[Here begynneth the table of a book entytled the book of good maners.]

¶The fyrst partye of thys book wherof the fyrst chapytre speketh of Pryde Capitulo primo

Every proud persone wold compare hym self to god in so moche as they gloryfye them self in the goodes that they haue. Of whyche thynges the glorye is due pryn∣cypally to god. ¶And it is a grete abusion whan the crea∣ture taketh pride in hym self for the goodes that god hath sent hym / for whyche goodes he ought to be the more humble to∣ward god / and the better to knowe and to serue hym deuoutly Therfor sayth the prophete that god resysteth ayēst the proude folke whyche ben fallen vylaynsly. Emonge whome the fyrst was lucyfer / whiche for his pryde fyl fro heuen to helle & alle they that consented to his synne. Semblably our fyrst fader Adam for the mesprysion of disobeyssaūce to god / and obeyed to the serpent sayeng. that he shold be as god. & ete of the fruyte whyche was to hym fo••boden / therfore he was put oute of pa¦radys / as it apperyth in the book of genesis. Furthermore A∣gar the chamberyer of sara was ryght proud ayenst hyr mays¦tresse by cause of a chylde that she had by Abraham. But fy∣nably she was put oute for hyr pryde and hyr chylde also / and nothyng was gyuen to hyr at departyng but a lytel brede & water. as it apperyth in the xvj chapytre of genesis. ¶Also we rede how the pryde of nembroth and of many other was a grete parte cause of many euyllis and of the deuysyon of the world as it apperyth in the book aforsayd / For after Noes flood were the geants whyche by theyr pryde entreprysed the assault ayenst heuen. & edyffyed the toure of babylon. And ther¦fore they were deuyded in to many lāgages in suche wyse that none vnderstode other as it apperith in the xi chapytre of gene∣sis. And as me semeth pryde sourdeth but onely of folye / For who so wel knoweth hym self. yf he be euyl. he hath cause of grete humylyte / For alle synne is shame and seruytude / And yf he be good. he hath cause also of grete humylite for the

grace that god hath doon to hym. in so moche that he is good & agreable to god. & to haue humylite admonesteth vs the pn¦nycion that we rede of them that were proude / for we rede how pharao was soo proude that he sayd. he wyst not who was god of Israel. & that he sette nouʒt ne helde not of hym. as it ap¦pereth in the v chapytre of exode but fynably he was punys∣shed & drowned in the reed see & all his. Furthermore we rede how Amon for his pryde wold be honoured of alle men. And was moche angry ayēst Mardoche{us} a man so named by cause that he wold not worshyp hym. But fynably the said amon was honged on a galowes whyche he had ordeyned & made redy for to haue hanged o•• the sayd mardoche{us} & the chyldren of Israel as it appereth in the thyrd chapytre of hester. Further more abymelech for his pride dyd to slee hym self. for by cause that a woman had smyten hym. he callyd one his squyer. & bad hym to slee hym to thende that it be not sayd. that a wo∣man hath slayn hym. as it apperyth in the ix chapytre of Iu∣dyth. Rede we not also how Balthasar was slayne for hys pryde▪ And Nabugodonosor was cast doun fro his syege. and torned in to a dombe beest as it apperith in the v chapytre of da¦nyel. Anthiochus also for his pryde was gretely punysshed of god. & smyton with a dysease of whiche he myght neuer be heled. as it apperith in the second book of Machabees. And ge¦nerally al proude men atte last haue be ouerthrowen. Rede we not how the pryde of Nychanor was descomfyt and brought to nought as it apperyth in the fyrst book of Machabees the viij chapytre / ¶And Absalon whyche wold haue taken the Royame fro his fader / was he not vysaynously slayne as it apperith in the second book of kynges the xv chapytre. who made Pheton to falle but hys pryde. For he wold gouerne the carte ayenst the counceyl of hys fader Phebus. And therfore he fylle dyshonourably as Ouyde recounteth in hys fyrst book of Methamorphaseos / wherfore was the sone of Dedalus drowned. but by cause he wold flee ouer hyghe ageynst the

techyng of his fader as ouyde recoūtrth / & dauid was gretely punysshed by cause that he nombred the peple which were sub¦gette to hym / as it apperith in the ij book of kynges in the xxiij chapytre. Hewde also which was ryʒt proud was smyton of thangel as it appereth in the book of thactes of the appostles. And therfor our lord Ihesu cryst wold shewe to his discyples that pryde dysplaysed hym. he repreued them by cause they glo¦rifyed them / in sayeng to Ihesu cryst. Syr in thy name sōme ben to vs subgettes. & thēne Ihu cryst for to withdrawe them fro theyr pryde. he aledged to them thystorye aforsayd of the angel lucycer whiche fyl fro heuē. to thende 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 ••ght playsaūt & agreable to god & to the world. & lyke as pryde ouerthroweth the creature. right so humylite enhaūceth & lyfte hym vp toward god. Therfor sayth the prophete that the virgyne Marie plesed god by cause of her humylite. & da∣uid 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 af••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 ef∣fraym his brother had the benyson tofore hym as it appieryth the xxxviij chapytre of genesis & generally humylite & meke∣nes of hert maketh the creature to come to honour. And pryde by rayson ouerthroweth hym in thende / & is to god emonge al other synnes moost dysplaysaūt / & is punysshed moost /

How pryde blyndeth the vnderstōdyng of the creature cap^o. ij

MAn for pryde knoweth no thynge of his myserye ne h••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 de∣syred moche for to see hym for the grete renōmee of hym and also for the good that was spoken of hym. And fynably whā lx sawe hym he began to saye by maner of wondryng ¶O Constanci{us} I had supposed that thou haddest ben a grete man stronge & parfyght. & of synguler facōn / but now I see clerely that is nothyng soo of the. Thenne Constanci{us} began to gyue laue•• 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 g••••••che ne murmure ne to despyse ony other. but to yelde than∣kynges to god of all that he sendeth / And the same he recoun∣teth that ther was somtyme of a rethorycien demanded. which was the princypal comandement in rethoryque. whiche an∣suerd 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 cōmandemēt in al the lawe of man∣kynde. ¶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 seuēth is to reioyce of his humylite / And thus it appereth that humylyte engēdreth ve∣ry 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 admones∣teth 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 hele vs wold descēde fro heuē & becomē lytyl. And therfor yf thou wyl not ensue & folowe thy humble seruaūt atte leste. thou ough∣test 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 ambicōn & 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 co∣uetyse to regne dyd many euylles. and regned right euyl as it appereth in the thyrd book of kynges the xiij chapytre. Sem¦blably Abymalech regned ryght malicyously. and procured so moche by hys frēdes that he was chosen kyng. but fynably

he slewe his owne brethern as it appereth the xix chapytre of Iudicū. 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 cha∣pytre / Also it appereth how ambicōn 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 kyn∣ges the fourth chapytre. wherfore it appereth how Ambicion engendreth symonye / After we rede in the thyrd book of kyn∣ges the xviij chapytre how Iabin slewe his lord for to regne after hym. but he regued not but onely vij dayes. Tholome{us} also by his ambicōn falsely ocupyed the royam of Alexandre Neuertheles it happed that he deyed the thyrd day after. that he was kyng / as it appereth in the fyrst book of machabees the xv chapytre. Adomas also sayd not he by hys ambicion / I shal regne after my fader / and yet it happed the contrarye as it appereth in the thyrd look of kynges the fyrst chapytre. For whyche thynges we may conclude how pryde and ambicion maken a man to bycome blynde / and to lese entendement and vnderstondyng. & by consequēt doo many synnes & euyllis /

¶How humylite maketh a man knowe hym self Cap^o. iij

WHan a man is humble / thēne he knoweth that of hym self he hath nothyng but fraylnes pouerte. and myserye And therfor sayth thappostle in the ij epystle at Corynthyens warnyng vs sayeng my frendes preue your self / my frendes knowe your self. And saynt austyn in spekyng allone to god sayth. lord gyue me grace to knowe the & to knowe my self. For yf I knowe my self. I knowe wel that I ne am but asshes and rottynnes. And therfor Abraham as it appereth in the xviij chapytre of genesis sayth / Alas how dar I speke to

god / I that am but duste and asshes. And to thys purpoos saynt Bernard in hys xxxvj omelye vpon the cantycles sayth I wyl examyne my sowle and knowe my self lyke as rayson wyl. For ther is none so nyhe me as I am to my self. And therfor in olde tyme was wryton on the yate of the tēple these wordes that folowe. wel to knowe hym self is the yate of he¦uen / as Macrobee reherceth in his fyrst book / & Policratic{us} in his thyrd book the second chapytre recyteth how somtyme ther was herd a wys fro heuen whyche sayd that euery man ouʒt to knowe hym self. & the same sayth Iuuenal aud witnesseth that the sayd wys sayd gnoto solidos whiche is to say knowe thy self / And saynt austyn in the fourth book of the trynyte the fyrst chapytre sayth. I prayse them that knowe the heuen and the erthe and that studye in sciences humayn But I prayse more them that knowe them self / & that wel consydere theyr fraylte & pouerte / Alas saith saynt bernard in the book aforsaid Pryde deceyueth the creature and lyeth to a man in makyng hym or vnderstonde that / whiche he is not / & kryngeth a man vnto that. that he wene that his vyces ben vertues / & to thys purpoos sayth saynt gregory in his moralytes the xxxj book that the synnar weneth that his obstynacion be constaūce / and that hys folysshe drede be humylite his auauntrye he weneth be largesse / & his slouthe he calleth prudence. & his Importunite he nameth dyligence. and thus he weneth that his synnes ben vertues. And therfore a man that wyl lyue holyly ought to examyne hym self / & by reson wysely to chastyse hym self as hughe counceylleth in his book of the cloystre of the sowle / and the prophete ysaye in his xlvi chapytre in sayeng to the synnar pesynners aduyse yow. examyne your hertes & your though∣tes. Thus dyd a moche wyse prophete named Sixius. the whyche euery day he examyned hym self how he had lyued and how he had thanked god of the good that he had recey∣ued / and how of his synne he had reprened & chastysed hym self / As seneke reherceth in his thyrd book of yre / Semblably

