❧ THE ☟ book of wisdom otherwise called the Flower of Virtue. Following the authorities of ancient Doctors & Philosophers, dividing and speaking of Vices & Virtues, with many goodly examples whereby a man may be praised or dispraised, with the manner to speak well and wisely to all souls, of what estate so ever they be: Translated first out of Italion into French, & out of french into English, by john Lark. 1565. Learn my godly children to eschew vice. And look you tolerne wisdom of your fore fathers. ¶ These be the authors of this Book. Jesus Christ. Saint Paul Saint Peter Saint james, S, john Evangelist Saint Thomas, S, Matthew, S. bernard, S. Gregory, S, silvester, S, Austyn, john chrysostom The Master of the Sentences, Solomon. Isaiah. Ecclesiasti. Jesus' Sirac, Sapienti The wise man, Tuly. Sydrac. Alexandre, Senec, Arystotyle, Socrates, Pythagoras, Bracco, Juvenal, Plato, Boecius, Hermes, Cato, Orace, Varro, ovid, Diogenes, Priscian, Macrobius, Homer, Cassidore, Ephesi, Lucan. hippocras, Terence Lungyn, Orygen, Ptholomeus. Plato. Avicen Galicus, Sotoraws, Barbalicus, Argelycus, Drusyane, Bernicus, Innocent, Sedechyas, Civil, Exodi, Bede, Galyen. ¶ These putteth in many goodly Examples. ¶ The Prologue. IT was of Apryll the seven tene day, In that fresh time when the Rose so gay. His Flower beginneth to spread and spring And all other herbs & trees take liking The Birds do sing so merry song, In the flourishing woods, themselves among For the sweetness of that time so comfortable In the which all things be delectable, I say for me, which the said day In my bed all alone as I lay, I thought in my sleep that I did see A goodly Meadow, not far from me, wherein of goodly ladies a great company Me thought in my dream there should be. The first of all was Lady Prudence Which is so full of great science, And then Folly, which doth not her resemble After that Temperance I did espy, with distemperance, that her went by, Also I did behold Amours Which was clothed in four colours, Then did I see Envy that cruel masters Which went next unto Gladness, Then followed heaviness full of robbery Making great argument with Mellancolly, Then noble Peace appeared with great solace which boldly chased Ire out of that place Then chastity me thought was in sight Which against Lechery stiffly did fight, Then Strength appeared, & also Patience Which between them had some difference Then did I see surety and also Fear, In great difference, as they were, Then the Eunemye full of Defame, After them gluttony and abstinence Amongst whom was no difference, I saw then Constance that noble dame with Inconstance that is worthy of blame Then noble Courage with vainglory, Then did I see, I have it in memory, Also there was justice and injustice, themselves beholding with great malice, And I did see Loyalty and Falsehood, With lying and truth in the last stead. ¶ All that great company I did see, In that same meadow as seemed me, Every one of them after their nature Therefore I drew me near at adventure, For the better to understand their reason And under a bush, in that season, prevelie me hid, all things to mark, which incontinent was in my heart, Imprinted, and with that I did wake And pen and Ink than I did take, The said vision truly to write. And in order every thing to endite, which in this book ye may read And it receive if ye take heed, The ground thereof is found in science, Therefore I pray you of patience And mine ignorance herein pardon, For I commit all to just correction Now no more in Rhyme I will use Take this with the faults, & me excuse. At the be gynning, and first of all Shallbe treated of prudence the principal. Thus endeth the Prologue. ¶ Here the Author showeth, how a Man, (or a Woman) ought to be adorned with virtues. And how that Prudence ought chief and first of all: Rule and goue●● the Creatures. ¶ The first Chapter. Dame Prudence speaketh. ¶ sapience, or wisdom. AS by the Sovereign sapience, or wisdom. And high power of god, Genisis. 1. c. all things reasonable be create, all the same ought to god to their good and happy end. And because that the spirits, or souls of reasonable creatures be create by god, to his own semblance and likeness, it is necessary, that he be adorned with virtues, by the which they may come to the end, for the which they were made and create. Prudence is mother and leader of all other virtues, without the which none of the other Virtues can be well governed. And it is very nesessarye and convenient, to the spirits of reasonable creatures to have Prudence, and be adorned of the same. For Solomon saith in making mention of the same in his proverbs. ¶ Si intraverit sapsentia cortuum: Solomon, proverli. capi. et scentia anime tue placuerit consilium custodiet te, et Prudentia servabit te. ¶ How Prudence, is chief buckler, & defence of all Virtues. And of the great goodness, that may come of the same to all persons, after the ancient Philosophers. ¶ The Second Chapter. PRudence called good wisdom, discretion, and saigenes, be in. three manners & sorts, after the saying of Tulle, Tulle. the first is memory that is to say, remembrance of things passed. The second is, to know that thing that a man hath to do, the good from the evil, & the truth from the falsehood. The third is providence or provision, that is to say, for the time to come, of that thing that a man hath to do. And these three virtues be form and ruled, by two other, that is to say, Counsel and dylidence. ¶ Aristotyle saith that counsel, Aristotyle. is a certain inquisition proceeding from one thing to another, diligence, is for to have care and regard unto the thing that a man hath to do. And these two Virtues that is to say Diligence and Prudence may be compared to the Ant, the which is a little Beast having great solicitude and care, to gatherin Summer that thing wheareupon he may live in Winter, remembering himself of the time passed, knowing the time present. And providing for the time to come. ¶ Solomon saith that the Ant hath such manner in himself, Solomon. that all the grain and corn that he gathereth together in the Summer, for his living in the Winter, he doth cleave it by the mids, to the intent that it do not burgeon and spring. ¶ david saith that the beginning David. of wisdom is to fear and dread God. ¶ Solomon saith that wisdom is better and more worth, Solomon. than the riches of the world, for no riches may be compared to saygenes and wisdom. ¶ Tulle saith that the wise man Tulle. ought never to say I would not have thought it that such a thing should have chanced so, for the wise man doth not doubt, but hath always a sure trust, and doth provide for dangers to come. ¶ Sydrac saith that good wines Sidrac. and meats comforts and rejoices the body of man, but above all things saygenes and wisdom doth rejoice it. ¶ Senec doth say, Senec. if I had one foot in my grave, yet would I be glad to learn wisdom. ¶ Tulle saith that he which is wise, Tulle. can never lack nor have great need, nor shall not suffer in any manner. And saith moreover that he is wise that knoweth himself. ¶ Aristotyle saith, Aristotyle. that the wise man goeth always armed in his thought & remembrance against every man. And saith also, that he is a fool that thinketh that fortune and chance doth give either good or evil but that wisdom give it. ¶ Bracco saith that the key of severity is the thought. Bracco And therefore the old mind and thought causeth oft times to err. ¶ Alexandre saith, Alexandre. a that man ought to have in his mind and remembrance in the night, that thing that he must do in the day. ¶ Solomon saith, Solomon. do all things by counsel, and thou shalt not repent thee thereof. ¶ Pythagoras saith that there is no counsel so good and faithful, Pythagoras. as is the counsel which is given in the Sea, whiles a man is in danger and perylll. ¶ Socrates saith that a man governed by the counsel of young folks, Socrates. hath for the most part, evil chance and fortune. And saith also that there be three things contrary to good counsel, thai is to say, hastiness, Ire, and covetousness. ¶ Juvenal saith, Juvenal. do not show thy mind and will, but to him of whom thou wilt ask counsel, for generally every man doth counsel that thing which he saith doth please. ¶ Senec saith, Senec when thou wilt go to demand counsel of any man, see first how he doth govern himself. ¶ Plato saith, Plato. that science without regard and solicitude of experience is little worth, of whom it was demanded how and whereby a wise man might be known. And he answered that the wit of man showeth it when he hath great & divers tribulations, and doth overpass them meekly and in good patience. The good mariner knoweth himself in fortunes, for every mariner in a meek and peaceable time can sail & govern the ship. ¶ Also Plato saith that the wise Plato. man doth know himself when he is not angry nor moved for no manner of injuries done unto him, nor when he doth not glorify himself, to here and understand him lauded and praised, moreover he saith that there be three things, that maketh a man to bewise. ¶ The first is to read many good Books. The Second, to go into divers Countries, to hear much of the deeds of other men. ¶ Juvenal saith, Juvenal. thou haste gotten great dignity, if Prudence be in thee, for he is very happy that can know the end of causes. ¶ Boecius saith, Boecius. that it is not sufficient to know the things as a man doth see them before him, but Prudence is that which doth measure the end of all things, it was demanded of a wise man, how a man should behave himself, and what he should do, that he should not have need of any man. And he answered that if a man be rich, let him live measurably, and temperately. And if he be poor, let him labour diligently. And so he shall live without danger, for diligence is the mother of richesse. And saith that he ought not to be called Rich, which gathereth much richesse and goods together, but he which doth spend them with reason. And saith also that there is no greater treasure in the world than wit and discretion. ¶ Socrates saith that science is gotten by diligence of man, Socrates. but Prudence and wisdom, is the gift of God, and amongst all other gifts the most excellent. ¶ Hermes saith also that there is no greater treasure in this world, Hermes. than wit and discretion, nor greater poverty than ignorance, nor better friends then to have good custom and manners. And saith also that when a man is old, every man can dispraise his Virtues, and note and mark his Vices. And saith moreover that he that will fly dishonour & shame let him fly and annoyed the occasions. Note. Also he saith that the wise man ought not to remember that thing that he hath lost, but aught to think and remember how too keep surely that thing that he hath. There came once a wise man, (a kinsman of his) and prayed him that it would please him to lend him a certain sum of money: the which (wise man) answered, truly my friend I shall not be so evil content with thee, if I do not lend thee, as I shall be if I lend thee, for afterward I would recover it of thee, and paraduenter I can not. ¶ Plato saith that Prudence and wisdom, Plato. doth decorate and adorn the richesse of man. And saith also that the Prudente and wise man, doth not fear death, for Prudence governeth his understanding, his tongue is the voice of truth, his heart is good will, pity and mercy be his armours. And also to seek the wise men, is wisdom and Prudence, his power and authority is justice, his reign is measure, his laud and praise is peace, his works be salvation, his chivalry or Knyghtehead is the counsel of wise men, his apparel is patience, his treasure is discipline or doctrine, the company of good persons is his love. And all his desire is to fly from sin, and to serve God, and to have his Faith and trust in him, for without that, no man can please God. As saith saint Paul. Sine fine impossile est placere Deo. Hebre xi. c. ¶ example of the Virtue of Prudence. ¶ The third Chapter. OF the Virtue of Prudence, Example. it is red in the Histories of Rome, that on a certaine day the Emperor of Rome did ride by a wood. Philosopher And there did find a Philosopher: the which Philosopher the Emperor caused to be called, but no manner of answer he would make. Then the Emperor himself did call him, and yet for all that, nothing would he answer. Example. And th'emperor seeing that the would give no manner of answer, came to him, and asked him what he did. And the philosopher answered, I learn wisdom, I pray thee (said th'emperor, that thou wilt teach me some thing thereof. And then the Philosopher did take pen, ink, and paper, and wrote a little roll containing this sentence. Sentence. When thou shalt enterprise to do any thing: consider and think in thy mind the end, that may come of it. The Emperor took this writing and returned again to his palace at Rome. And caused the said writing to be set upon the door of his privy chamber. So it chanced afterward that on a day: certain of the Barons and Knights of his Court took their counsel together amongst them, Example. that they would kill the said Emperor, (for a certain occasion, the which should be to long to rehearse.) And they were at a 〈◊〉 with the Barber of the said Emperor, and promised him a certain sum of money, that when he should shave the said Emperor, that he should cut his throat. And the said Barons and Knights, promised also to convey the said Emperor out of the palace,. And within short space after that the said Barber came to shave the Emperor, and to do that thing that he had promised, (that is to say, to kill him. And did behold the writing, Example. which was set above the door of the privy Chambre, in the which was contained. When thou shalt enterprise to do any thing: Sentence. consyore well in thy mind the end that may come of it. Whearewyth he me ruaylouslye astonied, and began to wax pale in the visage. Example. And did tremble for fear: the Emperor seeing this marveled greatly what: should be the cause thereof. And commanded his said Barber to show him the cause of his fear. The said Barber was so troubled and abashed in his mind, that he could give no manner of answer. Then the Emperor considering that he could not have such a great fear without some manner of cause, did examine him. And promised him that if he would tell the truth, he should have no harm, but should have pardon, what cause soever if were. And then the said Barber discovered all the matter, and declared the manner of the said treason. And how that he had promised to cut the throat of the said Emperor in shaving his beard. Then the Emperor incontinente did send for the said Barons and Knights. And did cause them in like case to be examined, and found the truth thereof, and finally caused them to suffer cruelly justice, Example. according to their deservings. Then he sent for the Philosopher, which had given him the writing. And after that time would never suffer him to depart from him. a; How Folly is contrary to Prudence. And how Folly is divided into many parts of the man. Also the manner to know the Folly by his deeds, and the wise man, by his works. ¶ The four Chapter. folly is a Vice contrary to the Virtue of Prudence. As Plato saith, Plato. of the which folly, there is divers and many sorts and manners. There is folly accustomed, as those persons which be Foles from their nativity and birth. And other there be which be lunatic or frantic for a certain space. And yet there is another manner of folly which is less than the other aforesaid, as of those persons which have lost their wit, The devition, of folly And this folly may be divided in four manners. The first is of those persons which do not regard not think busily upon those matters that they have to do, but do all things at adventure without any manner of consideration and reason. The second manner of Folly is of them that do not consydre norre guard the end that may come of the matter, that they have enterprised, but do all things suddenly, as it cometh in their mind and will. The third manner of folly, is to be to hasty to do that thing that a man hath to do. The fourth manner of Folly, is to be negligent and slothful in that thing that a man hath to do, & to have no thought nor care for the same but rather negligently to let it pass. And can not find the manner to begin any thing, And if another man begin, yet can not be follow, And if a man do pursue and follow, yet can not he find the manner to make and end, know ye that negligence is mother & nourish of poverty, And so the man which is negligent may be reputed for a fool. ¶ Solomon saith, Solomon. meddle not but as little as thou may with a fool, for he will not regard thy words, except they be after his pleasure. ¶ Senec saith that a fool may be compared to the Moldwarpe, Senec which heareth but understandeth not. And saith that the fool lightly believeth the good that a man speaketh of him. And heareth very gladly the evil spoken of another man. And say the also that the wise man doth follow the damages & harms, And goeth not about to find them but that fool taketh great pain to find them. And saith if thou will have the love of a fool fulfil his will & pleasure, in all things. And saith that the love of a fool shallbe greater damage unto thee, than his evil will. And if it chance that he be Rich, he shallbe proud and presumptuous, and if he be poor, he will dispeare of the goodness of God. And And if a man give him any thing he will never thank him for it if a man tell him any secret matter, he will show it incontinente to another, if he speak he will be hard & will haise audience above all men. And if other men speak he will, not hear nor give audience unto them, he is suddenly merry and full of joy without any measure and reason. And suddenly also he is full of Ire, Melancholy and angry without Reason, if a man pray him to pardon and forgive any man, he will answer that in no manner of wise he will so do, he loveth better war and decention then peace. And falsehood & lying them truth, no man can bring him out of his opinion. And commonly he