¶
The
fyrst
partye
of
thys
book
wherof
the
fyrst
chapytre
speketh
of
Pryde
Capitulo
primo
Every
proud
persone
wold
compare
hym self
to
god
in
so
moche
as
they
gloryfye
them self
in
the
goodes
that
they
haue
.
Of
whyche
thynges
the
glorye
is
due
pryncypally
to
god
.
¶
And
it
is
a
grete
abusion
whan
the
creature
taketh
pride
in
hym self
for
the
goodes
that
god
hath
sent
hym
/
for
whyche
goodes
he
ought
to
be
the
more
humble
toward
god
/
and
the
better
to
knowe
and
to
serue
hym
deuoutly
Therfor
sayth
the
prophete
that
god
resysteth
ayenst
the
proude
folke
whyche
ben
fallen
vylaynsly
.
Emonge
whome
the
fyrst
was
lucyfer
/
whiche
for
his
pryde
fyl
fro
heuen
to
helle
&
alle
they
that
consented
to
his
synne
.
Semblably
our
fyrst
fader
Adam
for
the
mesprysion
of
disobeyssaūce
to
god
/
and
obeyed
to
the
serpent
sayeng
.
that
he
shold
be
as
god
.
&
ete
of
the
fruyte
whyche
was
to
hym
fo●boden
/
therfore
he
was
put
oute
of
paradys
/
as
it
apperyth
in
the
book
of
genesis
.
Furthermore
Agar
the
chamberyer
of
sara
was
ryght
proud
ayenst
hyr
maystresse
by
cause
of
a
chylde
that
she
had
by
Abraham
.
But
fynably
she
was
put
oute
for
hyr
pryde
and
hyr
chylde
also
/
and
nothyng
was
gyuen
to
hyr
at
departyng
but
a
lytel
brede
&
water
.
as
it
apperyth
in
the
xvj
chapytre
of
genesis
.
¶
Also
we
rede
how
the
pryde
of
nembroth
and
of
many
other
was
a
grete
parte
cause
of
many
euyllis
and
of
the
deuysyon
of
the
world
as
it
apperyth
in
the
book
aforsayd
/
For
after
Noes
flood
were
the
geants
whyche
by
theyr
pryde
entreprysed
the
assault
ayenst
heuen
.
&
edyffyed
the
toure
of
babylon
.
And
therfore
they
were
deuyded
in
to
many
langages
in
suche
wyse
that
none
vnderstode
other
as
it
apperith
in
the
xi
chapytre
of
genesis
.
And
as
me
semeth
pryde
sourdeth
but
onely
of
folye
/
For
who
so
wel
knoweth
hym self
.
yf
he
be
euyl
.
he
hath
cause
of
grete
humylyte
/
For
alle
synne
is
shame
and
seruytude
/
And
yf
he
be
good
.
he
hath
cause
also
of
grete
humylite
for
the
grace
that
god
hath
doon
to
hym
.
in
so
moche
that
he
is
good
&
agreable
to
god
.
&
to
haue
humylite
admonesteth
vs
the
pnnycion
that
we
rede
of
them
that
were
proude
/
for
we
rede
how
pharao
was
soo
proude
that
he
sayd
.
he
wyst
not
who
was
god
of
Israel
.
&
that
he
sette
nought
ne
helde
not
of
hym
.
as
it
appereth
in
the
v
chapytre
of
exode
but
fynably
he
was
punysshed
&
drowned
in
the
reed
see
&
all
his
.
Furthermore
we
rede
how
Amon
for
his
pryde
wold
be
honoured
of
alle
men
.
And
was
moche
angry
ayenst
Mardocheus
a
man
so
named
by
cause
that
he
wold
not
worshyp
hym
.
But
fynably
the
said
amon
was
honged
on
a
galowes
whyche
he
had
ordeyned
&
made
redy
for
to
haue
hanged
o●
the
sayd
mardocheus
&
the
chyldren
of
Israel
as
it
appereth
in
the
thyrd
chapytre
of
hester
.
Further
more
abymelech
for
his
pride
dyd
to
slee
hym self
.
for
by
cause
that
a
woman
had
smyten
hym
.
he
callyd
one
his
squyer
.
&
bad
hym
to
slee
hym
to
th
ende
that
it
be
not
sayd
.
that
a
woman
hath
slayn
hym
.
as
it
apperyth
in
the
ix
chapytre
of
Iudyth
.
Rede
we
not
also
how
Balthasar
was
slayne
for
hys
pryde
▪
And
Nabugodonosor
was
cast
doun
fro
his
syege
.
and
torned
in
to
a
dombe
beest
as
it
apperith
in
the
v
chapytre
of
danyel
.
Anthiochus
also
for
his
pryde
was
gretely
punysshed
of
god
.
&
smyton
with
a
dysease
of
whiche
he
myght
neuer
be
heled
.
as
it
apperith
in
the
second
book
of
Machabees
.
And
generally
al
proude
men
atte
last
haue
be
ouerthrowen
.
Rede
we
not
how
the
pryde
of
Nychanor
was
descomfyt
and
brought
to
nought
as
it
apperyth
in
the
fyrst
book
of
Machabees
the
viij
chapytre
/
¶
And
Absalon
whyche
wold
haue
taken
the
Royame
fro
his
fader
/
was
he
not
vysaynously
slayne
as
it
apperith
in
the
second
book
of
kynges
the
xv
chapytre
.
who
made
Pheton
to
falle
but
hys
pryde
.
For
he
wold
gouerne
the
carte
ayenst
the
counceyl
of
hys
fader
Phebus
.
And
therfore
he
fylle
dyshonourably
as
Ouyde
recounteth
in
hys
fyrst
book
of
Methamorphaseos
/
wherfore
was
the
sone
of
Dedalus
drowned
.
but
by
cause
he
wold
flee
ouer
hyghe
ageynst
the
techyng
of
his
fader
as
ouyde
recoūtrth
/
&
dauid
was
gretely
punysshed
by
cause
that
he
nombred
the
peple
which
were
subgette
to
hym
/
as
it
apperith
in
the
ij
book
of
kynges
in
the
xxiij
chapytre
.
Hewde
also
which
was
ryght
proud
was
smyton
of
th
angel
as
it
appereth
in
the
book
of
th
actes
of
the
appostles
.
And
therfor
our
lord
Ihesu
cryst
wold
shewe
to
his
discyples
that
pryde
dysplaysed
hym
.
he
repreued
them
by
cause
they
glorifyed
them
/
in
sayeng
to
Ihesu
cryst
.
Syr
in
thy
name
some
ben
to
vs
subgettes
.
&
thenne
Ihu
cryst
for
to
withdrawe
them
fro
theyr
pryde
.
he
aledged
to
them
t
hystorye
aforsayd
of
the
angel
lucycer
whiche
fyl
fro
heuen
.
to
th
ende
that
they
shold
take
therby
example
as
it
appyereth
in
the
x
chapytre
of
saynt
Luc
And
me
semeth
that
for
to
flee
fro
pryde
we
haue
suffysaunt
ensamples
in
that
whiche
is
tofore
sayd
/
But
yet
aboue
this
it
is
good
to
be
consydered
how
pryde
is
not
al
onely
noyeng
to
the
creature
.
but
also
his
opposyte
/
that
is
to
wete
humylite
is
●ght
playsaunt
&
agreable
to
god
&
to
the
world
.
&
lyke
as
pryde
ouerthroweth
the
creature
.
right
so
humylite
enhaunceth
&
lyfte
hym
vp
toward
god
.
Therfor
sayth
the
prophete
that
the
virgyne
Marie
plesed
god
by
cause
of
her
humylite
.
&
dauid
whiche
was
leest
emonge
hys
brethern
.
was
enhaunsed
aboue
them
alle
as
it
apperith
in
the
fyrst
book
of
kynges
.
the
xvj
chapytre
.
Furthermore
Salamon
had
the
royame
af●r
his
fader
/
&
neuertheles
he
was
lasse
&
more
yonge
than
hys
broder
Adonias
as
it
appereth
the
iij
book
of
kynges
the
xxiij
chapytre
.
Manasses
also
whiche
was
lasse
&
yonger
than
effraym
his
brother
had
the
benyson
tofore
hym
as
it
appieryth
the
xxxviij
chapytre
of
genesis
&
generally
humylite
&
mekenes
of
hert
maketh
the
creature
to
come
to
honour
.
And
pryde
by
rayson
ouerthroweth
hym
in
th
ende
/
&
is
to
god
emonge
al
other
synnes
moost
dysplaysaunt
/
&
is
punysshed
moost
/
How
pryde
blyndeth
the
vnderstondyng
of
the
creature
capo.
ij
MAn
for
pryde
knoweth
no
thynge
of
his
myserye
ne
h●s
fraylnesse
.
&
weneth
to
be
more
parfyght
than
he
is
.
And
this
witnesseth
the
prophete
sayeng
.
that
whan
a
man
is
in
pryde
he
leseth
his
vnderstondyng
&
knowleche
.
And
is
lyke
a
beest
whiche
hath
none
vnderstondyng
/
by
whyche
it
appereth
that
a
man
whiche
wyl
bycome
wyse
ought
to
be
humble
.
and
to
knowe
hym self
wythout
wenyng
that
he
be
that
.
whyche
he
is
not
.
And
to
thys
purpoos
recounteth
saynt
gregory
in
his
dyalogue
the
fyrst
book
the
xv
chapitre
.
How
Constancius
was
so
humble
that
he
loued
more
them
that
despysed
hym
than
them
that
honoured
hym
.
And
ther
came
a
man
that
desyred
moche
for
to
see
hym
for
the
grete
renommee
of
hym
and
also
for
the
good
that
was
spoken
of
hym
.
And
fynably
whan
lx
sawe
hym
he
began
to
saye
by
maner
of
wondryng
¶
O
Constancius
I
had
supposed
that
thou
haddest
ben
a
grete
man
stronge
&
parfyght
.
&
of
synguler
facyon
/
but
now
I
see
clerely
that
is
nothyng
soo
of
the.
Thenne
Constancius
began
to
gyue
laue●
vnto
god
.
In
sayeng
I
prayse
god
and
thanke
hym
of
that
whyche
he
hath
gyuen
to
the
so
good
syght
and
so
clere
knowleche
of
me
/
For
reryly
thou
art
onely
he
that
hath
wel
byholden
me
and
Iuged
clerely
al
the
trouthe
of
me
.
&
therfor
sayth
Saynt
Austyn
in
hys
fyrst
omclye
vpon
the
gospel
of
saynt
Iohan.
veray
humylyte
or
mekenes
is
no
thynge
to
g●●●che
ne
murmure
ne
to
despyse
ony
other
.
but
to
yelde
thankynges
to
god
of
all
that
he
sendeth
/
And
the
same
he
recounteth
that
ther
was
somtyme
of
a
rethorycien
demanded
.
which
was
the
princypal
comandement
in
rethoryque
.
whiche
ansuerd
that
it
was
wel
for
to
pronounce
.
And
yf
he
had
ben
so
demanded
an
hondred
tymes
.
he
wold
as
ofte
so
haue
ansuerd
Semblably
sayth
saynt
Austyn
yf
thou
demanndest
of
me
whyche
is
the
pryncypal
commandement
in
al
the
lawe
of
mankynde
.
¶
I
ansner
to
the
/
that
it
is
to
obserue
mekenes
and
humylyte
/
And
as
ofte
as
thou
shalt
so
demande
of
me
/
So
ofte
shal
I
so
ansuer
the
/
For
humilite
suffreth
no
poynte
of
errour
ne
th
entendement
therof
.
but
engendreth
science
and
knowlege
of
trouthe
/
And
to
this
purpoos
sayth
Ancelme
in
the
xxviij
chapytre
of
his
symylitudes
that
humylyte
hath
vij
degrees
.
The
fyrst
is
to
knowe
wel
hym self
.
The
second
is
sorow
for
his
synne
.
The
thyrd
is
to
confesse
hys
synne
/
The
fourth
is
to
knowleche
that
he
is
a
synner
and
enclyned
to
doo
euyl
The
fyfthe
is
for
to
despyse
all
hym self
The
sixthe
is
gladly
for
tendure
vylanye
.
The
seuenth
is
to
reioyce
of
his
humylite
/
And
thus
it
appereth
that
humylyte
engendreth
very
knowlege
.
And
therfor
saynt
Bernard
in
his
book
of
the
degrees
of
humylyte
sayth
/
that
humylite
is
none
other
thyng
but
a
vertue
whyche
maketh
a
man
veryly
to
knowe
hym self
and
to
despyse
hym
.
And
for
to
haue
the
same
admonesteth
vs
saynt
austyn
in
the
xv
omelye
vpon
the
gospel
of
saynt
Iohan.
we
haue
sayth
he
an
ensaumple
of
grete
humylite
in
our
sauyour
Ihesu
Cryst
the
whyche
for
to
saue
and
he
le
vs
wold
descende
fro
heuen
&
becomen
lytyl
.
And
therfor
yf
thou
wyl
not
ensue
&
folowe
thy
humble
seruaunt
atte
leste
.
thou
oughtest
to
folowe
thyn
humble
maister
and
lord
Ihesu
Cryste
the
whiche
sayth
thus
to
vs
.
lerne
ye
of
me
my
chyldren
for
to
become
meke
&
debonayr
.
For
suche
one
am
I
humble
and
meke
of
hert
whyche
is
wrycon
in
the
xj
chapytre
of
Saynt
mathewe
/
This
lesson
that
god
hath
shewed
to
vs
is
the
rem
playre
that
we
ought
to
take
in
hym
&
in
hys
dedes
as
sayth
saynt
Ierome
in
his
epistle
lxxxvij
.
More
ouer
we
rede
in
scripture
how
ambicyon
&
wylle
to
domyne
.
hath
be
somtyme
cause
of
many
euylles
.
&
hath
doon
so
moche
that
many
haue
gretely
erred
&
fallen
greuously
in
ryght
enyl
synne
.
Ne
rede
we
not
how
Athalie
for
the
grete
desyre
for
to
maystrye
and
regne
dyd
do
slee
alle
the
seed
of
kynges
/
as
it
appereth
in
the
fyrst
book
of
Machabees
the
xv
chaptre
/
Roboas
also
for
couetyse
to
regne
dyd
many
euylles
.
and
regned
right
euyl
as
it
appereth
in
the
thyrd
book
of
kynges
the
xiij
chapytre
.
Semblably
Abymalech
regned
ryght
malicyously
.
and
procured
so
moche
by
hys
frendes
that
he
was
chosen
kyng
.
but
fynably
he
slewe
his
owne
brethern
as
it
appereth
the
xix
chapytre
of
Iudicum
.
Rede
we
not
also
how
Alquius
for
the
desyre
that
he
had
to
be
grete
preest
of
the
lawe
murmured
ayenst
hym
that
was
as
it
appereth
in
the
fyrst
book
of
machabees
the
vij
chapytre
/
Also
it
appereth
how
ambicyon
hath
caused
many
euyls
And
in
dede
we
rede
how
Iason
for
to
be
grete
preest
of
the
lawe
promysed
to
the
kyng
Anthiocus
.
CCC.lxix
marc
of
syluer
/
And
sente
menelaus
vnto
hym
for
to
be
hys
moyen
&
doo
his
message
.
Neuertheles
menelaus
dyd
so
that
he
gate
th
offyce
for
hym self
.
as
it
appereth
in
the
second
book
of
kynges
the
fourth
chapytre
.
wherfore
it
appereth
how
Ambicion
engendreth
symonye
/
After
we
rede
in
the
thyrd
book
of
kynges
the
xviij
chapytre
how
Iabin
slewe
his
lord
for
to
regne
after
hym
.
but
he
regued
not
but
onely
vij
dayes
.
Tholomeus
also
by
his
ambicyon
falsely
ocupyed
the
royam
of
Alexandre
Neuertheles
it
happed
that
he
deyed
the
thyrd
day
after
.
that
he
was
kyng
/
as
it
appereth
in
the
fyrst
book
of
machabees
the
xv
chapytre
.
Adomas
also
sayd
not
he
by
hys
ambicion
/
I
shal
regne
after
my
fader
/
and
yet
it
happed
the
contrarye
as
it
appereth
in
the
thyrd
look
of
kynges
the
fyrst
chapytre
.
For
whyche
thynges
we
may
conclude
how
pryde
and
ambicion
maken
a
man
to
bycome
blynde
/
and
to
lese
entendement
and
vnderstondyng
.
&
by
consequent
doo
many
synnes
&
euyllis
/
¶
How
humylite
maketh
a
man
knowe
hym self
Capo.
iij
WHan
a
man
is
humble
/
thenne
he
knoweth
that
of
hym self
he
hath
nothyng
but
fraylnes
pouerte
.
and
myserye
And
therfor
sayth
th
appostle
in
the
ij
epystle
at
Corynthyens
warnyng
vs
sayeng
my
frendes
preue
your self
/
my
frendes
knowe
your self
.
And
saynt
austyn
in
spekyng
allone
to
god
sayth
.
lord
gyue
me
grace
to
knowe
the
&
to
knowe
my self
.
For
yf
I
knowe
my self
.
I
knowe
wel
that
I
ne
am
but
asshes
and
rottynnes
.
And
therfor
Abraham
as
it
appereth
in
the
xviij
chapytre
of
genesis
sayth
/
Alas
how
dar
I
speke
to
god
/
I
that
am
but
duste
and
asshes
.
And
to
thys
purpoos
saynt
Bernard
in
hys
xxxvj
omelye
vpon
the
cantycles
sayth
I
wyl
examyne
my
sowle
and
knowe
my self
lyke
as
rayson
wyl
.
For
ther
is
none
so
nyhe
me
as
I
am
to
my self
.
And
therfor
in
olde
tyme
was
wryton
on
the
yate
of
the
temple
these
wordes
that
folowe
.
wel
to
knowe
hym self
is
the
yate
of
heuen
/
as
Macrobee
reherceth
in
his
fyrst
book
/
&
Policraticus
in
his
thyrd
book
the
second
chapytre
recyteth
how
somtyme
ther
was
herd
a
wys
fro
heuen
whyche
sayd
that
euery
man
ought
to
knowe
hym self
.
&
the
same
sayth
Iuuenal
and
witnesseth
that
the
sayd
wys
sayd
gnoto
solidos
whiche
is
to
say
knowe
thy self
/
And
saynt
austyn
in
the
fourth
book
of
the
trynyte
the
fyrst
chapytre
sayth
.
I
prayse
them
that
knowe
the
heuen
and
the
erthe
and
that
studye
in
sciences
humayn
But
I
prayse
more
them
that
knowe
them self
/
&
that
wel
consydere
theyr
fraylte
&
pouerte
/
Alas
saith
saynt
bernard
in
the
book
aforsaid
Pryde
deceyueth
the
creature
and
lyeth
to
a
man
in
makyng
hym
or
vnderstonde
that
/
whiche
he
is
not
/
&
kryngeth
a
man
vnto
that
.
that
he
wene
that
his
vyces
ben
vertues
/
&
to
thys
purpoos
sayth
saynt
gregory
in
his
moralytes
the
xxxj
book
that
the
synnar
weneth
that
his
obstynacion
be
constaunce
/
and
that
hys
folysshe
drede
be
humylite
his
auauntrye
he
weneth
be
largesse
/
&
his
slouthe
he
calleth
prudence
.
&
his
Importunite
he
nameth
dyligence
.
and
thus
he
weneth
that
his
synnes
ben
vertues
.
And
therfore
a
man
that
wyl
lyue
holyly
ought
to
examyne
hym self
/
&
by
reson
wysely
to
chastyse
hym self
as
hughe
counceylleth
in
his
book
of
the
cloystre
of
the
sowle
/
and
the
prophete
ysaye
in
his
xlvi
chapytre
in
sayeng
to
the
synnar
pesynners
aduyse
yow
.
examyne
your
hertes
&
your
thoughtes
.
Thus
dyd
a
moche
wyse
prophete
named
Sixius
.
the
whyche
euery
day
he
examyned
hym self
how
he
had
lyued
and
how
he
had
thanked
god
of
the
good
that
he
had
receyued
/
and
how
of
his
synne
he
had
reprened
&
chastysed
hym self
/
As
seneke
reherceth
in
his
thyrd
book
of
yre
/
Semblably
thus
we
ought
to
do
to
she
nde
.
that
in
knowyng
our self
we
haue
cause
to
meke
&
to
humble
our self
toward
god
.
&
thenne
alle
vertue
shal
engendre
in
vs
/
For
humylite
is
of
al
vertues
foundement
&
rote
.
For
the
whyche
humylyte
to
haue
/
we
haue
many
good
and
notable
examples
/
As
of
Dauid
the
whyche
gretely
meked
&
humbled
hym self
.
and
humbly
salewed
the
arke
of
god
as
it
apperith
in
the
second
boke
of
kynges
the
xvi
chapytre
.
The
whiche
Dauid
also
receyued
humbly
Nathan
the
messager
of
god
as
it
apperith
in
the
chapytre
after
.
And
fynably
Dauyd
seyng
that
god
wold
destroye
his
people
as
it
apperyth
in
the
same
book
the
xxiiij
chapytre
began
to
wepe
&
accused
hym self
sayeng
.
I
am
he
that
haue
synned
take
vengeance
on
me
and
not
on
the
peple
.
&
fynably
he
gate
mercy
.
we
ought
also
to
remembre
of
the
humylite
of
the
iij
kynges
that
honoured
&
adoured
the
swete
chyld
Jhesus
/
as
rehereeth
Saynt
Mathewe
in
the
second
chapytre
of
his
gospel
.
the
whyche
humylite
was
agreable
to
god
.
we
rede
semblably
of
Achas
notwithstondyng
that
he
was
ryght
euyll
.
Neuertheles
whan
he
herd
the
payne
that
he
ought
to
haue
he
humbled
hym self
tofore
god
/
&
gate
mercy
as
it
is
wryton
in
the
iij
book
of
kynges
the
vj
chapitre
/
And
Roboas
by
humylite
gate
mercy
of
god
not
wythstondyng
that
he
was
ryght
cruel
as
it
apperith
in
the
ij
book
of
Paralipomenon
the
xij
chapytre
/
Ezechias
also
by
his
humylite
gate
that
god
in
his
tyme
toke
no
vengeance
as
it
apperith
in
the
boke
aforesayd
the
xxij
chapytre
.
Nabugodonosor
also
by
hys
humylite
gate
ageyn
hys
restitution
.
For
he
that
had
ben
destitute
fro
hys
Royame
&
was
bycomen
a
dombe
beste
by
cause
of
hys
pryde
.
was
by
his
humylite
restored
in
his
former
astate
as
wytnesseth
danyel
in
his
thyrd
chapytre
.
Semblably
mari●
Magdalene
humbled
hyr
self
to
the
feet
of
Ihesu
cryst
in
w●pyng
&
wypyng
his
feet
wyth
hyr
heeris
.
and
by
the
same
she
gate
remyssyon
of
alle
hyr
synnes
.
Also
we
rede
how
the
cyte
of
Nynyue
shold
haue
ben
destroyed
.
But
by
humulyte
and
penaunce
they
gate
grace
as
Ionas
reherceth
in
his
iij
chapytrr
.
By
the
whyche
thynges
it
apperith
how
humylite
geteth
mercy
/
And
in
dede
Iacob
by
humble
spekyng
appeased
hys
brother
Esau
whiche
was
angry
with
hym
/
&
wold
haue
slayne
hym
as
some
say
/
As
the
hystorye
appereth
in
genesis
the
xxxi
chapytre
/
wherfore
also
loste
Roboas
parte
of
hys
royame
but
by
proude
spekyng
&
ouerth
wartly
as
we
rede
in
the
thyrd
book
of
kynges
the
xij
chapytre
/
we
rede
also
how
the
tweyne
companyes
eche
of
fyfty
whyche
came
by
pryde
to
●elye
were
destroyed
by
fyre
/
but
the
thyrd
companye
of
fyfty
was
kepte
by
his
humylite
as
it
apperith
in
the
fourth
book
of
kynges
the
fyrst
chapytre
.
By
whyche
it
apperith
euydently
that
pryde
is
displaysaunt
to
god
and
the
proude
men
were
somtyme
ryght
gretely
pugnysshed
.
But
by
humylite
the
creature
may
wel
gete
grace
and
pardon
of
god
¶
Also
we
rede
how
the
woman
of
Chananee
by
humble
spekyng
gate
helth
for
hir
doughter
as
reherceth
saynt
Mathewe
in
his
xv
chapytre
/
And
to
this
humylite
we
haue
example
by
saynt
Iohn
baptyste
whiche
lyued
in
deserte
in
ryght
grete
penaunce
and
very
humylite
/
and
sayd
hym self
to
be
vnworthy
to
touche
the
latchet
of
the
shoo
of
Ihesu
Cryst
.
And
he
was
clad
wyth
a
camels
scyn
as
saynt
mathew
reherceth
in
his
thyrd
chapytre
&
by
cause
of
this
humylite
he
was
enhaunced
aboue
al
other
&
called
more
than
a
prophete
.
Semblably
helye
was
of
ryght
humble
lyf
.
and
therfor
god
enhaunced
hym
ryght
gretely
/
&
was
the
fyrst
prophete
for
whome
god
began
to
shewe
myracles
as
it
appereth
in
the
fourth
book
of
kynges
.
the
fyrst
the
ix
/
xiiij
.
&
the
xvij
chapytres
/
Moreouer
the
chyldren
of
Israel
were
reprised
by
holofernes
.
But
fynably
they
humbled
them self
/
and
were
saued
as
it
apperith
the
x
chapytre
of
Iudith
.
And
generally
by
humylite
the
creature
may
gete
of
god
that
whyche
he
hath
nede
of
.
for
whiche
humylite
to
haue
.
moche
prouffyteth
it
a
man
to
wel
beholde
&
knowe
hym self
as
it
is
sayd
in
the
begynnyng
of
this
present
chapytre
/
How
humylite
is
agreable
to
god
&
to
the
world
capo.
iiij
HVmylite
is
moche
playsant
to
god
&
to
the
world
/
For
she
wytnesseth
of
t
homage
that
the
creature
oweth
to
do
to
his
creatour
naturelly
.
euery
good
man
hateth
pryde
/
wherfore
it
foloweth
that
he
loueth
humylite
/
And
veryly
we
see
in
dede
that
a
proude
man
may
haue
no
frende
&
the
reason
is
this
.
For
he
may
not
suffre
that
another
be
lyke
to
hym
/
but
he
wyl
surmounte
euery
man
/
&
so
gaynsayeth
alle
amytye
.
For
as
Arystotle
sayth
in
the
ix
chapytre
of
the
Ethyques
.
Amytie
or
frendshyp
requireth
semblaunce
&
somme
equalite
bytwene
them
that
so
owen
to
loue
.
alas
pryde
deuyded
heuen
pryde
also
maketh
many
warres
in
the
world
.
For
wylle
&
desyre
to
regne
maketh
ofte
many
grete
bataylles
.
&
somtyme
wythout
cause
put
many
men
to
deth
.
Therfor
the
wyse
man
ought
to
humble
his
hert
for
to
be
loued
of
god
.
&
after
of
the
world
/
And
of
so
moche
as
the
creature
hath
more
of
good
&
welth
/
&
lasse
of
aduersite
.
of
so
moche
he
ought
the
more
to
humble
hym self
and
not
tabyde
the
tyme
of
necessyte
whan
he
shal
by
force
be
humbled
/
Therfore
sayth
Aristotle
that
more
it
auaylleth
hym
that
humbleth
hym self
by
his
owen
wylle
than
to
hym
that
is
humbled
by
force
.
And
therfore
Seneke
in
his
epistle
to
lucille
lxx
.
sayth
thus
.
brynge
thy self
to
lowe
&
lytel
astate
withoute
to
enhaunce
thy self
/
to
th
ende
that
fortune
make
not
the
to
falle
foo
hye
to
lowe
.
Say
not
the
naturyens
that
the
lyon
doth
no
harme
to
a
man
that
humbleth
hym self
to
hym
.
&
wylde
bore
doth
noo
harme
to
a
man
that
is
leyde
on
th
erthe
/
And
therfore
a
man
oweth
by
ryght
to
humble
hym self
for
tesche
we
peryll
.
And
to
this
purpoos
we
rede
how
dydymus
in
his
epystle
sayd
to
alyxandre
.
knowe
thou
for
trouthe
that
god
is
redy
to
do
to
the
moche
good
.
so
that
thou
be
not
deceyued
by
thy
pryde
.
by
whyche
it
apperyth
that
pryde
empecheth
wytte
&
aduys
.
&
maketh
a
man
to
lyue
without
peas
of
conscience
.
For
hates
&
noyses
be
founded
in
pryde
.
as
in
the
rote
of
al
enemyte
/
And
to
this
purpoos
sayen
the
naturyens
that
the
thondres
.
lyghtnynges
and
the
grete
wyndes
ben
caused
of
somme
erthely
thynges
whyche
ascende
●●●tylly
vp
aboue
by
the
rayes
of
the
soune
/
&
more
hyer
than
th●y
ought
to
doo
.
But
nature
whyche
may
not
suffre
them
sendeth
them
agayn
doun
/
&
in
lyke
wyse
causen
the
thynges
abouesayd
/
Semblably
is
it
of
a
proude
man
whyche
is
moche
●oo●●ful
&
ful
of
noyses
.
by
cause
that
be
mounteth
more
hye
than
he
ought
or
shold
.
&
in
dede
he
falleth
lower
than
he
wold
for
he
may
endure
nothyng
of
the
world
.
necesse
not
to
despyse
other
.
Therfore
sayth
Prudence
in
his
book
of
subgection
of
vyces
/
that
humylite
adressth
a
man
.
&
maketh
his
lyf
more
in
a
moyen
in
al
his
operations
and
tesche
we
oultrage
.
Therfore
reherceth
valere
in
his
fourth
book
that
syth
that
another
Valere
had
be
moche
grete
at
Rome
.
he
put
hym self
frely
in
a
ryght
lytel
astate
/
and
lefte
al
pompes
and
al
worldly
thynges
.
and
me
semeth
that
al
proud
peple
ought
to
aduyse
them
vpon
the
hystoryes
and
auncient
examples
the
wyche
shewe
how
humylite
enhaunceth
the
peple
/
and
pryde
ouerthroweth
them
.
Rede
we
not
how
saul
kepte
nete
/
and
Dauyd
sheep
/
&
after
were
kynges
.
Constantyn
also
was
ryght
poure
whan
he
toke
to
his
wyf
helayne
/
and
after
was
chosen
Emperour
By
whyche
it
appereth
that
the
humbles
haue
ben
enhaunsed
but
of
the
proude
folke
what
shal
we
say
.
I
praye
the
byholde
what
is
bycome
of
the
puyssance
of
new
whych
fysshed
with
nettes
of
gold
/
where
is
the
puyssaunce
of
pharao
.
where
is
the
myghty
cyte
of
Troye
whyche
was
so
renomed
/
where
is
babylone
that
was
so
made
in
heyght
.
Certeynly
all
is
come
to
nought
/
For
pryde
may
not
longe
endure
.
What
auaylleth
thenne
pryde
whyche
the
world
so
moche
loueth
/
what
is
bycome
of
Arphaxat
the
proud
kyng
.
he
was
all
vanysshed
awaye
as
smoke
.
what
is
bycome
of
Agryppe
and
Iulyen
that
were
so
myghty
.
Fortune
hath
taken
awaye
fro
them
alle
that
she
had
gyuen
them
/
he
is
a
fool
that
trusteth
in
her
.
but
perauenture
thou
shalt
saye
/
that
thou
mayst
wel
truste
in
thy
wytte
/
and
in
thyn
hauoyr
.
where
as
is
thy
grete
puyssaunce
.
Alas
I
praye
the.
wylt
thou
adresse
the
&
consydere
that
no
man
ought
to
glorifye
ne
sette
his
hert
in
his
sapyence
ne
in
his
wysedom
And
herof
hast
thou
example
of
salamon
the
wyse
man
whych
afterward
was
deceyued
so
moche
that
he
adoured
ydolles
/
&
Architofel
the
wyse
counceyllour
of
dauyd
fynably
he
henge
hym self
/
And
the
wyse
cathon
.
slewe
not
hym self
.
&
democritus
also
.
And
therfore
it
is
grete
folye
for
a
man
to
gloryfye
hym self
in
his
wytte
&
connyng
/
more
ouer
what
auaylleth
the
yf
thou
be
fayr
/
For
Absalon
was
fayr
/
neuertheles
he
was
hanged
on
a
tree
.
And
th
olyfaūt
for
al
the
beaulte
of
his
yuorye
&
his
teeth
is
ofte
put
to
deth
.
The
gamaleon
is
moche
fayr
in
his
lyf
.
but
he
is
ryght
foul
in
his
deth
.
what
auaylleth
thenne
the
beaulte
of
this
world
.
Thus
euery
persone
may
see
and
wel
apperceyne
.
that
ther
is
no
thynge
in
thys
world
wherof
we
ought
to
haue
pryde
for
to
gloryfye
our self
.
And
this
consydered
the
kyng
of
perce
seeyng
his
people
and
hys
kynghtes
wepte
sayeng
/
Alas
I
see
a
ryght
fayr
companye
But
it
is
pyte
/
seen
that
in
short
tyme
they
shal
be
but
erthe
/
In
lyke
wyse
recounteth
saynt
Iherome
.
that
ther
is
no
thyng
of
the
world
that
endureth
For
we
rede
that
Ionynyan
dyd
grete
payne
for
to
bycome
a
kyng
.
but
he
deyed
the
same
day
that
he
shold
haue
be
made
kyng
of
the
royame
of
Perce
.
and
Valentyne
that
was
so
ryche
.
was
by
bledyng
at
the
mouthe
dede
&
quenchyd
.
And
his
sone
gracyen
was
betrayed
of
hys
owen
people
&
slayu
by
one
his
enemye
/
Thenne
it
is
but
lytyl
glorye
to
seygnourye
and
to
haue
ryclxsses
.
and
the
same
sayd
the
kyng
agryppe
/
whyche
is
tofore
named
.
the
which
in
deyeng
cryed
wyth
an
hyghe
wys
.
Alas
my
good
peple
sette
nothyng
by
hauyng
of
ryclxsses
.
For
me
that
am
your
lord
ye
may
see
deye
right
pourely
.
And
therfore
Orace
in
his
epystles
sayth
.
that
there
is
nothyng
that
better
apperteyneth
to
a
man
than
lowlynes
or
lytel
thyng
.
For
to
a
lytel
thynge
apperteyneth
lytel
.
That
is
to
wete
humylite
/
the
which
maketh
agreable
to
god
and
to
the
world
as
tofore
is
sayd
.
How
the
creature
ought
humbly
to
obeye
to
god
capitulo
v
THe
scrypture
sayth
that
obeyssannce
pleseth
more
vnto
god
/
than
doth
sacrefyse
.
And
herof
we
haue
example
of
our
fyrst
fader
Adam
whych
vsed
hys
owen
propre
wylle
and
lefte
the
commaundement
of
our
lord
Ihesu
cryst
.
which
god
had
gyuen
hym
/
And
therfore
he
fyl
in
to
grete
pouerte
and
in
to
many
myseryes
.
as
wytnesseth
Saynt
Augustyn
in
hys
xv
omelye
vpon
the
gospel
of
Saynt
Iohn
/
It
is
also
wel
reason
that
the
seruaunte
obeye
to
hys
mayster
/
And
consequently
the
creature
to
god
/
And
to
this
purpoos
recounteth
valerye
in
his
second
book
how
of
old●
tyme
the
knyghtes
obeyed
to
the
prynces
vpon
payne
of
deth
/
By
moche
more
stronge
reason
we
ought
to
obeye
to
god
wyth
al
our
myght
.
For
as
sayth
the
scripture
we
ought
more
to
obeye
to
god
than
to
men
And
yf
we
obeye
vs
to
men
/
that
ought
to
be
for
the
loue
of
god
.
Thus
counceylleth
vs
th
appostle
.
And
certeynly
moche
good
is
fallen
to
them
.
that
haue
humbly
obeyed
god
.
And
to
this
purpoos
recounteth
Saynt
gregory
in
his
dyalogue
the
fyrst
book
the
seuenth
chapytre
how
saynt
benet
had
a
dysciple
whom
he
commanded
that
he
shold
renne
vpon
the
water
.
whome
he
obeyed
&
was
saued
fro
peryll
.
Thenne
saynt
●enet
demaunded
hym
yf
he
had
ony
fere
of
the
watrr
.
And
he
ansuerd
hym
that
he
had
apperceyued
noo
water
/
And
thenne
saynt
Benet
thanked
god
for
as
moche
as
he
had
seen
thus
myracle
for
the
obedyence
of
his
discyple
.
Saynt
gregory
also
reherseth
of
a
religyous
man
whiche
at
commandement
of
hys
abbotte
euery
day
by
iij
yere
watred
a
piece
of
wode
al
dreye
whyche
was
sette
in
the
erthe
/
And
yet
he
must
fetche
the
water
a
myle
f●rre
And
by
cause
of
the
meryte
of
his
obeyssance
the
thyrd
yere
the
sayd
t●●e
flourysshed
.
and
this
hystorye
reherceth
Cassiam
the
fyrst
look
of
his
collacōns
in
whiche
he
recounteth
also
how
the
dysciple
of
a
ryght
olde
man
at
his
commandement
wold
remeue
a
ryght
grete
toche
/
and
aduysed
hym
not
yf
he
myght
doo
it
or
not
.
For
it
suffysed
hym
to
obeye
his
mayster
after
his
power
/
By
the
whyche
thynges
it
appereth
how
obedyence
is
agreable
to
god
.
for
the
whyche
to
haue
.
we
haue
example
in
nature
/
as
sayen
the
naturyens
.
The
bestes
obeyen
to
the
lyon
as
to
theyr
kynge
/
And
dar
not
passe
the
cercle
that
the
lyon
maketh
with
his
taylle
.
Semblably
the
bees
that
maken
hony
obeye
to
theyr
kynge
/
and
the
Cranes
also
.
And
in
nature
we
see
many
thynges
semblable
.
More
ouer
in
holy
scripture
we
haue
to
this
purpoos
many
examples
.
And
veryly
we
rede
how
Noe
obeyed
ryght
expresly
to
god
as
it
apperith
in
the
vij
.
chapytre
of
genesis
.
And
therfor
he
was
saued
/
fro
the
flood
.
¶
Semblably
the
chyldren
of
Israel
for
theyr
obedyence
were
kepte
of
god
as
it
apperyth
in
the
ix
chapytre
of
the
boke
of
nombres
.
Thappostles
also
lyghtly
obeyeden
to
god
in
so
moche
that
they
folowed
hym
atte
fyrst
callyng
as
recyteth
saynt
Mathew
in
his
iiij
chapytre
/
And
therfor
aboue
al
peple
ben
they
enhaunced
in
the
chyrche
/
and
also
in
heuen
.
Semblably
Abraham
obeyed
to
god
in
so
moche
that
he
wold
haue
sacrefyed
his
owen
sone
and
smyten
of
his
heed
atte
commandement
of
god
as
it
apperyth
in
the
xxij
chapytre
of
genesis
.
And
therfore
god
promysed
to
abraham
that
of
his
seed
shold
be
born
the
sauyour
of
the
world
.
Therfore
we
ought
more
to
obeye
to
god
than
to
man
.
as
it
is
tofore
sayd
.
And
accordyng
to
this
we
haue
ensaumple
of
Mathathias
whyche
ansuerd
to
the
messager
of
the
kyng
Anthiocus
sayeng
.
that
yf
alle
obeyed
to
the
kyng
Anthiocus
.
yet
he
wold
not
obeye
to
hym
but
to
god
.
as
it
is
wryton
in
the
book
of
machabees
the
second
chapytre
.
¶
we
rede
also
of
the
seuen
brethern
/
that
had
leuer
to
deye
than
to
ete
flesshe
forboden
.
ayenst
the
commandement
of
god
.
not
wythstondyng
the
kyng
commanded
it
to
them
.
wherby
it
apperith
that
they
ought
to
be
repreued
that
excuse
them
of
the
euyl
that
they
doo
for
theyr
maistres
that
so
commaunde
them
.
For
suche
is
of
noo
value
.
by
cause
they
ought
fyrst
obeye
the
commaundement
of
god
.
as
sayth
Saynt
Petre
in
the
v
chapytre
of
thaetes
of
th
appostles
.
More
ouer
for
to
obeye
/
ought
to
enclyne
vs
the
example
of
the
virgyne
Marie
.
the
whyche
obeyed
to
the
wordes
of
the
aungel
in
sayeng
.
Loo
the
handmayde
of
god
.
late
it
come
to
me
as
it
shal
plese
hym
.
&
after
thy
word
/
we
rede
also
how
dauid
not
wythstondyng
that
he
was
kynge
obeyed
to
hys
fader
/
as
it
apperyth
the
fyrst
book
of
kynges
the
vij
chapytre
/
And
yonge
Thobie
sayd
to
his
fader
that
he
was
redy
to
obeye
to
hym
/
And
cornchus
centurio
was
redy
t
obey
to
hym
/
whom
god
had
ordeyued
to
be
prelate
and
maystre
.
as
it
apperyth
the
tenth
chapytre
of
th
actes
of
thappostles
/
¶
Also
we
rede
how
the
regabytes
dranke
no
wyn
ne
had
no
howses
/
for
to
obeye
to
theyr
fader
/
As
Ieremye
reciteth
in
his
thyrd
chapytre
.
By
whyche
thynges
it
apperith
how
obedyence
was
obserued
of
the
Auucient
people
&
that
they
that
dysobeyed
were
pugnysshed
of
god
/
as
it
apperyth
of
the
chyldren
of
Israel
.
the
which
were
ouerthrowen
●n
bataylle
/
for
so
moche
as
they
dyd
ayenst
the
wylle
of
god
.
&
entred
not
in
to
the
lond
of
ꝓmyssion
which
they
desyred
as
it
apperith
the
xxiiij
chapitre
of
the
boke
of
nombres
/
Ionas
also
was
throwen
in
the
see
.
by
cause
he
dysobeyed
to
do
that
god
had
commanded
hym
/
as
it
sheweth
in
the
thyrd
chapytre
of
Ionas
.
