe angre wrathe Ire which is called Mellanchollie wherof cōmeth dispeayre which is the greatest vyce that can be as the Phylosopher dothe saye In pensyfenes or heuines be engendred many vices And amongest all other is engendred slothe and Idlenesse for when the person is pensise and still of Idlenesse it semeth that he careth for nothynge ¶ Salomon saith that in like case as golde is assayed and proued in the fournasse so the man is astayed and proued in aduersytits that come vnto hym ¶ Plato saith that the man which hath his health oughthe neuer to be pensyfe and heauie in his heart for anye maner of aduersytie that may chaunce vnto hym but ought alwayes to be of good comfort and arme him selfe with pacyence ¶ Socrates saythe that he which is not angrie nor vexed for any aduerfytye that maye chaunce vnto hym he gyueth hym selfe muche reste and doth illuminate his seences or wyttes And saythe that he is pensyfe sorowfull whiche hath nothynge but more pensife and sorowefull is he whyche was wonte to haue and hathe nothinge And that he is happy tha is not wonte to haue prosperytye for he hath no pensyfenesse in hym ¶ Howe Mellancholly is daungerous And what is Mellanchollye And howe is causeth manye to fall in greate trauayle paynes and miseryes and conseqently in greate peuertie ¶ The .xviii. Chapter MEllanchollye is a thynge greatlye to be hated of that person which is entangled and wrapped therin for of Mellanchollye commeth pouertye afflyctyon and desperacyon wherof speaketh Saynte Bernarde sayenge I had leuer dye then to suffre my selfe to fall in Mellanchollye ¶ Senec saythe Mellanchollye is death and the Sepulchre or graue of the lyfe of man And saythe for anye thynge that maye happen or chaunce vnto thee be not Mellanchollye nor pensyfe And if thou can not keepe thee from it yet doe not shewe in dede nor in worde for it belongeth not to a vertuous man to showe it him selfe Melancholly for no maner of aduersytie that maye happen vnto hym for he that is Mellanchollye and pensyfe for his aduersities he dowbleth them but a man oughte to consydre that after aduersytie commeth consolacyon and prosperytie And he that dothe the contrary is Mellanchollye and then Idlenes dothe entre into hym And so by the euyll thoughtes that he hathe beinge Idle he falleth so farre in Sloth that he careth for nothynge nor nothynge wold do but stepe And thou ought to knowe that the person beynge Idle may fall verye soone into many vyces that is to say to dystroye hys bodye and dampue hys soule by euil cogytacions and thoughtes that may come therof Senec saythe that Idlenes is confusyon of the vnderstandynge and wytte of the person the gate of pensyuenesse and mother of pouertye ¶ Salamon saythe do not loue to sleepe to muche for feare that pouertie do not reygne ouer thee ¶ Arystotyle saythe that slepe bringeth much inconuenyence ¶ And Hermes sayth blessed is he that vseth good occupacyons in al hys tyme And sayth that the Idle and slouthfull person putteth al his busines at aduenture saithe that Fortune and aduenture helpeth that man whyche wyll helpe hym selfe And the Idle and slouth full persone is contrarye to hym selfe ¶ Socrates saythe that there be Syxe maner of folkes whyche allwayes is in Pensyfenes and Mellanchollye The Fyrste maner is of hym that can not forget iniuryes done or sayde vnto hym The Seconde is of the Enuyous persons whyche dwelleth and is conuersante wyth folkes newly come to Ryches The Thyrde is of hym which hath ben in the place where other haue gotten muche profyte and cold not profite ther hym selfe The Fourth maner is of him whithe somtyme was Ryche and now is Poore The Fyfthe is of hym whyche desyreth and enforseth hym selfe to come to hygher estate and honour then is mete and conuenyente for hym The Syxte is of hym whych hathe dwelled longe tyme wyth a wyse man hath nothynge lerned ¶ Homer saythe that by greate dylygence a man commeth to perfeccyon And that dylygence is mother of Rychesse and health of bodye and saluacyon of soule And Mellancholly and Idlenes is contrarye ¶ Salomon makethe mencyon therof in the Byble sayenge Robusti semper in abundatia omnis autem piger in egestate erit ¶ Example of Heauynesse or