Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	world_n	worldly_a	year_n	19	3	4.2127	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19333	Thus endeth the prologue of this book named. Cordʻyal. Whiche treteth of the four last and final thinges that ben to come ...; Cordiale quattuor novissimorum. English.	Denis, the Carthusian, 1402-1471, attributed name.; Gerardus, de Vliederhoven, 14th cent, attributed name.; Rivers, Anthony Woodville, Earl, 1442?-1483.; Caxton, William, ca. 1422-1491. ed.	1479 (1480)	STC 5758; ESTC S106511	87,382	154

shal be hastely caste into the erthe vnder the fete of other For this cause seyth Seynt Iherome in a pistle that he sent vnto Cypryane Remembre the wele of thy dethe and thou shalt not synne He then̄ that alweye bereth in Remembraunce howe he must dye disprayseth easely alle thinges present disposyng hym self f to alle good thynges that be to come Certeynly Esau. consyderyng howe dethe was nyghe vnto hym dispraysed lyghtly alle worldly thynges It is writen in Genesis in the fyue and twenty Chapitre Lo beholde I dye and what shal proufite me alle thoes thinges that I am born̄ vnto Isidore also aduertising hym self of the shortenesse of this prrsent lif whiche is so sone passed that all that men̄ seme to haue in possession̄ here shal be lefte sodenly by deth exorted euery man to disprayse suche thynges Sayng if thou wilt be in rest and peas desyre no thyng of this world and so thou shal be quiete in thy corage if thou put from the all desyres and corious besynesses of this present lyf Set a part all thing that may distourbe and lette thy good purpose be thou dede to the world and the world to the. and as though thou were dede beholde the vayne glorye of this world And as a man passed disseuer and depart the from the voluptuousnesse of this worlde And as a man fynysshed haue this worlde in no cheerte And as a man passed out of this worlde purge the of all maner of filthes And also whyle●thou art a lyue disprayse all that thou mayst not haue when thou art dede Senek seyth that ther may not thing profite the so moche in that temperance and dyspraysyng of all worldly thinges as shal do to thenke often of the short enduring and the incerteynte of this present lyf Thenne my ryght dere frende Remembre often in thy corage how thou must dye It is redde in a book made of the gyft of drede Howe long a go ther was ryght a wyse philosophre that hoolly abandoned hym to the vanytees of this world Whiche in a tyme herd red of the long lyf of Auncient fadres and of eueriche of them was seyde in the ende he is dede As is wreton in Genesis in the fyfth chapitre Thenne he thought in hym self that semblably deth shulde happen vnto hym as it did vnto those for he was right olde And hastely he entred into religyon̄ and toke thordre of ffrere prechours and was after made master of Theologye in Parys And from that daye forth lyved a full holy lyf O howe we le hadde this man before his eyen the wordes of Ecclesiastes in the enleuenth chapitre Seiyng That man whiche hadde lyued many yeres alweye gladde and Ioyefull h̄e ought to remembre wele his last dayes and the comyng of the tenebrouse tyme. For thenne it shal be but vanyte to argue of thinges past for his remedye Certeynly atte daye of dethe appereth vanyte of vanytees and howe all thinges shal be thenne vayne and noght For this cause it is writen in Ecclesiastes in the thirde Chapitre Alle thingys here be restyng vndre vanyte and trewe it is alle thynges of this worlde and eueriche of them be vayne For our lyf and euery worldly creature is but vanyte And therfor seyth the Prophete That vnyuersally euery lyuyng man̄ is vanyte Thou wenest to lyue longe and many yeres to possesse delicyously thy temporall goodes Certeyne my right dere frende It shal be all other wyse For man is made semblable vnto vanyte and his dayes passe as a shadowe Beholde nowe and see howe thy dayes shal be but short and an other shal come and take thy possessions To this purpose seith Chaton Promitte neuer to thy self that thou shalt haue longe space of lyff For in what place so euer thou entre dethe foloweth