AS by the Soueraine Sapyence, or Wys­dome. And hyghe power of god, Geni­sis. 1. c. al thinges [Page] reasonable be create, all the sāe oughte to god to theyr good and happy ende. And because that the sprites, or soules of reasonable creatures be create by god, to his owne semblaunce and lykenes, it is ne­cessarye, that he be adorned wyth vertues, by the whyche they maye come to the ende, for the whyche they were made and create. Pru­dence is mother and leader of al o­ther vertues, without the whyche none of the other Vertues can be well gouerned. And it is verye ne­sessarye and conuenient, to the spy­rytes of reasonable creatures to haue Prudence, and be adorned of the same. For Salamon saythe in makynge mencyon of the same in hys Prouerbes.

PRudence called good Wys­dome, discrecion, and saige­nes, be in. iii. maners & sor­tes, after the sayenge of Tulle, Tulle. the first is memory that is to say, remē ­braūce of things passed. The secōd is, to know that thing that a man hath to do, the good from the euyl, & the truth from the falsehed. The thirde is prouydence or prouysion, that is to say, for the time to come, of that thinge that a man hath to do. And these iii. vertues be formed and ruled, by two other, that is to say, Counsayle and dylidence.

[Page] ¶Aristotyle saythe that counsayle, Aristotyle. is a certayn inquysicyon proceding from one thynge to another, dyly­gence, is for to haue care and re­garde vnto the thynge that a man hath to doe. And these two Ver­tues that is to say Dylygence and Prudence may be compared to the Ante, the whyche is a lytle Beaste hauing great solycytude and care, to gatherin Sommer that thyng whearevpon he maye lyue in Win­ter, remembrynge hym selfe of the time passed, knowing the time pre­sente. And prouydynge for the time to come.

¶Salamon saythe that the Ante hath suche maner in him selfe, Sala­mon. that all the grayn and corne that he ga­thereth to gyther in the Sōmer, for hys lyuinge in the Wynter, he dothe cleaue it by the myddes, to the intente that it doe not burgen [Page 7] and sprynge.

¶Dauyd saythe that the begyn­nynge Dauid. of Wysdome is to feare and dreade God.

¶Salamon sayth that Wysdome is better and more worth, Sala­mon. then the ryches of the worlde, for no ryches maie be compared to saygenes and Wysdome.

¶Tulle saythe that the wyse man Tulle. oughte neuer to saye I wolde not haue thought it that suche a thing shoulde haue chaunced so, for the wyse man dothe not doubte, but hath alwaies a sure trust, and doth prouyde for daungers to come.

¶Sydrac sayth that good wynes Sidrac. and meates comforts and reioyces the body of man, but aboue al thinges saygenes and wysdome dothe reioyce it.

¶Senec dothe saye, Senec. if I had one foote in my graue, yet wolde I be [Page] glad to learne Wysdome.

¶Tulle saythe that he whiche is wyse, Tulle. can neuer lacke nor haue gre­ate nede, nor shall not suffre in any maner. And saithe moreouer that he is wyse that knoweth him selfe.

¶Aristotyle saythe, Aristo­tyle. that the wyse man goeth alwayes armed in hys thought & remēbraunce againste e­uery man. And saith also, y ^t he is a fole that thinketh that fortune and chaūce doth giue ether good or euil but that wysdome giue it.

¶Bracco saythe that the key of Seuerytie is the thoughte. Bracco And therfore the olde mynde and tho­ughte causeth oft tymes to erre.

¶Alexandre sayth, Alexandre. a y ^t man ought to haue in his minde and remem­braunce in the nyghte, that thinge that he muste do in the daye.

¶Salamon sayth, Sala­mon. do all thinges by counsaile, and thou shalt not re­pente [Page 8] thee therof.

¶Pythagoras sayth that there is no counsayle so good and faithfull, Pitha­goras. as is the counsaile whych is giuen in the Sea, whyles a manne is in daunger and perylll.

¶Socrates sayth that a man go­uerned by the counsayle of yonge folkes, Socra­tes. hath for the moste part, euil chaunce and fortune. And saith al­so that there be iii. thinges contra­ry to good counsayle, thai is to say, hastines, Ire, and couetousnes.

¶Iuuenall saith, Iuue­nall. do not shewe thy mind and wil, but to him of whom thou wilte aske counsayle, for gene­rallye euery man doth counsayle y ^t thing which he seith doth please.

¶Senec saythe, Senec when thou wylte go to demaunde counsayle of anye man, see fyrste howe he dothe go­uerne hym selfe.

¶Plato saithe, Plato. that scyence with­out [Page] regard and solycytude of expe­ryence is lytie worthe, of whom it was demaunded howe and wher­by a wyse man myght be knowen. And he aunswered that the wit of man sheweth it whē he hath great & dyuers trybulacyons, and dothe ouerpasse them mekely and in good pacience. The good Maryner kno­weth hym selfe in fortūes, for euery Maryner in a meeke and peasable tyme can saile & gouerne the shyp.

¶Also Plato saythe that the wyse Plato. man doth know hym selfe when he is not angry nor moued for no ma­ner of iniuryes done vnto hym, nor when he dothe not gloryfye hym selfe, to here and vnderstande hym lauded and praysed, moreouer he saythe that there be three thyn­ges, that maketh a man to bewise.

¶The Fyrste is to reade manye good Bookes. The Second, to go [Page 9] into diuers Countreys, to heare muche of the dedes of other men.

¶Iuuenall saythe, Iuue­nall. thou haste got­ten great dygnytie, if Prudence be in thee, for he is verye happie that can know the ende of causes.

¶Boecius sayth, Boeci­us. that it is not suf­fyciente to knowe the thynges as a man dothe see them before hym, but Prudence is that whych doth measure the ende of all thynges, it was demaunded of a wyse man, howe a man shoulde behaue hym selfe, and what he should doe, that he shoulde not haue neede of anye man. And he aunswered that if a man be ryche, let hym lyue measu­rablye, and temperatelye. And if he be pore, let him labour diligent­lye. And so he shall lyue withoute daunger, for dyligence is the mo­ther of Rychesse. And saythe that he oughte not to be called Ryche, [Page] whych gathereth muche Rychesse and gooddes togither, but he whi­che doth spende them with reason. And saythe also that there is no greatter Treasoure in the worlde then wyt and discrecyon.

¶Socrates saythe that Scyence is gotten by dilygence of man, Socra­tes. but Prudence and Wysdome, is the gyfte of God, and amongest all o­ther gyftes the moste excellente.

¶Hermes saithe also that there is no greater treasure in this world, Her­mes. then wyt and discrecyon, nor grea­ter pouertye then ignoraunce, nor better friendes then to haue good custome and maners. And saythe also that when a man is olde, eue­rye manne can dysprayse hys Ver­tues, and note and marke hys Vy­ces. And saythe moreouer that he that wyll flye dyshonour & shame let hym flye and anoyde the occa­syons. Note. [Page 10] Also he sayth that the wyse man oughte not to remembre that thing that he hath lost, but ought to thynke and remembre howe too keepe surelye that thynge that he hathe. There camme once a wyse man, (a kynsman of hys) and pray­ed hym that it woulde please hym to lende hym a certayne summe of money: the which (wyse man) auns­wered, truelye my friende I shall not be so euyll contente wyth thee, if I doe not lende thee, as I shall be if I lende thee, for afterward I woulde recouer it of thee, and par­aduenter I can not.

¶Plato sayth that Prudence and wysdome, Plato. dothe decorate and ad­orne the rychesse of man. And saith also that the Prudente and Wyse man, dothe not feare deathe, for Prudence gouerneth hys vnder­standynge, hys tonge is the voyce [Page] of trueth, hys hearte is good wyll, pytie and mercye be hys armures. And also to seeke the wyse men, is Wysdome and Prudence, his pow­er and auctoryte is Iustyce, hys reygne is measure, hys laude and prayse is peace, hys workes be sal­uacyon, hys chyualrye or Knyghte­head is the counsayle of wyse men, hys apparell is pacyence, hys trea­soure is dyscyplyne or doctrine, the cōpany of good persons is his loue. And al his desire is to flie from sin, and to serue God, and to haue hys Faythe and truste in him, for with­oute that, no man can please God. As saythe Saynte Paule.

[Page 11] OF the Vertue of Prudence, Example. it is redde in the Hystories of Rome, that on acertaine daye the Emperoure of Rome dyd ryde by a woode. Philo­sopher And there dyd fynde a Phylosopher: the whyche Phylosopher the Emperoure cau­sed to be called, but no maner of aunswere he wold make. Then the Emperoure him selfe did call him, and yet for all that, nothynge wold he aunswere. Example. And themperoure se­inge that the wolde gyue no maner of aunswere, came to hym, and as­ked hym what he did. And the philosopher aunswered, I learne wys­dome, I praye thee (sayde thempe­roure, that thou wylte teache mee some thynge therof. And then the Phylosopher did take pen, ink, and paper, and wrote a litle Rolle con­teyning this sentence. Sentē ce. When thou shalt enterprise to do any thinge: con­syder [Page] and thynk in thy mind the ende, that maye come of it.

The Emperoure tooke thys wry­tynge and retourned againe to hys palayse at Rome. And cau­sed the sayde wrytyng to be set vp­pon the doore of hys preuye cham­bre. So it chaūced afterward that on a daye: certayne of the Barons and Knyghtes of his Courte tooke theyr counsayle togyther amongest them, Example. that they wolde kyll the said Emperoure, (for a certaine occasy­on, the whyche shoulde be to longe to rehearse.) And they were at a [...] wyth the Barber of the said Emperoure, and promysed hym a certaine sūme of money, that when he shoulde shaue the sayde Empe­rour, that he sholde cut his throte. And the saide Barons and Knigh­tes, promysed also to conueye the sayde Emperour out of the Palice,. And within short space after that [Page 12] the sayd Barber came to shaue the Emperoure, and to doe that thing that he had promysed, (that is to saye, to kyll hym. And dyd beholde the wrytyng, Example. which was set aboue the doore of the Preuye Chambre, in the whyche was conteyned.

When thou shalt enterpryse to doe a­ny thynge: Sentē ce. consyore well in thy mynd the ende that maye come of it.

Whearewyth he me ruaylouslye a­stoyned, and began to waxe pale in the vysage. Example. And dyd tremble for feare: the Emperoure seinge thys meruayled greatlye what: shoulde be the cause therof. And commaun­ded his sayd Barber to shewe him the cause of hys feare. The saide Barber was so troubled and abas­shed in hys mynde, that he coulde geue no maner of aunswere. Then the Emperoure consyderyng that he cold not haue such a great feare [Page] without some maner of cause, dyd examyne hym. And promysed hym that if he wolde tell the trueth, he shulde haue no harme, but shulde haue pardon, what cause soeuer if were. And then the sayde Barber discouered all the matter, and de­clared the maner of the sayde trea­son. And howe that he had promy­sed to cutte the throte of the sayde Emperoure in shauinge hys berde. Then the Emperour incontinente dyd sende for the said Barons and Knyghtes. And dyd cause them in lyke case to be examyned, and foūd the trueth therof, and fynally cau­sed them to suffre cruellye Iustyce, Example. accordynge to theyr deseruynges. Then he sent for the Phylosopher, whyche had geuen hym the wry­tynge. And after that tyme wolde neuer suffre hym to departe from hym.

FOlye is a Vice contrarye to the Vertue of Pru­dence. As Pla­to saythe, Plato. of the whyche Folye, there is dyuers and manye sor­tes and maners. There is Folie accustomed, as those persons whiche be Foles from theyr natyuitie and byrthe. And other there be whyche be lūatike or frantike for a certaine space. And yet there is another maner [Page] of Folye whyche is lesse then the other aforesaid, as of those per­sons whiche haue loste theyre wyt, The deuicion, of folie And thys Folye maye be deuyded in foure maners. The fyrste is of those persons which do not regard not thinke buselye vpon those mat­ters that they haue to do, but do al thinges at auenture withoute any maner of consyderacyon and rea­son. The Seconde maner of Folie is of them that doe not consydre norre gard the ende that mai come of the matter, that they haue en­terprysed, but do al thyngs sodein­ly, as it commeth in theyre mynde and wyll. The thyrd maner of Fo­lye, is to be to hastye to doe that thyng that a man hath to do. The fourthe maner of Folie, is to be neclygent and slothfull in that thinge that a man hathe to doe, & to haue no thoughte nor care for the same [Page 14] but rather necligently to let it pas. And can not find the maner to be­gin any thing, And if another man begin, yet can not be folowe, And if a man doe pursue and folowe, yet can not he find the maner to make and ende, knowe ye that neclygence is mother & nourishe of pouertye, And so the man whiche is necly­gent may be reputed for a foole.

¶Salamon sayth, Sala­mon. meddle not but as lytle as thou may with a foole, for he will not regard thy wordes, except they be after his pleasure.

¶Senec saith that a foole may be compared to the Moldwarpe, Senec whiche heareth but vnderstādeth not. And sayth that the fole lightly by­leueth the good y ^t a man speketh of hym. And heareth verye gladlye the euyll spoken of another man. And say the also that the wyse man doth folow y ^e domages & harmes, [Page] And goeth not about to fynd them but that fole taketh great paine to fynde them. And saith if thou wyll haue y ^e loue of a fole fulfill his wil & pleasure, in all thynges. And sayth that the loue of a fole shalbe great­ter domage vnto thee, then his euil will. And if it chaunce that he be Ryche, he shalbe proud and presūp­teous, and if he be pore, he will dis­peare of the goodnesse of God. And And if a man geue him anie thinge he wyll neuer thanke him for it if a man tell him any secrete matter, he will showe it incontinente to ano­ther, if he speake he wyll be hard & wyll haise audyence aboue all men.

And if other men speake he wyl, not heare nor geue audyence vn­to them, he is sodeynlye merye and full of Ioye withoute anye measure and reason. And sodeynlye also he is full of Ire, Melancholly and an­grye [Page 15] wythoute Reason, if a man pray him to pardon and forgeue a­nie man, he wyll aunswere that in no maner of wyse he wyll so doe, he loueth better warre and decencion then peace. And falshed & lyeng thē trueth, no man can bryng him out of his oppinion. And cōmonly he is coueitous in all his busynesse, if he talke wyth a wyse man; he will ne­uer humysate hymselfe, nor skarsly gyue hym he arynge, of thou be rich he will saye thou arte an vsurer, if thou be poore, he wyll speake to thee vyse woordes, if thou do well and vse to doe manye good dedes, he wyll say that thou arte an Ipo­cryte, if thou doe euyll, he wyll de­fame thee, if peraduenture he do accord hym selfe, to trueth in any ma­ner of thyng that doth please him, he wyll prayse it greatlye, but if it be contrarye to hys pleasure & will, [Page] he will disprayse it. But the wyse man is of a contrarie oppinion, for he hathe counteraunce in Iustyce, Humylytie & pardon: he can speake well, and also hold his peace when place and tyme is, he hath measure in hys power, he is lyberall to the demaunders: and also he is a faire speaker, and a fayre geuer of auns­were, he that sheweth hym his coū saile he dothe keepe it secrete, if he geue anye thynge, he geueth it me­relye and wyth a good hearte, and without any reproch he doth none otherwyse to anye man, but as he wolde were done vnto him.

If he be rich he wil neuer be y ^e prouder therfore. If he be pore yet ther­fore wil not he leaue and forsake to serue god, he is not angrye nor dis­pleased to see an other man better then he, nor he wil not dispraise no manne worse then him selfe, he demaundeth [Page 16] nor claimeth nothinge there where he hath no right, he is agrable & pleasaunte in all his auns­weres. And faith nothing but that he knoweth wel, he doth not hyde his science, he constraineth & accordeth his wil by force, to trueth and right, & he causeth him selfe to be loued of euerye man, if he beare wyt­nes, it shall be true, if he Iudge, it shalbe right, & shall neuer prolonge the causes of any man, he doth re­pute him selfe a straunger in thys world, and thynketh alwaies to departe from it, he doth well, and ge­ueth good example to other to doe wel, for he forbideth y ^e euyll, & doth kepe him from it to his power, all his dedes & his sayengs be concor­dable, and very pacyently doth suf­fre endure the iniuries and oppro­bryus wordes spoken against him, without takinge any venegeaunce [Page] the wyse manne is alwayes in one minde and courage he is not in di­uers opynions, he wil not be letted for no maner of thynge to tell the trueth. And he is verye Charyta­ble. And of thys speaketh the ho­lye Scrypture sayenge.