&
therfore
we
ought
to
obeye
to
god
fyrs
/
&
after
to
other
creatures
.
yf
we
wyl
esche
we
peryl
&
playse
Ihesu
Cryst
as
sayth
saynt
bernard
vpon
cantycles
/
The
man
is
not
worthy
to
haue
ony
good
yf
he
knowe
not
ne
obeye
god
.
&
saynt
gregory
in
his
omely
sayth
.
that
he
ought
to
be
moost
humble
toward
god
and
moost
enclyned
to
serue
hym
.
that
hath
receyued
moost
goodes
of
hym
/
&
yf
he
do
otherwyse
the
goodes
that
he
hath
receyued
shal
be
encreasyug
of
his
payne
at
the
day
of
Iugement
.
This
wytnesseth
hughe
the
viij
chapytre
of
the
boke
of
the
Arke
of
Noe.
And
for
to
haue
cause
to
remember
the
god
that
god
hath
doon
to
vs
we
haue
many
examples
in
holy
scrypture
.
Rede
we
not
how
Iacob
after
that
god
had
sente
to
hym
many
goodes
.
he
sayd
/
Syr
I
thanke
the
for
the
good
that
thou
hast
doon
to
me
.
Of
whyche
I
moche
remembre
.
as
it
is
shewed
in
the
xxij
chapytre
of
genesis
.
/
¶
Semblably
dyd
Dauid
as
it
apperith
in
the
second
book
of
kynges
the
vij
chapytre
.
And
Danyel
sayd
.
lord
thy
name
be
preysed
and
blessyd
for
the
good
that
thou
hast
doon
to
me
/
as
it
apperyth
in
the
second
chaptyre
of
danyel
/
¶
Semblably
the
appostle
Saynt
Poul
in
hys
epystles
ryght
ofte
and
contynuelly
preyseth
and
thanketh
god
as
it
is
shewed
in
the
fyrst
chapytre
of
hys
epystle
to
the
romayns
/
Rede
we
not
also
how
the
chyldren
of
Israel
songen
in
loouyng
and
praysyng
god
by
cause
he
had
delyuerd
them
fro
seruytude
.
and
that
they
had
passed
wythout
peryl
the
reed
see
.
as
it
apperyth
in
the
xv
chapytre
of
Exode
.
Semblably
the
thre
chyldren
that
god
delyuerd
fro
the
fournays
blessyd
god
ryght
swetely
and
deuoutely
as
it
is
wryton
the
thyrd
chapytre
of
danyel
.
by
the
whiche
thynges
it
apperyth
how
euery
man
ought
to
humble
hym self
toward
god
and
to
yelde
to
hym
thankynges
of
the
goodes
that
he
hath
receyued
/
¶
And
to
thys
purpoos
Seneke
in
his
four
score
and
one
epystle
to
Lucylle
sayth
to
a
man
vnkynde
.
no
man
ought
to
say
no
thyng
.
Thenne
we
ought
to
take
ensaumple
of
the
chyldren
of
Israel
.
the
whyche
after
theyr
vyctorye
of
Syraza
offreden
vnto
god
many
yeftes
in
theyr
sacryfyse
.
as
it
apperyth
the
one
and
twenty
chapytre
of
the
book
of
nombres
/
And
after
that
they
had
had
the
vyctorye
of
Syrasa
and
Delbore
they
began
to
synge
in
preysyng
as
it
apperyth
in
the
fourth
chapytre
of
Iudyth
Semblably
whan
they
had
had
vyctorye
by
Iudas
the
Machabee
ayenst
Thimothean
.
they
began
to
synge
and
prayse
god
as
it
apperyth
in
the
second
book
of
Machabees
the
tenth
chapytre
.
Methynketh
that
they
be
ryght
moche
to
be
repreuyd
that
remembre
not
the
goodes
that
god
hath
doon
for
them
/
&
that
wers
is
after
the
mesure
that
god
gyueth
to
them
moost
good
.
they
become
moost
haultayn
and
the
more
prowd
/
they
dygne
not
to
take
ensample
at
the
good
creatures
/
the
whyche
som
tyme
loued
god
the
more
.
by
cause
of
the
goodes
that
he
gat
to
them
/
¶
Also
we
rede
how
Anne
loued
god
.
and
thanked
god
of
the
grace
that
she
had
to
haue
a
chylde
as
it
apperyth
in
the
fyrst
book
of
kynges
the
second
chapytre
/
And
whan
the
vyrgyue
marye
had
conceyued
our
lord
Ihesu
cryst
.
she
began
for
to
magnefye
god
in
sayeng
/
Magnificat
anima
meadominum
/
That
is
to
say
my
fowle
magnefyeth
god
/
as
reherceth
to
vs
Saynt
Luc
in
hys
fyrst
chapytre
/
And
zacharias
whan
hys
sone
was
born
/
that
is
to
were
Saynt
Iohan
baptyste
.
thenne
be
began
to
say
/
Blessyd
be
the
lord
god
of
Israel
.
whyche
hath
vysited
and
hath
redemyd
hys
peple
¶
Neuertheles
somme
ther
be
that
take
hede
to
none
other
thynge
but
to
haue
good
wythout
takyng
hede
fro
whens
●ixy
●ome
.
And
therfore
fynably
theyr
goodes
perysshe
/
and
come
to
an
euyl
porte
and
yet
not
in
theyr
tyme
.
Neuertheles
fynably
theyr
heyres
been
pryued
fro
them
for
th
yngratytude
.
and
not
remembryng
fro
whens
they
camTherfore
ought
euery
man
to
byholde
and
take
hede
of
that
whiche
he
hath
receyued
fo
god
.
and
so
moche
the
more
serue
hym
deuoutly
,
and
loue
hym
.
and
not
only
to
god
but
also
vnto
hys
neyghbour
hym
ought
emembre
the
benefayttes
and
goodes
that
he
hath
had
of
hym
/
¶
And
herof
we
hane
ensaumple
of
thobye
whyche
offryd
ryght
many
grete
yeftes
to
the
Aungel
that
had
heled
hys
fader
and
had
delyuerd
hym
foo
the
deuyl
.
and
kepte
hym
foo
the
fysshe
that
wold
haue
deuoured
hym
/
¶
He
supposed
that
the
Aungel
had
ben
a
man
.
and
therfor
he
offryd
to
hym
parte
of
hys
goodes
/
as
it
apperyth
the
xiij
chapytre
of
Thobie
.
¶
And
also
Dauyd
semblably
.
humbly
thanked
them
that
had
seruyd
hym
as
it
apperyth
in
the
ij
book
of
kynges
〈◊〉
chapytre
.
Helyas
reysed
the
sone
of
the
wydowe
which
had
doon
moche
good
to
hym
/
as
it
apperith
in
the
thyrd
book
of
kynges
the
xvij
chapytre
.
And
generally
al
men
of
renom
mee
and
of
good
lyf
haue
remembred
the
goodes
that
they
haue
receyued
.
And
they
that
doo
otherwyse
be
approued
as
people
vnworthy
to
haue
good
.
the
whych
may
be
compared
to
the
boutelyer
seruaunte
of
Phaxa●●
.
the
whyche
anone
had
forgoten
the
good
that
Ioseph
had
doon
to
hym
in
pryson
as
it
apperyth
in
the
fourty
chapytre
of
genesis
.
¶
And
to
them
whome
Dauyd
had
doon
moche
good
.
whyche
put
them
in
payne
for
to
delyuer
hym
in
to
the
hand
of
Saul
hys
mortal
enemye
.
¶
Saul
also
had
receyued
many
good
thynges
of
Dauyd
.
and
neuertheles
he
wold
haue
slayne
hym
as
it
is
wryton
in
the
fyrst
book
of
kynges
the
xvij
chapytre
/
And
Absalon
poursewed
hys
fader
Dauyd
.
whyche
had
doon
to
hym
moche
good
/
For
he
had
pardonned
hym
of
the
deth
of
hys
brother
and
had
kepte
hym
fro
banysshement
.
O
what
ingratytude
and
what
trayson
of
the
sone
to
the
fader
.
whyche
is
shewed
in
the
second
book
of
kynges
the
xv
chapytre
¶
Of
thys
Ingratitude
or
vnkyndenes
ben
many
entatched
in
doyng
euyl
to
them
that
haue
doon
to
them
good
.
or
to
theyr
successours
.
Thus
dyd
the
kyng
Ioab
/
the
whyche
forgate
thamy
tye
of
Ioga
the
preest
of
the
lawe
.
For
he
slewe
zacharye
his
sone
.
as
it
is
wryton
in
the
book
of
Paralipomenon
the
xxiiij
chapytre
.
/
¶
And
Amon
the
proude
procured
the
deth
of
the
chyldren
of
Israel
/
whyche
hadden
doon
to
hym
moche
good
and
seruyees
/
as
it
apperyth
in
the
second
book
of
kynges
the
tenth
chapytre
.
¶
O
Ingratytude
thou
forgetest
benefayttes
and
makest
a
man
vnworthy
to
haue
good
.
And
therfore
of
vnkynde
people
god
complayneth
hym
in
the
fyrst
chapytre
of
ysaye
the
prophete
in
sayeng
.
I
haue
nourysshed
chyldren
and
enhaunced
them
.
and
they
haue
despysed
me
.
And
he●●of
haue
we
many
hystoryes
of
them
that
haue
despysed
god
after
that
they
receyued
good
of
hym
.
¶
Rede
we
not
also
how
our
lord
Ihesu
Cryst
delyuerd
som
tyme
the
chyldren
of
Israel
from
the
handes
and
seruytude
of
pharao
.
and
after
they
forsoke
god
and
worshypped
calues
of
golde
as
it
apperyth
the
vj
chapytre
of
the
book
of
nombres
¶
To
whyche
chyldren
of
Israel
god
of
heuen
sente
Manna
in
deserte
.
And
yet
neuertheles
they
murmured
as
it
apperyth
in
the
book
aforesayd
the
xv
chapytre
/
we
rede
also
how
god
enhaunsed
somtyme
Iheroboam
.
and
made
hym
lord
of
x
trybus
/
And
neuertheles
thys
was
he
that
wythdrewe
the
people
fro
the
seruyce
of
god
.
For
it
is
so
wryton
in
the
thyrd
book
of
kynges
the
xij
chapytre
.
Ananias
also
by
the
helps
of
god
surmounted
hys
enemyes
/
Neuertheles
after
he
forsoke
god
and
worshypped
th
idols
.
as
it
is
wryton
in
the
second
boke
of
paralypomenon
the
xxv
chapytre
.
and
therfor
the
wyse
man
ought
to
aduyse
hym
wel
of
the
goodes
that
he
hath
receyued
.
and
ought
swetely
to
remembre
them
as
it
is
tofore
wryton
.
¶
How
pacyence
is
the
second
vertue
.
and
it
ought
for
to
be
had
capitulo
v●
THe
souerayn
moyen
for
to
surmounte
his
enemye
/
is
to
haue
pacieuce
.
And
therfore
sayth
plato
/
that
the
rote
of
alle
phylosophye
and
of
alle
sapyence
is
pacyence
/
And
to
thys
purpos
Seneke
in
his
vj
epystle
to
Lncylle
sayth
.
we
ought
sayth
he
gladly
to
endure
aduersytees
/
For
by
Impacyence
we
doo
none
other
thynge
but
to
weye
our
euyll
and
make
it
gretter
/
And
in
dede
the
wyse
men
were
right
pacient
As
Syllen
the
whiche
fonde
fyrst
the
lawes
.
and
was
moche
wyse
and
ryght
pacient
as
recounteth
valerius
in
hys
vij
boke
and
episenre
sette
nothyng
by
ony
sorow
that
myght
happe
to
hym
as
reherceth
terquilian
in
his
apologetique
&
quyntilian
in
hys
x
cause
sayth
that
payne
is
noo
thynge
.
but
yf
it
be
to
hym
that
endureth
it
ageynst
hys
wylle
.
And
yf
a
man
endureth
it
gladly
/
thenne
he
maystryeth
fortune
.
as
sayth
prudence
in
hys
book
of
the
subgection
of
synnes
/
¶
And
Lucan
in
his
thyrd
boke
sayth
that
pacience
enioyeth
in
aduersyte
.
and
maketh
a
man
to
come
to
grete
good
in
so
moche
that
no
man
may
greue
ne
noye
hym
/
In
lyke
wyse
sayth
macrobe
in
the
book
of
saturnelles
in
whyche
he
recounteth
how
Augustus
the
Emperour
was
ryght
pacient
.
not
witstandyng
that
there
was
sayd
to
hym
many
vylonyes
/
And
valere
in
hys
fourth
book
recyteth
how
Siracusan
was
right
pacient
whan
denys
the
tyrant
put
hym
out
of
hys
contree
/
And
it
happed
for
to
haue
recomforte
he
went
to
the
hows
of
Theodore
and
abode
ryght
longe
at
the
yate
.
The
which
thynge
seyng
Siracusan
he
sayd
to
his
felowe
/
Alas
I
ought
to
haue
good
pacyence
For
I
haue
made
in
tyme
passed
many
other
to
abyde
at
my
gate
/
Semblably
euery
man
ought
to
thynke
/
whan
ther
cometh
to
hym
ony
aduersyte
that
it
is
by
cause
of
his
synne
/
For
by
cause
of
our
synnes
we
ought
gladly
to
endure
and
haue
pacience
.
And
in
dede
pacience
awaketh
a
man
and
maketh
hym
ofte
to
gete
wrtues
.
and
to
bycome
good
/
As
wyt
nesseth
valere
in
his
thyrd
book
of
Alexandeidos
.
Alas
we
see
how
many
for
to
recouure
helthe
endure
many
paynes
.
&
receyue
ofte
bytter
medecynes
.
Thenne
by
more
strenger
trason
we
ought
to
endure
aduersytees
for
to
gete
vertues
&
for
to
hele
the
sowle
/
and
therfor
sayth
Cathon
that
he
may
not
by
his
puyssaunce
surmounte
aduersyte
but
he
helpe
hym
wyth
pacyence
/
and
to
this
purpoos
we
haue
example
of
socratrs
the
whyche
somtyme
was
ryght
pacyent
.
in
suche
wyse
that
none
myght
angre
hym
/
as
cassian
sayth
in
his
book
of
collacions
/
&
saynt
Iherome
in
his
fyrst
book
ayenst
Ionynyan
/
recounteth
how
Socrates
had
ij
wyues
the
which
were
to
hym
ful
greuous
&
ful
angry
/
&
dyde
hym
moche
harme
.
but
alle
way
he
had
pacience
.
&
toke
it
al
in
gree
.
&
sayd
that
pacyence
made
no
force
of
tormentyng
ne
to
suffre
harme
/
semblably
we
haue
many
examples
of
many
persones
the
whiche
were
ryght
pacient
.
Rede
we
not
how
Isaac
was
ryght
pacyent
whan
his
fader
wold
haue
smyton
of
hys
heed
for
to
haue
sacrefyed
hym
.
as
it
is
redde
in
the
xxij
chapytre
of
genesis
.
And
Ioseph
was
right
pacient
in
the
persecucion
of
his
brethern
whan
they
solde
hym
as
it
apperith
the
xxxvij
capytre
of
genesis
/
and
dauid
was
moche
pacient
whan
hys
sone
absalon
pursiewed
hym
.
as
it
is
wryton
in
the
ij
book
of
kynges
the
xvj
chapytre
.
and
thobye
endured
moche
paciently
the
Iniuryes
that
his
wyf
dyd
to
hym
&
his
frendes
as
it
is
writon
the
second
chapytre
of
thobye
/
veryly
pacience
is
the
veray
maistresse
of
al
aduersyte
.
&
is
the
vertue
by
which
a
man
may
furmounte
fortune
.
And
more
ouer
we
rede
that
by
pacyence
many
haue
goten
moche
good
.
and
by
it
haue
eschewed
many
euylles
/
Ne
rede
we
not
how
gedeon
by
his
pacyence
and
his
humble
spekyng
repeasyd
the
chyldren
of
Effraym
as
it
apperith
in
the
book
of
Iuggis
.
the
viij
chapytre
.
Semblably
the
fayr
&
swete
spekyng
of
Abygayl
repeased
dauyd
whan
he
was
angry
ayenst
Nabal
hyr
husbond
as
it
apperith
in
the
fyrst
book
of
kynges
the
xvj
chapytre
.
But
Roboas
by
his
Impacience
&
rude
spekyng
loste
his
dygnyte
&
hys
seygnontye
.
as
it
appereth
in
the
iij
book
of
kynges
the
xij
chapytre
.
Alas
what
auaylleth
Impacience
/
but
yf
it
be
for
to
encreace
wordes
.
but
by
pacience
we
may
gete
vyctorye
of
our
enemyes
.
¶
How
Ire
and
hate
noye
and
greue
the
creature
capo.
vij
AS
Seneque
sayth
.
Ire
troubleth
the
vnderstondyng
of
the
creatures
.
And
therfore
it
shold
be
theyr
prouffyt
for
to
byholde
&
take
hede
of
them self
.
For
as
Seneque
sayth
yf
an
yrous
man
byhelde
hym self
.
he
shold
haue
pyte
of
hym self
as
who
sayth
that
Ire
or
wrath
gyueth
afflyction
to
hym
that
is
angry
.
and
to
this
purpoos
tullius
in
the
processe
that
he
made
for
martell
sayth
that
ire
is
auncyent
in
counceyl
.
And
epycure
sayth
that
Ire
acustomed
maketh
a
man
to
come
out
of
his
wytte
.
And
burdius
sayth
that
Ire
doth
more
harme
to
hym
that
is
angry
than
to
another
.
Thenne
ought
euery
man
●eschewe
yre
.
For
as
sayth
cathon
Ire
engendreth
dyscorde
&
alle
enemytye
&
causeth
reson
to
perysshe
.
in
the
second
boke
of
eneydos
.
Therfore
sayth
thibulle
that
they
were
moche
horryble
that
first
fonde
warres
/
many
ben
dede
euylly
.
and
Ire
hath
so
moche
doon
that
many
in
despayr
haue
slayne
them self
.
Recounteth
not
valere
in
his
ix
book
how
othus
whiche
after
was
named
darius
was
right
cruel
and
moche
Irous
in
so
moche
.
that
he
dyd
doo
slee
many
good
men
/
&
contryued
many
engynes
terryble
for
to
make
men
to
dye
but
fynably
the
cruelte
cam
vpon
hym self
.
For
reason
wold
that
he
that
is
cruel
shold
by
cruelte
be
cast
out
and
pugnysshed
.
therfore
it
is
good
to
consydere
what
harme
cometh
of
yre
.
and
as
me
semeth
it
is
none
other
thyng
but
a
spyce
of
rage
/
thus
sayth
seneque
in
his
fyrst
book
of
clemence
/
Neuertheles
I
wyl
not
repreue
the
yre
of
good
men
.
the
whiche
ben
wrooth
whan
they
seen
harme
doon
.
For
the
prophete
sayth
a
man
may
be
wroth
for
harme
&
yll
that
he
seeth
doon
wythout
synne
.
And
certayn
we
rede
how
Moyses
was
angry
ayenst
the
people
by
causethey
kepte
the
manna
ayenst
the
commaundement
of
god
as
it
apperyth
the
xvij
chapytre
of
Exode
.
And
also
he
was
angry
whan
he
sawe
the
people
worshyppe
the
calf
in
so
moche
that
he
brake
the
cables
of
the
commandementes
in
castyng
them
doun
as
it
is
wryton
the
xxij
chapytre
of
Exode
.
And
Neemias
was
angry
ayenst
them
that
dyde
vsure
as
it
appereth
the
xv
chapitre
of
neemye
.
by
whyche
it
apperith
that
it
is
no
faulte
ne
synne
to
be
angry
for
doyng
of
enyl
/
And
in
dede
Saynt
Augustyn
sayth
that
god
is
angry
ayenst
the
synnars
in
punysshyng
them
.
And
to
thys
purpoos
we
rede
how
god
was
angry
ayenst
Salamon
by
cause
of
his
ydolatrye
/
as
it
apperyth
in
the
fourth
book
of
kynges
the
x
chapytre
.
&
for
semblable
reason
he
was
angry
ayenst
the
chyldren
of
Israel
/
&
put
them
in
the
hand
of
Azael
theyr
enemy
.
as
it
apperyth
the
iiij
boke
of
kynges
the
x
chapytre
/
Semblably
for
ydolatrye
god
was
angry
ayenst
Ioab
.
&
ayenst
his
capytayn
.
as
it
is
wryton
the
second
book
of
paralopomenon
the
xxiiij
chapytre
/
we
rede
also
how
god
was
angry
ayenst
the
chyldren
of
Israel
bycause
they
dyd
fornycacion
wyth
the
doughters
of
Moab
as
it
apperyth
the
xxv
chapytre
of
the
book
of
nombres
/
by
whyche
thynges
it
apperyth
how
god
is
angry
somtyme
ayenst
the
〈◊〉
.
But
that
is
not
Ire
named
ne
Impacience
whyche
troubleth
the
spe●ite
&
the
entendement
whiche
empecheth
and
〈◊〉
many
good
thynges
.
and
maketh
a
man
to
come
to
many
Inconuenyen●●s
.
Ne
recounteth
not
Valere
in
hys
ix
boke
of
the
cruelte
of
a
Iuge
whyche
made
a
bulle
of
brasse
/
&
had
ordeyned
that
the
euyldoers
shold
be
closed
therin
.
&
there
shold
deye
by
famyne
.
the
whyche
thynge
seyng
Hanybal
/
he
condempned
the
same
Iuge
to
deye
the
same
deth
/
to
the
which
he
had
condempned
other
.
And
neuertheles
hanybal
was
also
right
cruel
/
in
so
moche
that
he
made
a
brydge
of
the
bodyes
of
the
romayns
whyche
he
had
slayn
/
vpon
which
he
&
his
peple
passed
ouer
the
ryuer
of
golle
.
but
at
the
last
the
sayd
hanybal
was
ouerthrowen
of
his
aduersaryes
/
For
cruelte
by
reson
must
be
cruelly
serued
.
And
therfore
no
man
ought
to
be
cruel
ne
to
be
Ireful
ne
bere
wrath
in
hys
hert
.
For
the
Ire
tormenteth
the
Irous
.
and
bryngeth
hym
to
suche
a
poynt
that
he
can
not
ne
may
not
consente
to
reason
/
Alas
what
auaylleth
me
yf
I
hate
my
neyghbour
.
seen
that
in
suche
estate
I
may
not
playse
god
.
syth
I
loue
not
hym
whom
I
ought
to
lone
.
and
also
I
may
haue
noo
pardon
ne
foryeuenes
yf
I
forgyue
not
other
.
Rede
we
not
how
Iepte
made
pees
with
the
galady●●s
in
so
moche
that
he
faught
for
them
/
Not
wythstondyng
that
they
had
doon
to
hym
many
euylles
&
moche
harme
as
it
appereth
the
vj
chapytre
of
Iudicum
/
¶
Dauid
in
lyke
wyse
wold
not
slee
y●obeth
his
enemy
.
And
in
dede
he
dyd
do
slee
the
ij
theuye
that
presented
to
hym
the
hede
of
his
enemy
as
it
apperith
the
ij
book
of
kynges
the
iiij
chapytre
/
wherfore
it
apperith
that
no
man
ought
to
hane
Ire
in
his
hert
ne
bere
wrath
But
the
deuyl
whyche
is
prynce
of
alle
deuysion
by
dyuers
maners
engendreth
the
stryues
&
noyses
/
For
some
hate
alle
theyr
neyghbours
.
and
somme
hate
by
enuye
other
/
¶
Suche
was
the
hate
of
the
brethern
of
Ioseph
/
whome
they
sold
as
it
is
wryt●n
in
the
xxix
chapytre
of
genesis
.
wherfore
hated
the
egipciens
the
chyldren
of
Israel
.
but
by
cause
they
becam
grete
and
multeplyed
as
it
is
wryton
the
thyrd
chapytre
of
Exode
And
Saul
wherfore
hated
he
dauyd
.
but
for
as
moche
that
he
sawe
that
he
was
wyse
and
moche
loued
of
the
people
.
as
it
apperyth
the
fyrst
book
of
kynges
the
xvj
chapytre
/
And
the
fende
by
dyuerce
maners
soweth
dyscorde
&
Ire
.
but
be
that
is
wyse
ought
to
bere
no
wrath
.
but
desyre
wee
l
and
good
to
euery
man
/
¶
How
no
man
ought
to
stryue
ne
engendre
noyses
cap
viij
By
stryf
may
come
noo
good
.
but
it
engendreth
noyses
.
whiche
oftymes
may
not
wel
be
appeased
.
And
therfor
Chaton
sayth
●to
his
sone
.
my
sone
thou
oughtest
to
flee
noyses
&
stryues
.
For
moche
people
haue
had
harme
by
spekyng
but
by
beyng
styl
&
not
to
speke
fewe
or
none
haue
had
ony
harme
.
And
to
this
purpoos
sayth
Iuuenal
in
his
iiij
book
that
stryuyng
langage
beryth
venym
in
hym self
&
corrupteth
good
maners
&
empessheth
&
letteth
frendshyp
.
And
me
semeth
that
who
that
may
haue
pees
by
hys
lytel
spekyng
or
beyng
stylle
.
hath
not
gretely
cause
to
speke
.
For
for
to
speke
wel
is
a
grete
maystrye
.
but
for
to
be
stylle
and
say
lytel
is
no
grete
payne
/
and
oftymes
scileuce
causeth
to
haue
pees
.
And
this
wytnesseth
Ouyde
in
his
boke
of
the
arte
of
loue
.
More
ouer
by
reson
it
wel
appereth
that
contencion
ne
stryf
is
noothyng
worth
/
For
yf
thou
stryue
for
to
susteyne
trouth
and
bounte
.
it
is
no
grete
wysedom
.
For
trouth
&
bounte
susteyne
them self
.
And
therfor
it
suffyseth
to
vnderstonde
without
ony
thynge
to
stryue
.
For
who
that
vnderstondeth
trouthe
and
wyl
not
consence
therto
.
by
his
stryf
he
shal
not
chaunge
hys
purpoos
.
And
yf
thou
stryne
for
falsehed
and
for
euyl
/
the
synne
is
moche
grete
.
&
so
lesest
thou
thy
payne
for
of
so
moche
as
thou
the
more
stryuest
.
of
so
moche
thy
falsehede
more
clerely
sheweth
/
And
this
wytnesseth
a
phylosophre
named
exenophon
And
Seneke
in
his
fyrst
epystle
to
lucylle
sayth
that
a
man
shold
not
stryue
ayenst
a
fool
.
And
to
a
wyse
man
for
to
stryue
it
is
a
folye
/
For
the
wyse
man
hateth
noyse
and
stryf
.
and
empessheth
the
pees
of
hertes
and
consciences
/
Therfore
sayth
the
wyse
man
that
fayr
and
swete
spekyng
maketh
a
man
to
haue
p●es
&
frendes
.
Thenne
is
good
to
enquyre
fro
whens
comen
the
noyses
and
stryues
.
and
me
semeth
that
they
be
ofte
engendred
of
pryde
.
For
we
rede
how
Amalech
made
warre
ayenst
the
chyldren
of
Israel
.
for
fere
that
he
had
to
lose
hys
seygnourye
/
as
it
apperyth
in
the
xvij
chapytre
of
Exode
.
&
som●yme
the
noyses
comen
by
Impacience
.
&
by
fyers
wordes
as
it
is
aboue
sayd
.
by
whyche
it
apperyth
that
no
thynge
or
lytel
to
speke
is
souerayn
moyen
for
to
haue
pees
&
flee
noyses
.
Also
we
rede
how
Saul
dyssymyled
of
them
that
myssayed
or
spaken
euyl
of
hym
as
it
apperyth
the
fyrst
book
of
kynges
the
x
chapytre
/
And
Thobie
sayd
not
a
word
to
hys
wyf
whan
she
sayd
many
iniuryes
to
hym
as
it
apperith
the
second
&
the
iij
chapytre
of
thobie
/
In
lyke
wyse
ought
the
wyse
man
to
doo
in
heryng
wythoute
ony
stryuyng
.
¶
Here
foloweth
the
thyrd
vertu
/
whyche
is
abstynence
/
&
how
one
ought
to
lyue
sobrely
capitulo
ix
GLotonnye
is
cause
of
many
euylles
&
synnes
/
and
engendreth
many
maladyes
bodyly
&
ghoostly
.
And
therfore
sayth
tullius
in
his
fyrst
rethorique
that
attemperaunce
is
none
other
thyng
but
by
rayson
to
maystrye
the
flessh
and
alle
corrupt
desyre
.
And
saynt
Ambrose
sayth
that
attemperaunce
is
a
vertue
whyche
ruleth
a
man
in
that
.
whyche
he
ought
to
to
/
And
therfore
the
auncient
men
lyued
right
sobrely
/
And
to
this
purpoos
recounteth
Egelle
in
his
fyrst
book
/
how
Socra●●s
was
ryght
sobre
al
his
lyf
.
the
whyche
socrates
sayd
.
that
the
people
ought
not
lyue
for
to
ete
.
but
to
ete
for
to
lyue
.
and
lactence
in
his
book
of
very
odoracion
sayth
that
the
poetes
calleden
glotonnye
bestyalite
.
For
a
man
beyng
a
gloton
lyueth
wythout
reason
&
wythout
rule
.
And
therfore
seneque
in
hys
book
of
iiij
vertues
sayth
that
men
shold
ete
without
replection
.
and
drynke
wythout
dronkenesse
.
For
glotonnye
maketh
a
man
lyghtly
to
falle
in
to
lecherye
/
and
to
this
purpoos
recounteth
saynt
Ierome
ayenst
Ionynyan
.
how
galyen
sayd
that
a
man
may
not
surely
lyue
.
but
yf
he
lyue
sobrely
.
the
whyche
thynge
is
veray
truthe
/
not
onely
to
the
body
.
but
also
to
the
sowle
/
And
therfor
socrates
ete
not
but
one
tyme
of
the
day
whan
the
sonne
wente
doun
as
recounteth
agelle
in
the
book
aforsayd
.
And
Bocee
in
the
second
book
of
consolacyon
sayth
that
nature
is
contente
wyth
lytel
thynge
/
as
who
shold
say
that
nature
requyreth
sobrenes
and
abstynence
.
&
to
thys
purpoos
recounteth
valere
in
his
second
book
and
sayth
that
the
auncyent
olde
men
lyued
ryght
sobrely
to
th
ende
that
they
shold
be
chaste
/
in
so
moche
that
the
women
of
Rome
dranke
noo
wyn
for
the
same
cause
/
And
agelle
in
his
book
aforesayd
recyteth
●ow
the
romayns
lyued
ryght
sobrely
&
syngulerly
at
souper
.
for
thenne
they
ete
lytel
or
nought
.
More
ouer
didimus
in
wrytyng
to
Alysaunder
sayth
that
the
peple
of
his
contreye
were
ryght
/
sobre
and
toke
noo
refection
but
after
reason
and
after
the
necessyte
of
nature
.
And
concluded
fynably
that
they
of
the
sayd
contrey
had
comunely
no
maladyes
.
ne
vsed
none
other
medecyne
but
of
sobrenes
&
of
abstynence
.
By
the
whiche
thynges
it
apperyth
/
to
lyue
sobrely
is
a
thyng
moche
prouffy
table
to
the
soule
&
to
the
body-and
by
sobrenes
the
body
hath
helth
.
and
the
soule
lyueth
wythout
synne
.
And
therfore
sayth
Lucan
that
a
man
ought
to
accustome
hym
to
gyue
to
nature
attemperaunce
.
and
for
to
attempre
his
norysshyng
.
the
whyche
ought
to
be
wythout
oultrage
.
and
without
dronkennesse
.
For
glotonnye
is
not
allone
.
but
hath
al
way
many
synnes
wyth
hym
.
&
certeynly
by
glotonnye
a
man
leseth
his
wytte
&
vnderstondyng
.
and
sheweth
ofte
his
secrete
folye
/
glo●●●nye
maketh
a
man
olde
/
and
sone
to
become
loothely
&
soul
.
And
by
dronkenes
many
stryues
&
noyses
sourden
&
comen
/
&
maketh
a
man
to
be
lyke
a
dombe
beest
/
For
as
gaulter
sayth
in
hys
fyrst
book
of
alexandeidos
.
dronkenshyp
is
the
sepulcre
of
rayson
.
And
Ouyde
in
his
second
book
of
remedye
of
loue
sayth
/
that
dronkenshyp
buryeth
the
courage
&
wylle
of
a
man
.
For
by
dronkenes
a
man
bycometh
as
deed
&
is
of
all
poyntes
not
able
to
do
wel
.
And
therfore
eche
of
vs
ought
dyligently
t
eschewe
glotonye
/
for
that
is
the
vyce
by
the
which
the
fende
ouercometh
a
man
and
warryth
ayenst
hym
.
for
of
this
synne
he
tempted
our
fyrst
fader
Adam
.
by
whiche
fynably
he
was
put
oute
of
paradys
.
as
it
apperyth
the
iij
chapytre
of
genesis
.
Semblably
he
wold
haue
tempted
our
sauyour
Ihesu
cryste
sayeng
to
hym
/
yf
thou
be
the
sone
of
god
.
make
of
these
stones
breed
.
as
it
is
writon
the
iij
chapytre
of
the
gospel
of
saynt
Mathew
/
More
ouer
glotonnye
maketh
a
man
leche●ous
.
And
herof
we
haue
example
of
loth
.
the
whiche
by
dronkenesse
defowled
and
brought
his
owen
two
doughters
wyth
chylde
.
as
it
is
wryton
for
ix
chapytre
of
genesis
/
Glotonnye
also
maketh
a
man
dyshonoured
/
And
herof
we
haue
example
by
Noe.
the
whyche
in
his
dronkenes
laye
shamefully
on
the
grounde
and
shewed
his
membres
of
nature
.
by
whyche
he
was
scorned
of
his
sone
Cham
as
it
is
wryten
in
the
viij
chapytre
of
genesis
.
Alas
by
glotonnye
the
chyldren
of
Israel
were
somtyme
tempted
&
gretely
deceyued
as
it
apperyth
the
xvj
chapytre
of
exode
.
And
by
glotonnye
Esau
solde
his
patrymonye
as
it
apperyth
the
xxv
chapytre
of
genesis
.
Rede
we
not
more
ouer
how
Ionathas
was
condempned
to
deth
.
for
as
moche
as
he
ete
a
lytel
hony
ayenst
the
comandement
of
hys
fader
as
is
wryton
the
fyrst
book
of
kynges
the
xiiij
chapytre
/
By
whyche
it
apperyth
that
glo●onnye
hath
〈◊〉
moche
harme
.
And
certaynly
we
rede
that
the
phylystees
were
slayn
in
etyng
and
drynkyng
.
For
the
hows
fyl
vpon
hem
as
it
apperyth
the
xvij
chapytre
of
Iudicum
.
Semblably
hit
happed
to
the
chyldren
of
Iob
as
it
apperyth
the
fyrst
chapytre
of
Iob.
How
was
holofernes
the
stronge
geant
slayn
.
but
in
his
drunkenesse
.
for
Iudith
slewe
hym
whan
he
was
dronke
as
it
is
wryton
the
x
chapytre
of
Iudyth
.
How
was
symon
slayn
&
his
chyldren
but
in
etyng
and
drynkyng
as
it
apperyth
the
fyrst
book
of
machabees
the
xv
chapytre
.
And
naman
after
that
he
had
eten
gretely
and
Ioyously
/
he
was
after
〈◊〉
cylyed
as
it
is
wreton
the
ix
chapytre
of
hester
¶
Thenne
me
semeth
that
glotonnye
is
a
synne
chargeable
and
causyng
a
man
to
do
many
euylles
.
¶
How
abstynence
is
cause
of
moche
good
capo.
x
By
abstynence
reason
ouercometh
the
flesshe
/
And
taketh
away
alle
supfluyte
/
And
the
vertues
ben
engendred
●
norysshed
.
And
to
this
purpoos
we
rede
how
dyo●ene
which
was
a
wyse
phylosophre
despysed
habondaunce
of
vytayiles
and
al
supfluytees
/
As
valere
recyteth
in
his
iiij
book
.
And
therfore
in
wytte
&
in
pacience
.
he
was
right
renomed
&
gretely
preysed
.
And
as
bernard
sayth
in
his
micro●●sme
.
Abstynence
nouryssheth
the
wytte
/
&
glotonnye
des●●●oyeth
it
/
&
therfore
somtyme
alle
they
that
wold
come
to
grete
good
lyueden
sobrely
as
it
apperyth
in
many
places
of
holy
scrypture
/
And
certeynly
we
rede
how
god
commaunded
somtyme
to
the
children
of
Israel
.
that
they
shold
lyue
sobrely
/
and
that
they
shold
kepe
them
fro
etyng
of
dyuers
metes
as
it
apperyth
in
the
ij
chapytre
of
the
boke
of
leuytes
:
we
rede
also
how
moyses
fasted
xl
dayes
to
th
ende
that
god
wold
gyue
and
graunte
to
hym
the
comune
lawe
wreton
.
as
it
apperith
in
the
second
chapytre
of
exode
/
Semblably
Helye
lyued
ryght
sobrely
to
th
ende
that
he
myght
prophetyse
the
more
wysely
.
And
in
dede
the
Aungel
brought
to
hym
brede
&
water
.
and
crowes
two
tymes
in
the
day
brought
to
hym
flesshe
.
as
it
apperyth
in
the
thyrd
book
of
kynges
the
xvij
chapytre
.
wherfor
it
appereth
how
the
fendes
which
ben
vnderstonden
by
the
crowes
desyren
a
man
to
glotonnye
and
replection
of
his
flesshe
/
but
the
angellys
wyl
that
a
man
be
sobre
and
rule
hym
by
abstynence
.
More
ouer
we
rede
how
god
shewed
to
danyel
many
vysions
.
the
whiche
lyued
ryght
sobrely
.
as
it
appereth
the
ix
chapytre
of
Danyel
Semblably
Anne
serued
god
in
fastyng
and
in
prayers
/
and
therfore
she
prophecyed
of
Ihesu
cryste
ryght
wysely
as
sayth
saynt
Luc
in
his
second
chapytre
/
And
therfore
somtyme
they
that
deuoutely
were
consacred
dyd
by
abstynence
syngulerly
dyuers
thynges
.
whiche
myght
not
be
doon
in
dronkenes
/
as
it
is
wryton
the
vi
chapytre
of
the
book
of
nombres
.
we
rede
also
how
saynt
Iohan
baptyst
ete
onely
hony
sokles
as
saynt
Mathew
wryteth
in
hys
thyrd
chapytre
.
And
therfor
he
was
enhaunced
aboue
al
prophetes
.
But
now
the
tyme
is
●omen
that
glotonnye
regneth
.
And
therfore
reason
warreth
ayenst
the
flessh
and
ouercometh
it
in
so
moche
that
lecherye
is
moche
comune
in
thys
world
For
the
nouryture
of
lecherye
is
glofonye
and
dronkennesse
.
but
we
ought
to
consydere
how
by
abstynence
we
shold
eschewe
many
euylles
.
&
to
gete
grete
graces
of
god
.
&
to
this
purpoos
we
re●e
how
the
kyng
iosaphath
had
somtyme
vyctorye
by
cause
he
fasted
/
and
preched
to
other
that
they
shold
faste
/
as
it
apperith
in
the
ij
boke
of
paralapomenon
the
xix
chapytre
.
Semblably
we
rede
how
the
children
of
Israel
were
two
tymes
dyscomfyt
of
the
chyldren
of
bemamyn
but
after
they
fasted
.
and
god
gaf
to
them
the
vyctorye
as
it
apperyth
the
second
book
of
Iudicum
.
Semblably
the
chyldren
of
Israel
were
dyscomfyte
by
the
phylistees
in
so
moche
that
they
bare
a
waye
the
arke
of
god
.
but
after
the
chyldren
of
Israel
began
to
wepe
&
faste
.
&
therfor
god
gaf
to
them
vyctorye
.
as
it
apperith
the
first
book
of
kynges
the
iiij
&
vij
chapitre
.
&
therfor
saith
thobye
/
that
prayer
is
good
.
whan
it
is
accompanyed
with
fastyng
/
we
rede
that
esdras
preched
penaunce
to
the
peple
that
wold
demaunde
pardon
of
god
.
as
it
apperyth
in
the
fourth
chapitre
of
Esd●as
/
we
rede
also
how
achab
gate
grace
of
god
for
to
faste
as
it
apperyth
in
the
second
book
of
kynges
the
fyrst
chapytre
/
&
semblably
we
rede
of
the
cyte
of
Nynyue
the
ij
chapytre
of
Ionas
.
By
the
whyche
thynges
it
apperyth
how
we
ought
to
lyue
sobrely
for
to
gete
grace
&
vertues
/
for
as
Arystotle
sayth
in
his
xiij
book
of
bestes
/
It
is
not
prouffytable
thynge
for
one
to
fatte
hym self
.
For
ouermoche
fattenes
maketh
a
man
sodeynly
to
deye
.
as
wytnesseth
Constantyn
/
whyche
thynge
is
veray
true
/
&
not
onely
to
the
body
.
but
also
the
soule
.
For
glotonye
fatteth
a
man
and
maketh
hym
to
synne
and
fynably
to
deye
euylly
.
wherby
it
appereth
how
abstynence
is
cause
of
moche
good
.
¶
Here
foloweth
the
iiij
vertu
whiche
is
chastyte
.
/
And
fyrst
how
we
ought
to
lyue
chastly
capitulo
●j
●En
ought
to
lyue
chastly
/
For
chastyte
maketh
a
man
to
lyue
lyke
augellys
/
and
causeth
theyr
lyf
honeste
.
and
therfor
Dydymus
sayd
to
Alexander
that
the
peple
of
his
contre
lyueden
chastly
.
and
not
ouely
by
vertues
but
also
by
honneste
/
But
it
is
pyte
of
lecherye
whyche
is
on
thys
day
so
comune
.
and
causeth
peple
to
goo
oute
of
the
waye
/
and
to
languysshe
in
synne
and
in
dyssolute
lyf
.