alwey the shadowe of thy body And therfor if thou loke vppon the wordes that be seyde And also conceyue dilygently in thy herte that shal be shewed the hereafter thou shuldest rather sey thyes wordes than other wyse I go now to my dethe and trust to lyue after by a longe space Al be it perauenture this is the last day of my lyf The holy and blessed man Seynt Luke seith in his xij chapitre O thou foole this nyght thy soule shal be axed of the and be certeyn that the disposicion̄ of thy tabernacules is but light As is wreton in the seconde epistle of seynt Petre. in the first chapitre Thynke then̄e that thou art dede when thou knowest necessarily that after a nombre of yeres thou art certeyn to dye Therfor disprayse al transitory thynges that must be hastly lefte as is to sey without ony tariyng though it to be lothe vnto the. The poete telleth that wysdom rentis of londes possession of richesse the makyng of walled townes the byldyng of houses the glorious maner of lyuyng at the table as well in plesant drynkes as in delicious metes the feire softe beddes we le hangyd and dressed the white table clothes the bright burnyssed cuppes the riche garmentis contrary to good maner the greet flokkes or herdis of beestis The greet contreies of arable londes the vyneyerdes plenteuously sette with vynes and the Ioye and the loue of his propre childeren Yet shal all this be relynquysshed passe and be lost and no thyng be founde therof herafter By thies thinges may be seen that in this present lyf is no thing stable nor permanent whiche ought to cause drede Therfore writeth Ecclesiastes in the secunde Chapitre I haue greetly exalted my werkes I haue edified me fayre houses I haue planted vynes I haue made gardynes Wherin I haue graffed of alle maner of trees I haue also caste poondes and stagnes and haue sette trees in the forest I haue hadde seruauntes and chamberers and greet companye in my housholde more than euer hadde ony afore me in Iherusalem I haue hadde greet flokkes of shepe and droues of beestes I haue assembled for me golde and siluer and gadred the tresure of kynges and of the prouynces my neighbours And also haue herde afore me syngers bothe men and women and many delectacions of the children of men And haue doon̄ so moche that I haue surmounted in richesse alle that haue been before me in Iherusalem Wysedome also hath alweyes perseuered in me and all that euer myn eyen haue desired I haue not denyed them nor defended but that they haue vsed alle voluptuousnesse they haue hadde no delectacion But in suche thinges that I hadde ordeyned them And when̄ that I turned me behelde wel al thies thinges the werkes that my handes hadde wrought loked vppon the labour that I hadde many tymes swette in al for noght I perceyued then knewe we le that al my werkes were but vainte affliction of spirite And that vndre the sonne in this world was no thing permanent nor sure Now in trougth al thinges passe here like a shadowe

made and wote not wheerof And after we shal be as we hadde neuer been For our dayes passen as dothe a shadowe It is redde in the same booke of Sapience in the same chapitre That our lif passeth like the trace of a clowde and shal fayle as the litle clowde that is broken by the myght of the sonne beames It is writen in Iob. the vij chapitre Beholde howe my dayes be all passed and I shal goo forthe in the pathe and shal neuer retourne ageyn Also the same Iob. seyth in the ix chapitre My dayes ar pass●d more lightly than a Currour or a messanger They ar goon lightly aweye as shippes doon that be charged with appelles Or as an egell dothe fle for his mete Iob seyth also My dayes be passed more lightly than clothe is cutte from the lome and they be all wasted wythout ony hope of recouerey O lord god remembre then is my lif ought but wynde and shal not my eyen retourne ageyn̄ to see the good thinges to come To that purpose spketh Petre de Bloys in his boke called Aurora My lif shal be son̄er out of this worlde than a webbe of clothe cut from the lome Remembre the then how thy lif may be resembled to the wynde Lo nowe my right dere frende howe shorte how litle