¶ The ship of fools.  
Gaudeamus oens·    

¶ Here after followeth the prologue of the translator of this present book entitled the great ship of fools of this world.  
Knowing that Melius est habundare quam deficere. It is better to have abundance of divers things than to have necessity. Wherefore I have put myself to translate this present book called the great ship of fools out of french in to english/ because that this book hath been first made in almain language/ and out of almain it was translated into latin by master Jaques Locher/ and out of latin in to rhetoric french. I have considered that the one delighteth them in latin/ the other in french/ some in rhyme/ and the other in prose/ for the which cause I have done this/ more over considering this that Therence 
Therentius.  saith. Tot capita tot sensus/ also many heeds/ also many opinions. And than considering the saying of Uyrgyle 
Uirgilius.  Trahit sua queque voluntas. Every body will do after their voluntees/ and will accomplish them/ but as Uyrgyle sayeth more over. Nescia mens hoīm. The voluntees of men is unknown. Wherefore they that will have latin take it/ the french rhyme or prose/ or alleman or english. Who will have the moral sense take it/ who that will have the literal sense take it. And who will have all take all as sayeth Esope. ¶ To the honour of the 
Esopas.  right high and right sacred trinity/ father/ son/ and holy ghost in one essence/ and of the right glorious mother of god/ and of all the saints of paradise I have begun to make this translation for to exhort the poor humans/ the which by imbelycytes/ & pusyllanimytes/ have ensued the fools of this present world/ & their works And to the end that they may eschew all mondanytes and follies/ I pray them that they have regard unto this present book/ and that they comprehend the substance/ to the end that they may wisely govern themself in the time to come/ and that thorough their labour they may be of the number of the saved. For when a man debateth/ the shame that it be not vanquished multe plyeth his force. And the good conscience also multeplyeth virtues in man. considering also that the prose is more familiar unto every man than the rhyme. I Henry 
Uirgilius.  Watson indygne and simple of understanding/ have reduced this present book in to our maternal tongue of english out of French/ at the request of my worship full master winkin de word/ through the enticement & exhortation of the excellent princess Margarete/ countess of Rychemonde and Derby/ and grandam unto our most naturel sovereign lord king Henry ye.. viii. whom Jesu preserve from all encumbrance. If that I have added any thing in any place I have not done it by arrogance/ but for to apply unto the scripture./ and because that it came unto purpose. I have not willed to change the name of the book the which hath been called by the first composer the ship of fools. He hath figured a ship full of fools fleeting upon a see/ ¶ By the ship we may understand the follies and errors that the mondaynes are in/ by these this present world/ the fools being in the ship/ is the sinners/ for we are in this world as pilgrims fleeting from one country to another/ and after our operations we shall be remunered at the port of salute. sith that it is so/ we must search in this book the which may well be ●●lled the doctrynall of fools/ for there may be founden good and healthful doctrines contained as well in the holy pagyne/ as in the works of the saints and prophets/ of laws and of the decretes of holy faders the which have rowed so well in this world that they are arrived at a good port that is in the glory eternal/ to the which will conduit us the father/ the son/ and the holy ghost. amen. You lectours humbly I require you for to pardon me if that I have erred in any thing/ for the tenderness of my years hath so affusked me that I have not applied me unto the letters as Jought to have done/ the language is not authentic/ to the end that everybody may understand some thing/ for folks vnlyttered demandeth not things obscure.   

¶ Prolude of this present book.  
Now is the world full of science and documents made by our ancient faders/ in such wise that the holy scripture is in greater vigour than ever it was/ for in her is all right. first we have the holy bible of the ancient faders. In the which appeareth evidently their feats and lives/ we may take good ensamples for to sustain and nourish our poor souls. For he that loveth not virtues is reputed vile. More over we have the books of philosophy wherein is contained all goodness it is they wherein all the wise men did learn/ she is excellent and of great prise. And who that delighteth in her may have right great profit. But this notwithstanding I marvel me of every mortal man/ because that they think not upon their salute/ and think sooner to assemble a great sort of sins/ and how that god consumeth us not/ saying that we offend him so moche. Good doctrine is chased out of the world every day/ and in folly and imbelycyte man passeth his days/ he fleeth & leaveth good doctrine. Palas was wont to keep the ren 
Pal●s.  ges in this world/ but by our great and enorm sins we may not suffer it. She is in heaven where as she serveth the saints of whom she is love. None or right few have her prudence/ science/ or doctrine/ we have not the overture of probyte/ faith/ conscience/ love/ and pity is not in us/ but eachone dispraiseth his god/ wher fore he that taketh virtues/ chooseth a good place. Noneste things and good conditions we dispraise. The holy saints documents and admonestinges we despise with the celestial doctrines so dulcet and amorous unto the good and discrete men of this world. ¶ More over we fall in infinite errors that in the world is the worst and are relieved in a mischievous empire/ by our sins are infinite/ and none of us hath a steadfast degree. By plains/ ways/ paths/ taverns/ markets/ streets/ mountains/ hills/ field s/ and finably by all quarters is excercised gluttony which is so vile/ in taking inutile ways/ and not the way of salute. We follow capons/ taverns/ eating & drinking insacyably/ we replenish our bodies unmeasurably with lechery and delicates/ sobrenes is not found in us/ every body is troubled with this vice. Our hearts is affusked so that it demandeth nothing but vanities/ our souls we fulfil with filths and lecheries in like wise/ and of othervyces more than a hundred. By the means whereof there is great abundance of fools thorough the world/ in such wise that in divers regions and countries their follies redoundeth/ so moche that all virtues & pure things contamyne and dispraise by their folly Some weeneth to be right wise and discrete/ the which knoweth neither right civil nor canon/ and by this moyen they are always fools. Such folks ought not to be believed that are so over weening and unknowing/ for oftentimes they are taken for good and is all replete with vainglory/ of good wit they are void and yet they repute themself prudent and wise. Now than the good and loyal shall have their desert and hire. And fools perverse shall be unwritten. Wherefore I will give every body good loos after my possibility and the desert of eachone. By my fictions I shall dress upon the sea ships and barges/ and shall furnish them with cords and top castles verges and sails/ oars and botes/ in great multitude. And shall take them in divers countries where as all the humaynes shall reign good and evil/ blind/ seek/ and hold/ and with my proper hands shall order them without ceasing also long as 〈◊〉. It is also well necessary for me/ for there is ●o 〈◊〉 les innumerable that do infinite evils/ whom I 〈◊〉 not write all in this present book. These fools re〈…〉 unto our ships much impetuously/ in such wy●e that they hurt their feet and legs for ha●● to come until our ship. When I think on their molestations/ & their mestimable follies with their great evils/ there is more of them than a great company of honey bees ●●eynge in the fields upon the odyfferent flowers. And bryefli there is so many foolish errors a broad that our ship is almost all replete with them. Of these fools some is prentices & will have the governing after their wills/ many ye shall see discern/ and each saying I will govern all/ both mast/ sail/ Some will be beneath in the ship/ the which hath but little delight when he hath seen the peril so dangerous/ but there is few that hath this fere/ and yet they have passed through out my ship. The last of these running fools will be above the other/ and will draw up the sail on loft/ to the end that it may enter more in to the see. If that you will know what is this ship/ know that each of us hath a ship/ but yet there is one the which is commune/ and all fools/ that hath divers hunes and tops/ & goche in to divers countries/ the which is replete with many sorts of fools. O you reigning that have fair faces/ myrrh you here and red? this present book/ for there is not an human but that he may see his form in this book. If that you intend totally unto my doctrines/ be you well sure that you may acquire the glory eternel/ and eschew the perdurable pains of hell/ for you shall have fruit of virtues & benediction of god. folly shall not go and fetch you/ and our ship ye would not seek/ but ye may acquire the glory perdurable/ you shall go the way that all the christian men watch/ & shall acquire virtues and holiness/ putting all evil vices out of you. Consider human folks and mortal men the feats and the desires mundanes/ and ye shall know that the most strongest/ the most wisest/ & the most valiantest go running more swyfter than the hind/ and their trace is not known. Alas our lives passeth right soon. He that is poor and hath nothing is holden for a fool/ that peraventure is without sin/ Alas he is more wiser than they that have moche goods/ and be in the subjection of the devil. And he is holden for right wise that hath abundance of goods/ & he is so replete with sin that it is a thing inestimable / ye so much that through his offence he is casten in to the fire of hell/ wise is he not but a perfit fool. The poor that is reputed for a fool at his aste end looketh to be partycypar of the goods of dame palas. They that love virtues without doing outrage to any body/ god shall love them without any fault/ so that he bear not a foolish mitre/ and if he were of science unpurveyed/ So that he be replete with virtue/ he shall be more wiser than a great clerk. ¶ I find assembles of fools by great heaps and routs of divers nations and manners for the one is unbraynles that will bear banners. The other is of fierce thoughts the which doth not employ them but alonely to assemble richesses. And briefly for to know which is the fools I shall name them here unto you. Nobles/ clerks/ priests/ monks/ apostates burgesses/ merchants/ rich/ poor/ & of all crafts/ is our ship almost full. There is neither rustic/ old/ young/ berdles/ strong/ feeble/ great/ nor little have they never so much science. if they be fools they have no respite but that they come hastily in to our ship/ Not alonely the men/ but also the women/ ladies/ gentylwomen/ burgesses/ old and young/ drunkards/ & sober/ pudykes/ chaste/ widows/ and married women be in our ships with the men/ for in divers things me veth divers folks/ and principally in voluptuous love/ in such wise that they leave all good operations for to live in carnal felicity and lubryke life. mundane fools myrrh you well in my glass/ and you shall see your faults and sins. And shall know evidently how folly doth govern you. Know that our entencion preten death to none other thing save that we may make satisfaction unto god/ to the end that we be full of virtues for to leave our ship and mast/ & our importable discord/ leave sin/ and go out of the mire/ for it is that which putteth the soul to death/ do it soon and I shall be of your accord. If that some fools mock us because of our little writings/ and that there is comprehended divers fools in it/ they have small understands/ for the sense literal is not the substance of the matter. Such folks is like them that think for to eat the almonds kernels without breaking of the stones/ for who that will find savour therein must break it/ also who will find profit in this book/ ought to rest him on the moral sense that is covered with folly. My book satyryke I give unto you for example. Lords if it please you for to read it/ & if it seem you that it is mordaunt excuse me as the ancients are excused/ the which have made divers fair doctrines mordauntes. The poets have also compiled divers noble books correcking the vices of the humans. ¶ All this considered I will follow them/ notwithstanding that I am not worthy. But yet in manner of pass time I will speak here of fools men and women/ and assign them garrison of virtues/ science/ & doctrine/ for to make them condescend unto goodness. For I had never other will but for to detraye young bachelors out of sins and vices/ & to conduit them unto the port of reason and virtue/ Pardon me you orators if any thing be evil couched and you lectours that occupieth the time in this lecture if you find any fault/ please it you to excuse the capacity of me/ & the youth that I am yet in/ considering that there is none so well shod but that they may slide sometime.  
¶ Hereafter followeth the table.   


OF books inutile. ca i.  
Of good counsels. ca two.  
Of avarice and prodygalyte. ca iii.  
Of new customs and guises. ca iiii.  
Of ancient fools. ca v.  
¶ Of the doctrine of children. ca vi.  
¶ Of reporters and detractors. ca seven.  
¶ Not for to ensue good counsel. ca viii.  
¶ Of conditions uncomposed. ca ix.  
¶ Of the lysyon of amity. ca x.  
¶ Of the condemning of scripture. ca xi.  
¶ Of the fools unpurveyed. ca xii.  
¶ Of love venerous. ca xiii.  
¶ Of them that sin upon the mercy of god. ca xiiii.  
¶ Of fools making edifices. ca xv.  
¶ Of drunkards and gloutons. ca xvi.  
¶ Of richesses mutyle. ca xvii.  
¶ Of the service of two masters. ca xviii.  
¶ To speak to much. ca nineteen.  
¶ Of them that correcke other/ & sin themselves. xx.  
¶ To find goods and yield them not again. c. xxi.  
¶ Of the conscyon of sapience. ca xxii.  
¶ Of jactation and confidence in fortune. ca xxiii.  
¶ Of to great curiosity. ca xxiiii.  
¶ To take on trust. ca xxv.  
¶ Of petitions and vows iutyle. ca xxvi.  
¶ Of the study mutyle. ca xxvii.  
¶ Of them that speak foolishly against god. ca xxviii.  
¶ On other to give judgement. ca xxix.  
¶ Of them that charge them with benefices. ca thirty.  
Of them that desire from day to day to amend them. xxxi.  
¶ Of them that will keep their wives. ca xxxii.  
¶ Of adultery. ca xxxiii.  
¶ Of him that is foolish in all ceasons. ca xxxiiii.  
¶ Of anger that proceedeth of a little cause. ca xxxv.  
¶ Of the mutability of fortune. ca xxxvi  
¶ Of the unpatience in sickness. ca xxxvii.  
¶ Of consultations to evident. ca xxxviii.  
¶ How they ought to be wise by the experience of the evil that they see fools commit. ca xxxxix.  
¶ Not for to have cure of detractions and vain words of every body. ca xl.  
¶ Of subsanatours and detractors. ca xli.  
¶ Of the condemning of the Joy eternal. ca xlii.  
¶ Of the jangling that is done in the church. ca xliii.  
¶ Of them that incline them with their wills to suffer death. ca xliiii.  
¶ Of the way and felicity and pain to come/ of delights and sins purchased. ca xlv.  
¶ Of the evil example of the most greatest. ca xlvi.  
¶ Of voluptuousity corporell. ca xlvii.  
¶ Of them that may not hide themself. ca xiviii.  
¶ Of them that wed wives for their richesses. xlix.  
¶ Of envy. ca l.  
¶ Of the unpatience of correction. ca li.  
¶ Of uncunning and foolish physicians. ca lii.  
Of the dolorous departing from the puissance of heaven. lz.  
¶ Of predestination. ca liv.  
¶ To forget himself. ca lv.  
¶ Of the vice of ingratituding. ca lvi.  
¶ Of the dances that be made. ca lvii.  
¶ Of players on instruments by night. ca lviii.  
¶ Of maundyens and their vanities. ca lix.  
¶ Of the conditions anger & great shrewednes of women. ca lx.  
¶ Of the purssaunce of fools. ca lxi.  
¶ Of the cure of astronomy. ca lxii.  
¶ Of him that will write and inquire of all regions and countries. ca lxiii.  
¶ Of him that will not be a fool. lxiiii.  
¶ Of them that understand no plays. ca lxv.  
¶ Of the unpatience of some. ca lxvi.  
¶ Of the unpatience of some that will not abide/ and will do evil. ca lxvii.  
¶ Of the unpuruayenge for the time to come. ca lxviii  
¶ Of the lytygantes or pleaders in judgement. ca lxix  
¶ Of fools abominable in words. ca lxx.  
¶ Of the estate spiritual. ca lxxi.  
¶ Of iactaunce. ca lxxii.  
¶ Of player's. lxxiii.  
¶ Of fools surprysed. ca lxxiiii.  
Of knights men of arms/ scribes/ & practiciens. lxxv  
¶ Of foolish legations and messengers. ca lxxvi.  
¶ Of dyspencers & keepers of sellers in a house. lxxvii.  
¶ Of the excessive arrogance rustic. ca lxxviii.  
¶ Of the dyspreysing of poverty. ca lxxix.  
¶ Not for to persever in goodness. ca lxxx.  
¶ Of the condemning & dispraising of death. lxxxi.  
¶ Of the dispraising of god. ca lxxxii.  
¶ Of the blasphemers of god. ca lxxxiii  
¶ Of the plague of god. ca lxxxiiii  
¶ Of the foolish permutation. ca lxxxv.  
¶ For to honour father and mother. ca lxxxvi.  
¶ Of the cavillation of priests. ca lxxxvii.  
¶ Of the demonstrance of pride. ca lxxxviii.  
¶ Of usurers and feneratours'. ca lxxxix.  
¶ Of the vain esperance to have & succeed. lxxxx.  
¶ Not for to keep the holidays. ca lxxxxi.  
¶ To give his goods & after to repent him. lxxxxii.  
¶ Of the vice of sloth. ca lxxxxiii.  
¶ Of the fools infidels. ca lxxxxiiii.  
¶ Of the inclination of the faith catholic/ and of the empire. ca lxxxxv.  
¶ Of assentatours/ blandysshers'/ flatterers/ and scummers of the court. ca lxxxxvi.  
¶ Of delayers' and vain reporters. ca lxxxxvii.  
¶ Of falsehood and frauds. ca lxxxxviii.  
¶ Of the antichrist. ca lxxxxix.  
¶ Of him that hideth truth. ca C.  
¶ To withdraw the good deed. ca Ci.  
¶ Of the obmyssyon of good works. ca Cii.  
¶ Of the laud of sapience. ca Ciii.  
¶ Of the dispraising of his unfortune. ca Ciiii  
¶ Of the detraction of goods. ca Cu.  
¶ Of the unmoderate eating at the table. ca Cvi.  
¶ Of the true discretion of a prudent man. Cvii.  
¶ Of the commendation or recommendation of philosophy. ca Cviii  
¶ Concertation of virtue with voluptuousity. Cix.  
¶ objection of voluptuousity blaming virtues. Cx.  
¶ The answer of virtue to voluptuousity. ca Cxi.  
¶ The ship latin or barge socyale. ca: Cxii.  
¶ Of the ship socyale mecanyke. ca Cxiii.  
¶ Of the singularity of some new fools. ca: Cxiiii  
¶ Of them that will corrumpe the right. ca: Cxu.  
¶ Of them that do all things contrary. ca Cvi.   
Finis tabule.   

¶ Argument in the ship of Fools of this World.  
FOr the felicity and salute of all the human gender is compiled and direct the ship of fools of this transitory world/ in the which ascendeth all they that vageth from the way of truth/ and from the plain exhortation of the intellective understanding in transmutable and obscure thoughts of the frail body. Wherefore this present book may be called satire/ notwithstanding that the first author died delight him in the new intitulation of this present book/ for right so as by the poesies and fictions/ the ancient poets died correct the vices and fragylytees of mortal men. ¶ Semblably this present pagyne specifyeth before their sight the estate and condition of men/ to the end that as a mirror they behold the meurs and rectytude of life. Nevertheless think not ye lectours that I have word by word direct and reduced this present book out of french in to our maternal tongue of english/ for I have only (as resyteth Flaccus) taken entyerely the substance of the scripture/ in esperance that mine audace presumptuous should be pardonned of the lectoures/ having aspect unto the capacyte of my tender years/ and the imbylycyte of my little understanding/ in leaving the egressyons poetyques and fabulous obscurtees/ in achyeving the work in facyle sentence and familiar style/ in supplyenge all the readers to have me for excused if that I have failed in any thing.  
¶ Here after ensueth the first chapter.   

¶ Of books inutile. ca primo.  

¶ The first fool of the ship I am certain  
That with my hands dress the sails all  
For to have books I do all my busy pain  
Which I love not to read in special  
Nor them to see also in general  
Wherefore it is a proverb all about  
Such thinketh to know that standeth in doubt   
 
Young folks that intend for to know divers things approach you unto this doctrine & it revolve in your minds organykes/ to the end that ye may comprehend and understand the substance of it/ and that ye be not of the number of the fools that vageth in this tempestuous flood of the world. And you also the which have passed the flowering age of your youth/ to the end that and ye be of the number of the fools moundaynes that ye may learn somewhat for to detraye you out of the ship stultyfere. Wherefore understand what the first fool saith being in the great ship of fools. ¶ I am the first in the ship vagaunte with the other fools. I turn and hyse the cords of the ship sailing far forth in the see. I am founded full evil in wit & in reason. I am a great fool for to affy me in a great multitude of books. I desire alway and appetiteth new inventions compiled mystycally/ and new books/ in the which I can not comprehend the substance/ nor understand nothing. But I do my busy cure for to keep them honestly from powder & dust. I make my lectrons and my desks clean right often. My mansion is all replenished with books/ I solace me right of ten for to see them open without any thing compyling out of them. ¶ Ptolomeus was a rich 
Ptolomeus. philadelphus. cuius memini. Josephus. si. xii.  man the which constituted and commanded that they should search him through every region of the world the most excellentest books that might be founden/ And when they had brought them all/ he kept them for a great treasure. And that notwithstanding he ensued not the ensignments nor the doctrine of the divine sapience/ how be it that he could dispose nothing of the life without it/ what books somever he had/ nor compose any thing to the relief of his body at that tyme. I have red in divers books/ in the which I have studied but a little while/ but oftentimes I have passed the time in beholding the diversities of the coverings of my books. It should be great folly to me to apply by excessive study mine understanding unto so many divers things/ where through I might lose my sensual intelligence/ for he that procureth for to know overmuch/ and occupieth himself by excessive study/ is in danger for to be extraught from himself also everichone is dispensed/ be he a clerk or understand he nothing yet he beareth the name of a lord. I may aswell commit one in my place the which thinketh for to learn science for him and for me. And if that I find myself in any place in the company of wise men to the end that I speak no latin/ I shall condescend unto all their prepositions for fere that I should not be reproached of that that I have so evilly learned. ¶ O 
Proverb. v.  doctors the which beareth the name and can nothing of science/ for to eschew great dishonour come ne 〈…〉 in the company of learned men/ our ancient faders here before died not learn their resplendishing science in the multitude of books/ but of an ardent desire & of a good courage. They had not their spirits so unsteadfast as the clerks have at this present time/ it were more propyce for such folks for to bear asses eeres/ than for to bear the names of doctors and can nothing of cunning.   

¶ Of good counsel. ca secundo.  

¶ The counsel the which doth not well concern  
His own estate and great affinity  
And from others hurt doth not his discern  
Is well worthy to have adversity 
Proverb. v   
And to be deject from prosperity  
For he bringeth the hog unto the pit  
And afterward reverseth him in it   
 
HEre after ensueth of them that will have entry in to the senate/ or in the court of some great lord or prince/ to the end that they may have honour and reverence of the people in their country/ and to be exalted before the other/ and it is they the which been the least 
Ecclesia. two.  expert in sciences/ as in law/ & decrete/ and good counsel by such folks is obscurely covered and hid in vain words/ and walketh by tenebrous centres. At rome anciently were good counsayllers/ wise/ prudent/ and lettered/ the which canonykely and imperyally punished the malefactors/ and things yllycyte and viciously done And the things that were good and honest they maintained in multiplying from day to day the tranquillity and welfare of the things public. But at 
●ene●●.  this present time in many places be some counsellors & governors of courts/ as well seculars as ecclesyastykes that can not eschew some evil passage/ nor dyscerbe the lytyges and debates/ nor unbind the knot that is bounden. If that a president require him for to give 
lib. two. ff. de origi. 〈◊〉.  him some good counsel upon some defuse matter/ he is so full of pride and gravity that he will not declare unto him no new thing/ also it should be against reason for to make pure and clean water issue out of a vessel the which is maculate & fulsome. He fleeth from the other/ and seemeth that he will not say never a word unto their prepositions/ but he will not in no manner of wise gainsay them for fere lest they should dispraise him because of his unreasonnable response and uncunning/ and in this manner of wise is the counsel corrumped/ lo how such folk do justice the which dependeth upon them. Alas senate & court royal/ what forfeiture/ what evil nature/ what grievous evils is sueth from the that aught to be mother and nourisher of justice. Knowest thou not how that thy proper counsayllers assemble them together when there is any verdict or sentence to be given/ and if that there be twain of one semblable opinion/ the other will not impeach the sentence be it equal or not and so lettteth it pass/ and by this report unjust the court shall execute false Judgement. Alas it is not enough for to here the other 
two. q. iii. 〈◊〉 〈◊〉 〈◊〉 tempus.  nor for to ensue their opinions. ye must recite and declare good authorities of law and of decrete/ revolve ye must the foresaid law in your minds intentively/ & ●her upon examine each party and after give the sentence/ to the end that he which thou wilt Juge accuse the not before the great Juge of heaven of false judgement. And if that it be so/ he shall condemn the without appeal. I believe that thou thinkest that our lord knoweth ●ot the sins done here in earth (yes truly) & the least thought of man. Wherefore trust me/ for if thou wilt ●epe the regle of equal judgement & show good counsel ●t is expedient that when thou hast any great process/ cy●yll/ crymynell/ ecclesyastyke/ or of excess/ or touchyn●e heritages/ ye must demand counsel of the 〈◊〉 ●yscrete and wise men/ for semblably as thou Jugeth ●nother/ thou shalt be Juged and tormented by 〈◊〉 
〈◊〉 pe. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 ex eo.  Juge of hell. God almighty after our death shall Ju●e both feeble and strong/ & there ye shall find the poor ●olke the which ye have oppressed by rapine & extorcyō●or who that executeth not equal judgement in this pre●ent 
〈◊〉. de i●di. l. rem ●ō nonan.  vale of mesery/ shall be accused before the 〈◊〉 which giveth just and equal sentence after the goo●●r the evil that they have done in this mortal life. 〈◊〉 〈…〉 e science and all the sapience of men shall not excuse ●hem. For who that would give all the gold & cheua●● 
De ●e 〈◊〉. 〈◊〉 〈◊〉. ●i. 〈◊〉.  〈…〉 e of the world shall not escape. For ●e is the 〈◊〉 〈◊〉 〈◊〉 eternal and imperial above all Juges.   

¶ Of avarice and prodygalyte. ca iii.  

¶ Of the foolish ship there doth occupy  
The second part the avaricious  
That will not give a poor man one penny  
He is so hard and so malicious  
Being on his richesse so curious  
That is lent him but for a small season  
The poor at need to defend by reason   
 
ALl them the which assembleth gold and silver by great foison/ been reproved as is this poor fool the which gathereth gold & silver and great finance/ and of his goods 
Psal. xxvii.  taketh no solace/ when he hath gathered great plenty/ and dieth. Alas he beareth nothing 
Ecclesia. v. ps. xviii.  with him/ he leaveth his treasure and finance unto his children nephews or kinsmen/ the which after his death maketh great cheer with it/ they dysprybute it in 
C. de cura. fur. l. i.  pompous array/ and in voluptuous delectations carnalle 〈…〉 to their great destruction of body and soul/ & all for the goods that the deed body had assembled in great thought and calamity/ the which peraventure is in the obscure pit of hell in great misery and extynguysshyble torment. It had been more expedient for him to have been satisfied with a little/ for all that the which he hath assembled together profiteth him nothing/ but he must endure pain/ anguish/ & cruel rage/ and of the drink of Acheron's flood infernal in foot and stinking his body is replenished with. Yet I find a greater evil of the Prodygue that dyspendeth all his proper goods in excess and wast/ and can not provide a remedy therefore. ¶ Such folks been deject from all good meurs and conditions/ and been replenished with all vices/ to the discrete men cometh the good. for the prodygues and vicious will none thereof. ¶ Be they not then redoting fools that assemble so moche richesse/ and purchaseth not the salute of their souls. Alas lovest thou better for to suffer pain inestimable with all the devils of hell/ than leave thine insacyate desire of gathering of richesse/ thy goods can not allege the of thy pain/ of them thou can not be comforted but shall bewrappe the in the most profoundness of the extynguysshyble pit infernal. And that worse is/ if thyn inheritors might by the for a penny/ with great pain would they do it/ for if thou were in this world it were behoveful for the to render thy goods again. I may name unto the Tantalus the which is in the goulfre 
Tantalus de quo lactantius  of hell/ he enrageth for hunger and thirst/ and is in the water unto the chin/ but when he thinketh for to drink it availeth so low that he can not drink of it. And there is also a pear tree beside him upon the which peer tree is a peer that toucheth almost his nose/ & when he stratcheth himself up for to catch it/ the tree riseth up/ and in this manner of wise he enrageth for hunger and thirst. Consider what torment it is/ it were better for the avaricious to give all his goods/ than for too be in such a torment remaining there perdurably. Wherefore I supply and beseech all the avaricious men in the name of our lord Jesu christ that would die for our sake upon the tree of the cross/ that ye molefy your hearts/ and that ye do almsdeeds during this transitory life/ for after that ye be ones departed out of this world your goods and richesse can not help you in no wise. ¶ And if so be that ye live well and equally in this vale of misery/ ye shall purchase and acquire the glory eternal. Rede this that Tullyus resyteth here saying 
Tullius in paradoxis.  that never wise man would regne in this world puissantly/ but with good heart & moderate thought demanded patience/ pease and sapience/ and to flee & eschew pleasure moundaynes/ for the wise man may well do it. Of the ordures moundaynes we have written in the decretals how Crassus desired for to have a great 
i q. i. qd qndem l. crassus.  somme of gold and silver the which he obtained/ and had great abundance. It befell within a short time after that he was 〈…〉 nprysoned by the Parthes/ and all was for because of his treasure. Resemble all unto so crates the which said that richesse was enemy unto science/ moyenning of (which) he that had so moche richesse/ threw all his goods in to the see/ in such wise that no body could blame him. ¶ Poor moundaynes think well upon this that I have rehearsed to you/ for truly there is manner in every thing/ for the happy & eurous held the high way.   

¶ Of new guises & customs. ca iiii.  

¶ He that desireth ever things new  
For to begin among the poor men all  
peraventure he may it once sore rue  
When he cometh before god eternal  
There to be Juged in sentence final  
Where after his desert he shall have meed  
if he have done well he shall right well speed   
 
Every body ought for to govern them after the ancients and good customs/ but that which was of old antiquity vicious/ crymynell/ and dishonest/ is at this present time taken for honest by new usages/ new customs have all the bruit at this time among diverse folks. I can not well conspire in my heart the which is the most fool of them twain that use the old or the new customs/ or he the which weareth great sleeves with 
Math. xviii.  great bordures/ or they the which beareth large sleeves/ Save that me thinketh it is all one thing/ and that the one is as foolish as the other. For he thinketh that hath the bordered sleeves that he is as honestly clothed/ as he the which hath the large sleeves. Among the auncy ente faders it was a great looving and praising for to have long beards/ that custom should be right foolish and strange unto us at this present tyme. Socrates 
two. regum. x.  the which was a great phylosophre began first for to bear a beard/ and after him all the other philosophers took that custom. ¶ After that the good philosophers were departed out of this world/ fragility and luxury died spread all about the world/ in such wise that almost it flourisheth among all sins. All the virtues wherewith the high elements been decored and adorned/ been all vices and sins in a casualte through the world. All the humaynes will counterfeit that which our lord hath create/ and by their presumption thinketh to do better than god. O what error/ what abominable sin. Some beareth great beards for fere that they seem not more ancient. They array their bodies 
Sicambri. Ethiopes.  and visages in such a fashion that they seem young/ but yet they be old. The other beareth their here as Sycabryens/ or long/ yellow and trussed like Almains/ or as Ethyopiens crisp and corled/ the which is combed ten times a day. Some hath their habits so short that one may almost see their arse. There, be some that have their necks all charged with great chains/ and been all replenished with golden Jewels/ their hands full of gems and rings. Ample bonnets with low necks/ and guarded like as it were for despite/ & thereupon the small hats that is set all upon one side/ Their gowns short full of playtes/ and the sleeves large as a sack. Their doublets is guarded endlong and overthwart bordered with velvet or with silk. Cloaks bended with divers colours. There is divers clothes worn at this present time/ the gowns have double rebraced colers. Their shirts been fronced with gold or silk/ ye & that is of the finest cloth that can be founden. It is the guise of the infideles/ of the turks and saracens vile and abominable. The great shone round as a bowl/ and after them the squared/ buskynge all to cut slippers bygared/ the hosen guarded and bended with velvet or satin/ the purses as sachelles/ with gyrdylles of taffeta. What lacketh there more (nothing) save the fair sword or hanger by their side. O christendom christendom/ if thou have mortalytes and epydemees thou art the cause thereof. I say and notefye to thee/ that thou haste endured that such habits have been worn/ & that worse is/ is yet worn. Thou shalt have yet divers punitions/ if in short time thou remedy it not. Cast away these new guises and customs/ aswell men as women: for they be vile and dishonest. Mayst thou not well think that the saviour of all the world shall Juge all the humans/ & of the misdeeds will revenge him.   

¶ Of ancient fools. ca v.  