is covetous in all his business, if he talk with a wise man; he will never humysate himself, nor scarcely give him he aring, of thou be rich he will say thou art an usurer, if thou be poor, he will speak to thee vyse words, if thou do well and use to do many good deeds, he will say that thou art an Ipocryte, if thou do evil, he will defame thee, if peradventure he do accord himself, to truth in any manner of thing that doth please him, he will praise it greatly, but if it be contrary to his pleasure & will, he will dispraise it. But the wise man is of a contrary opinion, for he hath counteraunce in justice, humility & pardon: he can speak well, and also hold his peace when place and time is, he hath measure in his power, he is liberal to the demaunders: and also he is a fair speaker, and a fair giver of answer, he that showeth him his counsel he doth keep it secret, if he give any thing, he giveth it merely and with a good heart, and without any reproach he doth none otherwise to any man, but as he would were done unto him. If he be rich he will never be the prouder therefore. If he be poor yet therefore will not he leave and forsake to serve god, he is not angry nor displeased to see an other man better than he, nor he will not dispraise no man worse than himself, he demandeth nor claimeth nothing there where he hath no right, he is agrable & pleasant in all his answers. And faith nothing but that he knoweth well, he doth not hide his science, he constraineth & accordeth his will by force, to truth and right, & he causeth himself to be loved of every man, if he bear witness, it shall be true, if he judge, it shallbe right, & shall never prolong the causes of any man, he doth repute himself a stranger in this world, and thinketh always to depart from it, he doth well, and giveth good example to other to do well, for he forbiddeth the evil, & doth keep him from it to his power, all his deeds & his sayings be concordable, and very patiently doth suffer endure the injuries and opprobryus words spoken against him, without taking any venegeaunce the wise man is always in one mind and courage he is not in divers opinions, he will not be letted for no manner of thing to tell the truth. And he is very chartable. And of this speaketh the holy scripture saying. Homo sanctus et sapience manet sicut Solstultus sicut luna. ¶ How temperance is one of the flowers of Prudence, And how he that hath it in him may resist and withstand many evils after the sayings of the wise men, in the chapter going before. ¶ The .v. Chapter. I Emperaunce is a flower of Prudence, for of Prudence, descendeth & cometh temperance. Temperance doth moderate the Vices, & maketh the virtues perfect, Temperance is a firm and a stable authority and power the which doth moderate & refrain the will of the heart and courage. And this noble virtue of temperance may be compared to the Camel, for the Camel is a Beast of such nature that he would go two hundredth miles, to have the natural company of the female. And then after that, he hath such temperance in him that he (being with his mother, or Sisters) will never touch them for no manner of thing. Tulle. ¶ Tulie saith, if thou have temperance, thou wilt use measure in all thing, and will forsake vain pleasures and voluptuousness. ¶ Senec saith, Senec. that a man cannot have a better nor a greater power & authority, then to have the power of himself. ¶ Senec saith, Senec. that a man can not have a better nor a greater power and authority, then to have the power of himself. ¶ Socrates saith, Socrates. that it is a greater and a more virtuous thing for a man, to vanquish and overcome his will then to vanquish his enemy. ¶ Plato saith that he shall evil overcome his enemy, Plato. that can not overcome himself. And saith that he is to be praised and honoured, which hath temperance in his living, moreover he saith that there is five manner of temperance. The fystre is to be chaste in young age, merry in old age, Measure in abundance of riches, gentle and humble in prosperity, patient in adversity. Temperance is power of reason against Lechery, and against all other vices and sins. ¶ Tulle saith that this virtue of temperance, Tulle. is the apparel and adournement of life, and abusing of all tribulations. ¶ Orace saith, Orace. eschew the delight & pleasure of the flesh, for the pleasure is very evil, whereof the end is full of sorrow. Of this virtue of temperance, decende and come many virtues, that is to say. Measure, shame, abstinence, honesty, & chastity, Temperance is a virtue which refraineth the proud men. ¶ Saint Austin saith that the virtue of temperance refraineth concupiscence, Saints Austin. which is contrary to us & doth trouble us in the faith of our lord: & of this speaketh the Apostle S. Peter in his first epistle, saying. Saints Peter. ¶ Obseord vos tanquam advenas & 〈◊〉 regrinas abstinere vos a carnalibus desideriis que melitant adversus animam. ¶ How distemperance is contrary to temperance: And how it is the principal cause of all evil. ¶ The vi Chapter. distemperance followeth the will as it cometh. ¶ Plato saith that there is no worse vice in the world than distemperance, Plato. for of it cometh and descendeth all manner of evil. ¶ Varro saith that he which followeth and pleaseth his will, Varro cannot be without vice and sin. ¶ Senec saith, Senec that it is a marvel if riches do come to any person and dure with him, if he be wilful. ¶ Socrates saith, Socrates. he that will follow his will, his end cannot be but shame and rebuke. ¶ Example of distemperance, ¶ The vii Chapter. OF distemperance it is read in the life of Fathers, that there was a maiden called janselme, which always had been chaste and of honest conversation. And she being one day amongst other women which did speak of the pleasures of Lechery, did purpose in her mind to prove if the pleasures were so great, as she had hard them say. And thereupon she did send for a young man which aforetimes had desired to have his pleasure of her. And he came to her & in conclusion meddled bodily with her. And socontinued a great space in taking their pleasures together. And afterward on a certain day this young woman did remember the great order and vileness of this sin of Lechery. And the offence that she had made unto our lord God. And did remember & see also by that reason of a little distemperaunce she had lost her virginity, the which she could never recover again, for the which thing she was so troubled and vexed in her mind. And had such distemperaunce in herself that she did hang herself by the neck, And so ye may see that distemperance is an evil & a daunrous vice. ¶ How the author speaketh of Love of Benevolence, & of deliberation And how of Love he maketh four Chapters, ¶ The viii Chapter. Love benevolence and Deliberation, Saint Thomas, be as one thing, after the saying of saint Thomas in his sum. And that the first moving of all manner of Love is the knowledge. Saint Austin For saint Angustin saith, that a man can not love any thing, if he first have not the knowledge of the same. And this knowledge descendeth and cometh of the five corporal senses and wits of the persons, as the eyes, understanding, and hearing of the Ears, smell of the Nose, taste of the Mouth, and touching of the Hands, or of the Sense and Wit which hath understanding by imagination. And this knowledge is the first moving and feeling of Love, but the most part cometh of the Eyes, Aristotyle. after the saying of Aristotyle for first the will of persons, by this knowledge of the memory, doth turn into pleasure & into Imagination. And by this pleasure is moved the desire of heart, in desiring that thing that doth please it. And this pleasure giveth hope & trust to the heart, to have the said thing. ¶ Aristotle saith that of this proceedeth the soverine virtue of love, Aristotyle. the which is foundation and guide of all other virtues. ¶ saint Thomas saith that no virtue may be without love. Saint Thomas, And saith that in love there must be order, first a man ought to love God above all things. And then himself, than his Father and mother. And then his wife, or the wife her husband, then to love every man after his estate and degree. And to love better good persons then evil. ¶ saint augustine saith that thou ought to love thyself, Saint Austin but not thy vices. first I will speak of the love of God, which ought to be about all things, than afterward I will speak of the Love of the Fathers and Mothers, then of the love of Compaignons, neighbours and friends. And at the last I will speak of the Love of Women. ¶ How the Love of God, is the Love above all Loves that durethe the longest. And that without the which the creatures can not be satisfied nor contented. ¶ The ix Chapter. THe Love of God which is called Charity cometh and decendeth by two virtues, that is o tsaye, by faith, and hope. For a man can not love God: if first he have not true faith in himself, in believing steadfastly, that there is one very god in trinity. And then he ought to have hope and and trust, to come to the glory and joy, which is everlasting life. And of these two virtues, is create and engendered in the heart of the person a disposition to incline him to love God. And all this cometh by the virtue & grace of the holy ghost. ¶ Solomon King of Jerusalem speaking of the love of God, Solomon. said I have builded Houses, planted wines, and trees bearing all manner of fruits, I have had great pleasure in all manner of garments and appapell, I have had great quantity of gold and silver, and precious stones, I have had many fair children. And many noble servants. And of all other manner of people in my Court: I have had minstrels, Players, and Syngers of all nations. I have had great dominion, power, and authority upon the people. And great science in divers manners. And so I have had the greatest honours that any man might have. And there was never thing that I desired, but my desire was fulfiled: but when I have Imagined and well considered all these things that I have done in vain, I have seen clearly that all is vanity and falsehood, and deceiving of the spirit. And also I have known that there is nothing in this world, but vanity & pride. And that theridamas is no man perfit, but he which is in the love of god. Then I did pray with all my heart, that he would send me death. Saint Paul. ¶ Saint Paul saith that the wisdom of the world is but Folly. And he that can the most, can the least. Aristotyle. ¶ Aristotile saith I came into this world naked, and as a fool I have lived: and at the end I know that I can nothing. ¶ saint Austyne saith, Saint Austin O thou man that demandeth peace, wilt thou that I do reach it thee, have steadfastness, then in all thy heart to love God, for the misery of this world is so evident, and clear, and easy to know, that every man may perceive it. For no man can be honoured, but another shall be vituperat and reputed vile, nor the one can not be great but the other little: nor the one Rich, but the other poor. And also this world may be compared to a great and a large table, whereupon there is a little and a narrow towel, the which the one plucketh on the one side and discovereth the table on the other side, and so taketh all from his compaignon. He that putteth his love in this world, he endureth much sorrow, for truly all is vanity, but he that doth set his love in God, is all his time merry and joyeous. The Love of god, doth maintain itself, by the perseverance, as he himself witness saying. Mathe. x chap. Qui autem perseverit usque in finem hic saluus erit. ¶ How the Love of Father and Mother with other Parents cometh, And what reverence and honour we ought to give to our Father and Mother. And the manner to love his wife & Children. And to correct and lead them in this world. ¶ The ten Chapter. THe second Love proceedeth of natural and carnal moving of the courage which constraineth the person to love his Parents, that is to say his Father and Mother, and other his kinsfolks, as nature doth move us. A certain Philosopher saith, do not put thy trust in him, which loveth not his father and his Mother or his kinsfolks. For if he do not love them, it is in manner impossible that he should love thee. ¶ Solomon saith in the ecclesiastic, Solomon. In all thy words, in all thy deeds and works, honour thy father and thy mother. And thou shalt have the everlasting benedyctyon of God. The benedictyon of the Father maintaineth and up holdeth the house of the Son. And the malediction or curse of the father, doth undermine the foundation thereof. God commandeth the in the law, honour thy Father and thy mother, to the intent that thou may live long upon the earth. Saint Mathe. ¶ Saunt matthew saith that he never see child which did evil entreat his Father, and his mother: but god did take vengeance on him in this world. ¶ Plato saith, Plato, know well the man afore that thou love him. And when thou shalt know him well, then love him well, with all thy heart, it is said in degree, that the love which a man hath with a vile and unhonest person, can not be but by some vile occasion. And saith, that the good man is corrupt, by the company of the evil. And the evil man doth lose his evil name, by keeping company with more honest & better men than he. And saith that thou ought to love perfectly thy wife, for seeing that thou art her husband, she is one of thy members, and ye be both one heart and flesh. God doth name the woman, the aid and help of the man, for when he had made man he said let us make aid unto him, & did take one of the ribs of Adam, and made thereof the woman, in saying, for this woman the man shall forsake his Father and his Mother, and shall join him only with his wife, and they shall be two fleshes in one. ¶ saint Paul saith. saint Paul, Men love your wives, in like case as Ihesu christ loveth his: which is the Church. And in another place saith love your wives, as your own body, for it is the gift of God. ¶ Sydrac saith, Sidrac. that the possessions and richesse cometh and be given by the Father of any man, but his wife is the gift of God. ¶ saint Paul saith, Saint Paul the Husband hath not the power of himself, but the Wife, nor the Wife of herself, but her Husband. And saith moreover, thou ought not to believe that it is sin to meddle in all honour with thy Wife: For the apostles say, let every man have his own, to avoid fornication. ¶ Solomon saith, Solomon, that a good Wife, is above all the goods and richesse of this world, for she is the crown of the man, and the keeper of the house. If thy Wife be evil, thou ought to support and not to blame her, if by no means thou canst amend her, how be it, give her not to much power of thee. ¶ For as Sidrac saith, Sidrac beware that thou do not move thy wife, so that thou shall cause her to come to more Ire, and wrath. ¶ Solomon saith, Solomon. that there is no head in the world so full of venom, as the head of a Serpent, nor no Ire so great, as the Ire of a woman. ¶ Tulle saith that, Tulle, that person which is a shamed of the company of his Father and his Mother, is not worthy to be amongst the citizens. ¶ Sidrac saith, Sidrac that he was borne in an unhappy hour, which doth forsake his Father, and he is cursed of God, which is stubborn unto his Mother. ¶ saint Austyne saith, saint Austin, that a man ought to honour his Father and Mother in two manners, that is to say, to bear them reverence And to minister that thing unto them whereof they have need. ¶ For Solomon saith. Solomon, Honora patrem tuum & gemitus matris rue non obliviscaris, And saith if y● have sons chastise them, and they shall be comfort unto thy soul, if y● have daughters teach them to keep their bodies. And give them not tafaire countenance, marry thy daughter, for thou dost a good deed, it thou mary her to a wise man. ¶ Senec saith, Senec. chastise thy children and cause them to fear and dread god, for it is better for a man to see his children die, then to see them luue evil and to be ingrate. ¶ saint bernard saith in his cantikes, S bernard, that ingratitude is enemy of the soul, and dyminysheth the virtues, and is perdition of merits and benefits. The sin of Ingratitude is like the wind, which drieth up the water of the Fountains of pity, the dew and water of grace, and goodness of mercy, as the wise man saith. Ingrati enim spes tanquem hibernalis Proverb, xviii, glacies tabescet dispariet tamqui aqua super flua. ¶ Of the Love of Compaginons and friends, and how to entertain it, ¶ The xi Chapter. THe third Love, which is called amity of Compaignons it is to will one thing together lawfully and honestly. And this love descendeth by three occasions, which moveth the person to the same. The first is for some goodness that the person hath or trusteth to have of him that he loveth. The Second is for the good will and mind that the person hath unto his fryend in desiring & wishing him good. The third. is that he would be always as one with his friend, & partaker with him in all things, for love that he oweth unto him. And these three manners of love be very good and virtuous. ¶ saint Thomas saith, Saint Thomas, that thou may keep thy friend three manner of way. The first is to love him with all thy heart, and that he may know it. The second is to do all thing to thy power, which thou knowest doth please him. And the third is to beware that thou do no thing that shall displease him. And saith also that by other three means, thou may keep him thy friend, that is to say, to laud and praise him in his absence: and to help him at his need. ¶ Solomon saith, Solomon. that there is nothing to be compared to a faith full friend. ¶ Ovid saith, Ovid, that when thou shallbe in prosperity, thou shall find and have many friends. And in thine adversity, thou shalt be left all alone without any friends. ¶ Arystotyle saith, Aristotyle, that the more dignity and honour, or richesse, that a man hath, the more need he hath of friends, for one good thing can not be alone, and with out another. ¶ And Solomon saith, Solomon, there be three things that be very pleasant & acceptable