Alas
they
ought
to
take
hede
to
th auncyent
peple
.
And
to
this
purpoos
recounteth
saynt
Ierome
in
his
book
ayenst
Ionynyen
.
how
Plato
chaas
for
to
dwelle
in
a
vylage
in
the
feldes
named
Achadenne
whych
was
ferre
fro
Athenes
and
fro
alle
other
cytees
.
to
thys
ende
that
he
myght
esche
we
lecherye
and
lyue
chastly
.
And
Terculyen
recyteth
how
democryte
pulled
oute
the
eyen
of
his
heed
to
th
ende
that
he
shold
see
noo
wymmen
/
the
whyche
he
myght
not
byholde
wythout
synne
/
wherby
it
apperyth
that
chas●yte
ought
to
be
had
/
And
also
men
ought
tesche
we
wantown
regardes
and
beholdynges
.
&
therfor
the
pyc●oryens
of
olde
tyme
chaas
the
desertes
&
places
solytarye
for
t
eschewe
lecherye
&
to
th
ende
they
shold
not
see
the
vanytees
of
the
world
.
And
therfor
sayth
the
gospel
yf
thyn
eye
is
euyl
or
causeth
the
to
do
euyll
thou
oughtest
to
take
hym
out
&
caste
it
a
waye
fro
the.
Alas
worldly
&
flesshly
byholdynges
&
regardes
haue
made
of
olde
tyme
many
folkes
to
ouerthrowe
.
Rede
we
not
how
the
men
in
byholdyng
the
wymmen
were
moeued
to
lecherye
.
&
therfor
god
punysshed
them
by
Noes
flode
as
it
apperith
the
vi
chapytre
of
genesis
.
And
the
maistresse
of
Ioseph
in
beholdyng
hym
was
moeued
to
synne
.
Semblably
dauyd
in
byholdyng
a
woman
whiche
wesshed
hir self
.
was
moeued
to
lecherye
.
&
for
taccomplisshe
his
synne
he
slewe
hyr
husbond
as
it
apperith
in
the
ij
book
of
kynges
/
who
deceyued
holofernes
.
but
the
beaulte
of
Iudyth
.
as
it
apperith
the
xiij
chapytre
of
Iudyth
.
&
who
deceyued
the
ij
olde
Iuges
which
desyred
to
haue
susanne
.
but
their
fals
byholdynges
as
it
apperith
the
iij
chapytre
of
danyel
wherfor
it
apperith
that
who
that
wyl
lyue
chastly
he
ought
to
torne
his
syght
&
regarde
fro
wymmen
whiche
myght
enclyne
his
wylle
to
synne
.
&
therfor
sayth
quy●●telyē
in
his
fyrst
cause
that
al
our
lecherye
is
cause
of
our
folyssh
beholdyng
&
regarde
&
seneque
in
his
book
of
remedyes
saith
that
the
eyen
ben
messagers
of
al
vyces
.
&
to
this
purpoos
recounteth
valere
in
hys
fourth
book
/
how
somtyme
in
rome
was
a
ryght
fayr
yonge
man
named
spurcyn
.
the
which
for
his
beaulte
the
wymmen
desyreden
hym
to
synne
/
but
whan
he
apperceyued
the
cause
he
cutte
&
made
his
vysage
al
foul
&
lothely
sayeng
that
he
had
leuer
to
be
foul
than
by
his
beaulte
he
shold
cause
other
to
synne
by
this
ensaumple
ought
they
to
take
hede
that
ben
fayr
&
semely
More
ouer
the
chastyte
of
the
auncient
peple
is
good
to
recounte
&
to
this
purpoos
saynt
Austyn
in
his
fyrst
book
of
the
cyte
of
god
recyteth
how
marke
surnamed
marcelle
was
ryght
chaste
&
in
dede
whan
he
toke
the
cyte
of
Syracuse
.
he
fonde
there
many
fayr
wymmen
&
wel
arayed
.
but
he
commanded
to
alle
hys
peple
that
none
shold
be
so
hardy
to
touche
them
/
For
so
to
do
it
shold
be
ayenst
th
estate
of
good
chyualrye
¶
And
Valere
in
hys
fourth
book
recounteth
how
Scypyon
in
the
age
of
xxiiij
yere
toke
the
cyte
of
cartage
.
And
there
was
a
ryght
fayr
mayde
whyche
was
presented
to
hym
to
do
wyth
hys
playsyr
.
but
he
wold
not
.
For
in
so
doyng
it
shold
be
shame
to
true
chyualrye
And
therfore
he
made
hyr
to
be
delyuerd
to
hym
that
shold
be
hyr
husbond
whyche
was
prysonner
/
and
that
neuer
had
touched
hyr
.
and
by
cause
of
the
same
fayr
mayde
he
forgaf
hym
his
raunson
&
made
hym
free
/
for
certayn
as
me
semeth
thys
was
a
feat
of
a
noble
knyght
/
And
for
this
cause
fro
thenne
forthon
he
had
alwaye
the
grace
of
the
world
&
of
al
knyghtes
but
thus
do
not
now
the
nobles
of
this
present
tyme
.
the
which
wene
they
haue
doon
a
fayr
&
a
grete
feat
whan
they
haue
rauysshed
&
defouled
a
fayr
mayden
/
but
in
my
Iugement
it
is
a
vyle
&
foul
feat
of
a
knyght
.
They
ought
to
remembre
of
Incresse
the
myrrour
of
al
chastyte
.
of
whom
recounteth
Valere
in
his
vj
book
/
How
tarquyn
the
sone
of
Tarquyn
the
proude
toke
by
force
the
sayd
lucresse
.
&
accomplisshed
his
foul
wylle
the
whiche
lucresse
on
the
morn
called
to
hyr
alle
hir
frendes
.
&
recounted
to
them
the
vylanye
that
was
doon
to
hyr
&
tofore
them
she
slewe
hyr
self
.
&
by
cause
therof
Tarquyn
loste
hys
seignorye
/
&
thenne
cessed
th
emperours
at
rome
/
for
the
romayns
sayden
/
that
they
had
noo
nede
of
a
lord
that
made
suche
oult
/
rages
.
wel
it
is
trouth
that
of
this
synne
been
cause
bawdes
bothe
men
&
wymmen
/
the
whyche
estudye
bothe
nyght
&
day
how
they
may
make
&
treate
to
cause
other
to
do
as
they
doo
or
haue
doon
in
tyme
passed
.
the
whyche
resemble
to
wymmen
of
duche
londe
of
whome
Valere
recounteth
in
the
book
afore
sayd
.
how
they
prayeden
Marius
that
he
wold
gyue
to
them
leue
for
to
goo
&
speke
to
the
maydens
that
serueden
the
goddesse
vesta
/
&
they
made
them
stronge
to
make
them
enclyne
&
consente
to
the
synne
of
lecherye
.
but
by
cause
that
they
faylled
of
theyr
entente
.
as
despayred
they
henge
al
them self
.
And
in
trouthe
that
is
the
salayre
that
bylongeth
to
suche
people
.
How
lecherye
causeth
many
euylles
to
happene
capo.
xij
●Echerye
is
enemye
to
al
vertues
&
to
al
good
.
&
therfor
sayth
boece
in
his
book
of
consolacion
that
he
is
happy
that
lyueth
without
lecherye
/
for
lecherye
is
a
swete
maladye
&
bryngeth
a
man
to
deth
wythoute
apperceyuyng
as
wytnesseth
valere
in
his
iiij
book
/
whiche
recyteth
how
Sophonydes
in
his
olde
age
sayd
to
one
whiche
demaunded
hym
yf
he
were
ony
thyng
lecherous
.
he
ansuerd
I
praye
the
speke
to
me
of
other
thynges
.
for
me
semeth
that
I
haue
had
grete
vyctorye
whan
I
may
eschewe
lecherye
by
olde
age
.
for
by
lecherye
alle
euilles
comen
to
a
creature
.
&
al
good
thynges
ben
therby
forgoten
/
Alas
what
was
cause
of
the
destruction
of
the
peple
of
sychem
.
was
it
not
the
deuiolacion
of
dyna
doughter
of
Iacob
the
whiche
wold
goo
see
the
daunces
&
she
was
rauysshed
as
it
apperith
in
the
book
of
genesis
the
xxiiij
chapytre
/
we
rede
also
how
lx.
M.
were
slayn
by
cause
of
the
lechery
commysed
in
the
wyf
of
the
leuyte
as
it
is
wryton
the
xx
chapytre
of
Iudicum
.
&
Amon
was
slayn
of
absalon
his
brother
by
cause
he
had
defoylled
thamar
his
suster
.
as
it
apperi●h
the
ij
book
of
kynges
the
xj
chapytre
.
Abuer
for
his
lecherye
knewe
the
concubines
of
his
fader
ysboseth
/
but
sone
after
they
were
bothe
slayn
as
it
is
wryton
the
ij
book
of
kynges
the
iij
and
iiij
chapytre
.
what
was
cause
of
Noes
flode
but
lecherye
/
what
was
cause
of
the
destruction
of
sodome
&
gomorre
but
vnnatural
lecherye
as
it
is
wryton
in
the
book
of
genesis
/
who
caused
Ioseph
to
be
enprisoned
but
the
lecherye
of
his
maistresse
.
&
therfor
he
is
wyse
that
escheweth
this
synne
.
For
who
that
wyl
lyue
chastly
/
he
ought
tesche
we
the
companye
of
wymmen
.
&
consydere
that
by
wymmen
were
deceyued
the
wyse
salamon
.
the
strong
sampson
the
grete
holofernes
.
the
prophete
dauid
/
the
phylosophre
arystotle
.
the
poete
virgyle
.
&
many
other
wyse
men
.
&
therfor
I
wyl
no
more
blame
the
wymmen
than
the
men
.
but
for
thys
I
wyl
say
who
wyl
be
chaste
ouȝt
t
eschewe
the
companye
of
wymmen
.
For
for
to
synne
nature
is
sone
enclyned
&
lyghtly
accorded
.
for
t
eschewe
fulgence
enseigneth
&
techeth
vs
in
the
ij
book
of
his
micrologies
in
sayeng
.
that
lecherye
is
moche
foul
&
aboue
other
dyshoneste
/
&
is
not
aduenaunt
to
a
creature
that
wyl
haue
honour
&
worshyp
.
And
certaynly
Scipion
the
noble
knyght
hated
so
moche
this
synne
/
that
he
deffended
in
h●●
contre
bordellis
&
al
dyshonest
places
/
But
it
is
grete
pyte
that
now
al
the
world
is
ful
of
places
of
suche
vsages
/
and
yonge
and
olde
peple
the
mo●t
parte
gyue
them
comunely
to
lecherye
/
but
they
ought
to
consydere
.
this
whiche
Ouyde
sayth
in
hys
vij
book
of
methamorphoseos
.
whiche
sayth
that
lecherye
maketh
a
man
to
brenne
in
hym self
.
&
the
versyfyour
saith
that
the
loue
of
a
woman
affeblyssheth
the
body
/
mynyssheth
the
rychesses
/
maketh
a
fayr
man
to
become
foule
.
&
atte
last
bryngeth
a
man
to
nought
/
And
saynt
Iherome
in
his
boke
ayenst
Ionynyan
sayth
the
loue
of
a
woman
maketh
a
man
to
forgete
reason
/
&
to
become
a
fole
.
it
letteth
and
hurteth
good
counceyl
/
wyl
not
suffre
a
man
to
studye
/
&
maketh
hym
to
thynke
al
folye
.
by
suche
loue
a
man
troubleth
hym self
.
&
atte
last
hateth
hys
body
&
his
lyf
/
and
seneke
in
his
declara●ons
in
his
first
book
sayth
.
that
it
is
an
hard
deth
/
that
lecherye
procureth
for
lecherye
maketh
to
lese
tyme-honour
.
&
al
goodes
.
&
therfor
in
his
xxiiij
epystle
to
lucylle
sayth
.
kepe
the
wel
.
that
lecherye
be
not
in
the
/
for
a
lecherous
man
is
as
a
thyng
al
loste
/
&
certaynly
in
olde
tyme
the
lecherous
peple
were
gretely
pugnyss●xd
/
For
as
recyteth
valere
in
his
vj
book
.
a
man
that
of
olde
tyme
mysdyde
in
his
manage
ought
to
lose
his
eyen
/
&
after
the
olde
lawe
a
woman
shold
be
stoned
to
deth
.
wherfore
it
apperith
that
this
synne
was
ryght
dysplaysaunt
vnto
them
of
auncient
tyme
/
for
of
it
cometh
many
euylles
and
harmes
as
it
is
tofore
sayd
.
¶
Here
foloweth
the
v
vertue
.
that
is
to
wete
benyuolence
and
is
ayenst
the
synne
of
enuye
capitulo
xiij
EMonge
al
other
synnes
the
leste
excusable
is
the
synne
of
enuye
.
by
cause
she
hath
noo
cause
of
her
malyce
in
so
moche
the
body
and
of
the
soule
/
and
the
man
is
not
worthy
to
lyue
the
whyche
by
necligence
slepeth
in
his
synne
&
dyeth
in
pouerte
.
for
not
wythstondyng
that
pouerte
is
good
whan
it
is
〈◊〉
luntarye
.
Neuertheles
he
is
moche
to
be
repreued
.
the
whyche
by
his
slouthe
&
neclygence
is
poure
and
myserable
.
by
whyche
it
apperyth
that
dyligence
is
moche
to
be
preysed
that
remembreth
bothe
the
body
and
the
soule
.
and
therfore
sayth
the
prophete
I
haue
slepte
.
&
after
I
am
awaked
.
by
whyche
he
gyueth
vs
to
vnderstonde
how
we
ought
to
be
dyligent
.
&
awake
our self
for
to
prouffyte
in
wele
.
And
therfore
the
appostle
in
wrytyng
to
Thimothee
sayth
.
Awake
thy
s●lf
that
slepest
.
&
god
shal
enlnmyne
the
wyth
his
grace
.
For
for
the
slepars
&
them
that
ben
necligent
is
not
heuene
o●deyned
.
but
for
them
that
ben
dyligent
for
to
doo
wel
as
longe
as
they
lyue
in
thys
present
world
.
And
to
this
dyligence
ought
moche
〈◊〉
vs
many
auncyent
hystoryes
/
by
the
whyche
it
appereth
how
neclygence
hath
be
cause
of
many
euylles
&
Inconuements
:
Rede
we
not
how
dauid
was
in
his
hows
ydle
:
and
thenne
he
was
tempted
of
the
synne
of
lecherye
/
in
so
moche
that
he
accomplysshed
a
ryght
g●te
dyshonour
.
as
it
apperyth
the
ij
book
of
kynges
the
v
chapy●re
/
and
therfor
sayth
Ouyde
in
his
first
book
of
remedye
that
ydlenes
&
neclygence
ben
the
nou●ces
of
the
synne
of
lecherye
:
And
quyntylien
sayth
that
synne
naturelly
commaundeth
a
man
to
be
ydle
.
And
therfor
Chaton
sayd
resonably
to
hys
sone
/
kepe
the
wel
that
thou
be
not
necligent
ne
slepye
/
For
longe
reste
nouryssheth
synne
&
vyces
.
And
to
thys
purpoos
we
haue
many
●ystoryes
.
how
in
slepyng
many
euylles
ben
happed
/
Rede
we
not
how
Thobie
in
slepyng
wa●
blynde
&
loste
his
syght
/
as
it
apperith
the
second
chapitre
of
Thobye
/
ysboseth
lost
his
●●yame
in
slepyng
as
it
apperyth
the
ij
book
of
kynges
the
iiij
chapytre
.
Sampson
in
slepyng
in
the
lawe
of
his
wyf
lost
his
heeres
.
taken
&
enchayned
.
and
fynably
loste
his
lyf
.
as
it
appereth
the
xvj
chapytre
of
Iudicum
¶
And
therfore
sayth
the
wyse
man
n
his
vj
chapytre
.
Thou
Neclygent
awake
the.
for
thou
mayst
not
longe
slepe
.
as
who
sayd
/
the
lyf
is
shorte
/
And
therfore
we
rede
how
Iacob
repreued
his
chyldren
of
neclygence
.
as
it
apperyth
the
xxiiij
chapitre
of
genesis
.
And
our
sauyour
Ihesu
cryst
repreuyd
hys
dyscyples
of
necligence
in
sayeng
/
ye
haue
not
mowe
wake
an
hour
with
me
as
sayth
saynt
Mathew
in
his
xxviij
chapytre
by
whiche
it
appereth
how
necligence
is
moche
to
be
repreuyd
To
this
purpoos
we
rede
how
they
that
sewe
the
good
seed
by
gonnen
to
slepe
.
And
thenne
came
the
enemye
that
sewe
the
euyl
seed
.
that
is
to
say
the
cockyl
as
sayth
Saynt
Mathew
in
his
xiij
chapytre
.
by
whiche
is
gyuen
to
vs
for
to
vnderstonde
that
we
ought
to
wake
yf
we
wyl
prouffyte
in
our
good
werkes
/
the
whyche
ben
vnderstonden
by
the
good
seed
.
For
as
the
gospel
of
saynt
Mathew
sayth
in
his
xv
chapytre
.
the
v
maydens
that
slepte
were
not
receyued
in
to
heuen
.
But
the
fyue
that
waked
were
receyued
in
.
by
whiche
it
apperyth
that
we
ought
to
wake
/
that
is
to
wete
to
entende
to
good
werkes
&
to
do
wel
.
for
veryly
they
slepe
/
the
whiche
wythout
repentaunce
abyde
stylle
in
theyr
synne
.
Ne
rede
we
not
how
the
Natu●ēs
saye
that
the
venyme
of
a
serpent
named
Aspyde
is
of
suche
condycion
.
that
he
maketh
the
man
that
drynketh
it
to
slepe
.
and
in
slepyng
to
deye
/
Of
suche
condycion
is
the
synne
of
neclygence
/
for
it
maketh
a
man
to
slepe
by
neclygence
/
and
in
slepyng
is
man
oft
dampned
.
For
by
deffaulte
of
a
man
wel
to
aduyse
hym self
.
oftymes
he
deyeth
ryght
euylly
/
To
thys
purpoos
sayth
Ouyde
in
his
fyrst
book
of
Methamorphoseos
how
Argus
had
an
.
C.
eyen
.
And
neuertheles
mercurye
by
the
sowne
of
his
floyte
brought
hym
a
slepe
&
thenne
in
slepyng
made
a
cowe
to
be
taken
fro
hym
named
yo
.
the
whyche
Iubyter
had
delyuerd
to
hym
in
kepyng
.
and
by
cause
of
his
neclygence
.
Argus
tofore
sayd
was
slayne
&
loste
.
Semblably
there
be
many
that
haue
an
hondred
eyen
.
for
they
see
ryght
clere
&
haue
good
wytte
and
vnderstondyng
/
And
neuertheles
mercurye
.
that
is
to
say
the
world
oft
bryngeth
them
a
slepe
And
thenue
theyr
cowe
.
that
is
to
say
theyr
flesshe
is
loste
/
by
whyche
fynably
man
is
ryght
oft
dampned
&
dyeth
myserably
.
but
some
may
say
that
they
shold
be
dyligent
yf
they
were
waked
&
solicyted
for
to
do
wel
.
To
thys
purpoos
I
ansuer
that
there
is
noo
synnar
soo
grete
but
yf
he
be
al
obstynat
.
but
that
he
hath
somtyme
remorse
of
conscience
that
waketh
hym
and
admonesteth
for
to
ryse
fro
synne
.
And
to
this
thou
hast
experience
somtyme
in
thy self
/
whan
reason
causeth
the
somtyme
to
syghe
and
to
haue
dysplaysyr
of
thyn
euyl
lyf
.
Thenne
thy
conscience
Iuggeth
the
&
dampneth
the.
whan
thou
sayest
alas
I
haue
doon
&
commysed
suche
euyl
and
suche
synne
/
it
despleaseth
me
thus
me
semeth
that
this
conscience
that
thus
awaketh
vs
may
be
lykened
to
the
mustelle
/
of
wh●m
recounteth
the
naturyens
.
that
yf
a
man
slepe
in
a
shadowe
place
.
in
whyche
there
be
a
serpente
.
thenne
the
mustelle
awaketh
the
man
to
the
ende
that
the
serpent
hurte
hym
not
ne
greue
hym
Thus
doeth
reason
and
conscience
whyche
ofte
awaketh
vs
.
But
many
there
be
the
whyche
abyde
not
in
a
good
purpoos
or
in
a
good
thought
whan
theyr
conscience
hath
awaked
them
the
whyche
doon
as
dyd
Vyrgyle
.
the
whiche
slewe
the
Flye
that
prycked
hym
in
his
forhede
and
a
woke
hym
by
his
prye
kyng
/
And
neuertheles
vyrgyle
had
be
slayne
of
the
serpente
whyche
was
by
hym
yf
he
had
not
beu
waked
.
And
thenne
it
dysplaysed
hym
of
that
whych
he
had
slayn
the
flye
.
that
had
doon
to
hym
so
moche
good
.
By
whiche
it
appereth
that
the
good
thoughtes
whyche
a
wake
&
styrre
vs
to
do
wel
.
we
ought
not
to
slee
ne
forgete
them
.
but
we
ought
dyligently
to
awake
to
do
wel
for
t
eschewe
the
peryll
of
the
serpent
.
that
is
to
were
of
the
fende
our
enemye
whyche
alway
purchaceth
our
deth
/
Here
foloweth
the
vij
vertue
the
whyche
is
lyberalyte
.
&
that
is
ayenst
the
synne
of
auaryce
capitulo
xv
Lyberalyte
is
the
moyen
for
to
gete
frendes
for
to
lyue
in
good
suffysaunce
.
For
the
lyght
lasseth
not
.
by
cause
it
lyghteth
ouer
al
the
hous
.
¶
In
lyke
wyse
the
goodes
of
a
lyberall
man
lassen
not
by
that
whiche
many
haue
parte
therof
/
And
thys
wytnesseth
dydymus
in
wrytyng
to
Alysaundre
.
the
whyche
Alysaunder
gate
many
royames
more
by
lyberalyte
than
by
strengthe
/
And
to
this
purpoos
sayth
boece
in
his
jj
book
of
consolacion
/
that
the
goodes
ben
happy
.
the
which
doon
good
to
moche
peple
.
And
cassyodore
in
his
xiiij
epystle
sayth
that
a
man
ought
gladly
to
gyue
.
For
lyberalyte
causeth
not
the
good
to
be
lasse
/
For
not
wythstondyng
that
a
man
haue
the
lasse
for
the
tyme
or
whyle
/
Neuertheles
that
lasse
suffyseth
hym
as
wel
as
the
more
.
or
ellys
he
were
not
lyberal
.
and
syth
that
a
man
hath
suffysaunce
after
the
yefte
as
afore
.
it
foloweth
that
he
is
as
ryche
as
afore
wel
is
trouthe
that
many
say
that
they
be
lyberal
.
the
whiche
ben
not
/
for
suppose
that
they
gyue
.
Neuertheles
it
is
somtyme
folyly
and
oultragyously
.
and
oultrage
ought
not
to
be
approuued
.
Thenne
lyberal
suffyseth
not
onely
to
yeue
.
but
hym
byhoueth
by
reason
&
wysely
to
dystribute
his
goodes
.
And
this
wytnesseth
chaton
sayeng
to
his
sone
/
take
hede
&
see
to
whome
thou
gyuest
.
&
not
onely
to
whome
but
also
thou
oughtest
to
byholde
how
moche
/
whan
and
how
.
And
to
this
purpoos
speketh
tulle
in
hys
fyrst
boke
of
offyces
in
sayeng
.
that
a
man
ought
to
gyue
to
hym
that
hath
nede
without
hope
of
vaynglorye
or
hauyng
ony
other
benefayt
/
And
the
yeuar
ought
to
take
hede
yf
he
be
worthy
to
whome
he
gyueth
/
as
enseyneth
macrobe
in
his
book
of
satur
●elles
.
but
comunely
men
gyue
to
them
that
be
not
worthy
&
to
them
that
haue
noo
nede
.
As
wytnesseth
Terence
&
marcyal
.
but
they
that
so
doon
/
in
so
doyng
haue
noo
merytr
●e
grace
toward
god
/
Soo
euery
man
ought
to
be
aduysed
that
wyl
veryly
be
large
&
lyberal
.
&
byholde
the
maner
of
gyuyng
and
the
circumstaunces
.
And
syngulerly
yf
his
yefte
ought
to
be
agreable
to
god
/
hym
byhoueth
that
hys
largesse
come
of
a
parfyght
hert
.
For
as
varoo
sayth
in
hys
sentences
the
yefte
is
more
agreable
after
thaffeccyon
of
the
yeuar
than
after
the
gretenes
of
the
yefte
.
And
herof
we
haue
an
example
in
the
gospel
of
saynt
Luc.
And
also
Saynt
Iherome
reciteth
in
the
prologue
of
the
byble
sayeng
.
that
more
was
acceptable
toward
god
th
offrynge
of
the
poure
wydowe
whyche
offryd
but
a
ferthyng
.
than
was
the
yefte
of
the
ryche
kyng
cresus
whyche
was
ryght
ryche
and
kynge
of
Lyde
.
the
whyche
offryd
grete
yeftes
and
many
markes
of
gold
and
sylner
/
&
the
reason
was
thys
.
for
the
poure
woman
presented
hiryefte
by
more
grete
deuocyon
than
dyd
the
sayd
kynge
/
Seen
that
she
gaf
al
that
she
had
.
but
the
kynge
aforesayd
after
his
yefte
abode
ryche
and
myghty
.
By
whyche
it
apperyth
that
more
doeth
good
affection
.
than
doeth
the
gretenes
of
the
oblacyon
.
More
ouer
we
rede
how
many
by
lybecalyte
haue
go●●u
grete
renome
and
grete
seygnourye
.
And
to
thys
purpoos
sayth
the
hystorye
of
Alexander
/
that
Alexander
conquerd
many
wyames
more
by
his
franchyse
and
lyberalyte
/
than
he
dyd
by
his
strengthe
.
And
was
so
moche
lyberal
/
that
the
seruauntes
of
his
enemyes
came
for
to
dwelle
wyth
hym
.
and
lefte
theyr
lordes
&
theyr
kynges
for
to
serue
hym
.
Semblably
we
re●e
of
Salamon
how
he
was
ryght
lyberal
as
it
apperyth
the
iij
book
of
kynges
the
second
chapytre
.
Semblably
the
kyng
Cyros
was
moche
lyberal
.
For
he
sente
agayn
in
to
Iherusalem
she
vessels
of
gold
the
whyche
his
fader
Nabugodonor
had
taken
a
waye
as
recyteth
Esdras
in
his
fyrst
book
.
¶
we
rede
also
how
Thobye
offred
moche
largely
to
th
angel
Raphael
of
his
good
/
whome
he
had
supposed
to
haue
been
a
man
as
it
apperyth
the
xij
chapytre
of
Thobye
.
¶
Also
we
rede
how
the
kynge
Assuere
was
ryght
lyberall
.
whan
he
gaf
half
his
wyame
to
hester
.
as
it
apperyth
the
fyfthe
chapytre
of
the
book
of
hester
/
By
the
whyche
hystoryes
it
appereth
how
many
somtyme
were
ryght
renomed
for
their
lyberalyte
.
But
Auaryce
hath
made
many
men
to
be
dyffamed
&
falle
in
to
many
In●●uenyēts
/
as
shal
be
shewed
in
the
chapytre
that
foloweth
/
¶
How
Auaryce
bryngeth
a
man
to
an
euyl
hauen
/
&
causeth
hym
to
lyue
in
myserye
capitulo
xvj
BY
Auaryce
a
man
coueyteth
the
goodes
of
another
.
And
oftymes
appropreth
them
to
hym self
rudely
.
and
he
hym self
of
suche
goodes
as
he
hath
dar
not
helpe
hym self
for
alle
waye
he
is
aferde
that
his
good
shal
faylle
hym
.
And
thus
th
auaricyous
man
lyueth
al
way
in
myserye
.
for
suppose
that
he
hath
moche
good
/
neuertheles
he
is
right
poure
.
syth
by
his
couetyse
he
wyl
not
ther
wyth
helpe
hym self
/
¶
Thus
thenne
ought
the
wyse
man
esche
we
couetyse
.
Caym
offred
to
god
the
werst
fruytes
of
th
erthe
.
&
therfore
his
oblacyon
was
not
agreeable
to
god
.
And
thenne
seyng
Chaym
that
th
oblacyon
of
Abel
his
brother
was
agreable
to
god
.
by
cause
wherof
he
was
moeued
wyth
wrath
&
enuye
&
slewe
his
brother
afore
sayd
as
it
apperyth
in
the
book
of
genesis
.
by
auaryce
Iudas
betrayed
his
lord
and
our
sauyour
Ihesu
cryste
and
fynably
despayred
&
henge
hym self
.
More
ouer
dalida
by
cause
of
couetyse
&
for
money
that
was
gyuen
to
hyr
bytrayed
hyr
poop●e
husoond
Sampson
/
And
neuertheles
she
shewed
tofore
to
sampson
signes
of
ryght
grete
loue
as
it
apperyth
the
xviij
chapytre
of
Judicum
.
By
the
whych
hystoryes
it
appereth
how
Auaryce
bryngeth
a
man
ofte
to
perdycion
.
O
Couetyse
thou
madest
stryf
bytwene
Abraham
&
Loth
as
recounteth
the
book
of
genesis
/
for
by
cause
of
theyr
richesses
they
myght
not
dwelle
to
gyder
/
By
auaryce
the
chyldren
of
Samuel
maden
many
euyl
Iugementes
as
it
apper●th
the
fyrst
book
of
kynges
.
who
causeth
falsely
to
wytnesse
ayenst
Naboth
but
couetyse
as
it
apperith
the
thyrd
book
of
kynges
/
who
was
cause
of
the
fals
wytnesse
of
the
knyghtes
that
kepte
the
sepulcre
/
but
couetyse
For
by
cause
of
certayn
money
that
they
had
.
they
wytnessyd
falsely
sayeng
that
the
dysciples
of
Ihesu
Cryste
had
stolen
awaye
the
body
of
Ihesu
cryste
.
As
wytnesseth
saynt
Mathew
in
his
xxviij
chapytre
/
who
caused
Achor
to
deye
but
courtyse
as
it
apperith
the
vij
chapytre
of
Iosue
.
wherfor
wold
dauid
haue
slayn
nabal
/
but
by
cause
that
Nabal
was
ouer
auarycious
as
it
apperyth
in
the
fyrst
book
of
kynges
the
v
chapytre
.
wherfor
was
Semey
condempned
to
deth
.
but
for
his
couetyse
that
he
dyd
departe
fro
Iherusalem
ayenst
the
commandement
of
his
fader
/
as
it
is
wryton
in
the
iij
book
of
kynges
the
ij
chapytre
.
&
the
euyl
ryche
man
wherfor
was
he
dampned
but
for
his
auaryce
.
for
he
refused
to
poure
Lazare
the
crommes
of
hys
brede
as
receyteth
saynt
luc
in
his
xvj
chapytre
.
Certaynly
auaryce
hath
caused
many
men
to
perysshe
&
consente
to
many
synnes
&
Inconuenyents
/
for
menelaus
vnworthy
.
was
by
money
pourueyed
to
be
preest
of
the
lawe
as
it
apperith
in
the
ij
loke
of
machabees
the
v
chapytre
/
&
the
prestes
of
the
lawe
somtyme
for
their
couetyse
suffreden
&
endureden
to
selle
oxen
&
sheep
in
the
temple
&
other
marchaundyses
/
as
recyteth
saynt
Mathew
in
his
xiij
chapytre
.
we
rede
also
how
Ananye
&
saph●re
fyl
in
to
many
Inconuenyentes
by
cause
of
theyr
couetyse
.
as
it
apperyth
the
v
chapytre
of
th
actes
of
the
appostles
.
Thenne
me
semeth
that
euery
man
that
wyl
lyue
holyly
ought
to
haue
suffysaunce
of
the
goodes
that
god
hath
sente
to
hym
wythout
to
sette
hys
hert
on
worldly
goodes
.
For
as
saluste
sayth
in
his
Catylynarye
/
Auaryce
empessheth
trouthe
&
wysdom
.
and
engendreth
pryde
and
cruelte
.
Auaryce
empess●eth
good
studye
.
and
bryngeth
a
man
in
to
vanytres
/
and
goodes
whyche
be
not
establysshed
/
And
to
thys
purpoos
sayth
Seneque
in
hys
epystylle
to
Lucylle
lxxiij
.
Auaryce
maketh
a
man
a
fool
.
For
a
man
coueytous
alway
desyreth
that
.
whiche
be
hath
not
.
and
that
whyche
he
hath
/
he
woteth
not
yf
it
be
hys
.
For
he
is
alway
aferde
to
lose
it
.
and
that
good
shal
faylle
hym
.
And
therfore
valere
in
hys
〈◊〉
book
sayth
.
that
Auaryce
is
as
a
swolo
we
that
may
not
be
fylled
and
maketh
many
men
to
deye
tuyl
/
And
in
dede
he
recounteth
how
there
was
a
man
named
septiminus
seeyng
that
he
was
in
paryll
if
the
see
but
yf
he
threwe
ouer
borde
parte
of
hys
rychesse
in
to
the
see
/
neuertheles
he
had
leuer
deye
wyth
his
rychessys
than
caste
a
parte
a
way
/
and
lyue
&
reteyne
the
remenaunte
/
By
whiche
it
sheweth
that
couetyse
maketh
a
man
ryght
folysshe
&
not
vnderstondyng
wysedom
.
for
a
couetous
man
ofte
tymes
taketh
oppynyon
that
he
had
leuer
deye
than
lose
hys
good
.
And
to
this
purpoos
recounteth
Helmande
how
somtyme
Hanybal
assyeged
a
castel
in
whiche
were
thre
hondred
men
closed
whiche
had
nothyng
to
ete
but
rattes
&
myes
.
and
it
happed
that
one
emonge
them
beyng
moche
auaricious
took
a
mows
.
and
not
withstondyng
that
he
was
ny●e
dede
for
hungre
/
he
sold
to
another
the
mows
for
.
CC.
pens
by
whiche
it
happed
that
the
sayd
auarycyous
man
deyed
with
al
his
money
.
and
that
other
lyued
&
was
delyuerd
fro
deth
/
Thenne
ought
a
man
to
aduyse
and
consydere
that
the
goodes
be
not
made
ne
ordeyned
but
for
to
serue
man
/
And
therfor
he
ought
not
to
loue
/
but
for
so
moche
as
he
hath
uecessyte
or
nede
/
and
thenne
he
ought
to
vse
them
sobrely
in
thankyng
god
whiche
is
of
al
goodes
the
welle
and
fontayne
.
How
thestate
of
pouerte
is
moche
agreable
to
god
cap
●
.
xvij
POuerte
is
none
other
thynge
but
veray
suffysaunce
with
out
to
desyre
ony
other
thyng
than
that
whiche
god
sendeth
to
a
creature
/
And
this
pouerte
is
called
pouerte
of
spyryte
.
the
whyche
god
approueth
in
the
gospel
sayeng
/
that
blessyd
be
they
that
be
poure
of
spyryte
that
is
to
wete
to
wylle
.
And
me
semeth
after
the
scryptures
/
the
auncyent
faders
had
pouerte
/
And
syngulerly
they
that
were
loued
of
god
and
called
to
good
and
worshyp
¶
Rede
we
not
how
Iacob
was
a
pastour
or
a
shepeherd
and
kepte
the
sheep
&
goyng
aboute
the
contreye
.
and
slepte
in
the
feldes
and
leyde
a
stone
vnder
his
hede
lyke
a
pelowe
as
it
appereth
the
xxxviij
chapytre
of
genesis
.
¶
Semblably
we
rede
that
Moyses
kepte
the
sheep
of
a
man
named
Iethro
as
it
apperyth
the
thyrd
chapytre
of
exode
.
&
neuertheles
was
after
ordeyned
to
be
gouernour
of
the
peple
.
we
rede
also
how
saul
was
contente
to
haue
one
seruaunt
and
sought
the
asses
of
his
fader
/
&
not
the
horses
for
to
ryde
on
.
And
neuertheles
he
was
ordeyned
kyng
as
it
apperith
the
first
book
of
kynges
the
xxiiij
chapitre
.
&
of
Dauyd
semblably
we
rede
how
he
kept
the
pastures
.
whan
he
was
called
for
to
be
kyng
.
as
it
is
redde
the
fyrst
book
of
kynges
the
xvj
chapytre
.
by
whiche
hystoryes
it
appereth
clerely
how
thestate
of
pouerte
is
to
god
agreable
/
and
in
dede
Ihesu
cryst
hath
gyuen
to
vs
of
pouerte
example
.
For
he
was
born
of
a
poure
moder
and
nourysshed
of
a
poure
man
.
that
is
to
wete
of
Ioseph
.
leyde
in
a
poure
bedde
/
wrapped
with
poure
cloutes
and
clothes
/
of
poure
parents
offred
in
to
the
temple
/
naked
crucyfyed
.
and
by
straungers
buryed
and
l●yd
in
the
sepulcre
/
by
the
whiche
thynges
Ihesu
cryst
sheweth
to
vs
.
that
no
man
ought
despyse
pouerte
.
for
Ihesu
Cryst
sayth
in
the
gospel
that
who
that
wyl
be
parfyght
.
he
ought
to
renounce
al
worldly
goodes
.
and
gyue
them
to
the
poure
peple
and
folowe
me
as
recyteth
Saynt
Mathew
in
his
xvij
chapytre
.
and
to
thys
purpoos
we
re●e
how
th
auncyent
phylosophres
sayden
.
that
more
ryche
is
the
poure
man
yf
he
haue
suffysaunce
/
than
ne
is
he
that
is
coueytous
though
he
haue
grete
habondance
of
goodes
And
the
same
wytnesseth
seneque
in
sayeng
.
that
dyogenes
was
more
ryche
whiche
had
no
worldly
goodes
/
than
Alysaunder
whyche
was
lord
of
all
the
world
for
alysaunder
had
not
so
moche
good
that
he
myght
gyue
.
As
dyogenes
myght
and
wold
reffuse
.
Of
whyche
Dyogenes
Ualerius
recyteth
in
hys
fourth
book
.
how
he
refused
the
yeftes
whyche
Dyonyse
the
Tyraunt
sente
hym
/
And
it
happed
that
Dyogenes
on
a
tyme
wesshed
hys
herbys
that
he
shold
put
in
hys
potte
and
ete
.
And
that
seeyng
Aristipus
.
whyche
tofore
had
been
hys
felowe
and
sayd
vnto
hym
in
thys
manere
.
¶
O
Dyogenes
yf
thou
woldest
flatre
Denys
/
thou
sholdest
not
be
in
thys
pouerte
.
And
thenne
Dyogenes
ansnerd
to
hym
yf
thou
woldest
endure
the
pouerte
that
I
endure
.
and
ete
&
pyke
thy
wortes
as
I
doo
.
thou
sholdest
not
be
a
flaterer
as
thou
art
.
Of
the
same
diogenes
recounteth
saynt
Ierome
in
his
book
ayenst
Ionynyen
how
for
al
robes
.
he
had
but
a
litel
mantel
lyned
for
tesche
we
colde
.
And
in
stede
of
a
celyer
/
he
had
but
a
lytel
sachet
/
And
in
stede
of
an
hors
he
had
a
staf
or
a
bourdon
.
And
was
lodged
in
a
tonne
at
the
yate
of
the
Cyte
/
the
whyche
tonne
after
the
wynde
it
torned
for
to
eschewe
colde
.
And
on
a
tyme
he
seyng
a
chylde
that
dranke
water
in
his
honde
/
and
he
threwe
a
waye
a
lytel
cuppe
that
he
had
/
in
sayeng
that
hym
ought
to
suffyse
for
to
drynke
out
of
the
vessel
that
nature
had
gyuen
to
hym
/
that
is
to
wete
his
honde
/
By
whyche
it
apperyth
that
spyrituel
pouerte
/
and
very
suffysaunce
were
somtyme
in
the
wyse
men
.
as
was
dyogenes
and
many
other
.
And
to
this
purpoos
we
rede
how
Epicurius
the
phylosophre
sayd
that
there
is
no
thynge
so
moche
worth
as
Ioyouse
pouerte
.
And
Orace
in
his
epystles
sayth
.
In
pouerte
ought
not
to
be
dysplaysaunce
.
syth
a
man
haue
suffysaunce
for
his
lyf
For
none
other
thynge
may
al
the
goodes
of
the
world
gyue
to
a
man
.
And
therfore
sayth
Cathon
to
hys
sone
/
seen
that
nature
hath
made
the
naked
.
thou
oughtest
gladly
and
with
a
good
wylle
endure
pouerte
&
flee
oultrage
.
For
nature
shall
not
faylle
the
in
thy
necessyte
/
And
thou
shalt
be
ryche
.
yf
thou
hast
suffysaunce
/
as
wytnesseth
geffrey
in
his
poetrye
&
many
other
.
More
ouer
the
wyse
man
ought
to
consydere
and
aduyse
that
no
thyng
is
worth
to
a
man
oultrage
ne
ouermoche
habundaunce
.
Is
not
Anthiochus
deed
and
comen
to
nought
of
whome
recouteth
valerye
in
his
ix
book
how
wel
he
bryng
kyng
of
Surrye
he
made
his
horses
to
be
arayed
and
adoubed
with
gold
/
And
them
to
be
shoed
wyth
naylles
of
gold
/
And
in
his
kechyne
alle
the
vessellis
were
of
gold
and
syluer
.
but
alle
he
loste
soro
wfully
/
For
he
desyred
to
take
awaye
fro
his
people
more
.
than
to
doo
Iustyce
/
¶
what
is
become
of
the
po●npe
of
the
wyf
of
Neron
whyche
made
hyr
horses
semblably
to
be
shoed
wyth
gold
/
&
made
chariottes
to
be
ledde
tofore
hyt
ful
of
gold
&
syluer
.