Pensyuenesse ¶ The .xix. Chapter OF Heauynesse or Pensytenesse it is redde in the Booke of Kynge Alexandre that whē the sayde Kynge Alexandre was deade hys Barons dyd beare hym in a Chase of golde to the Sepuiture or buryeng And there was manye Philosophers whych went after the bodye wepynge and hauynge greate Heauynesse And amongest all other there was one that weoed verye fore sayenge O good Lorde those that neuer dyd see our Kyng Alexandre did doubt and feare him And now those that doe see hym dothe nothing regard him And another cried with great Heauynesse O cruell death whych doubteth nothyng nor spareth nothyng and which hath taken from vs that man whych gouerned and ruled all the worlde and the other Phylosophers dyd crye O iustyce set aparte O faythfulnesse loste O courtosye chased awaye O gladnesse and ioye exyled O valilantenesse fledde awaye O gentlenesse destroyed And in thys maner they dyd beare hym to the Sepulture or buryenge wyth greate sorowe Heauynesse or Pensyfenesse and Mellancholye ¶ Howe the Vertue of Peace oughte to be mayntayned and keepte And of the greate goodnesse that commeth of the same And what peace is ¶ The .xx. Chapter PEace as saythe Saynt Bernarde is purenesse of vnderstanding symplenes of hearte quietnes and reste of courage Peace of loue And company or felowshyp of charytie ¶ Senec saythe that Peace is aboue all the goodnesse and richesse of thys worlde And saythe that he that hath not Peace with him ought to bye it The prophete Esaie saith that the euyll man doth not eare for Peace ¶ Plato saythe haue Peace 〈◊〉 the Vertues and warre agaynste the
thynge wyll make a faute or offence to her felowe but wyll kepe her onely vnto hym ¶ Saynte Hierome saythe that is soone loste and destroyed in him which wil not refraine his tongue hys eyes and hys harte In the Summe of Vyces it is redde that he whyche wyll haue perfyte Chastytye in hym he muste keepe hym selfe pryncypallye from syxe thynges that is to saye from to muche and excessyfe Eatynge and Princekynge wherof is redde in the lyfe of Holye Fathers that in lyke case as it is impossyble to wythholde the fire that it do make no flambe after that it is well lyghted so it is impossyble to refrayne the wil and the desyre of Lecherye after that the bodye is replete and full of delycious meates and drynckes The Seconde thynge whyche is necessary to kepe Chastytie is that the person be not Idle ¶ For Ouide sayth that Lecherye dyeth in hym whyche is not Idle the thyrde thynge is that the man and the woman be not conuersant togyther ¶ For Saynte Bernarde saethe that the man and the woman to be famylyer togyther and to kepe them from synne is a greater and a harder thynge then to cause the dead bodyes to ryse agayne to life The fourthe thynge is not to be conuersante wyth Harlottes and persons of vycyous lyuinge The fyfte is not to haunte or to goo to those places where commonly the synne of Lecherye is vsed ¶ For Saynte Syluestre saythe that the synne of Lecherye hathe the maner of the Ape-whych doth all thynges that he seeth done afore hym The syxte is to kepe hym that he doe not haunte to much create festes and bankets for there is moste commonlye muche daunsynge and syngynge manye euyland vayne wordes spoken and manye wanton counte naunces whyche dothe engendre the Vyce of Lecherye by the pleasure and delyght that the person doth take therein I saye that the delyght and pleasure whyche is in good maner and in honestye is much to be praised but the delyghte and pleasure that the persō doth take therein for an euill intente is to be hated and abhorred ¶ Example of the Vertue of Chastytye ¶ The .xxiiii. Chapter IN the lyfe of Holye Fathers it is redde tou chynge the Vertue of Chastytye that there was a certayne Nunne whyche was yong and very fayre of whom a Noble man dwellynge therby was meruaylous sore Enamoured of Aud desyred her manye diuerse tymes that she wolde consent that he might haue hys pleasure of her but thys sayde Nunne wold neuer consente vnto hym And refused hym wyth greate abhomynacyon then thys Noble man seinge that by no maner of fayre meanes be cold obtaine his purpose by reason whereof he was full hf Heauynesse and Mellanchollye dyd purpose