howe mutable howe disceyuyng is this our lif present for as it seid in Ecclesiastes in the xviij chapitre It is grete age in a man to be C yere olde But by succession of tyme it is greetly aminysshed It is wreton in the. Psalter The dayes of our yeres be lxx and if we may come to four score yere the surplus is no thyng but labour and sorowe But what is it of .lx. yere or yet of C. ought this to be taken for a long tyme and a greet space of yeres Certeynly nay in regarde to warde the sempiternite It ought rather be named a moment than a space of tyme. For to our lord a. M. yere is but as yesterday whiche lightly is past Vereily this lif is short and transitory payneful and wretched hit is not onely to be thought nor poysed for the shortenesse But moche more for the nicerteynte therof whiche is doutefull and ful of casuel parell and we be not sure therof daye nor hour And when̄e it sheweth vs suwerte and peas thenne sodenly cometh deth and with hit perauenture that fals thef Sathan Therfor seyth to vs a poete Who is he knowyng hym self to liue many yeres sens we knowe not whether we shal dye tomorowe or sonner It is wreton in Isaye the xxxviij chapitre seyng Dispose thy house for thou shalt dye sone and not longe liue Isaye seith also in the same chapitre That my lif is kit from me as a pece of clothe from the lome And whenne I began first the liue then̄ began dethe to approche toward me For this cause it is seyd in the book of Sapiens in the fyfth chapitre We be sone born̄ and sone leue our beyng To this purpose seyth Senek in his pisteles Euery daye we dye euery day is taken awey from vs parte of our lif Than thus what is our lif ought ellys but a passage or a rennyng toward deth And therfor it is not vnresonable that she be likened to an Orylage whiche goothe alweye from degre to degre continually mouyng till it come to a certeyn̄ poynt then̄e hit striketh sodenly vppon the belle whiche constreyneth the sowne Semblably our lif passeth alwey and renneth till hit come to a certeyne poynt That is to wite The hour of our dethe whiche our lorde hath prefixed and no man may hit passe and than our lif falleth and fayleth without remedye Awake then̄ and entende wysely to the ende of thy lif For thyn̄ Orylage hath but fewe degrees to renne and euery houre she ouerpasseth many And when̄e it cometh to the last thou shalt stomble sodenly into the cauerne or caue of dethe Nowe herken what a Poete seyth The present lif is shorte alw●ey fleyng and fadeth as a shadowe and departeth falleth sodenly when̄e on wenes that she be moost permanent and abidyng and in the myddes of our lif we be often at our deth And therfor haue we in Ecclesiastes in the ix chapitre That man knoweth not his ende but as a fisshe taken with a nette the bryddes with a trappe Semblably men be taken at inconuenient tymes thus cometh our ende deth is the last thing to all thinges bering lif It is writen in a boke of the lif of the dedes of greet Alexandre O how happy shulde a man be if he had alwey in remembraūce of the eternal Ioyes drad dethe that is ordeyned as wel to the nobles as to the poure peple Whiche cometh to the greet perell daungyer of the sowle when̄e it is vnpurueied Lo here then̄e my right dere frende thou seest wele that the lyf of man is but a thing dyked about and enuirounde with ruyuous deth our flessh is but asshes And suche as was the begynnyng suche shal be the ende Seynt Bernard seyth Whenne I Remembre that I am but asshes and that myn ende approcheth my drede and fere is without ende and I wex colde as asshes And therfor as Seynt Gregory seyth That man sollyciteth wele his goode werkes that thenketh alwey vppon̄ his last ende And we shulde drede that euery day shulde be our last day And alwey haue in mynde that necessarily we must dye Who may haue thenne a bolde corage consideryng ●he shortenesse the gre●t incerteynte of our lyf the approchyng of our deth whiche is comyng Who is he also that ought not thenke dilygently that our dayes our yeres fayle and waste as the smoke And that man̄ naturelly born̄ lyueth but a short space and fadeth as a floure and fleeth a wey like a