Certeynly
al
is
comen
to
nought
.
&
the
ryche
men
so
moche
more
myserably
ben
comen
to
their
deth
as
they
loued
more
curyously
theyr
rychesses
.
&
therfor
recoūtith
dydymus
.
how
the
people
of
hys
contre
lyued
pourely
and
wythoute
curyosite
/
for
vanyte
maketh
men
to
perysshe
&
to
forgete
god
whyche
is
cause
of
alle
goodes
.
&
lyke
as
the
O●●
faunt
is
deceyued
whan
he
trusteth
to
the
tree
to
whiche
he
leneth
.
Ryght
so
the
ryche
peple
be
deceyued
whan
they
truste
●
theyr
rychesses
.
for
whan
the
day
cometh
of
theyr
moost
gret●
necessyte
.
Nothyng
auaylle
them
theyr
rychesses
for
to
haue
●●
uen
/
and
to
that
auaylleth
pouerte
&
suffysaunce
/
Alas
it
were
good
to
consydere
how
fortune
hath
noo
certayn
abydyng
.
for
as
sayth
Iulius
celsus
in
his
iiij
book
.
Fortune
hath
enha●●ed
many
men
to
rychesses
.
for
to
ouerthrowe
them
vylaynously
.
And
to
this
purpoos
hildebert
in
spekyng
of
his
banysshement
sayd
.
I
was
that
other
day
ryche
and
blessyd
of
frendes
.
but
fortune
whiche
had
gyuen
al
to
me
/
hath
taken
al
fr●
me
.
&
she
that
lawhed
on
me
.
now
constrayneth
me
to
wepe
and
Ouyde
in
his
book
de
tristibus
sayth
.
I
was
a
lytel
whytryche
&
honoured
/
and
now
I
am
without
cause
bannysshed
b●
dishonour
.
Thus
I
see
that
fortune
hath
noo
sure
Amytye
n
frendshyp
/
&
therfor
sayth
boece
in
his
second
boke
of
consolaon
that
more
auaylleth
fortune
aduerse
whiche
chastyseth
man
.
than
doth
worldly
fortune
the
whiche
blyndeth
a
man
maynt●neth
hym
in
his
synne
.
for
who
that
is
poure
he
ma
not
falle
.
but
the
ryche
man
is
in
peryll
for
to
falle
in
to
gre●
sro
w.
&
yf
thou
wylt
wyte
what
is
she
/
boece
sayth
that
●
grettest
mal●rete
that
is
.
is
after
grete
happynes
to
falle
in
myserye
and
wretchydnes
/
as
dyd
al●biades
.
the
which
wfyrst
right
ryche
.
&
after
right
vnhappy
as
valere
sayth
in
●
vj
boke
/
Semblably
he
recounteth
how
denys
Siracusan
〈◊〉
right
ryche
&
a
right
grete
lord
.
but
fynably
he
became
so
po●
that
for
to
gete
his
lyuyng
.
he
taught
the
lesson
and
helde
so
〈◊〉
chyldren
of
Corinth●e
.
Thus
thenne
he
is
right
e●
aduysed
that
in
fortune
trusteth
.
But
a
man
ought
to
affye
hym self
in
wel
doyng
/
For
that
is
the
rychesse
that
helpeth
a
man
in
his
necessyte
.
But
presently
mankynde
is
so
blynded
that
he
retcheth
of
noo
thyng
but
of
worldly
goodes
.
the
which
●●ght
to
take
example
of
the
auncyent
wyse
men
.
of
whome
we
rede
that
they
sette
nothyng
of
worldly
goodes
or
lytel
.
&
this
purpoos
recounteth
valerye
in
his
viij
book
how
anax●goras
lefte
his
possessyons
for
to
goo
estudye
in
straunge
con●●es
/
&
whan
he
retorned
he
sawe
that
his
possessyons
were
eserted
/
thenne
he
sayd
.
I
myght
not
haue
ben
saued
yf
my
posessions
had
not
perisshed
.
as
who
wold
say
that
richesses
ben
●yenst
saluacion
.
Semblably
he
recounteth
of
a
phylosopher
na●ed
socrates
/
the
whiche
threwe
al
his
richesses
in
the
see
.
in
●yeng
that
he
had
lieuer
that
his
richesses
were
loste
than
he
●hold
lose
hym self
/
Semblably
he
recounteth
of
a
wyse
man
na●ed
styllon
the
which
lost
al
his
goodes
by
fyre
.
&
thenne
one
●maunded
hym
.
yf
he
were
not
angry
&
wroth
for
the
losse
of
●is
goodes
.
the
which
ansuerd
that
he
had
nothyng
lost
.
&
that
●●
had
vpon
hym
al
his
goodes
.
that
is
to
we●e
scyence
&
ver●es
/
as
yf
he
sayd
that
the
goodes
of
fortune
were
not
hys
.
●y
whyche
it
apperith
that
he
is
wyse
that
despyseth
the
goo●s
of
fortune
.
as
wytnesseth
Epedocles
/
And
prosper
in
hys
●ok
named
Epigramaton
sayth
that
the
courage
of
a
coue●●us
man
shal
neuer
haue
reste
.
for
the
worldly
goodes
may
●●t
satysfye
theyr
hert
/
but
engendreth
and
maketh
more
the
●●uetyse
and
the
desyre
of
the
creature
&
to
this
purpoos
recoū●●h
Ouyde
/
how
polydorus
by
his
couetyse
slewe
the
sone
of
●amus
for
to
haue
the
rychesses
that
were
delyuerd
hym
for
●●ouerne
therwith
the
chylde
aforsayd
.
but
hecuba
moder
of
〈◊〉
●ayd
sone
wyth
hyr
complyces
apperceyued
the
sayd
trayson
〈◊〉
came
to
polidorus
in
faynyng
that
they
wold
gyue
hym
〈◊〉
.
but
hecuba
&
hyr
felowes
slewe
hym
&
strangled
hym
〈◊〉
was
reason
that
couetyse
that
had
made
hym
to
slee
〈◊〉
shold
be
cause
&
moyen
of
his
deth
.
wherby
it
〈◊〉
how
pouerte
is
good
/
and
couetyse
euyl
and
holdeth
a
man
in
thought
and
in
peryll
of
hert
and
of
conscyence
.
¶
Thus
endeth
the
fyrst
book
¶
Here
foloweth
the
second
book
the
whiche
speketh
of
thestate
of
the
people
of
the
chyrche
and
of
the
clerkes
.
¶
Fyrst
how
the
chyrche
ought
to
be
honoured
and
loued
.
&
had
in
worshyp
and
in
reuerence
capitulo
primo
THe
chyrche
is
as
the
moder
of
al
crysten
people
.
&
in
the
same
is
gyuen
fraunchyse
and
lyberte
/
by
cause
it
shold
be
the
more
in
reuerence
/
For
hyr
spouse
and
hede
is
ihesu
crist
sauyour
of
all
the
world
/
&
to
this
purpoos
we
rede
in
the
first
book
of
t
hystorye
tripartyte
/
how
Costantyn
whan
he
was
made
crysten
loued
so
moche
god
&
the
chyrche
/
that
he
dyd
do
●ere
in
alle
the
places
where
he
went
a
tabernacle
made
in
the
●ourme
of
a
chyrche
/
and
had
wyth
hym
preestes
and
clerkes
whyche
serued
god
ryght
deuoutly
/
he
bare
also
on
his
ryght
syde
the
sygne
of
the
crosse
.
for
that
was
the
baner
by
the
whiche
god
sente
hym
vyctorye
.
&
in
dede
he
shold
haue
a
bataylle
&
in
his
slepe
the
aungel
shewed
to
hym
how
he
shold
haue
vyctorye
by
the
sygne
of
the
crosse
.
Semblably
we
rede
in
the
book
aforesayd
how
th
emperour
theodosi●
was
fynably
obeyssant
to
the
chyrche
.
Not
withstondyng
he
had
be
tofore
moche
rygorous
to
the
chyrche
.
&
t
hystorye
sayth
how
the
sayd
theodosius
dyd
do
slee
vij
.
M.
men
in
the
cyte
of
thessalonue
.
by
caus●
they
had
stoned
to
deth
his
offy●ers
.
After
which
feat
the
said
theodosius
retorned
to
melane
/
weny●g
to
haue
entred
as
〈◊〉
ben
accnstomed
in
to
the
chyrche
/
¶
Thenne
saynt
Ambrose
came
ayenst
hym
whych
was
Archebysshop
of
the
san●
place
.
and
sayd
to
hym
.
O
Emperour
goo
thy
waye
.
Fo●
in
to
thys
chyrche
thou
shalt
not
entre
/
seen
that
thou
arte
〈◊〉
of
blood
/
and
arte
not
worthy
for
to
beholde
god
ne
see
hym
¶
Thenne
Theodosius
obeyed
hym
and
wepyng
departed
but
by
cause
the
●este
of
Crystemas
approuched
he
sente
one
of
hys
seruauntes
named
Ruffyn
to
saynt
Ambrose
for
to
gete
grace
.
But
nothyng
auaylled
his
requeste
.
And
thys
seeyng
Theodosius
cam
in
his
propre
persone
to
say●t
Ambrose
wepyng
&
requyryng
pardon
on
his
knees
.
&
thenne
saynt
Ambrose
toke
hym
to
grace
.
&
after
he
dyd
moche
good
and
had
many
vyctoryes
.
by
whyche
it
apperith
how
the
chirche
ought
to
be
honoured
/
And
to
this
purpoos
recounteth
valere
in
his
iij
book
the
xj
chapytre
.
How
Iulius
Cezar
defended
to
his
people
.
that
none
shold
be
so
hardy
to
do
ony
euyl
or
harme
to
the
temples
/
And
for
thys
cause
he
was
so
vyctoryous
by
ij
yere
that
neuer
man
had
vyctorye
ayenst
hym
/
But
after
he
was
many
tymes
dyscomfyt
after
he
had
defoilled
the
temple
named
delphyque
.
As
recounteth
Policrate
in
hys
vj
book
the
vij
chapytre
.
And
he
sayth
more
ouer
that
chyualrye
ought
to
kepe
the
chyrche
.
to
Inpugne
the
heretykes
.
to
honoure
the
preestes
/
to
deffende
the
poure
.
and
tappease
stryf
and
debates
/
Semblably
Egesippus
recounteth
how
pompeus
dyd
neuer
harme
to
temples
ne
to
chyrches
/
and
therfor
alexander
was
to
hym
moche
gracyous
.
&
pardoned
to
hym
his
mesprisyon
/
by
whyche
it
is
euydently
shewed
to
vs
how
the
chyrche
ought
to
be
kept
and
hononred
/
And
to
this
purpoos
sayth
vegece
in
his
iiij
book
of
chyualrye
the
iiij
chapytre
.
how
the
knyghtes
ought
to
swere
loyalte
.
Fyrst
to
god
.
secondly
to
theyr
prynce
More
ouer
thou
oughtest
to
knowe
that
the
chyrche
ought
to
〈◊〉
fraunchysed
/
For
it
is
sygured
by
the
arke
of
noe
.
in
whiche
●ere
saued
al
they
that
were
therin
as
it
apperyth
the
seuenth
●hapytre
of
genesis
.
Semblably
alle
ought
to
be
free
in
the
●hyrche
/
And
in
dede
we
rede
in
the
hystoryes
of
the
romayns
●at
one
named
macelizet
deyed
a
foul
deth
by
cause
he
had
de●●yled
the
chyrche
.
we
rede
also
of
one
named
Equyla
how
he
●stroyed
alle
ytalye
▪
And
thenne
the
pope
named
Leon
sayd
●hym
that
he
shold
leue
his
cruelte
.
The
which
ansuerd
that
●ym
semed
that
he
sawe
a
fayr
olde
man
whych
helde
in
hys
honde
a
knyf
wherof
he
was
sore
aferde
&
durst
not
dysobe●
And
this
sygnefyeth
to
vs
.
how
euery
creature
ought
to
dre●
the
chyrche
and
to
obeye
it
in
al
ryght
and
reason
.
¶
How
the
people
of
the
chyrche
and
syngulerly
the
prelate●
ought
to
lyue
chastly
and
vertuously
capitulo
●
SAynt
Ierome
in
one
of
his
epystles
sayth
that
the
prelate
ought
to
haue
no
concubyne
:
For
hys
espouse
is
the
chyrche
.
And
therfore
in
the
lawe
of
Canon
.
it
is
deffended
that
prelates
shold
holde
no
wymmen
in
theyr
howses
.
but
yf
they
be
vnder
age
&
out
of
al
suspecyon
.
And
to
thys
purpoos
we
rede
of
saynt
austyn
/
how
he
wold
not
dwelle
wyth
hys
owen
syster
.
for
tesche
we
suspecyon
of
euyl
spekyng
.
More
our●
saynt
Gregory
in
his
dyalogue
the
vij
chapytre
recyteth
〈◊〉
a
prelate
named
Audrien
was
moche
tempted
with
a
woman
of
religyon
by
cause
she
dwellyd
wyth
hym
.
By
which
it
apperyth
that
men
of
the
chyrche
ought
to
flee
the
conuers●●
on
of
wymmen
/
not
onely
for
tesche
we
the
synne
/
but
also
for
tesche
we
alle
euyl
suspecion
▪
and
therfore
sayth
saynt
Iherome
in
his
xliij
epystle
.
that
thestate
of
prelacion
is
moche
worthy
And
for
so
moche
a
prelate
ought
more
to
kepe
hym
.
that
h●
doo
no
thynge
by
whiche
his
estate
be
sclaundred
/
&
the
prelat
is
not
ordeyned
for
to
haue
delyces
/
but
also
for
tenseyne
and
gouerne
the
peple
/
and
the
hyer
that
he
is
enhaunced
the
mo●
humble
he
ought
to
be
.
For
as
saynt
Austyn
sayth
in
hys
〈◊〉
book
of
the
cyte
of
god
the
xix
chapytre
.
he
is
not
very
prela●
that
secheth
not
but
his
prouffyt
.
and
nothynge
for
his
sub●gettis
.
Semblably
sayth
saynt
Gregory
in
his
xxj
book
〈◊〉
hy●
moralles
that
the
prelates
been
ordeyned
not
onely
for
〈◊〉
receyue
.
but
prycipally
for
to
serue
god
.
and
for
to
enclyne
th●
sub
gettes
semblably
to
do
/
&
therfore
sayth
hughe
/
that
non●
ought
be
ordeyned
a
prelate
.
but
yf
he
be
of
good
lyf
&
honnest
conuersacion
.
and
to
this
purpoos
sayth
the
scripture
in
〈◊〉
〈◊〉
xxviij
chapytre
/
that
the
prelates
ought
to
be
made
of
peo●le
shewyng
example
of
good
lyf
/
For
the
sheep
ought
not
to
●e
put
to
the
kepyng
of
wulues
.
That
is
to
were
to
them
that
●●maunde
not
but
the
prouffyt
of
the
prelacion
.
and
not
the
la●our
tha●
apperteyneth
therto
.
but
the
tyme
is
comen
the
which
●saye
prophecied
in
his
thyrd
chapytre
/
sayeng
that
the
prynce
and
the
prynces
and
the
prelates
ben
of
the
condycion
of
chyldren
.
the
whyche
wyl
lyuen
wythout
thought
.
And
zacharye
in
his
xj
chapytre
sayth
that
the
prelate
that
thynketh
not
of
the
gouernaunce
of
the
peple
is
ryght
as
an
ydolle
whiche
serueth
of
nothyng
/
And
it
is
a
grete
abusyon
whan
the
prelate
is
not
dylygent
to
adresse
and
teche
the
people
as
it
apperyth
●n
the
book
of
xij
abusious
.
and
hughe
sayth
in
his
book
of
sacramentis
.
that
the
prelates
beren
the
cooche
in
signefyaunce
of
an
herdman
or
pastour
.
And
the
rynge
that
he
hath
on
hys
honde
sygnefyeth
that
the
chyrche
is
their
espouse
/
&
the
tunyque
sygnefyeth
clennesse
/
the
gyrdle
chastyte
.
the
stole
pacience
.
and
the
chesuble
charite
/
and
therfor
the
prelates
oughten
to
be
good
wyse
&
vertuous
.
&
that
is
necessarye
for
their
estate
/
as
sayth
saynt
gregory
in
his
pastoral
the
fyrst
book
the
fyrst
chapytre
.
But
saynt
bernard
in
spekyng
of
prelates
in
hys
fourth
book
to
Eugene
the
pope
.
sayth
I
meruaylle
me
and
am
abasshed
for
what
cause
many
bysshops
and
prelates
commytte
the
go●ernement
of
theyr
people
to
suffragans
and
to
other
/
but
the
●ychesses
&
receytes
they
commytte
not
to
other
so
that
they
kno●e
not
th
acompt
therof
.
And
neuertheles
they
be
more
ordey●ed
for
the
spirituel
gouernaunce
.
than
they
be
for
the
temporel
●oodes
▪
as
hughe
sayth
in
the
second
book
of
the
sacramentis
/
For
the
crowne
that
men
of
the
chyrche
bere
sygnefyeth
that
xy
ought
to
haue
the
hert
&
affection
to
the
spiritualte
/
&
not
〈◊〉
the
temporalte
/
And
therfore
of
olde
tyme
the
vertuous
men
●ffuseden
the
bysshopryches
.
by
cause
they
knewe
wel
that
it
〈◊〉
grete
labour
to
a
prelate
for
to
doo
his
deuoyr
&
duete
.
And
〈◊〉
this
purpoos
we
rede
of
saynt
Ambrose
how
he
reffused
the
archebysshopryche
of
Melan
/
Not
withstondyng
he
was
ele●
by
comune
assent
.
and
to
th
ende
that
he
shold
not
be
constrayned
to
receyue
the
sayd
benefyce
.
he
dyd
doo
come
in
to
hys
hous
wymmen
dyssolute
/
wenyng
by
that
moyen
.
he
to
be
put
fro●
the
sayd
prelacion
/
Neuertheles
the
trouthe
was
knowen
.
and
he
must
nedes
obeye
.
of
saynt
gregoire
we
rede
also
▪
that
whan
he
was
chosen
to
be
pope
.
he
fledde
.
but
by
the
moyen
of
the
holy
ghoost
he
was
founden
and
receyued
to
be
pope
▪
Semblably
we
rede
in
a
book
named
paradys
how
a
noble
man
named
marsius
cutte
of
his
fyste
to
the
ende
that
he
wold
not
be
prelate
.
to
whyche
he
was
chosen
/
we
rede
also
of
an
holy
man
named
Annonius
how
he
was
chosen
bysshop
/
and
therfore
he
cutte
of
his
ryght
ere
secretely
.
and
thenne
he
sayd
to
them
that
had
chosen
hym
.
ye
see
wel
that
I
may
not
be
bysshop
/
For
I
am
not
able
.
the
whyche
ansuerd
that
he
suffysed
to
them
.
and
they
had
leuer
to
haue
a
good
man
than
a
fayr
man
.
More
ouer
in
t
hystorye
trypertyte
the
iij
book
we
rede
of
a
religyous
monke
whiche
was
chosen
&
called
for
to
be
bysshop
.
the
which
demaunded
delaye
&
tyme
for
taduyse
hym
.
and
prayed
to
god
&
requyred
hym
that
he
wold
aledge
&
delyuer
hym
fro
thys
charge
.
And
t
hystorye
sayth
that
in
prayeng
he
deyed
&
rendred
to
god
his
spyrite
/
By
the
whyche
hystoryes
it
appereth
how
prelacyon
is
moche
payneful
to
them
that
wyl
doo
theyr
〈◊〉
.
And
therfore
noo
man
ought
to
be
a
prelate
.
but
yf
he
be
wyse
.
vertuous
/
and
of
right
good
maners
and
lyf
/
¶
How
the
prelates
ought
tenseyne
&
gouerne
theyr
subgettis
.
and
to
gyue
almesses
to
the
poure
capitulo
iij
THe
prelate
is
as
the
hede
whiche
ought
to
adresse
the
other
membres
.
And
to
thys
purpoos
we
rede
of
moyses
●●w
he
loued
ryght
derely
his
people
.
and
dyd
grete
payne
to
chastyse
&
rule
them
.
And
how
be
it
that
god
promysed
to
hym
that
he
shold
gyue
to
hym
more
gretter
people
to
gouerne
.
Neuertheles
he
sayd
that
it
suffysed
hym
that
whiche
he
had
And
more
wold
he
not
as
it
apperith
the
xxxiij
chapytre
of
Exode
/
we
rede
also
that
for
the
loue
that
he
had
to
his
people
.
he
desyred
that
euery
man
shold
be
holy
and
a
prophete
as
it
apperyth
the
xj
chapytre
of
the
book
of
Numeri
.
we
rede
also
how
he
recomforted
the
people
whan
he
was
dyscouraged
in
sayeng
.
Abasshe
ne
fere
you
not
for
god
shal
defende
you
/
as
it
is
writon
in
exode
the
xiiij
chapitre
.
Semblably
helyachym
●omtyme
preest
of
the
lawe
recomforted
the
people
ayenst
holofernes
.
as
it
is
wryton
in
Iudyth
the
iiij
chapytre
/
¶
Saynt
poul
also
in
his
epystle
to
th
ephesiens
the
vj
chapitre
saith
.
my
frendes
reconforte
you
in
god
and
in
his
puyssauuce
.
By
the
whiche
thynges
it
appereth
how
the
prelates
ought
tenseyne
&
reconforte
the
people
/
To
this
purpoos
sayth
saynt
austyn
in
his
i●
book
of
the
cyte
of
god
.
that
the
prelate
ought
to
remembre
alleway
his
peple
at
his
hert
.
For
his
offyce
is
for
to
enduce
hem
to
do
wel
.
And
saynt
Ambrose
sayth
in
hys
pastoralles
that
the
prelate
ought
tesche
we
al
heresye
and
alle
euyll
doctryne
/
For
the
pryncipal
of
theyr
vocacyon
is
for
to
defende
the
fayth
in
the
whyche
al
the
chyrche
is
fou●ded
/
More
ouer
the
prelate
ought
to
socoure
the
poure
after
his
puyssaunce
/
for
the
goodes
of
the
chyrche
be
the
goodes
of
the
poure
peple
.
And
to
this
purpoos
Saynt
gregory
wrytyng
to
Nepocian
sayth
that
the
people
of
the
chyrche
ought
not
to
take
of
theyr
benefyces
nomore
but
to
lyue
onely
honestly
wythout
pompe
ne
curyosytres
/
And
the
surplus
they
ought
to
dystrybute
there
.
where
as
they
see
is
nede
and
necessyte
.
and
yf
they
doo
otherwyse
they
do
sacrylege
.
that
is
to
say
they
be
theues
of
the
goodes
of
the
chyrche
/
And
that
more
is
he
sayth
.
that
he
that
hath
of
hys
patrymonye
ynowh
for
to
lyue
wyth
▪
he
ought
to
take
nothyng
of
the
goodes
of
the
chyrche
.
and
yf
he
take
otherwyse
it
is
sacrylege
.
And
for
so
moche
saynt
austyn
in
one
of
his
sermons
in
the
hermytes
in
spekyng
of
hym self
sayth
▪
I
that
am
bysshop
ought
wel
to
take
hede
that
the
goodes
of
the
chyrche
〈◊〉
not
gyuen
to
them
that
been
ryche
.
For
it
is
the
patrymonye
of
the
poure
people
.
And
I
thanke
god
of
that
he
hath
gyuen
me
grace
tyl
now
/
not
to
gyue
ony
thynge
to
the
ryche
.
but
onely
to
the
poure
.
And
in
dede
I
haue
parents
and
kynnesmen
whyche
ofte
demaunde
of
me
/
the
some
by
flaterye
.
the
other
by
menaces
the
goodes
of
my
chyrche
.
but
I
shal
haue
conseyence
in
gyuyng
to
them
/
syth
they
haue
wherof
to
lyue
.
By
whych
it
appereth
that
the
prelates
ought
to
gyue
to
the
poure
&
herof
we
haue
example
of
Heliseus
the
prophete
.
the
whiche
dyd
do
dystrybute
the
loues
of
breed
to
the
chyldren
of
the
prophetes
as
it
is
writon
in
the
fourth
book
of
kynges
the
fourth
chapytre
.
And
of
Saynt
Austyn
hym self
we
rede
how
at
his
deth
he
made
noo
testament
/
by
cause
by
hys
lyf
he
had
gyuen
alle
to
the
poure
people
.
How
the
people
of
the
chyrche
oughten
to
preche
and
to
say
the
trouthe
of
the
fayth
capitulo
iiij
By
predycacion
the
chyrche
is
susteyned
and
the
fayth
enhaunced
and
the
people
conuerted
/
And
herof
we
haue
many
examples
.
how
of
Aawn
the
whiche
prechyd
somtyme
to
the
people
the
word
of
god
.
And
therfore
the
peple
byleued
in
god
and
put
them
to
serue
god
as
it
is
wryton
in
Exode
the
iiij
chapytre
.
Semblably
we
rede
in
the
book
of
the
actes
of
thappostles
the
fourth
chapytre
how
the
chyrche
was
multeplyed
&
made
grete
by
the
predycacion
of
th
appostles
.
&
in
dede
Saynt
Poul
&
saynt
bernabe
by
theyr
predycacyon
conuerted
many
as
it
apperyth
in
the
sayd
book
the
xiij
chapytre
/
And
therfore
the
peple
of
the
chyrche
/
and
syngulerly
the
relygyous
ought
to
preche
the
trouthe
/
And
to
this
purpoos
we
rede
in
the
second
book
of
t
hystorye
tripartyte
the
viij
chapytre
/
how
a
good
man
by
his
predycacyon
conuerted
many
mescreaunts
to
whome
he
sayd
▪
my
frendes
be
ye
not
curyous
of
worldly
so●n●es
and
humayne
/
the
whyche
conteyne
but
fallaces
and
●auytees
but
haue
ye
hert
to
the
fayth
and
to
the
holy
gospell
the
whyche
conteyneth
nothynge
but
trouthe
.
But
thou
shalt
say
.
that
thou
art
noo
clerke
for
to
preche
▪
To
that
I
ansuer
to
the
&
say
that
yf
thou
art
good
in
thyn
affection
.
the
holy
ghoost
shal
admynystre
to
the
good
wordes
&
prouffytable
.
And
to
this
purpoos
we
rede
in
the
book
aforesayd
how
somtyme
a
ryght
grete
phylosopher
whyche
was
a
mescreant
dysputed
ayenst
our
fayth
.
And
that
seyng
an
olde
good
man
whyche
knewe
no
●ettre
cam
to
hym
for
to
conuerte
hym
/
And
the
holy
ghoost
admynystred
to
hym
suche
wordes
that
he
conuerted
to
the
fayth
the
sayd
phylosopher
.
And
therfore
sayth
the
scrypture
that
the
word
of
the
prechour
of
veryte
&
trouthe
:
is
the
word
of
the
holy
ghoost
.
Trouthe
it
is
that
the
predycacion
is
moche
prouffytable
whan
the
prechour
is
of
good
lyf
as
saith
saynt
Gregory
in
his
morallis
in
the
xxx
book
.
And
yf
the
p●●dycaciou
prouffyteth
nothyng
.
it
is
for
the
deffaulte
of
the
prechour
whyche
is
of
euyl
lyf
▪
or
of
the
herar
whyche
hath
none
affection
.
Neuertheles
as
sayth
Ihesu
Cryst
in
the
gospel
.
the
word
of
god
ought
to
be
prechyd
.
For
it
may
not
be
al
loste
lyke
as
the
seed
whyche
is
throwen
in
the
waye
/
the
whyche
yf
it
brynge
forth
noo
fruyt
.
atte
leste
the
byrdes
of
heuen
e●●
it
who
caused
the
cyte
of
Nynyue
to
be
conuerted
but
the
predycacyon
of
Ionas
the
prophete
.
as
it
apperyth
in
the
thyrd
chapytre
of
Ionas
.
who
conuerted
ynde
but
the
predicacion
of
saynt
Thomas
/
who
conuerted
Samarye
but
the
predycacyon
of
Saynt
Phylippe
.
But
somme
there
be
lyke
vnto
the
Iewes
whyche
stopped
their
●rys
whan
saynt
Stephen
prechyd
/
and
other
mocked
Saynt
Poul
whan
he
preched
as
it
apperith
in
the
book
of
the
actes
of
th
appostles
.
They
be
of
the
condycyon
of
the
serpent
the
whyche
is
named
aspis
/
the
whiche
stoppeth
his
eerys
to
th
ende
that
he
may
here
nothyng
/
And
who
that
drynketh
of
his
venym
he
slepeth
and
so
slepyng
dyeth
.
Many
in
lyke
wyse
whych
wyl
not
here
trouthe
deye
in
their
sy●●e
wythout
hauyng
●uy
repentaunce
.
More
ouer
me
semeth
that
many
ben
angry
whan
in
prechyng
their
synnes
ben
repreuyd
And
thenne
they
wene
that
men
speke
of
them
syngulerly
.
the
whyche
otherwhyle
ben
deceyued
/
For
the
holy
ghoost
admynystreth
ofte
to
the
prechours
many
thynges
which
they
haue
not
thought
tofore
/
And
to
this
purpoos
recyteth
saynt
Austyn
in
his
vj
book
of
confessyons
.
how
on
a
tyme
he
preched
/
And
to
his
sermon
came
by
aduenture
one
named
Alippius
the
whiche
was
a
player
of
dyse
and
moche
enclyned
to
vayn
occupacions
.
Thenne
Saynt
Austyn
began
to
preche
ayenst
suche
vanytres
/
&
that
seyng
Alippius
he
supposed
that
Saynt
Austyn
had
spoken
of
hym
onely
.
And
after
the
sermon
he
demaunded
of
saynt
Austyn
wherfore
he
had
soo
spoken
ayenst
hym
.
the
whyche
ansuerd
.
that
the
holy
ghoost
had
doon
it
.
for
he
knewe
not
ne
wyst
not
that
he
was
suche
one
/
And
the●ne
the
sayd
Alippius
repented
hym
and
lefte
alle
vanytres
/
¶
Semblably
also
saynt
austyn
by
suche
a
maner
conuerted
a
manichean
by
the
wordes
that
he
sayd
at
the
table
.
by
whych
it
appereth
.
how
it
is
moche
prouffytable
to
here
the
trouthe
and
prechyng
of
the
word
of
god
.
¶
How
men
of
the
chyrche
ought
to
estudye
and
to
lerne
singulerly
the
holy
scrypture
capitulo
v
FOr
to
estudye
is
a
thynge
moche
prouffytable
and
couenable
to
men
of
the
chyrche
.
And
Aristipus
ansuerd
to
one
whyche
demaunded
what
it
auaylled
to
studye
.
That
a
man
by
his
estudye
lyued
the
more
surely
.
and
coude
the
better
eschewe
many
Inconuenyencis
/
And
therfore
Boece
in
hys
book
of
the
dysciplyne
of
soolers
sayth
/
that
noo
man
may
become
a
mayster
/
but
yf
he
haue
science
&
vertues
/
&
for
that
cause
the
auncient
men
alleway
studyed
.
as
recounteth
valere
in
his
viij
book
the
vij
chapytre
.
&
in
dede
thou
mayst
see
how
a
man
beyng
clerke
is
moche
eased
in
estudyeng
beyng
allone
For
he
wote
wel
wherin
he
may
occupye
hym self
/
But
the
ygnoraunt
that
can
not
vnderstonde
what
he
redeth
/
wote
not
what
to
doo
.
but
yf
he
be
in
companye
to
here
vanyt●es
and
lewde
langages
as
men
ygnoraunt
.
the
whyche
repute
them self
half
lost
yf
they
fynde
not
suche
as
they
may
speke
to
and
holde
them
fel●
wshyp
at
all
tymes
.
But
a
clerke
that
can
she
dye
is
ryght
Ioyous
&
at
his
ease
whan
he
is
solytarye
and
out
of
suche
companye
that
ben
ydle
&
ygnoraunt
/
&
therfore
a
man
ought
to
lerne
some
thynge
&
syngulerly
in
his
yongthe
for
the
rodde
boweth
whyle
it
is
grene
.
And
certeyn
a
man
hath
gladly
playsyr
in
suche
thynges
as
he
hath
ben
accustomed
in
his
yongthe
:
Trouthe
it
is
that
thou
oughtest
pryncypally
and
fyrst
estudye
in
holy
scrypture
&
in
that
whyche
is
necessarye
to
thy
saluacyon
.
For
as
sayth
Saynt
Austyn
in
the
second
book
de
doctrina
xp̄iana
.
Alle
the
good
&
wee
l
that
is
in
other
sciences
.
shal
one
fynde
fyrst
&
princypally
in
diuiny
be
or
theologye
/
whyche
is
the
moder
of
alle
wytte
and
of
alle
knowleche
/
And
therfore
thou
oughtest
to
despyse
all
scyences
whyche
ben
contrarye
to
holy
scrypture
.
For
as
auerrois
saith
vpon
the
thyrd
book
of
methaphisyque
.
They
that
ben
accustomed
to
here
&
to
lerne
fables
ben
moche
enclyned
to
lerne
fal
senes
for
trouthe
.
&
they
wene
that
there
is
nothynge
but
that
in
whyche
they
be
nourysshed
.
And
I
am
moche
abasshed
of
many
!
folke
of
the
chyrche
/
the
whyche
ben
ydle
and
lerue
noothynge
.
For
whyche
cause
they
be
founden
in
many
Inconnenyences
.
For
a
man
naturally
wold
be
occupyed
/
&
whan
he
knoweth
not
what
to
do
by
cause
of
ygnoraunce
/
thenne
he
employeth
hym
in
playes
dysordynat
&
in
many
synnes
.
&
alle
this
cometh
oftymes
by
cause
of
ygnoraunce
.
More
ouer
a
man
ought
to
be
wel
aduysed
that
the
vnderstondyng
whych
is
gyuen
to
hym
to
employe
it
wel
/
by
whyche
he
knoweth
the
dyfference
bytwene
hym
&
beeflys
.
be
not
euyll
bestowed
re-employed
.
Thenne
it
is
a
grete
shame
whan
a
man
that
may
amende
hym
/
nourissheth
hym
in
ignoraunce
.
and
maynteneth
hym
as
a
brute
beest
Thou
mayst
say
to
me
that
all
may
not
〈◊〉
derkes
/
And
to
that
I
ausuere
the.
that
they
whiche
eusie●●
the
lyf
Actyf
/
maye
by
that
manere
escuse
them
/
But
as
to
men
of
the
chyrhe
.
me
semeth
that
they
may
not
well
excuse
them
/
For
they
haue
tyme
and
season
ynough
for
to
estudye
and
to
gete
connyng
and
scyence
.
And
yf
they
employed
the
tyme
for
to
studye
/
the
whiche
they
employe
in
vanytres
.
they
shold
be
clerkes
And
shold
haue
more
Ioye
and
playfir
in
theyr
estudye
/
than
they
haue
in
vanytees
/
the
whyche
they
mayntene
/
And
of
this
mater
/
thou
mayst
see
the
fyrst
boke
/
m
whiche
thou
shalt
fynde
many
thynges
whiche
ben
to
this
same
purpoos
/
¶
Hr●e
foloweth
the
iij
boke
the
whyche
speketh
of
the
stat●
of
lordes
temporell
/
and
of
alle
chyualrye
/
¶
The
fyrst
chapytre
treateth
how
prynces
oughten
to
be
pyetous
and
mercyfull
capo.
●mo
APrynce
wythont
pyte
putteth
his
seygnorye
in
peryll
/
And
doth
not
as
a
naturel
lord
/
but
as
a
cruel
tyrannt
/
And
he
ought
to
remembre
the
condi●●nn
of
th
auncyent
prynces
/
For
we
rede
how
pyte
ma●●th
kynges
and
prynces
to
lyue
in
surete
/
And
to
this
purpos
reciteth
valere
in
his
fyfthe
boke
how
Marcelli●us
toke
the
cyte
of
Syracuse
.
But
whan
he
sawe
how
the
prysoners
wepte
he
began
to
wepe
.
Semblably
we
rede
in
the
same
boke
/
how
Cezar
seeyng
the
hede
of
his
enemye
mortal
Pompeus
.
he
was
moche
sory
.
And
had
grete
pyte
.
we
rede
also
how
Cezar
seeyng
that
Cathon
his
aduersarye
had
slayn
hym self
.
he
was
therfore
mothe
troubled
.
And
in
dede
he
gaf
to
his
thyldernalle
the
goodis
of
theyr
fader
Cathon
.
and
loued
them
And
defended
them
right
diligeutly
.
More
our
.
valere
recounteth
in
the
●●ke
aforsaid
the
v
chapytre
how
pompens
dyde
to
the
kyng
of
Armenye
the
whiche
was
his
enemye
/
and
desmyssed
of
his
estate
.
But
whan
he
sawe
that
the
said
kyng
was
moche
sorouful
thenne
he
had
grete
pyte
of
hym
in
so
moche
that
he
remysed
hym
in
to
his
fyrst
estate
And
crowned
hym
in
restoring
to
hym
all
his
Royame
/
by
the
whiche
historyes
hit
apperith
how
the
prynces
oughten
to
be
pietous
.
For
as
ysydore
sayth
in
his
iij
boke
de
summo
bono
/
The
Iuge
that
is
vengeable
.
is
not
wortly
to
Iuge
ne
to
haue
seygnorie
.
And
to
this
purpoos
recounteth
seneke
in
his
fyrst
toke
of
yre
.
how
somtyme
a
Iuge
by
his
cruelte
caused
three
knyghtes
to
deye
whiche
were
Innocentes
.
And
t
historye
saith
how
to
one
of
these
thre
knyghtes
he
sayde
/
thou
shalt
deye
by
cause
thou
hast
not
brought
thy
felawe
wyth
the.
For
I
doubte
that
thou
haste
slayn
hym
.
Thenne
he
commanded
to
one
of
his
knyghtes
/
that
he
sholde
wrthout
taryeng
put
that
knyght
to
deth
.
but
anon
after
cam
the
felaw
of
the
same
knyght
that
was
dampned
.
And
thenne
retorned
the
knyght
whiche
was
commanded
tosle
the
sayd
knyght
and
sayd
to
the
prynce
that
he
shold
reuoke
his
sentence
.
who
as
a
tyrannt
ansuerde
.
that
alle
〈◊〉
shold
be
deed
/
For
he
sayde
that
the
fyrst
shold
deye
by
cause
〈◊〉
was
dampned
ones
to
the
deth
.
&
that
he
ought
not
to
chaunge
his
sentence
.
And
to
the
second
knyght
he
sayde
/
that
he
shold
also
deye
by
cause
he
was
cause
of
the
dampnacyon
of
his
felawe
/
And
to
the
thyrde
he
sayd
that
he
shold
deye
.
by
cause
he
had
not
prestly
put
the
fyrst
knyght
to
deth
lyke
as
he
had
comanded
/
And
me
semeth
by
thys
historye
it
appereth
that
cruelte
is
to
a
prynce
gretely
peryllous
/
And
therfore
sa●●h
Seneque
.
that
it
is
grete
force
.
And
noble
chyualrye
to
con●ne
foryene
/
&
therfore
ther
is
nothyng
more
necessarye
than
to
be
pyetous
and
endyned
to
mercy
/
And
to
thys
purpoos
in
his
boke
of
clemence
the
fyfte
chapytre
he
recyteth
of
a
vengeable
man
/
The
whyche
all
hys
lyf
had
taken
vengeance
of
alle
his
enemyes
.
But
on
a
tyme
it
happed
that
he
myght
not
aduenge
hym
of
his
enemy
.
For
he
was
moche
myghty
/
thenne
he
demanded
of
his
wyf
how
he
myght
aduenge
hym
.
The
whiche
ansuerd
sayeng
/
Fayr
frende
ye
haue
euer
vnto
now
alle
way
taken
vengeance
of
alle
men
.
&
now
ye
see
that
ye
muste
chānge
your
manere
.
Thenne
I
counseylle
you
that
ye
essaye
yf
pyte
and
mercy
shal
doo
you
as
moche
good
.
as
vengeance
hath
doon
/
For
me
semeth
that
ye
may
not
adueuge
you
on
euery
man
.
But
ye
maye
well
doo
to
e●y
man
pardon
And
pyte
.
so
I
counseylle
you
take
the
waye
of
pyte
&
to
leue
vengeance
.
By
whyche
counseyll
this
man
becam
pyetous
and
apperceyued
clerly
.
that
it
avaylle●h
.
nothing
to
a
man
that
wyll
aduenge
hym
on
all
thyng
/
And
therfor
saith
Seneque
in
the
boke
aforsaid
the
x
chapytre
that
the
kynges
and
the
prynces
owen
to
be
pietons
.
For
the
kynge
of
the
●ees
that
make
hony
haue
no
pricke
of
their
nature
.
in
signefyānce
that
suche
shold
be
their
kynges
/
And
in
the
iiij
chapytre
he
saith
that
the
prynce
that
wyll
ensiewe
god
/
ought
to
be
moche
pietous
.
to
th
ende
that
god
be
to
hym
mercyful
/
Moreouer
Solinus
rehereeth
how
Cezar
conquerde
moo
contrees
by
pyte
than
by
strengthe
&
force
.
And
valere
in
the
boke
aforsayd
saith
that
Alexander
seeyng
one
of
his
knyghtes
to
haue
colde
descended
fro
his
siege
and
sette
hym
therin
.
And
of
Tytus
we
rede
/
that
he
wold
not
aduenge
hym
of
them
that
myssayd
of
hym
&
spacke
enyll
as
it
apperith
in
t
hystorye
of
Troye
.
we
rede
also
how
seynt
Ambrose
commanded
to
the●dose
/
that
he
shold
neuer
gyue
sentence
agaynst
a
man
that
was
his
enemye
.
to
th
ende
that
he
shold
not
haue
cause
to
Iuge
ouer
fauourably
for
hym self
/
¶
How
the
prynces
ought
to
be
of
good
maners
capo.
ij
SOlinus
sayth
in
his
xj
boke
the
iiij
chapytre
the
prince
ought
to
be
meure
.
sage
/
&
of
right
good
lyf
.