I Emperaunce is a flower of Prudence, for of Pru­dence, descendeth & com­meth temperaunce. Tem­peraunce [Page 17] dothe moderate the Vy­ces, & maketh the vertues perfecte, Temperaunce is a fyrme and a sta­ble auctoritie and power the which doth moderate & refraine the will of the heart and courage. And this noble vertue of temperaunce maye be compared to the Camell, for the Camell is a Beaste of suche nature that he wold go two hundreth mi­les, to haue the naturall companie of the femall. And then after that, he hath suche temperaunce in him that he (being with his mother, or Systers) wyll neuer touche them for no maner of thynge. Tulle.

¶Tulie sayth, if thou haue tempe­raunce, thou wilt vse measure in al thyng, and wyll forsake vaine plea­sures and volupteousnes.

¶Senec saith, Senec. that a man cannot haue a better nor a greater power & auctorytie, then to haue the pow­er [Page] of hym selfe.

¶Senec saith, Senec. that a man can not haue a better nor a greater power and auctorytie, then to haue the power of hym selfe.

¶Socrates saith, Socra­tes. that it is a greater and a more vertuous thyng for a man, to vanquyshe and ouercome his wyll then to vanquyshe hys e­nemye.

¶Plato saythe that he shall euyll ouercome his enemie, Plato. that can not ouercome him selfe. And saith that he is to be praised and honoured, whych hath temperaunce in his li­uing, moreouer he sayth that there is fyue maner of temperaunce.

The fystre is to be chaste in yong age, Merye in olde age, Mea­sure in haboundaunce of Ryches, gentle and humble in prosperitie, pacyent in aduersity. Temperaūce is power of reason agaynst Leche­rye, and agaynste all other vyces and synnes.

[Page 18] ¶Tulle sayth that this vertue of temperaunce, Tulle. is the apparell and adournemente of life, and abusing of all tribulacions.

¶Orace saith, Orace. eschewe the delite & pleasure of the fleshe, for y ^e pleasure is very euyll, wherof the ende is ful of sorowe. Of this vertue of tempe­raunce, decende and come manye vertues, that is to saye. Measure, shame, abstynēce, honestie, & chasti­tie, Temperaunce is a vertue whi­che refrayneth the proude men.

¶Saint Austin saith that the vertue of temperaūce refraineth concupiscence, Saints Austin. which is contrary to vs & doth trouble vs in the faith of oure lord: & of this speaketh the Apostle S. Peter in his first epistle, saieng. Saints Peter.

DYstemperaunce foloweth the wyll as it commeth.

¶Plato saythe that there is no worse vyce in the world then dystemperaunce, Plato. for of it commeth and desendeth all maner of euyll.

¶Varro sayth that he whyche fo­loweth and pleaseth hys wyll, Varro can­not be without vyce and synne.

¶Senec saythe, Senec that it is a mer­uayle if ryches do come to any per­son and dure with hym, if he be wilfull.

¶Socrates saithe, Socra­tes. he that wyl fo­lowe hys wyll, hys ende cannot be but shame and rebuke.

OF Dystemperaunce it is rede in the lyfe of Fathers, that there was a mayden called Ianselme, which alwaies had ben chaste and of honest conuersasion. And she being one day amongest o­ther women whyche did speake of the pleasures of Lecherye, did pur­pose in her mynd to proue if y ^e plea­sures were so greate, as she had harde them say. And thervpon she dyd sende for a yonge man whyche aforetimes had desired to haue his pleasure of her. And he came to her & in cōclusion medled bodely with her. And socontinued a great space in taking theyr pleasures togither. And afterwarde on a certayne day this yonge woman dyd remembre the great ordre and vylenes of this [Page] sinne of Lecherye. And the offence that she had made vnto oure lorde God. And did remembre & see also by y ^t reason of a litle distemperaūce she had lost her virginitie, the whi­che she could neuer recouer againe, for y ^e which thing she was so trou­bled and vexed in her minde. And had such distemperaūce in her selfe that she did hange her selfe by the necke, And so ye maye see that dys­temperaunce is an euyll & a daun­rous vyce.

LOue Beniuolence and Delibe­racion, Saint Tho­mas, be as one thinge, after the sayeng of Sainte Thomas in [Page 20] his sūme. And that the fyrste mo­uynge of all maner of Loue is the knowledge. Saint Austin For Saynte Angustin saith, that a man can not loue anie thing, if he first haue not the knowledge of the same.

And thys knowledge descendeth and commeth of the fyue corporall sences and wyttes of the persons, as the eyes, vnderstandynge, and hearynge of the Eares, smell of the Nose, taste of the Mouthe, and touchynge of the Handes, or of the Sence and Wytte whyche hathe vnderstandinge by Imaginacyon. And this knowledg is the first mouinge and felinge of Loue, but the moste parte commeth of the Eies, Aristotyle. after the sayenge of Aristotyle for first y ^e wil of persons, by this knowledge of the memorie, dothe tourne into pleasure & into Imaginacion. And by this pleasure is moued the [Page] desyre of hearte, in desyrynge that thynge that dothe please it.

And this pleasure gyuethe hope & trust to the hearte, to haue the said thynge.

¶Aristotle saythe that of this pro­cedeth the souerine vertue of loue, Aristo­tyle. the which is foundacyon and gide of all other vertues.

¶Saynte Thomas sayth that no vertue maye be without loue. Saint Tho­mas, And sayth that in loue ther muste be or­dre, fyrste a man ought to loue God aboue all thynges. And then hym selfe, then his Father and mother. And then hys wife, or the wyfe her husbande, then to loue euerye man after hys estate and degre. And to loue better good persons then euil.

¶Saynte Augustyne saythe that thou ought to loue thy selfe, Saint Austin but not thy vyces. Fyrste I wyll speake of the loue of God, whych oughte to [Page 21] be aboute all thynges, then after­warde I will speake of the Loue of the Fathers and Mothers, then of the loue of Compaignons, neighboures and Fryendes. And at the laste I wyll speake of the Loue of Women.

THe Loue of God whi­che is called Charitie commeth and decen­deth by two vertues, that is o tsaye, by fai­the, and hope. For a man can not loue God: if fyrste he [Page] haue not trewe faythe in hymselfe, in beleuinge stedfastlye, that there is one verye god in Trynitie. And then he oughte to haue hope and and trust, to come to the glorie and Ioye, whyche is euerlastinge lyfe. And of these two vertues, is cre­ate and engendred in the hearte of the person a dysposycyon to incline hym to loue God. And all thys cō ­meth by the vertue & grace of the holy ghoste.

¶Salomon Kynge of Hierusalem speakynge of the loue of God, Sala­mon. saide I haue buylded Howses, planted Vynes, and trees bearynge all ma­ner of fruytes, I haue had greate pleasure in all maner of garmentes and appapell, I haue had greate quantytie of golde and syluer, and precyous stones, I haue had many fayre chyldren. And manye noble seruauntes. And of all other maner of people in my Court: I haue had [Page 22] Mynstrelles, Players, and Syng­ers of all nacyons. I haue had gre­ate domynyon, power, and aucto­rytie vpon the people. And greate scyence in dyuers maners. And so I haue had the greatest honoures that anye man myghte haue. And there was neuer thynge that I de­syred, but my desyre was fullfilled: but when I haue Imagined and well consydered all these thin­ges that I haue done in vayne, I haue seene clearelye that all is va­nitie and falshed, and deceyuynge of the spyrite. And also I haue knowen that there is nothyng in this worlde, but vanitie & pryde. And y ^t ther is no man perfite, but he why­ch is in the loue of god. Then I did pray w ^t al my heart, y ^t he wold send me death. Saint Paule. ¶Saint Paule saith that the wysdome of the worlde is but Folie. And he y ^t can the moste, [Page] can the leaste. Aristo­tyle. ¶Aristotile saithe I came into this world naked, and as a fole I haue lyued: and at the ende I know that I can nothinge. ¶Sainte Austyne saythe, Saint Austin O thou man that demaundeth peace, wylt thou that I do reache it thee, haue stedfastnes, then in all thy hearte to loue God, for the myserye of this worlde is so euydente, and cleare, and easye to know, that euery man maye perceyue it. For no man can be honoured, but another shall be vituperat and reputed vyle, nor the one can not be great but the other lytle: nor the one Ryche, but the o­ther poore. And also thys worlde maie be compared to a great and a large table, whereupon there is a lytle and a narowe towell, the which the one plucketh on the one side and discouereth the table on the o­ther syde, and so taketh al from his [Page 23] compaignon. He that putteth hys loue in thys worlde, he endurethe muche sorowe, for truly all is vani­tie, but he that dothe set hys loue in God, is all hys tyme merye and Ioyeous. The Loue of god, dothe maintayne it selfe, by the perseue­raunce, as he hym selfe witnes say­enge.

[Page] THe Seconde Loue proce­deth of naturall and car­nall mouing of the courage whyche constrayneth the person to loue hys Parentes, that is to saye his Father and Mother, and other hys kynsfolkes, as nature dothe moue vs. A certayne Philo­sopher saythe, doe not put thy trust in hym, whyche loueth not his fa­ther and his Mother or hys Kyns­folkes. For if he doe not loue them, it is in maner impossyble that he shoulde loue thee.

¶Salamon saythe in the Ecclesi­astike, Sala­mon. In all thy wordes, in al thy dedes and workes, honoure thy fa­ther and thy mother. And thou shalte haue the euerlastynge bene­dyctyon of God. The benedictyon of the Father mayntaineth and vp holdeth the house of the Sonne. And the malediction or curse of [Page 24] the father, dothe vndermyne the foundacyon therof. God commaū ­deth y ^e in the lawe, honour thy Fa­ther and thy mother, to the intent that thou may lyue longe vpon the earthe. Sainte Mathe. ¶Saunt Mathewe saith that he neuer se chylde whych dyd euyll intreate his Father, and hys mother: but god did take vēgeaūce on him in this worlde.

¶Plato sayth, Plato, know well the man afore that thou loue hym. And whē thou shalte knowe hym well, then loue hym well, wyth al thy hearte, it is sayde in degree, that the loue whyche a man hathe wyth a vyle and vnhoneste person, can not be but by some vyle occasyon. And saythe, that the good man is cor­rupte, by the companye of the euyl. And the euyll man dothe lose hys euill name, by keping companye w ^t more honest & better men then he. [Page] And saith that thou ought to loue perfectlye thy wyfe, for seinge that thou arte her husbande, she is one of thy membres, and ye be both one hearte and flesshe. God doth name the woman, the ayde and helpe of the manne, for when he had made man he sayde let vs make ayde vn­to him, & did take one of the ribbes of Adam, and made therof the wo­man, in sayeng, for this womā the man shall forsake his Father and his Mother, and shall Ioyne hym onely wyth hys wyfe, and they shal be two flesshes in one.

¶Saynte Paule sayth. Sainte Paule, Men loue youre Wyues, in lyke case as Ihe­su Chryste loueth hys: whyche is the Churche. And in another place saythe loue youre Wyues, as youre owne bodye, for it is the gyfte of God.

¶Sydrac saythe, Sidrac. that the posses­sions [Page 25] and Rychesse commeth and be giuen by the Father of any man, but hys wyfe is the gyfte of God.

¶Saynte Paule saythe, Saint Paule the Hus­bande hathe not the power of hym selfe, but the Wyfe, nor the Wyfe of her selfe, but her Husbande. And saythe moreouer, thou oughte not to beleeue that it is synne to medle in all honoure wyth thy Wyfe: For the Apostelles saye, let euerye man haue hys owne, to auoyde furnica­cyon.

¶Salamon saythe, Sala­mon, that a good Wyfe, is aboue all the goodes and rychesse of thys worlde, for she is the crowne of the man, and the ke­per of the howse. If thy Wyfe be euyll, thou oughte to supporte and not to blame her, if by no meanes thou canste amende her, howe be it, gyue her not to muche power of thee.

[Page] ¶For as Sidrac saythe, Sidrac beware that thou doe not moue thy wyfe, so that thou shall cause her to come to more Ire, and wrathe.

¶Salamon saythe, Sala­mon. that there is no heade in the worlde so full of ve­nyme, as the heade of a Serpent, nor no Ire so greate, as the Ire of a Womon.

¶Tulle saythe that, Tulle, that person whyche is a shamed of the compa­nye of hys Father and hys Mo­ther, is not worthy to be amongest the Cytezens.

¶Sidrac saith, Sidrac that he was borne in an vnhappy howre, whych doth forsake his Father, and he is cur­sed of God, whych is stoburne vnto his Mother.

¶Saynte Austyne saythe, Sainte Austin, that a man ought to honoure his Father and Mother in two maners, that is to saye, to beare them reuerence [Page 26] And to mynister that thynge vnto them wherof they haue nede.

¶For Salamon saithe. Sala­mon, Honora patrem tuū & gemitus matris rue non obliuiscaris, And sayth if y ^• haue sonnes chastise them, and they shal be comfort vnto thy soule, if y ^• haue doughters teche them to kepe their bodies. And giue them not tafaire countenaunce, mary thy doughter, for thou doest a good dede, it thou marye her to a wyse man.

¶Senec saythe, Senec. chastyse thy chil­dren and cause them to feare and drede god, for it is better for a man to see hys chyldren dye, then to see them lvue euyll and to be ingrate.

¶Sainte Bernarde saythe in his cantikes, S ber­nard, that ingratitude is ene­mye of the soule, and dyminysheth the vertues, and is perdycyon of merytes and benefytes. The sinne [Page] of Ingratitude is lyke the wynde, whyche dryeth vp the water of the Fountaines of pytie, the dewe and water of grace, and goodnesse of mercye, as the wyse manne saythe.

THe Thyrd Loue, whi­che is called amytie of Compaignons it is to wyll one thynge togy­ther laufullye and ho­nestlye. And thys loue dyscendeth by three occasyons, whych moueth the persone to the same. The fyrste is for some goodnesse that the per­son [Page 27] hath or trusteth to haue of him that he loueth. The Second is for the good wyll and mynde that the person hath vnto hys fryend in de­syryng & wysshyng him good. The Thyrde. is that he woulde be all­wayes as one wyth hys fryende, & partaker wyth hym in al thynges, for loue that he oweth vnto him. And these three maners of loue be verye good and vertuous.

¶Saynte Thomas saythe, Saint Tho­mas, that thou maye keepe thy fryende three maner of waye. The fyrst is to loue hym wyth all thy hearte, and that he may knowe it. The second is to do all thynge to thy power, whych thou knowest doth please him. And the thyrde is to beware that thou do no thynge that shall displease hym. And saythe also that by other three meanes, thou maye kepe him thy friende, that is to saye, to laude [Page] and prayse hym in his absence: and to helpe him at hys nede.

¶Salamon saythe, Sala­mon. that there is nothyng to be compared to a faith full friende.

¶Ouid saythe, Ouid, that when thou shalbe in prosperyty, thou shal find and haue many fryendes. And in thine aduersytie, thou shalt be lefte all alone without anye fryendes.

¶Arystotyle saythe, Aristo­tyle, that the more dygnytie and honoure, or rychesse, that a man hath, the more nede he hathe of fryendes, for one good thynge can not be alone, and with out another.

¶And Salomon saythe, Sala­mon, there be three thynges that be verye plea­sant & acceptable bothe to god and man that is to say, concorde & ami­tie of bretherē, loue of neighbours. and the loue of the man and his wyfe, when they loue the on the o­ther: [Page 28] & saith that it is a soueraigne goodnesse & gyfte of God to haue a good wife, he that chaūseth to find a good wife, he findeth great good & welth. And he that forsaketh and chaseth from hym a good wyfe, he chaseth from him his welth & pro­fyte. And saith also y ^t a good wyfe doth honoure the howse & riches: & an euil wife is distruction of al together & the dishonour of her husbād.

¶Salamon wyllyng to blame the women, Sala­mon, saythe manye thynges of them, of the whych at this time, I will not speake, for there is manye good reasons, wherfore a man ought to honoure the women: and accordynge to hys sayenge, a man shall not fynde one good woman amongest a Thousande. But I beleue that he speaketh thys, as a man angrye and moued for one woman whyche dyd deceyue hym. [Page] For it is redde in the olde Testa­mente, that the same Woman dyd so muche to Salamon, Sala­mon. that for the great loue that he had vnto her, she caused hym to forsake God, and to worshyppe Idolles. And she dyd leade hym so muche after her wyll, that she caused hym to be clothed, and to weare Womans appa­rell, she caused hym to spynne, and dyd ordre and leade hym after her owne wyl, as if he had ben a chyld. And these thynges whyth the wo­man dyd vnto hym, he speaketh e­uyl of al other, sayenge y ^t amongest a thousande women, a man shall not fynde one good. And that the iniquitie of the man is better, then the goodnes of the woman, but as I haue sayd afore, he speaketh ther of as it dothe please hym, for it we wyll consydre and beholde the euil dedes of the men, we shall fynde [Page 29] them muche greater then those of Women.