both to god and man that is to say, concord & amity of brethren, love of neighbours. and the love of the man and his wife, when they love the on the other: & saith that it is a sovereign goodness & gift of God to have a good wife, he that chanceth to find a good wife, he findeth great good & wealth. And he that forsaketh and chaseth from him a good wife, he chaseth from him his wealth & profit. And saith also that a good wife doth honour the house & riches: & an evil wife is destruction of all together & the dishonour of her husband. ¶ Solomon willing to blame the women, Solomon, saith many things of them, of the which at this time, I will not speak, for there is many good reasons, wherefore a man ought to honour the women: and according to his saying, a man shall not find one good woman amongst a Thousand. But I believe that he speaketh this, as a man angry and moved for one woman which did deceive him. For it is red in the old Testament, that the same Woman did so much to Solomon, Solomon. that for the great love that he had unto her, she caused him to forsake God, and to worship Idols. And she did lead him so much after her will, that she caused him to be clothed, and to wear Woman's apparel, she caused him to spin, and did order and lead him after her own will, as if he had been a child. And these things with the woman did unto him, he speaketh evil of all other, saying that amongst a thousand women, a man shall not find one good. And that the iniquity of the man is better, than the goodness of the woman, but as I have said afore, he speaketh there of as it doth please him, for it we will consider and behold the evil deeds of the men, we shall find them much greater than those of Women. ¶ How the Love of Concupyscece, cometh to Men and Women And of the danger that do chance and come of the same. ¶ The xii Chapter. OF the fourth Love which is commonly called to be enamoured, is the love of Concupiscence, which is when the man loveth the woman, for the pleasure that he trusteth to have of her, As those do commonly, which say I am enamoured of such a woman: The delectation of this love is all in the corporal and bodily delectation. ¶ saint Thomas the Apostle saint Thomas, saith that a man would never love any thing if he had not trust to have some pleasure and goodness of the same. How be it a man some times supposeth that thing to be full of great goodness, of the which cometh evil. Yet it seemeth to him that loveth such a thing, that there can none evil come thereof. And as it is so that every love cometh by some delectation corporal or intellectual. The love corporal cometh & descendeth by the tyve corporal senses, or wits, as is aforesaid. The intellectual love cometh by the imagination of the understanding. And the delectation intellectual is much greater, than the corporal, so that all the delight of the love of Concupiscence is in delectation intellectual. And therefore the love of Concupiscence may not nor ought not to be called love. ¶ Plato maketh mention thereof saying, Plato. love of Concupiscence is not virtue of love, but rather vice of lechery, when the man leaveth his wife only to have his pleasure of her, or the woman her husband, for to have profit, this love is very evil. ¶ Tulle saith, Tulle. that perfect love is that which is not by force, nor by fear and dread, nor for profit that a man trusteth to have. ¶ Dyogenes saith that the love of Concupiscence cometh by being Idle. Diogenes. And that it is a great Vice and sin, the love of Concupiscence, And against the commandment of God, which saith, covet not the Wife of thy neighbour. ¶ saint Austyne saith, saint Austin. that the sin of fornication is perdition and clear damnation of the soul of the which thing our Lord jesus christ speaketh in the Gospel. jesus Christ Qui viderit mulierem ad concupicendum eam iam meatus est in cord suo. ¶ Example of the Virtue of Love ¶ The, xiii. Chapter. OF the Virtue of Love, Example, it is red in Histories of Rome, that the king Diomebes would have caused to cut the head from the body of a woman called Fizolie, for a certain offence, whereof she was accused: this woman came before the king and required him that he would give her pardon & space for. viii. days, that she might set all things in order, and to provide the better for the health of her soul. And the king answered that he was content, so that she would give a pledge for her, that in case that she did not come at the day appointed, that he would cause to cut of the head of the said pledge. And the woman answered, that she was very well content. Example. And that incontinent she would find a pledge, whereof the king marveled greatly, for he had thought, that there had been never a person in the world that would have pledged her. And then she did send for a young man, which was of an honest stock, the which had loved her perfectly a long time, & she him, to whom she told the hole matter. And incontinent this young man named Arion did render himself prisoner for her, and bind him under the pain aforesaid, that in case that she did not come again, that he was content to lose his head. Example. And then the said woman went home to her house, & made her Testament, and did bequeatheth her goods, & when the term drew near, every man mocked this young man reputing great Folly in him: but for all that any man cold say unto him, he would not forget the love of her. And was content to suffer death, for to alengthen her life, he loved her so fervently. So the day of the term came, in the which she seeing the great love of this young man, did render herself afore the King and required that Arion might be delivered: & then that the King should take his pleasure of her. The King then seeing the perfit love that was between them, did give her pardon, saying that it wear great sin to depart so good and perfit love as they had between them, the one to the other. ¶ How Envy is contrary to the Virtue of love. And what Ewye is, And also of the pain, that the envious man beareth in himself. ¶ The xiiii Chapter. Envy which is a Vice contrary to the Virtue of Love, is in two manners, the first is to be sorry for thewelthe and prosperity of another man.. The second is to be Glad for the evil and Aduersytye of another man.. ¶ Solomon saith, Solomon. be not glad of the evil that happeneth to another man, for it doth displease god. And know ye that he that is glad of the evil of his neighbour shall not be unpuneshed. ¶ saint Gregory saith, Saint Gregory, that in the world is not a greater torment and pain, than Envy, for when are Envy is, there can be no love. And saith that the greatest vengeance, that thou canst take of him which beareth thee Envy, is to do him all the good that thou canst. ¶ Plato saith, Plato, that the envious man, is never without sorrow and pain, nor the I poeryte without fear and dread. ¶ saint Austyne saith, saint Austin, he that hath envy in him can love no man. And saith, that it is berter for a man to keep him from the Envy of his kinsfolks and friends, then from the Envy of his Enemies. ¶ saint Austyn saith, Saint Austin that envy is to be sorry of the felysyete of another man. And saith that the envious person hath not only envy at greater than be but at them which be equal with him, or worse than he. He hath Envy at those which be greater or better than he, because that he is not so good or so great as they be, he beareth envy at those which be equal with him, because that he is not better or greater than they, he hath envy also at those which be worse than he for fear that they become not so good as he, wherefore he hath Envy at all manner of folks. ¶ Orace saith that the Envious man brenneth within and without, Orace. And saith that the Envious person is content to lose money, to do damage to and her man. ¶ Socrates saith that he which Socrates. beareth the vessel of envy shall have everlasting pain, the holy scripture maketh mention thereof saying. Nequam est oculus adverteus faciem suam. ¶ Example of Enuy. ¶ The xu Chapter. OF the Vice of Envy it is red in the old Testament, Example. that Caim seeing that all things of his brother Abel did multyplie, and bring forth much fruit, he had so great Envy thereat, that he killed the said Abel his brother, which were the two first brethren upon the earth, And it was the first blood that ever was shed upon the earth, And all was by Envy. ¶ How a man ought to take Gladness and joy. And of what thing. And what Gladness or joy is. ¶ The xvi Chapter. Gladness or joy is the effect of Love, Pryscyan. As Priscyan saith, and it is a contenting and rest of the heart. ¶ Sidrac saith that the life of man is Gladnesor joy of heart. Sidrac And saith that for a man to rejoice himself to much of things not convenient is not virtue, but rather vice. ¶ Saint Austin saith, do not rejoice to much in the love of the world, saint Austin for he that to much re●●sech him therein, oft times hath he vines thereof. And saith that there is no riches to be compared to the health of the body. ¶ Senec saith, Senec. be not proud in thy prosperity, nor be not angry nor out of patience, in thine adversity, for in this world is not so Rich a man, as he that hath suffyeyente. And is content with that thing that he hath. And saith, he that would demand of me, who is a rich man, I would answer that it is he that hath sufficient and is content. And that he which desireth always more richesse is poor. ¶ Boece saith that nature is content with a little thing, Boece, if a man will not do it outrageous. ¶ And Arystotyle saith (to his disciple alexander, Aristotyle, ) what Anger, rancour, or Malice soever that thou haste in thy heat, thou ought always to show merry and joyful countenance, and there afore all folks. ¶ How heaviness is coutrarye to Gladness, And how the wise Man ought never to put any in his heart, whereof heaviness and Mellancolly may be engendered. ¶ The xvii Chapter. heaviness or Pensyfenesse, is contrary to Gladness, after the saying of Macrobyus, whereof there is three manners and sorts. Macro bius The first is when the person giveth himself more thought and sorrow for any thing than he ought to do, and this may be called pensiveness. The second is, when the person neither doth, nor saith, nor thinketh any thing, which is farm and steadfast, but is like a dead body. And thereby falleth in Idleness which is a great vice. The third is for certain imagynacyous, when the person moveth himself, with great and excessyfe anger, wrath & Ire, which is called Mellanchollie, whereof cometh dispeayre, which is the greatest vice that can be, as the Philosopher doth say, In pensiveness or heaviness, be engendered many vices. And amongst all other, is engendered sloth and Idleness, for when the person is pensise and still of Idleness, it seemeth that he careth for nothing. ¶ Solomon saith, Solomon. that in like case as gold is assayed and proved in the fournasse, so the man is astayed and proved in adversytits that come unto him. ¶ Plato saith that the man which hath his health, Plato. oughthe never to be pensive and heavy in his heart. for any manner of adversity, that may chance unto him but aught always to be of good comfort and arm himself with patience. ¶ Socrates saith that he which Socrates. is not angry nor vexed for any adverfytye that may chance unto him, he giveth himself much rest, and doth illuminate his seences or wits. And saith that he is pensive & sorrowful which hath nothing, but more pensive and sorrowful is he, which was wont to have, and hath nothing. And that he is happy, that is not wont to have prosperity, for he hath no pensyfenesse in him. ¶ How Melancholy is dangerous And what is melancholy, And how is causeth many to fall in great travail, pains and miseries, and conseqently, in great pevertie. ¶ The xviii Chapter. melancholy is a thing greatly to be hated of that person which is entangled and wrapped therein, for of melancholy cometh poverty, affliction and desperation, whereof speaketh saint bernard saying, S, bernard, I had liefer die, then to suffer myself to fall in melancholy. ¶ Senec saith melancholy is death, Senec and the Sepulchre or grave of the life of man, And saith for any thing that may happen or chance unto thee, be not melancholy nor pensive. And if thou can not keep thee from it, yet do not show in deed nor in word, for it belongeth not to a virtuous man, to show it himself Melancholy, for no manner of adversity that may happen unto him, for he that is melancholy and pensive for his adversities he dowbleth them, but a man ought to consider that after adversity cometh consolation and prosperity. And he that doth the contrary is melancholy, and then Idleness doth entre into him, And so by the evil thoughts that he hath being Idle, he falleth so far in Sloth, that he careth for nothing nor nothing would do but step. And thou ought to know, that the person being Idle, may fall very soon into many vices, that is to say, to destroy his body, and dampue his soul, by evil cogitations and thoughts that may come thereof. Senec saith, Senec, that Idleness is confusion of the understanding and wit of the person, the gate of pensiveness, and mother of poverty. ¶ Solomon saith, Solomon, do not love to sleep to much, for fear that poverty do not reign over thee. ¶ Arystotyle saith, Aristotyle, that sleep bringeth much inconvenience. ¶ And Hermes saith, Hermes, blessed is he that useth good occupations in all his time, And saith that the Idle and slothful person, putteth all his business at adventure, & saith that Fortune and adventure helpeth that man which will help himself, And the Idle and sloth full person, is contrary to himself. ¶ Socrates saith, Socrates, that there be six manner of folks, which always is in pensiveness and melancholy. The first manner is of him that can not forget injuries done or said unto him. The second is of the Envious persons which dwelleth and is conversant with folks newly come to riches. The third is of him, which hath been in the place where other have gotten much profit, and cold not profit there himself. The Fourth manner is of him whithe sometime was Rich and now is Poor. The fifth is of him which desireth and enforceth himself to come to higher estate and honour than is meet and convenient for him. The sixth is of him, which hath dwelled long time with a wise man & hath nothing learned ¶ Homer saith that by great diligence, Homer a man cometh to perfection. And that diligence is mother of richesse, and health of body, and salvation of soul. And Melancholy and Idleness is contrary. ¶ Solomon maketh mention thereof in the Bible, Solomon, saying. Robusti semper in abundatia, omnis autem piger in egestate erit. ¶ Example of heaviness, or pensiveness. ¶ The xix Chapter. OF heaviness or Pensytenesse, Example. it is red in the Book of King Alexandre, that when the said King Alexandre was dead: his Barons did bear him in a Chase of gold to the Sepuiture or burying. And there was many Philosophers, which went after the body weeping, and having great heaviness. And amongst all other there was one that weoed very fore saying. O good Lord, those that never did see our King Alexandre did doubt and fear him. Example And now those that do see him doth nothing regard him. And another cried with great heaviness. O cruel death which doubteth nothing, nor spareth nothing, and which hath taken from us that man which governed and ruled all the world, Exclamations and the other Philosophers did cry, O justice set apart. O faithfulness lost. O courtosye chased away. O gladness and joy exiled. O valilantenesse fled away. O gentleness destroyed. And in this manner they did bear him to the Sepulture, or burying with great sorrow, heaviness, or Pensyfenesse, and Mellancholye. ¶ How the Virtue of Peace ought to be maintained and keeped. And of the great goodness that cometh of the same, And what peace is. ¶ The twenty Chapter. PEace (as saith Saint bernard) is pureness of understanding, S. bernard. simpleness of heart quietness and rest of courage, Peace of love. And company or fellowship of charity. ¶ Senec saith, Senec, that Peace is above all the goodness and richesse of this world. And saith that he that hath not Peace with him. aught to buy it. The prophet isaiah saith, E●●●● that the evil man doth not ear for Peace. ¶ Plato saith, 〈◊〉 have Peace 〈◊〉 the Virtues, and war against the Vices. ¶ saint Austyne saith, Say●● Austen that in like case as Pride, Dissension and Anger destroyeth a house, so Peace and Love doth nourish it. a wise man, A wise man saith thus, if thou wilt have Peace with thee, submit thyself always to Reason. ¶ The Master of the Sentence saith, Master of the sentence that he is mad, that is in Peace and doth seek War. And saith that Peace causeth good to come. And War destroyeth it. ¶ Orace saith, Orace, that he which doth govern his will in Peace, governeth a greater Realm, than he did govern from the east unto the West. ¶ Sidrac saith, Sidrac that they be very happy, which doth love and seek Peace. And saith fly and eschew those places, where thou thinkest that there shallbe debate and decention, for to strive with him that is equal and as good as thou, it is. folly to strive against thy better, it is great madness. And to strive against one worse than thou art, it is shame. ¶ saint Paul maketh mency on of this, 〈…〉 aul 〈…〉 ma, saying. Non in contentione et emulatione. etc. ¶ How Ire is contrary to Peace, and what Ire is, And how it doth destroy and waste the Virtues and bodies of them that he entangled with the same. And of the evil that doth come of it. ¶ The xxi Chapter. IRe is a Vice contrary to the virtue of Peace, whereof the Philosopher Arystotyle doth speak saying, Aristotyle, that Ire or Wrath is a troubling of the courage, aleasing and destroy enge of blood, which flieth to the heart to th'intent to venge him of Ire. And when the blood findeth the heart, there it doth rest all troubled. And afterward is converted into malice and hatred. And of these three Vices, that is to say, judygnacyon, Ire, and Hatred, do descend and come Discord and War. ¶ Solomon saith, Solomon, that