¶ Alas for all that ever I incline  
To my sepulture both by hour and day  
yet can I not leave the foolish ruin  
That I have continued in alway  
And of old fools ever hath kept the lay  
Wherefore of old fools I may be the chief  
For all that is vice hath been to me lief   
 
AWaken your spirits ancient folks/ the which have been fools all your life/ & hearken how that this old fool maketh his complaint. The great folly right vicious and replenished with bitterness that hath ever remained in me sith mine enfancye/ may not suffer that I leave mine ancient custom and first life. I am a child/ & yet ye may see that I can not go. I have a. C. year and more & yet I am no wiser than I was wont to be. I am almost as prudent and wise as I was at my birth. And that worse is I would be no wiser/ the signs and tokens of fools I show and minister to children/ and I write the foolish regyme of folly. I have made my testament the which containeth & teacheth doctrine unto all them that will follow me and live foolishly as I have done. I am the right evil and luna 
Isaiah. xvi.  tike conductor and leader of all the other fools that have ensued and followed my doctrine/ and am 〈…〉 tour of all vices and evil examples/ and that which I learned I show it now by experience. Mine innocent deeds 
c. ex sludits.  specyfyeth that I am a fool/ for of my folly I desire to have loving and praising. In every place whereas I go I may well give them knowledge that I have sown evil renown in divers places and countries 
c. cum 〈…〉 tu te. de presum  And by my foolishness vile and 〈◊〉 〈◊〉 〈◊〉 demonstrance of my vice and sin/ my folly and my dishonour/ and me thinketh it is great honour of 〈◊〉. Mlegyons of evils hath been sown upon the earth by me I have my heart right sorrowful that I may 〈…〉 oo more so. I have great dyspyre that I may not consume 〈…〉 my clothes unto an end that none might were them after me/ but sith that I am old & ancient & may no more regne/ I will learn my children and nephews to do as I have done feigning that of vices the way is right ample in every place. Lo how the father giveth evil example unto his children and nephews/ the which becometh more vicious and perverse by half than is the father/ of the which he is greatly rejoiced/ & would be right angry to here say that his children were benign. In dole and melancholy the children shall finish 
De consecrati. di. v. c. vl. in glosa.  their lives/ sith that they live so viciously. Wherefore I say that he is worthy for to govern our ship when there cometh any torment. Alas old fool wherefore hast thou no shame that thy folly hath surmounted the so long. Hast thou no remorse of conscience for to live so long in vile sin abominable. Knowest thou not that the evil the which is rooted can not be taken away afterward/ for when one abideth to long for 
Daniel. xiiii.  to remedy his causes/ with great pain may he detray the meurs that been rooted in the heart.   

¶ Of the document of children. ca vi.  

¶ He that forgiveth the crimes right vicious  
Of his children withouten correcting  
And them enduceth not in virtues glorious  
Is well worthy to have great tormenting  
And the anguish by long continuing  
For why he seeketh all the ways he can  
To live in sorrow as a foolish man.   
 
Young children the which desireth to live well and rightwisely/ rest you and hearken to my doctrines/ and you also faders that have children in your puissance. The father shall be alway miserable/ and greatly affusked that hath not some aspect unto his children. and that doth not pain and solicitude for to reduce them unto virtuous operations/ fearing the death that cometh upon them for their works unreasonable and mortal. He is also a fool detestable and manifest that seeth his children do evil and careth not therefore. Alas it is not well considered of you for to suffer youth voluptuous to run every where withouten conductor. or governor. For when a flock of sheep been without a pastor/ they leave their high way in erring and strayenge by the fields and plains/ in such wise that oftentimes the wolf cometh and devoureth them. And in like wise is it of young children that resorteth unto vicious places who so doth comprehend it well. ¶ O foolish father more unreasonable than a dumb be'st/ for when one accuseth his children of some trespass/ he excuseth them: saying that it is youth/ and that they have no reason/ and that they know not whether they do well or evil. O poor fools they do well/ their youth can not excuse them. Knowest thou not thou blind father that sapience groweth in tender mures/ and disposeth the liquor and doctrine of holy life. Knowest thou not that sapience adresseth sooner unto young folks/ than unto old/ for they retain it better in their under standing than they that been fallen in age. Orace saith that and one take a new earthen pot and put sweet smell 
Oracius.  ling flowers therein/ it shall smell ever after of that same flowers/ but & ye put stinking thing in it/ it shall have ever after stinking odour. Take ensample also of a young tree/ for one may bow it in each manner of wise/ but when the tree is great and strong one may not bow it without breaking. Wherefore faders endoctrine your children in their flourishing youth/ for ve retably sweet correction and discipline/ enduceth young children unto all virtues/ & causeth them to eschew vices. We read of king Priam that accorded unto the 
Priamus. Troyanus.  will of his children/ wherefore the great city of Troy was oppressed by the Greeks/ and finably this king Priam saw all the city destroyed through his consenting to the will of Paris that in Grece ●auys●hed and brought away the fair Helen. And more over have 
Paris. ●elena.  we not another example of proud Tarquyn the kings son of rome that ravished the fair Lucrece/ the which 
Tarqu●●us filius tarquyni superbi regis romano●um de quo va lerius: Mors luciane. Latellina.  for pure sorrow slew herself before all her friends. It happened afterward that both his father & he were chased out of rome villainously/ and because of this there was never king of Rome sith. Is it not written also of Catellyna that was so divers/ so cruel and so perverse/ and how that after him his nephews became more cruel in villainous deeds and homicide than their uncle had been afore them/ and all was through his vicious example. If a father hath been evil/ the child shall be more vicious/ for most comynly the chy●●e ensueth the father. Wherefore I say that it were better for a child to ensue the good & prudent men/ than for to follow a great company of fools replete with all vices. find we not also how king Peleus' resplendishing in 
Peleus. Achilles.  this world gave Phenyxe unto Achilles for to endoctrine and teach in all good virtues/ that same Phenyxe was so discrete that it was a m●ruayllous thing to see In like wise died the king Phylyppe flourishing in 
Philippus. Alexander.  this world gave his son Alexaunder unto Arystotle/ prince of philosophers that had comprehended all the documents of Platon. He instruct this child Alexander so well in science that he was king of all the world. O what a discrete father/ o what a good master/ o how gracious a disciple/ this present time is not so/ for it is now holden and reputed shame/ the foolish faders setteth no store to set their children to the ●●ole for to learn science that is the flower of all worldly things but complaineth their expenses. And therefore from a foolish father issueth foolish children full of ignorance. The foolish and redotyn●● f●der is well content to ●e his children dyssende 〈◊〉 gades in vices & excess to vyllaynously. They dispraise all good virtues and ope 
Aristot●●es. Plato.  racyons. Think upon the hard complaint that Crates made when he said thus. If I were amitted for to speak I would name you fools redoting that assembleth pecunes and treasures by deceits fallacious for your children and successors that afterward shall spend it in excess and vile superfluities. Alas poor faders ye leave your children unpurveyed/ ignorant/ and with out science as foolish bestial lunatykes/ of the which thing ye shall repent you faders full sore here afterward/ when that ye shall be bitten with divers morsures because ye chastised them not/ and endoctrined them not in good operations and conditions. Some be to vicious in dispraising the things divine/ the other been of wicked and evil life/ the other have their spirits ravished/ and dyspryseth all the treasures that their father hath assembled/ the other fixeth all their heart & 
Proverb. i. x. ●rates. The●anus.  mind in the vile sin of lechery/ that as ardent fire burneth the resplendishing flower of youth/ drinking wine insacyately/ and in eating excessive meats/ for young children that is not nourished in doctrine in age they do nothing dign of memory. Faders know that there is nothing better for to nourish children and 
Proverb. nineteen Ecclia. xxii.  make them flourish in virtues than good doctrine/ for the beginning/ the middle/ and the end shall be good It is a great thing of noblesse/ for the pucelles been therewith decored What profiteth this noblesse unto them 
Deutere xxi.  that hath not acquired it by payve and labour/ and that be not replenished with virtues and excellent prudence and good conditions/ but be all decored and adorned with vile, and & abominable vices. Wherefore do they presume to noblesse that have not deserved it by due pain ¶ Oftentimes a mild bitch bringeth forth shrewd 
Seneca. Jwenalis'.  whelps. In like wise is it of good moders that hath right vicious children. And if the children be divers the father is culpable of their viciousness if that he correct 
Ecc●●a. xxii.  them not in their youth/ for if the father chastise them not the coulpe is his.   

¶ Of reportours and detractors. ca seven  

¶ Who that maketh debate and also strife  
By false envy and double retorting  
And he which sinfully leadeth his life  
Ever in vice and sin continuing  
Without remorse of inward repenting  
between two millstones his body doth bear  
There to have guerdon as ye may see here.   
 
Among you flatterers that is cause of so ma 
prover. xvi.  evils/ print well in your mind/ and hearts my doctrine/ for he the which thinketh for to be supported with making of lies and discords all his life is a natural fool for he shall never prosper in goodness with making of dissensions between true lovers by false reporting/ and between man and man/ butshall finish his days wretchedly. False detraction hath caused many inconvenients to fall in divers regions/ and daily doth/ He hath his mouth full of venom/ wherewith he sleeth the good renown of divers good persons. His tongue is full of lies ready for to saw frauds and dissensions between true lovers and fellows. Oftentimes in castyge forth vain words the courages of poor innocentes been wounded/ in dymynysshing by their envies the virtuous conditions/ in desiring that they which is in good concord and peace may be at debate and discord. This evil reporter oftentimes accuseth good 
●uerb. xxix. et. xxiiii.  folks/ and they can not know from whence it cometh. But unto that malicious tongue shall happen many dolours/ anguishes and torments that soweth so vyciously discords among true lovers and neighbours Tell me what is worse than a false reportour & detra 〈…〉 tower/ veretably nothing under the esperyes of heaven/ There is nothing more vile and dishonest/ it is more horrible than tempest/ for from his dangerous mouth● issueth words so cautelous and so venomous that 〈◊〉 maketh mortal wounds. If he know two true louer● or two men that be in good concord/ he shall never have Joy at his heart unto the time that he have sh〈…〉 dissension between them. O fools mortelles the which 
〈◊〉. xxxii.  under the umbre of amity maketh debate and strife between two lovers through your false report and detraction. And when your falseness is openly known ye excuse you in affirming it by great oaths that ye be not the causer of the debate/ and that ye never said thing touching their dishonour/ and so by false report & dissimulation ye hold true lovers in dissension/ and ever by your flattering ye keep them up. O fallacyous detractors and reportours full of malice and envy/ that procureth from day to day noises and debates in every place/ and that by your tongue serpentine venymeth all the world. O cursed folk from whom issueth dole and anguish: ye be not worthy for to live/ for ye break good alliance/ ye aught for to be put in dure and asper prison/ there to remain for ever without light/ for ye 
Proverb. nineteen  be not worthy to have the light of life.   

Of them that ensueth not good counsel capitulo.. ix.  

¶ He is reputed a natural fool  
That can nothing discern at no season  
Of his works for all he went to school  
And that he is so grounded on reason  
Yet it may happen at some encheason  
When he ploweth the mountains and the rocks  
For his folly to have many great mocks   
 
A Man the which will not be ruled by reason and do after good counsel ought well to behold this satire/ for he is a great fool/ & evilly advised that thinketh to be praised of every body/ and renowned a man replete with prudence/ that is full of dishonour/ but because that he will counterfeit himself and show himself discrete/ well knowing/ cautel/ and prudent in euer● thing/ he is maintained more folyssher than they th● which have their understanding persecuted/ be he 〈◊〉 so cautelous as ever was Eenee/ also wise as Salam● 
〈◊〉. xiiii. 〈◊〉. xi.  also eloquent as Tullyus'/ also strong as Samson/ 〈◊〉 so discrete as Duyde/ also patient as Job/ also merc● full as Danyell/ and also fair as Absalon/ yet if he 〈◊〉 
Proverb.. i. Ecclesia. nineteen.  entached with presumption he is of the fools of our sh● for he dispraiseth the wise men's counsel/ and the good opinions that might revoke his wit and enforce 
c. ne fuitaris. ex. de cons●●.  his acts. There be divers the which would win honour and bruyte in showing themself among discrete men also soon as they come from the school/ and by their eloquent words thinketh to be renowned wise men/ and other good will they not acquire/ such fools cleaveth the earth with a long coulter. They labour the mountains and the rocks through the entysement of fools/ and believeth sooner their foolish opinions than the decretes of the holy faders. O presumptuous fools that weeneth for to have assembled more prudence than the ancient doctors/ will ye believe your appetite right perverse and unstable. I pray you occupy you for to read of Pyrrus the which foolishly obeyed 
De pir●ho le g●tur in boc● de genea. deo li. xii. c. lii. Orestes  to his will in dysprysing the counsel of. prudent men/ And sailed so long upon the see that he encountered hor rests the which died discomfit him and slew him without compassion because that he maintained and kept his wife. In like wise if the Trojans had believed 
Troia. Hector. Achilles. Nero. Thobias.  the prudent men and done after their counsel/ the Greeks had not despoiled and brent the noble city of Troy. O what hard adversity for to see so noble a city burn. If that Hector would have believed his father he had not had the stroke with the spear that Achilles gave him whereof he died. O what loss. O what damage for to see so noble so valiant and so puissant a knight die. Moreover the cruel Neron that was so perverse and so cruel/ dysprysed the counsel of the wise men/ wherefore like an inhuman creature he slew himself with his proper hands. We have also of Thobye the which charged his son if he would not suffer great adversity/ that he should ever ensue the document of wise and prudent men. And yet more over find we not of Roboam king Salamons' son how he would not 
Roboam.  give credence unto his faders servants that were ancient men & moche discrete/ but believed his complices counsel that were young and frail ready to all vices. wherein he died not wisely/ for he lost thereby half the realm that his father had succeeded before him/ the which was a great shame and dishonour unto him. Also I might recount unto you divers new examples that hath been done in our tyme. For at this present time there be many great princes that will not believe the counsel of wise and discrete men/ but giveth sooner 
〈◊〉 regum. xii. Eccl. xiviii.  credence unto a great sort of lusty galants that would flee without wings their bushes been so curyously decked the which been ruled and governed after their fantasies/ and executeth none otherwise reason than even as it cometh first in their mind/ whereof cometh full great accydentes/ hard torments/ aspre mortalytes both by the divine punition and by the shedding of blood with swords and glaives/ great oppression & grievance/ loss/ destruction/ suffering/ and other infinite evils that proceedeth of their foolish counsel. Such folk draweth the plough and laboureth the earth foolishly every day.   

¶ Of foolish meurs & conditions. ca ix  

¶ Who keepeth his maintain unsteadfast  
And all his gests uncombly  
With fierce regard and not shamefast  
Light and movable without courtesy  
And dysdeynous answering proudly  
He searcheth ways a fool to be  
Drawing the hood as ye may see   
 
Blind fools moundaynes approach you near unto this chapter/ and ye shall see diverse things utile and profitable to the health of your souls/ and for to withdraw you out of the ship of fools/ if so be that ye be entered therein by foysshe wanhope/ for the prudent and wise men hateth that vice greatly among them And some fixeth all their minds in vices and sin. 
Ecclesiam. i.  Some hath recourse unto vices like as an old dog 
Mathei. vi. et. seven.  hath after a bitch that is in shaleur. Alas folks humans and mortelles that been all affusked with vices and been all a sleep to the regard of the gifts of life/ 
threnorun. 〈◊〉. Esa. lvi. Mathei. xv. Isaiah. xiii. two. et 〈…〉. iii.  As well the young as the old have their souls ravished in vices and vile sin/ the ancient giveth him no more to do meritorious works than the young folks in a casuelte/ but the young folks been so replete with pride and other vices that it is right tedyus to here recounted/ for some be four or five hours in pycking them or they can be ready/ in behaving them as high princes/ the other have their bodies inconstant/ the other beareth odyfferus flowers about them for to be sweet/ the other be past shame. Some whysteleth/ the other singeth 
Sapient. xii.  vytuperable songs/ some be movable as the wind/ the other been as light as a feather/ some be soon angry/ and 
Jacobi. two.  some be appeased in an instant/ the other keepeth silence when it is no need/ the other speak to often/ the other be not content with nothing. Some there be that dispraiseth 
〈◊〉. de into. cu. l. scire optet.  all the doings and sayings of the wise and prudent men: and put their minds and study for to confirm the operations of the fools and to cover their lunatic works that be so vile and dishonest/ they do nothing by order/ but be replenished with discords and debates. Their foolish thought tormenteth their manners and maintain/ error affusketh and blindeth their eyen in such wise that they remain without virtues like bestial fools. He the which excerciseth his study for to replenish him with good and virtuous conditions/ without commysing of any villain case/ in continuing always in goodness/ shall prosper in grace/ and shall be greatly elevate in honour/ for that which they do is replete with doctrine and prudence. Also the wise men say that there is nothing in the world so 
Sapien. vi.  pleasant unto our lord Jesu christ as virtuous operations for that bringeth a man unto honour and prosperity/ it is rehearsed by the wise men how that our sapience 
Psal. ●x.  hath good life and good conditions/ and by fere and shame none doth lightly amiss/ for he doubteth all perils that might fall. Probate constance and virtues been the laud of folk in their youth/ and in age prosperity & welfare. Peas in like wise recomforteth all the humans in their life/ and causeth them to die well and meritoriously.   

¶ Of the hurting of amity. ca x.  

¶ Who that doth justice and grievance  
Against virtue and equity  
And excerciseth his puissance 
Sicut noxiu● est qui ●itti● sagitt●●● 〈◊〉 cease in mortem: ita 〈◊〉 qui fraudul●ter no 〈…〉 amico ●uo. ●uerbiorum. xxvi.   
Upon a man with cruelty  
By his evil iniquity  
Doth the pit of his tomb compose  
For of virtues he hath no lose   
 
BE ye not ignorant of my sayings monday ne folks that governeth justice/ but comprehend 
sapienty. v.  well my document and teaching/ to the end that when ye would Juge any bo 
Ecclesia. xi.  by/ that ye have remembrance of mine ensignments. 
Ecc●ia. xii.  He the which alway seeketh occasion bow that he might oppress his poor subjects and 〈…〉 centes 
ꝓuerbi. three et. xi.  without reason and right/ is reputed a fool/ a cruel fellow/ and a malicious Juge. O foolish Juge open 
Patroc●●s. Hector. Achilles.  thine ears and intend to me if thou wilt not be accursed/ god will not that thou oppress by thy false judgement the innocentes and just men/ and that proud laws thou pronounce not against him/ for & thou do thou damneth thine own soul. O how he is an evil man 
Bocatius de gene. deo. li. xii. ca lii.  that seeketh occasion to hurt his friend. O what outrage/ for the true degree of amity is for to have pity the one of the other without dissimulation. And do them proof fyte and pleasure/ and to desire to keep the said acquaintance. Alas at this present time such honest alliance and love is no more among men. All is corrumped/ for there is no more love in grece as hath been. Take ensample human creatures of Patroclus that was slain by Hector because that he had praised the guysarmes of Achilles/ which would have jousted against the Trojans. But Achilles came adoubed with all his arms in to the battle for to avenge his good friend Patroclus/ & he died so moche that he found Hector taking a prisoner/ and when he espied him he couched his spear and ran him in at the fundament as he was taking up his prisoner and slew him. And after he bound him 
●ilades. Orestes.  unto his horse tail by derision/ and trailed him afore the castle of ylyon in the sight of his father. Then he kept 
Her narrat theodosius ut refert bocatius de genealo. deorum. libro. xii. capi pitu. xx.  his body at the sepulchre of Patroclus by the space of twelve days and more/ and in this manner he revenged the death of his friend Patroclus. Consider more over the history of Orestes that was king Agamenons' son/ how after that Aegisthus by the exhortation and steering of his mother Clitemestra had slain his father. By Electra his sister he was delivered out of Astrophylle 
Hanc hystoriam pomt valerius. li. iiii. capt. vi.  for to save him from death/ for they would have slain him. Orestes knowing that the thing went so/ he thought that he would be avenged upon his mother Clytemestra and upon the thief Egisteus. And so when he had avenged the death of his father Agamenon he became all frantyke & mad so that it was great pity/ For alway him thought that he save his mother in flaming fire and environed with hedeous serpent's/ the which would have slain him. ¶ When Pylades that was his perfit friend saw him in such inconvenience/ he promised him faithfully that he would never abandon him unto the time that he were guarished So long they went by their Journeys that they arrived in the isle of Colchos/ and there found the temple of the goddess diane/ when their prayers were done and finished/ Orestes received garrison of his malady/ and never after that he saw no more that the which he had seen before/ and that was by his loyal fellow that accomplished his avow so truly. We read also of Amon and of the good Pythyas that were so go 
Demades. Pythias Scipio. Lelius. valerius li. etc. supradic. Hercules.  de fellows and friends/ for Denys the cruel tyrant would have put one of them to death/ wherefore his fellow would not accord thereto/ for the one was content to suffer death for the other. In semblable wise we have example of Scypyon right excellent domynatour of sodomy and Lybye that loved Lelyus' so fervently that the memory redoundeth yet unto this day. Behold we also the great love that Theseus had unto Pyrrothus/ 
ovidius & lactantius narrant ut refert boca. de. ge. deo. li. ix. c. xxxiiii. Proverb. 10. xiii. &. xxix.  that for to ravish proserpine goddess of hell/ transported him in to the cavern/ and when Cerberus the porter of hell saw Pyrrothus/ anon he slew him. Theseus was taken prisoner by Pluto god of hell/ the which made him be bounden in a spelunke. Hercules' advertised of the truth descended in to hell/ and vanquished all/ and bound Cerberus with three chains/ and after unbound Theseus and led him away maugre all the enhabytauntes therein. By this we may understand the amity of Theseus/ and the pity of Hercules that died succour him. Such friends be no more in course/ the time of love is passed/ for every body intendeth to his singular profit/ there is no more faith nor law in this world/ to the moyen of this I conclude that our volente and courage is worse than a spear traversing some body/ for we have neither felicity nor love/ but sooner crudelity reigneth among us/ for the which cause it is no marvel though adversity do mine upon us that be void of benignity.   

¶ Of the contemning of scripture. c. xi.  

¶ Who will believe eloquacyte  
Of the fools saying the scripture  
Showing our great felicity  
And will not in virtues endure  
Is a great fool without measure  
Wherefore as fools making discords  
Of our great ship they dress the cords   
 
GOod christian men I supply you with all my heart that ye retain this that shall be rehearsed unto you here after following/ for veretably it is right profitable unto us. They that by wanhope will not give credence unto the ancient scriptures be fools/ saying that they dispraise the parables and words of the prophets the 
i. ad thymo. iiii.  which proceeded from the divinity. They desire more sooner to read plays/ trifles/ and fables/ than to here the documents and teachings of good men/ that hath had ever god in reverence and honoured the heavens. They flee the holy scriptures/ and the force of the faith/ by the which the sinful soul might be preserved Such folks 
Ecclesia. two. Marci. xvi. Johannis. iii  hath none envy to live honestly like creatures/ but like as unreasonable beasts/ thinking that there is no god/ and that there is none habitation so noble and excellent as this miserable world/ and feareth nothing 
Psalm. xiii.  the marvelous deeds of our lord Jesu christ/ all the pain is lost that is done for to teach them how they should govern them/ for they will do nothing at all/ save to despise it. When any body telleth them of the goodness of heaven/ of the precious treasures/ of the blessed angels/ of the archangels/ of the cherubynes/ of the potestates/ of the thrones/ of the ordres/ and of the holy syeges adorned and replenished with holy saints/ as well men as women/ martyrs confessors and virgins And that is more over/ when one rehearseth to them the ways unto hell/ the cursed treasures right stinking replete with plaints/ and with infinite evils/ envy ronned with floods all enuenymed/ certainly it is pain lost/ for their hard hearts obstinate unto god may not be molefyed. What availeth menaces unto fools/ who would travail his body and heart for to read upon 
Psalmus. xci.  so many divers books/ for to recite unto them chapytres/ laws/ holy scriptures/ the ensignments of the 
puer. xxiii.  prophets is nothing worth to them/ for they been so unhappily molefyed/ so affusked and hardened/ that high 
puerb. xii.  brayenge/ and high crying availeth to them nothing 
Luce. xvi.  for they will not believe nor keep the scriptures of the faith/ nor the commandments of the law. The poor fools be not afeard for to go in to the infernal pit of hell/ there to endure pains intolerable/ hard cries/ and torments inhuman. O poor fool thou seeth well enough if thou be not a sleep afore thy feet the moving/ the gilted doctrines of our faith/ the laws of old antiquity/ and the triumphs of our lord. thinkest thou that thine ignorance shall excuse thine errors/ (no) but shall cause the for to be plunged in the infernal pit with the dampened. sith it is so that every body studieth for to live viciously/ they may well perceive 
De cogna. spiri. c. cum vir in anti.  that god almighty the which Jugeth the wicked and the cruel that will not amend their lives in this transitory and mortal world/ shall give them horrible torments in hell/ where as they shall remain in everlasting pain. Without the saying of any light or day that ever was create. 
Ecclesia. iii.    

¶ Of fools unpurveyed. ca xii.  

Who fasteneth not the saddle well  
Upon his horse when he shall ride  
Unto some town his stuff to sell  
Thinking all sure on every side  
If that he fall in some ditch side  
They that pass by may to him say  
Here lieth a fool without delay   
 
AWake your spirits fools unpurveyed that is always slombring in things transitory and remembreth not the felicity of thy soul. 
●uerb. xiiii.  By cause that I know that there is many divers fools in this world erring from the way of verity I have great will for to reduce them unto the high way/ to the end that they adnychyll their insacyate errors right dangerous. The ignorant unpurveyed of wit and reason/ that never thinketh on the things to come if by adventure there come any fortune to him/ he will say. Alas I thought not that such a fortune should have befallen me. And when the 
Seneca.  fortune is passed they study how they might eschew it/ to the end that they appease their sorrow. ●e must not all way think on the time present/ but on the time future 
Eccle. xxxiii.  as well/ for the wise man seeth the things to come. and the fool full of unpurueyaunce shutteth the stable door when the horse is stolen. He hath his understanding right good that puruayeth him for the time to come/ for he may eschew all dangers perilous/ and shall be sure at all seasons/ in providing for the time future. If Adam had taken regard unto the dishonour 
Salustius. Adam. Eua.  and shame that happened to him & Eve before that they had eaten of the forboden fruit/ our lord would never have driven them out of paradise terrestre/ by who me our ancient faders that been thy sceased have wept their sins by the space of many years. In like wise if Jonathas had believed Triphon when he arrived in 
Jonathas. i machabeorum. xii.  Bethsan and had thought on his mishap/ that as his proper servant abandoned him all his goods/ of the which Jonathas took great gifts/ if that he had not left the great multitude of his folk/ & that he had not been under the colour of alliance with Triphon at 
Triphon.  his affiance accompanied with a few folk in the city of Ptholomayde/ he and his people had not been slain by treason in the foresaid city by great torment and anguish. We find also of Cezar that was so strongly 
Julius cesat. imperator.  redoubted: because that he was dread and feared in every strange place/ & a man of great counsel. But when he was at rest and tranquillity/ his prudence left him. for if he had red the chartre that was presented before the senate with a discrete wit and sad reason/ he had not procured the interyt/ for after that he must needs die. ¶ if Nychanor had well edified and founded 
Nichanor. i. macha. seven.  his work/ he had not been destroyed by Judas and the men of israhel/ the judgement was right fierce & cruel/ for his heed was smitten of/ and his false tongue drawn out of his heed and given unto the birds for to eat. And after that they smote of the hand the which had menaced the house of god. He would under the umbre of amity have slain Judas by treason. whereto god would provide a remedy/ for he and all his retinue was slain there and destroyed utterly. The which is an evident example to us for to have aspect and remembrance of the end/ and of that the which might happen afterward. ¶ He the which hath much seen in the time paste/ and hath provided for the time to come/ taketh the dispositions of the creator right Joyously in every place. And for the good remembrance & memory that he hath had of the time future/ he is dign/ and worthy for to have great laud and praising/ for we see from day to day many folks that endure great 
Pro●erbio. two. 〈◊〉 xiii.  adversities/ because that they had no cogitation/ nor memory of that the which was to come. O poor and right miserable fools have regard unto the time coming/ and make provision therefore/ if that ye will not have asper adversity.   

¶ Of vain and transitory love. ca xiii.  

¶ The fools that been bound with this cord  
I draw in to mine excellent towers  
Because that they to me accord  
In serving me well at all hours  
As true lovers and paramoures  
For whom that I smite fervently  
Can have no salve but their lady   
 
Poor folks absented from all felicity open your eyen the which been deject from the lumynayre 
Eccl. xi. Ovidius 〈◊〉 reme. amor● Troia. Priamus. Paris. Helena.  and light celestial/ and lift up your hearts unto my doctrine/ as well old as young/ and men as women of what estate so ever ye be/ and read this chapter/ and ye shall have intelligence in what estate ye be in. Venus that is the conductor of cupido holdeth all lovers in her bonds. He is a fool that dystempereth himself/ and putteth him in the way of lamentations/ of distress/ of miseries/ and of dolours/ and submitteth them in the service of this lady. O how many excellent cities hath venus destroyed and brought to nought by her concupisbence. She hath caused & impeached many folk from their prosperity and welfare. We read of full many ancient men and women that hath been wounded by her of the dart of her sweet son cupido. By her been happened many evils. The Trojans hath been poor and dolorous by her exhortation/ and their noble city that was so strongly fortified with walls & ditches destroyed and brent. The sceptre of king Priam that was so triumphant was casten down/ and all for the luxury of the fair Paris that ravished Helen. O hard morsure that for pleasure mondayne suffered such ruin & destruction. Was it not great pity that so noble a city was destroyed for such a cause. Also after that Marcus Anthonyus had vanquished the Persyens and that 
Marcus anthonius.  he had borne away the price/ as he returned he was ra vysshed in the love of Cleopatra/ that promised him the 
Cleopatra.  empire of Rome/ the which made his men for to arm them/ and made prepare two hundred ships garnished with arrows and darts for to conquer the empire of Rome. But Cezar made for to inquire of the fools she purpose of this lover. And discomfited him and all his men/ wherthrugh he undyde himself in the city of Alexandre because that they would not take him to mercy. ¶ And within a little while after Cleopatra in gretelamentacyons and sorrows made herself to be transported unto the city of Alexandre beside her lover marcus Anthonyus by two serpents that she put to her paps / and there shed her blood excessively without the comfort of any body/ and died beside her lover. If the see two lovers had maintained and continued in chastity they had not died so miserably. He that applieth his time in love hath no reason/ he is without law/ & all evil redoundeth unto him. The puissance of Venus 
ovidius.  is such that who that serveth her in love is ever oppressed with dolours and bitter rage. He is not holden 
prover. v.  for a prudent man that will not eschew the dart that he should be persecuted with. He showeth himself never constant that supporteth with all his mind Venus'/ & her son Cupido. And who that is smitten by her can not dyssymyle never so much but that it ●s known in their visage. When Theseus was in hell Phedra was 
Theseus. Phedre. ypolitus.  ravished in the love of ypolytus'/ the which would not love such a lady. Wherefore she was right angry/ and accusedhym to her husband/ saying that ypolytus' would have taken her by force. ¶ finably this ypolytus' was quartered & drawn at four horse's tails. And after that he was deed she confessed that they had put him wrong fully to death. And then for very poor sorrow and dysconforte she strangled herself piteously. We read also of Pasyphyle that by ardent concupisbence had a do 
Pasipha. Dedalus. minotaurus. Nero.  with a bull/ for Dedalus composed a cow of wood/ and covered it with a cows skin/ and put Pasyphyle therm/ and then made her to go about the court/ and the bull chaufed him so that he engendered on le a monster that was half a man and half a bull named Mynotaure. Neron also the cruel man opened his mothers belly: and did with his good noble mother by his cruelty right villain his sensual will/ because that he would see the place of his nayssaunce & birth. Also Messalyna for her pleasance & concupisbence carnal went 
Messalina. et lassata viris nunquam satiata remansit.  every night to the bordello secretly/ and with whom somever she had ado with she was never content nor pleased. And when the morning came/ and that the day began to spring/ she departed with such an ardaunte heat that it is great horror for to here it recounted. For Venus by the report of the poets held her in her bonds/ because that she had served love all the days of her life/ the which was to her great shame and dishonour. Wherefore let these examples remain evermore in your hearts. And follow no more the school of the god of love/ for who that ensueth it/ liveth ever in sorrow & distress/ for it is destruction of all good virtues and operations/ as well to the man as to the woman. O foolish lovers that been all plunged in the profoundenes of this vile and abominable sin without having aspect unto the salvation of thy poor soul. For also long as the goddess Venus holdeth the in her hands of love/ thou livest as an unreasonable be'st/ in taking all thy solace for to think on thy lady in love. Thou for getest god and all his commandments/ in serving her as thy god. O what an unreasonable fool is he that putteth a● his Joy and delight in a vile carcase that is so corrupt with all vices. ¶ I add here to the abominable b 〈…〉 ns that sinneth against god and nature/ 
In au 〈…〉. ut non luxu. contra natu. cola. vi.  and against all the court celestial of paradise/ this unhappy sin is so vile and abominable that after the scripture when it is spoken of it infecteth the air every man ought to abhor it/ for the vyndycation 〈…〉 th' on them before god and to borne them as he d●●● Sodom and Gomor●e. 
〈◊〉. 〈◊〉.    