thus we ought to do to she nde. that in knowyng our self we haue cause to meke & to humble our self toward god. & thēne alle vertue shal engendre in vs / For humylite is of al vertu¦es foundement & rote. For the whyche humylyte to haue / we haue many good and notable examples / As of Dauid the whyche gretely meked & humbled hym self. and humbly sa∣lewed the arke of god as it apperith in the second boke of kyn¦ges the xvi chapytre. The whiche Dauid also receyued hum¦bly Nathan the messager of god as it apperith in the chapytre after. And fynably Dauyd seyng that god wold destroye his people as it apperyth in the same book the xxiiij chapytre begā to wepe & accused hym self sayeng. I am he that haue synned take vengeance on me and not on the peple. & fynably he gate mercy. we ought also to remembre of the humylite of the iij kynges that honoured & adoured the swete chyld Jhesus / as rehereeth Saynt Mathewe in the second chapytre of his gos∣pel. the whyche humylite was agreable to god. we rede sem¦blably of Achas notwithstondyng that he was ryght euyll. Neuertheles whan he herd the payne that he ought to haue he humbled hym self tofore god / & gate mercy as it is wry∣ton in the iij book of kynges the vj chapitre / Aud Roboas by humylite gate mercy of god not wythstondyng that he was ryght cruel as it apperith in the ij book of Paralipomenon the xij chapytre / Ezechias also by his humylite gate that god in his tyme toke no vengeance as it apperith in the boke afore∣sayd the xxij chapytre. Nabugodonosor also by hys humylite gate ageyn hys restitution. For he that had ben destitute fro hys Royame & was bycomen a dombe beste by cause of hys pryde. was by his humylite restored in his former astate as wytnesseth danyel in his thyrd chapytre. Semblably mari•• Magdalene humbled hyr self to the feet of Ihesu cryst in w••¦pyng & wypyng his feet wyth hyr heeris. and by the same she gate remyssyon of alle hyr synnes. Also we rede how the cyte of Nynyue shold haue ben destroyed. But by humulyte and

penaunce they gate grace as Ionas reherceth in his iij chapy∣trr. By the whyche thynges it apperith how humylite geteth mercy / And in dede Iacob by humble spekyng appeased hys brother Esau whiche was angry with hym / & wold haue slayne hym as sōme say / As the hystorye appereth in genesis the xxxi chapytre / wherfore also loste Roboas parte of hys royame but by proude spekyng & ouerth wartly as we rede in the thyrd book of kynges the xij chapytre / we rede also how the tweyne companyes eche of fyfty whyche came by pryde to ••elye were destroyed by fyre / but the thyrd companye of fyfty was kepte by his humylite as it apperith in the fourth book of kynges the fyrst chapytre. By whyche it apperith euydent∣ly that pryde is displaysaūt to god and the proude men were somtyme ryght gretely pugnysshed. But by humylite the crea¦ture may wel gete grace and pardon of god ¶Also we rede how the woman of Chananee by humble spekyng gate helth for hir doughter as reherceth saynt Mathewe in his xv cha∣pytre / And to this humylite we haue example by saynt Iohn baptyste whiche lyued in deserte in ryght grete penaunce and very humylite / and sayd hym self to be vnworthy to touche the latchet of the shoo of Ihesu Cryst. And he was clad wyth a camels scyn as saynt mathew reherceth in his thyrd chapytre & by cause of this humylite he was enhaunced aboue al other & called more than a prophete. Semblably helye was of ryʒt humble lyf. and therfor god enhaunced hym ryght gretely / & was the fyrst prophete for whome god began to shewe myra¦cles as it appereth in the fourth book of kynges. the fyrst the ix / xiiij. & the xvij chapytres / Moreouer the chyldren of Israel were reprised by holofernes. But fynably they humbled them self / and were saued as it apperith the x chapytre of Iudith. And generally by humylite the creature may gete of god that whyche he hath nede of. for whiche humylite to haue. moche prouffyteth it a man to wel beholde & knowe hym self as it is sayd in the begynnyng of this present chapytre /

How humylite is agreable to god & to the world cap^o. iiij

HVmylite is moche playsant to god & to the world / For she wytnesseth of thomage that the creature oweth to do to his creatour naturelly. euery good man hateth pryde / wher¦fore it foloweth that he loueth humylite / And veryly we see in dede that a proude man may haue no frende & the reason is this. For he may not suffre that another be lyke to hym / but he wyl surmounte euery man / & so gaynsayeth alle amytye. For as Arystotle sayth iu the ix chapytre of the Ethyques. Amytie or frendshyp requireth semblaūce & somme equalite bytwene them that so owen to loue. alas pryde deuyded heuen pryde also maketh many warres in the world. For wylle & desyre to regne maketh ofte many grete bataylles. & somtyme wythout cause put many men to deth. Therfor the wyse man ought to humble his hert for to be loued of god. & after of the world / And of so moche as the creature hath more of good & welth / & lasse of aduersite. of so moche he ought the more to humble hym self and not tabyde the tyme of necessyte whā he shal by force be humbled / Therfore sayth Aristotle that more it auaylleth hym that humbleth hym self by his owen wylle than to hym that is humbled by force. And therfore Seneke in his epistle to lucille lxx. sayth thus. brynge thy self to lowe & lytel astate withoute to enhaunce thy self / to thende that for∣tune make not the to falle foo hye to lowe. Say not the na∣turyens that the lyon doth no harme to a man that humbleth hym self to hym. & wylde bore doth noo harme to a man that is leyde on therthe / And therfore a man oweth by ryght to humble hym self for tesche we peryll. And to this purpoos we rede how dydym{us} in his epystle sayd to alyxandre. knowe thou for trouthe that god is redy to do to the moche good. so that thou be not deceyued by thy pryde. by whyche it apperyth that pryde empecheth wytte & aduys. & maketh a man to lyue without peas of conscience. For hates & noyses be founded in

pryde. as in the rote of al enemyte / And to this purpoos sayen the naturyens that the thondres. lyghtnynges and the grete wyndes ben caused of somme erthely thynges whyche ascende ••••••tylly vp aboue by the rayes of the soune / & more hyer than th••y ought to doo. But nature whyche may not suffre them sendeth them agayn doun / & in lyke wyse causen the thynges abouesayd / Sēblably is it of a proude man whyche is moche ••oo••••ful & ful of noyses. by cause that be mounteth more hye than he ought or shold. & in dede he falleth lower than he wold for he may endure nothyng of the world. necesse not to despyse other. Therfore sayth Prudence in his book of subgection of vyces / that humylite adressth a man. & maketh his lyf more in a moyen in al his operations and tesche we oultrage. Ther¦fore reherceth valere in his fourth book that syth that another Valere had be moche grete at Rome. he put hym self frely in a ryght lytel astate / and lefte al pompes and al worldly thyn¦ges. and me semeth that al proud peple ought to aduyse them vpon the hystoryes and auncient examples the wyche shewe how humylite enhaunceth the peple / and pryde ouerthroweth them. Rede we not how saul kepte nete / and Dauyd sheep / & after were kynges. Constantyn also was ryght poure whan he toke to his wyf helayne / and after was chosen Emperour By whyche it appereth that the humbles haue ben enhaunsed but of the proude folke what shal we say. I praye the byholde what is bycome of the puyssance of new whych fysshed with nettes of gold / where is the puyssaūce of pharao. where is the myghty cyte of Troye whyche was so renomed / where is ba¦bylone that was so made iu heyght. Certeynly all is come to nouʒt / For pryde may not longe endure. What auaylleth thēne pryde whyche the world so moche loueth / what is bycome of Arphaxat the proud kyng. he was all vanysshed awaye as smoke. what is bycome of Agryppe and Iulyen that were so myghty. Fortune hath taken awaye fro them alle that she had gyuē them / he is a fool that trusteth in her. but perauēture

thou shalt saye / that thou mayst wel truste in thy wytte / and in thyn hauoyr. where as is thy grete puyssaunce. Alas I praye the. wylt thou adresse the & consydere that no man ouʒt to glorifye ne sette his hert in his sapyence ne in his wysedom And herof hast thou example of salamon the wyse mā whych afterward was deceyued so moche that he adoured ydolles / & Architofel the wyse counceyllour of dauyd fynably he henge hym self / And the wyse cathon. slewe not hym self. & demo∣critus also. And therfore it is grete folye for a man to glory∣fye hym self in his wytte & connyng / more ouer what auayl¦leth the yf thou be fayr / For Absalon was fayr / neuertheles he was hanged on a tree. And tholyfaūt for al the beaulte of his yuorye & his teeth is ofte put to deth. The gamaleō is moche fayr in his lyf. but he is ryght foul in his deth. what auayl∣leth thēne the beaulte of this world. Thus euery persone may see and wel apperceyne. that ther is no thynge in thys world wherof we ought to haue pryde for to gloryfye our self. And this consydered the kyng of perce seeyng his people and hys kynghtes wepte sayeng / Alas I see a ryght fayr companye But it is pyte / seen that in short tyme they shal be but erthe / In lyke wyse recounteth saynt Iherome. that ther is no thyng of the world that endureth For we rede that Ionynyan dyd grete payne for to bycome a kyng. but he deyed the same day that he shold haue be made kyng of the royame of Perce. and Valentyne that was so ryche. was by bledyng at the mouthe dede & quenchyd. And his sone gracyen was betrayed of hys owen people & slayu by one his enemye / Thenne it is but ly¦tyl glorye to seygnourye and to haue ryclxsses. and the same sayd the kyng agryppe / whyche is tofore named. the which in deyeng cryed wyth an hyghe wys. Alas my good peple sette nothyng by hauyng of ryclxsses. For me that am your lord ye may see deye right pourely. And therfore Orace in his epys¦tles sayth. that there is nothyng that better apperteyneth to a man than lowlynes or lytel thyng. For to a lytel thynge

apperteyneth lytel. That is to wete humylite / the which ma∣keth agreable to god and to the world as tofore is sayd.