in hys mynde to take her by force And therupon he came to the Abbey where this Nunne was And there dyd take her by Force and Vyolence intendynge to leade her home wyth hym vnto hys Place And when this Nūne dyd se that she coulde not obtayne mercye and grace of hym And that there was no remedye nor no help and resistenge to be had she demaunded of hym what was the cause that he had such fauoure and loue vnto her more then to other For there is sayde she manye better and fayrer in thys Abbey then I am And thys Noble man aunswered her sayeng I am so enamoured of you that it semeth me that there is neuer a Woman in thys world that hath so fayre Eyes as ye haue And that is the cause that I haue such Loue vnto you Wherfore purpose youre selfe to come wyth me And then she seinge that there was no remedye but that she shoulde goo wyth hym she desyred hym that it wolde please hym to lette her go in to her Chambre to fetch certayne stuffe that she had there And that she wolde come to hym agayne incontynente thys noble man sayde go youre wayes and tarye not for here I wyl tarye for you And then she wente into her Chambre and wyth a knyfe dyd take bothe her eyes oute of her heade And thys done she came out of her Chambre all bloudye and dyd presente her selfe as well as she could afore this Lorde as she had promysed hym And when thys Lorde dyd see her thus dyffygured and that the eyes were oute of her heade He departed from her as a man out of hys wytte And the sayde Nunne dyd cōtinue stil in the Abbey and was better contente that she had loste her Eyes then to haue had loste her Vergynytye ¶ Howe Lecherye is contrarye to Chastytie And in howe many sortes it is deuyded then is shewed the daungers that come therof as wel to the bodyes of men as to theyr Soules ¶ The .xxv. Chapter LEchery is a Vice contrarye to the Vertue of Chastitye And as it is red in the summe of Vices there be foure maners sortes of the same The Fyrste is fornicasyon and that is when the man and the woman beynge not maryed do medle fleshly togither The Seconde is Adulterye and it is when as wel the one as the other be Maryed The Thyrde is when a man dothe meddle flesshlye wyth anye of hys kynswomen The Fourthe maner is suche that it oughte not to be named for it is so vyle so abhomynable and great a synne ¶ Saynte Gregorye saythe that Lecherye consumeth and destroyeth the bodye and causeth a man to lease hys good name dampneth hys Soule offendeth the person and offendeth God And nowe a daies the world is greatly inclined to the sinne of Lecherye ¶ Senec saythe that he woulde that all Lecherous persons should be stoned to deathe as they were in the olde tyme to the entent that a man myghte beware and keepe hym selfe the better from it And saith y t ableit y t the greatest delight pleasure of this worlde is Lechery Yet neuerthelesse if thou dowel consydre the ende and the begyn nynge of the same synne thou shall fynd nothynge therein but all myschyefe and wretchednesse ¶ Salomon saythe so lytle tyme and space as a man myghte beare fyre in hys Bosome wythout brennynge of hym selfe So lytle space myght not a man be amongest women wythout synne And saythe that ofte tymes Lecherous Persons do commyt Lecherie by theyr syghte ¶ Orace saythe that Rychesse doe bryng Warre Women doe bryng Lecherye ¶ Arystotyle saithe beleue stedfastlye that Lecherye dystroyeth the body shortneth the lyfe corrupteth the Vertues breaketh Gods sawe onsumeth the Rychesse taketh away the strength killeth the soule dystroyeth the syght bryngeth the person to olde age And sometyme doth make hym paralytike ¶ Ouyde saythe that the Lecherous person beinge yonge dothe synne but the olde Lechoure doth dote For an olde Lecherous person when he can not doe the dede yet dothe he take pleasure in dishonest touchynges And sath that in battaile and warre be men stroken wyth speres and swerdes And in peace they