Of them that sin on the mercy of god. xiiii  

¶ Who thinketh that god is moved  
Unto mercy and great pity  
And that of sins approved  
He will not once avenged be  
He is a fool in certainty  
For he must Juge the sins all  
And give on them sentence equal   
 
Among you mundane fools that sinneth on the mercy of god/ rest you upon this lecture/ for it shall profit you greatly. Now at this present time I shall recount unto you 
Daniel. iii. de. pe. dis. q●. d 〈…〉.  of the fools that by their folly empessheth the salute of their poor souls. All things that been vicious maculeth this world/ for they be so foolish & puers that they dispraise the holy laws/ and the decretals without any punishment/ but been garnished with evils and sins/ and saith that god is merciful unto 
xciiii. di. dia. de. pe. di. seven.  every body/ and executeth no great judgement on the sins of this world/ but remitteth them facylly/ and 
Ecclesia. v.  saith that he is so sweet & amiable that he thinketh not of the misdeeds done in earth/ and hath no cure thereof 
p̄s. lxxxv.  and that it sufficeth for to have alway good esperance and hope. And also that it is a thing human for to 
p̄s. cv.  sin/ and that our predecessors died covet delights and that it cometh and proceedeth of nature/ and that one can not abstain them And saith more over that our 
Ecclesia. i.  faders were attached as we be with evils and sins and that it is no new thing for to commit so many evils. But it were better & more expedient for them for to be unreasonable beasts than to hold and sustain 
Exodi. xx. Sodoma.  such prepositions/ for the evils of our faders hath been grievously punished in times passed. None can not deny this/ that alway the pain ensueth the sin for Sodom by luxury was set on fire/ and Rome in 
Roma.  like wise by pride. Was not king Pharaon also punished for the great oppressions that he died unto the 
Pharaoh. Sapien. v. Job. xxi. Ecclesia. ix. Luce. x. Ps●. xlvii. Sapien. i.  children of israhel. Know that the high Juge the which is eternal giveth space and time oftentimes for to amend them in this wretched world/ what some ever sins they have committed and done. And punisheth not the sins alway/ but yet he shall execute his judgement/ and punish them right cruelly with all the devils of hell. And notwithstanding that his grace is innumerable and without end/ yet nevertheless he shall exercise his justice/ & shall do every body right/ And if that he punish us during our viciousness/ know that we shall see ourself impeached in the infernal pit of hell after our disease. O people the which 
Isaiah. i.  putteth your confidence to much in the things above said note well these words and know that the king of kings that reigneth in the eternal habitation which 
duty. xxiii.  never shall fail/ will judge every body after his desert be it good or evil/ and if ye keep ever your error 
Ecc●iasti. i.  he shall send you in to the pit of hell.   

¶ Of fools making edifices. ca xv.  

¶ He that will castles edify  
Or build houses with lime and stone  
Must not trust in his own folly  
Lest he repent or it be done  
For the thing that is done anon  
Oftentimes they do repent  
When that their money is all spent   
 
I Pray you for to note well these words that been rehearsed here against foolish builders that by vainglory maketh to begin great 
xxii. q. two. sit ar. Ecc●. xxi.  edifices/ and be left unfinished for lack of money/ for he that beginneth a great edifice without having aspect unto the fine is a fool/ for he is so replenished with folly that he taketh no regard to 
Heir. xxii.  the time that passeth as the wind. The man that is well instruct edifieth no greater works than his goods may extend to/ nor than he may easily perform For first he considereth his finance and rents if that he have money enough for to finish it with. By this moyen he findeth himself well/ for I find by the ancients that there hath been but few that hath edified great places and houses but that they were almost destroyed or that they were all finished. And repented them that they had begun so great edifices as Nabuchodonosor died that dispended all his finance for to edify 
Nabuchodonosor. Daniel. iiii. Nembroth. genesis. x.  the city of Babyloyne. After him there befell great damage/ as Danyell recounted unto him afore his death/ wherefore he was right dolente when he suffered great torment for the edifying of the same city. Also Nembroth would have builded unto heaven the great tour of confusion/ whereas was made the diversities of languages/ by the which moyen th● work abode unfinished. Who that will build and make great edifices/ fair castles/ and ynnes aught for to have great foison of gold and silver for to make it with or else his in shall abide unfynysshed/ 〈◊〉 every body shall mock him if that he fynysshe it not clean out/ and call him a great fool. Wherefore ye ought for to eschew such great f●lye: and begin no manner of 〈◊〉 if that ye have not money enough for to finish it with/ for it is one of the principal things that bringeth a man unto poverty and destruction as we may see evidently. There was but few in old antiquity that durst begin any great edifice for fere that they should not have had finance enough for to have finished it with. Even so as Lucullus did that was so resplendy ●ihynge in excellence. Also Crassus the most richest that might be founden/ the 
Lacullus. Crassus.  which for to prove his richesse aroused the fles she assyryques with blood by great faytes meritorious As it is noted in books who that hath volente for to make great operations should be discrete and wise/ in 
Salustius.  reckoning how moche the edifice might cost him/ and how moche gold and silver he hath/ for otherwise the 
ecclesiasti. iii.  work should stand unfinished and then would every body mock him/ and the expenses that he had done upon the said edifice should be lost/ the which were in oughe for to destroy a man/ it were better ne●er to begin a thing than for to leave it unfynisshed/ for a man liveth ever after in displeasance. Who that edifieth in this manner of wise/ is mocked oftentimes of divers folks. And that also the which is founde● of new/ & 
In auctenti. de non alley. aut permu. colla. two.  after is founden by age is put 〈◊〉 〈◊〉 perdition and is by their age consumed as it is said in ecclesiasti 〈…〉 we in the third chapter/ and also it is written in the 〈…〉 uctentiques.   

〈◊〉 Of drunkards and gluttons. 〈◊〉. xvi.  

¶ Of poverty the deed and charge  
Can no lecherous man eschew  
That night and day in meats large  
Ever in one doth continued  
The day shall come they shall it rue  
For they damn their souls in deed  
That eateth more than they have need   
 
Look that ye fail not to come unto our ship foolish lunatic gluttons that night & day gormaundeth and glouteth without remission/ approach near & hearken what I shall say● unto you/ for it shall profit you much y● 
c. ●rapula. de. vi. & ho. cle●. ●x.  that ye take good heed thereto. The fool that mounteth in to our ship draweth no where but unto good wines and unto delicious meats/ he glouteth in to his vile ca● cas divers meats delicious/ he replenisheth his body and incontinent voideth it out again/ it abideth not And other good will they not do but rinse pots and 
Isaiah. v. Ecclesia. zi.  vessels. Such folks drinketh like sponges/ and old boots. They keep the fats of Bacchus/ mighty wine maketh them to fall like swine. They be oftentimes seek/ they find no difference in nothing. death 
De ●se. disti. none ●nta ●atales. O●ee. z. &. ri. tricesima ●nta distinc. vi. nolentum. ꝓuer. xxuu. proverb. ro. trices ma ●nta distinctione luxuria in proverb. io vltimo tricesima ●nta distictione. cap●'o vltimo. Horodotus.  proceedeth oftentimes by to great excess of meet & drink. These great repasts withdraweth the sinews from the body/ and maketh divers noises & debates. Wha 〈…〉 one hath his heed troubled by to much drinking/ the blood/ the spirit/ and the understanding is corrumpted and adnychylled/ the goods been despended outrageously/ and there is no virtue nor understanding but that it is adnychylled and corrumpted. divers been deed before their days by to much excess of meet/ and drink. Drunkenness engendereth all evils and dishonour unto creatures. They live without law in customs dishonest vile and abominable/ in lechery/ and debates/ 〈…〉 e the one/ and smite the other/ this is the delight of malicious gluttons and drunkards/ when they have well drunken they been replenished with hot humours/ and that provoketh them to commit the sin of lechery/ and to be furious and apt unto all vices/ without making fine of any thing. Drunkenness corrumpeth all good mures and conditions/ and maketh the men to be detractors/ and causeth them for to make relation of all things secret/ of which proceedeth innumerable evils. There is nothing more excecrable than gluttony. Such things rendereth a man 
●yrus. Thomirus. Justi. li. i Quintus 〈◊〉 cius.  mate. Cyrus had not vayn●uysshed Thomirus if that he had not drunken to much/ the said child that was eloven: And also the great king Alexander when he 
Alexander eccle. two. & decimo. & si christ de iur● iu●●n ex. tricesima ●nta distinctione. lu.  was drunk would put his chief lords and friends unto death/ and all was cause of the wine. notwithstanding that I will not say evil of the wine/ but of them that taketh of it to excessively/ for there is manner in every thing without taking it to glotonously/ for the wine that is taken moderately never hurteth no body/ butencourageth the spirits/ and comforteth all the body. Wherefore he the which drinketh without measure/ by to great excess/ and eateth delicious meats abundantly and outrageously/ is vile and dishonest before our lord Jesu christ/ and all the hole company of heaven And for the great excess of meet and drink that he hath made in this valley of misery/ and because that he would not give that the which he had to moche & made waste of/ unto the poor needy that liveth in great calamity and misery here/ he shall be fed in the infernal palus with the meats that is ministered unto the vile gluttons/ that is toads/ & snakes/ and drink boiling lead & brimstone. ¶ O incensyfe gluttons & drunkards that delighteth you in good wines and delicious meats/ in taking of them to outrageously/ consider ye not the poor folks needy/ & the great punition god.   

¶ Of richesse inutile. ca xvii.  

¶ Who that locketh up his richesse  
In chests alway there to 〈◊〉  
And helpeth no man in distress  
Though the poor man therefore 〈◊〉 die  
And be destroyed utterly  
He is a fool at each de●yse  
The poor men so for to despise   
 
YE may learn here good doctrine foolish rich men that loveth almost your riches better than god: come hither like as ye would do to the bank/ for here ye may profit much/ for it is great folly for to have so ●rdaunt a desire unto the richesse and treasures of this wretched world/ and for to have so great solace in your 
luce. xvi. ●uer. xxvii. ho. two. ser 〈…〉.  hearts for to assemble and gather it. But at this day it is accounted more wisdom for to assemble richesse than science/ and goods been more set by than good mures/ virtue is no more loved/ for abundance of goods ha' he confounded virtuous hearts, if one have great trea●ours he shall have alliance in the court/ & shall be ex●lted 
Oui. i. ●a. ꝓuer. xiiii. Jwenalis'. Ecc●ia. xiii. ꝓuerbio. nineteen. Psal. xxxvi.  for the love of his richesse. The gr●te haboundaū●e of richesse confoundeth the souls/ the poor folks 〈…〉 en never honoured/ and that more is they demand never of what craft they be of/ but if he be rich & have great rents/ if there be a poor discrete man/ they demand not after him/ for were he also prudent as ever was saint poule/ if he have no great foison of money he is nought set by/ for and he swore never so deeply by god and his saints/ they would not believe him so soon as the rich man for one only word. It seemeth unto such fools that the poor men been exiled from god/ and that their abominable sins been sooner pardoned of our lord than the poor men's. The majesty divine suffereth that the foolish mundanes do gad●e rychesfe/ and to have the renown upon the earth. To the rich men is sent hares/ connyes/ bucks/ and does/ and all manner of wild foul. And in to the house of a poor man there is never nothing brought. ¶ Ha 
Ecclesia. iiii. p̄s. xxxviii. Amos. two. prover. xi. Mathei. nineteen. Mathei. x.  famine of gold never sacyate that destroyeth good virtues & good operations. covetise of goods is one of the large ways to hell/ which ought to be eschewed. Alas what may it profit unto the avaricious man that ever gathereth and assembleth/ and like a mouth that is famished hath never enough. The silver that thou gaderest shall not save thee/ but after thy death thine heirs shall be at discord for it. Nevertheless I will not say that the silver is noisome/ for it is right necessary unto the good men that doth virtuous operations 〈◊〉 all/ and dystrybuteth it unto the poor folks/ to the churches/ and to widows/ and poor maidens unmarried but to him that will not employ it in good operations nor do good unto the poor folks/ but spendeth it after his foolish appetite where as it can profit nothing. Alas how shalt thou do poor fool when thou must give accounts before the high Juge eternal/ that will say unto the. Because thou would not give of thy goods to the poor people/ thou shall go in to pain eternel And he that giveth in my name unto the poor needy/ 
Luce. xii. Thobie. 〈…〉 two.  shall come unto my kingdom/ and remain with me in joy perdurable.   

¶ Of the service of two masters. xviii.  

¶ He that will take two hares at ones  
With one sule greyhound alonely  
running through bushes for the nonce  
Is a fool I you certify  
Showing by deed his great folly  
For one can not two masters serve  
At ones truly though he fholde starve   
 
UNto you servants I must speak/ that will serve two masters/ certainly ye abuse you for if so be that ye have two masters/ ye shall 
Mathei. vi. 〈…〉. 〈…〉 i. Eccl. iii. Compatio. Glo. i l. i. c. de as. xvi. q. i. pres. byter.  have more affection unto the one than unto the other/ your foolish understanding deceiveth you/ for one can not serve in one instant both god and the devil. Come and hunt in this forest where as ye may take some good doctrine to aourne your soul with/ for he is greatly replenished with folly that thinketh for to serve god 〈…〉 stely and the world also/ as he the which taketh excessive pain weening for to serve two masters and please them both. Also the hunter that enforceth himself for to take two hares/ with one greyhound loseth his pain/ and happeneth oftentimes that he taketh nothing at all. As the servant that thinketh for to serve two masters and be agreeable to them both/ he neither pleaseth the one nor the other. In likewise he hytteth the butt very late that bendeth many bows. Also he the which taketh many offices in charge/ and will observe and keep them everichone as they should be/ it is right defycyle to govern them right wisely/ and do nothing but that which is except honest. Truly he corrumpeth his own heed in thinking on one place/ and other/ and to do this & that t. It is impossible that his sensual wit may comprehend/ and have so many diverse cogitations in an instant/ and execute them as they should be/ he hath not one good hour of rest in a hole week/ whether that he be at the church hearing mass/ or that he be at home at his dinner/ or in the fields/ eat he or drink he his thought is ever upon his works that he hath to do. He can not bring all his thoughts to a good conclusion and end be he never so wise and prudent For he must go upon the see and upon the land/ traversing here and there/ that with great pain may he uphold two offices/ for he that will enchieve many things must be constant. And if that he will please many folks/ he must be humble & occupy fair speech. And if there come any adversity unto him he must take it patiently thanking god of all/ and be nothing abashed. The noble men ought to 
ca diver 〈…〉 s de cleri. conin.  use eloquent language to yeende that it might please them that they speak to. He ought to salve every body/ & not to be angry with none/ if that he will be beloved of every bo 
Ecclesia. v.  by/ for he must make himself be beloved of every man because of the great charge that he beareth. He taketh no rest in no manner of wise for thinking on his goods. and taketh great pain for to govern his offices/ but all is in vain/ for he damneth his own soul/ by to moche thinking upon his affairs/ for his mind is so inwardly fixed upon his peysaunt charge that he thinketh not upon god nor his saints. As touching such fools I will deport me & hold my pease for this present time/ but it were better to serve well & truly one 
ca 〈◊〉 sing 〈…〉 a de. prebem. 〈◊〉 vi. octuagesimanona disticti. c. i. E 〈…〉 i. i. et. two.  good master/ and make him be beloved of him/ than for to have volente for to serve so many and at the last to be in the evil grace of every body/ and in like wise for to lose and consume his time in esperance and hope for to purchase moo.   

¶ Of to much speech. ca nineteen  

¶ Who that can well his tongue refrain  
Both far and near in every place 
Jacobi. i c. quia intantum. de ●dem. et dignitati. xxi. q. i clericum. Ecclesia. ix.   
And another man's counsel lain  
Is replenished with great grace  
But he which clatereth a pace  
Doth his proper counsel bewyre  
As with chattering doth the pie   
 
obstinate hearts and tongues serpentynes that is ever babbling and bakbyting behind one's back/ ye trap all beasts naturel 
prover. xiii. ●s. cxxxix. Ecclesia. ix. Jacobi. iii. Ecc●●a. v. / aswell birds as serpents. And every thing human may be chastised/ but the malicious tongue of a in 〈…〉 or o 〈…〉 a woman that is so venomous can not be chastised/ it maculeth and defoileth all the body/ for who that keepeth their mouths k 〈…〉 peth their souls. Wherefore malicious tongues bridal you with this doctrine/ for a stroke with an evil tongue is more asper and dangerous/ than a stroke with a spear He the which speaketh to moche and hath to many vain words is a great fool/ wherefore cometh he not in to our fools she ship. Come quickly for to governeour saylles/ advance you fools that speaketh to much/ avail your dispiteous languages diverse fools there be that delighteth them in cursed language/ ymagyning false fables behind their neighbours back/ rehearsing diverse things that ought not to be rehearsed. It were better for them to have their mouths closed up for ever than with the venomous dart of envy to hurt any body with their evil speech/ in babbling without refray ning of their tongues by the which of ten-times proceedeth in the court great division/ noises/ molestations/ miseries & calamities. Such folks have made diverse times war between emperors/ kings 
prover. xvii digito compe see labellum.  duke's/ and earls/ and they have moved the hearts of noble men unto tyranny and crudelity. O what mestymable perils happeneth by such malicious tongues/ that 
Jwenalis'.  of their own volente answereth or they be required.:/ There is diverse fools that delighteth them for to speak viciously for the vainglory that they have of their language/ in rejoicing them of their babbling and clattering. Such folks have oftentimes great inconuenientes 
Job. xv. ꝓuer. xviii. mere. xviii. Osce. seven.  and evils/ but this notwithstanding their cursed tongues constraineth them right often for to support many accidents and evils of rage scomfyte./ Tell me than dangerous fools whereof this vicious language serveth you/ this clattering/ this babeling/ & vain words/ truly of nothing. When such folks do go to confession their speech faileth them/ ye in such wise that they can not open their mouths for to declare their vile and abominable sins unto that priest And it happeneth oftentimes that when they would speak god closeth their mouths. divers fools there be that 
〈◊〉. Eccliasti. v. ꝓuer. xxv.  and they had not babeled so moche/ they had been wise and prudent. Alas take ensample at the pie that by to much chattering showeth where her little ones be.:/ Refrain your tongues/ for it is better to speak moderately and soberly/ than to answer to every body/ and to every proposition that been vile and dishonest/ and to be reproached of it afterward. little speech contenteth all folks when it is moderately pronounced. It is an excellent 
Ecclia. iii.  and a virtuous thing of a mouth that can retain words. And also when his speech ismoderately pronounced/ how well that of necessity we must speak by right and reason.   

¶ Of them that correcteth other and sinneth themself. ca xx.  

¶ He that may go in a fair way  
As the right hand doth specify  
And will not keep it by no lay  
Is foolish I you certify  
Showing his prudence openly  
For he will rather go in the mire  
Than do as the hand doth require   
 
Ignorant man foolish and astonied the which will correcke other men's faults/ and thou 
xl. dis. isti. 〈◊〉 cū'eo ceterun.  thyself commyttest sin/ knowest thou not well that he the which ensigneth other to live well and justly/ and liveth viciously himself/ that he instrueth god how he should condemn him. Also he the which seeth a thing utile/ and doth 
Glo. in. capi. ea que de statu. regu. three q. seven. indicet. et. c. in gravibus.  a thing inutyle he absenteth himself from the true intelligence of good counsel. When that ye be ancient correcke not other men's faults/ but correcke your own faults vile and dishonest. 〈◊〉 great turbe of fools fleeth to our ship the which can not endoctrine themselfein good virtues/ and yet they will reproach & correcke another man's faults. They be not ashamed to commit many sins/ they hide their vile sins/ but they be ever prompt for to punish the sins of other folks. Alas all the operations of the humans▪ been converted in to vices/ and vile ordure maculate.:/ Their noses been wrencled & laugheth with their ears/ 
〈◊〉. q. seven. tria. 〈◊〉. seven. luce. vi. Jwenalis'. fabricius.  without having cogitation of the evils that they commit themself/ nor of the grievous maladies horrible and courageous that remaineth within their corporate bodies and stomachs. This hand that is fixed in the field/ showeth the right way and the true path/ and remaineth alway in one place. In semblable wise do they that noteth other men's vices/ and can not correct their own/ but been inclined unto vicious operations. Such folks spyeth well a little thorn in another man's eye/ but they see not a great be 〈…〉 e in their own eye. Some sayeth that they be good and curious 
Isaiah. ix. Socrates. Jwenalis'. Tullius.  as Fabricius. The other the good cathonystes/ or holy metelistes/ of whom I pass over for this present time There be divers that will show the constance of Socrates but they have no science. From them issueth right piteous life/ and been entirely abandoned to sin Of such folks proceedeth great claymours. At the moyen of this I shall rehearse unto you the saying of Tuly us/ the which saith thus. None ought to correct another man's vices/ unto the time that he have purged and cleansed his own sins. I may alegge unto you many doctrines of the ancient faders. For evenso as 
Luce. iiii. xxvi. distin. una 〈…〉. i q. 1. 〈◊〉. ●l. disti sit rector. xxv distin. primum x●vi. distin. i. necesse.  by medicines the physicians enforceth them for to hele other/ and can not hele himself/ right so will a fol● reprove another's conditions: and in their own deeds they be never well counseled/ The other counsaylleth one prudently/ but they can not counsel themself. preachers the which preacheth the holy scriptures to the people and that reproveth the sinners/ mondyfye your consciences/ to the end that ye be not founden entached with villainy/ but be replenished with virtues/ by cause that ye preach the word of god/ & to the end that ye be not maculate/ nor reproved.   

¶ For to find other men's goods and not to yield them again. ●a. xxi.  

¶ He the which findeth any thing  
And employeth it to his usage  
Alway of the same dispending  
Is a great fool and nothing sage  
For the devil at each passage  
Holdeth him fast in a band  
Go he by water or by land   
 
Among you fools that rejoiceth you when ye find any gold or silver/ ye know evidently that it is none of yours/ and if that ye render it not again/ and make restitution/ know for a truth that it is rapine. Come and see if there is any thing that may profit you in this ample ship of fools. For the great concupisbence 
●iiii. q. v. si. 〈◊〉 invenisti.  of avarice will not that I hold my pease from writing of a chapter of the fools that be never content with their proper goods/ but by cautelles' fallacyous retaineth other men's goods. Some there be that witholdeth great treasures/ and keepeth it as their 
〈◊〉. cum qrebatur 〈◊〉. unde. vi.  own proper goods/ and dyspendeth it to their own proussyte/ semblably as if the creator had sent it to 
Augustinus.  them. And they be nothing curious for to demand and inquire from whence it came/ nor who died lose it/ hearken to me foolish mundanes & be nothing ashamed for to learn my documents. ¶ if by adventure ye 
i. petri. iiii. Deutro. seven.  find any rich thing/ as gold or silver/ think not that it is yours/ for ye have neither part nor half part. If that a lord edify a place or spare his finance/ by excessive pain and study/ night and day in great 
Angelus in 〈◊〉. de. re. i. fi. xxxii. distin. erubescant Hieremie. xvii. Psa. uli. Psal. seven.  vexation of his body/ think ye that they be yours the which had never pain nor anguish for to assemble them/ nay truly. And know for certainty that & ye find any richesse ye ought to yield it again incontinent. And if that ye know not him that ought it nor none of his heirs/ ye aught for to distribute it among poor folks to the profit of him that ought it. For he that retaineth other men's goods destroyeth his own soul. And therefore think upon this/ for if that ye have any thing of another man's goods/ ye be thieves approved both by the laws and the decretes.:/ O poor fools undiscrete replete with furor and anguy 
〈◊〉 non dimittitur etc. de. re. i●. li. 〈◊〉  sshe/ think ye that god knoweth not your courages yes) and after this sinful life shall punish you. Then he the which findeth any thing that is not his/ & will not yield it again/ shall never enter in to paradise.   

¶ Of conscyon of sapience. ca xxii  

¶ Who delighteth in sapience  
That is worthy of great praising  
Shall grow to much magnificence  
In the court of some great king  
And shall have heaven at his ending  
Where he shall live eternally  
With bright angels gloriously   
 
FOles vaging in this wretched world/ ha bandone all mondanyte/ leave your pleasures terrestryalles/ and run in to the great ship of fools/ and ye shall here sapience that is so humble make a general sermon in this manner that followeth. ¶ folks the which be a 
ꝓuerbio. i. et. viii. pers●●. in saty minerva.  sleep awaken your spirits/ and hearken what I shall say to you. O gender human approach you near unto my chair that beareth the name of verity/ retain justly 
ꝓuerbio. xiii.  my document/ and separe right from wrong. O mortal folks slombring in sin learn the ensignments & 
plautus in amphi.  teachings of minerve proceeding from a sacred and a holy tongue/ detraye all folly out of your thoughts/ Seek doctrine that giveth life and heel. search phyloso 
Ecc●. xxxvii.  phye & love it/ to the end that ye be discrete & eschew the desire to gather pecunes/ and join you to sapience that exceedeth all precious stones in virtue. And for to tell you truly the great excellence of sapience/ without doubt it surmounteth all the universal world/ and there is nothing that may compare with sapience. For as princess she domyneth above the monarchy of the world in dignity triumphant. And by counsel and authority she disposeth every thing to goodness. And by attemperance governeth/ cities/ towns/ castles/ & towers/ emperors and kings/ and all the people. By her is evils adnychylled/ and the bodies replenished with virtues. She exhorteth every body to live well. By me she saith kings hold their ceptres and crowns. 
prouer. viii.  I give unto them good conditions/ laws/ and decretes/ wherthrughe they domyne in great honour & glory. By me is governed realms and countries/ and executed equal judgement. I have made to every mana 
Ecclesia. xxi.  dwelling place. He that loveth me I make him to eschew folly and furor/ and I ensue him and love him. 
provet. iii.  Holy richesses and treasures remaineth in me. The remunerations of prosperous life is in me. I came from paradise anciently where as I was abumbred & created of the divine majesty. And then by me was environed by great and admirable fashion the airs/ the stars/ and the world. Of ancient by me he formed the world/ and put all things necessary therein/ and there had nothing been created in the air/ nor in the world had I not been. Wherefore then foolish mundanes do ye not your busy cure for to learn doctrine/ for he the which is replenished with prudence and sapience shall never be oppressed with calamity/ for I shall succour him at all times when he calleth after my help. And therefore he is a very fool/ and a great way within the ship and at the last shall be in great necessity that will not retain my doctrine.   

¶ Of iactaunce and confidence of fortune. ca xxiii.  

¶ Who saith he is well fortuned  
Both of body and of richesse  
And that he was never grieved  
Of fortunes wheel full of rudeness  
That casteth many in distress  
And brenneth houses all about  
When the poor fools stand least in doubt   
Young fools/ and old in like wise the which avaunteth you that ye were never mysfortuned/ nor never endured adversity/ come and give audyens unto my sayings/ & ye shall have intelligence who is well fortuned. He ought to ascend in to our ship by reason for to be of the number of our great fools that boasteth him of his good fortune/ saying that she laugheth on him at every season/ and that she is ever equal to him/ and that she never varieth/ and that all happeneth to him after his desire and trust. O lunatic fool/ o incensyfe fool o miserable fool without reason/ what folly doth torment 
Augustinus. ●uer. xxviii. Ecclesia. v.  me/ what vicious fantasies doth oppress the and wherefore art thou so unreasonable and foolish for to give credence unto the things that cometh & goeth saying that thou may not deny but that the gods of dame fortune been transmutable/ and returneth withouten any fault to the place from whence they were first extract/ without doing good in any wise. Thou 
valeri▪ two. i.  boasteth and vaunteth thyself foolishly of thy goods of fortune that been uncertain unto every body/ and that reposeth there as it pleaseth her/ wherefore if the one laugheth/ the other weepeth/ if one be poor/ another is rich/ if the one loseth/ the other winneth. O perverse fortune thou givest to the one/ and takest from the other/ 
Esa. ●xv.  and habandonest thyself to them that thou makest incontinent for to fall/ it is a piteous case/ thou takest their proper gods from them/ wherefore I conclude and say that they be right miserable and unhappy that fireth their hertesupon worldly richesse/ wherthrughe proceedeth oftentimes great calamities. Thou vauntest thyself 
Augustinus.  of thy richesse saying that no body doth the wrong. Thou weenest that thy goods shall yield the eurous Thou boasteth the of thy finance saying that the goods cometh to the whiles thou sleepest/ and that all goeth after thy pleasure/ and that thou haste castles/ houses/ and rents/ gold and silver by great heaps. Fortune laugheth oftentimes and holdeth the man in prosperity/ but in a moment she turneth her wheel about & her false face also/ and then this poor caitiff falleth in to distress and bitter sorrows/ and so it behoveth him tolyve wretchedly and so finish his days. Lo in this manner of wise fortune rewardeth her subjects. Wherefore I say that he is a perfit fool that putteth his esperance in the goods of fortune/ and that he is the devils son/ for because of the trust that he hath in the goods of fortune he leaveth to honour god and his saints. The devil tempteth him so sore that he fixeth all 
s●n●●● in hercule furente.  his heart upon the richesse mundane/ and oftentimes he giveth him largely the which conduiteth him to the great pit of hell withouten any fault. O fool the w●●●he 
●●er. xxi. ●●ce. v. Pluto. Proverbi. i.  vaunteth thyself of the gifts of fortune I require the to hearken unto me. if that thou have great habounbaunce of goods in this world/ rejoice the not therefore for and thou have goods to night/ peraventure thou shalt have none to morrow. Therefore put not your affiance in such things/ for dame fortune hath no gods/ but god the which giveth them where as it liketh him. It is then great folly for to praise fortune so moche that favoureth whom she pleaseth/ & that was never without varying.   

¶ Oftogrete cury osyte. ca xxiiii.  

¶ He that procureth by great pain  
The works of his servants all  
And leaveth his by great disdain  
Undone and nought yet there withal  
A very fool men may him call  
For he will take more works on hand  
Than he and his men may withstand   
 
Intend to this chapter curious folks that enterpryseth so many things/ and that beareth so great burdens & charges/ so that oftentimes your back & your instruments break underneath the charge/ and all is by to much 
De renuncia. c. c. ●n. lib. vi  enterprising. You the which beareth more than ye may sustain/ ye be the cause of your own damage and great misery as it is showed evidently. And he is not reputed over wise that by wanhope will corrumpe troubleth his brain every day for to comprehend peasant 
●uerbio. xxv Ecclesia. iii. Persius. i. Cerennus. Ad ro. xii. ꝓuerbio. xxv Eccle. 1. 〈◊〉. 13. Jwenalis'.  works and molestations. How be it that the thing is ponderous & that it were necessary for him that divers folks put their hands unto the foresaid operation for who that will take all the faytes of the elements upon his back, and charge him with a thing that he can not sustain nor bear/ under the charge he must fall/ then folly shall usurp him/ because he enterprised so ponderous a charge. We find in the histories that how well that king Alexander had willed for to conquer 
Alexander.  all the world by strokes of swords/ yet he was not content with the conovest of all the world for if that he had might he w●lde have conquered more largely after that he was 〈◊〉 〈◊〉 ●f 〈◊〉 the world death the which spares no 〈◊〉 die 〈…〉 wound him with his mortal ●arte a●d after he was put in a little sepulchre for all his 〈…〉 ll dignity. And thus death admonesteth us for to he content with such as we have/ and to have memory of the fine of our wretched bodies. Cinicus a great phelosophre being in grece/ was 
Ecclesia. seven. ●yogenes. philosophus. Horatiu●.  never of the number of such folks/ for he never consented for to edify castles & houses/ but totally dispraised such edifices and was content for to hold himself within a ton full of holes/ in the which he had intelligence of the movings of the elements and of the stars. And this same Cinicus was more Joyous than they that have the fair edifices. Is it not than great tranquillity unto a man for to charge him by reason/ & not to undertake a thing that he can not bear. Is it not great folly unto this poor fool for to take so great a charge upon him/ and for to comprehend a thing that he can not bring to an end/ and knoweth well 〈◊〉 〈◊〉 impossible for him to bring his matters about/ and so this incensyfe fool must bear a charge or a burden upon his back that he can not sustain it nor endure it. ¶ O poor fools mundanes that enterpryseth so moche/ & hath none aspect nor regard unto the thing the which ye enterprise/ think ye for to vanquish the world the which is so defycyle. What availeth you for to take charge/ thought/ pain/ melancholy/ travail/ anguishes/ and dolours in this wretched world/ for to take on hand more than ye can perform. And when that 
Janenalis. ꝓuer. xvii. Capientie. v. Mathei. xvii  god shall separe the body from the soul ye shall be in great danger for to descend in to the pit of hell/ there to remain perpetually. He liveth in profound thought and melancholy that will know all the faytes of the world/ and where that Cezar maketh war/ and that taketh charge of a thing that he can not do/ for he hath not one good hour of rest and tranquillity. It were more behoveful for such fools to have aspect unto the fine of their enterprises/ than to take them so folysihely on hand/ to the end that they be not deceived/ for it is a common proverb all about/ man doth purpose/ &▪ god doth dispose. 
sapien. viii.    