How the creature ought humbly to obeye to god capitulo v

THe scrypture sayth that obeyssannce pleseth more vnto god / than doth sacrefyse. And herof we haue example of our fyrst fader Adam whych vsed hys owen propre wylle and lefte the commaundement of our lord Ihesu cryst. which god had gyuen hym / And therfore he fyl in to grete pouerte and in to many myseryes. as wytnesseth Saynt Augustyn in hys xv omelye vpon the gospel of Saynt Iohn / It is also wel reason that the seruaunte obeye to hys mayster / And con¦sequently the creature to god / And to this purpoos recounteth valerye in his second book how of old•• tyme the knyghtes obey¦ed to the prynces vpon payne of deth / By moche more stronge reason we ought to obeye to god wyth al our myght. For as sayth the scripture we ought more to obeye to god than to men And yf we obeye vs to men / that ought to be for the loue of god. Thus counceylleth vs thappostle. And certeynly moche good is fallen to them. that haue humbly obeyed god. And to this purpoos recounteth Saynt gregory in his dyalogue the fyrst book the seuenth chapytre how saynt benet had a dysciple whom he cōmanded that he shold rēne vpon the water. whome he obeyed & was saued fro peryll. Thenne saynt ••enet demaū∣ded hym yf he had ony fere of the watrr. And he ansuerd hym that he had apperceyued noo water / And thenne saynt Benet thanked god for as moche as he had seen thus myracle for the obedyence of his discyple. Saynt gregory also reherseth of a religyous man whiche at cōmandement of hys abbotte euery day by iij yere watred a piece of wode al dreye whyche was sette in the erthe / And yet he must fetche the water a myle f••rre And by cause of the meryte of his obeyssance the thyrd yere the sayd t••••e flourysshed. and this hystorye reherceth Cassiam the

fyrst look of his collacōns in whiche he recounteth also how the dysciple of a ryght olde man at his cōmandement wold remeue a ryght grete toche / and aduysed hym not yf he myʒt doo it or not. For it suffysed hym to obeye his mayster after his power / By the whyche thynges it appereth how obedyēce is agreable to god. for the whyche to haue. we haue example in nature / as sayen the naturyēs. The bestes obeyen to the lyon as to theyr kynge / And dar not passe the cercle that the lyon maketh with his taylle. Sēblably the bees that maken hony obeye to theyr kynge / and the Cranes also. And in nature we see many thynges semblable. More ouer in holy scripture we haue to this purpoos many examples. And veryly we rede how Noe obeyed ryght expresly to god as it apperith in the vij. chapytre of genesis. And therfor he was saued / fro the flood. ¶Semblably the chyldren of Israel for theyr obedy∣ence were kepte of god as it apperyth in the ix chapytre of the boke of nombres. Thappostles also lyghtly obeyeden to god in so moche that they folowed hym atte fyrst callyng as recyteth saynt Mathew in his iiij chapytre / And therfor aboue al peple ben they enhaunced in the chyrche / and also in heuen. Sembla∣bly Abraham obeyed to god in so moche that he wold haue sacrefyed his owen sone and smyten of his heed atte cōman∣dement of god as it apperyth in the xxij chapytre of genesis. And therfore god promysed to abraham that of his seed shold be born the sauyour of the world. Therfore we ought more to obeye to god than to man. as it is tofore sayd. And accordyng to this we haue ensaumple of Mathathias whyche ansuerd to the messager of the kyng Anthiocus sayeng. that yf alle o∣beyed to the kyng Anthiocus. yet he wold not obeye to hym but to god. as it is wryton in the book of machabees the secōd chapytre. ¶we rede also of the seuen brethern / that had leuer to deye than to ete flesshe forboden. ayenst the cōmandement of god. not wythstōdyng the kyng cōmanded it to them. wherby it apperith that they ought to be repreued that excuse them of

the euyl that they doo for theyr maistres that so commaunde them. For suche is of noo value. by cause they ought fyrst o∣beye the cōmaundement of god. as sayth Saynt Petre in the v chapytre of thaetes of thappostles. More ouer for to obeye / ought to enclyne vs the example of the virgyne Marie. the whyche obeyed to the wordes of the aungel in sayeng. Loo the handmayde of god. late it come to me as it shal plese hym. & after thy word / we rede also how dauid not wythstondyng that he was kynge obeyed to hys fader / as it apperyth the fyrst book of kynges the vij chapytre / And yonge Thobie sayd to his fader that he was redy to obeye to hym / And cornch{us} cen∣turio was redy tobeye to hym / whom god had ordeyued to be prelate and maystre. as it apperyth the tenth chapytre of thac∣tes of thappostles / ¶Also we rede how the regabytes dranke no wyn ne had no howses / for to obeye to theyr fader / As Ie¦remye reciteth in his thyrd chapytre. By whyche thynges it apperith how obedyence was obserued of the Auucient people & that they that dysobeyed were pugnysshed of god / as it appe¦ryth of the chyldren of Israel. the which were ouerthrowen ••n bataylle / for so moche as they dyd ayenst the wylle of god. & entred not in to the lond of {pro}myssion which they desyred as it apperith the xxiiij chapitre of the boke of nombres / Ionas also was throwen in the see. by cause he dysobeyed to do that god had cōmanded hym / as it she weth in the thyrd chapytre of Ionas. & therfore we ought to obeye to god fyrs / & after to o∣ther creatures. yf we wyl esche we peryl & playse Ihesu Cryst as sayth saynt bernard vpon cantycles / The man is not wor¦thy to haue ony good yf he knowe not ne obeye god. & saynt gregory in his omely sayth. that he ouʒt to be moost humble toward god and moost enclyned to serue hym. that hath re∣ceyued moost goodes of hym / & yf he do otherwyse the goodes that he hath receyued shal be encreasyug of his payne at the day of Iugemēt. This wytnesseth hughe the viij chapytre of the boke of the Arke of Noe. And for to haue cause to remēbre

the god that god hath doon to vs we haue many examples in holy scrypture. Rede we not how Iacob after that god had sente to hym many goodes.he sayd / Syr I thanke the for the good that thou hast doon to me. Of whyche I moche remem¦bre. as it is shewed in the xxij chapytre of genesis. / ¶Sem∣blably dyd Dauid as it apperith in the second book of kynges the vij chapytre. And Danyel sayd. lord thy name be prey∣sed and blessyd for the good that thou hast doon to me / as it apperyth in the second chaptyre of danyel / ¶Semblably the appostle Saynt Poul in hys epystles ryght ofte and conty∣nuelly preyseth and thanketh god as it is shewed in the fyrst chapytre of hys epystle to the romayns / Rede we not also how the chyldren of Israel songen in loouyng and praysyng god by cause he had delyuerd them fro seruytude. and that they had passed wythout peryl the reed see. as it apperyth in the xv cha¦pytre of Exode. Semblably the thre chyldren that god dely¦uerd fro the fournays blessyd god ryght swetely and deuoute¦ly as it is wryton the thyrd chapytre of danyel. by the whiche thynges it apperyth how euery man ought to humble hym self toward god and to yelde to hym thankynges of the goo∣des that he hath receyued / ¶And to thys purpoos Seneke in his four score and one epystle to Lucylle sayth to a man vnkynde. no man ought to say no thyng. Thenne we ought to take ensaumple of the chyldren of Israel. the whyche after theyr vyctorye of Syraza offreden vnto god many yeftes in theyr sacryfyse.as it apperyth the one and twenty chapytre of the book of nombres / And after that they had had the vycto∣rye of Syrasa and Delbore they began to synge in preysyng as it apperyth in the fourth chapytre of Iudyth Semblably whan they had had vyctorye by Iudas the Machabee ayenst Thimothean. they began to synge and prayse god as it appe∣ryth in the second book of Machabees the tenth chapytre. Me¦thynketh that they be ryght moche to be repreuyd that remem∣bre not the goodes that god hath doon for them / & that wers

is after the mesure that god gyueth to them moost good. they become moost haultayn and the more prowd / they dygne not to take ensample at the good creatures / the whyche som tyme loued god the more. by cause of the goodes that he gat to them / ¶Also we rede how Anne loued god. and thanked god of the grace that she had to haue a chylde as it apperyth in the fyrst book of kynges the second chapytre / And whan the vyrgyue marye had conceyued our lord Ihesu cryst. she be¦gan for to magnefye god in sayeng / Magnificat anima mea¦dominum / That is to say my fowle magnefyeth god / as reherceth to vs Saynt Luc in hys fyrst chapytre / And za∣charias whan hys sone was born / that is to were Saynt Iohan baptyste. thenne be began to say / Blessyd be the lord god of Israel. whyche hath vysited and hath redemyd hys pe∣ple ¶Neuertheles somme ther be that take hede to none other thynge but to haue good wythout takyng hede fro whens ••ixy ••ome. And therfore fynably theyr goodes perysshe / and come to an euyl porte and yet not in theyr tyme. Neuertheles fyna¦bly theyr heyres been pryued fro them for thyngratytude. and not remembryng fro whens they cam¦Therfore ought euery man to byholde and take hede of that whiche he hath receyued fo god. and so moche the more serue hym deuoutly, and loue hym. and not only to god but also vnto hys neyghbour hym ought emembre the benefayttes and goodes that he hath had of hym / ¶And herof we hane ensaumple of thobye whyche offryd ryght many grete yeftes to the Aungel that had heled hys fader and had delyuerd hym foo the deuyl. and kepte hym foo the fysshe that wold haue deuoured hym / ¶He supposed that the Aungel had ben a man. and therfor he offryd to hym parte of hys goodes / as it apperyth the xiij chapytre of Tho∣bie. ¶And also Dauyd semblably. humbly thanked them that had seruyd hym as it apperyth in the ij book of kynges 〈◊〉〈◊〉 chapytre. Helyas reysed the sone of the wydowe which had doon moche good to hym / as it apperith in the thyrd book

of kynges the xvij chapytre. And generally al men of renom mee and of good lyf haue remembred the goodes that they haue receyued. And they that doo otherwyse be approued as people vnworthy to haue good. the whych may be compared to the boutelyer seruaunte of Phaxa••••. the whyche anone had forgoten the good that Ioseph had doon to hym in pryson as it apperyth in the fourty chapytre of genesis. ¶And to them whome Dauyd had doon moche good. whyche put them in payne for to delyuer hym in to the hand of Saul hys mortal enemye. ¶Saul also had receyued many good thynges of Dauyd. and neuertheles he wold haue slayne hym as it is wryton in the fyrst book of kynges the xvij chapytre / And Absalon poursewed hys fader Dauyd. whyche had doon to hym moche good / For he had pardonned hym of the deth of hys brother and had kepte hym fro banysshement. O what ingratytude and what trayson of the sone to the fader. whyche is shewed in the second book of kynges the xv chapytre ¶Of thys Ingratitude or vnkyndenes ben many entatched in doyng euyl to them that haue doon to them good. or to theyr succes∣sours. Thus dyd the kyng Ioab / the whyche forgate thamy tye of Ioga the preest of the lawe. For he slewe zacharye his sone. as it is wryton in the book of Paralipomenon the xxiiij chapytre. / ¶And Amon the proude procured the deth of the chyldren of Israel / whyche hadden doon to hym moche good and seruyees / as it apperyth in the second book of kynges the tenth chapytre. ¶O Ingratytude thou forgetest benefayttes and makest a man vnworthy to haue good. And therfore of vnkynde people god complayneth hym in the fyrst chapytre of ysaye the prophete in sayeng. I haue nourysshed chyldren and enhaunced them. and they haue despysed me. And he••••of haue we many hystoryes of them that haue despysed god af∣ter that they receyued good of hym.