when a fool is moved and troubled, doth incontinent show his Ire: but he that doth cover and keep close Ire is a wife man Sand & lead is very weighty and heavy, but the Ire of a fool is much more heavy and weighty. ¶ Casiodore saith, Casiodore, that Ire is mother of all other Vices. ¶ Priscian saith that the greatest enemy that thou haste, Pri●cia● or canst have in this would, is Ire when thou haste it in thee. ¶ Cato saith, Cato. that a man is naturally inclined to be moved with Ire, but to persever and abide in the same doth pass nature, and cometh of the devil, & therefore every man ought to eschew it as much as he can. ¶ Aristotyle saith that Ire is the Aristotyle, corrupting and destroying of all virtues. ¶ Tulle saith that a man ought to be very slow, Tulle, and loath to be moved with Ire, and very ready to mercy, farm and steadfast in adversities, And wise and moderate in his prosperities. ¶ Senec saith, Senec that Ire is incontinente quenched and dead in a wise man. ¶ saint james saith, S. james, that a man ought to be prompt and ready to hear, slow to answer, & ought not lightly to be angered and moved with Ire. ¶ saint Austyne saith, S, Austyn, if thou be moved with Ire and wrath against any man, And will thereof take vengeance, remit all unto God. ¶ saint Gregory saith that there is three remedies against the vice of Ire, Saint Gregory, that is to say, meek & gentle answer, Also for a man to hold his peace or to give few words and the third is, to depart out of the presence of him that is moved with Ire. ¶ Varro saith that richesse can not abide and endure with him which in full of Ire and wrath, And saith keep thee well from Ire, for it destroyeth reason, and troubleth the understanding. ¶ Tulle saith, Tulle, eschwe Ire asmuch as thou canst, for it will not suffer thee to see the end of things, & saith that he is in great rest, that never or very seldom, doth move himself with Ire and wrath, And saith, when thou shalt see any thing, imagined against thee, busy thyself to turn it to thy will and pleasure, more by gentle words fair means, and equity then by vengeance, for vengeance is damnable to both parties & equity is profitable to both. ¶ Plato saith, Plato. that when a man is inflamed with Ire, he is like to a house set on fire, for by the great violence of the fire, a man can no, there hear nor see. And in like case as a Ship having a contrary wind, can not well be governed, so is the courage of man, when he is inflamed with Ire, and can not be well governed, And without doubt, Ire is a thing so very evil and dangerous, that a little flame or spark, maketh a great fire, that is to say, of a little Ire doth there come much evil. And as we do see commonly, the women be more angry & Ireful than the men. And the sick sooner than the hole. And the young people sooner than the old, by this it may be thought that Ire cometh of a perverse & an evil courage. ¶ Saint Augustine saith, S. Austyn. that in like case as the evil wine doth corrupt the vessel wherein it is put, so Ire doth corrupt the body of the man, if it do tarry there from one day to another. And therefore Saint Paul saith. Paul Ephe, iiii, c. Sol non occidat super iracundiam vestram. ¶ Example of Ire. ¶ The xxii Chapter. OF the vice of Ire, Example it is red in the old Testament, that David the prophet being in great love with Barsabe, wife of Vrye, did beget a child of the said Barsave. And when he did see that she was with child, he did send for her husband Vrye, the which was at the besieging of a certain town, which the said king David caused to be besieged. And when the said Vrye came, he was informed of the said king David, that the child wherewith his wife Barsabe was great, was of his begetting. And so the said Vrye did think and believe none other, but that it was his own, but when Vrye came amongst his friends, they showed him how the king david had governed his wife, wherewith he was sore disposed both against King david, and also against Barsabe hyswyfe. Example, And after that time would company no more with her. And when David understood that the said Vrye had forsaken his wife, he was so full of Ire and wrath in his heart, that he did write a Letter to the Constable of the Host, wherein Vrye was, which Letter did contain, that he should put Vrye so far forth in the battle, that he should be slain. And so it was done. ¶ Of chastity, and how she ought to be with holden, observed and kept, and the perils that the wise should fly, for fear to lease such Virtue. ¶ The xxiii Chapter. chastity. Tulle. (As Tulle saith,) is a Virtue by the which the will & desire of the flesh and of Lechery is refrained and subdued. And the person that is chaste, may be compared to the turtle Dove, the which for no manner of thing, will make a fault or offence to her fellow, but will keep her only unto him. ¶ saint Jerome saith, S, Hic room, that is soon lost and destroyed in him which will not refrain his tongue, his eyes, and his heart. In the Sum of Vices, it is red, that he which will have perfit chastity in him, he must keep himself principally from six things, that is to say, from to much and excessive Eating, and Princeking, whereof is red, in the life of Holy Fathers, Example that in like case as it is impossible, to withhold the fire, that it do make no flame, after that it is well lighted, so it is impossible to refrain the will and the desire of Lechery, after that the body is replete and full of delicious meats and drinks. The second thing which is necessary, to keep chastity is, that the person be not Idle. ¶ For ovid saith, ovid that Lechery dieth in him which is not Idle, the third thing is that the man and the woman be not conversant together. ¶ For saint bernard saethe, S, bernard, that the man and the woman to be familiar together, and to keep them from sin, is a greater and a harder thing, then to cause the dead bodies to rise again to life. The fourth thing is, not to be conversant with harlots and persons of vicious living. The fift is, not to haunt or to go to those places where commonly the sin of Lechery is used. ¶ For saint Syluestre saith, S, silvester, that the sin of Lechery hath the manner of the Ape-whych doth all things that he seeth done afore him. The sixth is, to keep him that he do not haunt to much create feasts and banquets, for there is most commonly much dancing and singing, many evyland vain words spoken, and many wanton count naunces, which doth engender the Vice of Lechery, by the pleasure and delight that the person doth take therein, I say that the delight and pleasure which is in good manner, and in honesty, is much to be praised, but the delight and pleasure, that the person doth take therein, for an evil intent is to be hated and abhorred. ¶ Example of the Virtue of chastity, ¶ The xxiiii Chapter. IN the life of Holy Fathers it is red, tou, ching the Virtue of chastity, that there was a certain Nun, which was young and very fair, of whom a Noble man dwelling thereby, was marvelous sore Enamoured of. And desired her many diverse times, that she would consent that he might have his pleasure of her, but this said Nun would never consent unto him. And refused him with great abomination, than this Noble man seeing that by no manner of fair means be cold obtain his purpose, by reason whereof he was full hf heaviness, and melancholy, did purpose in his mind, to take her by force. Example, And thereupon he came to the Abbey where this Nun was. And there did take her by Force and Violence, intending to lead her home with him unto his Place. And when this nun did see that she could not obtain mercy and grace of him. And that there was no remedy nor no help, and resistenge to be had, she demanded of him, what was the cause that he had such favour and love unto her more than to other? For there is (said she,) many better and fairer in this Abbey than I am. And this Noble man answered her saying, I am so enamoured of you, that it seemeth me, that there is never a Woman in this world, that hath so fair Eyes as ye have. And that is the cause, that I have such Love unto you. Wherefore purpose yourself to come with me. And then she seeing, that there was no remedy but that she should go with him, she desired him that it would please him to let her go in to her Chambre to fetch certain stuff that she had there. Example, And that she would come to him again incontinent, this noble man said go your ways and tarry not, for here I will tarry for you. And then she went into her Chambre and with a knife did take both her eyes out of her head. And this done, she came out of her Chambre all bloody, and did present herself as well as she could afore this Lord, as she had promised him. And when this Lord did see her thus dyffygured, and that the eyes were out of her head. He departed from her, as a man out of his wit. And the said Nun did continued still in the Abbey, and was better content that she had lost her Eyes, then to have had lost her Vergynytye. ¶ How Lechery is contrary to chastity. And in how many sorts it is divided, then is showed the dangers that come thereof, as well to the bodies of men, as to their Souls. ¶ The xxv Chapter. LEchery is a Vice contrary to the Virtue of Chastity. And as it is red in the sum of Vices there be four manners & sorts of the same. The first is fornicasyon, and that is when the man and the woman being not married, do meddle fleshly together. The second is Adultery, and it is when as well the one as the other be Married. The third is when a man doth meddle fleshly with any of his kinswomen. The fourth manner is such, that it ought not to be named, for it is so vile, so abominable and great a sin. ¶ saint Gregory saith, S, gre, gory, that Lechery consumeth and destroyeth the body, and causeth a man to lease his good name, damneth his Soul, offendeth the person, and offendeth God. And now a days the world is greatly inclined to the sin of Lechery, ¶ Senec saith, Senec that he would that all Lecherous persons should be stoned to death, as they were in the old time, to the intent that a man might beware and keep himself the better from it. And saith that ableit that the greatest delight & pleasure of this world is Lechery. Yet nevertheless if thou dowel consydre the end and the begin, ning of the same sin, thou shall find nothing therein but all mischief and wretchedness. ¶ Solomon saith, Solomon, so little time and space as a man might bear fire in his Bosom without brenning of himself. So little space might not a man be amongst women without sin. And saith that oft times Lecherous Persons do commit Lechery by their sight. ¶ Orace saith, Orace, that richesse do bring War, & Women do bring Lechery. ¶ Arystotyle saith, believe steadfastly that Lechery destroyeth the body, shorteneth the life, corrupteth the Virtues, breaketh God's saw, onsumeth the richesse, taketh away the strength, killeth the soul, destroyeth, the sight, bringeth the person to old age. And sometime doth make him paralytic. ¶ Ovid saith, ovid, that the Lecherous person being young doth sin, but the old lecher doth dote,. For an old Lecherous person when he can not do the deed, yet doth he take pleasure in dishonest touchings. And saith that in battle and war be men strooken with spears and swords. And in peace they be stroke with evil words, and thoughts. ¶ Hermes saith, Hermes, that the Vice of Lechery doth quench all Virtues. And that there is nothing more mortal to mankind then Lechery, except it be amongst those persons where it is lawful, as between the man and his wife, in trust to have Children. S, grgory, ¶ Saint Gregory saith, speaking of Lechery in a certain history. O Fire of Lechery, whereof the mouth is gluttony, the flame is Pride, the sperkles be corrupt words, the Smoke is evil name, the Ashes be poverty, the End is the torment and pain of Hell. ¶ Whereof Saint Peter speaketh saying. two, Peter, iii, ¶ Voluptatem existimantes diei deliciam coinquinationes et macu le delicis affluentes in conniis suis lux vriantes vobiscom. ¶ Of Force or strength. And what it is. The manners and comparisons of the same, And who may be called Strong. And of those also which be always Strong. ¶ The xxvi Chapter. FOrce or strength, after the saying of Macrobyus, Macrobius, is in three manners and sorts. The first is to be Strong by Nature, the which thing is no Virtue. The Second is not to Fere and Dread perilous, and dangerous things. And the Third is Patience, these two manners be good, ¶ Tulle saith, Tulle, thou ought to be strong in Battle, And to sustain and suffer patiently the adversities, and evil that come unto the. ¶ Senec saith, that the man is loved and praised for his Loyalty or Faithfulness, Senec and for his valiantness. ¶ Socrates saith, Socrates, that sometime it is better to sty, then to die, notwithstanding thee, that Hermes saith, Hermes, that he did see a knight, which was reputed very hardy, thou dost fly from Honourable death, to live with shame and rebuke. And Socrates saith, Socrates, that there is Valiantness in divers and many sorts and manners, that is to say of those which be hardy and Vallyante, when they be constrained other to fight or to die, as those which do fight upon the Sea in their ships. And this Valiantness is by force and constraint Another manner there is, that sometime a man is hardy and Valley ante, as when that he knoweth that he hath the aid and company of other. Of other therebe, which he hardy and Vallyant when they know, that those against whom they do strive, be Cowards and fearful, of other there be, which be stourdye and hardy in all things, and feareth nothing. And this is a beastly hardiness. And also all the other be not perfit. The first manner is perfit and Virtuous, as when a man is hardy and Vallyaunte to fly shame and dishonour. And to do no damage nor outrage to any person, neither in body nor goods. And also to defend his Country. ¶ Socrates saith, Socrates, that the Virtue of Force or Strength, maketh the man perdurable when he doth put his strength to resist Vices, to maintain reason and justice, And not to be proud in his prosperytyes. And also to fight against the desires of the flesh. ¶ saint john evangelist saith in his first epistle. ¶ Scribo vobis inuenes quoneam evangelist. fortes estis verbum dei manet et in list. vobis et vicistis malignum. ¶ How Patience causeth a man to bear easily the Pains and travails of this world, And how many sorts there be of Patience. ¶ The xxvii Chapter. patience is a Virtue by the which we suffer in our hearts the adversities and evils, that be done and said unto us, whereof the Master of Sentence doth speak saying, master of sentenet. the virtue of patience is remedy against all adversities. And saith, that all the evils 〈◊〉 adversities, that thou shalt have shall be more light and easy to bear and suffer if thou have patience, thou shalt not be patient so long as thou art Covetous. ¶ Arystotyle saith, Aristotyle, that the man may be praised, and may be known in three manners and sorts. The patient is known in his adversities & tribulations. The Hardy and Vallyante man is known in the Wars, and Battaylies. And the Friend is known at need. ¶ Socrates saith, Socrates, let us suffer and take in patience that thing which Fortune doth give us, for it is great folly to strive against it. ¶ Solomon saith, Salomen, that it is better to be patient, then to be strong, for he that is Pacyente, governeth himself by great wisdom, as job did, which had great patience in all his adversities. And saith that the strongest man that is, is he which can cover and keep secret his poverty. ¶ Senec saith, Senec that there is two manner of patience in this world, the one is to suffer and endure patiently the adversities and tribulations that a man hath. The other is, to refrain, & to abstain from his desires and will. And saith also that the Virtue of Patience doth order and keep the tongue. ¶ How that Fear and Dread, be contrary to strength and Vallyantnesse, And what Fear is and who those be that be Fearful. And for what cause. ¶ The xxviii Chapter. Fear and Dread be Vices, contrary to Strength and Valliauntnes. And they be three manners, after the saying of Ptholome. Ptholome, The first is to be fearful in his courage without any occasion, but only by Imagination. And this is properly called Fear. The second is to Fear and Dread a thing more than need is. And that is a great vileness and shame. And the third is, not to be able by Reason of Feebleness of Corage, to suffer adversities. And this is called Feebleness, when the man is vile of heart, which is to great a vice. This man which is so vile of heart, and so Fearful, may be compared to the Hare, which is the most Fearful Beast of all other, for the Hare hath the condition, that when she is laid in the wode at her ease, if she do but hear the leaves of the trees shake, she doth run away for Fear, many there be that do resemble the Hare in this manner, which hath so vile and feeble heart, that for a little or nothing they be abashed & afraid. ¶ Solomon saith that the one of the causes which causeth the man to be fearful, Solomon, is the knowledge that he hath to be reproved of his evil works. ¶ Tulle saith, Tulle, wilt thou be without fear, do well, and speak but little. And saith that it is a more cruel thing to fear death, then to die. And that the remedy of a feeble and vile heart, is not to fear Death. ¶ Cato saith, Cato, do not fear the last end of the Life, for he that doth not regard, but dyspraiseth the end of the life, he feareth not death. ¶ Pythagoras saith that death can not be bought, Pythagoras, nor no man ought to fear it, but such as have done much iniquity, and feareth to be dampened for their Vices after their death. And saith that the doubt and fear of death, is very well manifest, for by it is made transmutation of the transitory and final world, to the everlasting and perpetual world. Also of the world of folly and vanity, to the world of Wisdom Truth, and of Reason, of the world of pain and loboure, to the world of consolation and of felicity. And saith, that it is great marvel of those