¶ Of them that taketh a trust. ca xxv.  

¶ He is a fool devoid of reason  
And once shall be miserable  
That will borrow at each season  
Gold and silver transmutable  
And for to pay is not able  
Without he should sell cote and gown  
And after go beg in the town   
 
lunatic fools the which borroweth gold & silver/ come and borrow of this doctrine/ to the end that ye may have perfit intelligence of the danger that ye be in/ and of the profound thought that ye take therefore. ●e have perfit knowledge that he the which borroweth is bond unto him that lenneth it. They lenne unto the sinner: and he rendereth it not again/ but the just and merciful doth not so. Intend to me rich and poor I require you/ and ye shall know what good proceedeth of borrowing. ¶ He the which borroweth gold or silver 〈◊〉 merchandise may well be called fool/ for this poo 〈…〉 lunatic fool and debtor borroweth of the one for 〈◊〉 pay the other/ and so he can never rise out of debt again/ for but if that he should sell all his goods/ he can ●ot pay them all/ the poor fool promiseth to pay him the which is right grievous unto him because that the time passeth so lightly. During the space of time the 
Deutero. xv. ꝓuerbio. xxii.  usury runneth always/ wherefore he seeth that within a short space after it doubleth by half for and they have lent him a hundreth nobles he must render unto him again two hundred. And if that he have houses or rents 
psal. xxv. Ecclesia. iii. Isaiah. xxiiii. / it behoveth him for to sell them for little or nought because that he is in danger to be put in prison/ or condemned for to pay it. And when that he hath sold all 
Psal. lxxi. ꝓuer. xxviii. Luce. vi.  his lands/ no body will set no store by him. And thus the poor fool shall abide all naked & despoiled of his goods. After that it behoveth him for to make restitution/ and abandon his goods/ or flee out of the country. And oftentimes the lenners loseth all/ the which 
Ecclesia. seven. et. viii.  were more profit for them to sell it for a just prise & take ready money. In like wise you lenners yé think not that god taketh your usuries for offences/ yes truly/ for he hath defended it/ because that ye sell the space of time/ for ye sell the time the which is not yours but gods that lenneth it to you. Alas we will not do that which god commandeth us/ but rather do against his commandment/ and in doing so he sendeth us his malediction and misery. Note well that god often 
Ecc 〈…〉 a. xii. xxiii. q. iiii. Nabuchodonosor.  times giveth us long space for to live/ and all is for to amend our misdeeds/ in the which the devil hath holden us so long. He leaveth us not in this world for to commit sins/ but for to do penance/ and amend our wretched life/ for when we think full little death shall come and atrappe us/ and our foolish understanding with great pain will repent him for to have committed so many evils. Think upon Sodom 
Sodoma. Gomorra.  and Gomorre where so many folks perished and on the city of Sobyme/ the which cities by their great sins perished piteously/ as Nylycolas died/ how 
Gene. xxiii. iiii. Re. xxi. Thobie. xiii. Michee. iiii. Exodi. iii. Johelis. iii. Amos. ix isaiah. i. prover. xxii. Thobie. xiii. Ezch. xxiii.  well that the folk of Nylycola were blessed of our lord Wherefore he that borroweth of every body and can not pay it again is a fool resembling unto a wolf that devoureth all at ones. And he hateth nothing so much as to find a thing that pleaseth him/ when he is going out of the field. Also the debtor would never that the term of paying came/ for the borrowing maketh a man poor. God suffereth us to be in this world/ not to commit vile sins/ but to the end that we do meritorious deeds/ for when the time shall come that we shall have no space to do good deeds/ he shall punish us like as the creditor doth the debtor when he faileth at his term.   

¶ Of petitions & vows inutyle. xxvi.  

¶ Who that on hands and feet doth pray  
By false dissimulation  
crying on god both night and day  
That he would grant to them pardon  
And give them clean remission  
They be fools that with crying  
thinketh to obtain any thing   
Among you fools that maketh vows and prayers to god of heaven/ understand this chapter the which correcteth & instrueth you to live well. Afore that ye make prayers prepare your souls (for the just) god will excuse/ and the sinner shall not be herd in no wise. And therefore to the end that ye retain some thing I shall rehearse unto you the vows reproved. He that 
Eccle. xxiii. prover. xx. Eccle. seven. Luce. xx. i fi. Joh. ix.  requireth god without reason for a thing that is not good/ and promiseth him that and he grant it that he shall do a pilgrimage/ or give of his goods to the poor people. It happeneth that his request is not just nor agreeable to god/ wherthrughe cometh to him some evil fortune/ as it died to Midas king of Frygye as the poets recounteth/ because that he required of the 
Midas rex phrygum. ovidius. metha. xi. Persius. i. sa.  gods to give him great abundance of fine gold the which they uttered to him facyly/ wherefore it behoved him to fast/ for all that he touched was converted in to fine gold. And because that he made his request. 
prover. xxii.  there grew on his heed two ass ears. There is diverse that desireth and prayeth for none other thing to god 
Sapien. viii.  but for to have their houses full of richesse. Alas open your consciences and lift up your hearts that be so oppressed/ and have remembrance that in old antiquity the richesse was occasion of many evils. What hath 
Lycinus. Crassus. Croesus. Jwenalis'. Adhebre. g. prover. xxii.  availed the great richesses and possessions to Lycynus. The rents of Crassus. The treasure of Croesus & Sardanapalus. They finished their days in great distress. He the which flourisheth in youth desireth for to live long in his force and pleasure. How well that by gluttony and excess he shorteth his life/ without considering that in old age there is many that endureth great pain and anguish/ dolours/ and inestimable calamities in their bodies/ heeds/ arms and legs/ and all was of to much eating & drinking in their youth And yet they were renowned in their flowering age discrete and full of sapience. As it appeareth of Nestor/ 
Peleus. Nesior. Laertes. horatius i art Sapientie. v. Eccle. xi.  and of Lacertes/ and Peleus'/ the which lived longer than necessity required/ for they had many accidents and outrages in their age. Because that it happeneth oftentimes that old and ancient men become chyldysshe again/ and finisheth their days miserably/ Some there be that desireth to have fair wives/ the which when they have been conversant with them a while and seen all the guise/ they repent them all the days of their life ensuing after. To this saith the phylosophre/ if thou have a wife keep her/ and if thou have none take none/ for divers evils have fallen thereby.:/ Some desireth puissance mundane the which is cause of their great ruin. The other desireth corporal beauty 
Jwenalis'. / that causeth their souls for to descend in to the deep pit of hell. O fools that forgeth new vows by your insacyate volente full of maladyctions. Demand of god health of thy body/ salute for thy soul/ & good faith/ good renown/ and to abound in virtues/ to the end that ye may see face to face him that died on the cross for all the human lineage.   

¶ Of study inutile. ca xxvii.  

¶ Who will not exercise study  
But run about from place to place  
Is replenished with folly  
And is deject from all good grace  
For no science he will purchase  
Wherefore he shall repent him sore  
Because he would not learn no more   
 
foolish studyens come in to this place: and you young scholars also that passeth your time in running from town to town and trifling in the university dispending your faders goods foolishly without any studying/ living like beasts in having no regard to the time future/ nor to recover the time that ye lose. Study in this chapter and leave your running about in the streets for it shall profit you moche. ¶ You 
Eccle. xliiii. Ad hebre. v. two. ad thimo. 〈◊〉 Eccle. thirty. xvi. q. i. sie vive. Seneca epi/ stola. xviii. c. nisi cū●dē de remune. xxxvii. distin. nun. Ecctle. xvi. xxvii. distin. legimus. Ecc●●a. viii.  studyens that were long gowns and hodes also/ as who saith ye be excellent clerks & prudent men/ and yet ye be incensyfe fools/ for when ye should be at your lessons and in your studies/ ye be at the tavern or among noughtypackes passing your youth in vicious operations/ they imagine new reasons/ saying that they be not subject to right and reason/ for their flesh is frail. They go from street to street seeking the night and will learn nothing/ nor follow the teachings of wise and prudent men. They resemble not to the discrete men/ nor to them that be their masters/ the which for to learn science did watch divers times and took great pain and solicitude. And yet there be divers fools that will learn four or five sciences without having perfit intelligence of their grammar that is the foundation of all sciences. They go running unto logic and maketh a great sort of arguments/ and of crooked sophyms/ and have ever in their mouth sorts or plato/ how well that by logic and subtle arguments an obscure thing may well be clarified. Nevertheless there be some that fixeth their study thereon without any other ensygnement. They resemble unto creking frogs by their murmurations/ for they tarry not on fair authorities/ and the mean while youth passeth away/ in taking his natural course without any tasting of delectable science/ and so they remain always replete with vices. foolish legistes/ and decretistes that studieth in codice/ and in Institutes/ and that readeth the lessons of doctors/ ye ween to be more expert than a great advocate/ and yet ye can nothing because of the great vainglory that holdeth you by the heed. They that run to many towns/ as to Uyenne. Arfonde. orleans. Paris. Poitiers. Pauye. Padove. Tolouse. Lovayne. Monpellyere. In basil were they nourished They can tell some thing of barbary/ of the see/ of gaul. And they have seen the city of Rome/ of London/ of Naples/ of Milan/ of Auygnon/ & of york. And when 
xii. q. two. gloria cpi. glow. in c. cum ex litteris de in. inte. resti. prover. xiii.  they return home again they be all to ragged and can nothing. They be not set by because they would not follow good doctrine/ but notwithstanding that they have long gowns full of plytes & hodes seeming gr●te clerks/ yet they are but beasts. They go to gardeners and banquets where they be set most highest wenyng● to the assistants that they be great clerks. The other been players at tenies/ at cards/ at dice/ bourdellers/ 〈◊〉 pillars of taverns/ running night and day for t● break doors and windows/ and doing other euylle● infinite. And their friends hath great pain for to assemble goods for them/ weening that such ryotoure● be good clerks/ but they sell all for to go on rioting.   

¶ Of them that speak foolishly against god. ca xxviii  

¶ If god would hear fools prayer  
After their will and their pleasure  
They would make it right singular  
With weeping eyen ye may be sure  
if that they might it so procure  
But god will not to them assent  
saying their unhappy intent   
INnocent fools and unreasonable creatures/ that speaketh foolishly against god/ come and learn this excellent doctrine/ to the end that ye offend not with vicious words the divine majesty/ for the man is right foolish that maketh a great flaming fire for to give the son more great light and brightness. Also he that will say that the 
vi. q. i si omia Eccle. iii. prover. xxv. Ad roma. x.  creature hath not done well/ & will correcke his high operations surmounteth all fools. For he is the fountain of all sapience/ of all virtues/ of all benignity/ & true iustyfyer/ in all things refulgent and full of great and inestimable glory. His majesty/ his puissance/ his magnificence is so great that he hath no need of our 
isaiah. xl. xxxii. dis erubescant.  ●elpe/ for he is lord and creator of all things/ of the 〈…〉 vens'/ of the earth and of the stars. His divinity is so great that there is nothing that can diminish it/ he is the very god that disposeth all thing. He knoweth ●ll/ he seeth the courage of every man. He alonely domy ●eth over all things/ & disposeth them after his pleasure. Every body liveth after his law/ for there is nothing more apparent/ and he doth never nothing 
●apentie. i. Psal. ciii. Sapientie 〈◊〉. xi. 〈◊〉. xii. Eccle. xxiii. Nuneri. xiiil. Jui●e. ix. i. corinth. x.  without a cause. He distilleth aromatic dews from 〈…〉 ven/ it appertaineth not to gainsay him in no wise. ●ylte thou correcke thinfractor of thy heart mastic ●yllayne/ wilt thou make contradiction with words against his divine empire/ wilt thou murmur against ●ym that formed the of nought/ and that might slay ●he and burn the in a fire. Thou demandest for to ha' 〈◊〉 pain and vengeance of thy sin/ for foolishly yu●ylte give demonstrance unto god. It is not behoue●ll for to murmur against him at no manner of cea 〈…〉/ nor blaspheme him with words/ but love him perfitly We read of israhel that for the murmur and injury that the people died against god he punished them grievously/ wherefore poor fools correcke yourself/ & return you unto him and ask him mercy and pardon ●o the end that when ye come in to the celestial mansy on ye may have intelligence of his infinite puissance.   

¶ To give judgement on another. c. xxix.  

¶ Some thinketh that they be right Just  
And judgeth others men's vyse  
saying that to hell go they must  
And never come in paradise  
He is a fool at each devise  
To Juge another man's misdeed  
And will not of his own take heed   
 
Give audience unto my words foolish fools that judgeth the other for to win laud and praising. Juge not but if that ye will be judged/ ye see well a strawein your brother's eye/ but ye see not a block in your own eye/ O how such folks be replete with folly/ and their hearts full of vices and anguishous torments. Nevertheless 
Ezethie● undecimo. mathei. vl. Luce. vi: Glosa in ca ea. q̄. deicri. regu. iii. iiii. q. seven. iudiez. Pro. xxiii. & tricesimosexto. Ecclesia. x. Horatius in epistolis. mathei. seven. ad Ro. two.  they have esperance for to live alway in their unhappy vices/ and taketh course in them like the ebbing flood. This same fool thinketh that he is good and virtuous/ and never doubteth to have hurt/ and by his vain esperance feareth not to die/ and dispraiseth virtues in loving himself. He iniuryeth every body in dysprysing of their vices/ but he is twice so ill & will never see nor here of his own vices/ if he be tached with sin he will blame another. He trusteth to live ever in pease in his vile and abominable sin. And if he see the death of his neighbour/ yet he thinketh never to die/ but ever prosper in welfare. And if by adventure he see his next neighbour die/ he shall say that it was long of himself/ and that he went to much in the wind/ and in to the fields where as he took to great pain/ and that he was never sound and hole/ and also that he was full of melancholy. Or else he will say that it is no damage/ for he was to great a beguiler/ & 
Eccle. xi ecclesiastici. trices●mo octavo.  a deceyvoure/ wherefore god would take him/ and for the evils that he had committed was in great danger to lose his soul/ for this fool sayeth that the deed body had never merit in this world. And he on which he hath all this envy and on whom he sayeth so much evil is out of the pains of this world/ and peraventure is saved in paradise. And this fool putteth himself in the number of perfit men/ and peraventure he is replete with vile and abominable sins. Alas poor 
Sapientie. iii.  fools judge no more so the death of other folks. Have ye no fere of death nor of his mortal dart/ and that lathesies come not and break the string of life/ the which 
Eccle. i.  ye abide every day/ not knowing the hour nor time/ wherein resteth all your hole affiance/ that sometime runneth as fast as the wind. The man that is just 
Ecclesia. seven. Seneca. Apoca. xviii. three q. uli. judicet.  doubteth alway to be in sin/ but Jesus' the true secretary knoweth his mind entirely. Wherefore he that would Juge another if that he be not of perfit life he should never busy himself there about/ for one might suppose that he died it by envy.   

¶ Of them that charge them with benefices. ca thirty.  

¶ Who some ever doth appetite  
benefices by great plenty  
And taketh in them no delight  
Save for the rents alonely  
He is not wise I you certify  
For and he bear more than he may  
He is likely to fall by the way   
insatiable fools that be full of benefices/ b● ye not of this ship/ nor hold you no benefice therein/ yes yes/ for ye be night and day i● it having your backs so sore laden/ that Iha● we great fere that the devils break not you● reins/ ye corrumpe the holy decretes. The discrete me● be without benefices dying for hungres/ and the fools been in the syeges' cathedral. divers have volente for to win benefices/ and taketh the goods in 
De ●ben. 〈◊〉 in tautum. etc. de multa. De cle. fi. res. quia nonnulli i ad cor. xi. Eccl. xxxiiii.  consuming them/ and may not nor will not deserve them. And they have so moche/ and so many sacks full that the ass can not bear all/ wherefore the charge must be done else where if they will not slay the ass. ¶ One benefice that is reasonable for to live upon can not suffice at this present tyme. But for to have pecunes that we love heartily/ we be constrained to have many benefices/ & to assemble money by great heaps. Such folks be never sacyate/ and hurteth their soul's/ and all affusked they fall in to the tenebrous pit infernal. For they be so peysauntly charged that they can not tell the number/ and they be night and day in thought how they might have more/ in coveting always to have more and more/ for were they also old as ever was matheusale yet they would not cease gathering nor never be sacyate. They ●ere the sack in their hand and demandeth ever for 
c. a●●ricie. de preben. xlvii. di. sicut.  to take/ as folk that be famished and full of covetise. more vile than the ass that beareth them which ought not to be blamed/ but the master alonely that chargeth/ and ladeth him so moche/ and that so rudely constraineth him to bear them/ if that Idurste say it ye ought ●o be cursed of god/ for ye be not constrained to bear so 〈…〉 vy charges. And through your great covetise ye honour not god in no wise/ and yet ye live by him with ●ut using of his rights. ●e be bound for to give to ●he poor people that live here in this world in great ●ystresse and misery/ and divers times they can not ●ell where to find their dinner nor their supper/ and to 〈◊〉 the divine service as ye should/ & to spend your silver in fair usages. But not in hawks/ hounds/ horses/ & gowns like seculars/ ye do your will without consideration of that which is to come/ and that might happen. O poor fools insatiable consider your desires/ & 
xvi. q. i c. vl. 23. q. ulii. conveniet.  unhappy wills/ if ye knew the great dolours that ye shall suffer for these desires/ ye would never sustain so peysaunt and heavy deeds/ how well that ye may hold them here beneath in this world/ but ye put the soul in danger/ that perisheth almost for feebleness for the great burden that the body beareth. My lords the archbishop pes/ bishops/ abbots/ & pryoures/ what availeth you for to confydere the benefices and offices to men that be not propyce thereto/ as to a sort of young folks that can no more science than beasts/ it is more charge unto them than unto the ass that is so sore charged. They know not what is honour/ and ye shall give accounts/ for there is neither ye nor nay/ but and they be vicious ye be perteyners thereof. give your benefices unto ryotours that or their rents come in it is eaten/ and spended. And when they have no more tolyve on/ they commit simony/ making conventions/ pactions/ permutations/ under fiction by manner of changing moyenning some prise/ giving their benefices in this manner/ and they say that it is well done without any mishap. All this will say briefly that it is for to uphold their estates/ plays/ & for to maintain their harlots with/ & they do many other evils without comparison. All evil faith reigneth in them/ sith that simony governeth once their bridals/ they be almost given to the devils/ for they can not repent them they be so accustomed in it. Alas in old antiquity the holy 
actuum. viii. i q. i petrus.  bishops that would not take the charge were not such/ for the most holy and the most virtuous man that might be founden were he never so poor was elect & 
etc. 〈◊〉 studet. iiii. regsi. v.  made bishop/ if that he would take the dignity upon him. But at this present time it is not so/ for he that is most ignorant shall have it/ and give to every body a piece. Ye & that worse is they will be mitred without election/ and have the pastoral staff. O poor symonyacle if that thou had a place that were big enough and that would receive all thy fellows that be in this world thou should have an innumerable number. And in thus doing in this wretched world they be worthy and deserveth to have the prebends vile and abhomy able of Pluto god of the infernal palus/ for such folks been commised for to serve him/ and for their good and true service/ he shall exalt them unto inestimable pain in the profound pit of hell/ there to remain with him perpetually.   

¶ Of them that desire for to amend them from day to day. ca xxxi.  

¶ Who doth ensue the ravens song  
saying I shall amend to morrow  
And continueth in it long  
Is like to fall in to much sorrow  
But if our lord will be his borrow  
For and he ever that song sing  
It shall him straight unto hell bring   
 
WYthouten any longer delay/ or crying cras cras/ hearken to my lesson obstinate fools/ the 
Eccle. v. p̄s. xcivi. Ad hebre. three Luce. xii.  which be hardened in malice/ tarry no longer from converting you to god/ and defer it no more from day to day/ for his Ire shall fall upon the sudden lie and send the in to the fire of hell/ thou makest good cheer to day/ and peraventure thou shalt die to morrow. The creator giveth grace unto him/ and pardoneth his sins that is delivered for to amend his life and make clean his conscience. Nevertheless he is so 
Eccle. v.  obstinate/ and hath his heart so hardened that he may not issue out of his error/ but that time so short cometh unto him so evilly that with great pain can he live in stely/ for he hath lived all the days of his life in felicity/ and now to do the contrary/ it is very difficile to do it afternature. Be it good or evil custom taketh no new gyses. Every body saith to morrow I shall amen dame/ and deo no more evil. But evil perseverance ensueth them by this raven that saith cras/ cras/ I shall do better. Alas right so is it of the fool that thinketh to live as he died before. The death is at the door at every hour/ the life is short when it pleaseth god/ for thou canst not tell poor sinner if that thou have space till to morrow for to convert the. Convert the to day and 
puer. xxvii. ovidius. Isaiah. lvi. Jacobi. iiii.  purge thy sins without abiding till to morrow.:/ To day we commyste so many sins and vices/ and we be their servants and can not esche we them. and the virtues that we should honour/ we dyspryse by our folly/ and by the vices that we be replete with, And if a great sin come before our eyen/ and after we think on our confession sometime/ but we defer repentance and singeth as the raven doth. And thus we lose our time/ & or that we be converted death cometh & taketh us/ what displeasure/ for go we must in to the gulfre of hell/ there to endure pain perpetually with all the devils of hell. When one knoweth that he 〈◊〉 hurt he would that he had done otherwise/ but at that hour he may not. O poor fool the which hath dorie no deeds 
Ecclesi●. x. Mathei. vi. Luce. xii. Isaiah. xxii. i. corinth. xv.  meritorious/ & that seeth thy course renew more s●yfter than the wind/ wherefore dost thou not some good operations in this world. if that death have taken the & destroyed thee (it is well done)/ for thou would not be debonair in this world/ nor serve god the creator. And thou the which liveth yet in this world/ have not thy will so vile and so vicious as thou haste had in time passed/ but repent the and require parton of our lord Jesu christ/ for he is so merciful that he will grant ●t thee/ if that thou require him with a contrite heart/ and tarry not till to morrow/ sith that thou mayst do it to day. And in so doing thou mayst purchase the realm of paradise. But and thou sing as the raven doth saying cras cras. Know for certainty that the death 
proverbio. iii  is sudden/ and that thou shalt not have space for to amend thee/ Wherefore thou must go unto the infect habitacle with all the devils of hell.   

¶ Of them that will keep wives. xxxii.  

¶ Of this fool sore I me marvel  
That casteth water in the well  
And of one that withouten fail  
Will keep the fleene with his mell  
In the son and by them dwell  
But he is the most fool of all  
That will keep his own wife in thrall   
WE can not eschew foolish Jalous/ but that ye be of our ship/ and of the most depeste that is in it/ wherefore read here your passion for there is nothing more dyfycyle to speak 
I●●enalis vi. sati.  of than Jalousye/ for if by false suspection she enter in to a man's heed/ he is worse than enraged and out of his mind/ but I amytte all to the judgement of god. It is more facyle and more easy to keep 
Eccle. seven. Numeri. v.  a basketfull of fleene in the son/ than for to keep one wife alonely from doing evil. He is more foolish than Orestes that took the guard of his wife (for the guard is in vain) which is so fervently Jalous that he loseth 
Eccle. nineteen.  his appetite of eating & drinking/ & that trembleth for fere that his wife do not amiss. O fool thou lesest thy time/ for in the end she will do worse/ if thou died 
Jwenalis'. ꝓuer. thirty.  lock her in thy house for to refrain her evil courage/ and if that thou kept her from visiting divers places/ & that thou had never so good a dog for the night 
Ecc●. xxxv.  yet sometime the guards will be all out/ Who shall keep her than from doing a miss (thou) nay) for then truly 
ꝓuerbio. xii.  she shall abandon herself/ it cometh of nature/ and therefore thou art worse than mad/ that thinketh to keep her from misdoing. But a wife that will be good needeth no guard. ¶ Danes was a maiden/ the which 
Danae.  her father did shit up in a strong tour where no man might come to her. Jupyter certified of this made it to rain/ and transmued himself in to a drop of fine gold/ and as this fair maiden Danes sat at a window/ this drop of gold fell in her lap/ and then incontinent Jupyter made himself in the form of an human creature. And by this Jupyter the 
ovidius. iiii. methamor.  virgin Danes was deflored in the tour of brass Penelope's 
Penelope. Homerus in odi 〈…〉 ea. Ovidius in epist. high.  Ulyxes wife had never copulation of man save with her husband/ but when her husband was in battle/ she committed avowtry in such wise that all the country spoke of it. An evil wife hath nought ado to depart from her house/ lest that she go not in to the quick mire/ but and she be commanded a thing she will do clean the contrary. Certainly it is a villainous reproach unto a woman when she will not obey unto her husband. O wives and maidens look that ye live honestly and keep chastity/ to the end that ye win and purchase good fame and good renown. Flee from 
Ecc●ia. xxvi. Seneca in declara.  the company of vicious men and women/ and from old bawds that ought to be brent in a fire/ the which be so full of deceptions for to beguile good wives/ and good maidens. Flee the occasions of evil report and ye shall have ever good loos and good renown. ¶ The excellent queen Helen had never be ravished had 
●elena. ovidius. epist. heir.  she not given credence unto the words of Paris/ for she gave lightly credence unto the deceivable words of Paris/ she had been better to have stopped her ears than to have byelued such words. Wherefore women never abuse you with the vain words of men/ but do as the serpent doth when the enchanter would take him/ for he layeth one of his ears to the earth/ and with the end of his tail he stoppeth the other/ to the end that he hear not the enchantments and charms of the enchauntoure/ and on this wise he scapeth and is not taken. Look that ye have regard unto this example wives and maidens that desireth to live well/ and ye shall win you good renown.   

¶ Of adultery. ca xxxiii.  

¶ The man is foolish and right obstinate  
That seeth his wife in a dissolute place  
Frequenting my srule/ but her unclean fate  
He will not see but covereth his face  
With his hand through his fingers space  
He toteth as he would play bo pepe  
As a cat for a mouse feigning to sleep   
 
ALl our ship is almost full of adulterers and cockoldes/ wherefore come without any 
Sene. de ita. Ualeri. li. iiii ꝓuer. xxii. Jacobi. ii● Eccle. thirty. Junenalis. vi. sati. Leuiti. xx. Deutro. xxii. 〈◊〉. ad. l. 〈◊〉. de ad●●.  longer delay/ and visit this chapter. Poor wedded men that knoweth the evils of your wives/ and suffereth it/ ye dyspryse well marriage/ ye aught to be stoned to death. And you adulterers as well men as women that vyoleth the holy sacrament of marriage/ open your ears and hearken what I shall say. O law of adultery thou art already well abandoned/ for in old time thou was maintained as we find in scripture/ but at this time they do all contrary. For the man holdeth not his faith/ nor the woman keepeth not this law/ how well that they be bound rogyder with the divine bond. This notwithstanding the great misery of adultery followeth them. And that is a thing to abhomyvable that with the wife of another they do their pleasure without having any shame/ for justice punisheth neither with stone nor with sword/ wherefore they have no torment. Alas alas and more than alas. O poor law Julius thy virtue is 
Jwenalis'.  greatly adnychylled/ sometime thou was in virtue and maintained by the good Cezar/ but at this present time thou art all corrumped and broken. ¶ I pray the dystyll 
c. quemadmo dum de iu. iu. ꝓuer. xviii.  thy living fortune upon us/ to the end that we may drink of thy rivers delicious. And of them some hath the pit wherein they suffer all immundycyte/ and it sustaineth/ where divers harlots englouteth it/ & when they be one's therein they perish for bitter famy ne/ and he in like wise that hath governing thereof/ how be it that he seeth it oft enough/ notwithstanding this he spreadeth his fingers abroad before his eyen as who saith he seeth neither man nor woman. O poor husbands foolish and out of your minds/ the which seeth plainly before your eyen the vytuperable life of your wives/ in maculing and defiling the holy sacrament of matrimony/ and suffereth it without making any mention or remedyenge thereof/ ye be partycypers of their evil deeds/ for ye might remedy it by so me mean if that ye would do your busy cure thereto.:/ ¶ We read of the history of Atreus the which died so 
Atte●s. Seneca i thy ff. de adul. l. stapor.  many evils unto his brother/ the which after that he had pilled him/ expulsed him from the realm/ and made him to eat his two nephews in exile/ because that he had commised adultery. O what damage dolorous 
Lucretia. xxxii. q. v. lci. cretia. Tarquinus. expulsus.  was it when that the fair Lucrece of Rome was ravished by Tarquinus/ for the which thing she slew herself. And Tarquynus & his father was expulsed fro rome. And also Uyrginyus that did keep his daughter from Alpeus/ slew her between his hands before the 
Proun. xvii. Seneca in ethymologt. ff ad. l. 〈…〉 li. de adulte. l. stupor. xxi q. v. c. lu. cretia. virginius. Llaudius. Alpius. L. de adul. gracchus. prover. vi.  romans/ the which loved better his daughters honour than any worldly thing. There be divers now that resemble to claudius alpius. Ha adultery none ought to trust in thee/ for fro the proceedeth many evils. O poor humans be not such/ but live honestly/ and keep your faith and promise without fault that ye made to the worthy order of marriage. And in so doing ye shall be praised of the world/ & be loved of god.   

Of him that is always foolish. xxxiiii  

¶ The perverse fool is lunatic  
That thinketh to have great richesse  
And that every man will strike  
Without a cause in his madness  
He is a fool without sagesse  
And hath been one all his long days  
And shall abide still so always   
 
Fools at every season which is so ignorant/ awaken your spirits if that ye will walk in the way utile/ and leave the vicious 
prover. xv. & xxvi. Horatins in epistolis. seneca. Peregrinatio non facit medicum & nulla pars dicitur loco.  way that is inutile/ and the great error that holdeth you. Such fools as ye be saying so much good/ and hearing so many noble sciences/ as well of the holy theology/ as of the holy decretes and laws I marvel me sore that ye be no wiser/ for ye may see the lives of the holy saints/ the true study fountain of all sciences/ and the wholesome water beholding of doctrines and dyscyplynes/ how be it ye will not take them/ for ye see the spectacle of the world to much/ in ensuing great games in divers dishonest places. They will not learn no fair ensignments nor teachings of the wise and discrete men/ the which 
Eccle. xxix.  might be profitable both to their bodies and souls And they have no regard to the poor soul the which is night & day in great perylll and danger to be lost O redoting fools that giveth sooner credence unto a 
Ad he. xiii.  great multitude of galants that be replete with vile sins/ than unto the wise & discrete men that be full of all virtues. Their courages is so foolish that when they come in to any rich man's house/ they wish that 
hora. i eplis.  all the goods were theirs/ so full they be of vanity. It is the pleasure and the custom of fools to desire every fair thing that they see/ and principally all new things is most to their pleasure/ as men of strange lands/ for lightly they run after them. They go on divers pilgrimages/ as to rome for to see the walls/ to Solyme. Syrye. Lybye/ and to the realms Menphylytykes. Pyramids. Myryades. Actykes/ nevertheless from all these strange places they bring nothing to their honour/ but be more folissher than they were when they departed. ¶ sith it is so that we can not learn nothing 
Plato 〈◊〉 quo hiero. in prologo biblie. Ad hebre. xiii  out of our countries and houses/ we must be thy lygente for to learn somewhat within our countries and houses then/ or else do as platon died/ the which made to seek divers wise men for to induce him in many prudent sciences. Such fools been like unto ducks that fleeth in to divers countries/ and returneth more incensyfe than when they flew out. Wherefore obstinate fools that all your life time hath been vicious/ think at the least for to amend you be times/ for it is better for you to amend you be times than to late/ for be ye sure if that ye amend you not in this valley of my serye/ and do penance for your sins/ ye shall never enter in to the realm of paradise.   

¶ Of anger that proceedeth of a little thing. ca xxxv.  