&
certaynly
the
Anncyent
fadres
byhelde
more
bounte
.
than
the
no
noblesse
or
the
Rychesse
.
And
to
this
purpoos
recounteth
valere
in
his
iiij
boke
the
in
chapitre
how
Actylius
was
a
labourer
of
the
londe
.
And
neuertheles
for
hys
bounte
he
was
callyd
for
to
be
emperour
of
Rome
.
And
saynt
Austyn
in
hys
v
boke
of
the
cyte
of
god
the
xviij
chapytre
recyteth
how
one
quyncyus
whyche
was
a
symple
labourer
was
semblably
callyd
for
to
be
of
the
counsyel
of
Rome
/
And
whau
he
sawe
that
he
had
serued
ynowh
/
and
that
by
hys
counseyl
Rome
had
had
many
vyctoryes
thenne
he
retorned
to
hys
fyrst
estate
.
Thenne
me
semeth
that
the
prynces
oughten
more
to
take
hede
to
bounte
than
to
worldly
goodes
/
&
to
thys
purpoos
we
rede
how
the
Romayns
sette
nothyng
but
of
them
that
were
vertuous
.
&
veryli
the
Romayns
refuseden
yeftes
And
alle
thynges
that
myght
peruerte
Instyce
/
and
acordyug
herto
reconnteth
pompeus
in
hys
xviij
boke
how
kynge
pyrrus
sente
to
Rome
one
hys
seruant
named
chyneas
for
to
conferme
the
peas
bytwene
hym
and
the
Romayns
And
bare
grete
yeftes
and
richesses
with
hym
.
but
he
fonde
not
a
man
in
Rome
that
wold
receyue
his
yeftes
/
Thenne
me
semeth
that
prynces
and
lordes
oughten
more
to
be
dylygent
to
haue
vertues
than
Richesses
/
And
to
thys
purpoos
seynt
Austyn
in
hys
fyfthe
boke
of
the
cyte
of
god
the
xiiij
chapytre
aledgeth
Cathon
the
whiche
sayde
that
the
comyn
wele
of
Rome
had
conquerd
moo
goodes
by
the
bounte
of
the
counseyllours
than
by
strengthe
.
And
to
this
same
purpos
he
recyteth
of
Scypion
.
the
whyche
sayde
that
the
Roiame
shall
neuer
be
in
welthe
.
in
whyche
been
noo
good
maners
&
in
whome
the
prynces
been
not
vertuous
.
wherfor
seynt
Austin
sayth
yf
the
Romayns
be
deceyued
it
is
not
for
defaute
of
walles
.
but
for
deffanlte
of
maners
&
more
harme
hath
doon
to
them
the
ardeur
of
theyr
couetise
that
the
fire
hath
doon
whyche
hath
been
putte
in
theyr
contreyes
by
theyr
ad●saryes
.
&
ther fore
sayth
saluste
/
that
Rome
shal
but
lytyl
endure
.
For
coueytyle
wa●●yth
all
.
&
lecherye
brenneth
all
.
More
ouer
Orace
sayth
in
one
of
his
dytees
.
that
a
prince
euyl
manerd
causeth
the
contreye
for
to
perysshe
.
For
as
Claudyan
sayth
.
the
people
gladly
folowe
the
prince
&
dooth
as
he
dooth
.
&
therfore
yf
he
be
euyll
yt
ys
gretperyll
for
alle
hys
subiettys
.
&
ther
fore
seneque
in
hys
hondryd
epystle
in
spekyng
to
Alexandre
saide
.
O
Alexander
.
thou
hast
ouercomen
thyn
aduersaryes
and
conquerd
many
lordshyppes
and
royames
Thou
hast
enterprysed
the
gouernance
of
alle
Royāmes
/
&
neuertheeles
thou
art
he
that
hast
not
conne
gouerne
thy
soule
ne
thy
body
whych
ys
moche
lytyll
/
Thus
thenne
ought
a
prynce
to
fore
alle
thyng
gete
to
hym
good
maners
for
to
gyue
good
example
to
alle
them
that
ben
in
hys
gouernance
.
&
for
taduyse
the
better
thys
purpoos
it
ys
good
to
reherce
the
cōdycōns
and
the
Incōuenyeuces
of
enyl
princes
Ne
Rede
we
not
how
Ezechyas
commanded
that
Ieremye
the
ꝓphete
shold
be
slayn
.
as
it
ys
ys
wreton
in
Iheremie
the
xxxviij
chapitre
.
And
Pylate
falseli
dampned
Ihu
Cryste
as
yt
apperyth
the
xix
chapytrē
of
saynt
Iohn
/
who
fynably
deyde
myserably
.
More
ouer
manasses
made
the
peple
to
erre
.
And
was
cause
of
many
euyllys
and
vyces
/
And
therfore
he
was
pugnysshed
.
And
Roboas
was
to
hys
people
ouer
rygorous
and
sharpe
/
And
therfore
he
loste
ten
trybus
&
hys
seynorye
as
yt
apperyth
the
iij
boke
of
kynges
Saul
also
was
an
euyl
pryn●●
.
&
therfore
god
wolde
that
the
fortune
of
bataylles
shold●
contrarye
to
hym
.
as
yt
ys
wreton
the
fyrst
boke
of
kynges
.
Thenne
euery
prynce
ought
to
gete
good
maners
.
yf
he
wylholde
hys
seynorye
to
the
prouffyt
of
hys
soule
/
¶
How
prynces
ought
not
to
be
couetous
ne
anarycious
¶
capytulo
iij
THe
prynce
ought
to
be
the
hede
the
whyche
ought
to
adresse
alle
the
membres
.
and
not
to
coueyte
the
goodes
of
hys
subgettys
.
and
ther
is
no
thyng
,
in
the
worlde
to
a
prynce
so
couenable
as
is
lyberalyte
/
By
whyche
he
may
gete
hym
frendes
And
conquere
.
Lyke
as
the
wyse
man
sayth
in
hys
prouerbes
the
xix
chapytre
/
And
to
thys
purpoos
recounteth
.
Polycrate
yn
hys
iij
boke
the
xxiiij
chapytre
how
Tytus
was
right
lyberal
/
And
therfore
he
was
moche
byloued
.
And
certaynly
he
was
moche
sorowful
that
day
/
that
he
had
no
thynge
gyuen
.
And
sayd
that
a
prynce
ought
to
reffuse
noo
demauude
.
when
he
may
resonably
do
it
/
for
as
boece
sayth
in
his
fyrst
book
of
consolacion
the
v
chapytre
.
largesse
maketh
the
prynces
noble
.
And
therfore
sayth
seneque
in
his
book
of
oultrageous
couetyse
.
and
repreueth
the
kynge
Antygonus
by
cause
he
was
couetous
.
and
veryly
whan
one
demaunded
of
hym
ony
yefte
.
he
wold
not
graunte
it
.
&
excused
hym
in
sayeng
that
it
was
oultragyously
demaunded
.
And
whan
one
demaunded
of
hym
a
lytel
yefte
/
he
reffused
it
also
in
sayeug
/
that
it
apperteyned
not
to
a
kynge
to
gyue
so
lytel
a
yefte
.
and
by
this
moyen
he
gaf
no
thynge
And
therfor
his
flelycyte
was
not
grete
.
But
al
coutrarye
dyd
kyng
Alexander
of
whome
recounteth
seneke
in
his
fyrst
book
of
benefyces
/
how
he
gaf
a
cyte
to
one
whyche
demaunded
of
hym
almesse
/
For
he
sayth
that
a
grete
lord
in
gyuyng
ought
to
consydere
.
what
and
to
whome
.
and
wherfor
he
gyueth
in
especial
yf
the
yefte
be
grete
.
For
otherwyse
it
is
not
lyberalyte
/
but
prodigalite
whyche
is
as
moche
to
say
/
as
folysshe
and
oultrageous
dyspence
.
And
therfore
sayth
Tullius
in
his
fyrst
book
of
offyces
the
xvij
chapytre
that
largesse
ought
to
be
doon
ordynatly
and
resonably
and
not
by
auauntrye
or
vayne
glorye
/
for
after
suche
largesses
.
a
man
bycometh
comynly
rauynous
for
to
haue
power
to
mayntene
hys
folyssh
largesse
accustomed
/
Trouthe
it
is
that
moche
peple
faylle
more
by
couetyse
than
they
doo
by
fole
largesse
.
And
alleway
there
is
noo
thynge
so
euyl
syttyng
to
a
prynce
.
as
is
couetyse
.
For
the
other
vy●●s
gryeue
not
so
moche
the
people
and
the
subgettes
.
as
th
auaryce
of
a
prynce
/
the
whiche
ought
to
be
as
the
stomak
whyche
dystributeth
the
mete
that
it
receyueth
to
alle
the
membres
&
reteyneth
no
thynge
to
it self
.
but
onely
the
nourysshyng
.
And
whan
it
dooth
otherwyse
that
is
to
wete
whau
it
retryneth
the
mete
abouen
his
necessyte
.
thenne
it
bycometh
sekelew
and
maladyous
by
replection
.
&
bryngeth
a
man
in
to
a
dropsye
.
&
thenne
the
stomak
swelleth
.
&
alle
the
membres
wexen
feble
and
of
noo
power
.
&
alle
the
euyl
cometh
by
cause
that
it
dystributeth
not
the
mete
that
it
had
receyued
.
Semblably
is
it
of
a
couetous
prynce
/
the
whyche
maketh
the
contreye
to
p●rysshe
/
and
the
membres
to
come
to
nought
.
whan
he
dystrebuteth
not
the
goodes
.
the
which
he
hath
receyued
to
them
that
ben
in
suffraunce
or
necessyte
/
&
to
this
purpoos
we
rede
how
the
romayns
were
gretely
lyberal
&
large
.
wherfore
they
becam
grete
.
&
moche
puyssaunt
.
of
whome
recounteth
Valere
in
hys
v
book
the
fyrst
chapytre
.
how
they
of
Cartage
sente
to
the
Romayns
.
grete
fynaunce
for
the
rechate
of
some
prysonners
that
they
helde
.
Thenne
the
romayns
delyuerd
the
prysonners
.
and
reffuseden
theyr
fynaunces
.
for
it
is
more
fayr
&
noble
to
yeue
than
to
receyue
.
and
by
cause
therof
.
They
of
Cartage
gauen
good
renommee
and
fame
to
the
romayns
thurgh
out
all
th●
world
.
Semblably
valere
in
hys
vj
book
recyteth
how
Alexander
reffused
the
yeftes
of
Darius
the
whiche
offred
to
hym
an
hondred
.
M.
marc
of
gold
with
that
he
wold
take
hys
doughter
in
maryage
.
And
thenne
one
of
his
seruauntes
named
promenon
said
to
alexander
.
that
the
fynaunce
were
good
to
be
receyued
.
To
whome
Alexander
ansuerd
.
that
it
is
more
worth
to
be
gouerned
by
fraunchyse
than
by
couetyse
/
but
the
tyme
is
now
comen
that
many
prynces
ben
gretely
couetous
and
the
couetous
prynces
resemblen
to
Castor
the
which
destroyed
a
man
vtterly
all
/
whan
he
toke
warre
agaynst
hym
/
as
Solinus
sayth
in
his
iij
book
the
xxxv
chapytre
.
Semblably
don
they
that
destroye
theyr
subgettis
by
tyrannye
/
the
whiche
shal
be
semblably
pugnysshed
of
god
.
for
as
Iob
sayth
in
his
xxxv
chapytre
.
Acursed
be
they
the
whyche
by
Auaryce
assemblen
grete
tresours
by
euyl
getyng
/
For
the
tyme
sha●l
come
that
god
shal
enhaunce
the
poure
people
.
And
the
Tyrauntes
shal
haue
ynough
to
do
to
curse
the
tyme
that
euer
the●
gate
tresours
.
&
to
this
purpoos
recounteth
Peter
Damya●
how
saynt
Andrew
&
saynt
gregory
gauen
grete
afflictiou
to
●
knyght
whiche
had
taken
away
from
a
poure
wydowe
a
partye
of
hyr
good
&
catayll
.
For
as
the
wyse
man
sayth
in
ecclesiastique
in
his
xxiij
chapytre
.
he
that
maketh
to
god
sa●efyse
of
the
substaunce
of
the
poure
folke
/
resembleth
&
is
lyke
v
hym
that
sleeth
the
sone
to
fore
the
fader
.
And
I
haue
moche
neruaylle
why
one
man
destroyeth
another
seen
that
the
beesrs
of
one
condycion
and
of
one
lykenes
eteth
not
the
one
that
other
/
lyke
as
Aristotle
sayth
in
his
vj
book
of
beestes
.
&
that
more
is
beestis
ben
ouer
the
men
pyetous
.
and
to
this
purpoos
we
rede
in
th
history
of
the
romayns
how
ij
wulues
nouryssheden
a
chylde
named
Remus
.
the
whyche
was
gyuen
to
the
beestis
for
to
deuoure
/
But
after
he
was
kynge
&
foundour
of
Rome
/
by
the
more
stronge
reason
a
man
onght
to
be
pyetous
of
his
semblable
.
¶
And
the
prynce
ought
not
to
deserte
hys
subgettes
/
but
ought
to
take
example
of
Thiberius
.
of
whom
we
rede
in
the
cronycles
.
how
his
offyciers
counceylled
hym
that
he
shold
ordeyne
subsydies
&
trybutes
vpon
his
peple
.
the
whiche
ansuerd
a
good
shepherde
ought
not
to
deuoure
hys
sheep
.
but
to
nourysshe
and
to
kepe
them
.
¶
How
the
prynces
oughten
to
mayntene
and
kepe
Iustyce
capitulo
.
iiij
THe
prynces
ben
pryncypally
ordeyned
for
to
mayntrne
&
kepe
Iustyce
.
And
therfor
they
leue
the
estate
&
weacyon
whan
they
doo
not
ryght
to
euery
man
.
&
thus
for
to
doo
they
may
take
example
of
the
wyse
men
of
athenes
/
of
whom
recounteth
Valere
in
his
vj
book
the
v
chapytre
.
how
Themys●des
sayd
to
them
.
that
he
wold
conquere
&
put
in
subgection
be
contre
of
grece
.
seen
that
they
had
the
myght
so
to
doo
/
the
whyche
ansuerd
that
a
good
&
a
noble
man
ought
not
by
cause
of
his
prouffyt
doo
ageynst
Iustyce
.
Semblably
the
sayd
Va●re
in
his
v
book
recyteth
how
Carridius
Cirus
that
is
to
wete
a
man
so
somtyme
named
seyng
how
many
noyses
deuysyons
were
emonge
the
counseyllours
of
Rome
/
wherfor
he
dyd
do
make
a
lawe
/
that
no
man
shold
entre
in
to
the
co
●●ceyl
wyth
his
swerd
for
t
eschewe
Inconuenyences
that
myg●
ensiewe
.
but
it
happed
that
he
comyng
fro
a
ferre
contreye
.
entred
in
to
the
counceyl
wyth
his
swerd
gyrd
aboute
hym
.
then
the
counseyllours
demaunded
of
hym
why
he
brake
hys
lawe
the
whyche
hym self
had
ordeyned
&
decreed
.
Thenne
withou
sayeng
ony
word
he
took
his
swerde
&
sette
the
poynte
to
hym
breste
/
&
lened
theron
sayeng
that
he
had
leuer
deye
than
breke
Iustyce
without
punycion
.
and
how
wel
that
no
man
ought
to
procure
his
owen
deth
/
Neuertheles
it
appereth
by
the
sai●
hystoryes
.
how
th
auncyent
fadres
were
moche
amerous
and
dyligent
to
kepe
Iustyce
/
And
to
this
purpoos
saynt
Austyn
in
his
thyrd
book
of
the
cyte
of
god
the
xix
chapytre
.
recounteth
how
the
counseyllours
and
Iuges
of
rome
were
moche
poure
as
it
apperith
of
one
named
Lucius
Valerianus
/
the
whyche
lyued
not
but
of
the
almesse
of
the
peple
/
by
cause
of
the
grete
pouerte
that
he
was
in
/
&
other
by
cause
they
wold
receyue
noo
yeftes
/
to
th
ende
that
they
shold
not
be
enclyned
to
do
ony
thyng
more
to
the
fauour
of
the
partye
.
than
of
Iustyce
/
and
for
that
ought
a
prynce
more
to
lone
Iustyce
than
rychesses
&
yeftes
/
And
to
this
puypoos
sayth
saynt
austyn
in
the
book
aforesayd
how
one
named
quyncius
was
a
labourer
of
the
londe
whan
he
was
called
to
be
due
of
the
cyte
/
&
neuertheles
he
bryng
due
he
mayntened
hym
symply
&
humbly
to
shewe
that
the
prynces
be
not
ordeyned
pryncipally
for
to
gete
richesses
/
but
for
to
mayntene
Iustyre
/
and
herto
we
haue
many
examples
of
the
auncients
/
of
whome
we
rede
how
they
dyd
Iustyce
.
of
them self
&
of
theyr
propre
chyldren
.
As
Valere
reherceth
in
hys
v
book
/
the
whiche
recyteth
how
Brutus
condempned
his
ij
sones
by
right
grete
pugnycion
.
by
cause
they
laboured
to
brynge
agayn
Tarquyn
to
Rome
whiche
was
banysshed
and
moche
contrarye
to
the
comyn
wele
/
Many
other
also
condempned
theyr
parents
&
frendes
sayeng
that
Iustyce
ought
to
be
〈◊〉
by
reson
.
And
a
Iuge
ought
not
to
do
al
that
he
may
/
but
〈◊〉
that
he
ought
to
do
.
and
also
it
apperteyneth
not
to
a
prynce
〈◊〉
constitute
ne
ordeyne
Iuges
.
but
yf
he
knowe
them
for
good
〈◊〉
wyse
.
For
these
ben
the
ij
condycions
wythoute
whyche
the
Iuge
may
not
wel
ne
ryghtfully
Inge.
But
now
in
these
●ayes
the
Juges
ben
ordeyned
more
for
fauour
of
blood
or
for
●eftes
▪
than
for
wytte
or
bounte
that
they
haue
.
Thenne
me
semeth
that
they
ought
to
take
example
to
an
hystorye
/
the
which
●elmandus
reher●eth
/
the
whyche
sayth
that
there
was
somtyme
an
emperour
named
Helius
the
whyche
regned
moche
longe
in
so
moche
that
he
bycame
so
auncyent
and
olde
that
he
myght
not
gouerne
th
empyre
.
Thenne
the
peple
&
the
counceyl
prayed
hym
that
he
wold
renounce
th
empyre
to
his
sone
.
The
whyche
ansuerd
that
it
ought
ynough
to
suffyse
to
hym
to
haue
regned
in
his
tyme
&
that
he
wold
not
that
hys
son●
shold
haue
it
to
his
prouffyt
.
but
a
man
that
wold
do
Iustyce
And
therfore
he
sayd
.
I
praye
you
that
ye
seke
a
wyse
man
that
shal
mowe
and
conne
gouerne
you
/
and
take
no
regarde
to
me
ne
to
my
sone
▪
¶
How
the
prynces
ought
to
be
softe
&
humble
cap●
.
v
THe
prynce
is
as
the
heed
the
whyche
is
sette
moost
hy●e
by
nature
/
And
yet
alleway
it
is
the
parte
of
the
body
in
whiche
appereth
moost
his
humylite
/
For
we
see
that
in
humblyng
&
mekyng
hym self
/
a
man
dyscouerth
and
enclyneth
his
hede
.
This
thenne
it
is
a
signe
that
the
prynce
which
is
named
the
hede
ought
to
haue
in
hym self
humylite
.
And
the
prynces
ought
to
consydere
.
how
al
theyr
predecessours
ben
deed
&
comen
to
nought
.
and
to
this
purpoos
we
rede
how
a
phylosophre
named
Golonus
in
spekyng
to
Alexander
sayd
/
O
Alexander
al
the
world
suffysed
not
to
the
whan
thou
lyuedest
.
and
now
vj
fret
of
erthe
suffyse
for
to
burye
the.
More
ouer
quyntynus
recyteth
how
a
ryght
olde
man
&
ballyd
said
to
Alexander
/
See
wel
to
.
what
thou
doost
.
For
me
semeth
that
thou
wylt
mounte
ouer
hye
.
but
take
good
hede
whan
thou
shalt
be
so
mounted
.
that
thou
suffre
not
thy self
to
fal●e
ouer
foull
.
The
whyche
Alexander
coude
not
so
wysely
take
hede
to
hym self
.
but
that
he
was
enpoysonned
in
hys
yong●●e
and
the
floure
of
alle
hys
dayes
.
And
therfore
sayth
the
wyse
man
in
his
v
chapytre
/
what
auayllen
the
pompes
&
the
rychesses
of
the
world
/
seen
that
they
passe
and
vanysshe
awaye
as
dooth
the
shadowe
.
Thenne
a
moche
fool
is
the
prynce
the
whyche
in
his
puyssaunce
transytorye
glorifyeth
hym self
.
&
yt
they
consydered
wel
theyr
estate
/
they
shal
fynde
that
theyr
seignoryes
conteynen
more
trouble
and
thought
/
than
playsaunce
or
deduyt
.
And
to
this
purpoos
recounteth
Valere
in
his
vij
book
.
how
somtyme
they
wold
haue
crowned
a
kynge
but
he
made
grete
delaye
tofore
or
he
wold
receyue
the
crowne
&
gaf
his
rayson
in
sayeng
that
a
newe
royame
bereth
wyth
hym
newe
thought
.
By
whyche
it
apperith
how
the
prynces
haue
noo
cause
to
glorefye
them self
of
theyr
lordshyppes
.
and
they
ought
to
take
example
in
Iulyus
Cezar
of
whome
we
rede
in
the
book
of
fyctions
phylosophyke
:
how
he
was
moche
humble
in
spekyng
to
his
knyghtes
and
seruauntes
.
&
was
as
redy
to
serue
them
.
as
he
was
to
receyue
theyr
seruyce
/
trouthe
it
is
that
one
of
his
knyghtes
right
auncyent
on
a
tyme
emonge
the
other
/
was
condempned
by
the
counceyl
of
Rome
to
ryght
grete
payne
&
domages
/
And
thenne
he
came
to
cezar
for
to
requyre
ayde
.
the
whyche
atte
fyrst
sayd
that
he
shold
assigne
to
hym
a
right
good
aduocate
for
to
plete
hys
cause
.
To
whome
the
knyght
sayd
.
O
Cezar
thou
knowest
wel
that
in
the
bataylle
of
Ayse
I
had
none
aduocate
for
to
helpe
the.
but
I
went
my self
in
propre
persone
as
it
appereth
by
my
woundes
the
whyche
ben
yet
apparaunt
by
cause
of
the
same
.
Thenne
Iulius
descended
from
his
syege
in
sayeng
.
that
the
pryn●e
is
also
wel
ordeyned
to
socoure
his
knyghtes
.
as
the
knyghtes
ben
to
soconre
the
prynce
/
Thenne
ys
the
prynce
moche
to
be
reprehended
whan
he
settyth
by
nothyng
but
by
●ym
self
/
And
whan
hym
semeth
that
alle
the
world
ought
to
serue
him
/
suche
pryde
maketh
a
prynce
lyke
a
brest
.
&
to
forgete
hys
condycon
&
●ys
birthe
.
&
how
be
it
that
men
ought
alleway
obeye
princes
neuertheles
thei
onght
not
therfore
be
prowde
of
their
seignourye
.
For
they
&
alle
theyr
chyualrye
wythin
a
litil
whyle
shal
be
deed
&
torued
yu
to
Asshes
&
dust
/
&
a
cordyng
herto
reherceth
seynt
Ierome
in
hys
epistle
Cxix
.
And
valere
also
the
same
in
hys
last
boke
.
how
the
kynge
of
perses
was
in
a
montayue
.
&
behelde
hys
noble
&
pnissan̄t
chyualrye
&
wepte
sayeng
.
Alas
wythin
an
C
yere
alle
thys
chyualrye
schal
be
but
a
lytyll
asshes
&
duste
/
&
as
me
semeth
fewe
pryn●es
consydere
theyr
deth
But
almoost
ther
ys
none
but
he
thinketh
how
he
may
bycome
more
myghty
and
more
grete
.
And
all
thys
dooth
&
causeth
theyr
pryde
&
theyr
false
couetyse
.
Th●y
ought
to
take
example
of
Ihesu
cryst
the
whyche
fledde
in
the
montayne
whan
he
sawe
that
the
peple
cam
to
hym
for
to
make
hym
kynge
.
as
sayth
saynt
Iohn
in
hys
vj
chapytre
/
And
vpon
the
same
saynt
Iohn
grysostome
in
hys
vj
omelie
sayth
that
Ihu
cryste
scheweth
to
vs
by
that
he
fledde
.
how
we
ought
to
flee
mondanyt●e
&
and
alle
vayne
glorye
.
And
to
this
purpoos
we
rede
how
vaspasyan
wolde
not
receyue
th
empyre
And
sayde
he
was
Indygne
and
not
worthy
not
wythstonding
that
hys
knyghtes
wolde
that
he
sholde
be
Emperour
in
ony
wyse
/
But
now
in
thys
present
tyme
we
see
all
th
opposyte
&
contrarye
.
ffor
the
prnyces
entende
wyth
theyr
power
to
conquere
newe
seygnouryes
and
lordshyppys
.
And
yt
ys
a
manere
of
tyrannie
.
the
whyche
maketh
naturelly
hys
mayster
doubtous
&
ferdfull
/
For
the
tyrannt
hath
alle
waye
fere
and
drede
to
lese
that
whyche
he
hath
euyll
goten
/
The
tyranntes
l●n
also
comūli
lytyl
byloued
of
theyr
subgettys
.
and
therfore
they
lyue
in
grete
doubte
.
To
thys
purpoos
we
rede
how
denis
〈◊〉
tyrant
durst
not
do
shaue
hys
●erde
for
fere
that
he
had
of
sleeyng
And
in
dede
he
brente
the
heeres
of
hys
berde
/
as
Tullius
rehereeth
in
hys
vij
boke
of
offyces
the
vij
chapytre
.
Semblably
he
recyteth
how
a
tyrannt
named
Sergius
for
semblable
cause
doubted
that
hys
wyf
sholde
slee
hym
by
nyght
.
And
in
dede
he
dyde
doo
espye
yf
she
hadde
ony
knyf
or
other
thyng
to
doo
it
/
And
neuertheles
in
th
ende
he
was
slayn
by
her
.
More
ouer
valere
recounteth
how
the
kynge
Masinissa
by
cause
of
his
tyrannye
trusted
not
to
his
people
.
And
therfore
he
made
his
body
to
be
kept
bi
dogges
by
the
whyche
hystoryes
it
app●rith
how
tyrannye
maketh
the
prynces
f●rdful
&
doubtous
.
the
whyche
tyrannye
cometh
of
pryde
/
That
is
to
wete
whan
the
prynce
is
not
content
And
hath
not
suffysaunce
in
his
estate
/
And
whan
he
wolde
alleway
mouute
more
hye
/
¶
How
the
prynce
ought
alleway
to
be
sobre
&
chaast
cap●
.
vj
GLoutonnye
And
lecherye
affeblysshen
the
body
and
taken
fro
a
man
alle
the
wylle
to
doo
wel
.
And
in
dede
then
shal
see
how
the
gloton
by
his
dronknes
speketh
folysshly
.
And
sheweth
his
secrete
ofte
/
Thenne
ought
the
prynces
to
be
ashamed
.
the
whiche
demannde
no
thyng
but
wyn
and
mete
.
and
holden
longe
dyners
.
and
yet
more
longe
soupers
.
For
of
tymes
in
beuerages
.
And
dyssolucōns
they
mayntene
them self
alle
the
nyght
or
the
grettest
part
therof
.
And
who
that
these
dayes
wyl
fynde
glotonnye
/
he
may
wel
goo
to
the
court
of
d●●erse
prynces
.
And
there
thou
shalt
fynde
.
that
alle
for
the
moste
parte
they
doo
none
other
thyng
but
drynke
and
the
/
sauf
a
lytyl
whyle
they
be
in
ydlenes
and
in
playes
dyssolute
.
and
therfore
Socrates
the
philosophre
despysed
the
lyf
of
the
peple
of
the
courte
/
and
of
alle
them
that
folowe
the
halles
And
grete
dyners
/
To
whome
speketh
Seneke
in
one
his
epystle
.
O
ye
myserable
people
that
doo
no●e
other
thyng
but
drynke
and
et
▪
.
hit
is
domage
that
ye
haue
soule
and
vnderstondyng
/
syth
that
ye
onely
thynke
on
your
body
.
And
for
somoche
vyrgyle
in
his
fyrst
boke
of
En●ydos
repreueth
dydo
by
cause
she
held
her
longe
atte
dyner
.
what
shal
we
saye
of
them
●henē
of
whome
ysaye
saith
in
his
vij
chapyter
/
The
whyche
haue
not
leyzer
to
slepe
by
cause
they
wold
ryse
erly
in
the
morn
for
to
make
them self
dronke
.
They
be
lyke
to
them
.
of
whome
seneke
speketh
in
his
lxxxxvij
epystle
.
the
whyche
●a●
&
nyght
drynke
alleway
and
ete
.
sauf
a
lytyl
whyle
that
they
slepe
.
And
it
is
good
to
wete
that
thenne
they
dreme
that
they
drynke
and
ete
/
For
gladly
men
dreme
of
that
whyche
they
doo
by
daye
/
Thenne
ought
the
prynces
to
flee
and
eschewe
glotonnye
.
and
ought
to
haue
in
theyr
court
mesure
.
ordynannce
/
and
alle
honneste
.
But
thou
shalt
fynde
there
now
none
ordre
but
fylthe
and
foule
table
clothes
/
And
men
whiche
saye
them self
to
be
honeste
.
but
they
renne
to
the
table
shouyng
And
puttyng
away
eche
other
/
And
they
resemble
not
men
but
hogges
and
swyne
goyng
to
theyr
trough
/
in
foule
etyng
&
there
shal
thou
here
noo
word
spoken
of
god
ne
saye
noo
graces
ne
benedicte
▪
but
dyssolute
wordes
.
othes
&
sweryng
/
&
all
dyshoneste
shal
thou
there
see
regnyng
▪
&
yf
thys
were
in
warre
it
shold
not
be
ouer
grete
meruaylle
.
But
in
tyme
of
peas
to
mayntene
suche
a
lyf
/
it
is
not
a
lyf
/
but
it
is
deth
.
and
right
glotonnye
/
the
whiche
engendreth
lecherye
/
lyke
as
sayth
valere
/
And
also
experyence
sheweth
the
same
/
the
whyche
ys
ryght
e●yl
syttyng
in
prynces
/
&
geuerally
in
alle
chynalrye
/
And
as
to
me
Irepute
Impossyble
that
a
man
lecherous
&
amero●
folyssly
of
wymmen
may
be
wyse
and
kuyghtly
/
●ecounteth
not
vegece
in
his
iij
boke
of
Chyualrye
.
how
the
noble
knyght
scipion
th
affrycanut
wolde
neuer
abuse
hym self
with
wymmen
how
fayr
so
euer
they
were
/
as
it
apperith
of
the
fayr
mayde
whiche
he
refused
and
restored
her
to
her
husbonde
.
we
rede
also
how
Octauiau
seeyng
Cleopater
a
right
fayr
●irgyne
/
how
be
it
that
he
was
somwhat
enclyned
to
her
loue
●euertheles
he
wold
in
no
wise
abuse
her
.
lykeas
policrate
sa●th
in
his
iij
boke
the
vij
chapytre
.
Semblably
we
rede
how
hanybal
.
Gayus
Iulius
Cezar
/
and
Cathon
lyuedeu
right
sobrely
and
chastly
as
it
apperyth
in
the
v
boke
of
policrate
the
vj
chapytre
▪
Thus
thenne
ought
the
prynces
to
consydere
how
that
folyssh
loue
of
wymmen
destroyed
the
strengthe
of
Sampson
/
The
wytte
of
Salamon
&
the
bounte
of
/
Dauid
▪
And
therfore
may
neuer
prynce
longe
endure
/
that
setteth
alle
his
entencyon
to
lecherye
.
lyke
as
saith
seynt
Ierome
in
his
xxxiiij
epistle
/
And
to
thys
purpos
Egesipp●
in
his
fyrst
boke
in
spekyng
of
one
named
Antonye
sayd
to
th
emperonr
knowe
thou
that
Antonye
is
vaynquysshid
▪
but
that
is
not
by
the.
but
this
hath
doon
Cleopatre
.
whome
he
hath
so
folysshly
loued
/
For
he
had
leuer
be
vaynqnysshid
with
her
/
than
to
vaynquyssh●
without
her
/
Thenne
ought
e●y
Chyualro●
man
to
take
hede
and
see
wel
to
that
he
be
not
lost
by
lecherye
Trouth
it
is
that
be
nameth
hym self
Amorous
.
But
whan
I
adnyse
me
wel
he
may
be
named
maleuro●
that
is
vnhappy
.
For
it
is
grete
myserye
for
to
haue
thought
to
mayntene
a
woman
.
For
thenne
his
body
he
destroyeth
his
strengthe
perysshith
.
his
syght
wasteth
/
h●s
wytte
mynyssheth
/
his
lyf
shorteth
.
his
helthe
enpeyreth
/
And
his
courage
for
to
doo
well
gooth
away
and
his
good
fame
&
renomee
.
And
whan
he
weneth
to
be
happy
by
cause
he
hath
founde
a
fayr
woman
/
than
he
hath
lo●
hym self
by
cause
of
his
inordynat
loue
.
whiche
is
that
he
loueth
the
woman
more
than
hym self
.
And
so
it
happeth
ofte
that
he
is
moche
deceyued
whan
he
weneth
to
be
byloued
singulerly
/
that
is
to
wete
be
that
maynteneth
dyuerse
and
many
wymmen
/
For
he
ought
to
knowe
that
neuer
woman
loued
snche
a
man
longe
.
how
wel
that
she
sheweth
semblānt
for
to
loue
hym
but
her
hope
is
for
to
haue
his
gold
and
his
syluer
.
I
put
caas
that
it
were
otherwyse
.
And
that
ther
were
loue
bytwene
bothe
partyes
/
yet
may
none
otherwyse
be
〈…〉
right
vnhappy
.
the
whiche
for
loue
of
the
〈…〉
&
leueth
thesta●e
〈…〉
by
what
moy●n
his
auncetres
ha●e
conquerd
theyr
goodes
●ud
honours
/
¶
How
the
prynces
ought
to
employe
and
dispose
〈◊〉
●elf
cap●
.
vi●
THe
Prynces
ought
to
be
example
of
honour
And
of
good
lyf
.
&
to
employe
&
dispose
them self
in
good
wer●es
and
feates
.
for
to
be
cause
that
theyr
snbgettis
doo
semblably
/
And
it
is
a
grete
shame
yf
a
prynce
that
shold
be
a
capytayne
of
knyghtes
be
callyd
a
player
of
dyse
.
&
euery
knyght
ought
to
knowe
that
by
playeng
of
dyse
or
other
games
semblable
may
nothyng
be
goten
ryghtfuly
ne
Iustely
.
but
all
that
is
goten
by
that
moyen
is
to
the
dampnacyon
of
his
soule
&
hurtyng
of
his
couscyence
.
By
suche
games
the
name
of
god
is
sworn
and
forsworn
&
despysed
/
A
man
loseth
his
tyme
and
his
reste
ofte
.
And
whan
he
shold
thynke
how
he
shold
gouuerne
his
people
.
than
he
studyeth
to
begyle
his
felawe
and
wynne
his
money
.
And
to
this
purpoos
we
rede
in
polycrate
how
a
knyght
named
Clysson
Arryued
in
the
contrey
of
Corynthe
for
to
treate
allyance
with
the
lordes
of
the
contrey
.
the
whyche
he
fonde
playeng
atte
dyse
.
&
he
thys
seeyng
departed
.
&
sayde
he
wold
haue
none
allyāuce
with
players
of
dyse
For
players
of
dyse
been
cōynly
light
in
couragē
.
&
chānge
ofte
theyr
purpoos
as
dooth
the
fortune
of
dyse
▪
&
ben
redy
for
〈◊〉
promyse
.
to
swere
.
&
also
been
ful
of
couetyse
.
and
by
consequent
ben
enclyned
to
rapyne
and
thefte
/
And
therfore
saith
seue●●
in
his
prouerbes
.
that
he
that
knoweth
moste
of
suche
playes
/
knoweth
most
of
euyll
As
who
shold
saye
.
that
in
suche
games
is
no
thyng
but
euyll
And
synne
.
Thenne
is
it
a
grete
●ame
that
chyualrye
be
euployed
in
suche
games
.
For
such
●●ayes
make
a
man
to
lese
his
〈…〉
and
cousentyng
.
For
I
put
●aas
.
that
whiche
they
haue
be●n
●●●fte
/
Neuertheles
alle
they
that
playe
for
auarice
and
cou●●
se
ben
in
theyr
herte
Rauynous
.
And
therfore
seynt
Aus●●
sayth
in
his
iiij
boke
of
the
cyte
of
god
the
xvj
chapitre
/
how
wyse
woman
dremed
that
it
shold
be
good
to
forbede
and
de●●
de
alle
the
games
and
playes
that
ben
in
pr●uidyce
of
the
●●myn
wele
.
But
I
wyl
not
saye
but
that
the
prynces
and
〈◊〉
knyghtes
may
playe
And
dysporte
them
with
somme
ho●
playe
/
For
as
seneque
saith
in
his
boke
of
tranquyllyte
somtyme
the
philosophers
toke
disportes
as
it
apperith
of
Socrates
and
of
Chaton
.
For
as
the
corde
whiche
is
allewaye
〈◊〉
or
stratched
/
somtyme
breketh
/
Right
so
a
man
wyt●●●
reste
may
not
longe
perseuere
.
And
herof
we
haue
experyen●●
of
the
londes
and
feldes
/
that
men
lete
reste
for
to
bere
fru●
the
better
/
And
a
man
speketh
.
For
to
wake
the
better
aft●●
slight
so
ne
more
ne
lasse
a
man
may
honestly
disporte
for
t●●
better
to
entende
to
that
he
ought
to
doo
.
And
herof
we
ha●●an
example
of
Seynt
Iohn
Eu●gelyst
.
of
whom
Cassy●
recounteth
in
his
vij
boke
of
collacōns
/
how
he
on
a
tyme
disported
with
a
partrych
.
And
that
seeyng
a
yong
man
go●y●●
by
the
way
beryng
a
bowe
in
his
honde
sayde
that
he
meru●●
led
that
he
playd
so
lyke
a
man
of
the
world
/
and
was
of
●●●oly
lyf
Thenne
saynt
Iohn
ansuerde
in
demanndyng
of
hy●
whe●fore
his
bowe
was
not
alway
bended
.
To
whome
he●●snerde
/
that
yf
his
bowe
were
alway
bente
/
that
it
shold
not
●o
strong
for
to
caste
forth
the
Arowe
/
Semblably
sayd
se●●
Iohn
is
it
of
the
body
of
a
man
/
whiche
may
not
alleway
〈◊〉
●ore
.
And
therfore
he
ought
to
haue
somme
Alegement
.
〈◊〉
whiche
it
apperith
.
how
honeste
playes
ought
no
man
to
〈◊〉
so
they
be
taken
in
tyme
and
in
place
.
and
after
the
condici●●
of
the
persone
/
But
playes
dyssolute
oughten
to
be
repren●●
and
euyl
playes
.
the
whyche
ofte
ben
of
couetyse
.
suspecion●●
and
of
many
euyl
vsages
▪
and
moch
ydle
angages
/
¶
How
kynghtes
ought
to
gouerne
them self
/
capo.
viij
I
Knyght
ought
to
be
a
man
emonge
a
thousand
good
&
honourable
corageo●
of
herte
.
trewe
in
his
dedes
.
myghty
&
●yse
hardy
.
&
prduent
.
&
redy
to
dyffende
the
right
of
his
con●ey
.
and
of
them
to
whom
he
is
bounde
to
serue
/
&
also
of
them
whom
he
hath
the
gouernance
.
And
as
Geffrey
sayth
in
his
etrye
.
vsage
maketh
a
maistre
.
&
the
excersite
maketh
a
mandy
and
habyle
in
his
feates
and
dedes
as
the
grekes
sayen
theyr
prouerbes
.
&
as
Tullius
recyteth
in
his
question̄s
tusilanes
in
his
first
boke
/
And
therfore
the
knyghtes
oughten
〈◊〉
excersyse
&
accustome
them
in
feates
of
Armes
.
and
ough●
not
to
be
ydle
in
sechyng
and
folowyng
theyr
playsir
&
ease
●
suche
wyse
.
that
they
essaye
not
almost
at
no
tyme
to
here
the
●ates
ne
payne
of
chyualrye
/
I
suppose
yf
a
serche
shold
be
ma●
bow
many
knyghtes
knowe
theyr
horses
wel
.
and
theyr
drses
them
/
and
haue
theyr
harnoys
&
abyllemeuts
of
warre
edy
.
I
toowe
ther
shold
not
many
be
founden
wythout
lacke
of
●iche
as
they
ought
to
haue
.
More
ouer
the
knyghtes
ought
〈◊〉
be
trewe
&
holde
that
they
promyse
/
And
to
this
purpoos
re●ounteth
valere
in
his
v
boke
how
a
knyght
of
Rome
named
●●ius
promysed
to
hanybal
certayn
money
for
the
Raunson
●f
certayn
prysonners
romayns
that
he
helde
.
soo
that
he
wold
●syuer
them
.
&
thenne
hanybal
geāted
to
hym
his
demande
/
&
rabi●
cam
to
Rome
.