which fear and doubt death. And do always contrary to their salvation. And saith, that he which liveth well and virtuously in this world, aught to trust to make his end well. And saith also that death is good both to good and evil men. To the good men, to the intent that they may have the reward of their goodness. And to the evil, that they may commit no more sin, nor do no more euxll to the people, And saith that it is better die, then live with shame. And therefore he said unto a man which did fly from the Battle. Thou dost evil to fly from honourable death, for to live with rebuke and shame. ¶ Socrates saith, Socrates, that he did see his wife weep, when he was taken out of Prison to be led to his death. And he said unto her, where fore dost thou weep mine own wife. And she answered, have not I a good cause to weep, when I see you led to death with great wrong, and without cause. And then he answered that the man ought not to fear death, for there is no manner of pain or bitterness in it, but the fear that a man hath thereof. A wise man being sick in his bed, caused his Son to come afore him, that he might talk with him of Death. And said unto him, my Son have abstinence with thee, and refrain thy will, for if thou dispraise the world, and the divers chances thereof that every day doth run & happen in abstraing from those things which God hath prohibited, thou shalt desire none other thing but death, Sun speak always of God, and he shall put in thy mouth good words. Son do not put thy love in this world, for it is transitory, and deceiveth all those which do put their trust in it. Son suffice thyself, and be content with that thing that god hath given thee, And do not coveit the goods of other men. Son use temperance in thy living. And be conversant with wise folks, And so thou shalt get wisdom, be meek humble, and be no mocker, dispraise no man, and do not speak to much, for I have repent me more for my large and to much speaking, than I have for holding my peace, or for little speaking. Son I pray the beware the cock do not wake erlier in the morning than thou, doubt & fear god, & beware of vainglory, if thou have any science, & do not bestow it in good uses, it shall do the more damage & hurt then profit. Beware that thou speak no vain and unprofitable words, be not proud for any manner of riches, And do not despair for any manner of adversities that may chance unto thee. ¶ Socrates saith that death flieth always from him, Socrates, which do not fear it. And is always near to him, which doth fear and doubt it. And saith in another place, that thing which thou can not eschew, sustain and suffer it patiently. ¶ saint Austyne saith, Saint A 〈…〉 that there is nothing so sure as death, for Death hath no mercy of the Poor, nor beareth no honour to the Rich, And so spareth no manner of folks. ¶ Hermes saith, Hermes, that death is as the stroke of an Arrow, And the life of a man is in like case as the stroke, which tarrieth a good space or it come. Against the fear to die, six things do assure us. The first is the death of the body, by the which every man is right sure to pass. The second is that death maketh end in all things of this world. The third is, the necessity to die. The fourth is, that we see other die afore us. The fifth is, that God himself did die. The sixth is, everlasting life that cometh after this. ¶ Solomon maketh mention there of saying. Solomon, ¶ Memor esto quoniam non tardabit mors. ¶ Of surety, and how many manners there is thereof. And how Fear and Surety do strive together by divers Languages. ¶ The xxix Chapter. SVertye is not to doubt the damages & hurts, that may come in the end of things begun. And there is two manner of Sureties. The one is of folly, as he which goeth to fight against his Enemies naked without harness, or he which feareth not to sleep by venomous beasts, the other is of wit and of virtues. The office of Surety is to give comfort, and resist evil fortunes, which come unto the man, for a man ought to trust, that goodness and prosperity shall come after the adversities. ¶ Orace saith, Orace that he which doth fix his heart in goodness in his prosperytyes, shallbe sure in his adversities. Against this Virtue of surety, doth strive oft times, Fear in this manner. Fear saith to the man: thou shalt die. surety answereth, it is a natural thing and no pain, I did come into this world under such covenant, that I should go out of it again, the life of the man is but a pilgrimage, when he hath gone far enough, he must return, it is a great Folly and madness to fear that thing, which can not be eschewed. ¶ Lucan saith, Lucan that Death is the last pain, & therefore a man ought not to fear it, and saith that death is the last term and end of all things. ¶ Senec saith, Senec, that he which prolongeth his life, yet for all that he can not escape from death. Fear saith thou shall die. Surety answereth, I am not the first nor the last. For there be many gone afore me. And all the other shall follow me, it is the end of mankind. There is nothing that grieveth, which cometh but once, for death is common and equal to all. Fear saith, thou shall have in thy life much pain, sorrow and tribulation. surety answereth, to deliver me from all these evils, I must die. Fear saith, thou shall die in a strange Country, surety saith, Death is not more grievous without the house then with in. Fear saith, thou shall die in thy young age. surety answereth. Death is common as well to the young, as to the old, and maketh there no manner of difference. But I will that thou know, that it is the best dying, when a man hath the greatest pleasure to live, it is a very good thing to die, afore that a man desire death. If death take me when I am young, it shall not take me in old age. ¶ Juvenal saith, Juvenal, that death ought to be so much doubted, as ought to be old age. Fear saith thou shalt not be buried. surety answereth, I do not care, for it shallbe very small damage unto me, when the person is dead, he careth not what becometh of the body, whether it be brent or eaten with wild Beasts. I will that thou know that the Sepulture or Burying, was not found to the usage and profit of the dead bodies, but to the intent that the carrion of the dead bodies should be taken out of the sight of the living persons. Fear saith, thou shall be Poor. Seurtye answereth there is no man poor, but such as thinketh that he is poor. Fear saith. Alas what shall I do, I have lost my friends, my wife, my children, and all be dead. Surety answereth, he is a Fool that weepeth, or maketh any sorrow and lamentation for those that be dead, seeing that all must die, the wise man ought never to take discomfort for the death of any person, nor of his children, but he ought to suffer it as patiently as he doth look for his own death, and to take comfort in himself. And more to doubt and fear that which fortune ought to send him. ¶ Lucan saith, Lucan that fear of evil chance, or fortune, doth put the person in many great perils. But he is very strong that can suffer fearful and doubtful things. For the man is known in his adversities. ¶ Senec saith, Senec that there be mothynges which do fear us, than that do hurt us. And we have oft times more fear in the mind and thought of the courage, then of the work or deed. And therefore a man of good courage ought not to have fear afore the time, for peradventure that whereof he hath fear shall never come. Fear saith, thou shallbe exiled & cast out of thy country. surety answereth, the country is not for bid me, but the place, for all that which is under heaven, is my country, as soon shall I find and have my necessities in other countries as in mine own, every land is the country of a good man: as the sea is the country of all fishes. In this manner fear doth always strive with Surety, & never giveth good counsel. ¶ But Orace saith, Orace the man that hath a free and good courage doth not doubt Fear, for as it is afore said, fear cometh of a feeble heart. And yet many wise men say that there be many things which a man ought to Fear and doubt, as is contained in the Chapter following. ¶ How the wise man ought to doubt, And how by doubt and Fear many times the men become Virtuous. ¶ The xxx Chapter. THe Enemy of Hell ought to be doubted of every wise man. ¶ For Solomon saith, Solomon, that happy is he which doubtteth and feareth the Enemy of Hell. And that the man ought to beware of him, for if he do, he shall not need to doubt any peril. And thou ought not to beware & keep the only from thy great enemies, but also from the least in the world. ¶ Yet nevertheless, Ovid, Ovid saith, that a man ought not to be so doubtful and fearful that he make doubt of that thing, whereof no doubt is to be had. ¶ Solomon saith, Solomon, that a man ought not to doubt his enemy for his subtyllytye and craft. And if he be a Fool, for his mischief and shrewdness. And saith, that when thou shalt have a friend, it is necessary, that thou be a friend to his friends. And saith, keep thy fryend above all things, and consider the loss that thou should have if thou did lose him. For in lesinge thy fryend, thou shall purchase and get many enemies. And thou ought to consider and think, that the least of thy enemies is greater and of more power than thou art. ¶ Socrates saith, Socrates, that the man which goeth about to get his enemies, doth travail for his own destruction, for he which hath many enemies, aught to live always in great doubt and fear of his life. And saith, that one of the greatest wits that a man may have, is to know how to make of his enemy his fryend, And saith that thou ought not to repute thine enemy as a small & a light thing, for he may hurt thee more than thou do think be he never so small of power. ¶ And Senec saith, Senec that thine enemies be sometime more profitable to thee, than thy friends, for thou dost keep thee from falling into many dangers and follies, for fear of them, and taketh pain to keep thine own, for it is better to resist and withstand their will and malice. And saith that if it chance thee to speak with thine adversary, beware that thou do not show him thy secret, for than thou should teach him thy destruction. ¶ Pythagoras saith, Pythagoras, that if thou wilt dispraise thine enemy, show always countenance, as thou wouldst him no manner of harm, nor that thou art his enemy. ¶ Solomon saith, Solomon, believe never thine enemy, and if he do humble himself to thee, yet do not trust to him. For if he see his time to do thee displeasure, he will never be satisefyed of thy blood. ¶ saint Austyne saith, S, Austyn, that as in war the Soldiers be never nother day nor night out of their harness, but always in readiness, and specially when they be near to their enemies. So during this life, we ought not to be void & unfurnysshed of virtues, to the intent that we be not as he, which his enemy doth find out of harness, whereof the Gospel maketh mention saying. ¶ Dum fortis amatus custodit atrium suum in pace sunt omnia que passider. ¶ How good Fame ought to go afore men, And of the goodness that cometh of the same. ¶ The xxxi Chapter. GOod Fame, is a Noble Virtue and much aught to be praised and ought to be preferred above all richesse, for it is aprobate by the Law and by custom. And know thou, that for any profit of the world, thou ought not to lease thy good fame, for the profit that cometh of evil renome and Fame, is loss and not winning. ¶ Senec saith, Senec, that no man can show in himself, but that which is in him. ¶ Saint Austin saith, S, Austyn, that hypocrisy is Treason. ¶ Solomon saith, Solomon, if thou wilt have good renome and Fame, fly and eschew the delights of the flesh And in another place saith, if thou will be well renowned and Famed, be not Lecherous. ¶ Cato saith, Cato that Lechery and covetousness be contrary to good renome and fame. ¶ Arystotyle saith, Aristotyle, that good Fame maketh the man to be very clear and bright in this world, and to be acceptable in the presence of Princes. ¶ Senec saith, Senec, that the good Renome and Fame of the persons is fear of Sins. And saith, enforce thyself to have good Fame, for it shall endure longer with thee, than all the treasures of the world. ¶ Solomon maketh mention there of saying. Solomon, ¶ Curam habe de bono nomine, magis enim per manebet tibi quam mill thesauri preciosi. ¶ How gluttony is a dangerous vice And of the great evil that cometh thereof to the bodies of men, And how the Virtues of men be destroyed and corrupt by the same. ¶ The xxxii Chapter. Glotony, is an inordynate desire and will to eat & drink, and is all contrary to the Virtue of abstinence. It is red in the sum of Vices, that there cometh much evil to the persons by the Vice of gluttony. For that same Vice doth take away the Memory of the person, destroyeth the Senses or wits, consumeth the Understanding, corrupteth the Blood. destroyeth the sight of the eyes, maketh the spirit feeble, and doth stop and let the tongue, destroyeth the body, bringeth Lechery, shorteneth the life of the man. And doth engender many & great sickness, which do cause the person suddenly to die, or do cause him to live in great pain, and saith that there is more folks which die by reason of excessive eating and drinking, and by inordinate living, them by other mortality. And saith that women and wine do cause many good men to err. ¶ Arystotyle saith, Aristotyle, that he is a very beast which followeth the will and appetite of his mouth. And saith that he which doth fill himself full of good meats and drinks, that he doth seek his death, more than his life. And saith that he which will live clean, and in health, let him beware of to much and excessive eating and drinking ¶ hippocras saith, hippocras, that abundance of wines and meats destroyeth the body, the soul, and the Virtues. ¶ saint Gregory saith, Gregory that when the Vice of gluttony hath the domination and power of the person, it shall cause him to lease all the goodness that ever he did. And that when the body of the person is not governed by abstinence, all the Virtues of the same person be drowned. ¶ Whereof saint Paul maketh mention saying. Paul, ¶ Quibus finis interitus quorum deus venter est, et gloria in confusione eorum terena sapiunt. ¶ How abstinence is that whereof gluttony is consumed. And by the goodness that is therein, And that may come thereof, ¶ The, xxxiii. Chapter. abstinence is a Virtue, by the which the desire of gluttony is refrained & quenched. Solomon saith that he which liveth by abstinence, Solomon, doth alengthen his life. ¶ Saint Austyn saith, S, Austyn, that in like case as a man doth strain the rain of the bridle to stop the horse. So ought a man to constrain and refrain himself from the sin of gluttony, by the Virtue of abstinence, a man doth get & purchase in this world the treasure, which is above all other treasures, that is to say health of body. ¶ Sidrac saith, Sidrac that there is no riches in this word to be compared to the health of the body. And by abstinence a man doth purchase health, and increasing of his life, and doth eschew gluttony, that is to say to abstain from excessive eating and drinking, for to fill himself full of meats, the stomach is grieved therewith. And it doth nourish (as is aforesaid) many grievous diseases, and in especial the gout. And doth cause the breath of the person to stink. And many other evils come there of to the person, of the which oft time followeth sudden death. ¶ How Constancy and Inconstauncye, be different, And how constance is a Noble Virtue. And what Inconstauncye is, ¶ The xxxiiii Chapter. Constancy, is to be Farm and stable in one purpose, without varying. ¶ Tulle saith, Tulle, that it is a very great and a good thing for a man to be stable in those things which he will say or do. ¶ Isydore saith, Isidore, that he is not worthy of praise, which doth begin any work, but he which maketh an end thereof. Yet notwithstanding a man ought not too be so stiff in those things which he hath to do, that he do fall into the vice of obstinacy. obstinacy is, not to change his purpose, for any counsel or for any thing that may chaunce thereof. Inconstauncye is a vice contrary to the virtue of Constancy. ¶ Senec saith that Inconstauncye is not to be farm and steadfast. Senec And it may be compared to the Swallow, which doth feed and nourish himself, in flying here & there, and so doth Inconstauncye, which doth put all things at adventure. ¶ Of the Virtue of Nobleness of courage of men, And how the men be oft times praised by reason of the same. ¶ The xxxv Chapter. Nobleness of Courage, is to heed and mind Vallyaunte, Noble, and Virtuous things. And it may be compared to the Griffon, which is a beast of such nature, that he would rather let himself die for hunger, than he would eat of carrion and stinking flesh. ¶ Saint Austin saith, S, Austyn, in speaking of the highness & nobelnes of heart, that the Lion maketh never war with the Ants, nor the Eagle with the Flies. ¶ Tuile saith, Tulle, that the Courage of virtuous persons is known by their great works. And saith that there is nothing so strong & so sharp as the heart & courage of the man. ¶ Example of Nobleness of Courage. ¶ The xxxvi Chapter. OF Nobleness and highness of Courage, it is red in the Histories of Rome, that there was a Physician that served a Baron, the which Baron made great war against the Romans. This Physician came on a day to the Senators of Rome, and to the Counsalie, and said unto them. If ye will give me a good sum of money, I will poison my Master, which hath done you so much evil. And they answered, we will not vanquish him by treason, but by force and strength. And then they did show the case to the Baron, to th'intent that he might beware of the physician. ¶ Of Vain glory, And how many manners there is thereof, And how vainglory is to be dispraised, ¶ The xxxvii Chapter. vainglory, is a Vice contrary to Nobleness of Heart. And there is three manners of Vainglory. The first is when a man doth cause himself to be more esteemed, praised and honoured then it appeareth unto him. ¶ But as Saint