¶Rede we not also how our lord Ihesu Cryst delyuerd som tyme the chyldren of Israel from the handes and seruytude

of pharao. and after they forsoke god and worshypped calues of golde as it apperyth the vj chapytre of the book of nombres ¶To whyche chyldren of Israel god of heuen sente Manna in deserte. And yet neuertheles they murmured as it apperyth in the book aforesayd the xv chapytre / we rede also how god enhaunsed somtyme Iheroboam. and made hym lord of x trybus / And neuertheles thys was he that wythdrewe the people fro the seruyce of god. For it is so wryton in the thyrd book of kynges the xij chapytre. Ananias also by the helps of god surmounted hys enemyes / Neuertheles after he forsoke god and worshypped thydolles. as it is wryton in the second boke of paralypomenon the xxv chapytre. and therfor the wyse man ought to aduyse hym wel of the goodes that he hath re∣ceyued. and ought swetely to remembre them as it is tofore wryton.

¶How pacyence is the second vertue. and it ought for to be had capitulo v••

THe souerayn moyen for to surmounte his enemye / is to haue pacieuce. And therfore sayth plato / that the rote of alle phylosophye and of alle sapyence is pacyence / And to thys purpos Seneke in his vj epystle to Lncylle sayth. we ought sayth he gladly to endure aduersytees / For by Impa∣cyence we doo none other thynge but to weye our euyll and make it gretter / And in dede the wyse men were right pacient As Syllen the whiche fonde fyrst the lawes. and was moche wyse and ryght pacient as recoūteth valerius in hys vij boke and episenre sette nothyng by ony sorow that myght happe to hym as reherceth terquilian in his apologetique & quyntilian in hys x cause sayth that payne is noo thynge. but yf it be to hym that endureth it ageynst hys wylle. And yf a man en∣dureth it gladly / thenne he maystryeth fortune. as sayth pru∣dence in hys book of the subgection of synnes / ¶And Lucan in his thyrd boke sayth that pacience enioyeth in aduersyte.

and maketh a man to come to grete good in so moche that no man may greue ne noye hym / In lyke wyse sayth macrobe in the book of saturnelles in whyche he recounteth how August{us} the Emperour was ryght pacient. not witstādyng that there was sayd to hym many vylonyes / And valere in hys fourth book recyteth how Siracusan was right pacient whan denys the tyrant put hym out of hys contree / And it happed for to haue recomforte he went to the hows of Theodore and abode ryght longe at the yate. The which thynge seyng Siracusan he sayd to his felowe / Alas I ought to haue good pacyence For I haue made in tyme passed many other to abyde at my gate / Semblably euery man ought to thynke / whan ther co¦meth to hym ony aduersyte that it is by cause of his synne / For by cause of our synnes we ought gladly to endure and haue pacience. And in dede pacience awaketh a man and ma¦keth hym ofte to gete wrtues. and to bycome good / As wyt nesseth valere in his thyrd book of Alexandeidos. Alas we see how many for to recouure helthe endure many paynes. & receyue ofte bytter medecynes. Thenne by more strenger tra∣son we ought to endure aduersytees for to gete vertues & for to hele the sowle / and therfor sayth Cathon that he may not by his puyssaūce surmoūte aduersyte but he helpe hym wyth pacyence / and to this purpoos we haue example of socratrs the whyche somtyme was ryght pacyent. in suche wyse that none myght angre hym / as cassian sayth in his book of colla¦cions / & saynt Iherome in his fyrst book ayenst Ionynyan / re∣coūteth how Socrates had ij wyues the which were to hym ful greuous & ful angry / & dyde hym moche harme. but alle way he had pacience. & toke it al in gree. & sayd that pacyence made no force of tormentyng ne to suffre harme / semblably we haue many examples of many persones the whiche were ryght pacient. Rede we not how Isaac was ryght pacyent whan his fader wold haue smyton of hys heed for to haue sacrefyed hym. as it is redde in the xxij chapytre of genesis.

And Ioseph was right pacient in the persecucion of his bre∣thern whan they solde hym as it apperith the xxxvij capytre of genesis / and dauid was moche pacient whan hys sone ab¦salon pursiewed hym. as it is wryton in the ij book of kyn∣ges the xvj chapytre. and thobye endured moche paciently the Iniuryes that his wyf dyd to hym & his frendes as it is wri¦ton the second chapytre of thobye / veryly pacience is the veray maistresse of al aduersyte. & is the vertue by which a mā may furmounte fortune. And more ouer we rede that by pacyence many haue goten moche good. and by it haue eschewed ma∣ny euylles / Ne rede we not how gedeon by his pacyence and his humble spekyng repeasyd the chyldren of Effraym as it apperith in the book of Iuggis. the viij chapytre. Semblably the fayr & swete spekyng of Abygayl repeased dauyd whan he was angry ayenst Nabal hyr husbond as it apperith in the fyrst book of kynges the xvj chapytre. But Roboas by his Im¦pacience & rude spekyng loste his dygnyte & hys seygnontye. as it appereth in the iij book of kynges the xij chapytre. Alas what auaylleth Impacience / but yf it be for to encreace wor∣des. but by pacience we may gete vyctorye of our enemyes.

¶How Ire and hate noye and greue the creature cap^o. vij

AS Seneque sayth. Ire troubleth the vnderstondyng of the creatures. And therfore it shold be theyr prouffyt for to byholde & take hede of them self. For as Seneque sayth yf an yrous man byhelde hym self. he shold haue pyte of hym self as who sayth that Ire or wrath gyueth afflyctiō to hym that is angry. and to this purpoos tullius in the processe that he made for martell sayth that ire is auncyent in counceyl. And epycure sayth that Ire acustomed maketh a man to come out of his wytte. And burdius sayth that Ire doth more harme to hym that is āgry than to another. Thēne ouʒt euery man ••eschewe yre. For as sayth cathon Ire engendreth dyscorde &

alle enemytye & causeth reson to perysshe. in the second boke of eneydos. Therfore sayth thibulle that they were moche horry∣ble that first fonde warres / many ben dede euylly. and Ire hath so moche doon that many in despayr haue slayne them self. Recounteth not valere in his ix book how othus whiche after was named darius was right cruel and moche Irous in so moche. that he dyd doo slee many good men / & contryued ma∣ny engynes terryble for to make men to dye but fynably the cruelte cam vpon hym self. For reason wold that he that is cruel shold by cruelte be cast out and pugnysshed. therfore it is good to consydere what harme cometh of yre. and as me se∣meth it is none other thyng but a spyce of rage / thus sayth se∣neque in his fyrst book of clemence / Neuertheles I wyl not repreue the yre of good men. the whiche ben wrooth whā they seen harme doon. For the prophete sayth a man may be wroth for harme & yll that he seeth doon wythout synne. And certayn we rede how Moyses was angry ayenst the people by cause∣they kepte the manna ayenst the cōmaundement of god as it apperyth the xvij chapytre of Exode. And also he was angry whan he sawe the people worshyppe the calf in so moche that he brake the cables of the cōmandementes in castyng them doun as it is wryton the xxij chapytre of Exode. And Neemias was angry ayenst them that dyde vsure as it appereth the xv chapitre of neemye. by whyche it apperith that it is no faulte ne synne to be angry for doyng of enyl / And in dede Saynt Augustyn sayth that god is angry ayenst the synnars in pu∣nysshyng them. And to thys purpoos we rede how god was angry ayenst Salamon by cause of his ydolatrye / as it appe∣ryth in the fourth book of kynges the x chapytre. & for sembla¦ble reason he was angry ayenst the chyldren of Israel / & put them in the hand of Azael theyr enemy. as it apperyth the iiij boke of kynges the x chapytre / Semblably for ydolatrye god was angry ayenst Ioab. & ayenst his capytayn. as it is wry¦ton the second book of paralopomenon the xxiiij chapytre / we

rede also how god was angry ayenst the chyldren of Israel by¦cause they dyd fornycacion wyth the doughters of Moab as it apperyth the xxv chapytre of the book of nombres / by whyche thynges it apperyth how god is angry somtyme ayenst the 〈◊〉〈◊〉. But that is not Ire named ne Impacience whyche troubleth the spe••ite & the entendement whiche empecheth and 〈◊〉〈◊〉 many good thynges. and maketh a man to come to many Inconuenyen••••s. Ne recounteth not Valere in hys ix boke of the cruelte of a Iuge whyche made a bulle of brasse / & had ordeyned that the euyldoers shold be closed therin. & there shold deye by famyne. the whyche thynge seyng Hanybal / he condempned the same Iuge to deye the same deth / to the which he had condempned other. And neuertheles hanybal was also right cruel / in so moche that he made a brydge of the bodyes of the romayns whyche he had slayn / vpon which he & his peple passed ouer the ryuer of golle. but at the last the sayd hanybal was ouerthrowen of his aduersaryes / For cruelte by reson must be cruelly serued. And therfore no man ought to be cruel ne to be Ireful ne bere wrath in hys hert. For the Ire tormen∣teth the Irous. and bryngeth hym to suche a poynt that he can not ne may not consente to reason / Alas what auaylleth me yf I hate my neyghbour. seen that in suche estate I may not playse god. syth I loue not hym whom I ought to lone. and also I may haue noo pardon ne foryeuenes yf I forgyue not other. Rede we not how Iepte made pees with the galady∣••••s in so moche that he faught for them / Not wythstondyng that they had doon to hym many euylles & moche harme as it appereth the vj chapytre of Iudicum / ¶Dauid in lyke wyse wold not slee y••obeth his enemy. And in dede he dyd do slee the ij theuye that presented to hym the hede of his enemy as it apperith the ij book of kynges the iiij chapytre / wherfore it ap∣perith that no man ouʒt to hane Ire in his hert ne bere wrath But the deuyl whyche is prynce of alle deuysion by dyuers maners engendreth the stryues & noyses / For sōme hate alle

theyr neyghbours. and somme hate by enuye other / ¶Suche was the hate of the brethern of Ioseph / whome they sold as it is wryt••n in the xxix chapytre of genesis. wherfore hated the egipciens the chyldren of Israel. but by cause they becam grete and multeplyed as it is wryton the thyrd chapytre of Exode And Saul wherfore hated he dauyd. but for as moche that he sawe that he was wyse and moche loued of the people. as it apperyth the fyrst book of kynges the xvj chapytre / And the fende by dyuerce maners soweth dyscorde & Ire. but be that is wyse ought to bere no wrath. but desyre weel and good to euery man /