¶ Who beateth his ass without measure  
And will never be sacyate  
He is a foolish creature  
To demean him in such estate  
Upon a be'st that can not prate  
For this fool is dystraught for woe  
Because his ass will not fast go   
 
Look that ye fail not to present yourself in 
xxxii. q. seven. quid in nibus. Sapien. xiii. Ad Roma. two. ●iere. xxix. Persius. prover. xx. ꝓuer. xxxii.  our ship fools that be angry for a little thing/ your Ire empessheth your courage in such wise that ye can not behold no true thyge/ and speaketh of nothing but of crime/ & disworship. understand this that I say/ and ye shall know the folly that holdeth you. This fool that is mounted upon this ass is angry because that his ass will not go fast/ he crieth like a mad man/ and yet he hath but a little cause/ for every body knoweth that the ass is slothful. He crieth and brayeth and speaketh not one reasonable word. He is more smoky then is a low chimney. He assuageth not his Ire. He is rejoiced in his heart to see himself so angered/ because that the people doubteth him. And this notwithstanding he thinketh that he is holden for a wise man/ how well that he is a perfit fool/ and right feeble of brain/ more astonied than a wild mule. He hath shrewednes fixed in him and thinketh that they never saw other fools/ and desireth to have asses ears. The discrete man fleeth from this unhappy Ire/ for it sleeth the understanding/ & maketh a man lightly dull as an ass. We read of Archyas 
Archytas.  the prudente and wise man the which was of noble progeny of the city of Tarentyne/ how well that he was greatly troubled in his heart for his servant that had sinned/ yet this notwstanding his great constance refrained him against his servant/ and pardoned him his trespass without doing him any harm. In like wise of Platon/ of Socrates'/ and of many other 
Plato. Socrates.  ancient clerks that turned their evil wills in to gracious bounties This Ire to outrageous they expulsed from their courages. They were replete with good reason/ because that Ire maketh to sourde so many evils and pains. And by this unhappy rancour and Ire 
prover. thirty. Eccle. nineteen.  two good men that hath been friends together/ shall be at discord the which is enough for to destroy them both/ as well in their movable goods as in their bodies/ for the natural wit is troubled and maculed.:/ O sin thou art to cruel/ for thou makest men to lose 
xi. q. iii. ira. v. q. two. relatum. et. c. servetur prover. xxii. et. xvii.  their sensual wit and understanding/ in like symy lytude as by Ire it is unbridled. And if there befall or come any unhap or passion unto the wise men/ they bear it patiently/ for they be garnished wverrues/ but the Ireful men that have their maintain/ & volunte so fierce/ and that correcteth and chastiseth not themself/ and the which by their wanhope hath their hell in this world/ pretendeth to come unto mishap/ and misery. The prudent man taketh all things patiently/ & the fool not. Wherefore innocent fools I admonest 
Job. xxxvi. ꝓuer. xii. Ecc●●asti. seven.  you that ye leave these slothful beasts that doth you so much pain and anger in every season of the year thorough their slothfulness.   

¶ Of the mutability of fortune. ca xxxvi  

¶ He that thinketh to mount on high  
On fortunes wheel that is perverse  
He is replete with great folly  
saying that she is so diverse  
For she will lightly him reverse  
Up so down under the wheel  
And take from him his hearts weal   
 
UNregled fools that is elevate upon the height of dame fortunes wheel/ think ye for to do 
Eccle. x. Mathei. i. Provet. xiiii Sene. i. her. Llaudianus: de. pe. di. iii. ●d ergo i glow. Horatius.  mine ever. And thou fool that descendeth/ and the other that thinketh for to mount/ hold you by this hand the which maketh you so suddenly to mount and descend. Repose you a little and read this discretion all along which is of dame fortune. There be fools through the world that have great abundance of goods/ because that they be on the height of dame fortunes wheel/ the which oftentimes turneth it so suddenly that she maketh them to fall in to a profound pit. The other fixeth their regard more higher/ these be they that would attain unto great honour/ to the end that they might be most notable in every thing/ and have none aspect unto the death that reverseth them up so down with one only stroke. It happeneth right often that when fortune hath nourished them tenterly a great while/ that she leaveth them in great distress and misery/ it is her final and last will/ for she assaileth them afterward asperly by great necessity and famine. If he have treasure 
Sene. i h. fu. Martiali●.  in his coffer/ alas what availeth it him/ for after the death none can not tell whether to go. Before his eyes cometh science the which examineth him of his vices miserable/ in showing him the pains of hell. Consider that by fortune all things perisheth that been upon the earth/ and taketh end by natural right/ the which were so fair and so well formed/ and all by age that hath domination over all. Who is he but that he would give great goods to be assured of fortune. What is he be he never so great a lord nor so puissant of richesse that fortune will promise & assure that he shall not fall in danger/ there is none/ for she is movable/ our poor vices be between the hands of the furious. As Lathesys with her hands spynneth a thread where as our lives 
Lachesis.  dependeth upon/ to the end that we live longely/ Cloto holdeth the thread/ but Atropos the cruel messenger of death breaketh the thread. Lathesys feedeth us with 
Atropos.  honey/ and maketh our poor souls to fall in to hell with the dampened. Also Julyus Cezar was taken suddenly 
Julius' cezar  with death being in the presence of all his lords both more and less. He was much puissant when he domyned in Rome/ for fortune favoured him/ but in the end she was to him so perverse/ that he which was so perfit in prudence was unclothed from his empire/ and his finance and goods taken from him. Ha fortune thou art the most divers and transmutable that ever 
Cullius i of. Eccle. xx.  was/ for thou givest the dominion unto some that shaketh and trembleth for fere lest that thou do to them some thing contrarious. Thou comest under a colour of welfare and anointeth a man with treason giving unto him of thy goods that thou hast taken from another and left all naked. Thou servest every body with 
sapienty. v  such meses/ the greatest been the smallest/ and the least be the most. And when she hath withdrawn her goods they be dysdeyned of every man and is no more beloved. These be the retributions that thou givest dame fortune. O my friends be not so abused to take the goods 
Eccle. xxi.  of dame fortune/ for if that ye have of the goods of hers/ and that ye be exalted upon the height of her wheel/ yet when it shall please god ye shall descend a great way more lower than ye would/ & shall be dyspuruayed of every thing/ as ye have seen by experience that many other hath been.   

Of the impatience in sickness. ca xxxvii.  

¶ If the sick man be oppressed  
With malady full anguishous  
And will not be well counseled  
By the medicine gracious  
He is a fool vylependyous  
Wherefore if he have adversity  
He is the cause thereof truly.   
 
Among you fools impatient that will not believe the opinions of the physycyens/ & medecynes/ have your regard hetherwarde and ye shall know the folly that holdeth you oftentimes. Who that in malady/ and sickness will not believe the good counsel of the physycyens/ they be greatly deceived/ for they procure their health and prosperity/ but they will not do after their 
Eccle. x. et. xxxviii. Boetius. Jwenalis'. Persius.  wills/ as when they ordain him good wine for to drink/ he will drink water/ the which augmenteth his sickness/ and taketh other things that is defended him/ and will not do nothing that is said unto him/ nor endure no pain. And all is because that he would be 
Eccle. xxxviii  the sooner in his grave/ and for to give you shortly the knowledge thereof he will return hastily in to ashes again/ from the which he came first. And shall not 
Eccle. xviii. Duidius ●re.  need no moo plasters nor medicines. Wherefore if thou wilt be heeled do that the which is necessary/ to the end 
Eccle. xxxi. Boetius de con, philo.  that thou have not a stronger sickness afterward/ for the sparkle that departeth from the fire taketh in the thing that is next unto it/ the which increaseth unto a great flame. In like wise a river increaseth moche by diverse little streams that falleth in to it/ so it is of sickness when it beginneth for to regne by little streams/ and for to eschew great torment show your wound and sickness unto the physician/ to the end the ye may be the sooner heeled/ for all superfluities been taken away by soon putting remedy thereto. And when ye come unto the physician/ make relation unto him of your infirmity/ how sore and anguishous so ever it be/ to the end that he may hele thy wound/ & thy great sickness/ for it should be unpossible for him for to hele the without knowing of thine infirmity/ the which might be the cause of thine own death. In like wise if that thou go unto a priest for to be confessed/ and declare unto him many great and abominable sins that thou hast committed here in this world/ and tell him not all that ever thou offended god in sith thine infancy or childhod/ as far as thou hast remembrance of/ else thine absolution is of none effect/ & yet thou puttest thy loule in great leoperdye and danger. Also it is great shame for to send after an expert physician/ and then to have no volente for to do after his counsel and commandments/ nor believe his discrete sayings/ that should 
i. thimo. iiii.  be unto thy health Thou wilt believe sooner an old enchaunteresse/ or witch the which giveth a little brevet or a quick herb/ wherein lieth all her deed or fayte/ & as it pleaseth the thou touchest thy body with her enchanted or charmed finger/ the which by adventure engendereth evil health if that thou give credence thereto/ it is not sign that thou would be guarished of thy malady/ for thou puttest thy life in great danger for to give credence unto such old wytches/ wherefore if ye will be heeled of your infirmities believe none but the expert physician/ for if ye do otherwise ye shall be in danger to lose both body and soul.   

¶ Of consultations to openly. c. xxxviii.  

¶ Who doth openly his will show  
And serteth his gins to apertly  
One may the danger soon eschew  
Be it a man or bird truly  
For when they know it they go by  
As who say we be all purveyed  
Wherefore the fool is evil appayed   
 
Poor fools which have your hearts a sleep/ ye be greatly abused to tell your thought and mind unto them that ye would decey 
Esopus i apo. prover. i. Duidius ●re.  we and beguile/ give intelligence unto this scripture if that ye will live well and equally. Who that pretendeth for to take birds in the fields or in their nests/ and setteth his nets to evidently in their sight/ shall never take no birds/ for they will no resort the derwarde as long as they see them. In like wise he that menaseth one openly for to slay him or bet● 
Glo. in cle. pastoralis de te iudi.  him/ when all is done/ he dare not assail a dog/ and doth but crack/ in touching the honour of every body/ and lightly he telleth the secret of his courage manifestly. Such a man is a fool approved/ for from h● 
prover. x.  they may keep them that they be not deceived. But h● 
Pro. xviii. et. xxvi.  is wise and prudent that casteth not his secret in th● mind/ and that declareth not his counsel to no body And that vaunteth him never of that which he hath to do/ but keepeth it secretly and saith never a word unto 
Horatius. in episto.  the time that he will put in effect that which he goeth about/ touching the health of his soul/ or other good operations. divers folks been deceived by a great for 
prover. x.  〈◊〉 of adulatours that by fair speech knoweth men's 
Eccle. viii. Mathei. v. Duidius.  secrets/ and by infinite flattering they have blandysshed many servants/ to the end that they might have intelligence of the secrets of their masters/ whereof 
Jwenalis'.  proceedeth oftentimes many evils/ and therefore I say that he is wise that keepeth his secrets and counsel There is four things that can never be hid/ that is the way/ the secret of a man without wit/ a city that 〈◊〉 edified upon a mountain/ and the foolish conduy 〈◊〉 of a man that is esprised with love. But labourers & poor folks that been all naked may better hide their secrets than the rich burgesses and merchants of whom the renown fleeth. And when their deeds is 
Uirgilius. iiii. ene.  known/ their houses been diffamed/ for than is known manifestly that their goods been comen to them bide cepcyons/ at the moyen of which one ought not to tell is sectetes unto the time that they be put in effect. And 
Seneca. Latho.  one ought never to tell his affairs unto his servant/ for afterward he is subgecte unto him that he told it to. Who that will live without doubt ought not to sh〈…〉 relation of his thought to no body/ for oftentimes they think evil and the thing cometh not to effect/ for the which they may have shame/ reproach/ or dysho ●oure.   

¶ How one ought for to be wise/ by experience of the evils that they see fools commit. ca xxxix  

¶ Who seeth of fools the great ruin  
And their falling down so sudden  
And will unto vices incline  
Is worthy hell for to obtain  
With devils alway to remain  
For he will not his sin amend  
until the time that he must wend   
 
A wiseman ought to or 〈…〉 himself dyscrett by she ruin of fools/ wherefore wise and foolish men come & give audience unto m● 
ꝓuer. iiii. xv. Joh. xvii.  documents. We see every day that fools i 〈…〉 dysporting them falleth and hurteth them and we laugh at them/ and they themselves in like wise At every season they play and will learn nothing/ such fools been dysprysed of wise men/ for they would ascend and mount to high/ and yet they bear chapellettes upon their brows. The one accuseth the other of vice notwithstanding that they themselves be full of crimes speaking injurious words full of rancour proceeding from his venomous heart/ without thinking that at the 
Eccle. xxv. Ecclesia. x.  end he must make restitution of his honour/ or else he shall be expulsed from the high realm as defamed without having aid of any body. Alas thou the which speaketh such words hath no regard unto that the which might come afterward thereby. if thou died read thy conscience well/ thou should know thy great wanhope. And even thus thou continueth in great errors/ and puttest thyself in the acquaintance of ruin. if thou knewest of the hedeous ruin that abideth for the thou would refrain thyself from evil speaking. In 
Iheremie. vi et. seven. Eccle. i.  this ruin falleth many/ we have ensample of the fools that we see perish and die/ wherefore chastise thyself Now tell me fool wherefore thou fallest in to it saying that thou hast chose for to do good or evil/ & the examples of the evil folks/ and gooth after them where as thou the thyself. Thou the which will live by example 
Mathei. xv. Luce. vi. / correcke thyself by other/ and thou shalt be holden for a wise man. One blind man can not love another but byffameth each other/ and sometime the one leadeth the 
Esopus 〈…〉 apo.  other in an evil way and falleth both in the ditch/ & all because that they have no guide. Alas how the thing is right perverse both in man and woman that will not follow the good ensignments and teachings of 
Eccle. iii. 〈◊〉 xii  their moders. And if ye do the contrary I tell you that ye cheese right sith that ye be of so evil affair and work/ certesye shall have a stepmother hard and cruel/ & also he that followeth not the teachings of his father/ & that some my sfortune happeneth to him/ it is well employed/ for he will not take the right way that his father holdeth/ as Pheron that led the cart of the fonne for because that he would not accept the counsel of his 
Pheton. Eullius. iii. of. Duidius. 〈◊〉 〈◊〉.  father/ he made to burn a part of the element and of the earth/ and all was by his wanhope. In like wysede dalus composed wings for him and for his son ycarius/ and after he showed him the height that he should flee/ that is to say neither to high nor to low/ and that he should follow his father. When ycarius felt himself 
Icarus. Dui. vi 〈…〉. metha. ꝓuer. xv. et xxiii.  so light/ he flew so high that the son melted his wings and he fell in to the see. They ensued viciously the counsel of theyrfaders/ for youth might not obey thereto. Wherefore be wise and believe good counsel. if that ye see any fall in to danger/ eschew the ruin and peril/ to the end that ye be debonair. The wise man 
Eccle. xi.  will never pass by a dangerous passage. if that ye see abeest by adventure fall in a dangerous passage ye school de never pass that way. if that ye see a fool bathing him/ and peraventure drowneth himself/ follow him not for all that/ but take example that ye do not as he died/ for he is wise and discrete that can chastise himself by the example of other men's vices. Sinners chastise 
Esopus. Horatius. in epist.  your courages in ensuing always the holy men/ to the end that ye may have a dwelling place above in the court celestial.   

¶ Not for to have cure of detractions & vain words of every body. ca xl.  

¶ He is a fool right variable  
The which will give faith and credence  
Unto every man's fable  
Which are foolish withouten sense  
And know they be void of prudence  
Ever reporting falsetydynges  
Both at morrow and at evenings   
 
fantastic fools understand this which ye groundem your opinions/ and that thinketh to do more than ye may. Know for a 
●s. cviii. Pro. xxiiii. sapienty. two  certainty that he the which desireth to live well in all solace moundayne/ & in good trust without envy of all vain words/ losings/ & detractions be it of his good renown/ or otherwise/ he must not take no regard to them/ but exalt them that saith such words/ he that by pride would surmount other is not agreeable to no body/ for he should suffer all that he heareth spoken without angering himself. Some hath willed to dyspryse this world that went by ways seeking strange places. These were the high prudent men the which died cheese the most surest way 
Ad phi●. two. ꝓuer. xiii. et. xviii.  in this world/ the which orb is vile/ & hath neither faith nor law/ wherefore many hath left cities and towns/ companies/ fyerse mundanities/ goods and richesses/ because they would not maintain such things/ but live solitarily. It was the saints/ wherefore 
Ad hebre. xi.  you the which will live well and justly follow them and ye shall win the realm of paradise. And take never thought it that the world blame the for thy welfare/ and telleth many 〈…〉 yes of thee/ have not in dysday ne their molestations and tempests. If that the auncpent 
sytiri ꝓphe. ●s. lxxii. sapien. vi. Eccle. viii. Eccle. xxxvii. i. corinth. iii.  men and our high faders had not suffered the vyt 〈…〉 able blame & great molestations/ & followed the good and Just ensygnement of god/ their titles should not have been written in great laud & praising as they be. if that they say that ye be as virtuous as a saint yet ye shall not please a fool. And if that ye will serve god well and truly/ ye shall be preserved in all your necessities/ loved and reclaimed in nobleness. And for to serve him well as ye should do/ it behoveth you to be debonair/ sweet and amiable/ without murmuring against any body/ and to quicken your heart toward him with an ardaunte desire. And if that ye do thus ye shall be beloved of him and of all wise & discrete men and shall win the glory of paradise without contra diction. Let not for such folks as sayeth and reporteth evil of good & true servants to do well always what somever that the innocent fool doth gainsay/ for the evil speaker repenteth him oftentimes of the words that he hath spoken without advisement. In this world is no words but all vile and dishonest of them the which been just/ patient/ discrete/ prudente & wise/ and all is for to contamyne and diminish their excellent virtues. The wise men never pretend to have any good mundane/ for sith that they be well happy unhap can not damage nor grieve them/ and that virtue is not always in them/ and that to good & virtuous deeds they apply them not/ by the which thing we may win the grace of the creature our lord Jesu christ.   

¶ Of subsanatours/ calomnyatours and detractors. ca xli.  

¶ The fool that casts stones for●e  
After the wise man fleeing a pace  
And doth ever in that sin, err  
Is devoid clean from all good grace  
For in sin resteth his solace  
Wherefore he 〈…〉 ll not ruled be  
By right reason and c 〈…〉   
 
Right perfit fools that hurleth great stones/ come and cast both your eyen upon my letter/ & if that ye have your sight obscure 
Eccle. xxii. prouer. xxxii. et. xxix. sapienty. x. ꝓuerbi. vi. Baruch. three Ad tytum. iiii. / put on your spectacles without any longer delay/ for ye shall be well endoctrined within a little space I promise you. Our ancient faders that hath domyned without dishonour/ hath showed us the right way/ take we it then/ for it is that withouten fault wherein resteth virtue and sapience/ she rendereth us polished of prosperity to love god. O perverse fools know what virtue and science is/ leave the things vile and foolish/ and ye shall see men adorned with virtues/ where as every man taketh gowns of patience and nourishing. In that same place all men been in order without any mundane filth And there is not one but he is right intellective or that he enter in to the company of the other. diverse fools replete with 
Sapien. vi. Eccle. xv. Job. xii. ꝓuer. xiiii.  wanhope appetiteth for to correcke us for to come to the wise and discrete men/ if they come we shall show unto them their malign faults/ & if they have neither faith nor law/ so much the more pain we take for to endoctrine them in good conditions. But they come not nor set not thereby/ we teach them by cordial devotion/ the good god accepteth & loveth them. The other been of so right hard affair/ that for this correction/ they shall say that they do diverse other good deeds/ a great multitude of flatterers which have their hedes full of fantasies/ and their brains contamyned will say thus. So the fool giveth him to understand that would correcke him/ because that his brain is to tender/ but the wise and the prudente worketh not after the way of the fools. But he putteth himself in the way of do louvre benignly/ to the end that when the sweet correction were given to him/ that he might have the greater virtue thereby/ the which after shall be of the number 
ꝓuerbi. ix. Ecclesia. nineteen.  of the Just/ & when correction is given unto them this good and holy person receiveth it with a free heart/ and afterward goeth and sorroweth his sin in remembering it oftentimes/ and expulseth it out of his conscience by hard penance/ for he will not fall in to the misery of some crime vile and dishonest. But the 
ꝓuerbi. xxv.  unjust diffameth them that demonstreth them/ for they be so right vylypendous/ how well that the just showeth them that the which is vile and abominable to them that diffameth them/ they have their will so perverse & cruel that they can not suffer nor endure that the which is said unto them. O fool infect with infirmities thou ferest not the Ire of god the which may confound the. Friend I pray and require the that thou think thereon/ and endure correction given by the Just/ and receive it meekly and benignly in thanking him humbly that giveth it to thee/ and than it shall be a good sign that thou hast great virtue in the & that thou art pleasant unto thy god. There is divers other fools 
prover. nineteen.  the which mocketh every body/ and themself in like wise. The crepyll lame & counterfeit mocketh the ethyopyen. 
Jwenalis'. three q. seven. qui sine. Nabal. i Reg. xxv. iiii. Reg. two.  nabal had felicity in this world for his richesse to whom king david sent word that he should give him some/ but he gainsaid it/ wherefore king david was right angry And as it is written his wife brought great abundance of goods unto king david for to make the pease between her husband & him. What shall I say unto the children that be so hard to correcke/ ye see them every day in noises/ plays and mockings. Alas what shall I say more save that ye i'll from all these perverse courages. All these fools seeketh nothing but for to destroy a man.   

¶ Of the dispraising of the Joy eternal. ca xlii.  

¶ O god how our minds is movable  
dishonest false and not loyal  
For to dispraise god permanable  
With all the court celestial  
And set at nought his siege royal  
For he is a fool nothing wise  
The Joys of heaven for to dyspryse   
 
NOt considering the fools speculatyves which cogyteth the heaven and the earth/ I thought for to have written no more/ but a 
Eccle. xiiii. p̄s. xli. Marci. ix. Mathei. xvi. sapien. iiii. ad Ro. two. Amos. v.  great turbe of fools presented them before mine eyen/ and when I had beholden them I wrote as much of them as I knew/ for I could take no rest they pressed me so much for to write some what of them. These fools be replete with all vices/ but their words be full of prudence. Alas how is our nature so frail for to desire more the worldly things/ than 
Eccle. two. i. iohelis. two.  the Joys eternal. Alas if I regne a space of time/ my body desireth to live ever in worldly pleasure/ unto my last end/ when that I must needs depart hens/ and have not observed and kept the holy commandments of our lord Jesu christ/ nor his law that is so true I have passed my time in great delights and Joy with them that was with me/ without thinking that I put my poor soul in the way to go unto the goulfre infernal 
Luce. vi.  in to the flood of Acheron. O poor fools I can not have intelligence how ye desire the mundane joy so much/ ye walk in the way sweet and delectable/ but ye shall be trapped and taken in strong glue asper and bitter/ and he the which shall take you is the devil of hell. Now tell me fool what profiteth so moche richesse/ 
Tallius 〈◊〉 senectute. Jahan. xviii.  what profit may come unto the by these treasures inutile. Alas thou seest that many loseth them right often/ and that they melt like snow. abandon the mundane joy the which is full of gall/ for it is a thing that endureth no more than the grass in the field/ that when it is mown loseth all his rigour. Even so have we our hearts which draweth to mundanities and to vices foul and dishonest/ but god will mow the body and the soul all suddenly at such an hour as shall like him best/ for our death is right sudden. Alas now is lost our days/ our delights and mundanities. And the world departeth from us/ and after we shall taste bitter things. All things that hath rigour in this 
ꝓuer. xi. Johamnis. vi. Eccle. iii. Sapi. two. 〈◊〉. v. Jacobi. v. Luce. xii. ●po. xiiii. et xx.  world shall finish also. We see the great rumour of the great estates/ as well spiritual as temporal/ and in conclusion all the humans. God that knoweth the thought of man punisheth us/ or leaveth us in the world vile and replete with sin/ or sendeth us sudden and cruel death/ against the which none earthly creature can resist. And thou the which will live in delights in offending god thy creature thou dost not well Alas thou art greatly blinded and affusked. And for all that thou hast age in this world/ yet thou knowest not the great immondycyte and misery that thou art in/ and that thou leavest the Joy of heaven for to remain in the stinking palus vile and abominable/ where 
Mathei. xxv.  as is pluto and proserpyne ingurgyted in the obscurtes of hell.   

¶ Of tumult and jangling in the church. ca xliii.  

¶ Who beareth a hawk on his hand  
In the church walking up and down  
And leadeth hounds in a band  
That with their bells make great sown  
He were better be in the town  
For he letteth without delay  
Both men and women for to pray   
 
COme and here this chapter fools replete with wanhope the which runneth in the churches letting the divine service by your tumult 
De immunitate ecclesle. c. dec3. li. vi.  and perturbation. The service of god ought to be done in pease and rest without crying or clattering/ or walking up and down/ or committing any thing dishonest. give intelligence unto my doctrine then/ for there is divers in this turbe that goeth to the church in manner of devotion/ but when the priests be at the divine service they wander about like a flock of sheep in babbling and clattering the one to the other/ and yet they think that it is nothing for to make bruyte & rumour/ yes it is to much contempt ning god and his temple. Such fools enter in to the 
〈◊〉. 〈◊〉 nunciamus L. de his qui ad eccle. confugiunt.  church more astonied than a goose/ bearing a sparrow hawk/ or a lanyer upon their hands/ and their bells at their feet demeaning great noise with the barking of their hounds/ all that is lycyte in the church can not be done in pease as it requireth/ but they be leaning upon the altars clattering of their affairs It is to much 
prover. v. Creno. i.  dispraised god and his commandments. They speak of their affairs and processes/ of their merchandises and of their chaufre/ it is to much despised god and his commandments/ they speak of the selling of wheat/ of wine/ of cloth and of all other merchandises without making any prayers or orisons. The other 
Johan. xii.  go to the church for to see the fair wives/ or young maidens or their ladies in love for to set some steven/ & showeth themself gorgeously arrayed. The other goeth not save for custom trailing their feet with slepers/ or patyns. O dure courages full of furor how may ye 
In aucten. ut lic. ma. &. avie in f●. col. viii.  walk so in the church. Alas poor wretches ye ought for to think that god hath given you example by scripture that ye should do nothing in the church that were displeasing unto the creature/ but beseech him that he would send you all things propyse to your health/ In praying him humbly that he would give you at your last end the realm of paradise. Go we then in to his house for to make humble prayers & orisons/ for that place is ordained therefore. God gave us a fair example/ when he drove the merchants out of the holy temple 
Joh. two. Eccle. xxi. Johelis. two. Psal. i. Marti. xi. Luce. nineteen.  because that they bought and sold within it/ & said unto them. The house of god is a house of prayer & orison/ The church is established for to pray and adore god in and his saints/ you the which have puissance make them avoid out/ to the end that the young men do not as they do. At the white freers/ at the grey freers at the freer austyns/ at the black freers/ and in every parish church ye shall find always great abundance of folks that doth nothing but walk up & down in devising of divers matters/ and if that the corpus domim be lifted up they will scarcely kneel down and take of their caps. Alas poor fools whereon 
Bernardus.  do ye think/ know ye not for a truth that he is the king of all kings/ and savour of all the world/ ye go datering of your servants and of your household/ with out thinking upon god or his saints. Al your vain words please not to god/ but good prayers & orisons/ when that they be made justly and with a meek and a low heart. Wherefore leave your walking up and down in the church and keep your pues/ in praying devoutly unto god/ or else truly ye put your souls in great Jeoperdy of perdition.   

¶ Of them that incline them voluntaryly to suffer death. ca xliiii.  

¶ Who that of his own proper will  
Doth hang himself by ignorance  
Or with a guy sarme doth him kill  
Withouten shrift or repentance  
He is a fool at each distance  
So to purchase death eternal  
And to be in torments final   
 
Draw you near unto my doctrine lunatic fools/ that hangeth and sleeth yourself & that seeketh occasion for to destroy yourself 
Ecclesia. iii. Mathei. seven.  both body & soul & understand this that I shall say unto you. He is a fool that prayeth god with joined hands/ the knees bowed to that 
Luce. vi. Juuenali●. Persius.  earth beating with his hands upon his breast saying:/ God eternal pardon me my folly/ to the end that I may get science/ & purge my conscience. He thinketh and imagineth if that he shall leave his gown and his foolish hood/ but that notwithstanding he holdeth it always. He weeneth to have made a singular prayer to god/ the which seeth him/ and all that he asketh is not uttered unto him. Ever this fool prayeth. And his heart 
Mathei. xx. Marci. x.  can not tell what he demandeth of god. After he letteth himself fall in to the well of his own voluntary will. And then he crieth murder I drown myself/ and that they should succour him hastily. And when he is at the bottom of the water he prayeth saints and sayntesses that they would give him succour and have mind on him/ saying. I require you send me a cord for to draw me out of this danger. This fool that would as 
Ad ro. viii. Horatius. empedocles.  say if that he might escape out of that danger/ by his great folly dieth there for lack of succour/ and damneth both his body and his soul. Empedocle of evil renown suffered death by his folly/ of the which thing he had great wrong. Then if this fool cast himself in to the fire with a piteous cry for to kill himself/ he doth a right great folly. But after that the most danger is if that he be not casten in to the pit of hell. He the which casteth himself in to the mountain of aethnas the which is all on a flaming fire/ peraventure by discomfort/ in all he hath lost his wit. He knoweth well that he is blind by inconstance/ because that he hath done many meritorious deeds/ and will assay our lord Jesu christ. He hath his heart full of rigour for to have will to tempt the creator/ for the scripture telleth us that we should not tempt him the poor fool brenneth himself thus/ and his sou●e goeth in to hell There is diverse fools the which followeth this banner praying god night and day/ and never died meritorious deed/ for they died ever dispraise him/ and yet they demand of god that they might have paradise, 
ꝓuet. xxviii. Eccle. iii. ●t. xxv.  and great richesses/ good years and plenteous/ both of wheat/ wine/ and other fruits/ honour in this world/ and that fortune may be favourable to them. For to pray in this manner of wise it is no great sign or virtue/ for atter that manner of form to desire gods folks go not to paradise/ for so should none pray. It is written in scripture that and one prayed ten year so/ h〈…〉 
Isaiah. 〈◊〉. ●uce. xx.  shonde not obtain his prayer. And they do more hurt 〈…〉 to their souls than good/ that prayeth after that manner of form.   

¶ Of the felicity and pain to come/ of the delights perpetual. ca xlv●  

¶ diverse fools do draw the cart  
Full of vices both day and hour  
And will not once to god reverte  
They be so hot on their labour  
Dommaging ever their neighbour  
That it is pity for to see  
How envious they to them be   
 
COme out of woods and of villages foolish ●arters/ and labour this chapter/ where as 
ꝓuer. xiii●. p̄s. xxxi. et. xci. sapien. xiii. ꝓuerbi. v. Eccle. two. Eccle. xii. & x● Treno. ●iii.  ye shall find good earth that beareth odyfferous fruit/ and flower of good doctrine. The fool that breaketh his body by incessyfe labour in tilling of his earth I can not put in oblivion. And all the other fools dieth by their great labour and pain in this life terryens/ for they be evilly conditioned/ and in vices take great pain. And this pain and labour rendereth death to them for their guerdon. And thus god seeth that the mortal men will not know him/ neither his holy and blessed saints/ be they confessors or martyrs/ virgins/ wives or widows/ nor will not be of his perfit and true servants/ nor of his well-beloved friends/ but ever prospereth in their voluptuous volentees/ and will not observe and keep his commandments/ wherefore he sendeth them maladies/ and sudden death/ or mortality. Now well that god almighty will and ordaineth that if man will not be statued/ 〈◊〉 he watch to live well after the true rule of labour in all ceasons. It followeth not for all that in this world that they pass the time without doing any good deeds for all their labouring. For if they draw the charettes by 
Sapien. nineteen.  envy & covetise to have goods/ yet every body ought to know that we be but suffered here for a certain space/ and if that we commit any sin we shall be grievously punished in hell/ wout ever departing from thence. Poor lunatic if that thou wilt win the realm 
Uirgi. vi. en. Seneca. Mathei. seven. Pro. two. ●. iiii. Uirgilius. Eccle. xxxiii. Luce. xii.  of paradise/ thou must not follow such a way/ the way to hell is plain/ and is not difficile for to find for there is diverse the which impetrethit/ and that ha' steth them thither ward for the great evils that be in this world/ these same show the way for to go thither and they be so great a multitude that the one letteth an other/ and yet it is right large/ but that notwithstanding it is all full for the great number of fools that goeth thither/ & is all beaten with their feet. Think here on poor fools/ not alonely upon the day/ but also upon the night/ for the fools go thither in great confusion. Who that coveteth our ships fleeting upon the perilous see follow and enter in to our ship. He is much more better than he weeneth that may pass by the way of paradise/ by the which the blessed men and women passed/ the which suffered great pain and anguish for to pass that way/ whom our lord Jesu christ took to his infinite mercy. They found this way tough natowe difficile and thorny/ wherefore the fools murmur/ and will not endure that evil/ nor assay for to pass thorughe. They see the high way so thorny and so evil that they will not adventure for to put themself therein. Ha perverse folks that faileth in the way of virtues ye be obstinate in evils. O poor fools will ye hold the 
Sapien. v. ●s. vi.  way of immondycyte abominable and infect/ that leadeth a man unto damnation eternal/ wilt thou not take the good and right way as if it were the most delectable and fairest/ and to take pain upon the for to get the glorious fruit that is found in it. I counsel the that thou take it/ for there is but few that holdeth this way/ because of the mundanities that governeth their hearts/ wherefore they have no cure to do good operations. They cheese damnable places/ & leaveth the 
ꝓuer. xiiii. et. xv. Ezech. seven.  divine mansions/ and goeth in to hell for every resolution/ where as they shall never see day/ but always darkness.   