Thomas saith, S, thomas, it is no Vice, to have the will to be good or to be well named, and famed, when he saith that good name and fame is better than great Richesse. The second manner of vainglory is when a man doth vaunt, boast, and praise himself for any manner of thing, for it is a thing not seemly nor convenient for a man to praise himself. The third manner of vainglory is for a man to show himself richer, than he is. And to show himself more virtuous than he is, for it is Ipocryse. The vice of vainglory, may be compared to the Peycocke, which is so full of vainglory, that all his dysyre and delight, is to show his feathers, in spreading his tail in manner of a wheel, for to be praised. In the Sum of Vices it is red, that when the person shall have overcome all Vices, yet Vayuglorye doth tarry with him. ¶ Cato saith, Cato if thou wilt please god, eschew Vainglory. ¶ Plato saith do not praise thyself, Plato. but let another man praise thee. ¶ saint Gregory greatly do●● blame the vainglory of hypocrites. And saith that their vainglory, is not but a fantastic vision, which showeth outward lie, that thing which is not within. ¶ jesus Christ saith in his gospel, Ihesu christ, speaking of hypocrites. ¶ We vobis hypocrite qui similes estis sepulchris de albatis qui foris apparent hominibus speciosa: intus vero fuit sunt plena ossibus mortuorum, ¶ Example of vainglory, ¶ The xxxviii Chapter. OF vainglory, Example, it is red in the life of Holy Fathers, that an Angel, on a certain time kept company with an Eremite. And as they went together, they passed by a place where there was a dead Horse, which did stink very sore, wherefore the hermit did stop his nose: but the Angel did not so, nor did not regard it. And as they went a little further they passed by a fair gardaine, in the which there was affair woman. And richly apparelled, & very full of vainglory, Example. And incontinent that the Angel did see her, he did stop his nose, the hermit saying this, did marvel very much there of. And said to the Angel, I do marvel greatly that ye have stopped your nose for this fair woman. And did pass by the stinking carrion that we did find, as ye did not care for it, nor did not feel no smell, which did stink so evil, then the. Angel said, I will that thou know, that the person full of vain glory, stinketh more in the sight of God, of Angels and of the heavenly company, than all the carry on in the world. And as soon as he had said this, he was suddenly banished and departed out of the sight of the Here mite. And then judged he that should be an Angel. And therefore he knew well that Vainglory, greatly disposed God. ¶ How justice ought to be done And how it is, that thing that doth measure all things upon Earth. ¶ The xxxix Chapter. Justice is a Farm and a Stable will, to do right unto every man. ¶ Solomon saith, Solomon, desire not to be wise, if thou cannot find in thy heart to do justice. And saith that there is three things necessary to a man which will do justice. The first is that he have authority to do it. The second, is that he know well what he ought to judge. The third is that he judge according to reason. ¶ Hermes saith, Hermes. beware that thou do punish no man by justice, afore that thou give him term to make his defence. And beware, that when thou ought to do justice, that thou do not to much defer and prolong it whereby there may come any occasion to let the aforesaid justice. ¶ Tulle saith, Tulle, that justice is the Mother and Lady of all other virtues, For there might nothing live and dute in this world, if justice were not. ¶ Arystotyle saith, Aristotyle, that justice is a measure, that god hath established in earth, for to limit all things. And saith that justice is none other thing, but to give every man his own. Thou ought to give to three manner of folks that which is their own, that is to say, to thy sovereign and superior, to thy fellow and to thy subject. To thy sovereign and superior, thou ought to give reverence of heart, and obedience of body, to thy fellow, thou ought to give counsel in teaching him of his Ignorance, and to aid and help him to thy power. To thy subject, thou ought to defend him, and to instruct and punish him, if he do evil. ¶ Solomon maketh mention thereof saying. Solomon ¶ Excogiatat justus de domo impii, ut detrahat impios a malo Gaudium est justo, facere justiciam, ¶ Example of justice. ¶ The xl Chapter. OF justice it is red in the life of Holy fathers, Example. that there was an hermit which long time had served God and had done great penance for his sins, to whom god sent afterward great sickness. And because that he could not recover his health a gain he began to complain of god and to murmur in himself. So it chanced on a day, that the Angel of god appeared unto him, in likeness of a young man, and said unto him, come with me, for God will that I do show thee of his secret justice. And did lead him into the Town, to a merchants house, which had in a coffer a great numbered of Florence's. And the Angel in the sight of the hermit did take the same Florence, and did bear them into the house of another man, which they found in sleep, And the Angel did leave the said Florence at his Chambre door, to the intent that when he should open the door, that he should find them. And this done, he led him to the house of another Merchant that had a child, the which child, the Angel did kill, in the presence of the said Eremite. And thee, hermit seeing all these things, thought that the Angel had been a devil. And would fain have departed from him. Example. The Angel seeing that he would depart from him, said voto him, tarry yet a little, for I will show thee the reason, wherefore I have done these things in thy presence, know first wherefore that I have take the Florence from the burges, it is because that he had sold his heritage, for the said Florence's, and was purposed to give them to certain Murderers, which had promised him to kill a man for his sake, the which had disposed him aforetimes. Example And the man which he would have caused to be killed, is a man of noble birth, whereof should have come great inconvenience, And therefore to resist the evil that might have come thereof, & also to let him of his evil, and mischievous will and purpose, I have taken the said Florence from him. And when he shall see himself poor & to have lost his heritage and goods, he will give himself to the service of god, and where he should have been dampened, now he shallbe saved. The Reason wherefore I have borne the Florence, to the chamber door of the other man, is because that he was a Rich Merchant which came from beyond the Sea, and had bestowed in marchaundyce all the goods that he had, and put it in a Ship, the which Ship did perish upon the Sea, than he did remember one day how that he had lost all his goods, and had nothing to live upon, began to fall in despair, and was purposed to hang himself. And therefore to the intent that he should not destroy, both the body and the soul. I did bear him the foresaid Florence's. The Reason whereof I have killed the Child, is because that afore that the father had him he was a very good man, and gave much Almous, and did many good deeds, for the love of god, and sense that he had the Child, he cared for none other thing, but only to get richesse, were it by right or wrong. And therefore I have killed the Child, to the intent that the Father may return to his purpose, do not marvel nor grudge therefore, for the sickness that thou haste, for if it had not been, thou should oft times have thy mind and Courage in vanities whereby thou should greatly have disposed God. And be thou sure, that god doth nothing, but by Reason, but the persons have not knowledge thereof, for God hath not promised it them, but of two evils, Example he doth always take the less. Ann this said the Angel did depart from the hermit. And from thenceforthe, the said hermit, did never murmur against God, for any manner sickness or adversity that he did send him, but rather did thank God. And always did rejoice himself in his sickness and adversities considering always, that it was of the goodness of God. How injustice or wrong, is contrary to justice, and how many manners there be of injustice, And how Injustice demandeth Vengeance afore god. ¶ The xli Chapter. injustice is a Vice, contrary to justice. And it is in divers manners and sorts, The first is to kill any man, and it is caleld murdering. The second is to speak villainty, and opprobrious and slanderous words of any man. And it is called injury. The third is to do any thing by strength, and it is called Violence. The Fourth is to do damage and prejudice to ani man. And it is called outrage. The fift is to take another man's good, and it is theft. The sixth is to take a person by Force, and it is called Rapyne. injustice, otherwise called wrong, may be compared to the devil, the which doth not love reason. For all his pleasure is to do evil to friends. And to torment them, which have served him. ¶ Ihesu christ speaking of injustice saith, Ihesu christ, with such measure as ye shall measure, ye shallbe measured. And as ye do to your neighbour, so shall be done to you. ¶ Solomon saith, Solomon, judge not the deed of any man, without Reason. ¶ Senec saith, that much sorrow and tribulation, Senec is in the Land, whereof the Lord and Governor is a young man, which is very easy and light to give pardon to misdoers. And saith, that he which doth not punish the evil, is consenting to the same. And saith that there is four things which do call the man afore god. And the which do sore displease god. The first is the evil, that a man doth to an Innocent person. The Second is to withhold the hire & wages of his servant. The third is willingly to set fire in a house, or in a town. Aristotyle. The fourth is murdre. ¶ Arystotyle saith, do not shed man's blood without a cause, for it demandeth justice of god. And he that doth evil to another man, he hath evil, and doth not know how and from whence it doth come. ¶ Example of injustice. ¶ The xlii Chapter. OF Injustice it is red in the life of holy fathers, Example, that the devil bethought him one day, that he would be married to th'intent to have daughters to mary, & that he might lead their husbands to hell, he did mary with injustice, of whom he had seven daughters. The first is Pride, which he married to Lords and noble men. And to them which have outeragyous hearts by reason of Pride. The second is Anaryce, which he gave to the Heads and chief of the people. The third is Falseness, which he married to Villains. The fourth is envy, which he married to ministrelles & crafts men. The fift is hypocrisy, which he married to religious persons. The sixth is vainglory, which he would give to no man, for she doth marry herself to all men of every degree and estate. The seventh is Lechery, which also he did not mary, but left her common. Some men say, that it is written in the book of Examples, that the Devyil had ten Daughters, of the which he did mary but. viiii. that is to say. The first is Pride, which he married to Lords, Example, and other Noble men. The second, sacrilege to Lobourers. The third Vserye, to citizens. The fourth hypocrisy, which he married to religious persons. The fift simony which he married to priests and Clerks. The sixth deceit, which he married to Merchants. The seventh Envy, which he married to Servants. The eight Covetousness, which he married to old folks. The ninth and the tenth, that is to say, vainglory, and Lechery, he gave no man. ¶ Of Loyaltys, And by loyalty, the person is greatly, praised, ¶ The xliii Chapter. loyalty, terence as Terence saith, is to have a perfit Faith. And too show himself none otherwise, than he is. ¶ Longyn saith, Longyn, that a man is praised for three things, that is to say, for loyalty in that thing that he hath to do. The second is to keep and fulfil that thing that he hath promised. The third is to think always to do well. ¶ Senec saith that he which doth lease his faith, Senec can not lease a greater thing. ¶ Aristotyle saith, Aristotyle, do not break thy faith to any person, except to a woman, or to a child. ¶ Senec saith, Senec, be Loyal and Faithful to all men. And specially to hymth at putteth his trust in thee. ¶ Of Falsehood, what it is, And of the difference that is between suspicion and jealousy. And Treason and Malice. ¶ The xliiii Cpapter. Falsehood is a Vice, contrary to Faculty, and it is to say or think a thing contrary to his will, and to have desire to do the contrary of that thing, that he saith. ¶ Solomon saith, Solomon be not conversant with a false person, for he cannot love that thing that pleaseth him. ¶ Senec saith, Senec that when any Injury, or wrong is done or said to a false man, he feigneth himself, as he did not care for it, to the intent that he may the more craftily and falsely, venge him thereof. ¶ Saint Thomas saith, S, thomas. that the suspicion of the man is known in four manners. The first is, the evil person thinketh, that all other be all evil as he is. The second is that a man doth always suspect that person, which hath accustomed to do evil. The third is when a man heareth evil spoken of another, the which he would evil, he believeth it incontinent. The fourth is when a man hath proved many things. ¶ Arystotyle saith, Aristotyle, the old persons for the most part do very lightly suspect, because that they have proved many things in their tyme. ¶ Solomon saith, Solomon the evil thoughts do cause the person to depart from God. ¶ Plato saith, Plato, that the first moving of the thought, be not in our power, the which we ought well to tesyste. ¶ The Decree saith, Decree, that the flesh can not be corrupt, if the thought be not corrupt afore. And saith, that the person can not have agreater evil, then to be suspecting. ¶ Alexandre saith, Alexandre. when thou baste conscience, and trust in any man, thou ought not to suspect him, except manifestly thou find that thing in him, whereby thou may have suspycon, for the suspicion that thou should have there, should cause thee to be moved to do evil. There is difference between Suspectyon & jealousy. For Suspectyon is to believe evil of another man, (as it is aforesaid.) jealousy is to have fear of that thing the which a man loveth, do no otherwise than it ought to do. jealousy descendeth of the virtue of love. For no person can be jealous, but for two reasons. The one is for the fear that a man hath that the thing which a man loveth do not otherwise, then ought to be done. And the other is that it be not the dishonour of the person which a man loveth. ¶ Juvenal saith, Juvenal, that the jalou sye of a woman is very great, for she can not love the person which she knoweth doth love her husband. ¶ Plato saith, Plato, that perfit love is in three things, that is to say, to love, to fear, and to honour. ¶ Socrates saith that person that loveth, Socrates, feareth. But all those which do fear, do not love. And saith, that the person which loveth, hath always fear of that thing which he loveth. There is difference between Treason and Malice. Treason is properly to betray, by malice, the person which doth put his trust in thee. Malice is to imagine some thing for to deceive and there man. ¶ Longin saith that in a Traiter, Longyn, the love is vice. ¶ saint Austyne saith that the traitor doth never suage nor my tygate himself, S. Austin. for famylyarytye, nor for poverty, nor for eating and drinking, nor for service, nor for gifts. ¶ saint Paul maketh mention thereof saying. Paul, ¶ Erunt hamines cupidi, elati, supervi, proditores, proterui tumidi. ¶ Example of Falsehood, ¶ The xlv Chapter. OF Falsehood, it is red in the old Testament, Example. that by the will of God, there was two Angels sent into the Cyfye of Sodom, Example, for the abominable sin there used, they lodged in the house of a good man, the servant of God, called Loth. And they bad him that he should go forth of the town, for they would brene it, and all the inhabitants thereof. And as this said, Loath was upon a mountain, his two Daughters, did imagine by falsehood to deceive him, to the intent, that he should meddle fleshly with them. They caused him to drink so much, that he was bronken. And then the elder of his said two daughters, did ley herself by him. And so moved and steered him with touchings and other tokens, that be meddled fleshly with her. And so did the younger, in so much that he did get them both with child. ¶ How Truth is to be compared, by Reason to the Perdryche. And how Truth is that thing which iusty fyeth the man afore all persons ¶ The xlvi Chapter. Truth, as saint Austyne saith, S. Austin. is to use verity or Truth, without any shadow or colour of dying. The Virtue of Truth, may be compared to little young Perdryches, for the Perdryche is of such nature. The one will rob the eggs of the other. And sit upon them, as they were her own eggs, but as soon as the lyfle Perdryches be brought forth. And that they here their own proper mother cry and sing, they leave and forsake the old Perdrych which brought them forth of eggs, and go to their own very mother. And so it is of the virtue of truth, for the man doth cover it so long as the contrari is not known and perceived, but at the end truth doth always abide and continue in his place. ¶ Aristotile saith, Arystotyle, truth doth help him at the end of all his works, and deeds, which doth love it. ¶ Senec saith, Senec, that the person ought always to enforce and constrain himself, to be veritable, or True, for it is the most worthy and honourable thing to a wise man, that his deeds, may verify his sayings. And he ought to be ware that he do not lease the being veritable, for if once he do lease truth, shallbe no more believed by him. There was a man that demanded of a Philosopher, how he might be fair spoken. And he said, say nothing but that thou knowest well, without adding there to any lie. ¶ Solomon saith, Solomon, making his prayer to almighty god, good lord I pray thee that all vanities and lies, may absent them, and be far from me. ¶ saint Paul