shadewe Who is he also that calleth thiese thinges to mynde and peises them wele in his hert and so subdeweth the deuell the flessh̄ and the world and repenteth hym in this short space To sey you trouth ther be noon that deferre and be negligent so to do but oonly thoes that be all blinded in malice and lakke of grace O howe greet a payne shal ensewe of negligens Thappostel seyth to the. Hebrues in the seconde chapitre How shal we flee that dispise so greet an helthe As to seye we myghte haue heuen̄ iff we wolde And Seynt Effran seyth My ryght dere brotheren̄ and frendes If we be necligent in the litle space of tyme that we haue now we shal haue no maner of excusacion to allegge for remede of our synnes Therfor disprayse not the shortnesse of this tyme. But do penaūce whyle ye haue space here for after it wyll be to late and without fruyte And better is to do penaūce here than infenytely world with●ut ende to repente hit Now haste ye therfore tary not Lest that ye fynally be shet out with the v fatuat fonned

vnto him fle voluptuousenes breke thy delites refreigne thy flesh̄ dye then̄e in the loue of Ihesu Crist. Seint Iherom̄ saith in a pistle that he sent vnto Iulyan how it was a greet difficulte and a thing as impossible a man to vse haue the welthe and playsier of this world pure also of that to come and that the filling of his bely here shulde fede his sowle that he shulde from delites and playsirs here go to delites playsirs there and that he shulde appere glorified in bothe worldes He saith also in an other place that it is impossible a man to be habūdant in worldly richesses and ensue Ihu crist For nature wole not that two contraires be medled to gydre Certeinly we may not bothe be seruauntes vnto god to the deuill Other I am deceiued or in th ende they shal be begiled that beleueth it not Thinke how that richesses of this world torne to necessitees in thother world the dāpned diues ete dranke liued delicieusly wering p̄cious garnemētes here but when̄ he was dede because he wolde not beleue moyses he aꝑpceiued his defaultes felt them wel when̄e he was in the tormētes of hell Seint bernard shewed this also by a speche that was betwix crist seint petre wheer he saide thus abraham saide to the fals riche gloton Thou hast had many greet welthes in thy lif the lepre hath suffred many paynes but now he is in Ioye consolacion and thou art in paine torment euerlesting what shal we more saye After that we ende so must we beinged wepyng is theytremite of ioye ye may not haue Ioye in this worlde by aduersite but by aduersite here ye may haue theuerlesting Ioye Certeine it is manifeste that this worldly goodes be not ver●y goodes nother they be trewe that so accepte them The sentence of Salomon is iuste His sentence is that it is better to be in the hous of lamentacion than in the hous of worldly felicite For those that in their lif here haue receyued worldly prosperitees shal after therfore be tormented for reioysing in their consolacions here is ordeigned them a sempiternal peine What may be th ende of those that haue here so gre●t multitude of solaces and plaisiers Doubteles no thing but afflictions and sorowes Consequently those that reteigne the plaisiers and solaces of this world that not withstanding the vniuersale tormentes and sorowes remaynen vnto them They haue taken vnto them the coragis of wretch●s and alle suche as their corages be ledde by their good angeles despise and refuse the goodes of this present lif chose to suffre penance therin Wherby they atteigne the goodes of our lorde with all solace Seint Bernard seith Late thy sowle then̄e renonce to be in consolacion here in this valleye of teers miseres and sorowes for tormentes and peines shal come vnto th●es that receiue here their ioyes and solaces Now then̄e disprayse and despise those transitory v●nitees flee the worldly delectacions Ioyes and beware that thou glorifie not thy self but in the crosse of our lorde Ihesu Crist. Petre de blois wroot vnto a Kyng of Engelande vpon the book of Iob Wenist thou that oon may haue Ioye in this present liff and also in that that is to come Nay