¶How no man ouʒt to stryue ne engendre noyses cap viij

By stryf may come noo good. but it engendreth noyses. whiche oftymes may not wel be appeased. And therfor Chaton sayth ••to his sone. my sone thou oughtest to flee noy¦ses & stryues. For moche people haue had harme by spekyng but by beyng styl & not to speke fewe or none haue had ony harme. And to this purpoos sayth Iuuenal in his iiij book that stryuyng langage beryth venym in hym self & corrupteth good maners & empessheth & letteth frendshyp. And me se∣meth that who that may haue pees by hys lytel spekyng or beyng stylle. hath not gretely cause to speke. For for to speke wel is a grete maystrye. but for to be stylle and say lytel is no grete payne / and oftymes scileuce causeth to haue pees. And this wytnesseth Ouyde in his boke of the arte of loue. More ouer by reson it wel appereth that contencion ne stryf is noo¦thyng worth / For yf thou stryue for to susteyne trouth and bounte. it is no grete wysedom. For trouth & bounte susteyne them self. And therfor it suffyseth to vnderstonde without ony thynge to stryue. For who that vnderstōdeth trouthe and wyl not consence therto. by his stryf he shal not chaunge hys pur∣poos. And yf thou stryne for falsehed and for euyl / the synne is moche grete. & so lesest thou thy payne for of so moche as thou

the more stryuest. of so moche thy falsehede more clerely she∣weth / And this wytnesseth a phylosophre named exenophon And Seneke in his fyrst epystle to lucylle sayth that a man shold not stryue ayenst a fool. And to a wyse mā for to stryue it is a folye / For the wyse man hateth noyse and stryf. and empessheth the pees of hertes and consciences / Therfore sayth the wyse man that fayr and swete spekyng maketh a man to haue p••es & frendes. Thenne is good to enquyre fro whens comen the noyses and stryues. and me semeth that they be ofte engendred of pryde. For we rede how Amalech made warre ayenst the chyldren of Israel. for fere that he had to lose hys seygnourye / as it apperyth in the xvij chapytre of Exode. & som••yme the noyses comen by Impacience. & by fyers wordes as it is aboue sayd. by whyche it apperyth that no thynge or lytel to speke is souerayn moyen for to haue pees & flee noy∣ses. Also we rede how Saul dyssymyled of them that mys∣sayed or spaken euyl of hym as it apperyth the fyrst book of kynges the x chapytre / And Thobie sayd not a word to hys wyf whan she sayd many iniuryes to hym as it apperith the second & the iij chapytre of thobie / In lyke wyse ouʒt the wyse man to doo in heryng wythoute ony stryuyng.

¶Here foloweth the thyrd vertu / whyche is abstynence / & how one ought to lyue sobrely capitulo ix

GLotonnye is cause of many euylles & synnes / and en∣gendreth many maladyes bodyly & ghoostly. And ther∣fore sayth tullius in his fyrst rethorique that attemperaūce is none other thyng but by rayson to maystrye the flessh and alle corrupt desyre. And saynt Ambrose sayth that attemperaunce is a vertue whyche ruleth a man in that. whyche he ought to to / And therfore the auncient men lyued right sobrely / And to this purpoos recounteth Egelle in his fyrst book / how Socra••••s was ryght sobre al his lyf. the whyche socrates sayd. that

the people ought not lyue for to ete. but to ete for to lyue. and lactence in his book of very odoracion sayth that the poetes cal¦leden glotonnye bestyalite. For a man beyng a gloton lyueth wythout reason & wythout rule. And therfore seneque in hys book of iiij vertues sayth that men shold ete without replecti∣on. and drynke wythout dronkenesse. For glotonnye ma∣keth a man lyghtly to falle in to lecherye / and to this purpoos recounteth saynt Ierome ayenst Ionynyan. how galyen sayd that a man may not surely lyue. but yf he lyue sobrely. the whyche thynge is veray truthe / not onely to the body. but also to the sowle / And therfor socrates ete not but one tyme of the day whan the sonne wente doun as recounteth agelle in the book aforsayd. And Bocee in the second book of consolacyon sayth that nature is contente wyth lytel thynge / as who shold say that nature requyreth sobrenes and abstynence. & to thys purpoos recounteth valere in his second book and sayth that the auncyent olde men lyued ryght sobrely to thende that they shold be chaste / in so moche that the women of Rome dranke noo wyn for the same cause / And agelle in his book aforesayd recyteth ••ow the romayns lyued ryght sobrely & syngulerly at souper. for thēne they ete lytel or nought. More ouer didim{us} in wrytyng to Alysaunder sayth that the peple of his contreye were ryght / sobre and toke noo refection but after reason and after the necessyte of nature. And concluded fynably that they of the sayd contrey had comunely no maladyes. ne vsed none other medecyne but of sobrenes & of abstynēce. By the whiche thynges it apperyth / to lyue sobrely is a thyng moche prouffy table to the soule & to the body-and by sobrenes the body hath helth. and the soule lyueth wythout synne. And therfore sayth Lucan that a man ought to accustome hym to gyue to na∣ture attemperaunce. and for to attempre his norysshyng. the whyche ought to be wythout oultrage. and without dron∣kennesse. For glotonnye is not allone. but hath al way ma∣ny synnes wyth hym. & certeynly by glotonnye a man leseth

his wytte & vnderstōdyng. and sheweth ofte his secrete folye / glo••••••nye maketh a man olde / and sone to become loothely & soul. And by dronkenes many stryues & noyses sourden & co∣men / & maketh a man to be lyke a dombe beest / For as gaul∣ter sayth in hys fyrst book of alexandeidos. dronkenshyp is the sepulcre of rayson. And Ouyde in his second book of remedye of loue sayth / that dronkenshyp buryeth the courage & wylle of a man. For by dronkenes a man bycometh as deed & is of all poyntes not able to do wel. And therfore eche of vs ouʒt dyligētly teschewe glotonye / for that is the vyce by the which the fende ouercometh a man and warryth ayenst hym. for of this synne he tempted our fyrst fader Adam. by whiche fyna∣bly he was put oute of paradys. as it apperyth the iij chapytre of genesis. Semblably he wold haue tempted our sauyour Ihesu cryste sayeng to hym / yf thou be the sone of god. make of these stones breed. as it is writon the iij chapytre of the gos¦pel of saynt Mathew / More ouer glotonnye maketh a man leche••ous. And herof we haue example of loth. the whiche by dronkenesse defowled and brought his owen two doughters wyth chylde. as it is wryton for ix chapytre of genesis / Glo∣tonnye also maketh a man dyshonoured / And herof we haue example by Noe. the whyche in his dronkenes laye shame∣fully on the grounde and shewed his membres of nature. by whyche he was scorned of his sone Cham as it is wryten in the viij chapytre of genesis. Alas by glotōnye the chyldren of Israel were somtyme tempted & gretely deceyued as it appe¦ryth the xvj chapytre of exode. And by glotonnye Esau solde his patrymonye as it apperyth the xxv chapytre of genesis. Rede we not more ouer how Ionathas was condempned to deth. for as moche as he ete a lytel hony ayenst the comande∣ment of hys fader as is wryton the fyrst book of kynges the xiiij chapytre / By whyche it apperyth that glo••onnye hath 〈◊〉〈◊〉 moche harme. And certaynly we rede that the phylystees were slayn in etyng and drynkyng. For the hows fyl vpon

hem as it apperyth the xvij chapytre of Iudicū. Semblably hit happed to the chyldren of Iob as it apperyth the fyrst chapy¦tre of Iob. How was holofernes the stronge geant slayn. but in his drūkenesse. for Iudith slewe hym whā he was dronke as it is wryton the x chapytre of Iudyth. How was symon slayn & his chyldren but in etyng and drynkyng as it appe∣ryth the fyrst book of machabees the xv chapytre. And naman after that he had eten gretely and Ioyously / he was after 〈◊〉〈◊〉 cylyed as it is wreton the ix chapytre of hester ¶Thenne me semeth that glotonnye is a synne chargeable and causyng a man to do many euylles.

¶How abstynence is cause of moche good cap^o. x

By abstynence reason ouercometh the flesshe / And taketh away alle supfluyte / And the vertues ben engendred •• norysshed. And to this purpoos we rede how dyo••ene which was a wyse phylosophre despysed habondaunce of vytayiles and al supfluytees / As valere recyteth in his iiij book. And therfore in wytte & in pacience. he was right renomed & grete¦ly preysed. And as bernard sayth in his micro••••sme. Absty∣nence nouryssheth the wytte / & glotonnye des••••••oyeth it / & ther∣fore somtyme alle they that wold come to grete good lyueden sobrely as it apperyth in many places of holy scrypture / And certeynly we rede how god cōmaūded somtyme to the children of Israel. that they shold lyue sobrely / and that they shold kepe them fro etyng of dyuers metes as it apperyth in the ij chapy¦tre of the boke of leuytes: we rede also how moyses fasted xl dayes to thende that god wold gyue and graunte to hym the comune lawe wreton. as it apperith in the second chapytre of exode / Semblably Helye lyued ryght sobrely to thende that he myght prophetyse the more wysely. And in dede the Aungel brought to hym brede & water. and crowes two tymes in the day brought to hym flesshe. as it apperyth in the thyrd book

of kynges the xvij chapytre. wherfor it appereth how the fen∣des which ben vnderstonden by the crowes desyren a man to glotonnye and replection of his flesshe / but the angellys wyl that a man be sobre and rule hym by abstynence. More ouer we rede how god shewed to danyel many vysions. the whiche lyued ryght sobrely. as it appereth the ix chapytre of Danyel Semblably Anne serued god in fastyng and in prayers / and therfore she prophecyed of Ihesu cryste ryght wysely as sayth saynt Luc in his second chapytre / And therfore somtyme they that deuoutely were consacred dyd by abstynence syngulerly dyuers thynges. whiche myght not be doon in dronkenes / as it is wryton the vi chapytre of the book of nombres. we rede also how saynt Iohan baptyst ete onely hony sokles as saynt Mathew wryteth in hys thyrd chapytre. And therfor he was enhaunced aboue al prophetes. But now the tyme is ••omen that glotonnye regneth. And therfore reason warreth ayenst the flessh and ouercometh it in so moche that lecherye is moche comune in thys world For the nouryture of lecherye is glo∣fonye and dronkēnesse. but we ought to consydere how by ab∣stynence we shold eschewe many euylles. & to gete grete gra∣ces of god. & to this purpoos we re••e how the kyng iosaphath had somtyme vyctorye by cause he fasted / and preched to other that they shold faste / as it apperith in the ij boke of paralapome non the xix chapytre. Semblably we rede how the children of Israel were two tymes dyscomfyt of the chyldrē of bemamyn but after they fasted. and god gaf to them the vyctorye as it ap¦peryth the second book of Iudicū. Semblably 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 be¦gan 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 pe∣ple that wold demaunde pardon of god. as it apperyth in the

fourth chapitre of Esd••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 prouf∣fytable thynge for one to fatte hym self. For ouermoche fatte nes maketh a man sodeynly to deye. as wytnesseth Constan∣tyn / 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 ••j