&
recounted
to
the
Romayns
his
ꝓmesse
〈◊〉
the
Romayns
woldenot
paye
that
whiche
he
had
ꝓmysed
●nd
that
seeyng
Fabyus
/
he
solde
his
herytage
.
and
helde
his
●●omyse
to
hanybal
/
And
therfore
polycratus
in
his
vj
boke
●●e
fyfte
chapyter
sayth
that
a
knyght
to
fore
alle
thynges
is
●●unde
to
kepe
his
oth
&
that
whiche
he
ꝓmytteth
.
and
therfore
●prynces
maken
the
knyghtes
to
swere
by
theyr
oth
/
that
●y
shold
holde
and
mayntene
loyalte
and
trouthe
/
in
signefy
/
●ee
/
That
it
ought
to
be
a
grete
furete
of
the
oth
of
knyght
/
to
kepe
and
mayntene
the
chyrche
.
And
soo
to
doo
of
olde
ty●●
they
promysed
&
presented
to
the
temple
theyr
swerdes
in●nefyance
that
they
promysed
loyaulte
.
Fyrst
to
god
the
●che
is
prynce
of
alle
chyualrye
.
After
a
knyght
ought
not●ly
truste
in
his
strengthe
/
but
ought
to
be
wyse
and
subtyl●
byleue
good
counseyl
.
For
vlixes
surmounted
the
strong
●cules
by
his
wytte
/
and
not
by
his
strengthe
.
And
the
〈◊〉
mayns
couquerden
the
world
more
by
theyr
wysedom
/
〈◊〉
by
ony
other
thyng
as
polycrate
saith
the
vij
Chapytre
of
●
vj
boke
/
And
Pompeius
in
his
xj
boke
recyteth
of
Alexa●●der
how
his
fader
lefte
to
hym
lytyl
Chyualrye
.
but
he
w●wyse
and
wel
lerned
/
And
thefor
he
conquerd
alle
the
wo●●
by
wytte
of
Chyualrye
/
And
to
thys
purpos
Egesippus
his
v
boke
alledgeth
Tytus
.
whiche
saith
that
in
Chyual●●wytte
&
good
aduyse
were
more
necessarye
than
strengthe
body
.
More
ouer
a
knyght
in
his
feates
of
armes
ought
●
to
be
presumptuous
ne
despyse
ou
moche
his
ad●sarye
.
for
as
ca●●
saith
.
it
happeth
ofte
that
the
feble
descōfyteth
the
stronge
&
the●●
tyl
.
the
grete
as
.
dauid
surmounted
golye
.
and
thou
oughtest
/
knowe
that
the
victorie
cometh
not
of
the
man
but
princypaly
/
god
as
it
apperith
in
the
fyrst
boke
of
machabees
the
iij
chaptre
.
&
therfore
a
knyght
ought
not
to
gloryfie
hym self
&
to
th●
purpoos
we
rede
how
moyses
gate
victorys
not
by
strengthe
b●
in
prayng
god
&
in
lyftyng
his
handes
to
heuen
.
as
is
wret●●
/
the
boke
of
exode
the
xvij
chapiter
.
&
of
theodose
in
thistoryesthe
Romayns
we
rede
.
how
he
seeyng
that
his
enemyes
we
more
stronge
than
he
was
.
he
prayde
to
god
in
takyng
the
〈◊〉
of
the
crosse
by
whiche
he
gate
victorye
and
therfore
anncyer
whan
they
made
bataylle
.
the
preest
of
the
lawe
wente
to
fore
●●
chyualrye
in
prayeng
god
.
as
it
apperith
in
the
boke
of
deutro●●
my
the
xx
chapitre
.
&
therfore
saith
the
ꝓphete
that
a
man
ou●
not
to
truste
princypaly
in
the
vygour
of
his
legges
ne
in
●
strengthe
of
his
hors
.
but
in
the
grace
of
god
.
More
ouer●
knyght
ought
not
entrepryse
bataylle
but
yf
it
be
by
good
〈◊〉
d●●ght
good
cause
/
And
to
this
purpoos
saith
swetonius
his
second
boke
that
Augustus
cezar
entreprysed
noo
ba●le
/
but
yf
it
were
for
teschew
right
grete
domage
/
and
ther●●●
saith
seynt
Austyn
in
his
fyfthe
boke
of
the
cyte
of
god
the
●ij
chapytre
.
that
a
bataylle
ought
not
to
be
made
/
but
for
●●t
grete
necessyte
.
And
therfore
auncyently
the
people
requy●●
god
that
he
wold
shewe
vnto
them
yf
they
had
right
or
●●●or
ellis
yf
they
had
doon
ony
thyng
ayenst
hym
.
wherfore
y
ought
to
haue
bataylle
.
For
theyr
sayde
.
&
it
is
trouthe
that
●●y
that
loue
god
&
haue
good
cause
.
fynably
they
shal
haue
crorye
of
theyr
enemyes
.
as
it
apperith
in
the
boke
of
leuytes
●xxvj
chapytre
.
But
it
is
grete
Inconuenience
whan
the
ba●●slles
ben
made
by
tyrannye
/
&
by
cause
of
couetyse
/
For
the
myn
prouerbe
sayth
.
synne
noyeth
.
&
therfor
me
semeth
that
sonably
many
knyghtes
haue
moche
suffred
.
For
many
ty●es
.
they
haue
made
enterpryses
.
not
with
good
cause
and
●●ght
but
by
pryde
and
by
cause
of
theyr
couoytyse
And
it
is
●rde
that
they
shold
happen
wel-seen
that
they
goo
to
bataylle
ot
wyth
theyr
propre
good
/
but
wyth
goodes
euyl
goten
/
●nd
in
goyng
they
robbe
the
poure
people
.
and
them
in
theyr
●ven
contreye
.
And
they
that
soo
doo
.
ben
not
worthy
to
noble
ne
callyd
knyghtes
but
they
be
of
the
condicion
of
ty●ntes
.
of
whome
polycrate
speketh
in
his
iiij
boke
/
that
to
〈◊〉
a
tyrant
shold
be
a
Iuste
thyng
.
And
Tullyus
in
his
boke
offyces
the
vij
chapytre
sayth
/
that
for
to
slee
a
tyrant
is
a
●●nge
honeste
For
we
see
that
a
man
cutteth
a
way
the
mē●e
that
is
cause
of
the
dystruction
of
the
other
/
But
thou
mayst
maunde
how
the
tyrant
may
be
knowen
.
To
this
ausuereth
crystotle
in
his
viij
boke
of
ethyques
sayeng
thatbyt
wene
kynge
&
a
tyrant
is
a
grete
difference
/
For
the
kyng
secheth
●sireth
the
comyn
wee
l
/
&
the
tyrant
seketh
his
owen
prout●●
the
suppressyon
of
the
people
.
&
therfore
tyrannye
is
seyg●●ye
vyolent
&
oultrageous
/
and
therfore
it
may
not
longe
●●dure
/
And
thus
sayth
●ot
in
his
xv
chapytre
/
And
be
〈◊〉
we
haue
seen
many
examples
of
some
tyrantes
whiche
he
lost
theyr
seygnorye
all
or
a
grete
parte
/
¶
Here
foloweth
the
fourth
boke
.
the
whiche
speketh
of●
state
of
the
comynalte
/
and
of
the
people
/
¶
Fyrst
it
trateth
of
Ryche
men
.
and
how
they
ought
to
glorysye
in
theyr
rychesses
capytulo
pru
THe
men
comen
of
god
and
not
of
the
creature
.
A
therfor
the
loouyng
and
preysyng
ought
to
be
gyn
fyrst
and
pryncypaly
to
god
.
And
the
ryche
man
ought
to
●●sydere
That
whyche
the
wyse
man
sayth
in
his
xv
boke
pronerbes
.
whiche
saith
that
he
that
foloweth
auarice
h●
noo
pees
of
conscence
.
And
in
his
xxviij
chapytre
he
s●●
that
he
that
hateth
auarice
enlongeth
his
dayes
and
his
to
And
therfore
to
haue
rychesses
it
not
alle
way
moste
prouf●●table
/
For
Rychesses
ofte
empessix
and
letoen
the
getyn
of
vertues
and
therfore
the
Anncyent
men
d●sireden
mo●●vertues
And
good
renommee
than
they
dyde
rychsses
or
be●●uoyr
.
As
it
apperith
by
scypyon
/
the
whiche
brought
m●
the
subgection
of
the
Rommayns
alle
auffryque
.
of
whyche
Romayns
he
demanded
For
his
salayre
nomore
/
〈◊〉
be
named
in
his
surname
Auffrycan
in
memorye
of
cl●●sayd
vyctorye
/
as
valere
recyteth
in
his
iij
boke
.
And
of
●●●counceyllours
of
Rome
we
rede
that
they
were
so
poure
.
the
it
byhoued
the
senate
to
nourysshe
theyr
chyldren
.
THe
recoer●deth
also
of
thiberyon
how
he
sayde
.
That
better
is
worth
●
tursour
of
suffysannce
.
Than
of
chyuance
and
richeses
.
An
in
dede
many
tymes
he
reffused
grete
tresours
that
were
●
hym
presented
.
More
ouer
in
his
fourth
boke
he
recounte●
of
marcus
tullius
how
he
was
an
exemplayre
of
right
goe
lyf
.
and
myght
haue
had
mo
rychesses
but
he
wold
not
.
A●
he
dutillyd
in
a
lytyl
hows
And
helde
a
lytyl
estate
/
And
as
soo
that
many
essayeden
for
to
see
yf
they
myght
chānge
●
wylle
.
And
to
hym
presenteden
grete
fynannces
.
To
who
●he
sayde
.
goo
ye
your
way
wyth
alle
your
rychesses
.
For
●y
ben
your
charge
and
your
perdicyon
.
we
rede
also
in
the
●●nd
boke
of
fyctions
phylosophyke
.
how
the
kynge
of
Ce●e
named
Artagougles
vsed
not
in
his
estate
but
vayssell
erthe
/
For
his
fader
had
ben
a
potter
.
And
therfore
he
sayde
●●at
for
ony
fortune
noman
ought
to
forgete
his
genyture
/
●nd
better
it
is
and
more
worth
to
encreace
in
good
maners
●●an
in
grete
estate
.
By
whiche
historyes
it
apperith
how
the
●●che
men
ought
not
to
gloryfye
them self
in
theyr
rychesses
/
●nd
to
this
purpoos
sayth
th
appostle
in
his
epystle
to
Tymo●●e
.
that
he
that
loueth
rychesses
.
atte
laste
he
shal
not
doo
his
●●ffyt
.
And
the
riche
man
ought
to
considere
how
he
is
mor●●l
/
For
fynably
hym
behoueth
to
leue
all
/
So
thenne
he
〈◊〉
not
wyse
that
setteth
his
herte
and
his
truste
in
temporell
●●d
transytorye
chyuannce
and
goodes
.
as
saith
seynt
Gre●ory
in
his
xviij
boke
of
morallis
.
And
to
the
same
purpos
●●ynt
Austyn
in
a
sermon
of
the
wordes
of
god
sayth
.
that
●●thyng
is
worth
to
the
/
thaugh
thy
cofre
be
full
of
richesse
/
〈◊〉
thou
haue
no
thyng
of
good
in
thy
conscience
/
what
auay●●th
to
haue
richesses
yf
thou
haue
no
goodnesse
in
thy self
/
●hat
auaylleth
to
a
man
that
hath
the
vse
of
moche
good
.
●nd
he
hym self
is
subgette
by
synne
to
the
fende
/
Therfor
●yde
a
wyse
phylosophre
named
Salon
/
that
no
riche
man
〈◊〉
happy
.
that
is
to
wete
whan
he
is
auaricyus
.
And
this
counteth
valere
in
his
vij
boke
the
second
chapytre
.
More
●●er
the
riche
man
ought
to
considere
.
That
many
ben
becomen
●●ure
.
as
Cassus
whyche
was
right
riche
But
after
he
was
●roure
.
that
alle
men
scorned
hym
And
had
hym
in
derysi●●●
.
And
one
named
Cassus
was
so
grete
at
Rome
.
that
he
●●as
callyd
the
Patron
Senate
but
fynably
he
was
deed
&
by
●●styce
condempned
shamefully
.
&
therfore
saith
Seneque
in
●●
boke
of
purueance
that
〈…〉
.
For
the
man
is
in
grete
peryl
/
that
no
thyng
knoweth
/
ne
it
endure
/
And
of
suche
condicyon
ben
ofte
the
riche
men
/
the
w●che
wyll
haue
in
all
caas
theyr
playsyr
/
¶
Here
foloweth
thestate
of
pouerte
/
how
he
ought
to
content
capitulo
ij
SAynt
Iames
saith
in
his
first
chapytre
.
God
in
●●●
world
here
hath
chose
the
poure
folke
.
whom
also
●
enhanceth
ofte
&
commynly
as
saith
the
ꝓphete
dauid
.
&
ou●●uyour
saith
.
that
blessid
been
the
poure
of
spiryte
.
That
is
to
●●te
them
.
that
ben
not
in
theyr
hertes
coueytous
.
For
lytyl
is
ponte
worth
wythout
forth
yf
the
herte
hue
not
suflysan̄ce
/
A●
to
this
purpoos
we
haue
also
dyuerse
examples
/
as
of
dye
●●genes
the
wyse
phylosophre
.
the
whiche
setted
nothyng
●
worldly
godes
/
&
Seneke
this
boke
of
purucānce
saith
th●
demetrius
threwe
alle
his
rychesses
in
to
the
see
sayeng
that
●●
were
noyous
&
greuous
.
&
in
his
boke
of
trāquyllice
he
recoūn●
of
a
phylosopher
the
whyche
by
fortune
loste
all
the
goode
that
he
had
.
and
he
seeing
this
.
he
thankyd
Ioyously
fortune
●●yeng
that
he
was
aledged
&
easyd
of
grete
payne
&
more
re●bect
dysposed
to
doo
well
.
More
ouer
seynt
Ierome
in
his
xxx
epystle
reherceth
how
crates
whiche
was
of
the
cyte
of
〈◊〉
was
sometyme
moche
ryche
.
But
he
renounced
all
in
sayeng
.
the●
it
was
moche
harde
to
gete
rychesses
.
&
that
it
is
bett
to
le●
she
rychesses
than
by
rychesses
to
be
loste
:
ther fore
saide
Fa●bricius
that
he
wao
ryche
not
by
grete
richesse
.
but
by
ver●suffysaūce
lyke
as
valere
sayth
in
his
iiij
boke
the
iij
chapy●●tre
/
And
in
semblable
oppynyon
was
zeuon
the
phylosoph
lyke
as
agelyus
recounteth
/
And
therfore
Thobye
said●●
his
sone
/
My
sone
we
Irde
a
poure
lyf
/
But
and
we
dr●●de
god
we
shal
haue
good
ynowh
/
this
is
wrecon
in
●
iiii
capytre
/
And
therfore
saith
Seneke
in
his
seconde
epis●
●at
is
whan
a
man
is
content
wyth
his
suffysaunce
.
the
whi
suffysaunce
maketh
a
man
more
ryche
than
dooth
grete
chy
nce
and
good
/
For
as
saith
seynt
Austyn
.
ther
is
noo
thyng
it
maketh
a
man
so
Ioyouse
as
dooth
suffysaunce
in
pouerte
●●d
to
this
accordeth
an
hystorye
of
seynt
Austyn
whiche
he●●erceth
in
his
boke
of
confessions
in
spekyng
of
hym self
.
and
●th
that
on
a
tyme
he
sawe
a
poure
man
passyng
by
in
his
●●uerte
moche
Ioyously
/
wherof
he
moche
merueylled
.
And
●nne
he
sayd
to
his
felaws
.
Alas
my
frendes
we
laboure
in
●yn
and
in
getyng
richesses
for
to
lyue
surely
and
Ioyously
or
ye
see
this
poureman
whyche
moche
passeth
vs
.
and
is
men
longe
sith
.
to
that
we
demande
and
seche
.
And
this
hi●rye
was
to
fore
the
conuersion
of
seynt
Austyn
/
Moreouer
the
holy
scrypture
thou
shālt
fynde
how
Moyses
kept
sheep
/
●
it
apperith
the
iij
boke
of
Exode
/
&
the
prophete
helye
was
so
●ure
/
that
he
demanded
a
lytil
brede
and
water
of
a
wydowe
●
it
apperith
in
the
thirde
boke
of
kynghes
.
And
thappostles
●nounced
all
/
And
in
dede
seynt
peter
sayd
of
hym self
.
that
●had
neyther
gold
ne
seluer
.
And
we
rede
of
Saul
.
that
he
●●epte
the
asses
of
his
fader
.
And
dauid
was
a
sheepherde
.
and
euertheles
after
they
were
kynges
.
Thenne
me
semeth
that
●ponerte
euery
man
ought
to
haue
good
pacyenee
.
and
he
is
●oche
ryche
that
lyueth
in
suffysaunce
.
that
is
to
wete
.
content
●●●h
that
he
hath
/
¶
Of
the
state
of
old
age
/
and
how
men
ought
to
be
good
&
retuous
capitulo
iij
●
.
AFter
the
age
of
a
man
he
ought
to
be
the
more
rype
&
aduysed
&
by
th
experyences
that
he
hath
seen
he
ought
to
the
more
wyse
of
maners
/
And
therfore
seneke
in
his
ix
●stle
thankyd
&
preysed
his
olde
age
/
by
cause
that
therby
he
〈◊〉
many
euyllis
&
synnes
.
And
saynt
Ambrose
in
his
fyrst
〈…〉
for
t
ensiewe
the
same
in
the
processe
of
theyr
lyf
For
Senek●●
saith
in
his
boke
of
maners
euery
persone
dooth
that
gladly
that
whiche
he
hath
lerned
to
doo
in
his
youtghe
&
Aristotle
〈◊〉
his
boke
of
Ethiques
saith
that
it
is
a
thynge
naturel
to
take
playfance
&
delectacyon
in
that
thynge
/
the
whiche
he
hath
beaccustomed
to
doo
in
his
chyldhode
&
youghte
&
therfore
the
w●●se
man
in
the
xj
capytre
of
ecclesiastes
speketh
to
a
yong
man●
saith
thus
youge
man
aduyse
the
to
dyspose
thy
herbe
in
goo●
werkes
For
lyke
as
he
ought
no
thyng
to
repe
that
hath
no
thyng
sowen
.
right
so
in
old
age
he
shal
fynde
nothyng
good
b●
that
he
hath
accustomed
to
doo
in
his
yougthe
.
And
therfor
ought
the
yonge
people
to
kepe
them
wel
fro
euyl
companye
to
whiche
is
ofte
cause
of
the
destruction
&
perdicyon
of
yonge
fol●ke
&
it
is
hard
for
a
yong
man
to
be
good
/
whan
he
conuersed
with
people
of
enyl
lyf
And
to
this
purpoos
saith
tulle
in
hi●
second
boke
of
offyces
.
that
Chyldren
ought
to
be
nourysshe●
wyth
good
folke
&
honeste
.
And
ought
to
duelle
with
them
contynuelly
And
thenne
by
cause
of
the
good
people
/
he
shal
●
ashamed
for
to
doo
euyll
.
For
they
shal
be
a
ferde
for
to
be
repreuyd
.
&
consequently
they
shal
be
a
shamed
to
be
reprehended
They
also
that
haue
the
gouernance
of
the
yong
people
ough●
not
to
cesse
to
reperue
and
chastyse
them
.
And
thenne
is
a
ma●
wel
dysposed
to
receyue
chastysement
whan
he
is
yong
.
And
not
harded
ne
made
tude
to
doo
harme
.
And
therfore
saynt
A●●lme
in
his
boke
of
symylitudes
compareth
Infancye
or
chyldehode
to
waxe
whiche
is
softe
/
&
is
dysposed
to
receyue
such
prynte
as
men
wyll
.
The
chylde
also
resembleth
to
the
rode
whan
it
boweth
lyghtly
.
it
is
wounden
as
men
wylle
.
Thenne
owen
the
fader
&
Moder
to
haue
right
grete
aduys
vpon
the
●●nernāce
of
theyr
chyldren
as
it
shal
be
said
here
after
.
The
ch●●dren
also
owen
to
theyr
parentes
&
to
theyr
maistres
to
obey●
in
folowyug
●saac
.
the
whyche
obeyed
in
suche
wyse
to
his
fader
that
he
was
all
redy
to
receyue
the
deth
at
his
comandem̄
as
it
apperith
the
xxij
chapytre
of
genesis
.
&
yet
he
was
at
th●
tyme
of
the
age
of
xxxij
yere
.
And
of
dauid
we
rede
how
he
was
obeyssant
to
his
fader
/
as
it
apperith
the
fyrst
boke
of
kynges
/
And
Ihu
Cryste
hym self
in
his
yougth
was
obeyssānt
〈◊〉
his
parentes
/
as
saith
seynt
luc
in
his
secund
chapytre
/
wel
●s
trouthe
that
many
by
cause
of
theyr
yougthe
wene
to
be
excu●ed
of
alle
theyr
euyllis
that
they
doo
.
the
whyche
ben
moche
de●eyued
/
For
syth
they
haue
wytte
and
vnderstondyng
.
they
ben
〈◊〉
be
repreuyd
&
they
shal
be
pugnysshid
of
god
yf
they
doo
duy●
uyll
.
And
herof
we
haue
example
of
the
sones
of
hely
.
the
●hiche
were
right
greuously
pugnysshyd
by
cause
they
lyue●en
after
theyr
wylle
in
delyces
/
as
it
apperith
the
first
boke
of
●ynges
.
we
rede
also
of
the
ij
chyldren
.
whiche
god
made
to
be
●euoured
by
the
wulues
.
by
cause
they
soorned
and
mocqued
〈◊〉
prophete
helyzee
as
it
apperith
the
iiij
boke
of
kynges
.
More●uer
the
yonge
people
gloryfye
them self
in
theyr
beaulte
.
why
〈◊〉
be
moche
deceyued
/
For
as
Aristotle
sayth
/
yf
a
man
had
〈◊〉
eyeu
of
a
ly●x
&
that
he
myght
see
thurgh
his
body
.
he
shold
〈◊〉
in
hym self
and
in
euery
creature
moche
fylthe
and
ordnre
And
suche
ther
be
that
wene
that
they
be
right
fayr
.
And
yf
●●xy
sawe
them self
.
they
shold
well
knowe
that
they
be
right
●ull
.
For
they
haue
nothyng
fayr
sauf
the
skyn
withoutforth
●ore
ouer
they
gloryfye
in
theyr
age
/
&
haue
hope
for
to
lyue
●onge
.
and
they
consydere
not
that
assone
deyeth
the
yong
man
●s
dooth
the
olde
.
And
that
more
is
we
see
that
the
yong
men
eyen
most
comynly
.
For
they
be
more
ful
of
oultrages
&
son●er
falle
in
to
the
sekenesses
of
hasty
deth
.
And
thus
nature
●ath
no
certayn
terme
of
lyuyng
.
Therfore
no
yong
man
ne
●oman
ought
not
for
hope
of
longe
lyf
to
take
ony
hardy●es
for
to
doo
euyl
.
For
for
to
lyue
or
not
to
lyue
.
the
synne
●●
uyl
shal
be
pugnysshed
And
hope
is
cause
ofte
to
lyue
euyl
in
〈◊〉
tyme
of
olde
age
/
●Of
thestate
of
mariage
how
it
ought
to
be
go●̄ned
capo.
v
MAriage
is
ordeyned
for
to
haue
lygnage
.
and
for
to
loue
eche
other
.
And
therfor
th
appostle
seynt
poul
in
his
fy●the
chapitre
admonesteth
the
wedded
men
sayeng
ye
men
lo●●
your
wyues
as
Ihus
Cryste
loueth
his
chyrche
.
And
to
this
purpoos
valere
in
his
iiij
boke
the
v
chapytre
recyteth
how
〈◊〉
man
named
graceus
lonyd
his
wyf
named
Corneylle
〈◊〉
moche
that
he
wold
deye
for
to
gete
the
helthe
of
his
wyf
.
he
〈◊〉
counteth
also
how
Cuplacius
herd
saye
that
his
wyf
wa●d●ed·
And
thenne
he
smote
hym self
in
the
breste
with
a
kny●
and
requyred
to
be
with
her
.
drowned
or
brente
/
as
at
〈◊〉
tyme
was
the
customme
to
doo
whan
the
peple
were
deed
.
An●
how
be
it
that
noman
ought
so
to
doo
/
Neuertheles
by
〈◊〉
said
hystoryes
/
it
appereth
how
men
ought
to
loue
theyr
wyues·
Semblably
also
the
wymmen
owen
to
loue
theyr
hus●bondes
/
And
herof
we
haue
example
as
valere
recounteth
〈◊〉
his
boke
aforfaid
.
how
Iulia
the
doughter
of
Cezar
seeyng
〈…〉
of
hir
husbond
spotted
wyth
blood
was
soo
troubled
that
for
sorowe
and
henynes
/
her
chyld
that
she
had
within̄
her
bely
was
destroyed·
For
she
had
supposed
that
her
husbond
had
ben
deed
.
or
that
he
had
receyued
some
vylonnye
whos
name
was
Pompee
the
grāut
/
After
he
recyteth
of
the
doughter
of
Cathon
named
Porcia
seeyng
her
husbond
brutns
to
b●
slayn
/
she
demaunded
a
knyf
to
slee
her self
also
/
And
by
cause
that
none
wold
delyue
to
her
no
knyf
.
she
toke
brennyng
cooles
.
and
put
them
in
her
monthe
&
ete
them
don
in
suche
wyse
that
she
deyde
by
a
right
merueyllo●
manere
/
Semblably
be
recounteth
of
the
wyf
of
kynge
metridatus
whyche
folowed
hym
in
alle
places
where
he
wente
.
were
it
in
bataylles
or
els
where
.
And
certaynly
she
kytte
of
her
heeris
.
and
arayed
her
lyke
a
man
.
for
to
haue
the
better
oportunyte
for
to
folowe
hym
in
alle
places
.
And
how
be
it
for
to
doo
in
lyke
wyse
/
it
is
no●
of
congruyte
ne
of
necessite
.
yet
by
the
said
hystoryes
it
apper●●●
how
mariage
ought
to
be
had
in
grete
loue
.
And
to
the
sam●
purpoos
recyteth
valerius
in
his
vj
boke
the
vij
chapitre
.
〈◊〉
●ulpi●a
a
kepte
her
husbond
in
a
lytyl
place
right
secretely
.
Not
withstondyng
she
wyf●
wel
that
she
shold
be
deed
yf
her
husbond
were
founde
with
her
.
whom
they
songht
to
put
to
deth
.
And
●t
is
good
to
knowe
how
in
mariage
after
the
doctours
.
th●e
●hynges
ought
to
be
/
that
is
to
wete
fayth
.
loyalte
/
lygnage
&
●acrament
/
By
fayth
and
loyalte
is
gyuen
to
vnderstonde
that
neyther
of
the
parties
maryed
ought
not
to
trespace
with
his
●●dy
but
to
kepe
it
to
his
partye
/
For
as
th
apostle
faith
in
〈◊〉
fyrst
epystle
to
the
Corynthyeus
/
the
body
of
the
man
is
by
●ngyng
to
the
wyf
.
And
the
body
of
the
wyf
to
the
man
.
that
●s
to
vnderstonde
in
mariage
/
And
as
seynt
Ambrose
saith
in
●is
exameron
.
god
made
eue
of
the
syde
of
Adam
/
in
signefy●●ce
that
in
mariage
a
man
and
woman
ought
to
be
all
one
●ody
one self
thyng
.
And
me
semeth
that
the
partye
that
for●ayteth
his
maryage
/
dooth
a
yenst
the
lawe
of
nature
/
For
●he
storke
hath
suche
forfayture
in
abhomynacyon
of
storkes
to
●●ee
hym
or
her
that
so
forfayteth
.
lyke
as
Alexander
recounteth
in
his
boke
of
nature
of
byrdes
.
And
me
semeth
it
is
a
grete
abhomynacion
to
see
in
many
maryages
so
lytyl
fayth
and
loyalte
as
now
is
.
But
I
byleue
that
one
of
the
causes
emonge
the
other
is
.
that
the
maryage
be
not
duely
maad
.
but
for
money
.
or
other
euyl
cause
.
Thenne
it
is
noo
merueylle
that
the
maryage
contynue
not
well
syth
the
begynuyng
therfor
the
kynge
lygurgis
wolde
and
ordeyued
in
his
Royamme
that
the
virgynes
and
maydens
shold
be
wedded
without
to
haue
gold
or
syluer
to
th
ende
that
the
maryage
shold
not
be
made
by
couetyse
.
lyke
as
pompeus
recyteth
in
his
iij
boke
/
And
valere
in
his
vij
boke
the
first
chapytre
recyteth
how
one
demanded
som
●ym
of
a
phylosopher
named
themystodes
how
and
to
whome
〈◊〉
shold
marye
his
doughter
.
that
is
to
wete
to
a
poure
man
〈◊〉
to
a
ryche
.
The
whiche
ansuerde
.
that
he
ought
not
to
demān●e
pouerte
ne
richesse
.
but
the
bounte
and
the
vertues
of
the
m●̄●ore
ouer
in
maryage
ther
lyeth
right
grete
aduys
.
and
not
●●ly
for
parentage
/
but
also
for
to
Mayntene
it
/
And
to
this
purpoos
speketh
Theofraste
dystyple
of
Arystole
/
in
his
boke
that
he
made
of
maryage
in
whiche
he
saith
.
that
a
man
ought
more
to
beholde
the
bounte
of
the
woman
than
the
beaulte
.
and
yf
thou
demande
whiche
is
better
to
take
a
fayr
woman
or
a
foule
he
ausuerde
.
that
it
is
an
hard
thyng
to
kepe
a
fayr
woman
the
whiche
many
men
desyre
.
And
it
is
a
grete
payne
●●
loue
the
foule
one
whiche
many
despyse
.
alleway
yf
she
be
good
the
goodnesse
shal
kepe
her
beaulte
.
And
yf
she
be
not
fayr
.
〈◊〉
is
none
hard
thyng
to
loue
her
that
is
of
right
good
wyll
.
for
naturally
&
resonably
more
ought
the
bounte
to
be
praysed
tha●
the
beaulte
/
More
ouer
in
maryage
is
moche
to
be
suffred
.
sin●gulerly
yf
bothe
parties
be
not
wyse
.
For
men
ben
ofte
suspecyonno●
of
theyr
wyues
/
Therfore
ought
a
woman
to
be
sy●ple
and
good
.
&
not
onely
of
her
body
.
but
also
of
her
maynt●●
and
maners
/
For
in
spekyng
.
in
beholdyng
.
ne
in
conuersa●●
she
ought
not
doo
ony
thyng
.
by
whiche
ony
other
myght
thynke
or
Iuge
in
her
ony
euyll
/
And
it
happeth
ofte
that
by
they
folyssh
mayntene
and
maners
/
the
wymmen
make
theyr
hus●boudes
to
mysdeme
and
euyl
of
byleue
.
Many
also
seeyng
they
manere
folyssh
&
suspcōnno●
.
payne
them self
to
deceyue
th●●
wenyng
that
they
be
of
euyl
disposicyon
by
cause
of
theyr
wan●●
and
folysshe
maner
/
And
oftyme
it
happeth
that
suche
one
●
taken
with
her
nette
/
the
whiche
she
neuer
thought
it
shold
ha●●
pen
/
And
alle
this
euyl
cometh
by
the
false
semblāntes
An●
countenances
that
many
wymmen
maken
:
The
men
also
tha
purpose
to
marye
oughten
to
aduyse
and
beholde
the
condyco●
of
her
that
they
desyre
to
haue
to
wyf
.
But
many
ben
deceyue●
by
cause
they
take
them
in
the
age
of
xij
yere
or
ther
aboute
.
an●
thenne
what
they
be
/
noman
may
wete
ne
knowe
.
For
as
〈◊〉
prouerbe
saith
/
how
seeth
a
chylde
.
seeth
no
thyng
/
Als
in
maryeng
hym self
.
one
ought
to
here
many
speke
For
lou●
and
carnal
affeceyon
blyndeth
the
vnderstondyng
.
and
make●●
a
man
fauourable
to
Iuge
.
whan
he
is
surprysed
of
suche
〈◊〉
therfore
a
man
ought
to
byleue
more
another
than
hym
so
¶
How
the
wymmen
ought
to
gouerne
them self
capo.
vj
A
woman
ought
to
haue
resonably
two
condicyons
.
that
is
to
wyte
/
shame
of
repreef
/
and
drede
of
disobeyeng
of
her
partye
.
For
thenne
a
woman
is
loste
.
&
dissolute
whan
she
hath
in
her
neyther
drede
ne
shame
/
And
it
is
a
thyng
moche
to
be
repreued
to
see
wymmen
hardy
/
dissolute
/
and
redy
to
doo
many
euyllis
.
Snche
ben
they
the
whyche
by
theyr
maners
foule
and
dissolute
.
and
by
theyr
lechero●
beholdynges
drawe
men
to
doo
euyll
of
whome
speketh
seynt
Ierome
in
his
epystle
Cviij
/
And
sayth
that
many
wymmen
ben
lyke
to
th
idols
the
whiche
drawen
the
people
of
the
world
to
the
fende
.
Sem●lably
ben
they
that
poppe
them self
&
make
them
to
seme
fayr
for
to
brynge
other
to
synne
/
And
it
is
grete
merueylle
how
they
presume
to
deffeate
and
altere
that
whiche
god
hath
made
/
&
moche
lewde
is
the
woman
the
whiche
weneth
to
make
●er
more
fair
than
god
hath
made
her
.
And
it
is
a
grete
presumpcyon
to
defface
the
paynture
of
god
/
for
to
make
the
paynture
/
as
saith
seynt
Ambrose
in
his
exameron
/
&
to
this
purpoos
.
Guyllem
in
the
boke
of
his
boke
of
the
vnyuersal
world
recyteth
how
two
wymmen
somtyme
were
riyht
c●ryou
se
for
to
make
them
soo
fayr
.
and
to
kembe
them
soo
it
happed
that
the
one
deyde
/
the
whyche
after
apperyd
to
her
felaw
.
whan
she
arayed
and
kembed
her self
and
sayd
to
her
/
my
frende
aduyse
the
/
For
I
am
dampned
for
my
curiosytees
the
whyche
I
used
and
mayntened
whan
I
was
with
the.
And
me
semeth
that
suche
curiosytees
ben
by
cause
of
lecherye
&
of
dissolucō●●arnall
/
Thenne
onght
alle
wymmen
take
example
of
the
good
●lde
and
auncyent
wymmen
/
of
whome
recōunteth
valere
in
his
●ij
boke
the
vj
chapytre
.
how
many
wymmen
had
leuer
to
haue
●yed
than
to
be
deffouled
/
and
he
reherceth
how
the
maronners
●ke
a
woman
a
greke
by
cause
to
synne
wyth
her
/
And
〈◊〉
●eyng
that
.
sprange
in
to
the
see
&
drowned
her self
.
And
ther●●r
she
was
moche
preysed
of
the
grekes
&
reputed
for
a
sayn●●
More
ouer
he
recyteth
of
a
woman
that
slewe
her
doughter
/
bycause
that
Apy●
wold
haue
deffouled
her
.
and
sayd
that
she
had
leuer
haue
her
doughter
slayn
than
she
shold
lyue
&
be
dissolute
.
Semblably
seynt
Ambrose
in
his
boke
of
vyrgynyte
the
in
chapytre
recyteth
how
a
mayde
called
Pelage
in
th
aage
of
xv
yere
was
●auysshed
in
the
contre
of
Anthyoche
/
the
whiche
seeyng
she
myght
not
escape
/
sprange
in
to
a
Ryuer
/
For
she
had
leuer
deye
a
vyrgyne
than
to
lyne
corrupt
.
By
the
whiche
hystoryes
it
apperith
that
th
auncyent
wymmen
were
moche
chaste
and
contynente
.
Trouthe
it
is
that
they
ought
not
to
slee
ne
to
drowne
thhem
self
but
yf
it
were
by
the
commandement
and
Inspiracion
of
god
/
lyke
as
seynt
Austyn
sayth
in
his
fyrst
boke
of
the
cyte
of
god
the
xxv
chapytre
.
For
she
synne
lyeth
not
in
the
body
but
in
the
wyll
/
And
how
be
it
that
they
myght
not
kepe
the
body
agaynst
them
.
Neuertheles
they
had
power
not
to
consente
.
And
kepe
theyr
wyl
f●o
corrupcy●n
.
lyke
as
he
witnessith
in
the
boke
aforsayd
the
xvj
chapytre
.
A●d
not
withstondyng
all
these
theynges
aforsayd
●●
is
it
trouthe
that
they
deserued
honour
And
grete
preysyng
●●
so
moche
that
they
loued
contynence
and
chastyte
/
And
●
this
purpoos
feynt
Ierome
in
his
boke
ayenst
Ionynya●
recyteth
how
the
wyf
of
Actilius
was
so
chaste
.
that
ne●man
touched
her
sauf
her
husbond
onely
/
And
on
a
tyme
●
happed
that
a
man
sayd
to
hyr
husbonde
that
his
mouth
sta●●e
And
whan
he
cam
home
he
blamed
his
wyf
by
cause
she
had
not
warned
hym
therof
/
for
to
haue
founde
remedye
therfore
/
The
whiche
ansuerde
/
that
she
had
supposed
That
euery
man
had
be
of
that
condycion
/
By
whiche
it
apperid
that
she
neuer
had
kyssed
ony
other
man
But
for
to
come
to
haue
chastyte
.
it
suffyseth
not
to
●●●hewe
the
touchynges
.
But
also
sobrenesse
is
gretely
requred
in
wymmen
/
¶
How
virgynyte
ought
to
be
mayntened
capo.
Vyrgynyte
is
in
hym self
right
honorable
/
&
maketh
men
&
wymmen
to
resemble
&
be
lyke
vnto
Aungellis
.
and
they
that
been
in
suche
estate
ought
to
mayntene
it
right
dilygently
For
it
is
moche
harde
to
kepe
/
consideryd
humayne
fraylnes
.
the
whiche
is
alle
way
enclyned
vnto
synne
/
but
yf
it
be
kepte
&
chastysed
by
reason
.
&
it
is
good
to
consydere
how
th
auncyent
&
olde
peple
loued
●gynyte
&
maydenhed
longe
to
fore
the
crysten
fayth
.
as
it
apperith
by
that
we
rede
in
a
lytyll
boke
intytuled
of
●gynyte
/
in
whiche
we
rede
that
many
wymmen
of
rome
had
leuer
deye
than
lese
theyr
maydenhed
.
and
specyally
of
the
two
d●ughters
of
sedaza
/
That
is
to
wete
of
a
good
woman
so
named
whiche
were
deffouled
&
enforced
by
ij
youge
men
.
the
whiche
were
lodged
in
theyr
hous
vnder
the
tytle
of
ghestes
or
pylgryms
.
&
thys
seeyng
the
ij
doughters
for
desplaysyr
hurte
and
●yffygured
them self
wyth
theyr
owen
knyues
.
semblably
for
yke
caas
we
rede
how
the
mayde
called
thebana
for
desplaysyr
●hat
she
had
by
cause
she
was
deffouled
&
enforced
fynably
she
●ut
to
deth
hym
that
defoylled
her
&
her self
also
.
And
how
be
it
●hat
suche
occysious
be
not
approuued
.
ne●theles
by
the
sayd
historyes
it
apperith
how
thauncyents
desireden
&
preysedē●gynyte
For
who
wyll
well
considere
.
to
lyue
after
the
flessh
is
a
thynge
●bhomynable
&
to
god
dysplaysan̄t
.
as
th
appostle
faith
in
his
pystle
to
the
Romayns
the
viij
chapitre
.
sayeng
that
they
whi●e
lyue
after
the
flesshe
may
not
well
playse
god
Trouthe
it
is
●●at
virgynte
onely
suffyseth
not
.
For
a
boue
that
them
by●●●th
to
entende
to
good
werkes
/
and
to
this
purpoos
speketh
●ynt
Ambrose
to
demetrye
in
his
epystle
lxxxvij
/
sayeng
●at
a
virgyne
and
a
mayde
ought
to
be
stylle
and
symple
.
and
●lowe
honneste
companye
.
And
ought
not
to
be
vacabōnd
●●●myng
aboute
/
but
the
most
parte
of
tyme
ought
to
kepe
her
home
in
folowyng
the
blessyd
virgyne
Marie·
whiche
was
●one
in
her
hous
/
whan
th
angele
salewed
her
/
More
ouer
the
●age
of
a
mayde
ought
to
be
prudent
.
attempred
&
right
short
●ithout
habundaunce
of
wordes
.
In
hyr
maner
&
maynt●●●
she
ought
to
be
shamefast
.
and
in
all
her
dedes
and
fra●es
meke
and
humble
.
For
by
humylyte
the
blessyd
virgyne
was
most
pryncypally
agreable
to
god
/
As
wytnesseth
the
holy
scrypture
/
More
ouer
seynt
Ierome
in
his
epystle
lxxxix
.
in
spekyng
to
a
good
mo●
for
her
doughter·
sayde
that
she
ought
so
doo
that
her
doughter
shold
be
alleway
dylygent
and
besy
for
to
werke
.
For
in
ydlenes
comynly
virgyuyte
&
maydenhed
is
loste
and
vanysshyth
.
And
the
maydens
ought
to
consydere
how
virgynyte
is
suche
a
tresonr
that
yf
it
be
loste
.
it
is
irrecuperable
/
And
therfore
they
ought
dylygently
kepe
it
/
To
this
purpoos
saynt
Ambrose
in
his
second
boke
of
virgynyte
recyteth
how
in
Anthyoche
was
a
mayde
right
fayr
&
moche
desyred
.
And
fynably
by
force
was
brought
to
the
bordel·
And
whan
she
sawe
her
there
.
she
began
to
wepe
and
to
praye
god
sayeng
.
O
good
lord
whiche
of
old
tyme
gauest
to
virgynes
puyssance
&
strength
to
surmounte
&
ouercome
the
wyll
of
m●●●uche
sauf
to
kepe
&
defende
me
.
After
this
prayer
cam
to
her
a
knyght
.
the
whiche
gaf
to
her
his
gowne
/
to
th
ende
that
〈◊〉
myght
escape
in
thabyte
of
a
man
.
&
in
dede
she
soo
escaped
.