¶ Of the evil example of the most bigest. ca xlv.  

¶ If the father do any thing  
That is evil and vicious  
Before his son in the morning  
Be it never so dangerous  
Nor unto him so odious  
yet he will put it in assay  
To do the same if that he may   
 
foolish faders the which giveth evil example unto your children/ approach you 
ꝓuer xxix. Jwenalis'. Uale. li. two. c. i Sapien. three Eccle. xi●. Eccle. iiii.  near/ and ye shall see the good example that I shall give unto you. It is unto you faders and ancient men the which have children for to correcke/ that I address my words to/ ye have lost all your sense and understanding. How be you so hardy moders for to give evil ensamples unto your daughters for to govern them vycyouslye/ it is a foolish thing/ for of it proceedeth many dangerous perils/ you be of a right evil affair for to counterfeit yourself in such wise/ putting the fire in their courages/ that 
Ecclesia. x.  taketh sooner the evil way than the good/ whereof ye be culpable/ for ye teach them no good virtues/ but all vices/ in suffering them therein without correcking them or giving good example. ye have no shame of your vicious words. The young maidens at this present time learneth no more good conditions/ but all mondany tees. No more doth the wife if she be fair/ for she will 
ꝓuer. nineteen. et xxix.  not be chaste/ but showeth lybydynous signs for to stere diverse young men unto concupisbence carnal. More over the son learneth no thing of the father that is virtuous and good/ nor the wife of the husband for he is a harlot out of all reason/ & abideth not in his house/ but 
Jwenalis'.  is ever in vicious places drinking and eating excessy vely. And his wife the which knoweth well his condyons/ half in despair doth as he doth/ and worse by half. And the child in like wife saying the viciousness 
glow. in. l. 〈◊〉 si nolit. ff. de. ed edic. glow. in. c. fi. de con dis. v.  of his father/ will follow him also near as he may/ Whether he be a leyer/ or a vauntoure/ the son will follow him/ for nature will that he do so/ and the daughter the mother/ be they good or bad as reciteth the scripture. How should the son learn virtues of the father when he teacheth him none/ nor hath none/ wherefore he is cause of the evil government of his children/ & shall answer therefore. Semblably if an abbot be a player at the dice or at the cards/ all the hole convent will do as he doth. O unhappy children that followeth evil works 
Esopus 〈◊〉.  beware that ye be not punished. We see that the son & the daughter ensueth the father and the mother/ & resemble to them in all things. For the spring that issueth out of the fountain/ is not more wholesomer than the water in the fountain/ nor is no more clearer nor delicious/ In the same manner of wise is it of the wolf/ that can 
Eccle. seven.  not engender a sheep/ for that should be against nature The father is like unto a crevice the which goeth more bakwarde than forward. ¶ We read in the book of Dyogenes that on a day he saw a child that was drunk/ the which recited that he was engendered for to drink wine/ the which was not reproved/ for his father was 
Dyogenes. Eccle. thirty seven. prouer. xxii.  a drunkard. Live honestly worldly people/ & be debonair and just/ so that in you be found none evil example.   

¶ Of the voluptuousness corporal. xlvii  

¶ diverse by voluptuousness  
Of women the which be present  
Be brought in to full great distress  
Forgetting virtues excellent  
Of god the which is permanente  
And suffereth themself to be bound  
In cords as it were a hound   
 
Right heartily I beseech you foolish lecherous people that it will please you for to come 
ꝓuer. seven. Jwenalis' Ecclesi. ix.  and make a little collation in this chapter/ and if there is any thing that I can do for you I am all yours both body & gods/ for truly I have an ardent desire to do you some meritorious deed/ because that I have ever frequented your services. Now hearken what I have found here written you cautelous women. They that the paps is seen of all naked/ their here combed and trussed in divers places marvelously/ are unreasonable fools/ for they dress themselves like voluptuous harlots that maketh their here to appear at their brows yellow as fine gold made in little tresses for to draw young folks unto their love. Some for to have their goods presenteth 
Ezechi. xvi. Michee. 〈◊〉. ꝓuer. seven.  to them their beds for to take their carnal delights. And after that they have taken all their disports they spoil them as an onion. The other for to have their pleasures mundanes chooseth them that she loveth best and maketh sygnyfyaunce to them saying that she is enamoured on them. Thou art a very ydyotte so for to abandon thyself unto the vile sin of lechery/ for thou lettest thyself be wrapped therein/ like as a calf or a sheep is bound in a cord. In such wise that ye can not unbind 
Heir. seven.  yourself. O fool have aspect unto that which thou commyttest/ for thou putteth thy poor soul in great danger of damnation eternal. Thou putteth thy 
ꝓuer. v. Luce. seven. ꝓuer. viii. xi●  goods/ thine understanding and thy Joy unto dolorous perdition/ & for all that you are in your worldly pleasures/ yet it is meddled with distress/ or with misery/ great thought or melancholy. I require the leave thy worldly pleasures that endureth no longer than the grass of the field. If thou have joy one only moment/ thou shalt have twain of sorrow for it. We read of Sarda 
Eccle. i. sardanapa●. Justi. li. i. Michee. vi.  naplus that for his lechery and lybydynosyte fell in to hell/ the which put himself in the guise of a poor woman/ his men saying him so obstinate in that vile sin slew him/ and so finished he his days for following of his pleasance mundane. The sovereign creature was more puissant than this wretched sinner/ let us not apply ourself thereto sith that he punisheth sinners so asperly/ but with all our hearts enforce we ourself for to resist against that vile & abominable sin of lechery/ the which is so full of infection and bitterness/ for it dystayneth the soul of man/ i'll from the foolish women that pilleth the lovers unto the hard bones/ and ye shall be beloved of god and of the world.   

Of them that can not hide their secrets. (ca xlviii.  

¶ He that in him hath some secret  
Let him keep it well in his heart  
And tell it no man undiscrete  
Lest he of his pain be coherte  
And dwell ever in anguish smart  
He is a fool for afterward  
He shall have dolours fierce and hard   
Among you fools that can not keep your own secrets/ approach you near & behold this simple scripture. He the which can not hide his own secret/ be it to his wife or other he is of our ship/ and was never wise 
Seneca de ●oribus.  so to make revelation of his secrets/ for damage may come to him thereby/ as it did unto the strong Samson for telling of his counsel to his wife Dalyda/ for she 
Job. xviii. Latho. Judicium. xiiii  clipped of his here as he lay sleeping in her lap/ & made his eyen to be put out by the phylystyens/ to the end that they might surmount him/ wherefore he suffered afterward full great pain and anguish. And if he had not told it/ he had not fallen in to that great calamity and misery/ and had not received death for to avenge him/ for he pulled down the pillar of the palace whereby he and all the noble men that were therein was slain. Damphyaryus told his secret to the wife of ery 
Dāphiara●. Statius in the●. a. Ecclesia. x.  phylus/ the which would have hid him. Then his wife came and sought him/ and demanded him wherefore he hid him/ and he told her that he should go against Thebes/ and that if he went he should be slain. The prince that sought him/ prayed his wife that she would ensign him where he was/ & she showed him/ and he went to battle & there was slain/ wherefore he that putteth his trust in his wife/ is greatly abused/ & it is in scripture that none should tell his secrets to women/ for their tongues be to liberal. He that can not keep his 
Eccle. nineteen. 〈◊〉 xxi. 〈…〉 us. 〈◊〉 epi. ꝓuer. xxviii.  own counsel/ aught to be eschewed/ be he never so rich/ for they been unreasonable fools so to show their secrets/ and been foolish in their thoughts for all the great gifts of grace that god hath sent them/ for it is great danger to tell his counsel But they the which 
Seneca.  can not keep their own counsel/ should cheese a good and a trusty man the which is wise and discrete/ and tell it unto him/ and in so doing his secrets may be kept close. ¶ If that the king Achas had not told his counsel and his secret unto the wife of Lezebell/ 
Achas' ●ex. Naboth. 〈◊〉. Reg. xxi.  he had never been put to death by the mighty Naboth/ the which made this same Achas be eaten with dogs Be ye therefore well informed of him to whom you tell 
ꝓuer. xxv. Isaiah. xxiiii.  your secrets/ or keep them secretly enclosed within your hearts..   

¶ Of him that weddeth a wife for to have her richesses. ca xlix.  

¶ The man the which doth wed a wife  
For her treasure and her richesse  
And not for lineage femynatyfe  
Procureth dolour and distress  
With infinite pain and heaviness  
For she will do him much sorrow  
Both at even and at morrow   
 
COme and wash your eyen in the water of this chapter foolish fools without wit or understanding. Pecunyous fools that by avarice/ and for to have good time/ and live Joyously weddeth these old wyddred women/ which have sacks full of nobles/ claryfye here your fight/ & ye shall know what goodness cometh thereby/ and what Joy and gladness. Some there be 
Jwenalis'. i. ad cor. seven. ꝓuer. nineteen.  that habandoneth themself for to gather together the dung that issueth out of their asses arse/ for to find ever more grese/ it is great folly truly/ but yet the young man is more folyssher the which weddeth an old wife for to have her gold and silver. I say that he is a great fool that taketh an old wife for her goods/ and is moche to blame. They the which do so procureth all tribulations. For with her he shall neither have joy/ recreation 
Jwenalis'. Sapien. xiii. ꝓuer. nineteen.  nor rest. He nourisheth strifes/ & great debates/ thought/ pain/ anguish/ and melancholy. And if he would accomplish the works of marriage/ he may not/ for she is to debility/ cold/ unpropyce/ unnatural and undyscurrent for the coldness that is in her. The husband of this old wife hath none esperance to have lineage by her/ for he never loved her. The man is a very fool to make his demoraunce upon such an old wife. When he thinketh sometime upon such things/ he loseth his natural wit/ in cursing himself more than a thousand times/ with the gold and the silver and the cursed hazard of fortune. And when he seeth his poor 
ꝓuer. v. i●i. ꝓuer. ix.  life in such distress/ his heart is all oppressed with melancholy and dolour. But when the unhappy man seeth that it is force and that he is constrained to have patience/ he putteth his cure to draw to him the money of the old wyddred woman in making to her glad there. And when he hath the money/ and the bag with nobles/ god knoweth what cheer he maketh without thinking on them that gathered it. And when the man hath spended all/ he is more unhappyer than he was before. if that the fool be unhappy/ it is well right/ for he hath wedded avarice mother of all evils. if he had taken a wife that had been fair and young after his complexion/ he had not fallen in to so great an inconvenience. It is written in the ancient books that he which 
ꝓuer. ix.  weddeth a wife by avarice/ and not for to have lineage/ hath no cure of the honest of matrimony/ and thinketh full evylly on his conscience. ¶ The unyon of marriage is decayed/ for under the colour of good and loyal marriage is wedded avarice/ as we see every day by experience thorough the world. If one will have a 
Jwenalis'. ꝓuer. xvii. Eccle. x. Jwenalis'. ꝓuer. xx.  wife/ and that he make her to be demanded in marriage/ they will inquire of his richesse and cunning. And on the other side he will demand great richesse with her for to nourish her with. For and her father/ & her mother and friends have no great richesses/ he will not of her. But and she be rich/ he demandeth none other thing. It is written that one were better have his house in desert/ where as n●o mention should be of him/ than to abide with such wives. for they be replete with all cursedness. And the poor fool breaketh his heart/ he loseth his soul/ and corrumpeth his body. He selleth his 
ꝓuerbi. xxv. Eccle. xxv. Eccle. xii.  youth unto the old wife that weddeth her for avarice/ and hath but noise and dissension in using his life thus in sin. Consider you fools what servitude ye put yourself in when ye wed such wives. I pray you be chaste if that ye will live without unhap. My friends the which be not in that band. put you not therein/ and ye shall be well happy. notwithstanding I defend you not to marry/ but exhort you to take a wife that ye may have progeny by/ & solace bodily & ghostly and thereby to win the Joys of paradise.   

¶ Ofenuye. ca l.  

¶ The darts right cursed of envy  
Hath reigned sith the world began  
Which bringeth one evidently  
In to the bands of sathan  
Wherefore he is a discrete man  
That can eschew that evil sin  
Where body and soul is lost in   
 
Approach you foolish envious the which can 
Eccle. xiiii. Horatius in episto. xlvi. dis. clericus.  say no good by them that ye hate/ come and see in this chapter your perverse and evil conditions. O envy that devoureth the conditions of men/ and dyssyperesse of honour. Thou makest to have ravishing hearts famished/ thou brennest the desires/ and sleeth the soul in the end/ thou engendereth the dart environed with mischief the which travaileth diverse folks. Cursed fool how hast thou thy heart 
Salustius. ꝓuer. xxviii. Licero. Eccle. xiiii. Duidius two. meth.  so replete with cruelty/ for if I have temporal gods thou wilt have envy thereat/ or if that I can work well/ and that I apply me unto diverse things the which be honest/ or if that I have castles/ lands/ & tenements. Or if that I am exalted unto honour by my science/ or won it by mine hardiness truly and justly. Or if that I am beloved of diverse persons the which reclaimeth me good and virtuous/ and of a noble courage/ thou wilt vylypende me with thy words thou wottest never in what manner thou mayst adnychyl mine honour. Thy malicious heart is hurt with a mortal 
ꝓuer. xxiii.  wound/ in such wise that thou haste no Joy nor solace in this world/ for the dart of envy pierceth thyn heart like a spear. Thou hast wild liquor/ the which maketh all thy stomach to be on a flame. There is no 
Descriptio ividie ex ovidio.  medicine that may hele thy mortal wound. I being in a place where as mine honour was magnified/ thought for to have taken alliance with an odyfferaunt flower/ but all suddenly I was smitten with a dart of envy behind my back/ wherthorugh all though that were on my party turned their backs upon me/ for to agree unto one of Venus' desolate servants/ proceeding from a heart envenomed with envy. Wherefore I shall specify unto you the conditions of the envious. Who that holdeth him of the subjects of envy/ she constytueth to devour/ and bite every body/ giving unhaps and miseries unto her servants. Such folks doth the innocent a thousand wrongs. They be replenished with so many treasons that they can not sleep in their beds/ they have no sweet canticles nor songs. They have their tongues honeyed with sweet words under the colour of love/ they be lean/ and infect of rigour/ these envious is more bytterer than the gall of the fish Glauca/ with their eyen beholding a travers the stomachs chaufed syntyllously/ and with out these mouths as the vine that is new cut/ they be environed with rage and great anguish/ beholding evermore to destroy some body. conceive the history 
Joseph. gen. xxxv●i.  of Joseph in your minds/ the which had seven brethren that were envious against him which was the youngest/ and sold him unto the merchants of Egypte by envy/ and betrayed him. The which were delivered of a long time to have destroyed him. These envious never laugheth but when some good man hath damage upon the see or land/ or at the dysfortune of some body/ he drinketh his blood as milk. notwithstanding his heart is ever embraced with envy/ and as long as he liveth it shall gnaw his heart. He resembleth unto Ethna the which brenneth always. As of Romulus and of Remus his brother/ the which Romulus edefyde first Rome/ and gave it to name Rome/ after his own name. Nevertheless they were pastors/ for they established laws in the city. And Romulus punished every body equally. He instituted lymytttes or marks about the city/ and ordained that he that passed the limits should be put to death. His brother passed them wherefore he was put unto death incontinent in the same place. We read also how Cayn slew his own brother 
Eccl. xlviii.  by envy. Have we not ensample semblably of Atreus/ of whom his brother occupied the park/ how well that they were in the realm strong and puissant for to defend 
●lanus.  them. It was Theseus that expulsed his brother 
Luc●nus. Gene. iiii.  out of the realm by envy/ and was called again because that he had taken the park/ and finably was banished/ and by envy/ and under the colour of peace he 
●tati' I the. i. Petri. two.  was sent for. And when he was comen unto a feast/ he made his two children to be roasted/ and made them drink their blood. O what horror to see his two children d●ye that were so discrete. In like wise Ethyocles by his brethren received great enormities/ by that cursed envy. O thou prudent man if thou wilt be discrete/ good and wise/ i'll from envy/ & thou shalt find thyself found of body and soul.   

¶ Of unpacyence in correction. ca li.  

¶ He that chooseth an instrument  
The which is vile and dishonest  
And that fools play on verament  
〈…〉 evy age the other which be best  
He is a fool for without rest  
He playeth thereon 〈…〉 cessyvely  
Without mu〈…〉 or melody   
 
impatient fools playing on instruments/ bring hither your haps and lutes/ with all your other instruments/ & accord them with 
Proder. xxiii. Ecc 〈…〉 e. xxii. ꝓ. i. ●. xviii.  my chapter. Who heareth not the wise man speak/ & noteth not well his words/ be fools/ for they will not here of his correction/ wherefore they be foolish The wise heareth a fool accept his corrections & thanketh him to his power/ and thus he followeth wisdom 
ꝓuer. x. Ecclia. x 〈…〉  the which increaseth in him from day to day/ This fool is angry when one showeth him of sweet instruments. And inlyke wise when one showeth him good documents/ for to return him from the folly that 
ꝓuer. xxiiii. & xxvi.  he is in/ and steer him to do well he will not endure till the wise man have finished his words for gain 〈…〉 yenge him/ and will not endure his good correction/ O fool I pray the that thou have in mind thy little 
Sapien. seven. x. et. xv. Ad Rom. vi.  valour/ for it is as a florysshed rose that endure but a little while. Advise the than if that thou be a mortal man imagine in thyself that thou art made of the slime of the earth/ less than nothing. And how well that thou art composed of such matter/ yet thou art natyf to have science and reason by the gift of nature. The unreasonable beasts have not so high gifts of god. Wherefore bearest thou than these folly sshe and cursed passions and unhappy inclinations. Hath not god given thee/ free-will/ wit/ understanding/ and natural dyscrecy on. wilt thou be unreasonable/ wilt thou be vile and dishonest as the beasts. I pray the tell me what steereth the thereto/ show me some reason. Ignorant fool thou art greatly abused with folly. Thou haste beauty corporell/ 
Eccle. xxv. Psal. cxviii.  youth/ nobleness of blood/ and also of conditions the gifts of fortune/ strength of thy body/ finance/ castles/ towns/ palyces/ and almost the best things of the world/ should thou be therefore unfruitful/ Weenest thou to be right happy/ nay/ but unhappy. For the wise man applieth himself to learn good virtues and science/ and demandeth to have none other thing. He is the richest of all other rich men/ and if he had 
Ec. iii. &. xvii. Tulli. in pa. Eccle. seven. Job. two.  not the valour of two nuts/ none asketh goods of him for he possedeth nothing. I pray the my good friend with all mine heart entyere that thou ensue this wise man and here his document with a meek heart/ and take his just correction/ & correcke thyself asperly/ for one hath greater advantage to receive good correction/ than to give credence to the folly sshe words of the flatterer/ at the first time when thou apperceiveth his losings/ for after that he hath blandy sshed thee/ he will mock the behind thy back. O god how he is happy the thinketh on the pains of hell when he doth any evil 
ꝓuer. seven. Math. xi. et. xxiii.  thing/ and suffereth patiently the adversities that god sendeth him. And I say that he holdeth the way to para dice/ for he doth every thing after right and reason.   

¶ Offoly sshe physicians. ca lii.  

¶ Who useth the art of medicine  
Taking his knowledge in the field  
He is a fool full of ruin  
So to take herbs for his shield  
weening their virtue for to weld  
Which is not possible for to know  
All their virtues both high and low   
 
foolish physicians incontinent/ and with out any longer sojourning come and vysyte this chapter/ and search what evil it endureth 
Justi. de. le. ac●. iperitia. ff. de. re. 〈◊〉. iperitia. xxix. dis. c. fi. Sene. de cle●●c̄. ad Nero Eccle. x. et xliiii. ꝓuerbi. vi. / high you and ye shall be well contented/ for ye may comprehend more goodness than to go beat the stones. This fool may mount into the height of our ship/ he shall serve us of medicines in this dangerous company/ for he visiteth divers seek men infect with dangerous infirmities/ and promiseth for to hele them/ and yet he hath no more knowledge in that art than a calf/ for he must first look in his books for to have knowledge/ and to see the sure opinions of the doctors. And then he cometh to the seek man more quicker than an orchyn/ and the mean while the patient is almost deed/ for or he be in the house the seek man is deed. His medicine is foolish and cometh 
Eccle. xxxviii Jo. an. de. Sen. cc. c. 〈◊〉. li. vi.  to late. divers ignorant fools excercyseth this science by wanhope and yet they can nothing/ for they had never patience for to visit their books well/ and also because that they know nothing/ they will none have The arts of Pollydare/ of Galyen/ and of hippocras such 
Sapien. xii.  folks seeketh not/ but a great sort of books arbory stes/ that be in french/ or in engly sshe for to understand them the better/ and in like wise they follow the me decynes of the same/ whereby they slay and murder many one. And on the other part there is a great sort of old wytches that useth medicines and false charms/ & abuseth divers folks/ and putteth themself in great danger for to receive some grievous malady/ or peril of death/ the which for preaching amendeth them not. for they give the poor folks to understand that they have heeled and cured many grievous maladies. And giveth the medicine of the young men to the old/ and that of the old and ancient men to the young/ without having any aspect unto the complexions of men/ and 
glow. in. c. f●. xxix dis. Tessalla. Luculus. Seneca. Chiringicus. Sapien. 〈◊〉.  without deferring of the hot medicine from the cold. And giveth the same medicine to the father that he giveth to the son/ and that of the daughter to the mother. They hele and guary sshe all maladies and sicknesses/ as tessalla the wise that counterfeited Cuculus. Tell me surgyen who hath learned the this good for to be such an ydyot and master/ mondefye every body with alblaster/ and with that ointment he'll all maladies/ Thou art a fool and resembleth unto him the which had the name of a physician/ & could nothing as touching the true science. And in this estate he counsaylleth a seek man of divers things/ & yet he never saw the law. Wherefore never take the name of a good physycyen upon you unto the time that ye have visited & seen the for said science over and over/ and that ye may hele and guary sshe all manner of sicknesses & maladies/ what somever they be. And if that ye do otherwise know for a certainty that ye be of the number of the fools of our ship/ fleeting upon the tempestuous flood of the mundanities of this world/ and be foolish masters. There be some physicians that knoweth also well the water of a seek man in the bottom of a mortar/ as in an urinal. The other saith in like wise that they shall know it in the urine of a hen/ or of a sow/ and yet they have as much science as a calf.   

¶ Of the dolorous departing of the puissance of heaven. ca lii.  

¶ Never man yet was so puissant  
Of goods or of parentage  
But that mortal death died him daunt  
By process at some straight passage  
Ye were he never of such age  
For he spareth neither young nor old  
Fair nor foul fierce nor also bold   
 
ALL you proud fools the which would surmount all other/ & thinketh that none may compare with you/ come and give audience unto my documents & sayings. Poor courages obstinate in vainglory/ and elevate in the damnable sin of pride. To greatly ye deceive yourself for to follow the vanities of this wretched world/ as if the world were perdurable/ and withouten end. Wherefore do ye not consider that ye must all die. Cezar died die 
Cezar intio●  for all that by his puissance he was master of all the world. If it had not been by his valiance after that he had won all his goods/ he would have conquered all the high realms. He felt himself puissant & strong/ wherefore he put his affiance therein/ and glorified himself/ in tormenting the burgesses of Rome/ and was to hasty to smite them/ for the which thing the cruel people slew him incontinent by great furor./ What may one say save that his high puissance fell in to great ruin & mischief. Also Daryus king of Perses 
Darius. i mach. i.  the which had so much good/ & held half the worlwas not content therewith/ but coveted other men's goods/ wherefore he was vaynguysshed by Alexander the which surmounted his pride. And because that he pretended to have other men's goods/ he was unclothed of his right/ & lost all within a short space. Xerxes' 
Xerxes' de quo herodotu. li. v.  the most richest of kings that had goods enough without usurping of other/ but he insacyate would make war upon the staungers of the realm of Dattyque where as Xerxes lost all his knights/ how well that he had a great company/ for his pride deceived him/ and finably he lost also diverse castles and ships/ of the which he was right displeasant. Nabuchodonosor 
Nabuchodo.  king of Babyloyne posseded a great treasure/ and for all that he had goods enough/ and that he affyed him in fortune/ yet because that he took the honour from god/ and would have decored himself highly/ god transfor form him in to the likeness of a be'st/ and abode so seven year entirely. Also Alexander the great king of all 
Alex●nd. m. Jwenalis'.  the world/ for all his conquests/ he bare with him nothing in to the places tenebrous save a farthel full of vices and sins. Cyrus' the great king of perses/ the 
Cyrus' Herodo●s ea Justinus. li. i.  which was never sacyate to see the blood human shed led his host in to Chytare/ and every man led his wife with him/ where as they were all destroyed. The queen had great dolour in her heart/ form the blood of her lord/ and of her men she died/ the which was a hard thing and a cruel. Crasus that was not content to 
●ras● Herodotus. li. i.  possede great richesses/ fortune died surmount him all way in her special grace/ but he insatiable would ever have more goods/ so that she disdained him finably for he lost his realms/ finance/ and his army/ and all for lack of suffisance. By the mean of which all kingdoms decayeth/ fortitude/ vain mondanyte/ & 
Ecclesia. x. Eccle. xlix. Job. three Apo. xviii. Sapien. seven.  richesse. Rome/ cartage/ mytenes/ solyme/ and all grece been almost filed by their perditions. And for the great sins that we commit among us Latyns/ I am sore afeard that we forge a hammer for to break our bodies withal.   

¶ Of predestination. ca liv.  

¶ He the which demandeth the prise  
That he died never well deserve  
He is a fool perverse and nice  
So to ask for though he should starve  
And be lost he will not observe  
The biddings and commandments  
Have he never so many rents   
LUnatykes and overwening fools that desireth the things that ye never deserved/ let 
Ad 〈◊〉 de 〈◊〉. 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 two. thimo. 〈◊〉. Ad Rom. i. ꝓuer. 〈◊〉. high 〈…〉 go biblie.  the crow flee in the field/ and come and behold that the which I have written in this present chapter. It is great abhomynacy●n unto man for to have volente for to know the marvelous secrets of the creator/ and to inquire to farforth in the high divinity. As how he might make the elements/ and the movings of the same in the sky. And in like wise how he made heaven and earth. The man sh●●de not inquire of such things/ for it appertaineth not to him for to know such things. But unto god alonely is remitted the knowledge. By this occasion I will write here of diverse ydyot fools/ that thinketh oftentimes on the high operations of god/ the which fools have their hedes full of ventosytees saying that they have intelligence of the holy laws abundantly. And by this moyen they revycyte their books/ and like innocentes they go and give sense above the high and holy science and sapience of god/ and that which we ought to believe/ where as remaineth a story divine that we should all understand. Of him that composeth the 
Grego. in dia. xxiii. q. iiii. obtineri.  decretes/ and in every passage will reform them/ and this man by the understanding that he addeth thereto/ unreasonable and false/ ariseth many errors and heresies/ co 〈…〉 ping/ and destroying the high sense divine/ in enforcing them to turn the moral sense. O 
Johan. vi.  ignorant fool I pray the and beseech the that thougy●e audience unto my words. wilt thou speak against 
xxiii. q. iiii. Nabuchodo.  god/ wilt thou intermet the against him saying that his puissance is not perfit in some things/ & by thy desires thou would pemet it in to other sense/ but thou may not And if god hath made the caverns & hells for to punish 
S●pien. x. Hieremie. i. ꝓuer. xxiiii. Eccle. xii. Mathei. xvi. Ad Rom. two. A●●. xxii.  sinners in perdurably/ & that there is some damned/ wilt thou say that it is evil done/ and that god is not Just/ and that he hath not perfit bounty. I tell the that god hath never taken vengeance of no body/ without that he hath deserved it by obeying of the devil of hell. Also he giveth no rewards but unto them that hath loved him and served him/ for to them he giveth the high realm of paradise/ and to the cursed the horrible pains of hell. And he that serveth god/ and observeth his commandments hath no cause to be 
Isaiah. xiv. Ad Rom. ix. 〈◊〉  sorrowful/ for he shall give him the Joys of paradise for his labour. I supply the lunatic fool that thou speak not against the majesty divine/ expulse that folly. God hath created the in this world to the end that thou be pure and clean of sin for to win his glory He will not that we be dampened/ but saved. Wherefore refrain thy tongue polished with foul vices/ & speak not so cursedly against god our creator. Take ensample of the potter the which maketh a fair pot/ and a foul pot all of one earth as it pleaseth him. Our lord maketh us so with his hands/ notwithstanding we be composed after reason. you poor folks that are not gradued in the holy pagyne/ put not yourself therein so far that the devil put many errors in your hedes/ & then to argue with the doctors/ which is enough to lead you in to the goulfre of hell/ and to make you be brent like an heretic in this world.   

¶ To forget himself. ca lv.  

¶ He that quencheth the flames hot  
Of another man's house on fire  
And letteth his own burn god wot  
He is a fool so to conspire  
His own hurt by foolish desire  
For he is dign to have damage  
That will not do after the sage   
 
Among you ignorant fools the which doth the profit of other folks/ and leaveth 
in. l. culpa. est ff. de re. iu. et in. c. non est sine culpa. de reg. iu. li. vi. Eccle. thirty.  your own undone/ & that letteth your own house bren/ and quencheth your neighbours/ approach you near if that ye be not drunk/ and come and see the evil that holdeth you. Who 
De pe. di. two. qui vult.  hath cogitations/ pains/ miseries/ calamytees/ labours and torments for to keep the goods and rights 
Terentius. l. pres●s. L. 〈◊〉 se●. & aqua.  of their lords/ and hath no profit nor salayre therefore. And leaveth his own works undone by negly gence/ and sleepeth in his affairs/ is a fool. For charity well ordained aught to begin at himself. There is nothing more gracious/ we have a right fair doctrine in Therence/ also to do justice and right. Also it is written that it is right that he the which will have pain and labour for other/ be not so foolish but that he be more propyce to his own/ in putting alway charity before him: and after help his friends. If that thou 
Cicero i epistolis.  play at some play/ and that thou wynnest/ spare not to make thy fellow win if thou may/ for thou sholdebe a natural fool to let thyself lose wilfully. He is a 
xxiii. q. v. si placet. ꝓuer. xi. et. xxxi. nineteen. q. two. due. xiiii. d▪ qd ait. ꝓ. v. &. xxvi.  fool also that seeth his house bren/ and the house of his neighbour/ and letteth his own house burn for to go quench his neighbours. He that beareth pain/ thought and distress for his friend he is a fool/ for he for the which he endureth it can not suffer it/ and so it abideth and he conneth him no thank. Wherefore he the which doth so is a fool unreasonable/ for he taketh more labour upon him than he hath thank for. And for his pain and labour he is mocked/ & he ought to be in the height of our ship ●edynge an ass the which is slothful & unlusty. O poor fool innocent and unhonest/ what profit or merit intendest thou to have for helping and so courynge of another/ and not to help thine own self in thy necessities. Tell me to what intent dost thou it. Dost thou it for to be beloved of the people/ or of god if thou do it for the love of god/ it is well done/ notwithstanding thou should not damage thyself/ as near as thou mayst I pray the think on thy follies/ and keep thyself honestly. Uphold thy house in things necessary. And when thou hast ordained well thy things then help thy friend after thy power/ for he is reputed for a fool that leaveth his own work undone for to do other 
ꝓuer. xx.  men's. I pray the that thou think more upon thine own house than upon thy fellows/ for it is a common proverb/ that he the which loveth another better than him self/ dieth for thirst at the fountain. And more over 
iii. Reg●. xx.  think to purge thy conscience/ or that thou reprove any other. For the christian man is unhappy the which doth his busy cure for to save other folks/ and not for to save himself.   