••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 con¦tre lyueden chastly. and not ouely by vertues but also by hon∣neste / But it is pyte of lecherye whyche is on thys day so co∣mune. and causeth peple to goo oute of the waye / and to lan∣guysshe in synne and in dyssolute lyf. Alas they ought to take hede to thaūcyent peple. And to this purpoos recoūteth 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 Ter∣culyen recyteth how democryte pulled oute the eyen of his heed to thende that he shold see noo wymmen / the whyche he myght not byholde wythout synne / wherby it apperyth that chas••yte ought to be had / And also men ought tesche we wantown re¦gardes and beholdynges. & therfor the pyc••oryens of olde tyme chaas the desertes & places solytarye for teschewe lecherye & to thēde 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 chapy¦tre of genesis. And the maistresse of Ioseph in beholdyng hym was moeued to synne. Sēblably dauyd in byholdyng a wo∣man 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 myʒt enclyne his wylle to synne. & therfor sayth quy••••telyē 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 mes¦sagers of al vyces. & to this purpoos recoūteth 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 ensaūple ouʒt they to take hede that ben fayr & semely More ouer the chastyte of the aūcient peple is good to recoūte & to this purpoos saynt Austyn in his fyrst book of the cyte of god recyteth how marke surnamed marcelle was ryʒt chaste & in dede whan he toke the cyte of Syracuse. he fonde there ma∣ny fayr wymmen & wel arayed. but he cōmanded 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 ryʒt 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 tou¦ched 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 presēt tyme. the which wene they haue doon a fayr & a grete feat whan they haue ra¦uysshed & defouled a fayr mayden / but in my Iugement it is a vyle & foul feat of a knyght. They ought to remembre of In¦cresse 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 / & thēne cessed thēperours 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 god∣desse 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 cap^o. xij

••Echerye is enemye to al vertues & to al good. & therfor sayth boece in his book of consolacion that he is happy that lyueth without lecherye / for lecherye is a swete maladye & bryngeth a man to deth wythoute apperceyuyng as wytnes¦seth valere in his iiij book / whiche recyteth how Sophonydes in his olde age sayd to one whiche demaūded hym yf he were ony thyng lecherous. he ansuerd I praye the speke to me of o∣ther thynges. for me semeth that I haue had grete vyctorye whan I may eschewe lecherye by olde age. for by lecherye alle euilles comen to a creature. & al good thynges ben therby for∣goten / Alas what was cause of the destruction of the peple of sychem. was it not the deuiolacion of dyna doughter of Iacob the whiche wold goo see the daunces & she was rauysshed as it apperith in the book of genesis the xxiiij chapytre / we rede al¦so how lx.M. were slayn by cause of the lechery cōmysed in the wyf of the leuyte as it is wryton the xx chapytre of Iudicū. & Amon was slayn of absalon his brother by cause he had de∣foylled thamar his suster. as it apperi••h the ij book of kynges the xj chapytre. Abuer for his lecherye knewe the concubines of his fader ysboseth / but sone after they were bothe slayn as it is wryton the ij book of kynges the iij and iiij chapytre. what was cause of Noes flode but lecherye / what was cause of the destruction of sodome & gomorre but vnnatural lecherye as it is wryton in the book of genesis / who caused Ioseph to be en∣prisoned but the lecherye of his maistresse. & therfor he is wyse that escheweth this synne. For who that wyl lyue chastly / he ought tesche we the companye of wymmen. & consydere that by wymmē were deceyued the wyse salamon. the strong sāp∣son the grete holofernes. the prophete dauid / the phylosophre a∣rystotle. the poete virgyle. & many other wyse men. & therfor I wyl no more blame the wymmen than the men. but for thys I wyl say who wyl be chaste ouʒt teschewe the companye of wymmen. For for to synne nature is sone enclyned & lyʒtly accorded. for teschewe fulgence enseigneth & techeth vs in the ij

book of his micrologies in sayeng. that lecherye is moche foul & aboue other dyshoneste / & is not aduenaūt to a creature that wyl haue honour & worshyp. And certaynly Scipion the no∣ble knyght hated so moche this synne / that he deffended in h•••• contre bordellis & al dyshonest places / But it is grete pyte that now al the world is ful of places of suche vsages / and yonge and olde peple the mo••t parte gyue them comunely to lecherye / but they ought to consydere. this whiche Ouyde sayth in hys vij book of methamorphoseos. whiche sayth that lecherye ma¦keth a man to brenne in hym self. & the versyfyour saith that the loue of a woman affeblyssheth the body / mynyssheth the ry∣chesses / maketh a fayr man to become foule. & atte last bryn∣geth a man to nought / And saynt Iherome in his boke ayenst Ionynyan sayth the loue of a woman maketh a man to for∣gete reason / & to become a fole. it letteth and hurteth good coū¦ceyl / wyl not suffre a man to studye / & maketh hym to thynke al folye. by suche loue a man troubleth hym self. & atte last ha∣teth hys body & his lyf / and seneke in his declara••ons in his first book sayth. that it is an hard deth / that lecherye procureth for lecherye maketh to lese tyme-honour. & al goodes. & therfor in his xxiiij epystle to lucylle sayth. kepe the wel. that lecherye be not in the / for a lecherous man is as a thyng al loste / & cer∣taynly in olde tyme the lecherous peple were gretely pugnys∣s••xd / For as recyteth valere in his vj book. a man that of olde tyme mysdyde in his manage ought to lose his eyen / & aft••r the olde lawe a woman shold be stoned to deth. wherfore it ap∣perith that this synne was ryght dysplaysaunt vnto them of auncient tyme / for of it cometh many euylles and harmes as it is tofore sayd.

¶Here foloweth the v vertue. that is to wete benyuolence and is ayenst the synne of enuye capitulo xiij

EMonge al other synnes the leste excusable is the synne of enuye. by cause she hath noo cause of her malyce in so moche

the body and of the soule / and the man is not worthy to lyue the whyche by necligence slepeth in his synne & dyeth in pouer¦te. for not wythstondyng that pouerte is good whan it is 〈◊〉〈◊〉 luntarye. Neuertheles he is moche to be repreued. the whyche by his slouthe & neclygence is poure and myserable. by whyche it apperyth that dyligence is moche to be preysed that remem∣breth bothe the body and the soule. and therfore sayth the pro∣phete I haue slepte. & after I am awaked. by whyche he gy∣ueth vs to vnderstonde how we ouʒt to be dyligent. & awake our self for to prouffyte in wele. And therfore the appostle in wrytyng to Thimothee sayth. Awake thy s••lf that slepest. & god shal enlnmyne the wyth his grace. For for the slepars & them that ben necligent is not heuene o••deyned. but for them that ben dyligent for to doo wel as longe as they lyue in thys present world. And to this dyligence ought moche 〈◊〉〈◊〉 vs many auncyent hystoryes / by the whyche it appereth how neclygence hath be cause of many euylles & Inconuements: Rede we not how dauid was in his hows ydle: and thenne he was tempted of the synne of lecherye / in so moche that he ac∣complysshed a ryght g••te dyshonour. as it apperyth the ij book of kynges the v chapy••re / and therfor sayth Ouyde in his first book of remedye that ydlenes & neclygence ben the nou••ces of the synne of lecherye: And quyntylien sayth that synne natu∣relly cōmaūdeth a man to be ydle. And therfor Chaton sayd resonably to hys sone / kepe the wel that thou be not necligent ne slepye / For longe reste nouryssheth synne & vyces. And to thys purpoos we haue many ••ystoryes. how in slepyng ma¦ny euylles ben happed / Rede we not how Thobie in slepyng wa•• blynde & loste his syght / as it apperith the second chapitre of Thobye / ysboseth lost his ••••yame in slepyng as it apperyth the ij book of kynges the iiij chapytre. Sampson in slepyng in the lawe of his wyf lost his heeres. taken & enchayned. and fynably loste his lyf. as it appereth the xvj chapytre of Iudicū ¶And therfore sayth the wyse man iu his vj chapytre. Thou

Neclygent awake the. for thou mayst not longe slepe. as who sayd / the lyf is shorte / And therfore we rede how Iacob repre∣ued his chyldren of neclygence. as it apperyth the xxiiij chapi¦tre of genesis. And our sauyour Ihesu cryst repreuyd hys dys¦cyples of necligence in sayeng / ye haue not mowe wake an hour with me as sayth saynt Mathew in his xxviij chapytre by whiche it appereth how necligence is moche to be repreuyd To this purpoos we rede how they that sewe the good seed by gonnen to slepe. And thenne came the enemye that sewe the euyl seed. that is to say the cockyl as sayth Saynt Mathew in his xiij chapytre. by whiche is gyuen to vs for to vnderstonde that we ouʒt to wake yf we wyl prouffyte in our good wer¦kes / the whyche ben vnderstonden by the good seed. For as the gospel of saynt Mathew sayth in his xv chapytre. the v may∣dens that slepte were not receyued in to heuen. But the fyue that waked were receyued in. by whiche it apperyth that we ought to wake / that is to wete to entende to good werkes & to do wel. for veryly they slepe / the whiche wythout repentaūce abyde stylle in theyr synne. Ne rede we not how the Natu••ēs saye that the venyme of a serpent named Aspyde is of suche condycion. that he maketh the man that drynketh it to slepe. and in slepyng to deye / Of suche condycion is the synne of ne¦clygence / for it maketh a man to slepe by neclygence / and in slepyng is man oft dampned. For by deffaulte of a man wel to aduyse hym self. oftymes he deyeth ryght euylly / To thys purpoos sayth Ouyde in his fyrst book of Methamorphoseos how Argus had an .C. eyen. And neuertheles mercurye by the sowne of his floyte brought hym a slepe & thenne in sle∣pyng made a cowe to be taken fro hym named yo. the whyche Iubyter had delyuerd to hym in kepyng. and by cause of his neclygence. Argus tofore sayd was slayne & loste. Sembla∣bly there be many that haue an hondred eyen. for they see ryʒt clere & haue good wytte and vnderstōdyng / And neuertheles mercurye. that is to say the world oft bryngeth them a slepe