without his 〈◊〉 here be sprengled with bitternesse and sorowe Thou art deceiued to presume to haue perfaicte Ioye bothe here there to vse this world and take the delites therof and neuerthelesse to obteigne the richesse of the glorie celestiale and to ioye with Ihesu crist Herkene more what is saide in the Gospel by the riche man whiche was tormented in the fire of helle that desired a drope of water for the refreisshing of his tongue It was answered him Thou hast receyued the welthe of the world Lazar the ●eine therfor he hath now delectacion̄ ioye and thou art in the peine torment The said Petre de bloys saide We myght wele repute calle fooles the holy kingis and prophetes thapostles the martirs the confessours and the delicate tendre virgyns whiche all haue mispraysed and fled from the worldly richesses and haue offred taken them to the tribulacions and shamouse dethes for the loue of Ihesu crist If they myght haue obteigned by voluptuouse delectacions the Ioyes of heuen whiche they haue not guoten but by anguys and peine in this worlde Verily frendes what so euer be saide beleue fermely and holde for certeine Ye shal neuer entre heuen but by the wayes that the disciples of Ihesu Crist haue taught you That is to wite by tribulacions by good wordes good werkes and good faith And what haue the disciples taught haue they not shewed vs to liue soberly and iustly and to reteygne with al our power humilite charite pacience constance and all other vertues To misprayse the world alle the partes therof to ffle richesses and delectacions to do penaunce and vigureusly to reioyse in tribulacions Now do then semblably after them and their doctrine an̄d ye shal liue for euer eternally Be ye of constante coraiges in alle your anguisshes and labours hauing hope in the helpe of our lord and he shal soone hele and relieue you Labour manfully as good knyghtes with Ihesu Crist. and wery not in your self saiyng Our labours be greet we so feble that finally we may not perseuere in this purpose Recomforte your self and herkene wele the wordes of Seint Gregory saiyng There oughte no tyme be thought long nor ony labour greet wherby is goten the glorie eternale Ioh̄n Crisostom saide vpon the gospel of seint Mathew If one er he haue begonne his Iourney thinke the waye laborieuse he ought to be thought slouthefull if the perileu●e wawes of the see be thought easy and sure to the maroners by the delectacion that they haue to their owen profite for winning of temporale goodes therupon Semblably the stormes frostes and reynes to the labouriers of therthe for their winning the woundes and strokes to the good knightes and champyons for their honour and auantaige If all thies be thought easy moch̄ more payne ought to be taken without feling ony grouge for the recouure of the celestiall blys whiche is ordeigned for the Rewarde of them that wole deserue hit Take noon hede of thy peynfull lyf here but beholde whydre it wole bede the. Take Regarde to the playsant lyf here but remembre how soone it wole faille the. Trewely ye may wel thinke that the royame of heuen is no thing appertinent vnto sluggardes nor theternale beatitude ordeygned to rechles yo le folkes As Pope Lyon saide in a sermon And the Gospel of seint Mathew saith the xj chapitre The Royalme of heuen is wonnen in suffring of force violence in this world And it may wel be beleued for Ihesus crist saide that suffring of violence geteth it A poete saide Your lyuyng must be sharppe your labour peinful your

Therfor seith Ioh̄n de garlandia That all thing of this world that was Is and shal be perisseth in the moment of an howr What proufiteth than to haue been to be now or to be herafter Certeyn thies be iij thingis blowyng without floures for all thnigis that were be or shal be haue a fynyssyng The world passeth and the concupiscens therof also And ther for it is serd Wherfor taketh a wyseman thought forto gete tresure whiche is sone loste And Seynt Bernard seith in his boke of meditacions wherfor maketh ony man tresour here of riches sethen without delaye bothe that that is assembled and he that gadereth hit passen and be lost