¶ Of the vice of ingratituding. ca lvi  

¶ He the which thinketh to obtain  
Good rewards for his service  
And died never his busy pain  
He is a fool perverse and nice  
And showeth well he is unwise  
For he casteth his own work down  
To do other men's in the town   
understand well my words foolish fools 
L. de libe●. et ●o. li. l. i et. two. xii. q. two. octa. ●●lli, in of.  the which be ingrate/ & that will not know the good that is done to you/ understand you not that one ought to reward the good deed after their power. then understand this that I shall tell to you. He that taketh many strange offices upon him/ for to govern them wisely/ because of the good wages/ and leaveth them all undone it is a great dishonour/ and of their friend they make their enemy. And sayeth that he was never accustomed 
Ad colo. iii. Leuiti. nineteen. Thobie. iiii. Eccle. xxxiiii. Plautus i asi.  to have any thing of his friend/ & because that he setteth not by him/ it is great shame to him to say such words/ for he ought not to impose travails/ & labours for to make afterward reproach/ or that he had profit/ if he will have dishonour of every body. if thou have taken rewards of him be meek & amiable. Who will undertake a work/ he should demand good rewards/ and have it/ consider the dying out and the expenses to the end that the thing may be honestly done. One should not spend to largely/ for sometime by a varyce to dispend to moche he doth himself damage. if thou wilt have a nouryse of honour be not ignorant of her necessities. And if thou would attain to honour be sweet and amiable. Also he that giveth little 
Sapien. xvi. Eccl. xx●x. Eccle. seven. Macha. iii.  wages and will that they travail as much as if they had great wages/ he is ingrate when he knoweth it for to give so little a prise/ he hath his heart all replete with folly and avaryee/ and would ever that the work were done/ and yet one can not win with him one half penny alonely. Therebe some masters that with holdeth the wages of their servants/ the which I never saw rich. And when it cometh to be paid they will say that they have done them damage/ or lost time/ and will leye falsely/ to the end that their servants should lose their wages. Now speak we of cities in grate/ and fryste of all of the ingratituding of Rome that by enmity chased out Camillus. Alas Rome he had done 
Camillus. de quo titus liu●us.  the great pleasure for to have chased thine enemies/ & for all that thou expulsed him. And thou land of Actyque hath done great cruelty to Solon that was so wise. 
Solon de quo Herodotus.  He gave the the good laws/ the which thou put sometime in execution/ and for the remuneration thereof thou put him in exile without any counsel taking. O thou Esparte the which would have put a great crime upon 
Lycurgus' de quo Justinus.  Lycurgus/ after that he had given the good rights & good laws Scypyon in like wise that was so valiant 
Scipio affri. Eitus livius  the which kept his realm so peaceably and in so good tranquillity/ had an evil reward for his labour/ for the people of his country considered it full cursedly.   

¶ Of his own pleasance. ca lvii.  

¶ Approach you near all the hole rout  
And behold this fool full of rage  
The which doth stir all round about  
With the ladyll his own pottage  
And myrreth his ugly vysage  
In a fair glass over the fire  
For his pleasance and his desire   
 
Approach you foolish fools that keepeth the kechynnes/ if that ye will do any thing that is pleasant unto the wise men/ for I have made you potake the which is right delicious if that ye will taste of it. This fool setting 
ꝓuer. three 〈◊〉. ne imitaris de consti. Ad Ro. viii.  his pots to the fire is so lunatic that he taketh no heed to scum them. And in semblable manner he is so Jocunde of them the which is but little in valour that 
ꝓuer. xiii. et. xiiii.  he thinketh to be prudent for the beholding of them/ He speculeth alway in a glass over the pots/ in myrryngehis ugly face. If that one speak to him of his face or of his wisdom he will speak at adventure and if the it 
Eccle. xx. Job. v. &. xxviii. puer. xxxii. Isaiah. iii. Ezechi. xvi.  were to the wisest man of the world. He thinketh that none may be his peer. If that he be argued/ he will answer to them all. He thinketh that he is cunning in his science/ but in the manner of wanhope he hath his brain to empty of prudence/ and is always ready to usurp every body/ and in like wise the name of god/ and of all his saints/ saying that there is none in the world more beautefuller than he/ nor more connynger/ how well that he seeth the contrary in the glass. This glass is ever with him/ be it in bed/ sleeping/ or waking/ eating/ drinking or walking. What shall I say of Patrycyus. And what shall I say of Otho the which 
Otho impator speculuz. suphabuit. Junenalis.  had great glasses in his castles/ for to see his fair face therein. Every day he died shave his beard/ to the end that there should grow no more here/ and also made it to be anointed with asses milk. Think that/ that appertaineth 
Salustius.  to the wives/ as a mirror/ fair forhedes the custom to bind their here with silk/ and the nosegay at their ears/ orylyettes/ rolls in their kerchefes peked on high/ their breasts well decked/ and their gowns 
Ennius.  thereafter. But at this time a sort of fools usurpeth all their habits by new guises. It is great shame unto you young folks for to were that the which appertaineth to ladies. I am all ashamed to see the superfluous garments/ for the one weareth that another should were. For the man taketh the habit of a woman/ & the woman the habit of a man/ and all is nought. Pygmalyon made a woman of stone/ the which was so well 
Pigmoiren. de qu● ou●. x. metha 〈…〉.  composed that she seemed better a living creature than any other thing/ & so much he beheld her that he was ravished in the love of that woman. Narcyus also for one sight was cruelly punished/ for in looking in to a fo 〈…〉 ta'en he saw his own face/ and wend it had been his 
ꝓuer. iii.  love Echo/ and as he would have kissed it/ he fell in to the well/ and was drowned/ wherefore look not in no glasses.   

¶ Of dances and disports. ca lviii.  

¶ Who rejoiceth him for to dance  
With men and women Joyouslye  
And singeth by continuance  
Fowl songs full of ribaldry  
He is a perverse fool truly  
For thereby is moche sorrow wrought  
Both in deeds and also thought   
 
hearts affusked of you foolish dancers/ 
Exodi. xxxii. ●s. xi.  approach you near mine instrument/ and ye may learn another dance. For I have an instrument sweet & melodious. These dancers as well young as old/ been reputed furious/ and foolish. They have great pain and labour by insatiable dancing after the sown of the foolish minstrels. Echone of them taketh a wife by great dissolution. They be consonant to the druids when their great instruments soundeth/ and holdeth their furor for to dance. As the priests of the temple of Mars that died their voluptuous sacryfyses so/ O poor fool that removeth thy feet so often in the daun 
Orgia. 〈…〉 chi.  ces without any ceasing. Tell me what profit/ what guerdon/ or what avail mayst thou have thereby. When I advertein my remembrance the disports & plays of dancers men and women/ for all conclusions I can 
Druid de quibus Julius cesar in comen Selii de 〈◊〉. Uirg. two. geor.  not see by no manner of way/ but that the end is right miserable and unhappy. And all comprehended well/ there proceedeth from them many inconvenients and dolours/ as I have red in exody of the children of israhel that were triumphant in the love of god in desert/ the which danced Joyously in skipping and leaping about a calf that was raised up upon a high pillar. And even so as god had manded/ they were punished secretly. Alas and all was for that cursed dancing. 
Exodi. xxxii. i. corin. x. vide nota g●. in cle. i. de cel misi.  For when folks be replete with meet and drink ye shall see them dance and skip in making great gambades by inly talent as well men as women/ for when they be full of fat morselles/ and of good wine they find women the which is pleasant/ and with the dart of love they be smitten/ and swallowed in a pit/ pride ensueth it & viciousness/ for they been comen but 
Ind attēd●tes de sta. rel. de vi. et ho. cl cum decorem. ꝓuer. two.  for love unto such personages. Every body loveth and serveth Venus as much as they may in committing many evils/ and lybydynous plays in kissing and clipping/ and is neither marching/ nor demarching but that they think thereon. There is nothing that maketh the soul of man diminish more/ and descend unto damnation. This contamyneth the spirits organykes/ and the stomachs of the dancers. They be always in noises/ and doth but cry/ in constraining their voices/ casting their voluptuous regards upon the wives or maidens. And for to disport them the more they go in to every place/ so that with great pain the temples is except. And for these unhappy dances cometh great mischiefs/ and inconuenyentes. Not alonely to the lay people/ but also unto the clerks/ and them of the church/ for they dance also/ how well that their thoughts be virtuous/ yet they be beaten down with mundanities/ and been seen reign in malediction. Osyvyte holdeth every day children/ & young maidens be nothing endoctrined as they were in time passed/ they can no more virtuousness now/ nor honour/ nor amiable speech/ in the world is nothing but sin. All men as well on work days/ as on holidays danceth/ ye and they that be so ancient that they may scarcely sustain themself/ enrageth for to dance. In many and divers ways it is but viciousness 
〈…〉 g. two. geor. Judith. two. / in moving their corporal bodies after the melodious armony of the instrument. More than a thousand millions of evils is done at the dances/ for a notable man shall find with his daughter/ or with his wife a great sort of galants/ speaking many desolate words/ kyndeling the fire of love. And after they be so ardent in love/ that all their bodies is tormented therewith. Among you young maidens that putteth all your curiosity therein/ if ye will live without vice/ flee that thing.   

¶ Of players of instruments. ca lix.  

Who goeth about every night  
Plaing on instruments sweetly  
And singeth songs by the light  
Of the moan melodiously  
Before his ladies door truly  
He is a fool enduring cold  
Which he shall feel when he is old   
 
PLayers on instruments that runneth on the 
Isaiah. xxix. Sapien. xiiii. Job. xxiii. ꝓuer. seven.  night about/ come and play a ballad before my book/ and ye shall have a celestial reward. I would have made an end of mi sayings/ for my volunte was descended on the bank of the see/ where as I saw a great company of fools that goeth by night. Then took I my pen/ & wrote of them as I died of other. When every body was at rest/ these fools made great noise which noyed sore the poor folks that were at rest as well men as women/ for they goo●cryenge and running from street to street making divers songs/ and playing on many instruments like as fools that have lost their sensual wits. They sing vicious songs and ballads.:/ Sometime they have visions by night that be right 
ovidius. in art. Luce. v.  horrible. notwithstanding the sweet instruments/ and the songs that they go singing oftentimes of deumenydes. And for all their melodious instruments/ yet they trouble them sore that be at rest/ because that they be not in their houses. And it behoveth them often times to cast stones at them/ & water/ ye and the pot with piss/ for to chase them away/ they endure cold/ heat/ frost/ snow/ and rain. O poor fools wherefore rejoice you yourself for to run upon the night as fools 
Sapien. xvii. Johan. xi. / & unreasonable beasts that were never wise. The minstrels be not all alone doing so. But the young & Joyous men/ gentlemen/ priests/ religious men/ and monks/ doing on the night all things dysordynate The husbands that hath their custom for to accomplish their cursed will/ and macule their marriage/ leave their wives in their beds without any consolation/ wherthorugh oftentimes they be disposed to viciousness by his evil example. Who that is married aught 
Jwenalis'. ad ephe. iiii. i. thessa. iiii.  to keep their wives honestly/ and peaceably/ mynystringe unto them all that is behoveful and necessary/ to the end that ye give them none occasion for to do evil. For oftentimes for lack/ they be viciously disposed.   

¶ Of beggars & of their vanities. c. lx.  

¶ I which am a poor alms man  
Have great fere to increase lineage  
Because that I nothing get can  
To help myself in mine old age  
And my children in their damage  
Going about from door to door  
give your good alms to the poor   
 
ALl vagabonds/ and mighty beggars/ the which goeth begging from door to door/ & aileth little or nought/ with lame men and 
〈◊〉. de mendi. vali. li. xi. v. q. v. non ois lxxxvi. dis. c. pasce. glo super math c. avaricie de preben. puerbi. xiii.  crepylles/ come unto me and I shall give you an alms saluberryme & of great virtue. The mendycans be in great number/ wherefore I will declare unto you some of their foolish conditions. These fools the which be sound in their corporal bodies/ will nourish and keep divers children/ I by leave firmly that they would not have their lives in this 
Luce. vi. Thobie. iiii. et. xii. Eccle. iii.  vale of my serye otherwise. The monks have this mischief/ and the clerks also/ the which have their coffres/ full of great richesses/ and treasures. Nevertheless yet they apply themself in the office of the mendycans/ in purchasing and begging on every side. They be a great sort replenished with unhappiness saying that 
●s. xl. Danielis. iiii  they lead their lives in great poverty and calamity/ & therefore they pray every man to give them their good alms/ in release of their pain and misery. And yet they have gold and silver great plenty/ but they will spend nothing before the common people. ¶ Our lord 
Eccle. seven. de 〈◊〉. et re. c. cum ex eo.  Ihesu christ hath ordained that alms should be distributed and given unto the poor folks that possedeth nothing/ and that be indygente/ to the end that they live here to the laud and praising of our lord Jesu christ/ the which thing is right precious before god/ Sometime the cursed taketh the alms of the poor in dygente. I find great faults in the abbots/ monks pryours'/ canons/ and covents/ for all that they have 
Eccle. nineteen. l. una. 〈◊〉. de mendi. vali.  rents tenements/ and possessions enough/ yet as folks devoid of sense and understanding/ they be never satisfied with goods. They go from village to village/ and from town to town bearing great bags upon their necks/ assembling so much goods/ that it is great marvel/ and when they be in their religions or cloisters they make them believe that they have had little given them/ or nothing/ for god knoweth they make heaven cheer in the country. And by this occasion the poor needy hath none alms/ or else it is but small. There is another sort of pardoners/ the which beareth relics about with them in abusing the poor folks/ for & if they have but one poor penny in their purses/ they must have it. They gather together gold & silver in every place like as if it grew. They make the poor folks believe much gay gear. They sell the feders of the holy ghost. They bear the bones of some deed body about●/ the which peraventure is dampened. They show the here of some old horse/ saying that it is of the beard of the innocentes. There is an innumerable sight 
Uide libru● stultorum i lingua theutoni calatius.  of such folks/ and of vagabonds in this realm of england the which be hole of all their membres/ & might win their lives honestly. notwithstanding they go begging from door to door/ because they will not work/ and patcheth an old mantle/ or an old gown with a hundreth colours/ and bindeth foul clouts about their legs/ as who say they be sore. And oftentimes they be more richer than they that giveth them alms. They break their children's membres in their youth/ because that men should have the more pity of them. They go weeping and wringing of their hands/ and counterfeiting the sorrowful/ praying for god's sake to give them an alms/ and maketh so well the hypocrites/ that there is no man the which seeth them/ but that he is abused/ and must give them an alms. There is some strong and puissant ribalds the which will not labour/ but live as these beggars without doing any thing/ the which be drunk oftentimes/ They be well at ease to have great legs/ and bellies eaten to the bones/ for they will not put no medicines thereto for to hele them/ but sooner envenometh them/ & divers other begylynges of which I hold my pease./ O poor frontyke fools/ the which robbeth them that 
xlii. di. quiescamus in glow.  hath not breed for to eat/ and by adventure dare not ask none for shame/ the ancient men/ poor widows/ lazars/ and blind men/ alas think thereon/ for truly ye shall give accounts before him that created us.   

¶ Of conditions/ murmurynges/ & great unhappiness of wives. ca lxi.  

¶ Who that in his mind doth compass  
To rule his wife after his will  
He may also soon make an ass  
Renne a wallop over a hill  
For she always will have good skill  
And also soon do after them  
As drive a snail to Iherusalem   
understand what I will rehearse unto you foolish fools that knoweth by experience the cursedness of wives. Also wives approach you near/ and ye shall here good and sentencyous doctrine. My verses dyctes/ and sayings with my goodly scriptures/ would of wives alway say great praisings and laudes/ as moche as of the divine angels/ for of their nature they be sweet/ and amiable/ nevertheless oftentimes they change taking shrewednes/ and false conditions. I may not defer my scripture/ wherefore I must write a chapter of the women/ for of their cursedness I can not hold my peace. I have loved/ and shall love also long as I live the honour of women that is virtuous/ but I shall speak against the shrewd women/ in all my writings. Cornelia the holy mother of gracchus was wise 
Lornelia.  and constant/ so moche that her great virtue & wisdom resplendysshed among the good women/ but I 
Eccle. xx.  shall blame the cursed also long as I live in this world. The woman that is nourished with the papp● of 
Eccle. xxvi.  noblesse and sapience/ if she be discrete/ it is more treasure of her than of all the richesse of the world. ¶ She doth not corrumpte herself lightly with vices and sins. If this woman be angry against her husband she will wreak it on herself. We read of the king As 
Eccle. xxvi.  suerus the which had commanded that the Hebrews should be put unto death. When Hester was advertised 
Hester.  thereof/ the which was regent of the country/ she came unto the king/ and besought him to grant her a petition. And he granted it her. Then she prayed him that he would revoke his sentence/ the which thing he died. And by this mean she preserved the people from cruel death. nabal was much rich and vassal unto king david. The which king david sent him word that he should send unto him some of his goods And he refused it. Wherefore king david bad that he should be slain/ & his goods taken from him. when his wife Abygayll knew hereof/ she took/ breed/ wine/ flesh/ and other victuals & goods/ and bare them 
Abigail. 1. Reg. xxv. Eccle. xl. ꝓuer. vi.  unto king david/ in praying him that he would refrain his wrath/ and presented him the goods that her husband knew nothing of. And when he saw the constance of this woman/ he pardoned freely her husband/ and withdrew his men again. Such wives be to praise. The wife that is chaste hath all good virtues in her She springeth/ and flourisheth therein like the herbs. In death time she resplendyssheth in her house. ¶ Her understanding dymynuetht not/ neither in science/ nor in virtues divine/ to the opinions mundanes she giveth good answers who may understand them. And in conclusion she engendereth all good virtues. ¶ But also of the cursed wives/ felonous/ and despiteful/ the which had never good talent to do well/ by them is proceeded all the evils that ever hath been done in this world. Solomon the which was conditioned 
Solomon. three Reg. xi. Eccle. xlvii. ꝓuerbi. ix. et. xxv. Ecc●. xxv. Ecc 〈…〉 e. xlii. ovidius. v. metha. ꝓuer. xii. Eccle. seven. Eccle. xiii. ꝓuer. seven. Jwe. vi. sati ec. nineteen. &. xxv. ꝓuer. two. &. v: Eccle. nineteen. et xxv. Eccle. seven.  better than any wise man that ever was/ for his renown is spread over all the universal world. And all for giving counsel unto a woman vile and dishonest. And for all his wisdom he adored an idol/ in separing him from the creature by that folly. diverse women there is that been right cruel and perverse/ the which accomplisheth all their mundane pleasures/ casting out venomous words for to destroy the good renown of another. She is of so wild conditions that she beareth two tongues/ the which telleth without any ceasing more losings/ than veritable words. It is written that they be descended from Pyrrha/ and his semence/ they clatter alway in diffaming somebody Lord god thou defend us from these wives that have so cruel tongues/ and that be so despiteful to every body the which never died them offence. This vile & foul turbe of wives crieth at every hour of the night If that she be in bed with her husband/ she will murmur against him without any ceasing/ in doing him diverse injuries. And the poor man loseth almost all his sensual wits for inward sorrow/ she counterfeiteth the mad woman/ be she young or old/ to the end that he agree unto her perverse will. This foolish man the which thinketh in himself to be more wiser than ever he shall be/ suffereth her/ and if that it happen that he reprove her/ she will dispraise him/ and blame him/ in ymagyning wrath against him/ she will brew a dangerous drink for to make him be put in a dark prison/ saying that he hath injuried the kings person by evil report/ or that he hath stolen some thing/ or murdered/ & will pretend to make him be slain briefly there is nothing so dangerous unto a man● as to have a cursed wife. We read of Amphyon that by the means of his wife died. Calphurnie postuled in 
Calphurnia. i l. ff. de postu  court/ the which did a great dishonour/ for she showed her arse to the Juge. Wherefore it was ordained that never women should postule/ were they never so prudent nor wise. There is nothing upon the earth so 
Eccle. xxv.  outragyous/ nor so cursed as an Ireful woman/ she is replete with the furor of a lion/ more perverse than the tiger. I never saw/ nor never heard speak of a thing that is worse than a woman/ when she is set on it. As it appeareth of Medea that detrenched her two children/ and that 
Medea de q̄. Seneca i me dea.  made Jason's uncle die. ¶ Progne's died worse for because that she would be avenged upon her husband tereus 
Progne de q ovidius. vi. meth.  that had vyoled her sister/ she cut her sisters tongue of/ that was called Phylomyna/ she slew her son/ the which was great cruelty. And after she made him be sudden boiled and roasted/ and gave Tereus him to eat. Jwenall the which was a discrete man hath said moche evil of women/ and ovid/ and diverse other.:/ To take it well we may say that she had her heart in alappe environed with sharp thorns/ replete with bitter gall/ and vile liquor. That which is maculed in the breast/ coming up to the mouth/ which divers persons have touched that be reproached vile and dishonest/ and engendereth a thousand discords/ she infecteth the conditions/ good alliances/ faith and charity/ rights/ and great sciences/ and sayeth viciously of her marriage. Juno the which keepeth the good women from maculing/ can not withdraw their perverse and cursed will/ without having dolour in herself coming against the holy faith/ how well that she is in faculty of love accompanied to her husband/ it is but abusion/ at the least of their two hearts conjoined together/ for the one & the other is dyfferente. For she will 
Jwenalis'. ꝓuer. thirty.  go stately/ gorgeously/ ensuing great bobances/ rioters/ and great dyspenders/ by the means whereof the poor man can not furnish it with all his goods. And thus the richesse is spended in such wise that he loseth almost his wit. There is three things that exceedeth all other/ and the earth sustaineth them all three/ but it appertaineth 
Jwenalis'.  not that the fourth be sustained. The first is the servant that becometh master. The second is the servant that is alway drunk. The third is a wife that is furious and full of debates. And the fourth is the maiden full of pride/ that is heritor of her lady or mistress. Such a maiden thou ought to eschew and flee/ for she giveth oftentimes drink for to drink wherein reposeth venom/ and in conclusion/ ever beware of the feminine gender. Revolve in your minds the cursedness of Agrypyne. I shall specify unto you of 
Agrippina. pontia. Danaides.  the Danaydes/ they were thirty sisters all married/ the which by a common assent slew all their husbands on the first night of their marriage/ save one that was virtuous enough. Alas Lucrece where art thou gone/ 
Lucretia.  thou would not for nothing have maculed thine honour. There is but few now a days that is bounden with thy chastity. In like wise there is not many that holdeth thy courage. But sooner in all places and ways there is seen Thades by heaps/ lubryke as swine. The chaste right 
Thays.  thynly sown. O Cathon thou was happy to have founden the wise Porcya. And thou Agamenon was 
Portia. Ca  unhappy to have found Clytemestra. Every body would 
Clitemestra.  fain find Sabyna. For it happeneth oftentimes 
Sabina.  that the man findeth an evil wife. By the mean of the which he is assured to be happy that findeth a wise wife 
ꝓuer. xii. Eccl. xxv. et xxvi.  and a discrete/ and a well disposed for to keep her faith & truth to her husband such wives be worthy to be put in chronicles.   

¶ Of the puissance of fools. ca lxii.  

¶ The fools say they have puissance  
Because their tents is large and wide  
Having goods gold and chevaunce  
For to make war at every tide  
On lords and knights on each side  
Be it for right or else for wrong  
They destroy each other among   
OTher fools there is yet/ the which for their richesse thinketh to be wise/ but yet they be ydyottes. Thou superbyous fool weenest thou for to possede many sciences, because of thy rents & heritages/ nay/ for thou 
Sapien. v. ꝓuer. xvii. et. xxiiii. Eccle. xxxiii. p̄s. ix. ꝓuer. xxvii. Eccle. xv. xxii. q. two. pri.  resembleth unto a blind man that walketh all alone/ & wot never where he goeth. O what good happeneth oftentimes/ when that I think to speak of the fool/ and declare his excellent deeds/ that praiseth & loveth himself of his prowess and valiantness by a fool/ & that would be to curious/ thinking to affirm his high praisings also well as if it had been a prudent man. He sayeth that his land is well fortuned/ and that no man may win it/ were it Ulyxes Jason/ or Aeneas'/ so well it is garnished with noble and valiant knights/ & lacketh nothing. The wise man mounteth not so high/ but without making relation of any thing/ taketh the 
Job. xxxvii. ꝓuer. xx.  time as it cometh/ be it rich or poor he is not abashed And thus he replenished with virtues keepeth his realm 
Ecclesia. x. Sapien. vi.  in peace and unyon. The land where as is a young king or a prince is not well assured/ for he can not govern 
Eccle. v. 〈◊〉. x. ꝓuer. thirty. Sapien. xi.  it discreetly. And his counsayllers intendeth not save for to eat and drink nocturnally/ and in diurtenes gaudeamus. His lands & his goods dyssypered. This 
Ecclesia. x.  fool is set in the siege inherte for to minister to every body justice and equity/ of the which justice issueth right. He turneth the laws at the volente of some evil person/ and maketh light judgements if he have good friends on his party. simpleness is well adnychyl 
sapi. vi. xii.  led/ and the rights that ought to be equally maintained/ wherein is made opprobrious faults. I am a ●erde that they ensue not the priests that accused saint Susanne 
Danie. xiii. two. macha. iiii. three Re. xx. i. macha. xii. / how well that they had indicature and region/ nevertheless they would accuse her/ and usurp her with blame. Or follow them of benadab that achab had promised moyenning the good alliance that they had and upon the faith to return as prince/ & give way unto the conquests that were done on achab. And his father in like wise/ the which would not keep his faith and his promise. Or the cursed traitor Tryphon that 
Lugurta 〈◊〉 〈◊〉 Salustius.  under dissimulation deceived the good king Jonathas/ for the gifts that he received of him. For he made Jonathas and all his men in great lamentation die in the city of Ptholomayde/ by this that he could have no succour. richesse maketh many men die/ & destroyeth 
Oui. de art. Horatius in epistolis. Ecclesia. x. Eccle. xi.  many cities/ she maketh new things/ & in vylenes reverseth them/ she deceiveth all the world by her cautelles'/ for she adnychylleth the conscience/ faith/ and science/ and pacyfyeth our superiors & magistrates. Every body praiseth it and honoureth it/ and shortly with out reason doth many evils. If a fool have treasure he shall domyne above the other/ and shall live in triumph because of his richesses.   

¶ Of the cure of astronomy. ca lxiii.  

¶ He is holden a fool truly  
The which putteth his busy cure  
To calk the stars in the sky  
And all their natures to procure  
In pronosting as he were sure  
Of the time the which is to come  
That he knoweth not all nor some   
 
AStrologyens that speculeth in the planets 
xxvi. q: v. non 〈◊〉 ceat christia. et ꝑ totum et xxvi. q. seven. non obseruetis et c. sequenti. Ad Gall. iiii. xxvi. q. seven. ●s existmare●.  and in the stars/ approach you near/ and come and make a Prognostication in my satire. Uayn's astronomyers/ that is not utile in no good thing/ machynatyques/ aryolles/ and the regions of all them that honoureth the stars. If that there happen only little thing unto a man they will expose it saying that the elements disposeth it be it good or bad. There is diverse that enforceth themself to do it. There is so many in the world that 
xxvi. q. two. ip. Exodi. xii.  they be almost innumerable/ and do many evils by that foolish science/ and sayeth that the course of the time to come resteth all in the constellations of the stars/ They be so wise that they know the secrets obscure: & 
Plǎnetiste.  causes of all elements/ of the great movynge/ and by their voluntaryous will showeth cuydently their great folysshenes'/ by telling what shall fall every day.: They labour excessively to declare/ or expone in great errors divers horrible things. And they specule 
Sol. Luna. Saturnus. Mars. Venus. Mercurius. Jupiter.  in the son and in the moan/ & in their divers movings. And after their tornynges they advance their speeches saying that Saturn is the worst sign of all/ & that there is great distress under the same. saying moreover that Mars signifieth plenteous people that shall be right eurous in battle. saying also that Venus is a Joyous sign/ and that under her is all welcome unto love/ and lybydynosyte. As moche sayeth he of Mercury. Of Jupyter they say that he is piteous. And that he the which is borne under Saturn shall be diligent for to steel/ and shall maintain losings and unhappiness. Under Mars he shall be in battles/ and shot in a bow. Nevertheless oftentimes we see that the child of whom I speak cometh to perfection/ and departeth not from his house/ & this fool reputeth him such. O 
Ad Titum. two. Ptholomeus. Ad. Rom. xi. Eccle. i. Psal. xxxv.  living man in this world put not thine understanding in such vain things/ but do well and be virtuous and have no fere of such things/ for god the creator domyneth over the elements/ and disposeth them after his pleasure. Come hither poor fool what furor and what vigour hath taken thee/ that speaketh of the high deeds of our lord god the creator. It seemeth for a certainty that god hath chosen the for to tell his secrets. It appeareth evidently that thou art devoid of all good virtues/ and science/ thou art blind/ wilt thou have other lumynary/ leave these abusions/ and take the entire way of virtue and prudence. Leave these things 
de p●. dis. iiii. in domo. Ad Ephe. i. Ad Ro. viii. xxvi. q. v. non licet. xxvi. q. iii. admoneant.  unto god/ for to dispose them after his merciful pleasure. Let him govern the heavens/ the firmament and the earth/ for if he will preserve and defend us what may the planets/ or the stars prevail against us. for by his divine/ and infinite clemence/ he may deliver us from all constellations/ and fortunes. ¶ Some writeth of the nativities & births of children/ comprehending stars and planets/ the which is seen fail oftentimes/ and all is not true that they think/ For we have that the wise man domyneth above the stars/ and planets.   

¶ Of him that will write/ and inquire of all regions. ca lxiiii  

¶ He the which measureth the ground  
The heavens and the climates all  
And the world the which is all round  
With the planets superyall  
dispraising our lord eternal  
By comprising so follysshely  
The manners of countries truly   
UNhappy fools the which thinketh to have intelligence of the ampleness of heaven and 
Plini●s. li. 〈◊〉 circa prin.  earth/ come and me sure this chapter/ and ye shall comprehend things that been utile. This fool is replete with folly that thinketh to measure the earth with a little pair of compass/ and all the regions of folks. They desire to know all the movings in the sky. A great thing that appertaineth not to no mortal man to know. And them of the farthest 
abacuth.  nations of the world as in yperboreus where as is the great wind of eolus. He measureth Ursye/ for to comprehend the country and people/ with all the regions of the world. And the profoundyte of the see All the yles 
Strabo.  with the enhabytauntes/ of whom the great strabo doth found him in his book/ where as he hath written all the world as it appeareth. O foolish geometryens/ tell me wherefore thou takest so great thought to compry see such things. I say to the that thine understanding is diminished/ and destroyed: wilt thou do more than Plynyus that made his book of this science. He was a great clerk/ but yet he put in it diverse great errors. 
Eccle. seven. Ptholomeus. Sapientie. three Heir. two.  And in like wise died the king Ptholomeus that thought for to have made more than all the other.: Thou laboureth in vain and hath not thy heart clean and pure/ and yet thou leaveth the good way for to hold the vicious way. The third the which is unknown Of priests that never had been manifest/ was she not 
Ezechi. Eccle. xxiiii. Ferdinandus hispaniarum rex.  found with the eye/ and not with the heart There was one that knew that in the isles of spain was inhabitants. Wherefore he asked men of king Ferdynandus/ & went & found them/ the which lived as beasts.   

¶ Of him that will not be a fool. c. lxv.  

¶ Marcia the which with the sage  
Doct appolyne once dysputed  
Because he passed the passage  
And in the same was polluted  
For a fool he was reputed  
But he would not thereto agree  
Wherefore he was slain as ye see   
 
Both young and old poor and rich approach you near my satire▪ for certainly if 
ꝓuer. xxvii. Oui. vnmeti● Oui. vi. fas. Jwenalie. Eccle. two. ꝓuer. xxvi. Eccle. xx. Sapien. iiii. Eccle. nineteen. Oui. i tristium ꝓuer. nineteen. Luce. xv. Tullius de amicitia.  that ye approach you not ye shall be slain for your obstination and yet ye shall be fools ever after. Every fool holdeth this nature being in obstination/ not taking wilful patience under good faith and loyal desire. ¶ O Marcia it was great pity that thou was slain as a calf thou was abused with the harp of Orpheus the which put them to that folly/ wherthorughe thou lost thy skin/ & thy lute. By the example of him divers fools be so obstinate thinking themself right wise and prudent/ & will usurp the other. They see not the other in●●ryed with their obstynacyes and mockeries/ the which they apperceive well/ nevertheless they be fools/ for they think that it is play. And if they see them purpense many frauds/ and detractions of them/ and flatteries/ they will believe that it is true. If that ye will know such folks they have a sign of folly in their hedes. If thou haste been rich/ and that thou haste yet thy coffres full of richesses (doubt the not) for thou shalt have kins men/ friends/ and fellows enough. And when thy richesse is gone/ thou shalt never have friend nor kin for the poor man hath no friends. ¶ Spend not thy goods at plays/ nor at none other disports/ be not thou modygalytees/ for then will good men flee from you when thou haste dispended thy goods/ in the which was all thy trust/ richesse shall leave thee/ & poverty will ●ssayll thee/ and every body shall blame the. Thou wilt ●cquyre some friend for to recover thy hazard/ but that ●hall be to late. Thou had goods enough for thy life/ and for to have succoured thy friend/ and thou haste all despended and consumed in short tyme. Thou art a fool 
●●us● alimen to rn. ff. ubi pup edu. deb.  for thou shalt find none amity sith that thou posse death no goods. friendship is now in the purse for who hath no money hath no friends and if they were 
ꝓuer. xxviii.  also wise as Solomon and have no money they be but fools. And if he were a kings son or a prince/ & if he have no money nor possessions/ he shall have no ne honour nor reverence.   

¶ Of them that can take no play. lxvi.  