And thenue theyr cowe. that is to say theyr flesshe is loste / by whyche fynably man is ryght oft dampned & dyeth mysera∣bly. but sōme may say that they shold be dyligent yf they were waked & solicyted for to do wel. To thys purpoos I ansuer that there is noo synnar soo grete but yf he be al obstynat. but that he hath somtyme remorse of consciēce that waketh hym and admonesteth for to ryse fro synne. And to this thou hast experience somtyme in thy self / whan reason causeth the som∣tyme to syghe and to haue dysplaysyr of thyn euyl lyf. Thēne thy conscience Iuggeth the & dampneth the. whan thou sayest alas I haue doon & commysed suche euyl and suche synne / it despleaseth me thus me semeth that this conscience that thus awaketh vs may be lykened to the mustelle / of wh••m recoū∣teth the naturyens. that yf a man slepe iu a shadowe place. in whyche there be a serpente. thenne the mustelle awaketh the man to the ende that the serpent hurte hym not ne greue hym Thus doeth reason and conscience whyche ofte awaketh vs. But many there be the whyche abyde not in a good purpoos or in a good thought whā theyr conscience hath awaked them the whyche doon as dyd Vyrgyle. the whiche slewe the Flye that prycked hym in his forhede and a woke hym by his prye kyng / And neuertheles vyrgyle had be slayne of the serpente whyche was by hym yf he had not beu waked. And thēne it dysplaysed hym of that whych he had slayn the flye. that had doon to hym so moche good. By whiche it appereth that the good thouʒtes whyche a wake & styrre vs to do wel. we ouʒt not to slee ne forgete them. but we ouʒt dyligently to awake to do wel for teschewe the peryll of the serpent. that is to were of the fende our enemye whyche alway purchaceth our deth /

Here foloweth the vij vertue the whyche is lyberalyte. & that is ayenst the synne of auaryce capitulo xv

Lyberalyte is the moyen for to gete frendes for to lyue in

good suffysaunce. For the lyght lasseth not. by cause it lygh∣teth ouer al the hous. ¶In lyke wyse the goodes of a lyberall man lassen not by that whiche many haue parte therof / And thys wytnesseth dydymus in wrytyng to Alysaundre. the whyche Alysaunder gate many royames more by lyberalyte than by strengthe / And to this purpoos sayth boece in his jj book of consolacion / that the goodes ben happy. the which doon good to moche peple. And cassyodore in his xiiij epystle sayth that a man ought gladly to gyue. For lyberalyte causeth not the good to be lasse / For not wythstondyng that a man haue the lasse for the tyme or whyle / Neuertheles that lasse suffy∣seth hym as wel as the more. or ellys he were not lyberal. and syth that a man hath suffysaunce after the yefte as afore. it fo¦loweth that he is as ryche as afore wel is trouthe that many say that they be lyberal. the whiche ben not / for suppose that they gyue. Neuertheles it is somtyme folyly and oultragyously. and oultrage ought not to be approuued. Thēne lyberal suffy∣seth not onely to yeue. but hym byhoueth by reason & wysely to dystribute his goodes. And this wytnesseth chaton sayeng to his sone / take hede & see to whome thou gyuest. & not onely to whome but also thou oughtest to byholde how moche / whā and how. And to this purpoos speketh tulle in hys fyrst boke of offyces in sayeng. that a man ought to gyue to hym that hath nede without hope of vaynglorye or hauyng ony other benefayt / And the yeuar ought to take hede yf he be worthy to whome he gyueth / as enseyneth macrobe in his book of satur ••elles. but comunely men gyue to them that be not worthy & to them that haue noo nede. As wytnesseth Terēce & mar∣cyal. but they that so doon / in so doyng haue noo merytr ••e grace toward god / Soo euery man ought to be aduysed that wyl veryly be large & lyberal. & byholde the maner of gyuyng and the circumstaunces. And syngulerly yf his yefte ought to be agreable to god / hym byhoueth that hys largesse come of a parfyght hert. For as varoo sayth iu hys sentences the

yefte is more agreable after thaffeccyon of the yeuar than af¦ter the gretenes of the yefte. And herof we haue an example in the gospel of saynt Luc. And also Saynt Iherome reciteth in the prologue of the byble sayeng. that more was accepta∣ble toward god thoffrynge of the poure wydowe whyche of∣fryd but a ferthyng. than was the yefte of the ryche kyng cre∣sus whyche was ryght ryche and kynge of Lyde. the whyche offryd grete yeftes and many markes of gold and sylner / & the reason was thys. for the poure woman presented hiryefte by more grete deuocyon than dyd the sayd kynge / Seen that she gaf al that she had. but the kynge aforesayd after his yefte abode ryche and myghty. By whyche it apperyth that more do¦eth good affection. than doeth the gretenes of the oblacyon. More ouer we rede how many by lybecalyte haue go••••u grete renōme and grete seygnourye. And to thys purpoos sayth the hystorye of Alexander / that Alexander conquerd many wya∣mes more by his franchyse and lyberalyte / than he dyd by his strengthe. And was so moche lyberal / that the seruauntes of his enemyes came for to dwelle wyth hym. and lefte theyr lordes & theyr kynges for to serue hym. Semblably we re••e of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the second chapytre. Sēblably the kyng Cy∣ros was moche lyberal. For he sente agayn in to Iherusalem she vessels of gold the whyche his fader Nabugodonor had taken a waye as recyteth Esdras in his fyrst book. ¶we rede also how Thobye offred moche largely to thangel Raphael of his good / whome he had supposed to haue been a man as it apperyth the xij chapytre of Thobye. ¶Also we rede how the kynge Assuere was ryght lyberall. whan he gaf half his wy∣ame to hester. as it apperyth the fyfthe chapytre of the book of hester / By the whyche hystoryes it appereth how many som∣tyme were ryght renomed for their lyberalyte. But Auaryce hath made many men to be dyffamed & falle in to many In∣••••uenyēts / as shal be shewed in the chapytre that foloweth /

¶How Auaryce bryngeth a man to an euyl hauen / & cau∣seth hym to lyue in myserye capitulo xvj

BY Auaryce a man coueyteth the goodes of another. And oftymes appropreth them to hym self rudely. and he hym self of suche goodes as he hath dar not helpe hym self for alle waye he is aferde that his good shal faylle hym. And thus thauaricyous man lyueth al way in myserye. for suppose that he hath moche good / neuertheles he is right poure. syth by his couetyse he wyl not ther wyth helpe hym self / ¶Thus thenne ought the wyse man esche we couetyse. Caym offred to god the werst fruytes of therthe. & therfore his oblacyon was not agreeable to god. And thenne seyng Chaym that thoblacyon of Abel his brother was agreable to god. by cause wherof he was moeued wyth wrath & enuye & slewe his brother afore sayd as it apperyth in the book of genesis. by auaryce Iudas betrayed his lord and our sauyour Ihesu cryste and fynably despayred & henge hym self. More ouer dalida by cause of co∣uetyse & for money that was gyuen to hyr bytrayed hyr poo∣p••e husoond Sampson / And neuertheles she shewed tofore to sampson signes of ryʒt grete loue as it apperyth the xviij cha∣pytre of Judicū. By the whych hystoryes it appereth how A∣uaryce bryngeth a man ofte to perdycion. O Couetyse thou madest stryf bytwene Abraham & Loth as recoūteth the book of genesis / for by cause of theyr richesses they myʒt not dwelle to gyder / By auaryce the chyldren of Samuel maden many euyl Iugementes as it apper••th the fyrst book of kynges. who causeth falsely to wytnesse ayenst Naboth but couetyse as it apperith the thyrd book of kynges / who was cause of the fals wytnesse of the knyghtes that kepte the sepulcre / but couetyse For by cause of certayn money that they had. they wytnessyd falsely sayeng that the dysciples of Ihesu Cryste had stolen a∣waye the body of Ihesu cryste. As wytnesseth saynt Mathew in his xxviij chapytre / who caused Achor to deye but courtyse

as it apperith the vij chapytre of Iosue. wherfor wold dauid haue slayn nabal / but by cause that Nabal was ouer auaryci¦ous as it apperyth in the fyrst book of kynges the v chapytre. wherfor was Semey condēpned to deth. but for his couetyse that he dyd departe fro Iherusalem ayenst the cōmandement of his fader / as it is wryton in the iij book of kynges the ij cha∣pytre. & the euyl ryche man wherfor was he dampned but for his auaryce. for he refused to poure Lazare the crōmes of hys brede as receyteth saynt luc in his xvj chapytre. Certaynly a∣uaryce hath caused many men to perysshe & consente to many synnes & Inconuenyents / for menelaus vnworthy. was by money pourueyed to be preest of the lawe as it apperith in the ij loke of machabees the v chapytre / & the prestes of the lawe somtyme for their couetyse suffreden & endureden to selle oxen & sheep in the temple & other marchaūdyses / as recyteth saynt Mathew in his xiij chapytre. we rede also how Ananye & sa∣ph••re fyl in to many Inconuenyentes by cause of theyr coue∣tyse. as it apperyth the v chapytre of thactes of the appostles. Thenne me semeth that euery man that wyl lyue holyly ouʒt to haue suffysaunce of the goodes that god hath sente to hym wythout to sette hys hert on worldly goodes. For as saluste sayth in his Catylynarye / Auaryce empessheth trouthe & wys¦dom. and engendreth pryde and cruelte. Auaryce empess••eth good studye. and bryngeth a man in to vanytres / and goodes whyche be not establysshed / And to thys purpoos sayth Se∣neque in hys epystylle to Lucylle lxxiij. Auaryce maketh a man a fool. For a man coueytous alway desyreth that. whi∣che be hath not. and that whyche he hath / he woteth not yf it be hys. For he is alway aferde to lose it. and that good shal faylle hym. And therfore valere in hys 〈◊〉〈◊〉 book sayth. that A∣uaryce is as a swolo we that may not be fylled and maketh many men to deye tuyl / And in dede he recounteth how there was a man named septiminus seeyng that he was in paryll if the see but yf he threwe ouer borde parte of hys rychesse

in to the see / neuertheles he had leuer deye wyth his rychessys than caste a parte a way / and lyue & reteyne the remenaunte / By whiche it sheweth that couetyse maketh a man ryght fo∣lysshe & not vnderstondyng wysedom. for a couetous man ofte tymes taketh oppynyon that he had leuer deye than lose hys good. And to this purpoos recounteth Helmande how som∣tyme Hanybal assyeged a castel in whiche were thre hondred men closed whiche had nothyng to ete but rattes & myes. and it happed that one emonge them beyng moche auaricious took a mows. and not withstondyng that he was ny••e dede for hungre / he sold to another the mows for .CC. pens by whi∣che it happed that the sayd auarycyous man deyed with al his money. and that other lyued & was delyuerd fro deth / Thēne ought a man to aduyse and consydere that the goodes be not made ne ordeyned but for to serue man / And therfor he ought not to loue / but for so moche as he hath uecessyte or nede / and thenne he ought to vse them sobrely in thankyng god whiche is of al goodes the welle and fontayne.