OF the Fourthe Loue whiche is commonlye cal­led to be ena­moured, is the loue of Concupi­sence, whyche is when the man loueth the woman, for the pleasure that he trusteth to haue of her, As those do cōmenly, which say I am enamored of such a woman: The delectacion of this loue is all in the corporall and bo­delye [Page] delectacyon.

¶Saynte Thomas the Apostle Sainte Tho­mas, sayth that a man wold neuer loue anye thynge if he had not truste to haue some pleasure and goodnesse of the same. How be it a man some tymes supposeth that thynge to be full of great goodnes, of the which commeth euyl. Yet it semeth to him that loueth such a thing, that ther can none euyll come therof. And as it is so that euery loue commeth by some delectacion corporall or intel­lectuall. The loue corporall cōmeth & descendeth by the tyue corporall senses, or wyttes, as is aforesayde. The intellectuall loue cōmeth by y ^e imaginacion of the vnderstanding. And the delecracion intelectuall is much greater, then the corporall, so that all the delyte of the loue of Concupisence is in delectacion in­tellectuall. And therfore the loue of [Page 30] Concupisence may not nor oughte not to be called loue.

¶Plato maketh mencyon therof sayeng, Plato. loue of Concupisence is not vertue of loue, but rather vyce of lechery, when the man leueth his wyfe onely to haue his pleasure of her, or the woman her husbande, for to haue profyt, this loue is very euyll.

¶Tulle sayth, Tulle. that perfecte loue is that whiche is not by force, nor by feare and dread, nor for profite that a man trusteth to haue.

¶Dyogenes saythe that the loue of Concupisence commeth by being Idle. Diogenes. And that it is a greate Vyce and sinne, the loue of Concupisence, And agaynste the commaunde­mente of God, whyche saythe, Co­uyte not the Wyfe of thy neygh­boure.

[Page] ¶Saynte Austyne sayth, Sainte Austin. that the sinne of fornycacyon is perdicion and cleare dampnacion of the soule of the whyche thynge oure Lorde Iesu chryst speaketh in the Gospel. Iesu Christ

OF the Vertue of Loue, Exam­ple, it is redde in Historyes of Rome, that the kynge Diomebes wolde haue caused to cut the head from the bodye of a woman called Fizolie, for a certaine offence, wherof she was accused: this woman came before the king and required him y ^t he wolde geue her pardon & space for. viii. daies, that she might set all thynges in ordre, and to pro­uide [Page 31] the better for the healthe of her soule. And the kynge answered that he was contente, so that she wold gyue a pledge for her, that in case that she dyd not come at the day appoynted, that he wold cause to cutte of the heade of the sayde pledge. And the woman aunswe­red, that she was verye well con­tente. Exam­ple. And that incontynente she wolde fynde a pledge, wherof the kyng meruailed greatly, for he had thought, that there had ben neuer a person in the worlde that wolde haue pledged her. And then she did sende for a yonge man, which was of an honest stocke, the whiche had loued her perfytlye a longe tyme, & she hym, to whom she told the hole matter. And incontinēt this yong man named Arion did rendre him selfe prysoner for her, and bind him vnder the paine aforesayde, that in [Page] case that she did not come agayne, that he was contente to loase hys heade. Exam­ple. And then the sayde woman wente home to her howse, & made her Testamente, and did bequethe her goodes, & when y ^e terme drewe neare, euery mā mocked this yong man reputyng greate Folie in him: but for all that anye man colde say vnto hym, he wolde not forget the loue of her. And was contente to suffre deathe, for to alengthen her lyfe, he loued her so feruentlye. So the daye of the terme came, in the whyche she seinge the great loue of thys yonge man, dyd rendre her selfe afore the Kynge and requyred that Arion mighte be delyuered: & then that the Kynge shoulde take his pleasure of her. The Kyng then seinge the perfyte loue that was betwene them, dyd geue her pardon, sayenge that it weare great synne [Page 32] to departe so good and perfite loue as they had betwene them, the one to the other.

ENuye whyche is a Vyce contrary to the Vertue of Loue, is in two maners, the Fyrste is to be sory for thewelthe and pros­perytye of another Man. The Seconde is to be Gladde for the euyll and Aduersytye of another Man.

[Page] ¶Salomon saythe, Sala­mon. be not glad of the euyll that happeneth to ano­ther man, for it doth dysplease god. And knowe ye that he that is glad of the euyll of hys neyghboure shal not be vnpuneshed.

¶Saynte Gregorye saythe, Saynt Gregorye, that in the world is not a greater tour­mente and paine, then Enuye, for whe are Enuie is, there can be no loue. And saythe that the greateste vengeaunce, that thou canste take of hym whych beareth thee Enuie, is to do hym all the good that thou canste.

¶Plato saythe, Plato, that the enuyous man, is neuer wythout sorowe and payne, nor the I poeryte wythoute feare and dreade.

¶Saynte Austyne saythe, Sainte Austin, he that hath enuy in him can loue no man. And saythe, that it is berter for a man to keepe hym from the Enuye [Page 33] of hys Kynsfolkes and Fryendes, then from the Enuye of hys Ene­myes.

¶Saynte Austyn saythe, Saint Austin that en­uye is to be sorye of the felysyete of another man. And saythe that the enuyous person hath not onely en­uye at greater then be but at them whyche be egali wyth hym, or worse then he. He hath Enuye at those whyche be greater or better then he, because that he is not so good or so great as they be, he bea­reth enuye at those whyche be egal wyth hym, because that he is not better or greater thē they, he hath enuye also at those which be worse then he for feare that they become not so good as he, wherefore he hath Enuye at all maner of folkes.

¶Orace saythe that the Enuyous man brenneth wythin and wyth­out, Orace. [Page] And saythe that the Enuyous person is contente to lese money, to do domage to and her man.

¶Socrates sayth that he whiche Socra­tes. beareth the vessel of enuy shal haue euerlasting paine, the holy scripture maketh mencyon thereof sayenge.

OF the Vyce of Enuye it is red in the olde Testamente, Exam­ple. that Caim seing that all thynges of hys brother Abell dyd multyplie, and brynge forthe much fruyte, he had so greate Enuye therat, that he kil­led the said Abell his brother, whi­che were the two fyrst brethren vp­on the earthe, And it was the fyrst [Page 34] bloud that euer was shedde vpon the earthe, And all was by Enuie.

GLadnesse or Ioye is the effecte of Loue, Prys­cyan. As Pris­cyan saythe, and it is a contenting and reste of the hearte.

¶Sidrac sayth that the lyfe of mā is Gladnesor Ioye of hearte. Sidrac And saith that for a man to reioyce hym selfe to much of thinges not conue­nient is not vertue, but rather vice.

¶Saynt Austine saythe, doe not reioyce to muche in the loue of the worlde, Sainte Austine for he that to muche re [...] ­sech [Page] hym therin, oft times hath he uynes therof. And sayth that there is no ryches to be compared to the healthe of the bodye.

¶Senec saythe, Senec. be not proude in thy prosperytie, nor be not angrye nor oute of pacyence, in thyne ad­uersytie, for in thys worlde is not so Ryche a man, as he that hathe suffyeyente. And is contente wyth that thynge that he hathe. And saythe, he that wolde demaunde of me, who is a ryche man, I wolde aunswere that it is he that hathe suffycyente and is contente. And that he whyche desyreth alwayes more rychesse is poore.

¶Boece sayth that nature is con­tente wyth a lytle thynge, Boece, if a man wyll not do it outragious.

¶And Arystotyle saythe (to hys Dyscyple Alexaundre, Aristo­tyle,) what An­gre, Rancoure, or Malyce soeuer [Page 35] that thou haste in thy heate, thou ought alwayes to showe mery and Ioyefull countenaunce, and there afore all folkes.

HEuynesse or Pen­syfenesse, is contra­rye to Gladnesse, after the sayenge of Macrobyus, wher­of there is thre ma­ners and sortes. Macro bius The fyrst is when the person gyueth hymselfe more thought and sorowe for anye thing [Page] then he ought to do, and this may be called pensyfenes. The seconde is, when the person nother dothe, nor saith, nor thinketh any thinge, whych is ferme and stedfast, but is lyke a dead bodye. And therby fal­leth in Idlenes whych is a greate vyce. The thyrd is for certaine imagynacyous, when the person mo­ueth hym selfe, with greate and ex­cessyfe angre, wrathe & Ire, which is called Mellanchollie, wherof cō ­meth dispeayre, which is the grea­test vyce that can be, as the Phylo­sopher dothe saye, In pensyfenes or heuines, be engendred many vi­ces. And amongest all other, is en­gendred slothe and Idlenesse, for when the person is pensise and still of Idlenesse, it semeth that he ca­reth for nothynge.

¶Salomon saith, Sala­mon. that in like case as golde is assayed and proued in [Page 36] the fournasse, so the man is astay­ed and proued in aduersytits that come vnto hym.

¶Plato saith that the man which hath his health, Plato. oughthe neuer to be pensyfe and heauie in his heart. for anye maner of aduersytie, that may chaunce vnto hym but ought alwayes to be of good comfort and arme him selfe with pacyence.

¶Socrates saythe that he which Socrates. is not angrie nor vexed for any ad­uerfytye that maye chaunce vnto hym, he gyueth hym selfe muche reste, and doth illuminate his seen­ces or wyttes. And saythe that he is pensyfe & sorowfull whiche hath nothynge, but more pensife and sorowefull is he, whyche was wonte to haue, and hathe nothinge. And that he is happy, tha is not wonte to haue prosperytye, for he hath no pensyfenesse in hym.

MEllanchollye is a thynge great­lye to be hated of that person which is entangled and wrap­ped therin, for of Mellanchol­lye commeth pouertye, afflyctyon and desperacyon, wherof speaketh Saynte Bernarde sayenge, S, bernard, I had leuer dye, then to suffre my selfe to [Page 37] fall in Mellanchollye.

¶Senec saythe Mellanchollye is death, Senec and the Sepulchre or graue of the lyfe of man, And saythe for anye thynge that maye happen or chaunce vnto thee, be not Mellan­chollye nor pensyfe. And if thou can not keepe thee from it, yet doe not shewe in dede nor in worde, for it belongeth not to a vertuous man, to showe it him selfe Melancholly, for no maner of aduersytie that maye happen vnto hym, for he that is Mellanchollye and pensyfe for his aduersities he dowbleth them, but a man oughte to consydre that after aduersytie commeth consola­cyon and prosperytie. And he that dothe the contrary is Mellanchol­lye, and then Idlenes dothe entre into hym, And so by the euyll thou­ghtes that he hathe beinge Idle, [Page] he falleth so farre in Sloth, that he careth for nothynge nor nothynge wold do but stepe. And thou ought to knowe, that the person beynge Idle, may fall verye soone into ma­ny vyces, that is to say, to dystroye hys bodye, and dampue hys soule, by euil cogytacions and thoughtes that may come therof.

Senec saythe, Senec, that Idlenes is confusyon of the vnderstandynge and wytte of the person, the gate of pensyuenesse, and mother of pouertye.

¶Salamon saythe, Sala­mon, do not loue to sleepe to muche, for feare that pouertie do not reygne ouer thee.

¶Arystotyle saythe, Aristo­tyle, that slepe bringeth much inconuenyence.

¶And Hermes sayth, Her­mes, blessed is he that vseth good occupacyons in al hys tyme, And sayth that the Idle and slouthfull person, putteth al [Page 38] his busines at aduenture, & saithe that Fortune and aduenture hel­peth that man whyche wyll helpe hym selfe, And the Idle and slouth full persone, is contrarye to hym selfe.

¶Socrates saythe, Socra­tes, that there be Syxe maner of folkes, whyche all­wayes is in Pensyfenes and Mel­lanchollye. The Fyrste maner is of hym that can not forget iniuryes done or sayde vnto hym. The Se­conde is of the Enuyous persons whyche dwelleth and is conuer­sante wyth folkes newly come to Ryches. The Thyrde is of hym, which hath ben in the place where other haue gotten muche profyte, and cold not profite ther hym selfe. The Fourth maner is of him whi­the somtyme was Ryche and now is Poore.

[Page] The Fyfthe is of hym whyche de­syreth and enforseth hym selfe to come to hygher estate and honour then is mete and conuenyente for hym. The Syxte is of hym, whych hathe dwelled longe tyme wyth a wyse man & hath nothynge lerned

¶Homer saythe that by greate dy­lygence, Homer a man commeth to perfec­cyon. And that dylygence is mo­ther of Rychesse, and health of bo­dye, and saluacyon of soule. And Mellancholly and Idlenes is con­trarye.

¶Salomon makethe mencyon therof in the Byble, Sala­mon, sayenge.

[Page 39] OF Heauynesse or Pen­sytenesse, Exam­ple. it is redde in the Booke of Kynge A­lexandre, that whē the sayde Kynge Alexandre was deade: hys Barons dyd beare hym in a Chase of golde to the Se­puiture or buryeng. And there was manye Philosophers, whych went after the bodye wepynge, and ha­uynge greate Heauynesse. And a­mongest all other there was one that weoed verye fore sayenge. O good Lorde, those that neuer dyd see our Kyng Alexandre did doubt and feare him. Exam­ple And now those that doe see hym dothe nothing regard him. And another cried with great Heauynesse. O cruell death whych doubteth nothyng, nor spareth no­thyng, and which hath taken from vs that man whych gouerned and [Page] ruled all the worlde, Excla­maciōs and the other Phylosophers dyd crye, O iustyce set aparte. O faythfulnesse loste. O courtosye chased awaye. O gladnesse and ioye exyled. O valilante­nesse fledde awaye. O gentlenesse destroyed. And in thys maner they dyd beare hym to the Sepul­ture, or buryenge wyth greate so­rowe, Heauynesse, or Pensyfenesse, and Mellancholye.

PEace (as saythe Saynt Bernarde) is purenesse of vnderstanding, S. ber­narde. sym­plenes [Page 40] of hearte quietnes and reste of courage, Peace of loue. And company or felowshyp of charytie.

¶Senec saythe, Senec, that Peace is a­boue all the goodnesse and richesse of thys worlde. And saythe that he that hath not Peace with him. ought to bye it.

The prophete Esaie saith, E [...] that the euyll man doth not eare for Peace.

¶Plato saythe, [...] haue Peace [...] the Vertues, and warre agaynste the Vyces.

¶Saynte Austyne saythe, Say [...] Austen that in lyke case as Pride, Discencion and Angre distroyeth a house, so Peace and Loue doth nouryshe it. a wise man, A wise man sayth thus, if thou wylt haue Peace with thee, submitte thy selfe alwaies to Reason.

¶The Mayster of the Sentence saithe, Master of the sentēce that he is madde, that is [Page] in Peace and dothe seeke Warre. And saythe that Peace causethe good to come. And Warre dystroy­eth it.

¶Orace saythe, Orace, that hee whyche dothe gouerne hys wyll in Peace, gouerneth a greater Realme, then he did gouerne from the Easte vn­to the Weste.

¶Sidrac saythe, Sidrac that they be ve­rye happye, whiche dothe loue and seke Peace. And saythe flye and es­chewe those places, wheare thou thynkest that there shalbe debate and decencyon, for to stryue wyth hym that is egall and as good as thou, it is. Folye to stryue againste thy better, it is greate madnesse. And to stryue agaynste one worse then thou arte, it is shame.

¶Saynte Paule maketh mency on of thys, [...]aul [...]ma, sayenge.

IRe is a Vice contrary to the ver­tue of Peace, whereof the Phylosopher Arystotyle dothe speake sayenge, Aristo­tyle, that Ire or Wrathe is a troublyng of the corage, aleasyng and dystroy enge of bloud, whyche flyeth to the hearte to thyntente to venge hym of Ire. And when the bloud fynd­eth the hearte, there it dothe reste [Page] all troubeled. And afterwarde is conuerted into malice and hatred. And of these three Vyces, that is to saye, Iudygnacyon, Ire, and Hatred, do discend and come Dis­corde and Warre.