togydre O thou man what auayl entendes thou to haue in this world when the frute is but ruynouse and the ende dethe My cordyal and good frende now wold god that thou woldest vndrestonde wele thise thinges and suerly ordeyn̄ for thy last thinges Petre de Bloys seyth in a pistle that the disceiuable vayne glorie of this world begileth al thoes that loueth hit For all that euer it promitteth in tyme to come or pretendeth in tyme present fayleth cometh to nought as water cast vppon the erthe Beholde then how frayle how disceiuable and how vayne is the world and the Ioye therof that we desyre so mekell O thou fole wherfor dispisest thou not lightly thoes thinges that thou seest so shortly fayll passe Knowest thou not how the world is right nought and furious And that in languyssyng it perisseth by the gleyue of the right cruel deth hit is atrouthe that none argument can serue to the contrarie Wherfore and by thies thinges afore rehersed it appereth manifestly how remembraunce of deth sholde cause dispisyng of all wordly thinges and withdrawyng a man from fallyng to synne ¶ Howe Remembraunce of dethe maketh a man to take vppon hym penaunce ¶ The fourth chapitre of the first principal parte FOlowyng thordre before set It is now to enquere dilygently howe remembraūce of deth causeth a man to do penaūce gladly to accepte it This appereth clerely by Ionas the prophete in the thirde chapitre spekyng of them of Ninyue whiche did penaūce for fere of dethe Wherfore Seynt Ioh̄n Baptiste enduceth men also to do penaunce As Seynt Luke writeth in his thirde Chapitre seiyng Do ye the digne fruytes of penaunce And he seyth afterwarde The axe is sette to the rote of the tree Whiche signifyeth the thretenynges of dethe And therfore seyth Seynt Ambrose vppon Luke Alas lorde yf I haue not he wayled my synnes Alas lorde if I haue not risen at midnyght to confesse me to the Alas if I haue begyled my neigburgh̄ Alas if I haue not alwey seyde trougth The axe is redy sette to the rote Euery man therfor then̄e do penaunce and deserue the fruite of grace For here comyth the lord to aske the frute of our lif For this cause Iob considering the shortenesse of this present lif hadde leuer and chase to haue repentance presently than afterwarde wherby shulde growe no fruyte The same Iob. saide in his tenth Chapitre Shal not my shorte dayes breefly finysshe Yes in trougth The lyf present is right shorte Alas then a litle while let me compleyn̄ and bewaile my sorow afore my departing into the tenebrous derkenesse of dethe without retornyng And it is also seid in Iob the xiiij chapitre That mannes dayes be breef It is wreton in the first pistle ad Corintheos in the vij chapitre ●he tyme is breef Were it not better then now breefly to sustene a litle payne then afterward when it can not profyt to repent without proufyt and bewaile hit infynytely 〈◊〉 Seynt Austyn seyth that better is a litle bitternes 〈◊〉 the monthe then eternally to suffre payne in al the hoo● body of man Also he seyth in a sermon That the lyf of euery man from his youthe to his age is but short though Adam liued yet and shulde this day dye what shulde hit auantaged hym to haue liued so long Sothly litle or noght but he myght sey the tyme of my lyf is past And also seyth a. Wise man What shulde it proufyt a man to liue CC. yeres when at his dethe he shal thynke all his lyf is passed as wynde And Seynt Austyn seyth vppon the. psalter If thou haddest liued sens Adam was chased out of paradys terestre til now and that thou shuldest dye this day thou shuldest thinke thy lyf not longe which so sone shulde passe Nowe how long so euer a mannes lyf be take that it may be lengthed as moche more to cause many yeres Yet it shal fayle and vanysshe as the shynyng of the morowe sonne And the same Seynt Austyn seith in an Omely that we be more frayle and brotyll then though we were made of glasse For al be it that glasse is brotill Yet if it be wel kept it may endure right long But mannys lyf be it neuer so wel and diligently kept it may not long endure Therfor it is wreton to the hebrues in the .ix. chapitre It is establisshed and ordeyned