How thestate of pouerte is moche agreable to god cap^•. xvij

POuerte is none other thynge but veray suffysaūce with out to desyre ony other thyng than that whiche god sen¦deth to a creature / And this pouerte is called pouerte of spy∣ryte. the whyche god approueth in the gospel sayeng / that bles¦syd be they that be poure of spyryte that is to wete to wylle. And me semeth after the scryptures / the auncyent faders had pouerte / And syngulerly they that were loued of god and called to good and worshyp ¶Rede we not how Iacob was a pastour or a shepeherd and kepte the sheep & goyng aboute the contreye. and slepte in the feldes and leyde a stone vnder his hede lyke a pelowe as it appereth the xxxviij chapytre of ge∣nesis. ¶Semblably we rede that Moyses kepte the sheep of a man named Iethro as it apperyth the thyrd chapytre of exode. & neuertheles was after ordeyned to be gouernour of

the peple. we rede also how saul was contente to haue one ser¦uaunt and sought the asses of his fader / & not the horses for to ryde on. And neuertheles he was ordeyned kyng as it ap∣perith the first book of kynges the xxiiij chapitre. & of Dauyd semblably we rede how he kept the pastures. whan he was called for to be kyng. as it is redde the fyrst book of kynges the xvj chapytre. by whiche hystoryes it appereth clerely how thes∣tate of pouerte is to god agreable / and in dede Ihesu cryst hath gyuen to vs of pouerte example. For he was born of a poure moder and nourysshed of a poure man. that is to wete of Io∣seph. leyde in a poure bedde / wrapped with poure cloutes and clothes / of poure parents offred in to the temple / naked crucy∣fyed. and by straungers buryed and l••yd in the sepulcre / by the whiche thynges Ihesu cryst sheweth to vs. that no man ouʒt despyse pouerte. for Ihesu Cryst sayth in the gospel that who that wyl be parfyght. he ought to renounce al worldly goo∣des. and gyue them to the poure peple and folowe me as re∣cyteth Saynt Mathew in his xvij chapytre. and to thys pur¦poos we re••e how thauncyent phylosophres sayden. that more ryche is the poure man yf he haue suffysaunce / than ne is he that is coueytous though he haue grete habondāce of goodes And the same wytnesseth seneque in sayeng. that dyogenes was more ryche whiche had no worldly goodes / than Aly∣saunder whyche was lord of all the world for alysaūder had not so moche good that he myght gyue. As dyogenes myʒt and wold reffuse. Of whyche Dyogenes Ualerius recyteth in hys fourth book. how he refused the yeftes whyche Dyo∣nyse the Tyraunt sente hym / And it happed that Dyogenes on a tyme wesshed hys herbys that he shold put in hys potte and ete. And that seeyng Aristipus. whyche tofore had been hys felowe and sayd vnto hym in thys manere. ¶O Dy∣ogenes yf thou woldest flatre Denys / thou sholdest not be in thys pouerte. And thenne Dyogenes ansnerd to hym yf thou woldest endure the pouerte that I endure. and ete & pyke thy

wortes as I doo. thou sholdest not be a flaterer as thou art. Of the same diogenes recoūteth saynt Ierome in his book ayenst Ionynyen how for al robes. he had but a litel mantel lyned for tesche we colde. And in stede of a celyer / he had but a lytel sa∣chet / And in stede of an hors he had a staf or a bourdon. And was lodged in a tonne at the yate of the Cyte / the whyche tonne after the wynde it torned for to esche we colde. And on a tyme he seyng a chylde that dranke water in his honde / and he threwe a waye a lytel cuppe that he had / in sayeng that hym ouʒt to suffyse for to drynke out of the vessel that nature had gyuen to hym / that is to wete his honde / By whyche it appe∣ryth that spyrituel pouerte / and very suffysaunce were som∣tyme in the wyse men. as was dyogenes and many other. And to this purpoos we rede how Epicurius the phylosophre sayd that there is no thynge so moche worth as Ioyouse po∣uerte. And Orace in his epystles sayth. In pouerte ouʒt not to be dysplaysaunce. syth a man haue suffysaunce for his lyf For none other thynge may al the goodes of the world gyue to a man. And therfore sayth Cathon to hys sone / seen that nature hath made the naked. thou oughtest gladly and with a good wylle endure pouerte & flee oultrage. For nature shall not faylle the in thy necessyte / And thou shalt be ryche. yf thou hast suffysaunce / as wytnesseth geffrey in his poetrye & ma∣ny other. More ouer the wyse man ought to consydere and ad¦uyse that no thyng is worth to a man oultrage ne ouermoche habundaunce. Is not Anthiochus deed and comen to nouʒt of whome recouteth valerye in his ix book how wel he bryng kyng of Surrye he made his horses to be arayed and adoubed with gold / And them to be shoed wyth naylles of gold / And in his kechyne alle the vessellis were of gold and syluer. but alle he loste soro wfully / For he desyred to take awaye fro his people more. than to doo Iustyce / ¶what is become of the po••npe of the wyf of Neron whyche made hyr horses sembla∣bly to be shoed wyth gold / & made chariottes to be ledde tofore

hyt ful of gold & syluer. Certeynly al is comen to nought. & the ryche men so moche more myserably ben comen to their deth as they loued more curyously theyr rychesses. & therfor recoū∣tith dydym{us}. how the people of hys contre lyued pourely and wythoute curyosite / for vanyte maketh men to perysshe & to forgete god whyche is cause of alle goodes. & lyke as the O•••• faunt is deceyued whan he trusteth to the tree to whiche he le∣neth. Ryght so the ryche peple be deceyued whan they truste •• theyr rychesses. for whan the day cometh of theyr moost gret•• necessyte. Nothyng auaylle them theyr rychesses for to haue •••• uen / and to that auaylleth pouerte & suffysaūce / Alas it were good to consydere how fortune hath noo certayn abydyng. for as sayth Iulius celsus in his iiij book. Fortune hath enha••¦••ed many men to rychesses. for to ouerthrowe them vylayn∣ously. And to this purpoos hildebert in spekyng of his banys∣shement sayd. I was that other day ryche and blessyd of fren¦des. but fortune whiche had gyuen al to me / hath taken al fr•• me. & she that la whed on me. now constrayneth me to wepe and Ouyde in his book de tristib{us} sayth. I was a lytel whyt∣ryche & honoured / and now I am without cause bānysshed b•• dishonour. Thus I see that fortune hath noo sure Amytye n frendshyp / & therfor sayth boece in his second boke of consola∣on that more auaylleth fortune aduerse whiche chastyseth man. than doth worldly fortune the whiche blyndeth a man maynt••neth hym in his synne. for who that is poure he ma not falle. but the ryche man is in peryll for to falle in to gre•• sro w. & yf thou wylt wyte what is she / boece sayth that •• grettest mal••rete that is. is after grete happynes to falle in myserye and wretchydnes / as dyd al••biades. the which w∣fyrst right ryche. & after right vnhappy as valere sayth in •• vj boke / Semblably he recoūteth how denys Siracusan 〈◊〉〈◊〉 right ryche & a right grete lord. but fynably he became so po•• that for to gete his lyuyng. he taught the lesson and helde so 〈◊〉〈◊〉 chyldren of Corinth••e. Thus thēne he is right e••

aduysed that in fortune trusteth. But a man ought to affye hym self in wel doyng / For that is the rychesse that helpeth a man in his necessyte. But presently mankynde is so blynded that he retcheth of noo thyng but of worldly goodes. the which ••••ght to take example of the auncyent wyse men. of whome we rede that they sette nothyng of worldly goodes or lytel. & this purpoos recoūteth valerye in his viij book how anax∣••goras lefte his possessyons for to goo estudye in straūge con¦••••es / & whan he retorned he sawe that his possessyons were eserted / thēne he sayd. I myght not haue ben saued yf my pos¦essions had not perisshed. as who wold say that richesses ben ••yenst saluacion. Semblably he recoūteth of a phylosopher na¦••ed socrates / the whiche threwe al his richesses in the see. in ••yeng that he had lieuer that his richesses were loste than he ••hold lose hym self / Sēblably he recoūteth of a wyse man na∣••ed styllon the which lost al his goodes by fyre. & thēne one ••maūded hym. yf he were not angry & wroth for the losse of ••is goodes. the which ansuerd that he had nothyng lost. & that •••• had vpon hym al his goodes. that is to we••e scyence & ver¦••es / as yf he sayd that the goodes of fortune were not hys. ••y whyche it apperith that he is wyse that despyseth the goo¦••s of fortune. as wytnesseth Epedocles / And prosper in hys ••ok named Epigramaton sayth that the courage of a coue∣••••us man shal neuer haue reste. for the worldly goodes may ••••t satysfye theyr hert / but engendreth and maketh more the ••••uetyse and the desyre of the creature & to this purpoos recoū¦••••h Ouyde / how polydorus by his couetyse slewe the sone of ••am{us} for to haue the rychesses that were delyuerd hym for ••••ouerne therwith the chylde aforsayd. but hecuba moder of 〈◊〉〈◊〉 ••ayd sone wyth hyr complyces apperceyued the sayd traysō 〈◊〉〈◊〉 came to polidorus in faynyng that they wold gyue hym 〈◊〉〈◊〉. but hecuba & hyr felowes slewe hym & strangled hym 〈◊〉〈◊〉 was reason that couetyse that had made hym to slee 〈◊〉〈◊〉 shold be cause & moyen of his deth. wherby it 〈◊〉〈◊〉

how pouerte is good / and couetyse euyl and holdeth a man in thought and in peryll of hert and of conscyence.

¶Thus endeth the fyrst book