¶Salomon saythe, Sala­mon, that when a Fole is moued and troubled, dothe incontynent shewe hys Ire: but he that doth couer and kepe close Ire is a wyfe man Sand & lead is ve­rye weyghtye and heauye, but the Ire of a Fole is muche more heauie and weyghtye.

¶Casiodore saythe, Casio­dore, that Ire is mother of all other Vyces.

¶Priscian sayth that the greatest enemye that thou haste, Pri [...]ci­a [...] or canste haue in thys woulde, is Ire when thou haste it in thee.

¶Cato saythe, Cato. that a man is na­turally inclyned to be moued with Ire, but to perseuer and abyde in [Page 42] the same doth passe nature, and cō meth of the deuill, & therfore euerie man ought to eschewe it as muche as he can.

¶Aristotyle sayth that Ire is the Aristo­tyle, corruptynge and dystroyenge of all vertues.

¶Tulle saith that a man ought to be very slowe, Tulle, and lothe to be mo­ued with Ire, and verye redye to mercye, ferme and stedfaste in ad­uersites, And wyse and moderate in his prosperities.

¶Senec sayth, Senec that Ire is incontinente quenched and deade in a Wyse man.

¶Saynte Iames saythe, S. Ia­mes, that a man oughte to be prompte and redye to heare, slowe to aunswere, & ought not lyghtlie to be angred and moued with Ire.

¶Saynte Austyne saithe, S, Au­styn, if thou [Page] be moued wyth Ire and wrathe a­gaynste anie man, And wyll therof take vengeaunce, remytte all vnto God.

¶Saynte Gregorye saythe that there is three remedyes agaynste the vice of Ire, Saynt Gregorye, that is to say, meke & gentle aunswere, Also for a mā to hold hys peace or to geue fewe wordes and the thyrde is, to de­parte oute of the presence of hym that is moued wyth Ire.

¶Varro saythe that Rychesse can not abyde and indure wyth hym whyche in full of Ire and wrathe, And sayth kepe thee wel from Ire, for it dystroyeth reason, and trou­bleth the vnderstandyng.

¶Tulle saithe, Tulle, eschwe Ire asmuch as thou canste, for it wyll not suffre thee to see the ende of thynges, & saythe that he is in greate reste, that neuer or verye seldome, dothe [Page 43] moue hym selfe wyth Ire and wra­the, And saythe, when thou shalte see anye thynge, imagined against thee, busie thy selfe to tourne it to thy will and pleasure, more by gen­tle wordes fayre meanes, and equitie then by vengeaunce, for venge­aunce is damnable to both parties & equytie is profytable to bothe.

¶Plato saithe, Plato. that when a man is inflamed wyth Ire, he is like to a house set on fyre, for by the greate violence of the fire, a man can no, ther heare nor see. And in like case as a Shippe hauynge a contrarie winde, can not well be gouerned, so is the corage of man, whan he is inflamed wyth Ire, and can not be well gouerned, And withoute doubte, Ire is a thynge so verye e­uill and daungerous, that a lytle flame or sparke, maketh a greate fire, y ^t is to saie, of a litle Ire doth [Page] there come muche euill. And as we do se cōmonly, the women be more angry & Irefull then the men. And the sicke sooner then the hole. And the yong people soner then the old, by this it may be thought y ^t Ire cō ­meth of a peruerse & an euil corage.

¶Saint Augustine saithe, S. Au­styn. that in lyke case as the euyll wine doth corrupte the vessell wherein it is putte, so Ire dothe corrupte the bodye of the man, if it doe tarye there from one daye to another.

And therfore Saynt Paule saith. Paule Ephe, iiii, c.

OF the vice of Ire, Exam­ple it is redde in the old Testament, that Dauid the prophete beinge in greate loue wyth Barsabe, wife [Page 44] of Vrye, dyd beget a chylde of the sayde Barsave. And when he dyd see that she was with chyld, he did sende for her husbande Vrye, the whyche was at the besegynge of a certayne towne, whyche the said king Dauid caused to be besyeged. And when the sayde Vrye came, he was informed of the sayde kyng Dauid, y ^t the child wherwyth hys wyfe Barsabe was greate, was of hys begettynge. And so the sayde Vrye dyd thynke and beleue none other, but that it was hys owne, but when Vrye came amon­gest his frendes, they shewed hym how y ^• king Dauyd had gouerned hys wyfe, wherwyth he was sore dyspleased bothe agaynste Kynge Dauyd, and also agaynste Barsa­be hyswyfe. Exam­ple, And after that tyme wolde company no more with her. [Page] And when Dauid vnderstode that the sayde Vrye had forsaken hys wyfe, he was so ful of Ire and wra­the in his hearte, that he did write a Letter to the Constable of the Hoste, wherein Vrye was, whyche Letter dyd contayne, that he shold put Vrye so farre forthe in the bat­taile, that he shoulde be slaine. And so it was done.

CHastytie. Tulle. (As Tulle saythe,) is a Vertue by the whych the wil & desyre of the flesshe [Page 45] and of Lecherye is refrayned and subdued. And the person that is chaste, maye be compared to the Turtyll Doue, the whyche for no maner of thynge, wyll make a faute or offence to her felowe, but wyll kepe her onely vnto hym.

¶Saynte Hierome saythe, S, Hic rome, that is soone loste and destroyed in him which wil not refraine his tongue, hys eyes, and hys harte. In the Summe of Vyces, it is redde, that he whyche wyll haue perfyte Cha­stytye in hym, he muste keepe hym selfe pryncypallye from syxe thyn­ges, that is to saye, from to muche and excessyfe Eatynge, and Prince­kynge, wherof is redde, in the lyfe of Holye Fathers, Exam­ple that in lyke case as it is impossyble, to wythholde the fire, that it do make no flambe, after that it is well lyghted, so it is impossyble to refrayne the wil and [Page] the desyre of Lecherye, after that the bodye is replete and full of de­lycious meates and drynckes. The Seconde thynge whyche is neces­sary, to kepe Chastytie is, that the person be not Idle.

¶For Ouide sayth, Ouide that Lecherye dyeth in hym whyche is not Idle, the thyrde thynge is that the man and the woman be not conuersant togyther.

¶For Saynte Bernarde saethe, S, ber­narde, that the man and the woman to be famylyer togyther, and to kepe them from synne, is a greater and a harder thynge, then to cause the dead bodyes to ryse agayne to life. The fourthe thynge is, not to be conuersante wyth Harlottes and persons of vycyous lyuinge. The fyfte is, not to haunte or to goo to those places where commonly the synne of Lecherye is vsed.

[Page 46] ¶For Saynte Syluestre saythe, S, sil­uestre, that the synne of Lecherye hathe the maner of the Ape-whych doth all thynges that he seeth done a­fore hym. The syxte is, to kepe hym that he doe not haunte to much create festes and bankets, for there is moste commonlye muche daun­synge and syngynge, manye euyl­and vayne wordes spoken, and manye wanton counte naunces, whyche dothe engendre the Vyce of Lecherye, by the pleasure and delyght that the person doth take therein, I saye that the delyght and pleasure whyche is in good maner, and in honestye, is much to be prai­sed, but the delyghte and pleasure, that the persō doth take therein, for an euill intente is to be hated and abhorred.

IN the lyfe of Holye Fa­thers it is redde, tou, chynge the Vertue of Chastytye, that there was a certayne Nunne, whyche was yong and very fayre, of whom a Noble man dwellynge therby, was meruaylous sore Enamoured of. Aud desyred her manye diuerse tymes, that she wolde consent that he might haue hys pleasure of her, but thys sayde Nunne wold neuer consente vnto hym. And refused hym wyth greate abhomynacyon, then thys Noble man seinge that by no maner of fayre meanes be cold obtaine his purpose, by reason whereof he was full hf Heauynesse, and Mellanchollye, dyd purpose in hys mynde, to take her by force. Exam­ple, And therupon he came to the Ab­bey [Page 47] where this Nunne was. And there dyd take her by Force and Vyolence, intendynge to leade her home wyth hym vnto hys Place. And when this Nūne dyd se that she coulde not obtayne mercye and grace of hym. And that there was no remedye nor no help, and resist­enge to be had, she demaunded of hym, what was the cause that he had such fauoure and loue vnto her more then to other? For there is (sayde she,) manye better and fay­rer in thys Abbey then I am. And thys Noble man aunswered her sayeng, I am so enamoured of you, that it semeth me, that there is ne­uer a Woman in thys world, that hath so fayre Eyes as ye haue. And that is the cause, that I haue such Loue vnto you. Wherfore purpose youre selfe to come wyth me. And then she seinge, that there was no [Page] remedye but that she shoulde goo wyth hym, she desyred hym that it wolde please hym to lette her go in to her Chambre to fetch certayne stuffe that she had there. Exam­ple, And that she wolde come to hym agayne in­contynente, thys noble man sayde go youre wayes and tarye not, for here I wyl tarye for you. And then she wente into her Chambre and wyth a knyfe dyd take bothe her eyes oute of her heade. And thys done, she came out of her Chambre all bloudye, and dyd presente her selfe as well as she could afore this Lorde, as she had promysed hym. And when thys Lorde dyd see her thus dyffygured, and that the eyes were oute of her heade. He depar­ted from her, as a man out of hys wytte. And the sayde Nunne dyd cōtinue stil in the Abbey, and was better contente that she had loste [Page 48] her Eyes, then to haue had loste her Vergynytye.

LEchery is a Vice contrarye to the Vertue of Chastitye. And as it is red in the summe of Vices there be foure maners & sortes of the same. The Fyrste is fornicasyon, and that is when the man and the woman beynge not maryed, do medle fleshly togither. [Page] The Seconde is Adulterye, and it is when as wel the one as the o­ther be Maryed. The Thyrde is when a man dothe meddle flessh­lye wyth anye of hys kynswomen. The Fourthe maner is suche, that it oughte not to be named, for it is so vyle, so abhomynable and great a synne.

¶Saynte Gregorye saythe, S, gre, gory, that Lecherye consumeth and destroy­eth the bodye, and causeth a man to lease hys good name, dampneth hys Soule, offendeth the person, and offendeth God. And nowe a daies the world is greatly inclined to the sinne of Lecherye,

¶Senec saythe, Senec that he woulde that all Lecherous persons should be stoned to deathe, as they were in the olde tyme, to the entent that a man myghte beware and keepe hym selfe the better from it. And [Page 49] saith y ^t ableit y ^t the greatest delight & pleasure of this worlde is Lechery. Yet neuerthelesse if thou dowel consydre the ende and the begyn, nynge of the same synne, thou shall fynd nothynge therein but all mys­chyefe and wretchednesse.

¶Salomon saythe, Sala­mon, so lytle tyme and space as a man myghte beare fyre in hys Bosome wythout bren­nynge of hym selfe. So lytle space myght not a man be amongest wo­men wythout synne. And saythe that ofte tymes Lecherous Per­sons do commyt Lecherie by theyr syghte.

¶Orace saythe, Orace, that Rychesse doe bryng Warre, & Women doe bryng Lecherye.

¶Arystotyle saithe, beleue stedfast­lye that Lecherye dystroyeth the body, shortneth the lyfe, corrupteth the Vertues, breaketh Gods sawe, [Page] onsumeth the Rychesse, taketh a­way the strength, killeth the soule, dystroyeth, the syght, bryngeth the person to olde age. And sometyme doth make hym paralytike.

¶Ouyde saythe, Ouide, that the Leche­rous person beinge yonge dothe synne, but the olde Lechoure doth dote,. For an olde Lecherous per­son when he can not doe the dede, yet dothe he take pleasure in dishonest touchynges. And sath that in battaile and warre be men stroken wyth speres and swerdes. And in peace they be stroke wyth euyl wor­des, and thoughtes.

¶Hermes saithe, Her­mes, that the Vyce of Lechery doth quen she al Vertues. And that there is nothynge more mortall to mankind then Lechery, except it be amongest those persons where it is lawful, as betwene the man and his wyfe, in trust to haue [Page 50] Chyldren. S, gr­gory,

¶Saynt Gregorye sayth, speking of Lecherye in a certayne hystorye. O Fyre of Lecherye, wherof the mouthe is Glotonye, the flame is Pryde, the sperkles be corrupt wor­des, the Smoke is euyll name, the Asshes be pouerty, the Ende is the tormente and payne of Hell.

¶Wherof Saynt Peter speaketh sayenge. ii, Pe­ter, iii,

[Page] FOrce or Strengthe, after the sayenge of Macrobyus, Macrobius, is in three maners and sortes. The Fyrste is to be Stronge by Nature, the whyche thynge is no Vertue. The Second is not to Fere and Dread peryllous, and daūgerous things. And the Third is Pacience, these two maners be good,

¶Tulle saythe, Tulle, thou oughte to be strong in Battaile, And to sustaine and suffre pacyentlye the aduersy­ties, and euyle that come vnto the.

¶Senec saythe, that the man is loued and praised for hys Loyaltie or Faythfulnesse, Senec and for his Val­liauntnesse.

[Page 51] ¶Socrates saythe, Socrates, that sometime it is better to [...]tye, then to dye, not­wythstandynge thee, that Hermes sayth, Her­mes, that he dyd see a Knyghte, whyche was reputed verye hardy, thou doeste flye from Honorable deathe, to lyue with shame and re­buke.

And Socrates saith, Socrates, that there is Valliantnesse in dyuers and ma­nye sortes and maners, that is to saye of those whyche be hardie and Vallyante, when they be constray­ned other to fight or to dy, as those whyche doe fyghte vpon the Sea in theyr Shyppes. And this Valliantnesse is by force and constraint Another maner there is, that som­tyme a man is hardye and Vally ante, as when that he knoweth that he hath the ayde and compa­nye of other. Of other therbe, whi­che he hardye and Vallyant when [Page] they knowe, y ^t those agaynste whō they doe stryue, be Cowardes and ferefull, of other there be, whych be stourdye and hardy in all thynges, and feareth nothynge. And thys is a beastlye hardynesse. And also all the other be not perfyte. The Fyrste maner is perfyte and Ver­tuous, as when a man is Hardye and Vallyaunte to flye shame and dyshonoure. And to do no domage nor outrage to anye person, nother in body nor goodes. And also to de­fende hys Countrey.

¶Socrates saythe, Socrates, that the Ver­tue of Force or Strength, maketh the man pardurable when he doth put hys strengthe to resyste Vyces, to mayntayne reason and Iustice, And not to be proude in his prosperytyes. And also to Fyghte against the desyres of the flesshe.

¶Saynte Iohn Euangelyst saith [Page 52] in hys fyrste Epystle.

PAcyence is a Vertue by the whiche we suf­fre in our heartes the aduersytyes and euil­les, that be done and saide vnto vs, wher­of the Maister of Sentence dothe speake saieng, master of sen­tenet. the vertu of pacience is remedye agaynst al aduersyties. [Page] And sayth, that all the euylles [...] aduersytyes, that thou shalt haue shall be more lyghte and easye to beare and suffre if thou haue pacy­ence, thou shalte not be Pacyente so longe as thou arte Couetous.

¶Arystotyle saythe, Aristo­tyle, that the man maye be praysed, and maye be kno­wen in three maners and sortes.

The Pacyente is knowen in hys aduersytyes & trybulacyons. The Hardye and Vallyante manne is knowen in the Warres, and Bat­taylies. And the Frende is knowen at nede.

¶Socrates saythe, Socra­tes, lette vs suffre and take in Pacyence that thynge whyche Fortune dothe geue vs, for it is great Folye to striue again­ste it.

¶Salomon saythe, Salo­men, that it is bet­ter to be pacyent, then to be strong, for he that is Pacyente, gouerneth [Page 53] hym selfe by greate wysdome, as Iob dyd, whyche had greate Pa­cyence in all hys aduersytyes. And saythe that the strongest man that is, is he whych can couer and kepe secrete hys pouertye.

¶Senec saythe, Senec that there is two maner of Pacyence in this worlde, the one is to suffre and endure Pa­cyentlye the aduersytyes and try­bulacyons that a man hath. The other is, to refrayne, & to abstayne from hys desyres and wyll. And saythe also that the Vertue of Pa­cience dothe ordre and keepe the tongue.