saith, Paul, God will destroy the tongue that doth lie. And saith, that words spoken gently and peaceably be sweeter than honey. ¶ Example of the Virtue of verity, ¶ The xlvii Chapter. OF the virtue of verity or Truth, Example. it is red in the life of Holy Fathers, that there was a Rich Kynghte, whythe did forsake his richesse for to serve God. And went into an Abbey, where he made himself a religious man. And did renounce the world altogether. It chanced on a day, that the Abbot, for need of money, purposed to sell two old Asses, that had been long time in the Abbey. He bethought him that he would send them to be sold by the said new religious man, for he thought that he had the practise thereof. And that afterward he would die other, that should be younger, this knight did take the charge of them, albeit parthe against his will. And did not deny it, by reason of obedience, he being in the market, with one of the lay brethren of the said Abbey, which led the said Asses, when it was demanded of him if the Asses were good, he answered, think you that if they were good, that our father Abbot would sell them. The other demanded of him, wherefore their tails were so pilled, he answered, they be very old, and do fall many times in the mire. And when a man will lift them up, he must take them by the tails, and that is the cause that they have their tails so pilled wherefore they could not sell their Asses, but brought them home again. The Abbot did demand of the lay brother, how it chanced that they had not sold their Asses. Example And he showed him the cause. Then the Abbot caused this religious man, to come afore, and did rebuke him, he answered the Abbot and said that he was not become a religious man, to th'intent to deceive any person, nor to Lie, but that he had forsaken all his richesses, to serve him which was full of all truth, with the which answer the Abbot was very well content. ¶ How dying is an evil vice, the manners to eschew it, And in what sort, and which is evil dying. ¶ The xlviii Chapter. dying is a Vice contrary to Truth. And it is to hide and cover the Truth with colour of words to deceive another man. There be divers manners of Lying, that is to say, dying which is told in manner of news, there is dying, which is told for to eschew to speak evil. without prejudice of any person. And these two be not prohybed in the scripture. But there is dying with falsehood, which is told to the damage of another, there is dying, as not to hold and keep promise, there is dying accustomed. These three manners be prohybed, there be some which lie wyllynglie in swearing, and with their knowledge do forswear them, which is a very evil dying. ¶ Solomon saith, Solomon that the mouth which doth lie, killeth the soul & that it were better to be a Thief then a continual Liar. ¶ Of the which Plato speaketh, Plato, saying that he which doth affirm that thing which he doth not know of that thing, which he shall know, he shallbe holden for suspect. And saith, that the person which hath been accustomed to lie, shall not be believed when he shall show the truth. ¶ What Mercy is, and of the operation of the same. And how Mercy is that whereby a man obtaineth the Love of God. ¶ The xlix Chapter. Mercy, S, Austyne, (as S. Austyne saith) is to have compassion of his own soul, and of the misery and wretchedness of another. ¶ saint Thomas saith, S, thomas. that the operation of Mercy, is to pardon the offences done unto thee. And to chastise and correct him, which hath need thereof, to counsel him which standeth in doubt, to comfort them, which be in discomfort. And to pray to god for another. ¶ Plato saith, Plato, that the person can not have a more profitable thing, than the Virtue of Mercy, that is to say, to visit the sick, to feed them that be hungry, to give them drink, that be thrystye, visit the prisoners, cloth the naked, lodge them that do lack lodging. And to bury the dead persons. ¶ Alexandre saith, Alexandre, that the power, and the might of the man, increaseth in two manners, that is to say, to get friends by mercy. ¶ Longyn saith, Longyn, that he which shall have mercy of another, he shall find mercy for himself. ¶ Our Lord Ihesue saith, Ihesu christ, pardon other gladly, if thou will have pardon. One of the things that the most pleaseth almighty God is, that if a man have offended thee, And that thou canst take vengeance of him for it, that thou do for give him. ¶ Solomon saith, Solomon, that he which gladly doth give to the poor, shall never be in misery and poverty. And saith that he which doth stop his ears at the voice of the poor, shall cry and not be hard, of the mercy of god. ¶ saint Gregory saith, S, gregory, that he which gladly fulfyllethe the works of mercy, shall not die of evil death. And that his prayer shallbe herd. ¶ Example of Mercy. ¶ The l Chapter. OF the virtue of Mercy, Example, it is red in the histories of Rome, that there was a thief brought afore king Alexandre. And he demanded him wherefore he did rob, he answered, I rob upon the sea, and thou upon the earth. I am called a thief because that I am alone, and because thou goest honestly, & that thou art always accompanied with many folks, thou art called king. Example, But know thou king Alexandre, that poverty constraineth me to be a thief, but thou art much worse & a stronger thief than I am, for thou dost rob for covetousness, and the more that thou haste, the more thou desirest, and if thou have more, worse thou will do. And I do not rob but for necessity of my living. And when king Alexandre hard his freeness & plainness, he had mercy of him, and made him one of his Knights, and one of the best and most faithful of his company. ¶ Of cruelty, And how many sorts be thereof. And of the great evils and inconvenients, that be done by cruelty. ¶ The li Chapter. CRualtye is a Vice, contratye to mercy. ¶ Arystotile saith, Aristotyle, that there is five manners of cruelty. The first is never to have pity of any man. The second is, to bring another man into mysetye. The third is, not to will to pardon injuries done to him. The fourth is, to punish another more than it doth appertain. The fift is, to be active of courage. And to hurt and offend another without reason. cruelty may be compared to the Serpent called Baselyke, which is so venomous and so cruel, that he doth kill the folks with his sight. And if he find non other thing to kill, he will cause the trees that be nigh unto him to dry away, and to die with his blowing on them, he hath so venomous a wind and breath within him. ¶ Sydrac saith, Sidrac that he is not like to the Lion in his house, which hath no mercy of his Subjects. ¶ Hermes saith, Hermes. give pardon and mercy to the person in his adversities, to the intent that thou be not occasion to cause him to despair. ¶ Cassydore saith, Cassidore, that the most outrageous cruelty that can be, is to desire to be rich with the goods of another man. ¶ Senec saith, Senec, that Virtue is the most gracious thing in the world, for by it a man knoweth the evil men, And the good things, for there is not so evil a man in the world, but that he would have that thing that he hath of another man's, to be right winning. ¶ Of liberality, how it is contrary to covetousness, And how a man ought to be Liberal, & in what manner. ¶ The lii Chapter. liberality after Aristotile, Aristotyle, is largeness, or it is to give commission to worthy persons, for that which is given to unworthy persons, is lost. And to give to them which hath enough, is to cast water in the Sea. And to give more than a man may bear, it is not Liberlytye, but it is Prodygalytye. It is red in the Sum of Vices, that Prodygalytye is to spend his own without measure or reason. And therefore in the Law, the prodigal persons, be called Fools. Yet notwithstanding, covetousness is of less profit than prodygalytye after saint Thomas. S, thomas. which doth prove it by three reasons. The first is that the office of Prodygalytye, doth accord better with Virtue of liberality, which is to give, then doth covetousness, which is to hold. The second is, that the prodigal person is more profitable to other, than the covetous Person is. The third reason is, that the Prodygal person doth sooner amend and forsake his vice of prodigality, than the avaricious person his covetousness, of Prodigality descendeth poverty. ¶ And job saith, job, that poverty is heaviness of heart, shame and dispraise, and root of all evil. The Virtue of Lyberlyty, may be compared to the Egle, which is the most liberal Bird that is, for if he be never so hungry yet will he leave the half of his pray, to them that come after him. A man lightly cannot see the Eagle fly in seeking his pray, but there is always some other fowl that dothfolow him, for to have part of that the Eagle shall leave. ¶ Solomon speaking of liberality saith, Solomon, that if thou do a good deed, consider to whom thou dost it, for almos doth quench and kill sin, in like case as the fire is quenched with water. ¶ Alexandre saith give, Alexandre. and another shall give unto thee. And that that thou wilt give, give it incontinent, and without any dyfferring. For as the wise man saith in the proverbs. The Almous which is long differed and looked for, is not given, but it is sold. ¶ Cato saith, Cato, consider to whom thou givest. And take heed that when thou wilt demand any thing, that it be just and rightful, for it is a great folly to demand a thing unreasonable. And such a thing whereof he shallbe lightly denied. ¶ Senec saith, Senec, that a man ought more to consider and regard the will of him that doth give, than that thing which is given. And he which demandeth any thing with fear, giveth occasion to be denied. ¶ Plato saith, Plato. that there is no greater heaviness in the world, then to demand that thing where with a man ought to live. And saith, that poverty is a very evil thing. but it is a greater evil for a man to do evil by reason of the same. ¶ Tulle saith, Tulle, that there is not a more comfortable & sweeter thing in the world, then for a man to live of his own, and to have liberty. And saith, that he which is content with that thing he hath, is not poor. ¶ Sidrac saith, Sidrac beware of poverty, when thou shall have abundance of riches, for in a little space, the time doth change. ¶ Innocent saith, Innocent, that it is great pity of the misery of the poor man, for if he demand, he consumeth himself in poverty. ¶ Solomon saith, Solomon, that when a man is poor, his brethren do disallow and renounce him, and his friends doth fly & go from him. ¶ Solomon praying to almighty God saith. Solomon, Good lord I pray thee, grant me two things, the one is that thou defend me from poverty, the other is, that thou give me not so much riches, that I do disknowledge and forget thee, by reason of the same. He saith that Avarice is contrary to poverty, for if the rich man do speak, every man doth give him audience, albeit that he speak much evil & many foolish words. And the poor man, do he speak never so well, yet shall he not be regarded, but shallbe reproved, and shallbe constrained to hold his peace. ¶ Plato saith, Plato, it is better for a man to leave his richesse after his death, to his enemies, then to demand in his life by reason of poverty help of his friends. ¶ Ʋerro saith, that the Rich man doth not get his richesse without Travail. Ʋerro. nor doth keep them without Fear, nor doth not leave them without, Sorrow and Grief. ¶ How covetousness is a grievous Vice, Of the evils that do come thereof. and of the Insasiatnes of the same. ¶ The liii Chapter. COueytousnesse, is contrary to liberty. And it is a disordinate desire to get temporal goods, and to with hold that which a man ought to give to the poor. And to misspend, waist and suffer any to be destroyed, rather than to give it where it is need. ¶ Saint Gregory saith that in all things in the world a measure contenting, S, erg gory, and suffering, is found & had, but in covetousness which never is satisfied. covetousness may be compared to the Moldwarpe, which is a beast that liveth only of the earth. And never hath enough. For she thinketh, that it will fail her, and she is always permyrye. Paul ¶ saint Paul saith, that covetousness is the chief of all evil. For the covetous person is never full. In like case as the weight and charge of the burden that the Ass or horse doth bear, is to the profit of another, and to the great pain of the bearer, that is to say of the Horse. So the covetous person doth get and keep together his richesse by his great pain and labour, to the profit of those to whom he doth leave his said richesse, the which do make merry with it. ¶ Pythagoras saith that the covetous Pythagoras, persons may be called Painymes, for the saracens do worship their Idols of gold & silver, so the avaricious persons, do worship their richesse. ¶ Senec saith, Senec that it is better to spend foolishly, then to get and keep unlawfully. The Master of Sentences saith master of sentence, that there is no man content with his degree and estate. ¶ Saint Austin saith, S. Austin. that a covetous person, may be compared and likened to hell, for hell is never full nor satisfied. Nor the covetous person with all the money of the world. Martial, ¶ martial saith, that so long as the covetous person doth live, he never doth profit to any man. Senec Senec saith that covetousness is the high way of spiritual death. And also often times of the temporal death. Paul ¶ Therefore saint Paul saith. ¶ Radix omnium malorum est cupiditas, ¶ Of humility, And in how many manners it is divided. And of those things which dyscend of it. ¶ The liiii Chapter. HVmylytye, Orygyn. as Orygin saith is to refrain the intent of the will of the courage, there is divers manners of humility. The first is to show himself, not so good and worthy as other. The second, is to be of humble conversation, and famylyarytye with every man. The third is to repute himself unworthy to be in the company of great men. The fourth is to believe to have sufficient and unable in all things. The fift is to fear those things which ought to be feared. Of humility descend and come four things. The first is honour, that is to say, to give honour to another man. The second is to give honour to a better than himself. The third is to obey them that have authority to command him. The four is to knowledge the benefit that a man hath received. Of humility do descend these virtues meekness, pity, devotion, franchysse or liberty, contemplation, fear of god, simpleness, and equity. ¶ Solomon saith, if a great or noble man do the honour, Solomon, do not exalt thee therefore. ¶ God saith, God, he that doth humylate himself, shallbe exalted. And he that doth exalt himself, he shall be made meek. ¶ saint Gregory saith, S, gregory, that the man shall have no manner of virtue except he have first humility. ¶ Aristotile saith, Aristotile, that the evil man waxeth proud, when a man doth give him. And the wise man doth humylate himself. ¶ Longin saith, Longyn, that as the Birds do strain their wings, when they fly against the hill. So a man must constrain himself by humility, if he will mount and ascend into heaven. ¶ Solomon saith, Solomon, do all things by humility, and thou shall be loved of every man. And saith that the woman in humbling herself, doth overcome and rule her husband. ¶ Cato saith, Cato, give place to a better man than thyself. And dispraise no man for any manner of thing, or if the man be poor, yet his virtues may be great, humility is a great virtue, and very convenient and necessary, as well to little as to great. ¶ Solomon speaking of the same saith. Solomon, ¶ Quanto maior es humtlia et ipsum in omnibus et coram ce in venies graciaw, ¶ Example of humility, ¶ The lu Chapter. OF the Virtue of humility, Example, it is red in the Histories of rome, that when their was any Lord or Captain sent by the Romans to conquer any country. And if he returned to Rome with victory, the Romans made him. three honours. &. three dishonours. The first honour was, that all the people of the City, should go to meet him and receive him. The second was, that he was set upon a Chariot drawn with four white horses. And all the people about him, bringing him into Rome with Candles and Torches brenning. The third was that all the princes that he had conquered, did come after him, behind the Chariot. The first dishonour was, that there was sit with him in the Chariot, the most vile and wretched person that could be found in all the city, which was done to give example to other, to come to such estate. The second that afore the people. This Villain did give him many great strokes, and said, thou ought not to be proud for the Honour that is done unto thee, for I am a man as well as thou. The third was, Example, that during all this day of Triumph, every man that would, might say any manner of Injuries to him they would, without any punishment. ¶ Of Pride, and of the vices that descend and come of the same, And how Pride displeaseth god and the world, and how the proud person doth torment himself in this world. ¶ Thy. lvi. Chapter. Pride is a vice, contrary to the virtue of Humyletye. ¶ Arystotile saith, Arystotyle, that Pride is properly to will to be like to a greater or better than himself. And there is many sorts and manners of the same, that is ty say, Pride of highness, as to will to put his self always afore all men, and to take himself for the best. Pride of governing & ruling, as to will by himself alone, to govern & rule all other. Pride of folly, which is to do more than a man may. Pride of misknowledg & ignorance, that is to say, to keep greater estate than doth appertain & belong to the person, believing himself to be worthy thereof. Pride of bestiality or a beastly pride, as he which will not honour those persons to whom it doth appertain, but will despraise them. Of the sin of pride decend. three things, that is to say, not to bear honour to a better than himself. The second is Inobedience, as not to obey them that have authority & power of him The third is ingratituding, as not to