&
●●
knyght
in
stede
of
her
abode
there
in
her
habyte
.
thenne
cam
an●
ther
knght
&
entred
in
to
the
same
place
for
to
commyse
his
●oulu●●e
wenyng
to
haue
founden
the
sayde
mayde
/
&
he
seeyng
tha
he
was
a
man
in
habyte
of
a
woman
.
made
hym
to
be
cōdēpne●
to
the
deth
/
pnttyng
on
hym
the
synne
whiche
is
not
to
be
sayd
&
fynably
was
condempned
to
the
deth
.
&
this
seyng
the
say●
mayde
presented
her self
to
deye
for
hym
.
in
sayeng
that
for
sauyng
of
her
●gynyte
he
ought
not
to
deye
/
but
the
knyght
●ade
that
he
had
leuer
deye
.
than
to
see
one
so
good
a
mayde
put●
deth
/
And
fynably
bothe
tweyne
were
dely●d
to
the
deth●●
〈◊〉
well
doyng
/
were
martred
/
By
these
examples
&
many
ot●
it
apperith
how
auncyently
●gynyte
was
moche
preysed
&
〈◊〉
.
in
so
moche
that
the
maydens
that
cōsentedē
to
theyr
de●elyng
were
stoned
to
deth
as
it
apperith
in
deutronomye
the
●
chapytre
/
By
whiche
thynges
it
apperith
how
maydenhede
of
hym self
agreable
/
not
onely
to
the
world
but
also
to
god
pryncypally
.
And
as
touchyng
thys
we
haue
example
of
our
fyrst
parents
Adam
and
Eue
/
the
whiche
as
longe
as
they
were
in
paradys
they
kepte
vyrgynyte
/
¶
Howwydo
whede
ought
to
be
kepte
holyly
capo.
viij
WEdowhede
is
thestate
the
whiche
suceedeth
to
maryage
and
ought
to
be
mayntened
in
grete
humylyte
.
in
grete
deuocyon
.
in
symple
habyte
.
in
pylgremages
.
and
other
good
●●edes
/
For
in
wedowhede
ought
the
vanytres
of
the
world
to
be
renounced
/
A●d
for
her
partye
praye
to
th
ende
that
the
loue
that
hath
ben
in
mariage
/
be
remembred
and
recorded
in
wedowhede
.
For
it
is
a
signe
of
lytyl
loue
and
of
lytyl
tronthe
〈◊〉
mariage
whan
after
that
the
ij
partyes
haue
longe
lyued
to gydre
.
after
the
deth
of
one
of
the
partyes
that
other
succedeth
/
And
abandonneth
her
to
the
world
in
vanytees
and
in
deduytes
/
And
how
be
it
that
wydowes
marye
not
them self
I
wyll
not
counseylle
them
the
contrary
.
and
singulerly
whan
he
partyes
haue
duellyd
to
gydre
longe
.
or
the
moste
parte
of
heyr
lyf
.
And
trouthe
it
is
that
seynt
Ierome
approueth
not
he
second
esponsaylles
/
but
yf
●●er
haue
be
right
good
cause
in
heyr
yougth
.
Alleway
he
concludeth
that
it
is
better
tesche
we
ynne
by
mariage
.
than
to
synne
in
wydowhed
/
¶
How
seruāutes
ought
to
mayntene
them
in
theyr
seruyse
capo.
ix
●
.
SEruāntes
in
their
seruyses
oughten
to
haue
dy●̄se
condicyons
&
in
especyal
they
oughte
to
hane
vj
condicyons
Fyrst
they
owe
to
honoure
theyr
maistre
.
secondly
they
owe
to
〈◊〉
faythfulnes
Thirdly
trouthe
.
fourtly
obeyssance
.
Fyft●ly
●ugence
.
&
fynably
they
ought
to
haue
pacience
in
werkes
.
&
〈◊〉
touchyng
the
fyrst
condycyon
we
rede
in
the
second
boke
of
●●ges
.
how
Ioab
not
withstondyng
that
he
had
victorye
of
the
enemyes
of
his
maystre
.
neuertheles
he
wold
that
his
maystre
had
t
honour
.
&
wold
not
take
the
cyte
vntyl
his
maystre
was
come
.
&
as
to
the
second
cōdicōn
that
is
to
wete
of
faythfulnes
of
seruāntes
valere
re●yteth
in
his
iij
boke
the
vij
chapitre
how
Anthonye
toke
one
of
the
seruantes
of
cezar
his
enemye
.
to
who
〈◊〉
he
sayde
that
he
muste
leue
cezar
for
euermore
or
ellis
deye
And
somtyme
by
menaces
&
somtyme
by
promesses
he
payned
hym
that
he
shold
saye
that
he
wold
forsake
and
renon●●
his
maystre
.
And
neuertheles
the
seruānt
sayde
alleway
.
That
neyther
for
good
ne
for
euyl
that
he
coude
doo
to
hym
he
shold
neuer
forsake
ne
loue
cezar
.
In
lyke
wyse
he
recy●●th
of
one
of
the
seruantes
of
Cezar
.
the
whiche
pompeus
myght
neuer
induce
hym
to
his
seruyce
/
As
touchyng
to
trouthe
.
it
is
certayn
.
that
a
seruant
beyng
a
lyar
deceyueth
his
mayster
.
And
may
be
cause
of
many
harmes
by
false
reportes
.
For
a
lyeng
tongue
lyke
venym
empoysonneth
the
hows
.
and
alle
the
duellars
therin
/
More
ouer
the
seruantes
owen
obeyssance
lyke
as
sayth
th
appostle
in
his
epystle
to
the
ephesiens
the
vj
chapytre
in
sayeng
/
ye
seruantes
obeye
you
to
your
maistres
in
fere
and
drede
.
and
in
symplesse
of
herte
.
And
it
is
not
sufycient
only
to
obeye
/
but
more
ouer
it
is
necessarye
that
the
serruannt
be
dyligent
/
And
to
this
purpoos
sayth
seneque
in
his
iij
boke
of
benefyces
the
xiiij
chapytre
.
that
dilygence
is
moche
syttyng
in
seruanntes
/
And
in
dede
he
recomendeth
the
dyligence
of
that
seruannt
that
seruyd
his
maystre
in
pryson
the
whiche
as
dyscomforted
demanded
to
drynke
poyson
/
To
whom
the
seruannt
desyryng
to
obeye
not
for
ony
euyl
that
he
wold
to
hym
but
by
ardannt
desyre
that
he
had
to
doo
that
dyligently
whiche
his
mayster
commanded
hym
/
it
happed
that
by
hastynes
to
obeye
hym
wenyng
to
haue
gyuen
to
hym
the
potte
of
poyson
/
he
gaaf
to
hym
the
potte
of
medecyne
/
●
by
cause
of
this
hasty
dyligence
his
mayster
was
saued
yet
also
the
seruantes
oughten
in
theyr
affayres
and
werkes
to
haue
pacyence
/
And
for
theyr
maysters
to
endure
payne
And
to
this
purpoos
valere
recyteth
in
his
vj
boke
the
viij
chasee
andpitre
of
the
seruant
of
papinion
how
he
herde
saye
that
some
were
deputed
to
slee
theyr
maistre
/
And
he
prayd
his
maystre
that
he
wold
change
wyth
hym
his
gown
and
hode
.
to
them
de
.
that
he
wold
be
slayn
rather
than
his
mayster
.
yf
the
caas
so
requyred
.
&
in
dede
he
wold
deye
for
his
mayster
he
recyteth
also
of
the
seruante
of
Aucyus
how
for
his
maystre
he
eudnred
Innumerable
paynes
/
It
apperith
thenne
how
seruantes
oughten
to
haue
the
sixe
condycyons
aforsayd
/
¶
How
they
that
leden
euyl
lyf
owen
to
deye
euyll
capo.x
x
●
.
GOd
is
a
trewe
Iuge
.
And
Iugeth
euery
man
Iustely
.
whefor
it
foloweth
/
that
he
that
ledyth
an
euyl
lyf
.
muste
deye
an
euyl
deth
.
And
herof
we
haue
many
examples
in
thys
present
tyme
.
For
the
lytyl
tyme
that
I
haue
lyued
.
I
haue
none
remembrance
that
an
euyl
man
hath
deyed
a
good
deth
.
Trouthe
it
is
that
by
an
enyl
man
I
mene
not
euery
man
that
is
a
synner
.
but
I
vnderstonde
hym
to
be
an
euyl
man
.
that
lyueth
contynuelly
in
synne
/
And
in
doyng
werse
and
werse
withont
repentanuce
.
and
without
wyll
to
amende
hym
/
More
ouer
.
yf
we
rede
th
history
of
tyme
passed
/
we
shal
fyude
clerely
how
they
that
haue
lyued
euyl
/
ben
also
horrybly
deed
/
how
was
caym
deed
whiche
slewe
his
brother
/
was
he
not
slayn
of
lameth
whiche
was
blynde
and
sawe
nothyng
.
And
neuertheles
he
slewe
hym
in
huntyng
.
as
it
apperith
in
the
boke
of
genesis
More
ouer
pharao
the
kynge
of
Egypte
whiche
caused
to
doowne
the
yong
chyldren
of
the
Iewes
/
how
deyde
he
.
Certaynly
he
was
drowned
in
the
rede
see
and
alle
his
peple
as
is
apperith
the
xxiiij
chapytre
of
Exode
.
we
rede
also
how
zebee
and
Salmana
slewen
the
brethern
of
Gedeon
/
but
after
Gedeon
slewe
them
/
as
it
apperith
the
viij
chapytre
of
the
boke
of
Iuges
/
Semblably
Abymelech
that
slew
lxx
brethern
vpon
one
stone
/
was
after
slayn
of
a
woman
as
it
apprith
the
ix
chapytre
of
the
boke
aforsayd
/
And
generelly
a
man
that
sleeth
a
man
ought
to
dye
an
euyl
deth
.
Rede
we
not
how
the
yong
man
that
sayde
he
had
slayn
Saul
.
was
afterward
slayn
by
the
com̄andament
of
dauid
.
as
it
apperith
the
second
boke
of
kynges
the
fyrst
chapytre
.
Semblably
we
rede
that
the
theues
that
slewen
ys●seth
camen
to
dauid
for
to
make
to
hym
feste
/
but
dauid
condempned
them
to
deth
.
Therfore
ought
they
to
be
wel
aduysed
that
doo
wronge
to
other
.
and
make
them
to
deye
wythoute
cause
.
For
by
th
examples
aforsayd
it
apperith
clerely
how
homycides
owen
to
dye
an
euyl
deth
.
Semblably
they
that
ben
tyrannts
&
that
greuen
the
people
And
the
poure
Innocentes
oughten
right
well
to
be
aduysed
For
it
is
reason
that
they
deye
an
euyl
deth
And
to
this
purpoos
we
rede
how
sysara
whiche
was
a
right
cruel
tyrannt
was
fynably
slayn
of
a
woman
as
it
apperith
the
iiij
chapitre
of
the
boke
of
Iudges
.
&
Saul
whiche
was
a
right
grete
tyrannt
and
persecutour
of
dauid
.
after
he
slewe
hym self
with
his
propre
knyf
as
it
apperith
the
first
boke
of
kynges
the
last
chapytre
.
And
Benedab
whiche
was
so
cruel
fynably
was
byheded
by
one
of
his
serun̄tes
by
the
cōmādem̄t
of
god
/
as
it
is
wreton
the
iiij
boke
of
kynges
the
vij
chapytre
/
Thenne
by
these
examples
oughten
the
prynces
and
the
lordes
take
hede
/
the
whyche
by
theyr
tyrannyes
doon
many
euyllis
to
theyr
subgettis
/
And
by
theyr
cruelnesse
make
many
men
to
deye
.
by
venegeance
for
to
haue
theyr
good
.
For
certaynly
theyr
euyl
lyf
by
right
requyreth
an
euyl
deth
/
¶
How
the
parentes
&
in
especyal
the
fader
and
moder
oughten
diligenly
thynke
on
theyr
chyldren
capo.
xjᵒ.
THe
parents
and
singulerly
fader
and
moder
oughten
besyly
to
thynken
on
theyr
chyldren
.
And
to
doo
payne
by
good
doctryne
and
by
good
techynges
that
they
be
by
good
doctrine
instructe
And
taught
ingood
maners
For
as
Aristotle
saith
in
his
viij
boke
of
ethyques
.
the
fader
is
to
his
sone
cause
of
his
nouryssyng
&
cause
of
his
discyplyne
by
the
whyche
wordes
it
suffyseth
not
onely
that
the
fader
be
cause
of
his
chyldren
by
generacyon
.
but
more
ouer
he
ought
to
nourysshe
and
teche
them
.
And
to
the
same
purpoos
saith
the
wyse
man
in
the
boke
of
ecclesiastyke
the
vij
chapytre
.
¶
Si
filij
tibi
sunt
erudi
illos
/
That
is
to
saye
yf
thou
haue
chyldren
/
thou
oughtest
to
teche
them
.
And
in
the
ꝓuerbes
saith
the
wyse
man
the
xxiij
chapytre
.
¶
Noli
subcrahere
a
puero
disciplinam
That
is
to
saye
that
thou
oughtest
to
take
hede
that
thou
empesshe
ne
lette
not
the
chylde
fro
his
doctryne
and
his
techyng
/
And
to
thys
purpoos
saith
th
appostle
in
his
epistle
to
the
hebrewes
the
xij
chapytre
.
¶
Quis
inquit
filius
.
quem
non
corripiet
pater
/
q·
d.
nullus
/
That
is
to
saye
.
who
is
that
son
who
me
the
fader
shal
not
correcte
/
as
who
saith
none
.
For
th
appostle
saith
that
euery
tader
ought
to
correcte
his
sone
.
&
herto
acoordeth
that
whiche
polycrate
recyteth
in
his
vj
boke
the
iiij
chapytre
sayeng
/
that
the
Emperour
Octauyan
made
his
sones
to
be
taught
and
texcersyse
feates
chyualrous
.
And
his
doughters
he
made
to
be
taught
to
werke
wulle
.
to
that
ende
that
they
myght
lyue
by
theyr
labour
in
caas
that
fortune
faylled
them
/
&
tullius
in
his
questions
tusculanes
recyteth
how
the
kyng
lygurgis
taught
his
youg
chyldren
for
tendure
euyl
and
harme
.
and
to
knowe
the
good
.
For
the
chyldren
ensiewe
gladly
and
folowe
the
doctryne
that
is
gyuen
to
them
in
theyr
yougthe
.
lyke
as
Seneke
saith
in
his
fyrst
boke
of
Ire
.
Therfore
sayth
th
appostle
to
theplesyens
the
vj
chapytre
.
¶
Educas
illos
.
S.
filios
in
disciplina
et
correctione
dni
/
That
is
to
saye
that
they
that
haue
chyldren
ought
to
enseyne
&
/
teche
them
by
disciplyne
and
by
good
correction
entendyng
to
good
.
And
to
this
purpos
we
rede
the
fyrst
boke
of
kynges
how
hely
was
right
greuously
pugnysshyd
by
cause
he
chastysed
not
wel
his
chyldren
/
And
therfore
sayth
Tnllius
in
his
fyrst
boke
of
offyces
the
xxxvij
chapytre
.
that
the
best
herytage
that
fader
and
moder
may
leue
to
theyr
chyldren
.
that
is
that
they
be
garnysshed
of
good
maners
.
of
vertues
/
and
of
good
custōmes
/
How
chyldren
owne
obeyssance
and
honour
to
theyr
parents
capo.
xij
●
.
THe
chyldren
/
that
is
to
wete
sones
&
doughtres
owen
t
obey
to
theyr
parents
lyke
as
the
th
appostle
saith
to
the
Ephesiens
the
vj
chapytre
.
¶
Filij
obedite
parentibus
vr̄is
That
is
to
saye
.
ye
chyldren
obeye
ye
vnto
your
parents
.
and
the
wyse
man
saith
in
his
ecclesiastique
.
who
that
honoureth
his
fader
.
shal
lyue
the
lenger
lyf
.
More
o●
the
chyldren
ought
to
loue
parfyghtly
theyr
fader
and
moder
.
and
in
nede
socoure
them
lyke
as
scipion
dyde
.
the
whiche
put
hym self
in
peryll
of
deth
for
to
saue
his
fader
/
And
also
Eneas
for
to
delyuer
his
fader
passed
by
the
myddys
of
his
enemyes
.
For
nature
endyned
hem
so
to
doo
.
More
o●
of
this
loue
we
haue
examples
in
Nature
/
For
as
sayth
seynt
Ambrose
in
his
exameron
the
vomelye
/
The
storkes
ben
of
suche
condicyon
that
they
socoure
theyr
parents
whan
they
ben
anucyent
and
olde
.
And
recouere
them
with
thyr
wynges
&
fethers
.
&
supporte
them
in
fleyng
And
also
admynystre
to
them
theyr
noureture
.
and
theyr
necessite
.
And
to
this
purpoos
saith
valere
in
his
v
boke
the
iiij
chapitre
/
that
the
fyrst
lawe
nature
is
to
loue
the
parents
.
And
recyteth
of
the
good
doughter
.
the
whiche
seeyng
her
moder
in
pryson
and
condempned
to
deth
e●y
day
she
vysyted
her
.
and
with
her
owue
mylke
nourysshed
her
/
Thenne
was
the
geayler
moche
admerueylled
.
how
the
said
moder
lyued
so
longe
.
seen
that
he
admynystred
no
thyng
to
her
.
ne
her
doughter
also
.
For
the
Iayler
had
not
suffred
her
other
wyse
to
entre
to
her
moder
thenne
the
Iayler
an
a
tyme
espyed
how
the
doughter
gaf
coher
moder
to
souke
on
her
brestes
.
&
recounted
it
to
the
Iudge
of
the
contre
.
the
whyche
seeyng
the
loue
&
bounte
of
the
doughter
.
pardoned
the
moder
/
and
delyuerd
her
to
her
doughter
for
the
bounte
of
her·
Mere
ouer
valere
recyteth
of
the
good
dough●
the
whiche
nourysshyd
her
fader
in
his
grete
olde
age
with
her
mylke
.
also
he
recyteth
of
Cressus
/
the
whiche
was
dombe
&
myght
not
speke
.
&
it
so
happed
that
persian
wold
haue
slayn
his
fader
/
and
he
payned
hym
to
speke
/
and
wepte
by
cause
he
myght
not
speke
&
saye
it
to
his
fader
.
And
t
hystorye
saith
that
for
his
bounte
.
langage
was
geue
to
hym
/
And
therfore
saith
valere
.
¶
Quicquid
optima
rerum
est
natura
.
que
pietatis
est
magistra
/
That
is
to
saye
/
that
nature
is
a
right
good
thyng
/
the
whiche
is
maystresse
of
pyte
.
Also
he
recyteth
of
cornelian
the
whiche
was
bannysshed
fro
Rome
/
And
fynably
he
conquerd
the
seignorye
of
Rome
/
vulques
enemye
of
Rome
cam
agaynst
the
Romayns
wyth
right
grete
puissance
/
for
to
venge
hym
of
his
banysshement
.
&
that
seeyng
the
Romayns
they
sente
to
hym
his
moder
the
whiche
dwellyd
in
Rome
/
for
to
praye
hym
that
he
wold
forbere
for
her
sake
.
the
whiche
seyng
his
moder
.
was
anon
appeased
and
obeyed
to
the
prayer
of
her
.
in
sayng
.
that
more
hath
doon
the
loue
of
my
moder
/
than
hath
doon
the
strength
of
the
romayns
.
For
as
Aristotle
saith
¶
Dijs
.
magistris
.
et
parentibus
.
non
possimus
red●●re
ad
condignum
/
That
is
to
saye
that
noman
maye
yelde
ne
rendre
to
god
.
to
his
maystre
/
ne
to
his
parents
lyke
byenfait
as
he
hath
receyued
/
And
to
this
purpoos
speketh
Rauenne
sayeng
.
that
lyke
as
the
sonne
without
benies
or
rayes
shyneth
not
&
the
welle
or
fontayne
without
rennyng
taryeth
.
Tree
without
brāuches
wereth
dreye
.
and
a
body
without
membres
roteth
/
In
lyke
wyse
a
chylde
without
loue
of
fader
and
mod●r
is
none
chylde
/
but
of
the
nombre
of
them
the
whiche
is
w●●ton
in
the
gospell
.
¶
Vos
ex
patre
diabolo
estis
/
That
is
to
saye
ye
be
chyldren
of
the
deuyll
your
fader
.
For
the
chyldren
of
the
deuyll
can
not
obeye
ne
haue
loue
ne
charyte
.
but
the
chyldren
of
god
ben
of
contrary
condicyon
And
herof
we
haue
an
example
of
Ihu
cryste
.
of
whome
is
wreton
in
.
the
gospell
of
seyn●
luc
the
second
chapyter
.
¶
Erat
autem
subdit●
illis
/
That
is
to
saye
that
Ihu
cryst
was
subget
to
his
parents
/
¶
Of
th
estate
of
Marchanntes
capo.
xiij
●
.
MArchāndyse
ought
faythfully
to
be
gouerned
&
mayntened
withoute
fraude
&
withoute
vsure
.
For
other
wyse
it
is
not
marchandyse
.
but
it
is
deceyte·
falshede
.
&
euyll
.
And
therfore
it
is
wreton
in
exode
the
xij
chapytre
.
¶
Nec
vsura
opprimes
proximum
tuum
/
that
is
to
saye
that
noman
ought
to
oppresse
his
neyghbour
by
vsure
.
&
lyke
sentence
is
wreton
in
leuiticum
the
xxvj
chapytre
/
&
the
ꝓphete
sayth
that
they
shal
be
with
hym
.
that
lene
not
theyr
money
to
vsure
.
and
that
loue
trouthe
.
that
myssaye
not
of
other
.
&
that
lyue
withoute
doyng
euyl
to
other
.
To
this
purpoos
speketh
seynt
Ambrose
in
his
in
boke
of
offyces
.
&
adressyth
his
wordes
to
marchan̄ts
sayeng
/
wherfore
conuertest
thou
thyn
engyne
to
fraude
/
wherfore
desyrest
thou
hur●e
to
thyn
neyhbours
.
wherfore
desyrest
thou
famyue
/
or
wherfore
desyrest
thou
skarcete
or
.
wherfore
espiest
thou
the
tyme
of
derthe
or
scelerite
/
certes
thou
sayst
.
thou
art
subtyl
thy self
.
but
this
to
doo
/
or
to
desire
is
no
subtylt●●
but
shrewdenes
&
euyll
.
And
that
whyche
thou
callest
pour●ean̄ce
is
fraude
couetyse
&
vsure
.
More
ouer
seynt
Iohn
Grysostome
vpon
the
gospel
of
seynt
mathew
in
his
vomelye
saith
that
ther
is
no
thyng
more
foul
ne
more
cruel
/
that
is
the
vsurer
/
the
whiche
secheth
alleway
hys
owne
prosperyte
In
th
aduersyte
of
other
/
And
tullius
in
his
first
boke
of
questions
tustulanes
compareth
the
vsurer
to
the
homycyde
/
For
lyke
t
homycyde
taketh
away
the
lyf
.
So
doon
the
vsurers
taken
a
way
the
substance
fro
the
poure
people
/
Thenne
ought
the
marchāntes
to
take
more
hede
to
faythfulnes
&
trouthe
.
than
to
habundance
For
the
goodes
euyl
goten
ben
wytnesse
of
the
perdycyon
of
the
soule
of
hym
that
hath
euyl
goten
them
.
and
it
suffyseth
not
in
marchandyse
t
eschewe
vsure
/
but
more
ouer
to
mayntene
trouthe
in
weyght
&
in
mesure
.
and
in
alle
other
thynges
that
apperteynen
to
marchandyse
.
For
as
the
wyse
man
saith
in
his
prouerbes
the
xx
chapitre
.
god
hath
in
abhomynacyon
euyl
weyght
&
balaunces
fraudously
vsed
/
And
seynt
Mathew
in
his
gospel
the
vj
chapytre
sayth
that
god
shall
Iustefye
the
balaunce
&
the
weyght
deceyuable
.
and
them
that
ben
ryche
by
theyr
synnes
&
lesynges
.
And
shal
yeld
therof
reason
.
And
ther
for
it
was
commanded
in
the
olde
lawe
as
it
is
wreton
in
leuiticn̄
.
the
xix
chapitre
.
that
all
marchandyse
shold
be
made
truly
in
weyght
and
in
mesure
/
busshels
and
quarters
.
and
in
alle
other
thinges
semblably
.
And
euery
marchant
ought
to
knowe
that
by
the
moyen
of
fraude
they
may
not
were
riche
/
seen
that
theyr
conquest
by
suche
moyen
is
not
ouly
to
them self
.
but
it
is
the
charge
of
the
soule
as
sayd
is
.
And
the
euyl
marchantes
ben
semblable
to
fenyx
the
whiche
assembleth
alle
his
buchettis
&
styc●is
in
the
hye
montayne
/
and
fynably
the
fyre
enflam̄eth
them
.
and
the
fenix
is
brente
in
the
myddis
of
them
In
lyke
wyse
the
vntrewe
marchantes
.
assemblen
the
rychesses
euyl
goten
in
the
montayne
of
theyr
pryde
.
And
fynably
brenne
by
couetyse
in
myddle
of
theyr
goodes
.
Also
by
cause
that
it
is
said
that
in
marchandyse
ought
loyaulte
and
trouthe
to
be
mayntened
.
but
some
maye
demande
yf
it
be
of
necessyte
/
that
the
marchannt
sellar
saye
to
the
byer
alle
the
defaultes
that
he
knoweth
in
that
thyng
whyche
he
wyl
selle
/
Thys
question
was
made
anncyently
bytwene
dyogenes
and
Antipater
his
discyple
/
And
by
mauer
of
dysputacion
sayd
dyogenes
.
that
hym
semed
it
shold
be
folye
in
the
marchant
to
blame
hys
marchandyse
.
And
antipater
sayde
it
is
noo
folye
.
but
it
was
faith
fulues
and
loyaulte
.
For
otherwyse
he
shold
deceyue
hys
neyhbour
.
And
shortly
this
dysputacon
recyteth
tullius
in
his
in
boke
of
offyces
the
xij
chapytre
.
&
in
ansueryng
to
this
questyon
lx
sayth
that
diogenes
defendeth
vtylite
.
And
Antypater
maynteneth
honeste
/
&
by
cause
that
hon̄este
is
more
worth
than
prouffyt
or
vtylite
.
consequently
it
foloweth
that
the
marchant
ought
not
to
hyde
ne
couere
the
deffaulte
of
his
marchandyse
/
For
as
the
wyse
man
sayth
in
ecclesiastyke
the
xxxj
chapit●●
the
marchantes
oughten
to
treate
theyr
marchandyse
in
adressyng
eche
other
in
trouthe
and
in
faythfulnes
/
¶
Of
the
state
of
pylgremages
capo.
xiiij
THis
present
lyf
is
a
right
pylgremage
.
For
as
the
pylgryme
gooth
alleway
without
reste
in
ony
place
longe
wherof
is
made
mencyon
.
In
lyke
wyse
the
lyf
of
a
man
〈◊〉
not
longe
in
this
world
/
and
hath
nothyng
of
assurance
/
and
this
wituesseth
to
vs
th
appostle
sayeng
.
that
we
haue
here
〈◊〉
cyte
permanent
ne
abydyng
/
Trouthe
it
is
that
they
be
not
pylgryms
/
that
of
this
world
maken
theyr
paradys
/
the
whiche
oughten
to
consydere
.
how
abraham
by
the
com̄andament
of
god
departed
fro
his
coutrey
and
wente
&
duellyd
in
a
straunge
contrey
.
And
thenne
god
gaf
to
hym
his
blessyng
/
as
it
apperith
in
the
boke
of
genesis
the
xij
chapytre
.
by
this
example
is
signefyed
to
vs
how
not
withstondyng
That
we
be
in
this
world
here
bodily
/
neuertheles
in
esperyte
we
ought
to
god
aboue
by
good
werkes
/
and
for
to
mayntene
good
lyf
.
And
to
this
pylgremage
we
be
called
For
lyke
as
we
see
that
the
tree
transporteth
fro
shorte
to
hye
by
his
growyng
.
In
lyke
wyse
a
man
that
transporteth
his
herte
fro
this
world
.
in
to
the
other
groweth
more
lightly
in
good
lyf
&
in
vertues
.
And
to
this
purpoos
sayde
Ihu
cryste
that
noman
is
accepte
for
a
prophete
in
his
owen
contreye
.
so
thenne
euery
man
ought
to
god
in
to
a
strange
contreye
.
and
it
is
none
other
thyng
to
saye
but
that
in
this
world
whiche
is
our
contrey
ben
none
other
but
pylgryms
ꝓuffytyng
fro
good
to
good
/
&
fro
vertue
to
vertue
the
whiche
ought
not
to
cesse
to
goo
ne
to
ꝓuffyte
/
tyl
that
thei
be
atte
terme
desyred
/
that
is
to
wyte
in
heuene
.
More
ouer
we
ought
to
aduyse
how
the
pylgryms
acompten
&
reken
euery
daye
with
theyr
hoostes
.
In
lyke
wyse
we
ought
/
euery
day
to
aduyse
and
take
hede
how
we
lyue
&
paye
to
god
our
debtes
in
knowlechyng
our
trespaces
.
As
dyde
an
Auncyent
wyse
man
named
septimus
.
of
whome
recyteth
seneke
in
his
in
boke
of
Ire
.
how
euery
day
he
acounted
and
toke
hede
of
how
moche
his
lyf
was
empeyred
or
amended
And
also
it
is
good
to
consydere
/
how
and
how
longe
the
lyf
of
a
persone
endureth
And
how
it
lasseth
and
shorteth
/
be
it
in
slepyug
or
wakyng
alle
way
our
lyf
lasseth
/
And
nothyng
proffyteth
to
vs
the
tyme
passed
.
but
in
that
we
haue
doon
well
and
goten
vertues
in
the
grace
of
god
.
Therfore
saith
maximian
.
that
the
tyme
draweth
after
hym
alle
thynges
mortall
/
And
as
the
heuen
torneth
/
semblably
our
lyf
renneth
after
it
wythoute
cessyng
and
wythout
restyng
/
For
suche
is
the
nature
of
the
deth
of
a
creature
.
And
to
this
purpos
&
philosopher
named
secundus
demandeth
what
it
is
of
a
man
.
And
he
ansuerth
that
be
is
none
other
thyng
but
a
fantase
that
sone
passeth
a
way
.
And
he
saith
afterward
that
a
man
is
the
vessel
of
deth
.
a
pylgrym
without
reste
.
hoost
of
the
erthe
/
And
wormes
mete
.
Thenne
ought
euery
man
vpon
this
sayng
aduyse
hym
/
&
moche
humble
hym self
of
what
estate
he
be
of
.
For
prynces
/
kynges
/
prelates
.
bourgeys
.
and
marchauntes
and
generally
alle
people
ben
of
short
lyf
.
&
alle
of
mortal
condicyon
/
And
therfore
saith
plynyus
in
his
vj
boke
.
that
not
wythstondyng
that
a
man
be
most
parfyght
.
emong
alle
mortal
creatures
.
Neuertheles
his
lyf
is
most
myserable
/
most
daungerous
/
and
subgette
to
moste
grettest
thought
/
For
nature
gyneth
to
bestes
hornes
to
defende
them
.
hyde
&
heer
for
theyr
vesture
/
felyng
to
nourysshe
them
wynges
for
the
flee
.
&
also
of
other
necessytees
for
pourneaūce
to
all
beestes
.
but
a
man
is
born
naked
without
felyng
without
strengthe
.
without
vesture
.
without
knowleche
/
And
without
defence
/
Our
lyf
thenne
hath
right
lytyl
begynnyng
.
And
the
contynuance
endureth
right
greuously
.
For
after
the
mesure
that
the
knowleche
cometh
.
the
thought
groweth
&
encreaceth
.
And
the
man
wexeth
the
more
melancolyo●
.
that
hath
in
his
condycyon
more
very
and
parfyght
knowleche
.
For
yf
a
man
lyueth
in
myserye
.
thenne
he
wexeth
melancolyo●
by
cause
of
his
necessyte
.
And
yf
the
man
be
in
prosperite
.
Thenne
his
Ioye
shal
be
moche
lytyl
.
yf
he
consydere
/
how
his
fortune
shal
not
endure
longe
/
For
as
valere
saith
in
his
ix
boke
.
Mannes
lyf
is
a
course
moche
lytyl
and
hard
to
passe
/
For
in
the
waye
is
none
other
thyng
but
pouerte
and
myserye
.
And
yf
ther
be
ony
good
or
well
.
he
is
alle
way
in
peryll
of
fortune
aduerse
.
or
of
natural
deth
.
&
boece
in
his
iij
boke
of
consolacyon
.
in
spekyng
to
the
ryche
man
sayth
thus
.
thou
wylt
be
preysed
and
renomed
aboue
other
.
but
aduyse
the
in
what
peryl
thou
art
/
For
the
deth
approcheth
to
the
/
And
in
thy
fortune
is
noo
surete
/
And
therfore
saith
maximian
.
O
lyf
humayne
that
thou
art
myserable
/
For
thou
art
alleway
in
peryll
of
deth
/
thou
art
without
●urete
/
thou
art
nothyng
stable
.
&
fynably
in
spekyng
of
hym self
saith
.
Alas
where
ben
bycome
the
goodes
of
tyme
passed
/
In
stede
of
lawhyuge
now
I
wepe
/
my
Ioye
is
torned
in
to
heuynesse
.
Thenne
is
it
f●lye
for
a
man
to
affye
and
truste
in
fortune
.
ne
in
the
lyf
humayne
.
For
naturally
alle
demande
●yne
.
More
ouer
late
vs
enquyre
and
demande
where
ben
they
bycomen
that
haue
lyued
so
playsan̄ly
in
this
worlde
.
And
me
semeth
that
the
grete
.
myddle
and
lytyll
/
deth
hath
put
in
hys
●●bgectōn
.
is
not
Octauian
deed
/
and
Cressus
whiche
were
so
ryche
/
Salamon
the
wyse
.
Sampson
the
st●roge
.
Dauid
the
loyal
/
Holofernes
the
grean̄t
/
and
alle
other
Puissan̄t
conquerours
.
hath
not
deth
desconfyted
them
/
By
whiche
it
apperith
that
the
lyf
is
vncertayn
/
short
.
and
myserable
/
And
therfore
noman
ought
in
his
lyf
haue
grete
faith
ne
hope
.
For
the
deth
cometh
comynly
/
whan
a
man
weneth
to
regne
most
hye
and
longe
in
his
grete
puyssance
and
strengthe
/
¶
How
alle
dedely
synnes
desyren
the
deth
capo.
xv
DEdely
synue
maketh
a
man
to
deye
.
seen
that
the
auncyents
were
pylgryms
/
&
to
this
purpoos
we
rede
how
plato
wente
on
pylgrymage
in
to
egypte
for
to
lerne
the
scy●uce
of
Astrologye
/
as
Policrate
saith
in
his
in
boke
.
And
pictogoras
for
to
lerne
trouthe
wente
in
to
ynde
.
&
after
was
in
egypte
and
in
babylon̄e
.
as
recyteth
Polycrate
in
his
iij
boke
.
The
chyldren
also
of
abraham
were
iiij
Cpilgryms
And
after
was
gyuen
to
them
the
londe
of
ꝓmyssyon
.
By
the
whiche
thynges
that
we
ought
to
lyue
as
pylgryms
/
yf
we
wyl
come
vnto
perfection
.
Trouthe
it
is
.
that
he
is
not
a
pylgrym
.
that
alle
way
hath
his
herte
on
the
contre
that
he
cometh
tw
/
And
to
this
purpos
we
rede
how
a
man
somtyme
demāanded
of
socrates
/
why
his
pylgremages
prouffyted
no
thyng
to
hym
/
the
whiche
ansuerde
to
hym
/
that
the
cause
was
for
as
moche
/
as
not
wythstondyng
that
his
body
wente
/
neuertheles
his
herte
remeuyd
not
/
wherby
it
apperith
that
the
pylgremages
ought
not
to
be
doon
onely
with
the
body
.
but
with
the
lxrte
and
with
good
wyll
/
And
as
touchyng
to
the
pylgremage
of
the
soule
.
it
is
inpossible
to
doo
it
wel
.
but
yf
the
herte
be
dispoylled
of
worldly
affections
/
For
the
synnes
letten
the
pilgrym
to
doo
well
.
For
as
we
see
that
grete
burthens
.
grete
heuynes
of
body
.
grete
fattens
/
grete
age
.
and
grete
sekenesse
let
ten
the
pylgrym
to
doo
his
pylgremage
.
In
lyke
wyse
the
burthen
of
Couetyse
/
the
heuynes
of
our
slouthe
/
the
fatuesse
of
our
delytes
.
&
the
old
age
of
our
synnes
letten
our
pylgremage
and
our
saluacyon
also
/
For
alle
these
thynges
letten
vs
to
goo
and
accomplysshe
our
pylgremage
/
¶
Here
foloweth
the
v
boke
.
the
whiche
treateth
of
deth
.
and
how
noman
ought
to
gloryfye
hym
of
his
estate
¶
First
it
speketh
how
the
lyf
is
shorte
/
and
ot
lityl
enduryng
capo.
primo
IOb
sayth
that
a
man
is
of
short
lyf
/
the
whiche
is
ful
of
myserye
and
pouerte
.
For
lyke
as
the
flo●r
vanyssheth
away
.
and
as
the
shadowe
fleeth
fro
place
to
place
.
Right
so
the
lyf
of
a
man
passeth
shortly
and
right
lyghtly
.
By
whiche
it
appereth
that
noman
oughte
to
gloryfye
hym self
of
his
tr●yteth
eusebt●
in
his
cronycles
.
how
many
haue
slayn
them self
for
cause
of
the
anoyance
of
this
present
lyf
.
as
he
that
slewe
hym
for
payne
that
he
had
of
the
fe●●●rtayne
.
&
lu●sse
also
bycause
she
reputed
her self
disho●oured
&
trouthe
is
it
that
no
●so
ne
ought
to
slee
hym self
as
saith
saynt
Austyn
in
his
boke
of
the
cyte
of
god
.
&
reproueth
them
that
haue
slain
them self
.
as
they
that
been
aforsayd
named
.
ne●theles
by
the
said
hystories
it
a●●er●th
how
this
present
lyf
is
moche
ennoyo●
.
&
not
only
to
them
that
be
in
ad●site
.
but
also
to
euery
good
creature
whiche
desyreth
parfyghtly
heuene
is
this
lyf
noyo●
.
seen
that
this
corporall
lyf
is
but
greuo●
to
them
that
desire
e●lastyng
lyf
.
&
by
●sequ●̄t
〈◊〉
deserueth
deth
bodyly
that
synneth
mortally
.
but
many
ther
been
that
sette
no
thyng
of
many
sp●●es
.
not
withstondyng
they
be
greuo●
&
weyghty
.
&
yet
they
ought
to
be
aduysed
&
cō●y●●●
how
somtyme
many
haue
be
slayn
&
deed
by
cause
of
sy●e
th●t
they
dayly
com̄yse
&
also
right
comynly
s●ede
we
not
that
bycause
of
lecherye
that
god
made
alle
the
world
to
dye
by
the
flood
.
Exepte
noe
his
wyf
.
&
his
chyldren
.
as
it
is
wre●on
to
the
boke
of
genesis
the
vij
chapitre
.
wherfore
were
srayn
〈◊〉
people
of
the
trybe
of
bemamyn
.
but
for
the
leche●e
whiche
was
commysed
in
the
wyf
of
the
leuyte
.
as
it
appe●th
in
the
ij
chapitre
of
Iudicum
.
&
many
other
also
were
euylly
put
to
deth
/
as
I
haue
rehereed
in
the
second
boke
in
the
chapitre
of
luxurie
More
ou
we
rede
in
holy
scrypture
how
many
somtyme
were
slayn
&
deed
by
cause
of
dy●ce
synnes
.
the
whiche
been
on
this
day
smale
and
light
reputed
/
Ne
rede
we
not
how
somtyme
who
someuer
blesphemed
god
/
he
was
stoned
to
d●th
of
the
people
as
it
apperith
the
xxiij
chapytre
of
the
boke
of
leuyticum
.
Alas
on
this
day
the
name
of
god
is
blasphemed
without
drede
or
fere
of
his
punycyon
/
&
as
saynt
Austyn
saith
.
many
been
hardy
to
trespace
by
cause
that
god
delayeth
theyr
puny●ōn
.
But
the
tyme
shal
come
that
the
payne
shal
be
somoche
more
greno●
/
As
the
delaye
shal
be
more
longe
we
rede
also
that
Golyas
blasfemed
the
name
of
god
.
But
dauid
whiche
was
thenne
a
chylde
slewe
hym
with
his
owne
swerd
as
it
apperith
thee
first
boke
of
kynges
the
xvij
chapitre
.
More
ouer
we
rede
how
many
were
somtyme
ded
by
cause
of
inobedyence
/
&
other
by
cause
of
murmure
/
&
many
other
by
cause
of
Rauyne
or
of
ne
chygence
/
&
neuertheles
.
the
tyme
is
now
in
whiche
the
creatures
humayne
sette
but
lytyll
for
to
obeye
god
.
Murmure
.
&
detraction
regneth
in
these
dayes
in
the
world
/
&
to
alle
maner
synnes
the
people
ben
alle
enclyned
.