[Page] FEare and Dread be Vyces, contrarye to Strength and Valliauntnes. And they be three maners, af­ter the sayeng of Ptholome. Ptho­lome, The Fyrste is to be fearful in hys corage wythoute anye occasyon, but onely by Imagynacion. And thys is properlye called Feare. The Seconde is to Feare and Dreade a thynge more then nede is. And that is a greate vilenes and shame. And the Thyrde is, not to be able by Rea­son of Feblenesse of Corage, to suf­fre aduersytyes. And thys is called Feblenesse, whan the manne is vile of hearte, which is to great a vyce. Thys manne whyche is so vyle of hearte, and so Fearefull, maye be [Page 54] compared to the Hare, whyche is the moste Fearefull Beaste of all o­ther, for the Hare hath the condicyon, that when she is layde in the wode at her ease, if she do but heare the leaues of the trees shake, she dothe ronne awaye for Feare, ma­nye ther be that doe resemble the Hare in this maner, which hath so vile and feble hearte, that for a ly­tle or nothynge they be abasshed & afrayde.

¶Salomon saythe that the one of the causes whych causeth the man to be feareful, Salomon, is the knowledg that he hathe to be reproued of his euyll workes.

¶Tulle saithe, Tulle, wilt thou be wyth­out feare, do wel, and speake but ly­tle. And saithe that it is a more cruel thing to feare death, then to die. And that the remedy of a feble and vyle hearte, is not to feare Death.

[Page] ¶Cato saythe, Cato, doe not feare the laste ende of the Lyfe, for he that dothe not regarde, but dyspraiseth the ende of the lyfe, he feareth not deathe.

¶Pythagoras saythe that deathe can not be boughte, Pitha­goras, nor no manne oughte to feare it, but such as haue done muche iniquytye, and feareth to be dampned for theyr Vyces af­ter theyr deathe. And saythe that the doubte and feare of deathe, is verye well manyfeste, for by it is made transmutacyon of the tran­sytorye and fynall worlde, to the e­uerlastynge and perpetuall world. Also of the worlde of Folye and vanytye, to the world of Wisdome Truethe, and of Reason, of the world of payne and loboure, to the world of consolacyon and of felycy­tie. And saythe, that it is greate meruayle of those whych feare and [Page 55] doubte death. And do alwaies contrarye to theyr saluacyon. And sai­th, that he whych lyueth well and vertuouslye in thys worlde, ought to truste to make his ende well.

And saithe also that death is good bothe to good and euyll men. To the good men, to the intente that they maye haue the rewarde of theyr goodnesse. And to the euyll, that they maye commytte no more synne, nor doe no more euxll to the people, And saythe that it is better dye, then lyue wyth shame. And therfore he sayd vnto a man which dyd flye from the Battayle. Thou doest euyll to flye from honorable deathe, for to liue wyth rebuke and shame.

¶Socrates sayth, Socrates, that he dyd see hys wyfe weepe, when he was ta­ken oute of Pryson to be led to his death. And he sayd vnto her, wher [Page] fore doeste thou weepe myne owne wyfe. And she aunswered, haue not I a good cause to weepe, when I see you ledde to deathe with great wronge, and wythoute cause. And then he aunswered that the man ought not to feare deathe, for there is no maner of payne or bitternesse in it, but the feare that a man hath therof. A wyse man beinge sycke in his bedde, caused hys Sonne to come afore hym, that hee myghte talke wyth hym of Deathe. And sayde vnto hym, my Sonne haue abstynence wyth thee, and refraine thy wyll, for if thou dysprayse the worlde, and the dyuers chaunces therof that euery day doth ronne & happen in abstraynge from those thynges which God hath prohibi­ted, thou shalte desyre none other thynge but death, Sone speke all­wayes of God, and he shall put in [Page 56] thy mouth good wordes. Sonne doe not put thy loue in thys world, for it is transytorye, and deceyueth all those whyche do put theyr trust in it. Sonne suffise thy selfe, and be content with that thyng that god hath geuen thee, And do not coueit the goodes of other men. Sonne vse temperaūce in thy lyuyng. And be conuersaunte with wyse folkes, And so thou shalte gette wysdome, be meke humble, and be no mocker, dispraise no man, and do not speake to much, for I haue repent me more for my large and to much speaking, then I haue for holdyng my peace, or for lytle speaking. Sonne I pray the beware the cock do not wake erlier in y ^e morning then thou, doubt & feare god, & beware of vainglory, if thou haue any science, & do not bestowe it in good vses, it shall do the more domage & hurte then profyte. [Page] Beware that thou speake no vaine and vnprofytable wordes, be not prowde for anye maner of Ryches, And doe not dyspayre for any ma­ner of aduersities that may chaūce vnto thee.

¶Socrates saythe that deathe flyeth alwayes from hym, Socra­tes, whyche doe not feare it. And is alwayes nere to hym, whyche dothe feare and doubte it. And saythe in ano­ther place, that thyng whych thou can not eschew, sustaine and suffre it Pacyentlye.

¶Saynte Austyne saythe, Saynt A [...] that there is nothyng so sure as death, for Deathe hathe no mercye of the Poore, nor beareth no honoure to the Ryche, And so spareth no ma­ner of folkes.

¶Hermes sayth, Her­mes, that deathe is as the stroake of an Arrowe, And the lyfe of a man is in lyke case as the [Page 57] stroke, whych tarieth a good space or it come. Against the feare to die, syxe thynges doe assure vs. The fyrste is the death of the bodye, by the whyche euerye man is ryghte sure to passe. The seconde is that deathe maketh ende in all thinges of thys worlde. The Thyrde is, the necessytye to dye. The fourthe is, that we see other dye afore vs. The fyfthe is, that God hym selfe dyd dye. The syxte is, euerlastinge lyfe that commeth after thys.

¶Salomon maketh mencion ther of sayenge. Salomon,

[Page] SVertye is not to doubte the doma­ges & hurtes, that maye come in the ende of thinges be­gon. And there is two maner of Suerties. The one is of Folye, as he whyche goeth to fyghte agaynste hys Enemyes na­ked wythout harnesse, or he which feareth not to sleepe by venymous beastes, the other is of wyt and of vertues. The offyce of Suertie is to giue comforte, and resyste euyll fortunes, which come vnto the mā, for a man ought to trust, that goodnes and prosperitie shal come after the aduersyties.

¶Orace saith, Orace that he which doth fyxe hys hearte in goodnesse in his [Page 58] prosperytyes, shalbe sure in his ad­uersytyes. Againste thys Vertue of Suertye, dothe stryue oft tymes, Feare in thys maner. Feare saythe to the man: thou shalte dye. Suer­tye aunswerethe, it is a naturall thynge and no payne, I dyd come into thys worlde vndre suche coue­naunt, that I should go out of it a­gain, the lyfe of the man is but a pilgrimage, when he hath gone farre inoughe, he muste retourne, it is a greate Folie and madnesse to feare that thynge, whyche can not be es­chewed.

¶Lucan saithe, Lucan that Death is the laste payne, & therfore a man ought not to feare it, and saith that death is the last terme and ende of al thinges.

¶Senec sayth, Senec, that he which pro­longeth his lyfe, yet for all that he can not escape from deathe. Feare [Page] sayth thou shal die. Suertie auns­wereth, I am not the fyrste nor the laste. For there be manye gone a­fore me. And all the other shal fo­lowe me, it is the ende of mankind. There is nothynge that greueth, which cōmeth but once, for deathe is common and egall to all. Feare saythe, thou shall haue in thy lyfe muche payne, sorowe and trybula­cyon. Suertye aunswereth, to de­lyuer me from all these euylles, I muste dye. Feare saythe, thou shall dye in a straunge Countrey, Suer­tye saythe, Death is not more gre­uous without the house then with in. Feare saythe, thou shall dye in thy yonge age. Suertye aunswe­reth. Deathe is common as well to the yong, as to the olde, and maketh there no maner of dyfference. But I wyll that thou knowe, that it is the beste dyenge, when a man [Page 59] hathe the greatest pleasure to lyue, it is a verye good thyng to dye, a­fore that a man desyre deathe. If deathe take me when I am yonge, it shall not take me in olde age.

¶Iuuenall saythe, Iuue­nall, that deathe oughte to be so muche doubted, as oughte to be olde age. Feare sayth thou shalt not be buryed. Suertye aunswereth, I doe not care, for it shalbe very small domage vnto me, when the person is dead, he careth not what becommeth of the body, whether it be brente or eaten with wylde Beastes. I wyll that thou knowe that the Sepulture or Bu­ryeng, was not founde to the vsage ond profyte of the deade bodyes, but to the intente that the Caryon of the deade bodyes shoulde be ta­ken oute of the syghte of the liuing persons. Feare saythe, thou shall be Poore. Seurtye aunswereth [Page] there is no man poore, but such as thynketh that he is poore. Feare saythe. Alas what shall I doe, I haue loste my fryendes, my wyfe, my chyldren, and all be deade. Su­erty aunswereth, he is a Foole that wepeth, or maketh any sorowe and lamētacyon for those y ^t be dead, se­inge that all muste dye, the wyse man oughte neuer to take dyscom­forte for the death of anye person, nor of hys chyldren, but he oughte to suffre it as pacyently as he doth loke for hys owne deathe, and to take comforte in hym selfe. And more to doubt and feare that whiche fortune ought to send hym.

¶Lucan sayth, Lucan that feare of euyll chaunce, or fortune, dothe put the person in many great perylles. But he is verye stronge that can suffre fearefull and doubtfull things. For the man is knowen in his aduer­syties.

[Page 60] ¶Senec saythe, Senec that there be mothynges whyche doe feare vs, then that do hurte vs. And we haue oft tymes more feare in the minde and thought of the courage, then of the worke or dede. And therfore a man of good courage ought not to haue feare afore the tyme, for peraduenture that whereof he hathe feare shall neuer come.

Feare saythe, thou shalbe exyled & caste oute of thy countrey. Suertye aunswereth, the countrey is not for bydde me, but the place, for all that which is vndre heauen, is my countrey, as soone shal I find and haue my necessities in other countreies as in myne owne, euery land is the countrey of a good man: as the sea is the coūtrey of al fysshes. In this maner feare dothe alwaies striue with Suertie, & neuer giueth good counsayle.

[Page] ¶But Orace saythe, Orace the man that hath a free and good courage doth not doubte Feare, for as it is afore sayd, feare cōmeth of a feble heart. And yet manye wyse men saye that there be manye thynges whyche a man oughte to Feare and doubte, as is conteyned in the Chapter folowynge.

THe Enemie of Hell ought to be doubted of euerye wyse man.

¶For Salomon saythe, Salomon, that happye is he whyche doubt­teth and feareth the Enemye of [Page 61] Hell. And that the manne oughte to beware of hym, for if he doe, he shall not nede to doubte any perill. And thou oughte not to beware & kepe the onelye from thy greate enemies, but also from the leaste in the world.

¶Yet neuerthelesse, Ouid, Ouid saythe, that a man ought not to be so dou­btefull and fearefull that he make doubte of that thynge, wherof no doubte is to be had.

¶Salomon saythe, Salomon, that a manne ought not to doubte hys enemy for hys subtyllytye aud crafte. And if he be a Foole, for his mischiefe and shrewdnesse. And sayth, that when thou shalt haue a fryende, it is ne­cessarye, that thou be a fryende to hys fryendes. And sayth, keepe thy fryend aboue all thynges, and con­sidre the losse that thou shuld haue if thou dyd lese him. For in lesinge [Page] thy fryend, thou shal purchase and get manye enemyes. And thou oughte to consydre and thynke, that the least of thy enemyes is greater and of more power then thou arte.

¶Socrates saythe, Socra­tes, that the man whyche goeth about to get his enemyes, dothe trauayle for his owne dystrucyon, for he whych hath many enemyes, ought to lyue alwaies in greate doubte and feare of hys lyfe. And saythe, that one of the greatest wyttes that a man maye haue, is to knowe howe to make of hys enymye hys fryend, And saith that thou ought not to repute thine enemy as a smale & a lyght thinge, for he maye hurte thee more then thou do thynke be he neuer so smal of power.

¶And Senec saythe, Senec that thyne enemyes be somtyme more profyta­ble [Page 62] to thee, then thy fryendes, for thou doest keepe thee from fallynge into manye daungers and Folyes, for feare of them, and taketh paine to keepe thine owne, for it is better to resyste and wythstand theyr wil and malyce. And saythe that if it chaunce thee to speake wyth thyne aduersarye, beware that thou doe not showe hym thy secrete, for then thou should teache hym thy distruccyon.

¶Pythagoras saythe, Pythagoras, that if thou wylte dysprayse thine enemy, shew alwayes countenaunce, as thou woldeste him no maner of harme, nor that thou art his enemye.

¶Salomon saithe, Salomon, beleeue neuer thyne enemye, and if he do humble him selfe to thee, yet doe not truste to him. For if he see his time to doe thee displeasure, he will neuer bee satisefyed of thy bloud.

[Page] ¶Saynte Austyne saythe, S, Au­styn, that as in warre the Soldiers be neuer no ther daye nor nyghte oute of theyr harnesse, but alwayes in redinesse, and specyallye when they be neare to theyr enemies. So duryng thys lyfe, we ought not to be voyd & vn­furnysshed of vertues, to the intent that we be not as he, whyche hys enemye dothe fynd out of harnesse, wherof the Gospell maketh menci­on sayenge.

[Page 63] GOod Fame, is a No­ble Vertue and mu­che ought to be prai­sed and ought to be preferred aboue all Rychesse, for it is aprobate by the Lawe and by custome. And knowe thou, that for anye profyte of the world, thou ought not to lease thy good fame, for the profite that commeth of euyll renome and Fame, is losse and not winninge.

¶Senec saithe, Senec, that no man can showe in hym selfe, but that which is in hym.

¶Saint Austin saithe, S, Au­styn, that Ipo­crysye is Treason.

¶Salomon saithe, Sal­amon, if thou wylte haue good renome and Fame, flye and eschew the delites of the fleshe And in anothr place saithe, if thou will be well renomed and Famed, [Page] be not Lecherous.

¶Cato saythe, Cato that Lecherye and Coueytousnes be contrary to good renome and fame.

¶Arystotyle saythe, Aristotyle, that good Fame maketh the man to be verye clere and bright in this world, and to bee acceptable in the presence of Prynces.

¶Senec saythe, Senec, that the good Renome and Fame of the persons is feare of Synnes. And saythe, inforce thy selfe to haue good Fa­me, for it shall endure longer wyth thee, then all the treasures of the worlde.

¶Salomon maketh mencion ther of sayenge. Sala­mon,

GLotōy, is an inordynate desyre and wyl to eate & drynke, and is all contrarye to the Vertue of Ab­stynence. It is redde in the summe of Vyces, that there commeth muche euyll to the per­sones by the Vyce of Glotonie. For that same Vice dothe take awaye the Memorye of the person, distroyeth the Sences or Wyttes, consu­meth the Vnderstandynge, cor­rupteth the Bloud.

[Page] Dystroyeth the syghte of the eyes, maketh the spyrite feble, and doeth stop and let y ^e tounge, dystroyeth the bodye, bryngeth Lecherye, shorteneth the lyfe of the mā. And doth engendre many & great syckenesse, whyche doe cause the person sodenlye to dye, or doe cause hym to lyue in greate payne, and saythe that there is mo folkes whyche dye by reason of excessyfe eatyng and drinkynge, and by inordinate lyuynge, thē by other mortalytie. And saith that women and wyne doe cause manye good men to erre.

¶Arystotyle sayth, Aristotyle, that he is a ve­rye beaste whych foloweth the wil and appetyte of hys mouthe. And saythe that he whyche dothe fyll hym selfe full of good meates and drynckes, that he dothe seeke hys deathe, more then hys lyfe. And saythe that he whyche wyll lyue [Page 65] cleane, and in healthe, let hym be­ware of to muche and excessyue eatynge and drynkyng

¶Ipocras saythe, Ipo­cras, that haboun­daunce of wynes and meates dist­royeth the bodye, the soule, and the Vertues.

¶Saynte Gregorye saythe, Gregorye that when the Vyce of Glotonye hath the domynacyon and power of the person, it shal cause him to lease all the goodnesse that euer he dyd. And that when the body of the person is not gouerned by abstynence, al the Vertues of the same person be drowned.

¶Wherof Saynte Paule maketh mencyon sayenge. Paule,

ABstynence is a Vertue, by the whyche the de­syre of Glotonye is refrayned & quenshed.

Salomon saith that he whych lyueth by Abstynence, Salomon, dothe aleng­then hys lyfe.

¶Saint Austyn saith, S, Austyn, that in like case as a man doth straine the rain of the brydle to stop the horse. So ought a man to constraine and re­fraine him selfe from the sinne of [Page 66] Glotonye, by the Vertue of Absty­nence, a man doth get & purchase in this worlde the treasoure, whi­che is aboue all other treasours, that is to saye helth of bodye.