eate drynke and is all contrarye to the Vertue of Abstynence It is redde in the summe of Vyces that there commeth muche euyll to the persones by the Vyce of Glotonie For that same Vice dothe take awaye the Memorye of the person distroyeth the Sences or Wyttes consumeth the Vnderstandynge corrupteth the Bloud Dystroyeth the syghte of the eyes maketh the spyrite feble and doeth stop and let y e tounge dystroyeth the bodye bryngeth Lecherye shorteneth the lyfe of the maÌ„ And doth engendre many great syckenesse whyche doe cause the person sodenlye to dye or doe cause hym to lyue in greate payne and saythe that there is mo folkes whyche dye by reason of excessyfe eatyng and drinkynge and by inordinate lyuynge theÌ„ by other mortalytie And saith that women and wyne doe cause manye good men to erre ¶ Arystotyle sayth that he is a verye beaste whych foloweth the wil and appetyte of hys mouthe And saythe that he whyche dothe fyll hym selfe full of good meates and drynckes that he dothe seeke hys deathe more then hys lyfe And saythe that he whyche wyll lyue cleane and in healthe let hym beware of to muche and excessyue eatynge and drynkyng ¶ Ipocras saythe that haboundaunce of wynes and meates distroyeth the bodye the soule and the Vertues ¶ Saynte Gregorye saythe that when the Vyce of Glotonye hath the domynacyon and power of the person it shal cause him to lease all the goodnesse that euer he dyd And that when the body of the person is not gouerned by abstynence al the Vertues of the same person be drowned ¶ Wherof Saynte Paule maketh mencyon sayenge ¶ Quibus finis interitus quoruÌ„ deus venter est et gloria in confusione eorum terena sapiunt ¶ Howe Abstynence is that wherof Glotonye is consumed And by the goodnesse that is therin And that maye come therof ¶ The xxxiii Chapter ABstynence is a Vertue by the whyche the desyre of Glotonye is refrayned quenshed Salomon saith that he whych lyueth by Abstynence dothe alengthen hys lyfe ¶ Saint Austyn saith that in like case as a man doth straine the rain of the brydle to stop the horse So ought a man to constraine and refraine him selfe from the sinne of Glotonye by the Vertue of Abstynence a man doth get purchase in this worlde the treasoure whiche is aboue all other treasours that is to saye helth of bodye ¶ Sidrac sayth that ther is no ryches in this worde to be compared to the helth of the bodye And by abstinence a man doth purchase helth and increasynge of his lyfe and doeth eschewe glotonye that is to say to abstayne from excessyue eatynge and drynkynge for to fyll him selfe full of meates the stomacke is greued therwyth And it doth nouryshe as is aforesaid manye greuous dyseases and in especyall the gowte And doth cause the breathe of the person to stynke And many other euylles come ther of to the person of the whyche ofte tyme foloweth sodaine deathe ¶ Howe Constancye and InconstauÌ„cye be dyfferent And howe Constaunce is a Noble Vertue And what Inconstauncye is ¶ The .xxxiiii. Chapter COnstauncye is to be Ferme and stable in one purpose without varyenge ¶ Tulle saithe that it is a very great and a good thing for a man to be stable in those thinges whiche he wil say or doe ¶ Isydore saythe that he is not worthye of prayse whiche doth begynne anye worke but he whyche maketh an ende therof Yet notwythstandynge a man oughte not too bee so styffe in those thynges which he hath to do that he do fal into the vyce of Obstynacye Obstinacye is not to chaunge his purpose for anye counsayle or for anye thing that may chauÌ„re therof Inconstauncye is a vyce contrarye to the vertue of Constauncye ¶ Senec saythe that Inconstauncye is not to be ferme and stedfaste And it maye be compared to the Swalowe whyche doth feede and nouryshe hym selfe in flieng here there and so doth Inconstauncye which dothe put all thinges at aduenture ¶ Of the Vertue of Noblenesse of courage of men And how the men be ofte tymes praysed by reason of the same ¶ The .xxxv. Chapter NOblenesse of Courage is to hede and mynde Vallyaunte Noble and Vertuous thyngs And it may be compared to the Griffon which is a beast of such nature that he wold rather let hym selfe dye for hungre then he wolde eate of Caryon and stynkynge flesshe ¶ Saint Austin saith in speaking of the highnes nobelnes of hart that the Lion maketh neuer warre with the Antes nor the Egle with the Flyes ¶ Tuile saith that the Courage of vertuous persones is knowen by theyr great workes And saith that there is nothing so stroÌ„g so sharp as the heart courage of the man ¶ Example of Noblenesse of Courage ¶ The .xxxvi. Chapter OF Noblenesse and highnes of Courage it is red in the Historyes of Rome that there was a Phisicion that serued a Baron the whiche Baron made great war againste the Romaines This Phisicion came on a daye to the Senatours of Rome and to the Counsalie and said vnto them If ye wil geue me a good summe of money I wyl poyson my Mayster which hath done you so much euyl And they aunswered we will not vanquyshe hym by treason but by force and strength And then they dyd shewe the case to the Baron to thintent that he myght beware of the Phisycyon ¶ Of Vain glorye And howe manye maners there is therof And howe Vaynglorye is to be dispraised ¶ The .xxxvii. Chapter VAynglorye is a Vyce contrary to Noblenesse of Hearte And there is three maners of Vain-glory The first is when a man dothe cause hym selfe to bee more estemed praised and honored then it appereth vnto him ¶ But as Saynt Thomas saithe it is no Vyce to haue the wyl to be good or to be well named and famed when he sayth that good naÌ„e and fame is better then greate Richesse The second maner of Vaynglorye is when a man doth vaunt boste and prayse hym selfe for anye maner of thynge for it is a thynge not semelye nor conuenyente for a man to prayse hym selfe The third maner of Vaynglorye is for a man to shewe hym selfe Rycher then he is And to shewe hymselfe more vertuous then he is for it is Ipocryse The vyce of Vaynglorye maye be compared to the Peycocke whiche is so full of Vaynglorye that al his dysyre and delyghte is to shew his fethers in spreadynge hys tayle in maner of a whele for to be praised In the Summe of Vyces it is red that when the person shall haue ouercome al Vyces yet Vayuglorye doth tary wyth hym ¶ Cato saythe if thou wylte please god eschewe Vainglorie ¶ Plato saythe doe not prayse thy selfe but lette another man prayse thee ¶ Saynte Gregorye greatlie doâ—â— blame the Vaynglorye of Ipocrytes And saythe that theyr Vaynglorye is not but a
wylte gyue gyue it incontynente and wythoute anye dyfferrynge For as the wyse manne saythe in the Prouerbes The Almous whyche is longe dyfferred and loked for is not gyuen but it is solde ¶ Cato saythe consydre to whom thou gyueste And take hede that when thou wylte demaunde anye thynge that it be iuste and ryghtfull for it is a great folie to demaūd a thyng vnreasonable And such a thing wherof he shalbe lyghtlye denyed ¶ Senec saithe that a man ought more to consydre and regarde the wyll of hym that dothe gyue then that thinge whiche is geuen And he whych demaundeth anye thing with feare gyueth occasyon to bee denyed ¶ Plato saythe that there is no greater heauynesse in the worlde then to demaund that thyng wher with a man ought to liue And saythe that pouertye is a verye euyll thinge but it is a greater euyll for a man to doe euyll by reason of the same ¶ Tulle saithe that there is not a more cōfortable sweter thyng in the world then for a man to lyue of hys owne and to haue Lybertye And saythe that he whiche is contente with that thinge he hathe is not poore ¶ Sidrac saithe beware of pouertie when thou shall haue haboundaunce of riches for in a lytle space the tyme doth chaunge ¶ Innocent saithe that it is great pytie of the misery of the pore man for if he demaunde he consumeth him selfe in pouertie ¶ Salomon saythe that when a man is poore his brethren do dysalowe and renounce him and hys fryendes doth flye goo from him ¶ Salomon prayeng to almightie God saith Good lord I pray thee graunt me two thinges the one is that thou defend me from pouerty the other is that thou giue me not so much riches that I do disknowledge and forget thee by reason of the same He saith that Auaryce is contrary to pouertie for if the rych man doe speake euerye man dothe gyue hym audience albeit that he speake much euil many folish wordes And the pore mā do he speake neuer so well yet shall he not be regarded but shalbe reproued and shalbe cōstrained to hold his peace ¶ Plato saythe it is better for a man to leue his rychesse after hys death to hys ennemies then to demaund in hys lyfe by reason of pouertye helpe of hys fryendes ¶ Verro saythe that the Ryche man dothe not gette hys Rychesse wythoute