knowledge the sin of pride. And a man may compare pride to the Falcon, which desireth to rule & govern. The falcon is of such condition, that there where he doth build and make his nest, he beateth all the rivers about him in such wise that he will not suffer none other bird of prey to haunt & use, there, but he himself. And will by his great pride be lord of all the river. ¶ Ptholomeus saith, Ptholomeus. that the more that any lordship, Dominion, or Rueing is exalted, the more perilous it is, wherefore it is red in the old Testament, that God did form and create the fairest Angel of all other. And by his Pride, he thought to be equal with God. And would have resist him: but God seeing his great Malice, did command saint mighell to cast him out of heaven, with all his fellows, and so it was done. ¶ Solomon saith, Solomon, that there be three vices among all other which do very sore displease God, that is to say, a poor man proud, a rich liar, and an old lecherous person. And saith, that there is always questions, and debate amongst proud men. ¶ saint bernard saith, S, bernard I do marvel much of proud men, the which can not be in Peace. And can not come and ascend into heaven, wherefore they must needs fall into the fire of Hell, which shall devour them, there is difference between vainglory and Pride, albeit that vainglory doth descend of Pryd. For pride doth hold itself within the heart and courage. And vainglory is to show the will of the courage. And to will to be praised. ¶ saint Austyne saith that the S, austin. vice of Irreverence, and disobedience, is a token of Folly and great Pride in the heart. And saith that a man must more fear and fly from Irreverence, then from death. ¶ Solomon saith, Solomon, that he which doth not give Reverence and Honour to his Father and Mother, shall be unhappy and all evil and mischief shall come unto him. ¶ Senec saith, Senec, that when thou shall do any thing better than another, do not boast thyself thereof. Cato, For if thou do, Cato saith that thou shall be dispraised thereby. ¶ saint Austyne saith, S, austine, in the Book of the city of God, that boasting is an evil and perverse vice to the soul. He doth love praising of man, which doth dispraise the very witness of his own conscience. ¶ Therefore Solomon saith. Solomon, ¶ Qui posuit nobis suparbiam, aut diutriarum iactariam, qui contulit nobis. ¶ Orygen saith, Orygen. wherefore and how can or dare the person, being but earth and ashes, be proud, when he doth remember his nativity. And how he is come into this world, or how his life is contained in a feeble Vessel, or what ordure or filth he doth cast out, by the conduits of his body. ¶ saint Gregory saith, S, gregory, that there be four manners of arrogancy, and Pride, in the which all the swellings of pride be showed. The first is, if a man think that all the goodness that is in him doth come of himself. The second is, that if he believe to have it of God. And to judge to have well deserved it by his merits. The third is when he doth vaunt and boast him of goodness & there is none in him. The fourth is, when in himself he doth dispraise another, and desireth that a man know the goodness that is in him. And of this the wise man saith. The wise man. ¶ Arroganciam et superbiam et os bilingue betestor. ¶ How a man ought to govern himself, as well of the tongue, as of wit and understanding, for to speak well and wisely to all folks, and how by words a man is praised or dispraised. ¶ The lvii Chapter. THou ought to consider when thou shall speak, order and reason therefore afore that thou do speak, consydre six things, that is to say, know well what thou will speak, and to whom. And wherefore, how, and in what time, and what reason. And then beware that thou be not to hasty in speaking, for fear that thy will do not agree to reason. ¶ Solomon saith, Solomon, that he which can not refrain, and govern his spirits in speaking, is like to a town, or city without walls, and is all open. And saith that he that will not consider, what he doth speak, shall suffer much evil. And in another place saith, speak little for in much speaking, there is oft times much folly. And saith that the fool seemeth to be a wise man, when he doth hold his peace. It was demanded of a Pliylosepher wherefore he did speak so little, and whether he did it by reason of wit or solye: and he answered that the fool could not hold his peace. ¶ Cato saith, Cato, that the chief virtue is, to refrain the tongue. ¶ The Master of sentences saith, master of sentence, that so long as thou dost keep the from showing thy secret, it is thy subject, but when thou hast discovert and showed it, thou art then in prison and subject unto it. It is better and more sure for the to hold thy peace, then to cry to another that he hold his peace. ¶ Senec saith, Sene● that if thou can not refrain thyself from speaking, how will thou command another to hold his peace, thou ought to consider, if he be thy friend or enemy, to whom thou dost speak, for there is not a swter thing in the world, than a good friend to whom thou mayst tell and show thy secret, as to thyself. ¶ Tully saith, Tully that although that thy words be not fair & eloquent. Nevertheless if thou do pronounce themiently, and voith fair manner, they shallbe praised, and if the words be never so good and fair, and thou do not show them ientlie, they shallbe blamed. ¶ Sidrac saith, Sidrac that when thou will purpose any thing, beware above all things to speak to much, for to much speaking and a long tale, dyspleasethe and grieveth the hearers. ¶ Saint Austin saith, S, austin that a man ought to beware to judge any thing against another, for a man can not tell if he which doth the thing, do it for good intent or evil. ¶ Our Lord saith in the Gospel, Ihesu christ, judge no man, and thou shall not be judged. ¶ Saint john Chrysostom, Cresostome, speaking against them which do judge other folks and saith, how dost see so many little faults in the deeds of another man. And doth let pass so many great faults in thine own deeds, thou ought to be diligent to consider thine own deeds, more than the deeds of other men. ¶ For our Lord saith in the gospel. Ihesu christ, ¶ Qui autem vides festucam in oculo fratris tui, trabem autem in oculo tuo non vides. A Philosopher said unto a friend of his, A philosopher, be evermore glad & wilinger to hear and hearken then to speak, use thynes ears more than thy tongue, speak nothing but good, and leave the evil, for to speak good of another man, it is the beginning of love and friendship, and to speak evil, is cause of great hatred. And a certain Philosopher saith, that good and gentle words do amend the deeds. And saith also, that a good and gentle answer, breaketh the Ire & wrath of man. And another saith, be well aware that thou do not speak very oft, if thou be not a good and a fair speaker. And saith, that the fool can not but defame himself in speaking, for he can not stop nor make an end of his words and speaking. ¶ Tulle saith, Tulle, amongst all mischiefs and dangers that be in friendship, flantering is the greatest. ¶ Solomon saith, Solomon, that the person full of flattering, is a snare to take the Innocent persons. And saith beware in any case that thou do not incline thyself to flattering words for they be snares to take thee. ¶ Saint Gregory saith, S, gregory, that we ought to have those in great reverence, which do preach the holy serypture, for they be cursers that go before our lord, & our lord doth follow them. The holy preaching cometh before, and our lord cometh after in the vision of our hearts and courages, the words make the curse before: and truth is spread abroad in our understanding, to this purpose, God saith to his Apostles. ¶ Qui vos audit me audit et qui vos spernit me spernit. ¶ And Socrates saith, Socrates. the tongue of the fool, is the key of his secret. And saith, that the tongue of a man showeth and declareth his wit and wisdom, or his folly. ¶ Barbalicus saith, Barbalicus. a man of good diseretion ought not to exercise him in things unvailable, nor to spend more than his winning is. ¶ Argelicus saith, Argellicus. a man may have but pain & labour in this world. ¶ Orusiane saith, Orusiane. he that cateth not shall die for hunger, & if he eat more than enough, he shallbe sick, therefore it is a defycile thing to a man to be long in health. ¶ Bernicus saith, Bernicus. trust him not that forsweareth his saith for worldly things, And he saith, Idleness engendereth Ignorance, & Igneraunce engendereth error. ¶ Sedechias saith, Sedechias, in long steping is not profit, but harmer o use it, and saith beware that thou dispend not half thy time in Idleness. ¶ Civyl saith, Cyvil, the good soul would have no rest in this world: than he that will have a good soul ought to beware of rest. ¶ Galyen saith, galen govern the so well that thou keep the from evil doeng, & suffice thee with the good deeds that thou shall do beside for Christ's sake. ¶ And Gregory saith, S, gregory, he that will wit whether his soul be noble & clean, or foul and corrupt, he ought to consider in his delectation and his conscience, and if he delight him in doeng good and virtuous works, with faith, hope, & charity, than his Soul is clean and noble. And if he delyghtethe him in doenge foul and transytorious things, and of no value, than his soul is foul, for every thing rejoiceth him, with his semblable, the good with the good, and the evil with the evil. ¶ Socrates saith let not to do well though thy good deeds be not known, Socrates, for well doenge is so good of itself, that it shallbe available enough to the at last. And saith when thou will chastise or correct any many for his vice, thou ought to monish and exhort him by good and gentle words. And saith, that the man slaudering with words, is worse than a thief. And saith that he is good and wise, which can rehearse the good deeds of the wise men, and cover their malice. And it was demanded of him, when the wit of a man is perfit, and he answered, that when he doth not speak, but well and discreetly, & as he ought to do. And saith that it is better for a man to speak well, then to hold his peace, and to say nothing: he saith refrain thy tongue, and thy evil will, and it shallbe the fairest rob & garment that thou canest wear. ¶ And therefore the prophet David prayed our lord that he would take heed of his mouth, David. & be keeper thereof, and to set a door or a gate at his lips to keep them close, to th'intent that he should not say not speak any manner of thing, that should displease God, to whom we shall pray that all things which be aforesaid may be to his glory, to the which the Father the Son and the holy Ghost bring us all. Amen. FINIS. ¶ Here endeth the Book of wisdom, after the sayings of ancient Philosophers, and other noble wise men. Lately translated out of French into English. And here so 〈…〉eth the Table. Here beginneth the Table of this Book. first the authors names, Follio, 2, The Prologue, fol, 3 ¶ The author show how a man or a woman ought to be adorned with virtues. And how that Prudence ought chief and first of all, rule and govern the creatures, The first Chapter, Follyo. 5, How prudence is chief buckler & defence of all virtues, & of the great goodness that may come of the same to all persons, after the ancient Philosophers. The second chapter, fol 6. Example of the virtue of prudence. The third chapter, fol, 11. How Folly is contrary to prudence. And how Folly is divided into many parts of the man. Also the manner to know the folly by the deeds, and the wise man, by his works. The iiii chapter. fol. 13. How Temperance is one of the Flowers of Prudence, And how he that hath it in him, may resist and withstand many evils, after the say enges of the wise men, in the chapter going before. The v. chapter fol 16. How distemperance is contrary to Temperance And how it is the principal cause of all evil. The, vi. chapter, fol, 18. Example of distemperance. The seven. chapter. fol, 19 How the Author speaketh of Love of Benevolence, and of deliberation, & how of love he maketh iiii, chapters. The viii chapter. fol. 19 How the love of God, is the love above all loves that dureth the longest. And that without the which the creatures can not be satisfied nor contented. The ix, chapter, fol. 21. How the love of father and mother with other parents cometh, & what reverence and honour we ought to give to our father & mother. And the manner to love his wife and children, & to correct & lead them in this world. The. r. chapter, fol 23. Of the love of compaignons & friends, and how to entertain it, The, xi, chapter, fol, 26. How the love of concupiscence cometh to men and women, and of the great danger that do chance & come of the same. The xii, chapter, fol, 29. Example of the virtue of love. The xiii chapter. fol 30. How Envy is contrary to the virtue of Love: and what envy is, and also of the pain that the envious man beareth in himself. The xiiii chap, fol 32, Example of envy. The xv chap, fol 33, How a man ought to take gladness & joy: and of what thing and what gladness or joy is. The xvi chap, fol 34. How heaviness is contrary to gladness, & how the wise man ought never to put any in his heart, whereof heaviness and melancholy may be engendered, The xvii chap. fol 35, How melancholy is dangerous, and what is melancholy: and how it causeth many to fall in great travail pains & miseries, & consequently in great poverty, The xvii chap, fol 36. Example of heaviness, or pensiveness, The nineteen chap, fol 39, How the virtue of peace ought to be maintained & kept, and of the great goodness that cometh of the same, and what peace is, The xx chapped, fol 40, How Ire is contrary to peace, and what Ire is, & how it doth destroy and waste the virtues and bodies of them that be entangled with the same, and of the evil that doth come of it, The xxi chapter, fol 41, Example of Ire, The xxii cha, fol 43, Of chastity, & how she ought to be withholden, observed & kept, & the perils that the wise should fly, for fear to lease such virtue, The xxiii chap, fol 45 Example of the virtue of chastity, The xxiiii chap, fol 46, How lechery is contrary to chastity & in how many sorts it is divided, them is showed the dangers that come thereof, as well to the bodies of men as to their souls, The xxv chap, fol 48, Of force or strength, & what it is, the manners and comparisons of the same, and who may be called strong, and of those also which be always strong. The xxvi chap, fol 50, How patience causeth a man to bear easily the pains & travails of this world, and how many sorts therebe of patience, The xxvii chap. fol 52. How fear and dread, be contrary to strength & valiantness, & what fear is, & who those be that be fearful & for what cause, The xxviii chap, fol 53. Of surety & how many manners there is thereof, & how fear and surety do strive together by divers languages. The xxir chap, fol 57 How the wise man ought to doubt, & how by doubt & fear many times the men become virtuous. The thirty cha. foe 60 How good Fame ought to go afore men, & of the goodness that cometh of the same. The xxxi chapped. fol 63. How gluttony is a dangerous vice & of the great evil that cometh thereof to the bodies of men, & how the virtues of men be destroyed and corrupt by the same. The xxxii chap, fol 64. How abstinence is that whereof gluttony is consumed, and by the goodues that is therein, and that may come there of, The xxxiii chap, fol 65, How Constancy & Inconstancy be different, & how constancy is a noble virtue, and what Inconstauncye is, The xxxiiii chap, fol 66, Of the virtue of nobleness of courage of men, and how the men be oft times praised by reason of the same, The xxxv chap, fol 67, Example of Nobleness of Courage, The xxxvi chap, fol, 68, Of vainglory, & how many manners there is thereof, & how vainglory is to be dispraised, The xxxvii chap, fo 68, Example of Vain glory, fol. 69. How justice ought to be done, & how it is that thing that doth measure all things upon earth, The xxxix chap, fo 70 Example of justice, The xl chap, fo 72 How Injustice or wrong, is contrary to justice, and how many manners therebe of injustice, & how injustice demandeth vengeance afore god, The xli chap, fol 74, Example of injustice, The xlii chap, fol 76, Of loyalty, and by loyalty the person is greatly praised, The xliii chap, fol 77, Of falsehood, what it is, & of the difference that is between suspicion and jealousy, and treason and malice. The xliii chap. fol 78. Example of falshehed. The xlv cha, fo 80, How truth is to be compared by reason to the perdryche, & how truth is that thing which iustyfieth the man afore all persons, The xlvi chap, fo 81, Example of the virtue of verity, The xlvii chap, fol 82, How lying is an evil vice, the manners to eschew it, and in what sort, and which is evil dying, The xlviii chap, fol 83, What mercy is, & of the operation of the same, & how mercy is that where by a man obtaineth the love of God, The xlix chap, fol 84, Example of mercy, The l cha, fo 86. Of cruelty, & how many sorts be thereof, and of the great evils and inconuevients that be done by cruelty, The li chap, fol 86, Of liberality, how it is contrary to covetousness, & how a man ought to be liberal, and in what manner, The lii chapped, fol 87, How covetousness is a grievous vice, of the evils that do come thereof, and of the Insasiatnes of the same. The liii chap, fol, 90, Of humilyty, & in how many manners it is divided, & of those things which descend of it, the liv chap, fol 92, Example of humility, The lv chap, fol 94, ¶ Of Pride, and of the vices that descend and come of the same, And how Pride displeaseth god and the world, and how the proud person doth torment himself in this world. The lvi, chap, fol 95, ¶ How a man ought to govern himself, as well of the tongue, as of wit and understanding, for to speak well and wisely to all folks, and how by words a man is praised or dispraised. The lvii chap. fol. 98. FINIS. ❧ IMPRINted at London in Fletestreate, beneath the conduit, at the sign of S. john evangelist, by Thomas Col ¶ well. ¶ ¶ (?) ¶