¶Sidrac sayth, Sidrac that ther is no ryches in this worde to be compa­red to the helth of the bodye. And by abstinence a man doth purchase helth, and increasynge of his lyfe, and doeth eschewe glotonye, that is to say to abstayne from excessyue eatynge and drynkynge, for to fyll him selfe full of meates, the sto­macke is greued therwyth. And it doth nouryshe (as is aforesaid) manye greuous dyseases, and in es­pecyall the gowte. And doth cause the breathe of the person to stynke. And many other euylles come ther of to the person, of the whyche ofte tyme foloweth sodaine deathe.

COnstauncye, is to be Ferme and stable in one purpose, without varyenge.

¶Tulle saithe, Tulle, that it is a very great and a good thing for a man to be stable in those thin­ges whiche he wil say or doe.

¶Isydore saythe, Isi­dore, that he is not worthye of prayse, whiche doth be­gynne anye worke, but he whyche maketh an ende therof. Yet not­wythstandynge a man oughte not too bee so styffe in those thynges [Page 67] which he hath to do, that he do fal into the vyce of Obstynacye. Obsti­nacye is, not to chaunge his pur­pose, for anye counsayle or for anye thing that may chaūre therof. In­constauncye is a vyce contrarye to the vertue of Constauncye.

¶Senec saythe that Inconstaun­cye is not to be ferme and stedfaste. Senec And it maye be compared to the Swalowe, whyche doth feede and nouryshe hym selfe, in flieng here & there, and so doth Inconstauncye, which dothe put all thinges at ad­uenture.

[Page] NOblenesse of Courage, is to hede and mynde Vally­aunte, Noble, and Vertu­ous thyngs. And it may be compa­red to the Griffon, which is a beast of such nature, that he wold rather let hym selfe dye for hungre, then he wolde eate of Caryon and styn­kynge flesshe.

¶Saint Austin saith, S, Au­styn, in speaking of the highnes & nobelnes of hart, that the Lion maketh neuer warre with the Antes, nor the Egle with the Flyes.

¶Tuile saith, Tulle, that the Courage of vertuous persones is knowen by theyr great workes. And saith that there is nothing so strōg & so sharp as the heart & courage of the man.

[Page 68] OF Noblenesse and highnes of Courage, it is red in the Historyes of Rome, that there was a Phisicion that serued a Baron, the whiche Baron made great war againste the Romaines. This Phisicion came on a daye to the Senatours of Rome, and to the Counsalie, and said vnto them. If ye wil geue me a good summe of money, I wyl poyson my Mayster, which hath done you so much euyl. And they aunswered, we will not vanquyshe hym by treason, but by force and strength. And then they dyd shewe the case to the Baron, to thintent that he myght beware of the Phisycyon.

[Page] VAynglorye, is a Vyce contrary to Noblenesse of Hearte. And there is three maners of Vain­glory. The first is when a man dothe cause hym selfe to bee more estemed, praised and honored then it appereth vnto him.

¶But as Saynt Thomas saithe, S, tho­mas, it is no Vyce, to haue the wyl to be good or to be well named, and fa­med, when he sayth that good nāe and fame is better then greate Ri­chesse. The second maner of Vayn­glorye is when a man doth vaunt, boste, and prayse hym selfe for anye maner of thynge, for it is a thynge not semelye nor conuenyente for a man to prayse hym selfe. The third maner of Vaynglorye is for a man [Page 69] to shewe hym selfe Rycher, then he is. And to shewe hymselfe more vertuous then he is, for it is Ipocryse. The vyce of Vaynglorye, maye be compared to the Peycocke, whiche is so full of Vaynglorye, that al his dysyre and delyghte, is to shew his fethers, in spreadynge hys tayle in maner of a whele, for to be praised. In the Summe of Vyces it is red, that when the person shall haue o­uercome al Vyces, yet Vayuglorye doth tary wyth hym.

¶Cato saythe, Cato if thou wylte please god, eschewe Vainglorie.

¶Plato saythe doe not prayse thy selfe, Plato. but lette another man prayse thee.

¶Saynte Gregorye greatlie do [...] blame the Vaynglorye of Ipocrytes. And saythe that theyr Vayn­glorye, is not but a fantastyke vy­syon, whyche sheweth outward [Page] lye, that thyng whych is not with­in.

¶Iesu Christ saith in his gospell, Ihesu christ, speaking of Ipocrytes.

OF Vainglorye, Exam­ple, it is red in the lyfe of Holy Fathers, that an Aungell, on a certayne tyme kepte company with an Heremite. And as they wente togyther, they passed by a place where there was a deade Horse, whyche dyd stynke verye sore, wherfore the Heremyte dyd stoppe hys nose: but the Aun­gell [Page 70] dyd not so, nor dyd not regard it. And as they went a litle further they passed by a fayre gardaine, in the which ther was afayre womā. And rychelye appareled, & very full of vayneglorye, Exam­ple. And incontinent that the Aungell did se her, he dyd stop his nose, the Heremyte seynge this, dyd maruayle very much ther of. And sayd to the Aungell, I do meruayle greatly that ye haue stopped your nose for this fayre womā. And dyd passe by the stynkyng ca­ryon that we dyd fynde, as ye dyd not care for it, nor dyd not fele no smell, which did stynke so euyll, thē the. Aungell sayd, I will that thou knowe, that the person full of vayn glorye, stynketh more in the syght of God, of Aungels and of the he­uenly company, then all the cary on in the worlde.

[Page] And as soone as he had sayd this, he was sodeynly banyshed and de­parted out of the syght of the Here myte. And then Iudged he that should be an Aungell. And therfore he knew wel that Vainglory, greatly dyspleased God.

IUstyce is a Ferme and a Stable wyll, to doe ryght vnto e­uerye man.

¶Salomon saythe, Sala­mon, desyre not to be wyse, if thou cannot fynde in thy hearte to doe Iu­styce. [Page 71] And sayth that there is three thynges necessarye to a man whi­che wyll doe Iustyce. The fyrste is that he haue auctorytye to doe it. The seconde, is that he knowe wel what he oughte to Iudge. The thyrde is that he Iudge according to reason.

¶Hermes saythe, Hermes. beware that thou doe punyshe no man by Iu­styce, afore that thou gyue hym ter­me to make hys defence. And be­ware, that when thou oughte to doe Iustyce, that thou doe not to muche deferre and prolong it wherby there may come any occasion to let the aforesaid Iustyce.

¶Tulle saythe, Tulle, that Iustyce is the Mother and Lady of al other ver­tues, For there myght nothing liue and dute in thys worlde, if Iustyce were not.

¶Arystotyle sayth, Aristotyle, that Iustice is [Page] a measure, that god hath stablished in earthe, for to lymyte all thynges. And saythe that Iustyce is none o­ther thyng, but to gyue euery man his owne. Thou oughte to gyue to three maner of folkes that which is their owne, that is to say, to thy souerayne and superyour, to thy fe­lowe and to thy subiecte. To thy soueraygne and superyoure, thou oughte to giue reuerence of hearte, and obedyence of bodye, to thy fe­lowe, thou ought to giue counsayle in teachynge hym of hys Ignora­unce, and to ayde and helpe hym to thy power. To thy subiect, thou oughte to defende hym, and to in­structe and punyshe hym, if he doe euyll.

¶Salomon maketh mencion therof sayenge. Salamon

OF Iustice it is red in the life of Holye fathers, Exam­ple. that there was an Hermyte whyche long time had serued God and had done greate penaunce for hys syn­nes, to whom god sent afterwarde great sickenesse. And bycause that he could not recouer hys healthe a gayn he began to complaine of god and to murmure in hym selfe. So it chaunced on a day, that the Aungell of god appered vnto hym, in lykenesse of a yonge man, and sayd vnto hym, come wyth me, for God will that I doe showe thee of hys secrete Iustyce. And dyd leade him into the Towne, to a Marchaun­tes house, whyche had in a Coffre a greate numbre of Florences.

[Page] And the Aungell in the syghte of the Hermyte did take the same Florence, and did beare them into the house of another man, whych they founde in sleepe, And the Aungell dyd leue the sayde Florence at hys Chambre dore, to the intente that when he should open the dore, that he shoulde fynde them. And thys doone, he ledde hym to the house of another Marchaunte that had a chylde, the whyche chylde, the Aungell dyd kyll, in the presence of the sayde Heremite. And the, Here­myte seinge all these thynges, tho­ughte that the Aungell had ben a Deuyll. And wolde fayne haue de­parted from hym. Exam­ple. The Aungell se­inge that he woulde departe from hym, sayde voto hym, tarye yet a li­tle, for I wyll showe thee the rea­son, wherfore I haue doone these thinges in thy presence, knowe first [Page 73] wherfore that I haue take the Florence from the burges, it is because that he had solde his Herytage, for the sayde Florences, and was purposed to gyue them to certaine Murtherers, whyche had promy­sed hym to kyll a man for hys sake, the whyche had dyspleased hym a­foretymes. Exam­ple And the man which he wolde haue caused to be kylled, is a man of noble byrth, wherof shuld haue come greate inconuenyence, And therfore to resyst the euyl that might haue cōe therof, & also to let hym of hys euyll, and myscheuous wyll and purpose, I haue taken the sayde Florence from hym. And when he shal see hym selfe pore & to haue loste hys Herytage and good­des, he wyll gyue hym selfe to the seruice of god, and where he shulde haue ben dampned, nowe he shal­be saued. The Reason wherfore I [Page] haue borne the Florence, to the Chambre doore of the other man, is because that he was a Ryche Marchaunte whyche came from beyonde the Sea, and had bestowed in marchaundyce all the good­des that he had, and putte it in a Shyppe, the whyche Shyppe did peryshe vpon the Sea, then he did remembre one daye howe that he had loste all hys gooddes, and had nothynge to lyue vppon, began to fall in dyspayre, and was purposed to hange hym selfe. And therfore to the intente that he shoulde not de­stroye, bothe the bodye and the soule. I dyd beare hym the foresaid Florences. The Reason whereof I haue kylled the Chylde, is because that afore that the father had him he was a very good man, and gaue much Almous, and did many good [Page 74] dedes, for the loue of god, and sence that he had the Chylde, he cared for none other thynge, but onelye to get Rychesse, were it by ryghte or wronge. And therfore I haue kylled the Chylde, to the intente that the Father maye retourne to hys purpose, doe not meruayle nor grudge therfore, for the syckenesse that thou haste, for if it hadde not bene, thou shoulde ofte tymes haue thy mynde and Courage in Va­nytyes wherby thou shoulde greatlye haue dyspleased God. And be thou sure, that god doth nothyng, but by Reason, but the persones haue not knowledge therof, for God hathe not promysed it them, but of two euylles, Exam­ple he dothe all­wayes take the lesse. Ann this said the Aungell dyd departe from the Heremyte.

[Page] And from thenceforthe, the sayde Heremyte, dyd neuer murmure a­gainste God, for anye maner sycke­nesse or aduersyty that he did send him, but rather dyd thanke God. And alwaies dyd reioyce hym selfe in his sicknes and aduersyties con­syderynge alwayes, that it was of the goodnesse of God.

INiustyce is a Vyce, contra­ry to Iustice. And it is in dyuers maners and sortes, [Page 75] The Fyrste is to kyll any man, and it is caleld murtherynge. The Se­conde is to speake vyllanye, and opprobryous and slaunderous wor­des of anye man. And it is called iniurye. The Thyrde is to do anie thynge by strengthe, and it is cal­led Vyolence. The Fourth is to do domage and preiudice to ani man. And it is called outrage. The Fyft is to take another mannes good, and it is thefte. The Syxte is to take a person by Force, and it is called Rapyne. Iniustyce, otherwyse called wronge, maye be compared to the Deuyll, the whych doth not loue reason. For all hys pleasure is to doe euyll to fryendes. And to tormente them, whyche haue serued him.

¶Ihesu Chryst speakyng of Iniu­styce saythe, Ihesu christ, wyth such measure as ye shall measure, ye shalbe measu­red. [Page] And as ye do to your neighbo­ure, so shall be done to you.

¶Salomon saythe, Salomon, Iudge not the deede of anye man, wythoute Reason.

¶Senec saithe, that much sorowe and trybulacyon, Senec is in the Lande, wherof the Lorde and Gouernour is a yonge man, whyche is verye easye and lyghte to giue pardon to mysdoers. And sayth, that he whyche dothe not punyshe the euyll, is consenting to the same. And saithe that there is foure thynges which do call the man afore god. And the whyche do sore dysplease god. The fyrste is the euyll, that a man dothe to an Innocente person. The Se­cond is to withhold the hire & wa­ges of his seruaunte. The thirde is willingly to set fyre in a house, or in a towne. Aristotyle. The fourthe is murdre.

¶Arystotyle saythe, do not shedde [Page 76] mans bloud wythoute a cause, for it demaundeth Iustice of god. And he that doth euyl to another man, he hathe euyll, and dothe not kno­we howe and from whence it doth come.

OF Iniustice it is red in the life of holy fathers, Example, that y ^e deuil bethought him one day, y ^t he wold be maried to thintent to haue dou­ghters to marye, & that he myghte leade theyr husbands to hel, he did marye with Iniustyce, of whom he had seuen doughters. The fyrst is Pride, which he maried to Lordes and noble men. And to them why­che haue outeragyous heartes by reason of Pryde.

[Page] The Seconde is Anaryce, whych he gaue to the Heades and chyefe of the people. The Thyrd is False­nes, which he maryed to Villains. The fourth is enuy, which he maried to ministrelles & crafts men. The fift is Ipocrysye, whych he maried to Relygyous persones. The Sixt is Vaynglorye, whyche he wolde gyue to no man, for she dothe mary her selfe to all men of euerye degree and estate. The Seuenthe is Le­cherye, whych also he dyd not ma­rye, but lefte her common. Some men saye, that it is wryten in the boke of Examples, y ^t y ^e Deuyil had ten Doughters, of the whyche he dyd marye but. viiii. that is to say. The Fyrst is Pryde, whych he ma­ryed to Lordes, Exam­ple, and other Noble men. The Seconde, Sacrylege to Lobourers. The Thyrde Vserye, to Cytezens. The Fourthe Ipocri­sie, [Page 77] which he maryed to relygyous persones. The fyfte Symonye which he maryed to Pryestes and Clerkes. The syxte deceyte, whyche he maryed to Marchauntes. The se­uenthe Enuye, whyche he maryed to Seruauntes. The eighte Coue­tousnesse, whych he maryed to olde folkes. The nynthe and the tenthe, that is to saye, Vaynglorye, and Lecherye, he gaue no man.

LOyaltye, terence as Terence saythe, is to haue a perfyte Faythe. And too shewe hym selfe none o­therwyse, then he is.

¶Longyn saythe, Lon­gyn, that a manne is [Page] praysed for three thynges, that is to saye, for Loyaltye in that thyng that he hath to doe. The seconde is to keepe and fullfyll that thynge that he hath promysed. The thyrd is to thynke alwaies to do well.

¶Senec saith that he which doth lease his faith, Senec can not lease a grea­ter thynge.

¶Aristotyle saith, Aristo­tyle, do not breke thy faith to any person, except to a woman, or to a chylde.

¶Senec saythe, Senec, be Loyall and Faythfull to all men. And specyal­lye to hymth at putteth hys truste in thee.

[Page 78] FAlsehed is a Vice, contrary to Facultie, and it is to say or thinke a thing contrarie to his wil, and to haue desyre to do the contrarye of that thynge, that he saythe.

¶Salomon saythe, Salamon be not conuer­sante with a false person, for he cannot loue that thynge that pleaseth hym.

¶Senec saith, Senec that when any Iniurye, or wronge is done or saide to a false man, he feyneth him selfe, as he dyd not care for it, to the in­tent that he may the more craftelie and falslie, venge him therof.

¶Saynt Thomas sayth, S, tho­mas. that the suspycyon of the manne is knowen in foure maners. The Fyrste is, the euyll person thynkethe, that [Page] all other be all euyll as he is. The Seconde is that a manne doth al­wayes suspecte that person, why­che hathe accustomed to doe euyll. The Thyrde is when a man hea­reth euyll spoken of another, the whyche he wolde euill, he beleueth it incontynente. The Fourthe is when a man hathe proued manye thynges.

¶Arystotyle saythe, Aristo­tyle, the olde per­sones for the moste parte doe verye lyghtlye suspecte, because that they haue proued many thyngs in their tyme.

¶Salomon saith, Salamon the euil thoughtes doe cause the person to departe from God.