euery creature ones to dye And. Senek seith in his boke of remedyes ayenst fortune That our lif is but a pilgrimage and when one hath longe walked he must fynaly retorne This necessite to dye and shortnesse of the lif of man̄ was wel considered by the paynym Xerses Of whom Saint Iherom wrote in a pistle to Eliodorus seyng that this puissant kyng Xerses whiche subuerted the monteyns and couered the sees beyng ones in right hyghe place loked vppon the infinite multitude of his hoost and tendrely wept by cause he knewe that none of thoes whom he behelde shulde liue ouer an C. yeres It is a thing right necessary in the world that mannes lif be not long lastyng And as Balam seith It is likened to a tree hauyng ij wormes fretyng in the rote the one blak and the other white in the similitude of the day and the night whiche incessantely gnauwe the rote of the tree of lif Seynt Austyn vppon the seyng of Seint Ioh̄n in his thirde chapitre tretyng vppon this question̄ Quid est uita nostra c. This lif is a doutful lif a blinde lif and a nedy lif humours make hit to bolne sorowes make hit feble hete dryeth hit eyer disposeth hit to sekenesse mete maketh hit to swelle fasting maketh hit lene Pleyes maketh hit to erre wayling destroyeth hit besynesse constrayneth hit sewerte maketh hit rude rekles richesse enhaunseth hit pouerte abateth hit wepyng abassheth hit youthe maketh hit wan tun age maketh hit to yelde sekenesse maketh hit to breke And after alle this cometh dethe Whiche destroyeth and maketh an̄ ende therof with alle his Ioyes in suche wyse as when̄e the Ioyes be past all semeth as they hadde neuer been Also it is redde in the booke of Sapience in the secunde Chapitre That the dayes of our lif nys but shorte and yet ar they full of greuance We be

lif thou shalt mowe no more werke My Right dere frend yf thou shuldest geue a Rekenyng and accomptes of a M. ll before a temporall Lorde prudent and wyse thou woldest be full we le ware and take good hede howe thou shuldest make hym a Iust and a due Rekenyng Haue thou thenne moche more thouh̄t and be more drede full to yelde good Rekenyng and accomptes of all thing that thou hast commytted and doon and of thy dute lefte vndoon̄ When̄e thou shalt come before god his angeles and all his seyntes In whoe 's presens necessarily thou must accompt And not oonly of the greet thinges but also of the smale Ye vnto the leest part of them And as it is writon in the thirde Chapitre of Isaye Our Lorde shal come to Iuge with all his moost Auncient peple Zacharyas in his fourtenth Chapitre seyth Our Lorde my God shal come and his seyntes with hym That is to wyte To the generall Iugement Whiche shal be doon before all opynly and not in hydelys And therfore hit is greetly to be dowted For it is writen in Zophonyas in the thirde Chapitre He shal holde his Iugement in the mornyng by daye lyght and shal not hyde hym There shal be then̄e many dyuerse Reasons to geue Rekenyng of all● thynges First of our Sowle whiche hath been committed and geuen vs by God Nowe truly yf a Kyng hadde deliuered his doughter to oon of his subgettes that he entierly loued entendyng to make her a quene in his Reame And yf the seyde subgette hadde not kept her wele Who wolde dowte but that the Kyng wolde haue a Rekenyng and knowe the cause how and why his doughter hadde be so euyll and ne●●ligently kept What shal the Kyng of heuen do then̄ to hym that hath taken his doughter to kepe That is to wite The sowle Whiche he loueth specially and entendeth to enhaunse to Roial dignyte in heuen Iff he haue kept her euyll shal not God therfore axe to haue therof Rekenyng and Reason Yes hardely It is writen in Deutronomij the fourth Chapitre Kepe thoughtfully thy self f and thy sowle also And Seynt Austyn sayth It is a gretter losse of oon̄ sowle then of a M. bodyes Seint Bernard seith in the Booke of his Meditacions That all this present world may not be estemed nor valued to so hygh a prico as oon̄ sowle Also he seyth Wherfor makest thou thy self fatte and enournest thy flessh̄ with precious stones Whiche after a fewe dayes wormes shal ete within thy sepulture And wherfor