Thenne
we
ought
to
be
aduysed
how
somtyme
many
deyed
and
were
slayn
for
cause
of
suche
synnes
as
we
dayly
doo
&
vse
And
to
this
purpoos
we
rede
how
the
chyldren
of
Aaron
were
brent
&
denoured
of
the
fyre
by
cause
they
offred
of
the
fyre
in
the
temple
ayenst
the
will
of
god
as
it
apperith
the
&
chapitre
of
leuyticum
wherfor
swolowed
the
erthe
chore
dathan
&
abyron
.
but
for
as
moche
as
they
murmured
ayenst
moyses
as
it
appe●●th
the
xvj
chapitre
of
the
boke
of
nombres
.
wherfor
was
herode
smeton
&
slayn
of
his
enemyes
.
but
for
he
wold
apꝓpre
to
hym self
the
louynges
of
god
as
it
apperith
the
xij
chapitre
of
the
actes
of
thappostles
/
wherfore
was
anamas
&
saphire
stoned
to
deth
.
but
for
as
moche
as
they
fraudelently
toke
away
the
goodes
whiche
were
ordeyned
to
the
seruyce
of
god
.
as
it
apperith
in
the
same
boke
the
〈◊〉
chapitre
/
Olord
god
yf
thou
now
punysshest
semblably
them
that
trespace
.
I
byleue
that
ther
shold
be
moche
fewe
synners
.
&
that
many
shold
moche
drede
god
.
whiche
now
dayly
doo
euyll
But
as
the
scripture
saith
.
god
suffreth
synners
to
lyue
to
th
ende
that
they
con●te
them
fro
theyr
synnes
/
&
whan
they
lyue
longe
/
wythoute
conuertyng
them self
.
so
moche
more
ben
they
heuy
/
&
of
theyr
neclygence
so
moche
gretely
shal
they
be
pugnysshyd
Trouthe
it
is
that
some
folyssh
people
saye
oftymes
.
that
they
lyue
longe
by
cause
they
be
shre
wysshe
&
euyl
.
&
also
they
haue
an
hope
to
lengthe
theyr
lyf
/
by
cause
they
be
euyll
&
shrewes
by
euyl
dooyug
But
that
is
a
folysshe
hope
For
they
ought
to
consy●●re
and
byholde
the
folyssh
thoughtes
/
And
that
for
suche
hope
they
deserue
the
deth
&
ben
Indigue
And
vnworthy
to
haue
the
tyme
/
in
whiche
they
may
amende
them
.
they
ought
also
to
right
well
aduyse
them
how
the
same
god
that
pugnysshyd
the
Ancyent
peple
whiche
were
in
the
olde
tyme
.
the
same
self
god
without
ony
helpe
may
at
all
tymes
pugnysshe
them
yf
it
please
hym
And
whan
he
forbereth
of
his
grace
.
it
is
for
to
aduyse
vs
the
better
.
It
is
a
grete
vnkyndenes
for
to
doo
the
werse
/
for
to
wene
to
lyue
the
more
lenger●
and
therby
to
lengthe
his
lyf
/
O
ingratitude
or
vukynd●nesse
/
thou
art
cause
that
many
lese
theyr
graces
.
whiche
god
grannteth
to
them
that
wold
amende
them
.
Therfore
ought
euery
man
knowe
and
remembre
the
grace
that
god
hath
doon
to
them
/
whan
he
hath
suffred
them
longe
to
lyue
.
For
after
the
mesure
the
lyf
is
more
longe
.
the
synnes
ben
the
more
grete
/
whan
a
man
lyueth
wythout
correctyon
.
&
wythout
amendement
.
Alas
we
ought
to
cousydere
how
for
euery
synne
we
deseruedeth
.
as
it
is
to fore
sayd
.
wherfore
deyde
he●p
.
but
by
cause
●e
was
neclygent
for
to
chastyse
his
chyldren
as
it
apperith
the
fyrst
boke
of
kynges
the
x
chapytre
.
wherfore
was
absalon
slayn
.
but
for
his
pryde
.
whan
he
wold
haue
ocupied
the
●eyame
of
his
fader
/
as
it
apperith
the
ij
boke
of
kynges
the
xviij
chapytre
.
we
rede
also
how
balthazar
was
right
euill
&
therfore
he
deyed
an
euyl
deth
.
as
danyel
recyteth
in
his
vj
chapytre
/
wherfor
dyde
archicofel
hange
hym self
.
but
by
cause
that
he
was
in
despayr
by
cause
of
the
fals
con̄seyl
that
he
dyde
ayenst
dauid
as
it
is
wreton
the
ij
boke
of
kynges
the
xvij
chapitre
also
they
that
falsely
witnessed
ayenst
danyel
were
not
they
deuoured
of
the
lyons
.
wherfore
were
they
horrybly
slayn
that
wytnessed
falsly
ayenst
susan̄e
.
but
by
cause
they
falsely
accused
her
.
Therfor
they
that
vnresonably
synne
/
they
deserue
deth
as
it
is
aforsayd
¶
How
no
man
ought
to
doubte
ne
fere
the
deth
capo.
iijᵒ.
GOd
sane
them
that
loue
hym
&
serue
hym
/
For
in
the
gospel
he
promyseth
that
they
shal
neuer
perysshe
.
To
this
purpoos
fayth
the
proohete
.
Iuste
&
trewe
men
shal
lyue
perdurably
.
and
shal
florysshe
as
a
palme
.
By
reason
also
they
that
goo
the
right
way
shullen
arryue
at
a
good
porte
/
They
thenne
that
lyuen
Iustly
shall
deye
of
a
good
deth
Trouthe
it
is
that
we
rede
some
historyes
apocryfats
and
not
approued
.
the
whiche
sayen
that
somtyme
many
good
heremytes
lyueden
alle
theyr
lyues
holyly
.
And
neuertheles
in
th
ende
by
vayn
glorye
or
for
other
synne
they
deyde
not
well
.
But
sauyng
the
reuerence
of
them
that
haue
wreton
suche
historyes
/
as
me
semeth
they
be
not
tre
we
/
but
contryued
/
For
it
may
not
be
that
god
suf●reth
not
a
man
to
mespryse
ne
to
synne
at
the
poynt
of
deth
.
whiche
alle
his
lyf
hath
lyued
and
seruyd
hym
deuoutly
.
But
it
myght
so
be
that
many
haue
shewed
alle
theyr
lyues
to
be
good
and
deuoute
/
whiche
were
nothyng
soo
/
the
whiche
deyde
euyl
&
noo
good
deth
/
&
that
is
no
merueylle
For
ypocrysye
is
a
synne
that
well
deserueth
to
deye
an
euyl
deth
.
But
of
them
that
be
good
wythoute
fayntyse
/
I
may
not
byleue
suche
historyes
/
For
the
good
lyf
.
deserueth
a
good
deth
.
&
to
this
purpos
we
haue
many
examples
autentikes
and
approued
.
by
the
whyche
it
apperith
/
how
the
good
people
deyde
well
and
holyly
Rede
we
not
how
moyses
singuler
serun̄t
of
our
lord
right
worthyly
/
and
by
the
commandement
of
god
.
And
the
scripture
saith
that
god
buryed
hym
as
it
apperith
in
the
boke
of
deutronomye
/
Semblably
we
rede
how
helye
the
ꝓphete
was
right
gloryously
lyfte
vp
in
to
paradys
.
for
he
beyng
nygh
his
d●th
ther
appiered
a
carte
and
horse
clere
as
fyre
de●oendyng
fro
heuen
.
whyche
toke
hym
and
transported
hym
in
to
paradys
terrestre
/
As
it
apperith
the
iiij
boke
of
kynges
/
how
deyde
also
Iob
the
good
and
pacyent
/
Certayuly
we
rede
that
after
the
tormentes
and
trybulacon̄s
.
whyche
he
endured
wythoute
synne
/
And
suffred
moche
pacyently
he
lyued
C
xl
yere
/
and
deyde
well
and
holyly
/
Also
saynt
Poul
sayde
I
desyre
the
deth
for
to
be
wyth
Ihu
cryst
/
Trouthe
it
is
that
his
desyre
presupposed
the
wyll
of
god
.
For
other
wyse
oughte
none
to
desyre
.
it
.
&
how
be
it
that
many
loue
this
lyf
&
the
world
also
/
to
be
founded
in
folye
ne
in
euyl
aduys
/
for
as
th
appostle
sayth
we
haue
here
in
this
worlde
no
cyte
perdurable
.
but
we
ought
to
enquyre
&
gete
the
cyte
of
heuene
.
by
whiche
it
apperith
that
many
be
deceyued
that
alleway
wold
lyue
here
.
For
they
desyre
that
whiche
may
not
be
naturally
/
Thyre
desyre
also
gayn●●yen
to
theyr
saluacyon
.
&
therfore
saith
terena●
in
his
iiij
boke
that
people
of
grete
courage
haten
this
lyf
.
&
doubte
nothyng
the
deth
.
&
therfor
thou
oughtest
not
to
procure
thy
deth
ne
ab●redge
thy
lyf
vnduely
/
But
thou
oughtest
desyre
the
lyf
to
come
in
suche
wyse
that
this
lyf
be
not
to
the
as
a
paradys
in
thyn
herte
or
as
thy
last
truste
.
And
take
hede
to
the
●lepha●●
the
whiche
whan
he
slepeth
.
leneth
to
a
tree
.
&
thenne
comen
the
hunters
whyche
cutten
the
tree
.
&
so
the
olyphaiit
falleth
〈◊〉
taken
&
slayn
/
In
lyke
wyse
it
happeth
to
then
〈…〉
truste
in
this
present
lyf
.
for
the
tyme
shal
come
that
theyr
〈◊〉
te
shal
all
be
loste
.
and
also
they
shal
see
.
that
it
is
a
lytyl
thy●●
of
the
lyf
of
this
world
/
&
me
semeth
that
it
were
good
that
a
man
shold
remembre
fro
the
day
of
his
byrth
vnto
the
day
of
his
deth
/
he
shold
fynde
that
the
day
of
his
deth
shold
be
me●e
worthy
than
the
day
of
his
byrthe
/
for
a
man
is
born
in
synne
●
yf
he
wyll
he
may
deye
in
grace
.
the
day
of
his
byrthe
is
the
〈◊〉
of
his
entree
in
to
myserye
.
trybulacyon
.
&
in
afflyxiōn
.
but
that
the
deth
is
more
worthy
it
apperith
.
for
a
man
is
born
alle
ygnorant
&
wythout
knowleche
.
but
at
his
deth
/
thenne
comynly
a
man
knoweth
god
&
hym self
/
thenne
is
that
the
day
that
〈◊〉
hath
most
very
repentaunce
.
wherfore
it
apperith
that
the
day
of
the
deth
is
more
happy
comynly
than
the
day
of
his
byrthe
.
&
ther
fore
many
wyse
men
haue
redeyued
the
deth
Ioyous●y
.
&
to
th●s
purpoos
sayd
mercurye
to
a
man
I
wold
sayd
he
yf
it
playsed
god
that
I
were
quyte
on
t
of
this
world
.
to
th
ende
that
my
soule
were
lyfte
vp
aboue
in
to
heuene
.
&
certaynly
we
rede
how
plato
made
sometyme
a
newe
boke
named
phedron
in
whiche
he
preueth
&
sheweth
how
a
resonable
soule
ought
aff
this
lyf
to
haue
heuene
.
the
whiche
boke
empedocles
studied
moche
〈◊〉
&
whan
he
apperceyued
that
the
soule
was
ordeyned
for
to
haue
suche
a
good
then
he
despysed
moche
this
lyf
/
&
mounted
vpon
an
hye
wall
/
For
whyche
he
fylle
for
to
shorte
his
lyf
for
to
gete
&
haue
heuen
/
&
how
be
it
that
his
oppynyon
is
not
good
ne
approued
.
neuertheles
by
the
sayd
historye
it
apperith
that
he
that
entendeth
to
haue
heuene
.
ought
lytyl
to
preyse
his
lyf
/
¶
How
yet
noman
ought
to
doubte
the
deth
capo.
iiij
I
It
apperith
yet
by
seneke
in
his
boke
of
remedyes
of
fortune
.
in
whiche
he
saith
.
that
it
is
folye
to
deede
that
whiche
cometh
of
nature
.
and
that
one
may
not
eschew
.
And
therfor
in
his
vj
boke
of
questyons
naturell
.
he
hym self
s●y●h
that
the
wyse
man
ought
not
to
doubte
the
deth
.
ne
the
thynges
also
by
whyche
he
may
deye
by
honour
.
For
the
knyghtes
ought
not
to
fere
ne
doubte
bataylle
founded
by
right
and
in
reason
.
And
the
wyse
man
ought
not
to
hyde
the
trouthe
/
supposed
that
therin
be
peryll
of
deth
/
And
to
this
purpos
saith
varro
in
his
sentences
/
That
he
is
a
fool
that
doubteth
the
deth
For
he
taketh
two
paynes
for
one
/
That
is
to
wete
the
deth
.
and
the
drede
whiche
may
no
thyng
prouffyte
to
hym
but
encrece
his
payne
/
And
therfore
sayth
seneke
in
his
iij
boke
of
questyons
naturell
/
It
is
a
lytyl
thyng
sayth
he
of
the
lyf
of
a
man
.
But
t
is
a
grete
thyng
whan
a
man
maye
&
can
despyse
his
lyf
/
For
thenne
shal
he
be
sure
in
see
and
on
londe
in
ba●ayll
/
And
in
alle
peryllis
/
Thenne
ought
euery
man
to
desyre
to
deye
wythout
drede
as
afore
is
.
sayde
.
Now
wolde
god
that
the
ryche
men
of
this
world
wold
take
hede
herto
.
for
thenne
shold
they
lytyl
doubte
the
deth
.
&
lytyl
loue
theyr
goodes
seen
they
muste
nedes
leue
all
/
&
therfor
saith
seneke
in
one
of
his
epi●tles
wherfor
wepest
thou
.
whan
the
byhoueth
.
&
muste
nedes
dye
.
for
as
moche
fool
is
he
that
wold
lyue
alle
the
tyme
to
come
.
as
he
to
whome
it
d●splayseth
by
cause
he
hath
not
lyued
alle
the
tyme
passyd
and
to
this
purpoos
recounteth
valere
in
his
vj
boke
how
the
kyng
lazuriat●
dyde
doo
crucyfye
a
man
named
theodore
.
by
cause
he
had
repreued
hym
of
certayn
euyl
●●s
that
he
had
doon
/
And
thenne
theodre
beyng
on
the
crosse
sayde
.
I
had
as
leef
sayd
he
deye
on
hye
on
the
crosse
.
as
to
deye
lowe
on
the
erthe
And
therfor
saith
lucan
in
his
viij
boke
.
that
no
man
ought
to
doubte
the
deth
.
seen
that
it
is
the
last
payne
and
the
ende
of
alle
mystrye
.
Of
whiche
deth
speketh
a
philosopher
named
secundus
One
demandeth
what
thyng
is
deth
and
he
ansuerd
and
sayth
that
it
is
the
drede
of
ryche
men
/
The
desyre
of
poure
men
/
The
Ioye
of
wyse
men
.
And
the
ende
of
payne
/
And
Macrobe
in
his
fyrst
boke
of
the
dreme
of
scypion
/
saith
that
wery
phylosophye
is
to
thynke
on
the
deth
Trouthe
it
is
that
ther
be
ij
maners
of
deth
/
And
the
one
deth
is
named
the
deth
of
the
soule
.
whan
it
is
withoute
vertues
.
&
that
deth
ought
euery
man
moche
to
doubte
.
for
it
maketh
the
soule
Indygne
&
vnworthy
of
all
good
.
that
other
deth
is
said
corporell
the
whiche
no
wyse
man
ought
to
doubte
&
to
this
purpoos
saith
seneke
.
that
it
is
a
thyng
moche
myserable
not
for
to
knowe
to
deye
.
&
they
that
can
not
deye
.
been
they
that
ne●
dispose
them
for
to
deye
.
but
in
dede
they
haue
a
folyssh
hope
to
lyue
alway
.
Ayenst
them
speketh
the
sentence
sayeng
that
the
deth
is
the
desyre
of
wyse
men
.
recytyng
how
one
named
zenomanus
purcha●ed
his
owne
deth
.
wenyng
the
bettre
for
to
lyue
after
his
lyf
.
&
how
be
it
that
noman
ought
semblably
to
doo●
Nei●theles
it
apperith
by
that
noman
ought
to
doubte
the
deth
/
&
to
this
purpoos
recyteth
zenohon
how
Cyrus
deyde
sayng
.
My
frendes
&
my
chyldren
.
whan
I
shal
be
deed
.
wene
ye
not
that
I
god
in
to
a
newe
contrey
.
for
myn
herte
hath
alleway
ben
in
that
other
world
.
&
for
somoche
whan
I
shal
be
deed
I
shal
be
alle
way
in
the
contrey
in
whiche
I
was
to fore
.
by
the
whiche
historye
apperith
.
how
the
wyse
men
ought
alleway
to
haue
theyr
hertes
on
the
other
world
.
therfor
saith
quitilian●
in
his
iiij
to
be
it
is
a
thyng
moche
desyro●
to
come
for
to
see
day
&
the
houre
.
that
a
man
is
gyuen
&
dely●d
to
his
maker
.
&
ꝓsꝑ
in
his
boke
Epigramanton
sayth
/
that
after
the
deth
shal
be
Ioye
without
ende
/
light
without
derknes
/
wyll
all
one
/
hel
the
without
maladye
.
Ioye
wythout
ennoye
or
greuance
.
And
therfore
men
ought
lytyl
to
drede
the
deth
/
¶
How
to
thynke
on
the
deth
is
a
thyng
moche
prouffytable
capo.v
v
●
.
THe
wase
man
in
the
xxxvin
chapitre
of
ecclesiastike
/
saith
remembre
the
of
the
last
dayes
.
that
is
to
saye
of
thy
deth
.
and
thou
shalt
neuer
synne
.
For
a
man
that
thynketh
he
muste
nedes
deye
.
hath
a
drede
to
trespace
&
doo
a
mys
and
setteth
lytyl
by
the
world
and
by
hym self
.
And
also
he
is
all
cooled
of
the
vanytees
and
of
all
worldly
plasan̄ces
/
And
to
this
purpoos
tullius
in
his
first
boke
of
his
questions
tusculanes
alledgeth
socrates
.
the
whyche
saith
that
the
lyf
of
philosophres
is
for
to
thynke
on
the
deth
.
Semblably
sayth
platon
as
recounteth
Alephareus
in
his
boke
of
the
dyuysyon
of
philosophye
.
Seneke
also
in
his
xvj
epystle
sayth
that
a
man
bycometh
franke
and
free
by
thynkyng
of
the
deth
.
For
that
causeth
to
asche
we
synne
.
of
whyche
cometh
all
seruitude
.
and
aunciently
&
of
olde
tyme
whan
themperours
were
crowned
it
was
demaunded
of
them
in
what
place
they
wolde
be
buryed
&
thenne
they
assygned
the
place
of
theyr
buryeng
/
&
this
custome
was
ordyned
to
th
ende
that
they
sholde
remembre
theyr
deth
for
tesche
we
pryde
/
as
it
is
recounted
in
the
lyf
of
saynt
Iohum
the
Amener
.
Saynt
gregore
in
his
ix
boke
of
moralles
sayth
that
whan
a
man
is
tempted
.
the
souerayn
remedye
is
to
thynke
on
the
deth
/
And
in
his
xxj
boke
he
hath
the
same
purpoos
geuyng
an
example
of
them
that
saylled
on
the
see
.
the
whyche
lefte
playes
.
and
esbatements
whan
they
sawe
the
tempest
of
the
see
come
.
Semblably
is
it
of
them
that
thynken
on
the
deth
Trouthe
it
is
that
by
this
thynkyng
no
man
ought
to
angre
hym self
.
but
he
ought
well
to
aduyse
hym
.
For
they
that
ben
angry
ben
they
that
ouermoche
louen
this
world
And
the
other
doo
not
soo
.
but
reioysse
as
it
is
aforsaid
/
More
ouer
thou
oughtest
to
knowe
that
to
thynke
on
the
deth
maketh
a
man
humble
.
For
the
deth
shal
make
vs
alle
egall
.
And
ther
shal
be
no
difference
bytwene
the
poure
and
the
ryche
whan
the
body
shal
be
roten
and
asshen
/
as
witnesseth
seneke
in
his
epistle
lxxxv
.
To
this
purpos
sayth
the
wyse
man
in
his
boke
of
ecclesiastyke
the
v
chapytre
/
All
naked
I
am
born
.
and
all
naked
I
shal
retorne
in
to
th
erthe
.
Thenne
me
semeth
that
it
shold
be
a
moche
prouffytable
thyng
.
the
consideracyon
of
the
d●th
by
the
whyche
a
man
bycometh
humble
&
knoweth
his
fragylite
.
And
certaynly
who
that
wold
wel
thynke
how
the
lyf
is
short
.
And
how
the
deth
is
nyghe
.
be
shold
be
moche
dylygent
to
doo
well
.
For
the
tyme
shal
come
that
a
man
shal
not
mowe
doo
well
.
And
to
this
purpoos
sayth
th
appostle
in
his
last
chapytre
ad
galathas
/
late
vs
doo
well
as
longe
as
we
maye
And
syth
we
haue
the
tyme
and
season
.
as
who
wold
saye
/
that
the
tyme
shall
come
.
that
we
shal
not
mowe
doo
well
/
That
is
to
were
after
the
deth
.
And
to
this
purpoos
we
rede
an
hystorye
of
a
yong
man
the
whiche
consyderyng
that
alle
we
muste
nede
deye
.
he
entred
in
to
religyon
for
tamende
his
lyf
.
wherof
his
fader
was
moche
sorouful
&
angry
/
And
cam
to
hym
for
entreate
hym
to
retorne
to
the
world
/
the
whiche
ansuerd
that
gladly
he
wold
recorne
.
with
that
he
wold
chānge
one
of
the
custōmes
of
the
contrey
.
Thenne
the
fader
ansuerde
/
that
he
wold
change
gladly
the
costome
/
seen
that
he
had
right
grete
piussan̄ce
in
the
coutrey
.
And
desired
to
wete
what
custome
it
was
.
And
the
sone
sayd
to
his
fader
that
ye
wold
take
a
way
this
custom̄e
.
that
is
to
were
that
no
yong
peple
deye
/
but
only
the
olde
.
For
ye
knowe
well
that
the
custom̄e
of
your
contrey
is
that
the
youg
peple
deye
as
wel
as
the
olde
And
therfore
I
am
entred
in
the
religyon
/
For
I
wore
neuer
whan
I
shal
dey
.
The
whiche
worde
consyderyng
.
The
fader
departed
all
confused
/
and
lefte
his
sone
duellyng
in
religyon
/
the
whyche
sone
had
moche
wel
consideryd
the
worde
of
Ihu
tryst
sayeng
.
wake
he
and
aduyse
you
well
.
For
ye
knowe
not
the
houre
whan
god
shal
come
and
calle
you
.
as
recyteth
seynt
Mathew
in
his
iiij
chapitre
.
And
me
semeth
that
our
present
lyf
may
be
compared
to
a
Royame
.
of
whiche
recounteth
valere
.
how
somtyme
was
a
Royame
.
the
whiche
euery
yere
made
a
new
kynge
.
And
as
longe
as
the
yere
dured
.
the
kynge
was
mayntened
in
grete
astate
and
in
grete
richesses
.
But
assone
as
the
yere
was
passed
.
he
was
despoylled
all
naked
/
&
bannysshed
on
t
of
the
Royame
.
And
for
his
salayre
they
gaaf
to
hym
but
an
egge
onely
.
And
it
happed
that
ther
was
one
kynge
emonge
the
other
.
whiche
aduysed
hym
that
in
the
yere
that
he
shold
be
kynge
.
he
shold
sende
of
his
rychesses
ynowh
in
to
a
strange
contrry
for
to
lyue
in
tyme
comyng
.
&
for
to
mayntene
his
estate
/
syth
he
shold
be
banysshyd
by
the
maner
aforsaid
/
we
ought
thenne
take
example
of
this
kynge
for
to
doo
wel
as
longe
as
welyue
.
For
the
tyme
shal
come
whan
we
shal
be
banysshed
on
t
of
this
world
/
and
alle
naked
sent
hens
Tixnne
we
ought
in
the
tyme
of
our
lyf
to
make
purueance
of
good
werkes
.
And
sende
them
in
to
a
strānge
contrey
.
that
is
to
saye
/
in
to
heuene
/
There
ought
we
to
make
our
tresour
as
Ihu
cryste
admonesteth
vs
.
that
we
shold
make
our
tresour
in
the
heuene
.
For
ther
is
no
maner
of
peryll
ne
of
theues
ne
of
persecu●ours
.
ne
of
thyng
that
may
greue
.
Soo
thenne
ought
euery
man
acquyre
and
gete
the
Royame
of
heuen
/
&
that
to
doo
we
sholde
make
dylygence
/
yf
we
thynke
and
remembre
.
how
in
short
tyme
vs
byhoueth
to
deye
/
¶
How
noman
ought
to
be
curyous
of
his
scpulture
capo.
vᵒ
SEpulture
curyor●
may
be
signefyānce
of
pryde
and
of
vanyte
.
And
singulerly
whan
a
man
in
his
lyf
doo
make
and
ordeyne
it
curyonsly
/
And
taketh
therin
vayn
glorye
.
&
vayn
playsir
.
And
in
so
dooyng
he
putteth
his
soule
in
grete
peryll
.
And
yf
thou
sayst
.
that
thou
dooyst
it
onely
to
th
ende
that
the
people
praye
for
the
/
whan
they
shal
see
thy
portrayture
/
Therto
I
ansuere
to
the.
that
in
my
lyf
I
haue
seen
many
sepultures
but
I
haue
not
apperceyed
that
the
people
is
moued
to
deuocyon
/
or
to
praye
to
god
by
cause
of
them
/
but
I
haue
wel
seen
moche
people
beholde
aduyse
.
and
Iangle
by
cause
of
suche
sepultures
.
And
me
semeth
it
is
nothing
aduenan̄t
.
ne
apperteyneth
not
to
a
synful
creature
to
haue
a
sepulture
so
curyous
ne
soo
enhannced
/
as
many
men
haue
/
For
I
suppose
that
it
is
more
to
theyr
dampnacyon
/
than
to
thyr
saluacyon
.
Alle
way
I
say
not
but
thou
mayst
in
somme
maner
ordeyne
for
thy self
a
sepulture
acordyng
to
the
seate
that
it
ap●●teyneth
to
the
/
But
kepe
the
well
/
that
thou
therin
take
no
pryde
.
For
more
syttyng
shold
it
be
that
suche
goodes
were
employed
to
shryne
the
bodyes
of
sayntes
.
the
whiche
thou
hast
employed
to
a
sepulture
for
the
whiche
art
a
syancer
.
and
vnworthy
to
be
enhaunsed
aboue
th
erthe
halowed
.
And
to
this
purpos
speketh
saynt
Anstyn
in
his
boke
of
them
that
be
passed
out
of
this
world
.
How
the
gloryous
sayntes
of
the
heuene
hane
not
retched
of
theyr
sepultures
.
For
some
haue
be
brent
/
some
drowned
/
other
byheded
.
and
other
delyuerd
to
houndes
and
to
beestis
/
And
certaynly
the
sepulture
serued
more
to
disporte
of
them
that
lyue
than
it
dooth
to
the
preysyng
of
god
.
reproufyt
of
them
that
be
deed
lyke
as
witnesseth
saynt
austyn
m
his
boke
of
the
cyte
of
god
the
xi
ij
chapytre
.
And
to
the
same
purpoos
we
rede
in
the
second
boke
of
vicas
patram
.
how
som
tyme
a
good
man
sawe
an
euyl
man
moche
honourably
buryed
.
and
had
a
right
curyo●
sepulture
/
And
he
sa
we
a
good
man
throwen
in
to
the
felde
and
eten
of
bestes
.
wherfor
this
sayd
good
man
was
angry
/
Thenne
an
angel
aperid
to
this
man
that
was
angry&
sayd
to
hym
.
My
frende
be
nothyng
angry
.
For
the
curyous
sepulture
is
for
payment
of
the
euyl
man
yf
he
haue
in
his
lyuyng
doon
ony
good
/
But
the
good
man
whiche
was
eten
of
the
houndes
is
hoolly
rewarded
in
heuene
.
by
whiche
it
apperith
.
that
the
curyosite
of
seputures
is
not
prouffytable
.
&
certaynly
we
rede
how
dyogenes
commanded
that
after
his
deth
.
his
body
shold
be
delyuerd
to
the
byrdes
and
to
bestes
to
ete
.
And
whan
it
was
demanded
the
reason
wherfore
.
he
ansuerde
that
the
bestes
after
his
deth
shold
doo
to
hym
none
harme
/
thaugh
they
tare
&
despieced
all
his
body
And
it
sholde
doo
grete
good
to
the
bestes
to
take
of
hym
theyr
nature
.
&
it
is
better
so
to
doo
than
do
putte
it
in
th
erthe
for
to
rote
.
Also
Tullius
recounteth
in
his
fyrst
boke
of
questions
tul
enlanes
.
And
semblably
he
recyteth
how
one
demanded
a
philosophre
named
Azagouas
in
what
place
he
wold
that
his
body
shold
be
buryed
The
whyche
ansuerd
that
he
was
content
of
alle
the
places
of
the
world
.
we
rede
also
how
a
tryan̄t
menaced
a
philosopher
named
theodre
.
that
he
wolde
delyuer
his
body
to
the
bestes
/
the
whiche
ansuerd
that
after
his
deth
he
retched
nothyng
of
ony
sepulcre
ne
of
suche
vanytes
.
As
seneke
recounteth
the
xviij
chapytre
of
the
boke
of
tranquylite
of
courage
.
And
pompeius
in
his
iij
boke
recyteth
how
the
kyng
lir●irgis
comānded
that
after
his
deth
he
shold
be
throwen
in
to
the
see
/
Aunciently
also
many
men
wolde
that
theyr
bodyes
shold
be
eten
/
And
certaynly
seynt
Ierome
in
his
boke
ayenst
Ionynyen
/
recyteth
how
the
people
callyd
messagiers
had
a
custome
to
ete
theyr
parents
.
For
it
was
better
as
they
sayde
that
they
shold
ete
them
than
the
wormes
/
And
how
be
it
that
it
is
a
cuyl
oppynyon
.
Neuertheles
by
the
thynges
abouesayd
it
appierith
how
the
auncyent
people
were
nothyng
curyous
of
theyr
sepultures
.
trouthe
it
is
a
thyng
resonable
for
to
requyre
that
is
body
be
burryed
in
plaee
halowed
/
For
somtyme
the
prayers
that
be
sayd
in
halowed
places
ben
right
prouffytable
And
to
this
purpoos
saynt
Austyn
in
his
boke
of
them
that
be
passed
out
of
this
world
recyteth
how
a
good
woman
dyde
do
burye
her
sone
in
the
chyrche
of
a
martyr
.
in
hope
that
the
presence
of
the
martyr
shal
be
moche
prouffytable
to
the
soule
of
her
sone
.
And
in
dede
by
the
prayers
of
the
martyr
his
soule
was
moche
alledged
of
his
payne
and
was
anone
saued
.
As
fyuably
was
shewede
to
the
sayd
good
woman
.
By
whiche
it
apperith
that
how
be
it
that
curiosyte
of
sepulture
be
but
lytyl
necessarye
/
Neuertheles
halowed
place
is
for
to
be
demaunded
resonable
.
And
therfore
some
auncyents
were
moche
dylygent
for
to
be
buryed
in
place
resonable
.
Rede
we
not
how
Abraham
right
diligently
bought
a
felde
for
to
burye
therin
his
wyf
For
he
wold
not
that
she
were
buryed
in
ony
erthe
but
in
his
owen
as
it
apperith
the
xxij
chapytre
of
genesis
.
And
Iacob
requyred
his
sone
Ioseph
that
he
myght
be
buryed
with
his
parents
/
as
it
apperith
the
xliiij
chapytre
of
genesis
.
And
of
Moyses
we
rede
.
how
whan
he
passed
out
of
egypte
.
he
transported
the
bones
of
Ioseph
in
to
the
londe
of
promyssson
for
to
leye
them
with
his
parents
as
it
apperith
in
Exode
the
xiiij
chapytre
/
&
knowe
thou
that
not
onely
thou
oughtest
to
thynke
of
thy
sepulture
.
but
also
it
is
a
thyng
moche
resonable
for
to
burye
the
bodyes
of
the
poure
people
.
&
herof
we
rede
how
the
an̄gel
moche
recommended
thobye
by
cause
he
was
so
moche
dylygent
for
to
burye
and
brynge
in
erthe
/
the
bodyes
of
the
deed
people
as
it
apperith
in
the
fyrst
and
second
chapytres
of
his
boke
.
And
semblably
ought
moche
to
be
preysed
Ioseph
a
Nychodemus
whiche
were
dylygent
for
to
burye
the
body
of
Ihu
cryste
as
it
apperith
the
xxvij
chapytre
of
seynt
Mathew
.
by
whiche
thynges
thou
mayst
wel
apperceyue
/
how
for
to
burye
other
/
thou
oughtest
to
be
right
dylygent
and
attendan̄t
/
But
of
thyn
owne
sepulture
thou
oughtest
to
take
lytyl
hede
and
not
be
curyous
/
¶
How
a
persone
ought
to
thynke
on
the
day
of
dome
cap.o.
vij
Yf
thou
thynke
on
the
Iugement
fynall
.
thou
shalt
be
moche
afferd
for
to
dod
euyl
as
it
is
shewede
to
vs
by
experyence
of
moche
people
.
that
lefte
to
doo
euyl
for
free
of
Iustyce
.
And
yf
thou
demande
of
me
whan
shal
be
the
day
of
Ingement
/
I
ansuere
to
the
as
doth
seynt
Austyn
in
his
sermon
that
he
made
of
the
Innocentes
.
the
whiche
ansuerth
to
the
same
questyon
sayengthat
the
day
of
dome
shal
be
.
as
who
saith
now
.
or
anon
.
For
as
th
appostle
sayth
in
a
moment
and
at
one
stroke
shal
th
angel
sowne
the
trompe
.
and
alle
shal
aryse
&
come
to
the
Iugement
.
There
shal
be
moche
abasshed
they
that
shal
be
in
synne
For
nothyng
shal
auaylle
thenne
to
wepe
.
ne
none
shal
mowe
doo
thyng
that
may
ꝓuffyte
to
his
saluacyon
The
prayers
of
sayntes
shal
not
thenne
mowe
helpe
the.
therfore
thou
oughtest
whylest
thou
here
lyuest
wysely
to
aduyse
the
for
thenne
thou
shalt
see
thy
fayt
&
thy
sentence
to
fore
thyn
eyen
there
shal
be
thyn
enymyes
that
shal
accnse
the
/
&
shal
demande
the.
To
whom
thou
shalt
be
delyuerd
without
remyssion
for
e●
more
.
And
hughe
saith
in
his
boke
of
the
Arke
of
noe
the
viij
chapytre
/
that
the
elementes
and
alle
creatures
that
haue
don
to
the
seruyce
shal
demaunde
Iustyce
of
the
/
The
erthe
shal
saye
I
haue
born
the
/
I
haue
nourysshyd
the.
The
water
shal
saye
I
haue
refresshed
the
and
haue
conforted
the.
and
in
lyke
wyse
alle
creatures
shal
reproche
the
of
theyr
benefaytes
.
in
sayeng
that
they
neuer
serued
the
but
to
th
ende
that
thou
sh●lcest
serue
god
/
whom
thou
hast
not
serued
.
And
therfore
we
demannde
reason
of
the.
as
of
hym
that
hath
euyl
knowen
the
goodes
that
god
hath
doon
for
hym
.
But
thou
mayst
saye
that
the
day
of
Iugement
shal
not
come
yet
in
a
grete
tyme
.
And
ther
to
I
ansuere
the
and
saye
that
the
tokenes
and
signes
of
the
day
of
dome
ben
almost
accomplysshyd
.
ne
see
we
not
how
lecherye
regneth
.
the
whiche
somtyme
was
cause
of
noes
flood
&
of
the
perdycyon
of
the
world
.
&
me
semeth
that
lecherye
semblably
may
gyue
to
vs
cause
to
doubte
that
the
day
of
dome
be
nyghe
/
For
in
mariage
is
lytyl
loyalte
or
trouthe
.
In
peple
of
the
chyrche
lytyl
chastyte
.
of
whom
speketh
th
appostle
in
his
epystle
to
the
ephesiens
sayeng
.
that
lecherous
peple
shal
haue
no
parte
in
the
Royame
of
heuene
/
More
I
ansuere
to
the
and
saye
that
many
other
signes
ben
accomplysshyd
.
For
the
sonne
and
the
Mone
haue
lost
theyr
clerenes
/
And
the
sternes
ben
fallen
fro
heuen
/
And
ther
is
none
other
thyng
to
speke
of
but
it
is
come
.
For
the
chyrche
whyche
ought
to
ly●hte
alle
the
world
lyke
as
the
sonne
/
is
now
in
these
dayes
derked
.
&
in
many
maners
entatched
with
vyces
.
And
the
mone
.
that
is
to
wete
the
seygnorye
temporell
is
now
in
this
tyme
eclypsed
and
ful
of
pryde
and
of
tyrannye
/
And
the
sterres
.
that
●s
to
saye
the
clerkes
the
prechours
&
the
counceyllours
ben
fallen
from
heuene
/
For
they
haue
lefte
to
saye
trouthe
for
tensye
we
and
folowe
flaterye
/
By
whyche
it
apperith
that
the
signes
&
tokenes
of
the
day
of
dome
and
last
Iugement
ben
ynowh
accomplysshyd
.
And
yf
thou
demande
me
yf
Antecryst
be
come
/
I
ansuere
to
the
that
whether
he
be
come
or
not
come
Neuertheles
many
be
lyuyng
that
doo
the
werkes
of
Antecryst
.
and
that
may
wel
be
called
his
disciples
/
For
they
ben
false
dissymplers
&
euyl
procrytes
.
and
of
suche
men
antecryst
shal
be
/
trouthe
it
is
that
some
may
saye
that
the
day
of
dome
may
be
knowen
naturelly
/
to
whome
I
ansuere
.
that
it
is
nothyng
so
.
For
god
hath
not
shewed
it
to
man
ne
to
an̄gel
.
as
it
apperith
in
the
boke
of
th
actes
of
thappostles
/
and
the
same
Witnesseth
seynt
Austyn
in
the
fyrst
verse
of
the
vij
psalmes
.
but
not
withstondyng
that
in
folowyng
some
auctorytres
&
reasons
may
in
this
mater
some
thyng
be
sayd
wythout
to
determyne
ony
thyng
/
For
god
is
he
onely
that
may
determyne
the
day
and
hour
of
the
Iugement
as
it
playseth
hym
Thenne
it
shold
seme
fro
the
begynnyng
that
the
world
shelde
fynysshein
th
ende
of
some
thousandes
of
yeres
/
And
for
as
moche
as
it
is
vj
M
vj
Cxxxv
yere
syth
the
world
was
begonne
.
therfore
ther
lacketh
yet
iij
Exl
yere
or
theraboute
vnto
the
day
of
dome
And
that
it
be
soo
I
afferme
not
ne
saye
.
but
some
auctorytres
speken
of
tho●sandes
of
yeres
in
spekyng
of
the
day
of
Iugement
.
And
certaynly
the
prophete
dauid
saith
that
a
thousand
yere
ben
to
fore
thyn
eyen
as
the
last
daye
.
lyke
as
he
wold
saye
that
the
world
shal
fynyssshe
vpon
the
ende
of
some
thousand
of
yeres
/
More
ouer
seynt
Iohn
in
his
apocalyps
the
xx
chapytre
saith
.
that
sathanas
shal
be
bonde
a
Myere
vnto
th
ende
of
the
world
.
&
the
prophete
helye
sath
that
the
world
shal
dure
vj
Myere
in
acountyng
fro
the
tyme
that
he
lyued
.
&
placo
thimeon
.
saith
that
the
world
shal
be
renewed
wythin
xx
Myere
/
By
whiche
thynges
it
apperith
as
if
semed
at
the
begynnyng
that
the
world
ought
to
fynysshe
wythin
th
ende
of
some
thousandes
of
yeres
.
More
ouer
lauteutique
saith
in
his
vij
boke
the
xxxj
chapytre
that
the
world
shall
endure
vj
Myere
.
And
Albimazar
in
his
second
boke
of
coniunctions
in
the
viij
defference
saith
that
the
tokenes
of
the
world
chaungen
after
the
mutacion
of
Saturne
And
singulerly
whan
he
hath
made
ten
reuolucyons
the
whiche
amounte
to
iij
C
yere
or
theraboute
.
wherof
we
haue
some
experyence
.
For
after
x.
reuolucyons
of
saturne
cam
Alexander
.
and
the
Royam̄e
of
perse
was
cestroyed
.
And
x.
reuolucyons
after
cam
Ihu
cryste
whiche
toke
our
humanyte
&
brought
the
newe
lawe
to
the
world
And
x
reuolucyons
after
cam
Meny
whiche
contryued
ayenst
tix
paynems
a
newe
lawe
And.
x.
reuolucyons
after
cam
mahomet
the
contryner
of
a
false
lawe
/
And
x.
reuolucyons
after
cam
Charlemayne
whiche
conquerd
th
empyre
/
And
x.
reuolusōns
after
cam
godefroy
of
boylone
whiche
conquerd
the
holy
and
/
And
thus
somme
may
saye
that
by
suche
mutacion
as
land
is
/
That
they
maye
knowe
by
astrologye
the
deffyn●●●●ment
of
the
world
/
But
I
am
not
of
that
oppynyon
.
for
god
knoweth
it
onely
.
And
in
this
matere
ought
nothyng
to
be
affermed
.
lyke
as
seynt
Austyn
saith
in
his
second
boke
of
the
cyte
of
god
the
second
chapytre
.
After
me
semeth
that
how
be
it
that
thou
knowe
the
day
of
Iugement
/
and
suppose
that
it
shal
not
be
in
longe
tyme
/
Therfore
as
it
not
but
that
thou
oughtest
to
drede
it
as
moche
.
as
it
shold
be
right
shortly
.
For
the
day
of
thy
deth
.
the
whiche
shal
be
right
short
/
shal
be
the
day
of
thy
Iugement
.
seen
that
in
the
same
hour
shall
all
be
doon
with
the
/
And
neuer
shal
the
sentence
be
chaunged
/
And
it
is
no
doubte
that
yf
thou
deye
in
euyl
estate
in
that
houre
/