¶Plato saythe, Plato, that the fyrste mo­uinge of the thought, be not in our power, the whych we ought wel to tesyste.

¶The Decre saythe, Decre, that the [Page 79] flesshe can not be corrupte, if the thoughte be not corrupt afore. And sayth, that the person can not haue agreater euyll, then to be suspec­tinge.

¶Alexandre saythe, Alexan­dre. when thou bast consyence, and truste in anye man, thou oughte not to suspecte hym, except manyfestlye thou fynde that thynge in hym, whereby thou maye haue suspycon, for the suspi­cyon that thou shoulde haue there, shoulde cause thee to be moued to doe euyll. There is dyfference be­twene Suspectyon & Ielousye. For Suspectyon is to beleue euyll of a­nother man, (as it is aforesayde.) Ialousye is to haue feare of that thynge the whyche a man loueth, doe no otherwyse then it ought to doe. Ielousie dyscendeth of the vertue of Loue. For no person can bee Ielous, but for two reasons. The [Page] one is for the feare that a mā hath that the thing which a man loueth do not otherwyse, then ought to be done. And the other is that it be not the dyshonoure of the person which a man loueth.

¶Iuuenall saythe, Iuue­nall, that the Ialou sye of a woman is verye greate, for she can not loue the person whyche she knoweth doth loue her husbād.

¶Plato sayth, Plato, that perfyte loue is in three thynges, that is to saye, to loue, to feare, and to honoure.

¶Socrates saith that person that loueth, Socra­tes, feareth. But al those which doe feare, doe not loue. And saithe, that the person which loueth, hath alwayes feare of that thynge why­che he loueth. There is dyfference betweene Treason and Malyce. Treason is properlie to betraye, by malyce, the person which doth put his trust in thee. Malice is to Imagyne [Page 80] some thyng for to deceiue and ther man.

¶Longin saith that in a Traiter, Lon­gyn, the loue is vice.

¶Saynte Austyne saithe that the Trayter doth neuer swage nor my tygate hym selfe, S. Au­stine. for famylyarytye, nor for pouertie, nor for eatyng and drinkinge, nor for seruyce, nor for giftes.

¶Sainte Paule maketh mencyon therof sayenge. Paule,

OF Falsehed, it is redde in the olde Testament, Example. that by the wyll of God, there was two [Page] Aungelles sente into the Cyfye of Sodome, Exam­ple, for the abhomynable syn there vsed, they lodged in the hou­se of a good man, the seruante of God, called Loth. And they badde hym that he shoulde go forth of the towne, for they wolde brene it, and all the inhabytantes therof. And as thys sayde, Loth was vpon a mountayne, hys two Doughters, dyd imagyne by falsehed to deceiue hym, to the intente, that he should meddle Flesshlye wyth them. They caused hym to drinke so much, that he was bronken. And then the el­der of his sayd two doughters, dyd ley her selfe by hym. And so moued and steared hym with touchynges and other tokens, that be medled flesshlye with her. And so dyd the yonger, in so much that he did get them both with chylde.

TRuethe, as Saynte Austyne saythe, S. Au­stine. is to vse Verytye or Tru­eth, wythoute anye shadowe or coloure of Lyenge. The Vertue of Truethe, maye be compared to lytle yong Perdryches, for the Perdryche is of suche nature. The one wyll robbe the egges of the other. And sitte vpon them, as they were her owne egges, but as sone as the [Page] lyfle Perdryches be brought forth. And that they here theyr owne propre mother crye and sing, they leue and forsake the olde Perdrych whiche broughte them forthe of egges, and go to their owne very mother. And so it is of the vertue of trueth, for the man dothe couer it so longe as the contrari is not knowen and perceyued, but at the ende truethe doth alwayes abyde and contynue in hys place.

¶Aristotile saith, Arysto­tyle, trueth doth help him at the ende of all hys workes, and dedes, which doth loue it.

¶Senec saythe, Senec, that the person oughte alwayes to inforce and constrayne hym selfe, to be Verytable, or True, for it is the moste worthy and honorable thynge to a wyse man, that his dedes, maye veryfye hys sayenges. And he oughte to be ware that he doe not lease the be­ing [Page 82] veritable, for if ones he do lease truethe, shalbe no more beleued by hym. There was a manne that de­maunded of a Phylosopher, howe he mighte be fayre spoken. And he saide, saye nothinge but that thou knowest wel, without addyng ther to any lye.

¶Salomon saythe, Salo­mon, makynge hys praier to almighty god, good lorde I praye thee that all vanytyes and lyes, may absent them, and be farre from me.

¶Saynte Paule saythe, Paule, God will dystroye the tongue that dothe lye. And saythe, that wordes spoken iently and peasably be sweter then honye.

[Page] OF the vertue of Verytye or Truethe, Exam­ple. it is redde in the lyfe of Holye Fathers, that there was a Ryche Kynghte, why­the dyd forsake hys Rychesse for to serue God. And wente into an Ab­bey, where he made hym selfe a re­lygyous man. And dyd renounce the worlde altogyther. It chaun­ced on a daye, that the Abbot, for nede of money, purposed to sell two olde Asses, that had ben long time in the Abbey. He bethoughte hym that he wold send them to be solde by the sayd new religyous man, for he thoughte that he had the prac­tyse therof. And that afterward he wolde die other, that shulde be yonger, this knight did take the charg of them, albeit parthe against hys will. And did not deny it, by reason of obedience, he beinge in the mar­ket, [Page 83] wyth one of the lay brethren of the sayd Abbey, whych led the said Asses, when it was demaunded of hym if the Asses were good, he aunswered, think you that if they were good, that our father Abbot wold sell them. The other demaunded of hym, wherfore theyr tayles were so pylled, he aunswered, they be very olde, and doe fall many tymes in the myre. And when a man wyl lift them vp, he muste take them by the tayles, and that is the cause that they haue theyre tayles soo pylled wherfore they coulde not sell theyr Asses, but broughte them home a­gayne. The Abbot dyd demaunde of the laye brother, howe it chaun­ced that they had not sold theyr Asses. Exam­ple And he showed hym the cause. Then the Abbot caused thys rely­gyous man, to come afore, and dyd rebuke hym, he aunsweryd the Ab­bot [Page] and sayde that he was not be­come a relygyous man, to thintent to deceyue anye person, nor to Lye, but that he had forsaken all hys ri­chesse, to serue hym whyche was full of all trueth, wyth the whyche aunswere the Abbot was very wel content.

LYenge is a Vyce contrarye to Trueth. And it is to hyde and couer the Trueth with colour of words to deceyue another man. There be diuers maners of Lieng, that is to saye, Lyenge whyche is tolde in maner of newes, there is Lyenge, whyche is tolde for to es­chewe [Page 84] to speake euyl. wythout pre­iudice of any person. And these two be not prohybed in the Scrypture. But there is lyenge with falsehed, whyche is tolde to the domage of another, there is Lyenge, as not to holde and keepe promyse, there is Lyenge accustomed. These three maners be prohybed, there be some whych lye wyllynglie in swearing, and wyth theyr knowledge do for­sweare them, which is a verye euill Lyenge.

¶Salomon saith, Salo­mon that the mouth whiche doth lye, kylleth the soule & that it were better to be a Theefe then a continuall Lyer.

¶Of the whyche Plato speaketh, Plato, sayenge that he whyche dothe af­ferme that thynge whyche he doth not knowe of that thynge, whyche he shall know, he shalbe holden for suspecte.

[Page] And saith, that the person whyche hath ben accustomed to lie, shal not be beleued when he shall shewe the trueth.

MErcye, S, Au­styne, (as S. Austyne saithe) is to haue com­passyon of hys owne soule, and of the myserye and wretched­nes of another.

¶Saynte Thomas saythe, S, thomas. that the operacyon of Mercie, is to par­don the offences done vnto thee. [Page 85] And to chastyce and correcte hym, whyche hath nede therof, to coun­saile him which standeth in doubt, to comforte them, whych be in dys­comforte. And to praye to god for another.

¶Plato sayth, Plato, that the person can not haue a more profytable thyng, then the Vertue of Mercie, that is to saye, to vysyte the sycke, to feede them that be hungry, to gyue them drynke, that be thrystye, vysyte the prysoners, clothe the naked, lodge them that doe lacke lodgynge. And to burye the deade persons.

¶Alexandre saythe, Alex­andre, that the pow­er, and the myghte of the man, en­creaseth in two maners, that is to say, to get fryendes by mercye.

¶Longyn saythe, Lon­gyn, that he whyche shal haue mercy of another, he shal ynde mercie for him selfe.

¶Oure Lorde Ihesue saythe, Ihesu chryst, par­don [Page] other gladlye, if thou will haue pardon. One of the thynges y ^t the moste pleaseth almyghtye God is, that yf a man haue offended thee, And that thou canst take venge­aunce of him for it, that thou do for gyue hym.

¶Salomon sayth, Salo­mon, that he which gladlye dothe gyue to the poore, shall neuer be in miserie and pouer, tie. And sayth that he which doth stoppe his eares at the voyce of the poore, shall crye and not be harde, of the mercy of god.

¶Saynte Gregorye saythe, S, gre­gorye, that he whyche gladlye fulfyllethe the workes of mercie, shall not dye of euyll deathe. And that hys praier shalbe herde.

OF the vertue of Mercye, Exam­ple, it is red in the histories of Rome, [Page 86] that there was a theefe brought a­fore kynge Alexandre. And he de­maunded him wherfore he did rob, he aunswered, I rob vpon the sea, and thou vpon the earth. I am called a theefe bicause that I am alōe, and because thou goeste honestly, & that thou art alwaies accompani­ed with manye folkes, thou art cal­led king. Exam­ple, But know thou king Alexandre, that pouertie constraineth me to be a theefe, but thou art much worse & a stronger thefe then I am, for thou doest rob for coueitousnes, and the more that thou haste, the more thou desirest, and if thou haue more, worse thou wyl do. And I do not rob but for necessity of my liuig. And when kinge Alexandre harde his freenes & plainnes, he had mercy of him, and made him one of his Knyghtes, and one of the beste and moste faithfull of his companye.

CRualtye is a Vice, con­tratye to mercye.

¶Arystotile saith, Aristo­tyle, that there is fyue maners of crualtie. The first is neuer to haue pytye of anye man. The seconde is, to brynge another man into myse­tye. The thyrde is, not to wyll to pardon iniuryes done to him. The fourth is, to ponyshe another more then it doth appertayne. The fyfte is, to be actyfe of courage. And to hurte and offend another without reason. Crualtye maye be compa­red [Page 87] to the Serpente called Base­lyke, whyche is so venimous and so cruell, that he dothe kyll the folkes wyth hys sight. And if he find non other thinge to kylle, he wyll cause the trees that be nyghe vnto hym to drye awaie, and to dye with his blowynge on them, he hathe so ve­nomous a wind and breath with­in hym.

¶Sydrac saythe, Sidrac that he is not lyke to the Lyon in hys house, whiche hathe no mercye of hys Sub­iectes.

¶Hermes sayth, Her­mes. gyue perdon and mercye to the person in hys aduer­sytyes, to the intente that thou be not occasyon to cause hym to dispayre.

¶Cassydore saythe, Cassi­dore, that the moste outragious crualtye that can be, is to desire to be rych with the good­des of another man.

[Page] ¶Senec saythe, Senec, that Vertu is the moste gracyous thynge in the wor­lde, for by it a manne knoweth the euyll men, And the good thynges, for there is not so euyll a manne in the worlde, but that he woulde haue that thynge that he hathe of another mannes, to be ryght wyn­nynge.

LYberalytye after Aristotile, Aristo­tyle, is largnesse, or it is to gyue commyssy­on to worthy per­sons, for that whiche [Page 88] is gyuen to vnworthy persons, is loste. And to gyue to them why­che hathe inoughe, is to caste wa­ter in the Sea. And to gyue more then a man may beare, it is not Li­berlytye, but it is Prodygalytye. It is redde in the Summe of Vy­ces, that Prodygalytye is to spend hys owne wythout measure or reason. And therfore in the Lawe, the Prodygall persones, be called Foo­les. Yet notwythstandyng, Couey­tousnesse is of lesse profyte then prodygalytye after Saynte Thomas. S, tho­mas. whych doth proue it by three rea­sons. The fyrste is that the offyce of Prodygalytye, dothe accord bet­ter wyth Vertue of Lyberalytye, whyche is to gyue, then dothe Co­ueytousnesse, which is to hold. The second is, y ^t the prodigall person is more profytable to other, then the Coueytous Person is. The thyrde [Page] reason is, that the Prodygal per­son dothe sooner amende and for­sake his vice of Prodigalitye, then the auaricious person his coueitousnes, of Prodigalitie discendeth po­uertye.

¶And Iob saythe, Iob, that pouertye is heauynesse of hearte, shame and dysprayse, and roote of al euyl. The Vertue of Lyberlyty, may be cō ­pared to y ^e Egle, which is the most lyberall Byrde that is, for if he be neuer so hungrye yet wyll he leaue the halfe of hys praye, to them that come after hym. A man lightly cannot see the Egle flye in sekinge his praye, but there is alwaies some o­ther fowle that dothfolow him, for to haue parte of that the Egle shal leue.

¶Salomon speakynge of Lybera­lytie saythe, Salo­mon, that if thou doe a good dede, consydre to whom thou doest [Page 89] it, for almos dothe quenche and kil syn, in lyke case as the fyre is quen­ched wyth water.

¶Alexandre saythe gyue, Alex­andre. and ano­ther shal gyue vnto thee. And that that thou wylte gyue, gyue it incontynente, and wythoute anye dyf­ferrynge. For as the wyse manne saythe in the Prouerbes. The Al­mous whyche is longe dyfferred and loked for, is not gyuen, but it is solde.

¶Cato saythe, Cato, consydre to whom thou gyueste. And take hede that when thou wylte demaunde anye thynge, that it be iuste and ryght­full, for it is a great folie to demaūd a thyng vnreasonable. And such a thing wherof he shalbe lyghtlye denyed.

¶Senec saithe, Senec, that a man ought more to consydre and regarde the wyll of hym that dothe gyue, then [Page] that thinge whiche is geuen. And he whych demaundeth anye thing with feare, gyueth occasyon to bee denyed.

¶Plato saythe, Plato. that there is no greater heauynesse in the worlde, then to demaund that thyng wher with a man ought to liue. And say­the, that pouertye is a verye euyll thinge. but it is a greater euyll for a man to doe euyll by reason of the same.

¶Tulle saithe, Tulle, that there is not a more cōfortable & sweter thyng in the world, then for a man to lyue of hys owne, and to haue Lybertye. And saythe, that he whiche is con­tente with that thinge he hathe, is not poore.

¶Sidrac saithe, Sidrac beware of pouer­tie, when thou shall haue haboun­daunce of riches, for in a lytle space, the tyme doth chaunge.

[Page 90] ¶Innocent saithe, Innocent, that it is great pytie of the misery of the pore man, for if he demaunde, he consumeth him selfe in pouertie.

¶Salomon saythe, Sala­mon, that when a man is poore, his brethren do dysa­lowe and renounce him, and hys fryendes doth flye & goo from him.

¶Salomon prayeng to almightie God saith. Salo­mon, Good lord I pray thee, graunt me two thinges, the one is that thou defend me from pouerty, the other is, that thou giue me not so much riches, that I do disknowledge and forget thee, by reason of the same. He saith that Auaryce is contrary to pouertie, for if the rych man doe speake, euerye man dothe gyue hym audience, albeit that he speake much euil & many folish wordes. And the pore mā, do he speake neuer so well, yet shall he not be re­garded, but shalbe reproued, and shalbe cōstrained to hold his peace.

[Page] ¶Plato saythe, Plato, it is better for a man to leue his rychesse after hys death, to hys ennemies, then to demaund in hys lyfe by reason of po­uertye helpe of hys fryendes.

¶Verro saythe, that the Ryche man dothe not gette hys Rychesse wythoute Trauayle. Verro. nor dothe kepe them without Feare, nor doth not leaue them withoute, Sorowe and Greefe.

COueytousnesse, is contrarye to Lybertye. And it is a dys­ordynate [Page 91] desyre to gette temporall goodes, and to wyth hold that which a man ought to giue to the pore. And to misspend, wast and suffre anye to be dystroyed, rather then to gyue it where it is nede.