makest thou not thy sowle fayre with good maners and vertues whiche atte the daye of dome ought to be presented to God and his Angeles Wherfor takest thou noon hede to make her fayer and clene ayenst that tyme. And why applyest thou rather to thy flessh̄ than to her why puttest thou the chamberer befor the lady as to be gouerned rather by thy flessh̄ than by thy sowle It is a greet abusion Seynt Bernard seyth h̄ym self in the book of dyspraysyng of the worlde Nowe a dayes the cure and the charge of the sowle is despised and lefte and thaccomplisshement of all their desire is after the will of the flessh̄ they drede not to do synne nor Remembre not howe they shal be rigorously punissed My Ryght dere frend wylt thou thenne loue better thinges of litle valewe than thoes that be more dygne and of hier price Enhaunse not thy body and suffre neuer the lady to become Chamberer To this purpose seyth Crissostom̄ If we disprayse our sowle we may not saue our body Truly the sowle is not made for the body but the body is made for the sowle Then̄e he that disprayseth the hyghest and first thing and enhaunseth the secunde and the lowest hurteth bothe the oon̄ and the other But he that kepeth therin good ordre exalteth kepeth y● that is chef disprayseth that that is secunde for he heleth that that is moost digne and first That is for to seye the sowle If thou wolt than saue thy sowle yelde god a good rekenyng therof Instructe her with seyence and deuyne vertues Plato seyth in his booke of Thymeo The sowle is Ioyned with the body to th entent that she may lerne science vertu If she come with wynnynges she so to be resceyued of her maker And if not she then̄ to be sent into helle there to remayne in turment and paynes perpetuell Secundly we must yelde Reason and Rekenyng of our body It is our Castell committed and deliuered vs by God Wherefore seyth Seynt Bernard He kepeth wele a good Castell that kepeth 〈◊〉 his body There shal be axed Rekenyng of the ●e●yng of this Castell As wether the Enymyes of 〈◊〉 Lorde whiche be vices and voluptuosnesse of the ●●esshe haue be resceyued therin at ony tyme. And if his frendes and his seruauntes whiche be vertues and good werkes haue been shamefully chased out If we haue doon so it is a greet signe and suspecion of our perdycion And we shal nedely yelde Reason and Rekenyng Therfore our body is as a Mare that our Lorde hath geuen vs to vse for the proufite of our sowle of the whiche we shal yelde Rekenyng As in thre thynges It is writen in Ecclesiastico the thre and therty chapitre The mete the Rodde and the burdon is geuen to the asse The brede the discipline and the werke is geuen to the seruaūt Certeynly our body signyfyeth aswell a mare and an asse as a seruaunt vnto whom is geuen the brede for sustentacion of nature The Rodde of discipline for to refrayne vanytees And the burdon of good werkes for the persection̄ of penaunce Our lord thenne shal axe of this his mare his asse or his seruaunt yf we haue mynistred to hym his mete discretely not to largely nourisshyng For he that nourissheth ouer deliciously his seruaūt shal fynde hym after the more fiers and prowde It is writon in the. Prouerbys the nyne and twenty Chapitre And also not to yeue the body ouer litle of that that is necessary to hit For so we myght be homycides of our owne flessh̄ Ayenst this speketh Seynt Bernard in a. Pistle to the Bretheren of the mounte of God seiyng Ther be many other exercises of the body in the whiche it is necessarye to labour as in wakynges fastynges Whiche impecheth not nor letteth spirituall thynges For yf they were lette other by default of spyrite or by sekenesse of the body he that so shulde take a weye from his body theffect of good werke The true desire of his spyrit The good example to be shewed to his neighbour and the honour to God his maker He shulde do sacrilege and be culpable of all this thinges ayenst God Yet seyth Seynt Gregory in his Moralys in the one and therty Chapitre By abstynense shulde the vices of the flessh be quenched Certeynly yet whenne we put a weye our enemy we greue our owne flessh̄ Secundly our lorde shal aske