Trauayle nor dothe kepe them without Feare nor doth not leaue them withoute Sorowe and Greefe ¶ Howe Coueytousnesse is a greuous Vyce Of the euylles that doe come therof and of the Insasiatnes of the same ¶ The .liii. Chapter COueytousnesse is contrarye to Lybertye And it is a dysordynate desyre to gette temporall goodes and to wyth hold that which a man ought to giue to the pore And to misspend wast and suffre anye to be dystroyed rather then to gyue it where it is nede ¶ Saint Gregory saith that in all thinges in the world a measure contenting and sufferynge is founde had but in coueitousnes which neuer is satisfied Coueitousnes may be compared to the Moldwarpe whiche is a beaste that lyueth onelye of the earthe And neuer hathe inoughe For she thinkethe that it will fayle her and she is alwayes permyrye ¶ Saynte Paule saythe that Coueytousnes is the chyefe of all euill For the coueytous person is neuer full In lyke case as the weight and charg of the bourden that the Asse or horse dothe beare is to the profyte of another and to the greate payne of the bearer that is to saye of the Horse So the coueytous person dothe gette and kepe togyther hys rychesse by hys greate payne and laboure to the profyte of those to whom he dothe leaue hys sayde rychesse the whych do make merie wyth it ¶ Pithagoras saith that the coueitous persones maye be called Painymes for the Sarazyns doe worship their Idols of gold siluer so the auaricious persons doe worshyp theyr rychesse ¶ Senec sayth that it is better to spend folyshly then to get and kepe vnlawfullye The Maister of Sentences saith that there is no man content with his degre and estate ¶ Saint Austine saythe that a coueytous person maye be compared and likened to hell for hell is neuer full nor satysfyed Nor the Coueytous person wyth all the money of the worlde ¶ Marcyall saythe that so long as the Coueytous person dothe lyue he neuer dothe profite to any man Senec saithe that coueitousnes is the hyghe way of spyrituall death And also often tymes of the temporall deathe ¶ Therfore Saynte Paule saithe ¶ Radix omnium malorum est cupiditas ¶ Of Humylytye And in howe manye maners it is deuided And of those thynges whiche dyscend of it ¶ The .liiii. Chapter HVmylytye as Orygin saithe is to refrayne the intente of y e wyl of the courage ther is dyuers maners of Humylytie The fyrste is to shewe hym selfe not so good and worthye as other The seconde is to be of humble conuersacyon and famylyarytye wyth euerye man The thyrde is to repute himself vnworthy to be in the companye of greate men The fourthe is to beleue to haue suffycyent and vnable in all thynges The fyfte is to feare those thynges whyche oughte to be feared Of Humylytye descende and come foure thynges The fyrst is honour that is to say to gyue honour to another manne The seconde is to gyue honoure to a better then hym selfe The thirde is to obeye them that haue auctorytye to commaunde hym The .iiii. is to knowledge the benyfyte that a man hath receyued Of Humylytye do dyscende these vertues mekenes pytye deuocyon franchysse or lybertye contemplacyon feare of god simplenes and equytie ¶ Salomon saythe if a greate or noble man do the honoure doe not exalte thee therfore ¶ God saythe he that doth humylate hym selfe shalbe exalted And he that doth exalte him self he shal be made meke ¶ Saynte Gregorye saythe that the man shal haue no maner of vertue excepte he haue fyrste Humylytye ¶ Aristotile saith that the euil mā waxeth proude when a man doth giue him And the wise man dothe humylate hym selfe ¶ Longin saithe that as the Byrdes do streyne theyr winges when they flye agaynste the hyll So a man muste constraine hym selfe by humylytie if he will mount and ascende into heauen ¶ Salomon saithe doe all thinges by humylytye and thou shall be loued of euery man And saythe that the woman in humblinge her selfe dothe ouercome and rule her husbande ¶ Cato saith gyue place to a better man then thy self And dispraise no man for any maner of thinge or if the man be poore yet his vertues may be great humylitie is a greate vertue and verye conuenyente and necessarye as well to lytle as to greate ¶ Salomon speakyng of the same saythe ¶ Quanto maior es