¶Saint Gregory saith that in all thinges in the world a measure contenting, S, erg gorye, and sufferynge, is founde & had, but in coueitousnes which neuer is satisfied. Coueitousnes may be compared to the Moldwarpe, whiche is a beaste that lyueth onelye of the earthe. And neuer hathe inoughe. For she thinkethe, that it will fayle her, and she is alwayes permyrye. Paule

¶Saynte Paule saythe, that Co­ueytousnes is the chyefe of all euill. For the coueytous person is neuer full. In lyke case as the weight and charg of the bourden that the Asse or horse dothe beare, is to the pro­fyte [Page] of another, and to the greate payne of the bearer, that is to saye of the Horse. So the coueytous person dothe gette and kepe togyther hys rychesse by hys greate payne and laboure, to the profyte of those to whom he dothe leaue hys sayde rychesse, the whych do make merie wyth it.

¶Pithagoras saith that the coueitous Pythagoras, persones maye be called Pai­nymes, for the Sarazyns doe wor­ship their Idols of gold & siluer, so the auaricious persons, doe wor­shyp theyr rychesse.

¶Senec sayth, Senec that it is better to spend folyshly, then to get and kepe vnlawfullye.

The Maister of Sentences saith master of sen­tence, that there is no man content with his degre and estate.

¶Saint Austine saythe, S. Au­stine. that a co­ueytous person, maye be compared and likened to hell, for hell is neuer [Page 92] full nor satysfyed. Nor the Couey­tous person wyth all the money of the worlde. Mar­ciall,

¶Marcyall saythe, that so long as the Coueytous person dothe lyue, he neuer dothe profite to any man. Senec Senec saithe that coueitousnes is the hyghe way of spyrituall death. And also often tymes of the temporall deathe. Paule

¶Therfore Saynte Paule saithe.

HVmylytye, Ory­gyn. as Orygin saithe is to refrayne the intente of y ^e wyl of the courage, ther is [Page] dyuers maners of Humylytie. The fyrste is to shewe hym selfe, not so good and worthye as other. The seconde, is to be of humble conuersacyon, and famylyarytye wyth e­uerye man. The thyrde is to repute himself vnworthy to be in the com­panye of greate men. The fourthe is to beleue to haue suffycyent and vnable in all thynges. The fyfte is to feare those thynges whyche ou­ghte to be feared. Of Humylytye descende and come foure thynges. The fyrst is honour, that is to say, to gyue honour to another manne. The seconde is to gyue honoure to a better then hym selfe. The thirde is to obeye them that haue aucto­rytye to commaunde hym. The .iiii. is to knowledge the benyfyte that a man hath receyued. Of Humyly­tye do dyscende these vertues mekenes, pytye, deuocyon, franchysse [Page 93] or lybertye, contemplacyon, feare of god, simplenes, and equytie.

¶Salomon saythe, if a greate or noble man do the honoure, Salomon, doe not exalte thee therfore.

¶God saythe, God, he that doth humy­late hym selfe, shalbe exalted. And he that doth exalte him self, he shal be made meke.

¶Saynte Gregorye saythe, S, gre­gorye, that the man shal haue no maner of vertue excepte he haue fyrste Humyly­tye.

¶Aristotile saith, Aristo­tile, that the euil mā waxeth proude, when a man doth giue him. And the wise man dothe humylate hym selfe.

¶Longin saithe, Lon­gyn, that as the Byr­des do streyne theyr winges, when they flye agaynste the hyll. So a man muste constraine hym selfe by humylytie, if he will mount and as­cende into heauen.

[Page] ¶Salomon saithe, Salo­mon, doe all thinges by humylytye, and thou shall be lo­ued of euery man. And saythe that the woman in humblinge her selfe, dothe ouercome and rule her hus­bande.

¶Cato saith, Cato, gyue place to a better man then thy self. And dispraise no man for any maner of thinge, or if the man be poore, yet his vertues may be great, humylitie is a greate vertue, and verye conuenyente and necessarye, as well to lytle as to greate.

¶Salomon speakyng of the same saythe. Salomon,

[Page 94] OF the Vertue of Humylitie, Exam­ple, it is red in the Historyes of rome, that when their was any Lorde or Captaine sent by the Romaines to conquere anye coun­trey. And if he retourned to Rome with victorie, the Romaines made him. iii. honours. &. iii. dishonours. The firste honour was, that al the people of the Cytie, shoulde go to mete hym and receyue hym.

The seconde was, that he was set vpon a Charet drawen wyth foure whyte horses. And all the people a­bout him, bringing him into Rome wyth Candles and Torches bren­nynge.

The third was that al the princes that he had conquered, did come after him, behind the Charet.

[Page] The fyrste dyshonoure was, that there was sytte wyth hym in the Charet, the moste vyle and wret­ched person that coulde be founde in all the Cytye, whyche was done to gyue example to other, to come to such estate.

The Seconde that afore the peo­ple. Thys Vyllayne dyd gyue hym manye greate stroakes, and sayde, thou oughte not to be proude for the Honoure that is done vnto thee, for I am a manne as well as thou.

The Thyrde was, Exam­ple, that duryng all thys daye of Tryumphe, eue­ry man that wold, myght saye anye maner of Iniuryes to hym they wold, w ^tout anye ponysh­mente.

PRyde is a vyce, con­trarye to the vertue of Humyletye.

¶Arystotile saythe, Arystotyle, that Pryde is pro­perlye to wyll to bee lyke to a greater or better then himselfe. And there is many sortes and maners of the same, that is ty saye, Pryde of hyghnes, as to will to put hys selfe alwaies afore all men, and to take hym selfe for the best. Pride [Page] of gouerning & ruling, as to will by himselfe alone, to gouerne & rule all other. Pryde of folie, which is to do more then a man may. Pryd of mis­knowledg & ignoraunce, that is to say, to kepe greater estate then doth appertaine & belong to the person, beleuing him self to be worthy therof. Pryde of beastialitie or a beastly pride, as he which wil not honoure those persons to whom it doth ap­pertaine, but wil despraise them. Of the syn of pryd decend. iii. thinges, that is to say, not to beare honoure to a better then him self. The secōd is Inobedience, as not to obey thē that haue auctority & power of him The thirde is Ingratytude, as not to knowledge the syn of pryde. And a man maye compare pryde to the Faulcon, whiche desireth to rule & gouerne. The faulcon is of such condycyon, [Page 96] that there where he dothe build and make his nest, he beateth al the riuers about him in such wise that he will not suffre none other byrde of pray to haunt & vse, there, but he hym selfe. And wyll by hys greate pryde be lorde of all the Ry­uer.

¶Ptholomeus saythe, Ptholomeus. that the more that anye Lordshyppe, Do­mynyon, or Rueynge is exalted, the more peryllous it is, wherfore it is red in the olde Testamente, that God dyd fourme and create the fayrest Aungell of all other. And by hys Pryde, he thought to be equall wyth God. And wolde haue resiste hym: but God seinge hys greate Malyce, dyd commaunde Saynte Myghell to cast him out of heauen, wyth al his felowes, and so it was done.

[Page] ¶Salomon saythe, Salo­mon, that there be three vices among all other which do very sore dysplease God, that is to say, a poore man proud, a ryche lyer, and an olde lecherous person. And saythe, that there is alwayes questions, and debate amongeste proude men.

¶Saynte Bernarde saythe, S, ber­narde I doe meruaile muche of proude men, the whyche can not be in Peace. And can not come and ascende into heauen, wherfore they muste needes fall into the fyre of Hell, whych shal deuoure them, there is difference betwene Vayneglorye and Pryde, albeit that Vayneglorye dothe de­scend of Pryd. For pryde doth hold it selfe within the hearte and cou­rage. And vainglory is to shew the wil of the courage. And to wil to be praysed.

¶Saynte Austyne saithe that the S, au­stine. [Page 97] vyce of Irreuerence, and Dysobe­dyence, is a token of Folie and gre­ate Pryde in the hearte. And saith that a man muste more feare and flye from Irreuerence, then from deathe.

¶Salomon saythe, Salo­mon, that he why­che dothe not gyue Reuerence and Honoure to hys Father and Mo­ther, shall be vnhappye and all euyl and myschyefe shall come vnto hym.

¶Senec saythe, Senec, that when thou shall doe anye thynge better then another, doe not boaste thy selfe therof. Cato, For if thou doe, Cato saythe that thou shall be dyspraysed ther­by.

¶Saynte Austyne saythe, S, au­stine, in the Booke of the Cytye of God, that boastynge is an euyll and peruerse vice to the soule. He doth loue prai­sing of man, whyche doth dispraise [Page] the verye witnes of hys owne con­science.

¶Therfore Salomon saythe. Salo­mon,

¶Qui posuit nobis suparbiam, aut diutriarum iactariam, qui contulit nobis.

¶Orygen saythe, Ory­gen. wherfore and howe can or dare the person, being but earthe and asshes, be proude, when he doth remembre hys naty­uitie. And how he is come into this world, or how his life is conteyned in a feble Vessell, or what ordure or fylth he doth caste oute, by the con­duytes of his bodye.

¶Saynte Gregorye saythe, S, gre­gorye, that there be foure maners of Arrogan­cye, and Pryde, in the whyche all the swellinges of pryde be shewed.

The fyrst is, if a man thinke that al the goodnes that is in him doth come of him selfe.

The seconde is, that if he beleue [Page] to haue it of God. And to iudge to haue well deserued it by his mery­tes.

The third is when he doth vaunte and boaste hym of goodnes & there is none in him.

The fourth is, when in hym selfe he doth dysprayse another, and de­sireth that a man knowe the good­nes that is in him. And of this the wyse man saythe. The wise man.

[Page] THou oughte to consy­dre when thou shall speake, ordre and rea­son therfore afore that thou doe speake, con­sydre syxe thynges, that is to saye, know well what thou will speake, and to whom. And wherfore, how, and in what time, and what reason. And then beware that thou be not to hastye in speakynge, for feare that thy will doe not agree to reason.

¶Salomon saith, Sala­mon, that he whyche can not refrayne, and gouerne hys sprytes in speakynge, is lyke to a towne, or Cytye wythoute walles, and is all open. And saythe that he that wil not cōsidre, what he doth speake, shall suffre much euyll. And [Page 99] in another place sayth, speake lytle for in much speakynge, there is ofte times muche folye. And saithe that the fole semeth to bee a wyse man, when he dothe holde his peace. It was demaunded of a Pliylosepher wherfore he did speake so lytle, and whether he did it by reason of wyt or solye: and he aunswered that the fole could not hold his peace.

¶Cato saithe, Cato, that the cheefe ver­tue is, to refrayne the tongue.

¶The Maister of sentences saith, master of sen­tence, that so long as thou doest kepe the from shewyng thy secrete, it is thy subiecte, but when thou hast disco­uert and shewed it, thou arte then in pryson and subiecte vnto it. It is better and more sure for the to hold thy peace, then to crye to another that he holde his peace.

¶Senec saith, Sene [...] that if thou can not refrayne thy selfe from speakynge, [Page] how will thou commaund another to holde hys peace, thou oughte to consydre, if he be thy fryende or ene­mie, to whom thou doest speake, for there is not a swter thynge in the world, then a good friēde to whom thou mayste tell and shewe thy se­crete, as to thy selfe.

¶Tullie sayth, Tullie that although that thy words be not fayre & eloquent. Neuertheles if thou do pronounce themiently, and voith faire maner, they shalbe praysed, and if the wor­des be neuer so good and fayre, and thou do not shewe them iētlie, they shalbe blamed.

¶Sidrac saythe, Sidrac that when thou wyll purpose any thyng, beware a­boue al thynges to speake to much, for to much speakynge and a longe tale, dyspleasethe and greueth the hearers.

¶Saint Austine saith, S, austine that a man [Page 100] ought to beware to iudg ani thing against another, for a man can not tell if he whych doth the thing, do it for good intent or euyll.

¶Our Lorde saithe in the Gospell, Ihesu chryst, Iudge no man, and thou shall not be Iudged.

¶Saynt Iohn Crisostome, Creso­stome, spea­king against thē which do iudge o­ther folkes and saithe, howe doest se so many litle faultes in the dedes of another man. And dothe let pas so many great faults in thine owne dedes, thou ought to be dyligent to consydre thyne owne dedes, more then the dedes of other men.

¶For our Lorde saithe in the gos­pell. Ihesu christ,

A Philosopher said vnto a friend of his, A philosopher, be euermore glad & wilinger [Page] to heare and harkē then to speake, vse thynes eares more then thy ton­gue, speake nothinge but good, and leaue the euyll, for to speake good of another man, it is the beginnynge of loue and frendship, and to speake euyll, is cause of great hatred. And a certayne Philosopher saithe, that good and ientle wordes do amend the dedes. And saithe also, that a good and ientle aunswere, breketh the Ire & wrathe of man. And ano­ther saithe, be well ware that thou doe not speake verye ofte, if thou be not a good and a faire speaker. And saythe, that the fole can not but de­fame hym selfe in speakynge, for he can not stop nor make an end of his wordes and speaking.

¶Tulle saith, Tulle, amongest al myschi­efes and daungers that be in frendshyp, flāterynge is the greatest.

¶Salomon saith, Salomon, that the person [Page 101] full of flaterynge, is a snare to take the Innocēt persons. And saith be­ware in any case that thou do not incline thy selfe to flatering words for they be snares to take thee.

¶Saynt Gregorye saith, S, gregorye, that we ought to haue those in greate reuerence, whiche do preache the holye serypture, for they be cursers that go before our lorde, & our lord doth folowe them. The holy preachinge commeth before, and our lord com­meth after in the vision of our heartes and courages, the words make the curse before: and trueth is spred abroade in our vnderstandynge, to this purpose, God saithe to his Apostles. ¶Qui vos audit me audit et qui vos spernit me spernit.

¶And Socrates saith, Socra­tes. the tongue of the fole, is the key of hys secrete. And sayth, that the tōgue of a man sheweth and declareth his wit and [Page] Wysdome, or his folye.

¶Barbalicus saith, Barbalicus. a man of good disereciō ought not to exercise him in thinges vnuailable, nor to spend more then his winning is.

¶Argelicus saithe, Argel­licus. a mā may haue but paine & laboure in this world.

¶Orusiane saithe, Orusi­ane. he that cateth not shall die for hungre, & if he eate more then in ough, he shalbe sycke, therfore it is a defycile thinge to a man to be long in health.

¶Bernicus saithe, Berni­cus. truste hym not that forsweareth his saith for worldely thynges, And he saythe, Idle­nes engendreth Ignoraunce, & Igneraunce engendreth erroure.

¶Sedechias saith, Sede­chias, in long steping is not profite, but harmer o vse it, and saith beware that thou dispēd not half thy time in Idlenes.

¶Ciuyl saith, Cyuil, the good soule wold haue no rest in this world: than he [Page 102] that wil haue a good soule oughte to beware of reste.

¶Galyen saith, gallen gouerne the so wel that thou kepe the from euill doēg, & suffyse thee wyth the good dedes that thou shal do beside for christes sake.

¶And Gregorie sayth, S, gregorye, he that wil wit whether hys soule be noble & cleane, or foule and corrupte, he ou­ght to consydre in hys delectacyon and hys conscyence, and if he de­lyghte hym in doeng good and vertuous workes, with faithe, hope, & charytye, than hys Soule is clene and noble. And if he delyghtethe hym in doenge foule and transyto­rious thinges, and of no value, thā hys soule is foule, for euery thinge reioyseth him, with hys semblable, the good with the good, and the e­uyll wyth the euyll.

[Page] ¶Socrates saith let not to do wel though thy good dedes be not knowen, Socrates, for wel doenge is so good of it selfe, that it shalbe vailable inough to the at last. And saith when thou wyll chastise or correct any many for hys vice, thou ought to monish and exhort him by good and ientle wordes. And saith, that the man slau­dering with wordes, is worse then a theefe. And saith that he is good and wise, whiche can reherse the good deedes of the wyse men, and couer theyr malyce. And it was de­maunded of hym, when the wyt of a man is perfite, and he aūswered, that when he doth not speake, but wel and discretely, & as he ought to do. And saith that it is better for a man to speake wel, then to hold his peace, and to say nothing: he sayth refraine thy tongue, and thy euyll wil, and it shalbe the fayrest robe & [Page 103] garmente that thou canest weare.

¶And therfore the prophet Dauid praied our lord that he wolde take hede of his mouth, Dauid. & be keper ther­of, and to set a dore or a gate at his lippes to kepe thē close, to thintent that he shulde not say not speake a­ny maner of thynge, that shuld dis­please God, to whom we shall praie that al thinges which be aforesaid may be to his glorye, to the whiche the Father the Sonne and the holy Ghost bring vs all. Amen.