¶ They the which will with children play  
And fools the which be of one sort  
Of misfortune beware alway  
Because ye may have good report  
And from all vices you deport  
For one should ever perils dread  
And purvey therefore at a need   
Among you glorious fools that understandeth no play/ come & play you in this chapter 
Mathei. seven. i. dis. in prin. puer. xxvi. Eccle. i. Eccle. nineteen. / & ye shall know what play is/ your play is lords play/ ye will play & will not that they play with you. For who that will play with fools/ must be patient and endure all their follies. Who that will play with children must play moderately with them/ for they the which can not endure no play/ should never put themself in play. It is great folly to play at a play/ & to be angry in playing 
Ad titum. three 〈◊〉. thino. two. / it were better for to leave the play. ¶ When a fool is drunken look that thou play not with him for 〈◊〉 ●●he dangerous And for to laugh ●t his pleasure 〈◊〉 will 
Mathes. v.  diffame good men wherefore the● 〈◊〉 which will pla● with such folks must suffer & 〈◊〉 〈◊〉 〈◊〉 words. Who that will hunt at 〈◊〉 ●●●●stes 〈◊〉 〈◊〉 have strong and mighty hounds of dyu●●s ●ortes 〈◊〉 many engines of divers fashions and then chase the be'st/ to the end that she entrem to the cords and gins. Or if ye would assemble many prudent men together/ ye must provoke them and speak rigorously unto them. But to the fools ye must do the contrary/ in speaking lovely and sweetly unto them/ for commonly they be lightly angry. I say not but that there is none so wise nor so amiable/ but that they may be angry when that fierce words be said unto them under the colour of some amity/ wherthorugh of ten-times sourdeth great noises and debates/ and ensueth much evil. Never the less he is right cruel that rendereth enmity for amity. It happeneth of ten-times that when one goeth with a fool/ he will make evil overture by his proper nature He the which will be prudent aught to be discrete and 
p̄s. xxxvii. Ad Roma. two. i. ad Tress. v 〈◊〉. Petri. iii. puer. xiii. Eccle. xiii. et. xxviii. puer. xxvii. c. quia p ambi. de elec. li. vi. Lucanus i prion Hester. i●i. Eccle. viii. et ro. et. rr.  wise/ and than shall he have great wisdom/ and perfect constance/ and so shall ye be reputed wise men/ and they that go with fools shall be mocked of every body/ and shall say that they be fools like them. These fools be marvelous/ for they be ambitious discerning good or evil. They will domyne above all other/ and will take great rewards for a little thing. And for all that their faders is ancient/ they put them always back/ and all other in like wise. O how aman was angry when the emperor cried that every man should honour him/ & that mardocheus kept it not/ for afore his eyen he saw every body observe it. Wherefore he that desireth to be called wise should flee from fools. And by t●●s me ne y● may have good renown and be called prudente.   

¶ Of the unparyence of some that will not abide/ but will do evil. ca lxvii.  

¶ He the which is so variable  
That he can not with none agree  
And hath his mind unreasonable  
In smiting men of each degree  
He is a fool for certainty  
And if he fall after in need  
He can blame none but his own deed   
 
COme and read in this chapter foolish folks 
Mathei. seven. Inpro●e. de ere. i. 〈◊〉. dilecti de ma. 〈◊〉 obe. 〈◊〉. q. vi. 〈◊〉 se ●cit. Sapien. rviii Eccle. xxxiii. et. xxxv. Perillus de 〈◊〉 ovidius. l. de art. Mathei. seven. p̄s. seven. ꝓuer. xxvi. Ecc●. xxvii. Hesher. seven. ꝓuer. xvii. Eccle. seven. Eccle. it. ꝓuer. xxiii. Eccle. xiiii. / the which be expulsed from all good virtues thinking to damage other folks/ & hurteth themself. This foolish company doth many injuries unto other folks and hath none aspect unto their own vices the which be so vile and so abominable. They would not that other men should say half the reproaches that they say unto them. They would be mad were it in play or otherwise. I pray the that thou speak not at adventure/ for when the word is departed out of the mouth/ they be subjects unto the for said words/ and hath no rest but runneth alway when they be out. The most strongest of the world can not retraye them in again. Think that thy tongue speak no dangerous words/ but win virtues and behold thine exemplayre/ the which thing ought to be done. And never do unto another that which thou would not he died unto the. And if thou wilt put the other in to thy sack/ behold what great evil thy mouth beareth/ for it is more hurt than all the other.:/ O poor fool behold thy speech/ to the end that thou diffame not thy neighbour. For of ten-times they make a pit for other folks/ and falleth therein themself. the first of all. As of Amon that had done divers evils unto Mardocheus the which was a wise man and a prudent. This notwithstanding he made a cross for him/ or a patybulayre/ or a gibet. But Aman for all his cautels/ & unhappiness fell therein/ for he was hanged without any respite. It behoveth in every case to consider and choose a good mean/ leaving detractions deceptions/ dissimulations/ frauds/ and extortions for he doth not well that putteth his affiance in them. because that there is some that maketh to taste a bitter drop/ in promesses trust you not. How may one apperceive by sight that a man hath good faith in him. One can not know it. If that thou lodge the with him that hath envy upon the I pray the answer him wisely/ for be thou never so wise thou can not know his secrets. these an host at thy pleasure/ eat & drink hardly in his house/ and have no fere to have any hurt/ for all that thou art a fool eat thy fill/ but & thou know that he is not for to succour thee/ to the end that thou be not deceived/ eschewehy/ for he laugheth in mocking of thee/ and desireth thy death.   

¶ Of unpurueing for the time to come (ca lxviii.  

¶ Who that spendeth his time in waist  
Without learning of sapience  
To come to god he hath no haste  
Which is of so high excellence  
For but in youth he make providence  
And in summer gather and spare  
In winter he shall be full bare   
Issue out where somever ye be unpurveyed fools/ and come hither hastily/ and be no more slothful/ but diligent for to here my sayings. Who somever in the time of summer gathereth not for to live in winter 
lxxxiii. di●. nihil. Seneca. ꝓuer. vi.  by/ is of the condition of the beer. He is a fool that is so slothful that he will not purvey for the time to come. Who is he that would do as a be'st/ considering his evil to come/ and think not for to gather goods for his pasture in time future. ¶ He that thinketh not 
Deu. xxxii. Ecc●. xxvi. ꝓuer. nineteen. ꝓuer. 〈◊〉. Ec. iii. 〈◊〉. thirty viii. ꝓuer. xx. Sapien. xv. ꝓuer. vi. et xxiiii. ꝓuer. xxi. ꝓuer. xxvi. Mathei. v. Eccle. xxii. ꝓuer. xxii. Jwenalis'. ꝓuer. vi.  thereon is a fool be he never so young for if he do otherwise he marreth his body and his goods/ for he purpenseth not of the things necessary for him/ nor of things propyce. And when indigence so w●eth him/ poverty calleth him/ my schaunce followeth him/ hungers attaineth him/ and all vile chance. Never he thinketh on the time to come/ but passeth his youth in transitory things/ & foolish disports. Is it not great inconvenience/ alas yes/ for the meschaunt should not have aspect unto the other/ for if he do he shall assemble no goods. Take ensample of the solycitudes as sayeth the wise/ the which thinketh on his nourishing/ and after think on his little children/ to the end that in the time to come they have no need. When thou art in summer gather thy fruits & thy goods for to live in winter by/ to the end that thou and thine perish not for default of provision. Also they that have thought evil lie on the time passed/ and hath put all in oblivion/ and hath had their hearts so hardened in mundane pleasures/ that they sleep all the summer in the son without gathering any good. And so they put their lives in extremity by their slothfulness/ and seeketh no goods. If such folk have none other goods nor lands/ they have their hearts in great thought/ in great misery & poverty. Or if that they have spended all by evil thinking on their necessities/ as fools do oftentimes. And after must sell his lands or other goods for to live by/ and in the end becometh miserable. Also he the which maketh no provision for goods in summer/ shall have great necessity in winter by extreme poverty and misery. Wherefore I pray the take ensample at the pysmyres that gathereth in summer for to live in winter with. The honey bees doth so in like wise. And by this means they perish not for hunger in the frosty winter.   

¶ Of lytygans or pleaders in judgement. (ca lxix.  

¶ Who hath aspect to dame justice  
Making complaints dolorous  
asking her right which is propyce  
Of all men being virtuous  
Perverse cursed or malicious  
But the fool blindeth her visage  
By false sentence full of outrage   
 
MOre current than the wind run before 
Mathei. seven.  dame justice foolish lunatic criers the which maketh so great tumult before dame justice and ye shall know how he is a fool that maketh tumult before dame 
i. di. in prin.  justice. All criers before justice be worthy for to be punished with grievous pain. They do no meritorious deed/ but maketh perturbation in the consistory/ with their noises and cries/ whom the Juges prayeth for to keep silence/ but they will do nothing/ for the more that they be bidden hold their peas/ the more they cry/ weening to them that by their crying their causes shall be the sooner Juged. They use frauds/ deceptions 
ꝓuer. xxvi. ꝓuer. xvi. Isaiah. lvii. Jacobi. iiii. / and dissimulations/ how well that the cause be but little/ yet they will make a great process of it/ thine king to have vengeance by their fierce courages. Ye ween to corrumpte the fair titles of the laws: and the chapters of dame justice. They be right jocund for to plead. Such folks know almost as much as the lawyers/ because they go so often to the law They make 
ꝓuerbi. xvii. Hieremie. two.  their causes to be kept long in hand. They plead and yet they know that their quarrel is not Just/ pretending for to corrumpte and destroy the sacred laws 
ꝓuer. xxvi. Isaiah. iviii.  and decretes customed and established/ and that worse is they eschew them as much as they may. If that they banysshe a man because that he is subterfuge by three dyctes with the sown of a trumpet/ he aught to be called a fool/ or else to be cited before the offycyall. He will 
Eccle. xxviii. Eccle. viii.  let himself be cursed/ and be deject from the prayers of holy church/ & careth not for none absolution. The other will let himself be condemned before the judge/ The other will raise a process by envy/ & keep it long up with cavillations and frauds against all right 〈…〉 They enrich the advocates & procurers. And when 
ꝓuee. iii.  their money is failed they borrow by usury unto the time that their process be finished. And after dyspoyleth himself of his proper goods. The other will use cautelles'/ and thinketh by great sums of money to corrumpte the Justyces and the rights. It is said that a foolish advocate will cry in the consistory/ by cautel for to have money/ the which shall be given him and by subtle understanding will affuske the right and divers things/ of the which I deport me from speaking of/ because that I believe not that such things be done/ for the advocate of the adverse party may answer. The Juge Jugeth not of himself/ but by counsel/ but and god were an advocate he should be called these.   

¶ Of fools abominable in words. (ca lxx.  

¶ The vain words dysordynate  
Fowl unclean and abominable  
Reported by fools approbate  
Perverse and unreasonable  
Being therein insatiable  
In deserving maladictions  
For breaking good constytutions   
INutyle fools the which applieth yourself in vile and dishonest words/ come and see my 
Ecclesi. li. i. esdre. vi. Mathei. v. i. corin. xv. xxviii. q. i. se pe.  purpose/ and ye shall learn to speak honestly/ divers fools named gorbyens been assembled together by great heaps/ hallowing the festes of their ancient faders. They love all things enorm as well men as women. They enhance the altars of their faders And when they have visited the churches the old young man/ or woman virgin maiden o● chaste without any order/ runneth and meddleth them in abominations/ making the feast bearing incense in their hands/ speaking vile words/ making great noise & tumult. One can not chastise them from sin for sin holdeth them always. And so they reign on the earth without virtues/ they have no shame/ nor vyr gynyte is not due at this time for no body. For every body reigneth now in the pleasures mundanes/ destroying their bodies and souls. He is called a natural 
ovidius. i. methamor. ●s. xii. Eccle. xx. ꝓuer. xi. Eccle. v. two. pe. two.  fool that with his proper hands ryngeth the bell hanging at the sows neck. I pray the fool give audience unto my words if that thou have any volente for to go upon the see. Look that thou be well aware of the ire of the see swine the which will follow thy ship/ doing the great trouble and mischief by long continuance. By the mean whereof/ if that thou wilt have good remedy/ thou must look if that thy ship be not to sore laden/ for & if that it be to sore charged/ thou must find the means for to cast out some ton/ or barrel that he may play with/ or discharge it by pomps that be in the ship and avoid the water/ or else the ship will perish in the see. Therefore be confessed and repentant for your sins or that ye mount upon the see/ for full little know ye what perils ye shall have. Among you bacchus servants/ that drinketh wine like sponges/ to the end that ye fall not in great inconveniences leave it. The sow produceth & bringeth 
Ad ephe. v. psal. xl.  forth many little pigs/ the which doth ensue their mother/ when she putteth her in the mire/ and i 〈…〉 undycyte. Even so is it of divers young men that ensueth 
Hieremie. ●i. Isaiah. ●li. Ad co●. three Ad Titum. i.  their friends in vile and abominable sins & will not purge nor cleanse their conseyences nor honour the things the which been utile and good. And if they have any vile eatche upon them/ they keep it for good hap The hog is crowned/ and adorned honourably. There is many men & women of his condition/ by the which mean some be full of vile ordure/ where as they take nouries shing 〈…〉 r the body and the soul. And with their mouths they utter many vile and dishonest words/ as men unreasonable. Ha good lord if Orestes reigned now/ and had domination over the people 
Horestes ꝓuer. xii. Eccle. xxxi. Ecc●ie. xxxii. Isaiah. lxvi.  as he hath had in times passed/ he would say that ye be furious people. ye delight you in the foul sin of gluttony/ eating like swine/ and drinking like pegyons also long as your breathes may hold. Such folks doing such sacryfyses ought to be adnychylled and dispraised totally.   

¶ Of the estate & abuse spiritual. lxxi.  

¶ Some doth the goods spiritual  
covet in age not covenable  
But when they must do thactual  
And with god dine at his table  
They be thereto nothing notable  
For the world and his vanity  
Draweth them to perplexity   
 
foolish hearts ecclesyastyques/ come an●rede this chapter/ & ye shall find things healthful unto your souls. ¶ Now under stand what is left behind for to speak of 
viii. q. i. i scriptures. et. c. moyses.  As I sat musing all alone/ there came a great turbe of folk before me/ clothed like men of the church/ under the colour of science/ taking upon them the holy order of priesthood. And after they resemble unto idols/ or puppees/ wherefore by this mean all the church is undone. For they put young children in the high places of the church/ for to discern the ruin of the sovereign estates. O you men the which desireth for too give a benefice unto your child/ and knoweth well that he is no clerk/ and that he hath no science/ nor no virtues in him. ye will have a lusty galant the which is replete with great vices. Doctrine profiteth nothing to such folks/ for they found themself under dame 
xviii. dis. nos aunt. glow. i. xxi. dis. cleros xxiii. dis. his igitur. xii. q. i quia. Numa pom. xxxvi. dis. oportet. xcv. dis. ecce. xcvi. dis. ques dubitet. xliiii. dis. 〈◊〉 to.  pecune that at this present time is a great princess the which corrumpteth the sacrifices & offices of god The renown of such priests is dysproclamed and a bolyd/ and is almost but fyction. Numa pompon sacred divers priests/ as them of whom I have spoken/ nevertheless they were replete with good conditions. It is the fault of our pastors/ and the culpe of our bishops/ archbishop's and sovereigns/ the which selleth the honour of the church/ and giveth them unto vicious and uncunning men that knoweth neither chapters nor decretes. O meschaunte men/ what furor hath taken you for to approach/ and set your hands on the sacrifice of god. O poor fools there is none estate upon the earth more dangerous than that of the church Good lord what is the religion as well of the church of the secular monks/ and religious men. How well that the orders were constituted divinely for to serve the & honour thee/ this notwithstanding under the colour of the habit they be replete with malice and sin underit. O holy order of god sacred thou art at this time well maculed. Thy name was blessed all about/ & better honoured than at this present time/ for now thorough all the universal world is but vicious/ sin/ and unhappiness. ¶ O blessed lord Jesu christ how thou endurest many wrongs and offences in this vale of misery/ of them the which should be mirrors unto the poor people/ & that should endoctrine them in good works and operations/ and in good virtues. The holy and blessed faint Augustyn gave his rule unto his 
Monachi.  fellows and brethren/ that they should in all calamity/ and misery/ and debonayrte/ and humility be in this 
Augustinus. seven q. i non aunt Moses. deutro. xviii. xxi. q. iii. 〈◊〉. qui et. c. sacer dotum. ꝓuer. xxi. v. petri. three glow. two. q. seven. non omnis. xl. dis. c. fi.  world living solitarily/ but at this present time/ ye inaye see how well it is kept/ and how straightly/ it is full rudely observed god wot. O blessed saint Augustyn thou wrote thy laws and thy statutes so worthily/ & at this present time none observeth nor keepeth them but premytteth and adnychylleth them. The priests beareth not within their corporal bodies so excellent virtues/ as they that reigned in the time of Moses. All evil conversation remaineth in them of this present time/ they go on voyages and pilgrimages accompanied with men and women/ and under the umbre of good faith polluteth the church and the faith of god. For their abominations their souls shall be grievously tormented in the fire of hell inestimable/ where as they shall know the pains that they have had to govern their cures and benefices of the which I hold my pease for this present tyme. And more over saint Jerome dresseth his words unto the priests saying in this wise. O priests every day when ye celebre/ your bodies is made the sepulchre of our lord Jesu christ. How may falseness issue out of thy mouth/ when all truth and verity entereth in to it. How may your eyen behold doubleness and viciousness/ the which beholdeth the soul of health. How dare ye be so bold for to kiss a harlot/ the which kisseth the son of the virgin mary. you be Judas in kissing our lord Jesu christ/ doing such viciousness. How may ye stretch forth your hands unto villainous things/ the which of ten-times holdeth the body of our lord/ the which the blessed angels may not do. Alas thou puttest the body of our saviour the which is so pure and clean in to thy mouth foul and abominable. Think and rethynke when thou dost that thing/ & when thou takest the order of priesthood/ for thou ought not to receive the order without considering of divers things.   

¶ Of foolish & proud iactaunce. lxxii.  

¶ Some say they be good medicines  
expert in physic and moche thing  
putting the people in ruins  
And the poor men sore oppressing  
By excessive money taking  
And all is by their proud iactaunce  
And by their simple cognyssaunce   
 
Approach you near my doctrines/ fools replete with iactaunce/ and come and here my 
xii. q. two. glori● episcop●. xii. q. 1 〈◊〉 ꝓuer. xxviii.  lesson/ where as ye may here and learn some thing to the health/ and salvation of your souls. I medicine & physycyen would have taken away the here from a poor man's cheeks/ and had none aspect unto mine own the which were greater swollen/ & were more replete with heat than the poor mannes. Now come we unto the congregacy on of the fools full of iactaunce/ the which ben bounden with a thread the which breaketh often/ as is seen the deed of him the which reciteth his high faytes/ and chivalrous deeds/ and also of valyaun 〈…〉 and one hath seen the city of Rome/ and the rights to govern/ The one vaunteth himself that he hath done many notable acts in war. And the other sayeth that he is 
〈◊〉 〈◊〉 〈◊〉 ptes pscripti.  right happy to be issued out of the lyguage of Tullyus that was so flourishing in his time/ the which conquered divers regions. One the which hath red the chronicles will cheese out a valiant king/ duke or earl/ & will say that he is descended from him. As of Romulus or of Jason. As some will say that the duke of Burgoyne is descended/ because that he beareth for his order the 
p̄s. lxi. ꝓuer. xxviii.  golden fleece/ and the fuze to smite fire with. And as the king of france beareth in his order saint mighell/ & the shells. There is some that sayeth that they be of a noble progeny/ and peraventure they be not of so noble 
Jwenalis'. Seneca.  a parent as they speak of. For oftentimes they been usurers sons/ or detractors/ or blasphemers/ full of richesses 
i Corin. iiii. de pmben. venerabilis. / the which by extortion winneth noblesse. divers have well this simpleness to make themself noble and fierce/ that of nobleness had never the merit/ nor of virtues that giveth noblesse pre-eminence and have yet above in the realm of heaven. Nevertheless it 
Bart. in. l. i C. de incol. libro. primo.  was not of them that wan it by goods/ there came never yet honest alonely by richesse. Thou the which useth foolishly the fair title full of noblesse/ tell me who giveth the hardiness/ if that thou have it not by virtue how hast thou had vesture. What hast thou done that thou ought to have this high price/ or tell me who hath given 
Ihrlm memphitico.  it thee/ thou mayst say/ I have hardyed myself in great faytes of arms. My wife also is renowned virtuous so that my name is elevate/ and commended in solyme/ and refulgente in menphetyque/ and in france/ and in the land of maiticole/ and divers other regions and countries/ where as I have had domination and signory by my faytes of arms/ by the which thou hast conquered nobleness. The doctor that never had 
Doctores. xlix. di. sacer. dotes. & glow. in. l. i C. de a'the. lib. x.  science will say in the same wise. There is no degree but that it is won by money. And alonely beareth the name of a doctor/ and knoweth neither law nor chapter. He shall advance himself to speak vain and foolish words/ thinking to domyne over every body/ He is one of the most soveraynst/ how well that he can nothing/ he hath learned the name of the book. And by his desires/ he holdeth many fools by the hands in iactaunce/ and vainglory/ excellence/ & richesses the which is but vanity/ and wind. Some will have bruyte and noise to be good syngers/ the which be errant in the great crede/ dyscording with dame music/ and when they be in a village/ thinking to sing out of measure to win laud/ they mar all and be mocked/ 
ꝓuer. xxvi.  such men be as beasts.   

¶ Of player's. ca lxxiii.  

¶ The players take all their solace  
To play by an ardent courage  
Night and day without any grace  
Doing each other great outrage  
By taking coats and gowns to gauge  
Having to god no guard at all  
The which is above eternal   
 
AWaken your spirits foolish players that applieth yourself in desolate plays/ where as ye win none honour. Play you in 
In anthem. de sanc. epi. intdicimus. bal. in. l. i C. de ●di. o●. ca●. virgi. 〈◊〉.  this book/ and ye may win a thing that shall be better than gold or silver/ to the profit & utility of your poor soul's/ almost dampened/ The congregation of players shall come unto out fair authorities/ all replete with plays/ songs and vile 
In d. l. fi ff. de allied. Glo. in. c p e. de. vi. &. ho clle. tricesima 〈…〉 ta disti. c. i. glow. i.  words. sith that it is so come & high you. And understand that by your plays/ ye commit theft deceptions/ frauds/ and extortions/ for ye employ all your sensual wits in such damnable plays. It is so rooted within your memories/ that ye praise none other thing/ and reputeth it for the greatest Joy of the world/ how be it that it is vile & dishonest. Is it not a villainous thing to play at the dice. Alas you pass the night and the day in playing at the cards and tables/ by an ardent desire to win money. Sometime such manner of players is full of rage/ & falleth in to great misery by their losses. And then Venus' lady of lechery 
Judenàlis.  myneth them in an instant O fools the which loveth 
De ex. ●la. in ter dilectos. ubi gl. & doc. ●ar. i cle. two. de vita & honestati cleri. Leuiti. xxiiii. Ad Roma. two. de cle. mal. t. i. &. two.  play so moche/ behold the evils that proceedeth thereby. All sins/ foul vices/ villainous words/ shame reproach/ and dishonour issueth from it. The play causeth a thousand destructions. It destroyeth the virtues of the men and women. The play maketh revelacy on of secrets/ infecteth the discrete/ hurteth the wise by anger & Ire. The play maketh men desirous to wake without rest/ they be replete with viciousness/ and mundane pleasures. They leave eating/ drinking and sleeping/ for they play night & day without any rest And when they lose/ they swear they stare/ they blaspheme god & all his saints/ as if god had sollycitude of these pestiferous players. Is it not a vile and a dishonest thing to see the man and the wife play together at dice and cards/ where as is rehearsed full many vicious words/ in swearing by all the precious membres of our lord. There is neither noble/ clerk/ burgesses/ young nor old/ p 〈…〉 stes/ nor monks but they will play/ ye in open places and streets. They ben unclothed of prudence 
de iudi. c. two. li. vi.  and wisdom. They will not play for a little/ but for to destroy the one the other. I will not say but that a little play to men of a sort/ the which is but by manner of recreation/ is not well done. Otherwise it is evil done. I shall tell you the cause why after that the which I find written in holy scripture/ and in the right canon/ as ye ought to understand it/ for there cometh of it a thousand evils/ it adnychylleth the knowledge/ it dymynyssheth the substance/ it destroyeth all fruit as well comen as uncomen/ and destroyeth as well the man as the woman of soul and body. The play of dice is no worse of itself than the play of sabot. There is no difference save only for the evil that ensueth. The first point of the dice is made in despite of god. The 
no. in. c. cleri. de vi. & ho. cl. host in sum. de ex. pla. quali.  second in despite of god & of the virgin mary. The third in despite of the trinity. The fourth in despite of the trinity and of the virgin mary. The fift in despite of the five wounds. The sixth in despite of all the court celestial/ as it is written.   

¶ Of fools surprysed. ca lxxiiii.  

¶ I know in my book is painted  
A sort of fools without delay  
The which in our ship is acquainted  
And that their asses do with play  
Against their will withouten nay  
The which in laughing doth conspire  
Many oppressions for Ire   
My book is all replete with folk among the which there is one sort/ to whom their asses maketh great cheer. Of such folks 
ꝓuer. i. Eccle. xxxiii.  our ship is all full/ ye and governeth the oars. ¶ This beholding I could not tell what for to do/ save only to let all pass. For mine ass came leaping upon me/ and made me fall unto the earth Euenso the foolish rout called me/ for they be ready to 
Sapien. two. Ad Hebre. xii two. qi. multi. ꝓuer. i. ꝓuer. xxvii. ꝓuer. xvi. Eccle. xlviii. ꝓuer. xiii. ꝓuer. xxvii. Ecc 〈…〉 e. xxxi.  depart. And so I put myself within/ & was constrained thereto/ because that mine ass came and tormented me so/ for I was sore afeard lest that he would have done me a worse torn. It sufficed me/ so that I had some little place in the ship/ where as mine ass might not come to me/ and torment me no more. If I had endured it/ sloth would have put my membres in a piteous estate. I am not alone/ ye know well the other. It is they the which will not believe the good counsel of the wise men/ and will not accept them/ nor ensue but loveth better to live in mischief. It is they that by Ire speak many Ireful words withouten reason/ as men out of their wit. It is they that by great envy have their hearts ever wounded/ & without cause imagineth noises and debates. It is they that chastise not their children/ but letteth them have all their pleasures wherthorughe afterward cometh many inconvenients. They forge unhappiness within them/ and showeth themself the sorowfullest of all. It is they the which breweth unhappy drinks full of poison and venom and then giveth it unto some good folks for to drink It is they the which weareth shone so straight/ that they rub of all the skin of their toes/ and would not have none other for to choose. Of such folks there is but few in this prosperous realm of England/ for thanked be god the shone is great and large enough. It is they that consumeth the wheat withouten sprouting/ 
Eccle. viii.  and destroyeth herbs. And their rents is eaten or that they come it. And much more than their patrimony draweth to. And by this their wives been adulterers/ They will not retraye them unto them/ but suffereth them to be bawds/ the which appetiteth sacrilege. And so their wives thinketh to make them rich and abound 
ff. de adul. l. inariti. De pe. dis. ii● c. qr dimissa.  in mundane goods. And they the which ben bounden with such vices ought to suffer great torment/ if they persever in their evil. And they the which been so sore travailed with their asses/ putteth themself so far in to the see/ that they find neither bottom nor side. And all is thorough their own foolishness. For & of ye will be ruled by reason and by good counsel/ ye 〈…〉 all never do amiss nor have no misfortune at no cea 〈…〉 n.   

¶ Of knights/ men of arms/ scribes/ and practycyens. ca lxxv.  

¶ If the rustykes be oppressed  
With men of arms and practycyence  
And be beaten and dystressed  
In divers wise by Influence  
Without reason or sapience  
In taking more than their duty  
Of the poor men without pity   
 
Advocates/ procurers/ knights/ scribes notaries/ and men of arms/ run hastily on horse back or on foot/ be not absent/ and ye shall here a fair satire. Our wills 
ꝓuer. xxi. Math. xxiii. Eccle. xli. luce. iii. Ezechi. xxii. Isaiah. x. Job. thirty. Mathei. v. Job. xxvii. ꝓuer. xi. Mich. two. ●s. ix. Luce. xxi. Amos. iii.  give to understand/ and at this present time we somone all scribes and men of war/ we will that they be of our folks in the ship of fragility bearing great asses ears/ and give unto each his reward after his desert. Approach you/ and come lightly or else our ship will depart/ come and ye shall be in a corner to row with oars. The labour of scribes or practycyens is semblable/ the men of arms destroyeth the goods of the poor labourers. Some/ waiteth in the fields and dyspoyleth the commonalty. The scribes deceiveth them openly. The knight or adventurer disposeth his body in cold/ frost/ snow/ rain/ wind/ and is all full of vices. The other for to write pilleth here and there in losing 
Ecclesia. ix. Jacobi. iiii. 〈◊〉. thimo two. Isaiah. iii. Mathei. xiii. Mathei. xxiii zacha. seven. Malach. iii.  of their sovies and all for to win goods. The men of arms brenneth up houses/ towns/ and villages/ for to have the richesses. The poor man is compel led by the practycyens to pay that the which he demandeth him. Such folks demandeth money for their labour/ the which caused all the pain/ without having any pity on the poor man. Of such spoilers is the congregation great. If that they held the right way of equity and justice they should be the better beloved and be more praised than they be. If the knight intended 
Luce. iii.  to defend the poor wives/ widows/ fatherless children/ and ancient men and women/ and poor maidens/ and keep the things for the common welfare that they were not vyoled/ it should be a great almsdeed/ & destroy all thieves/ murderer's/ & outlaws keeping woods. If the advocate wrote justly without making false negations/ and corrumping of the right. Unryght should fail/ and justice should reign in force & strength. But at this time the men of arms liveth not in esperance nor will to defend widows/ nor orphelyns. Also doth not the scribe/ but sooner will despoil them of their goods/ so full is their thoughts of frauds and deceits. For there is no malediction/ misery nor destruction in this world worse than of such folk The ways were never more dangerous than they be now/ for the robbers that keepeth them. The knight upholdeth not the right/ but sooner is associate with the transgressors. O poor and unhappy fools ye shall repent it at the last end/ for ye shall be punished in the fire of hell.   

¶ Of foolish legations/ and messengers (ca lxxvi.  

¶ I messenger hath been full far  
In divers lands and regions  
Both in tranquillity and war  
bearing word of provisions  
In castles and in garnisons  
giving my letters and such thing  
Of whom I have had the winning   
I Have purposed to write of all these posts/ & courrours/ and messengers/ and that they come unto our ship for perils that might falie for if the messenger were constrained for to depart out of our ship/ to go on his affairs/ we might suffer and have great damage/ and vytuperable 
Quales debet esse nuncius ponit spe cu. in titulo. de execu.  shame/ or danger on the see/ or some other misfortune. Nevertheless to these messengers/ because that they be not to light clothed for to do their messages/ we will give them some place in our ship. But the true goers on their messages shall have none. He the which 
ꝓuer. xxvi. ꝓuer. xi. two.  beareth a close letter/ aught well to understand what he hath to do/ to the end that there come no damage unto other. He ought to go in sure ways/ without being variable to any body. He ought never do no message by mouth/ save only to him that he is charged to do it to There is some courrours that do more than they be commanded. They do divers frauds/ and deceits/ in re porting lies/ and discords by their follies. And make 
ꝓuerbi. xxvi.  often evil reports unto their proper lords. Certainly it is impossible/ how well that they have promised to do their message well and truly/ for they care not how it goeth so that they may have money. And if they have any thing that toucheth the adverse party/ they sleep not. They be long in giving of their letters/ and is nothing expedient/ the which sometime causeth in 
ꝓuer. xxiiii.  fynyte damage/ they to whom the letters hath been given can not make no diligence/ for the delaying that hath been made. Sometime they delight them to receive letters/ because that they speak of new things. Such 
ꝓuer. xxv. in fine. ꝓuer. xxvi. Hieremie. two. Eccle. xxxiii.  messengers understand not the answers that is given them by their negligence. And oftentimes returneth wouten answer. And if they go on message in summer they do nothing but sleep/ and hasteth them not/ These imploratours or ambassadors/ be not summoned to our ship/ for they meddle but in peysaunt works/ as to make pease/ or for the common welfare/ & if they do not well they commit a great folly/ of such things I deport me. Messengers prudent & wise one can not praise you to much/ when ye employ yourself to do your massage truly.   

¶ Of caters and keepers of sellers in houses. ca lxxvii.  

¶ Apparayll you that ye were here  
Caters of houses in the town  
And for all perils draw you near  
Our ship at the trumpets sown  
The which to sail is ready bown  
For come on now we have good wind  
Or else ye must all bide behind   
 
COme and behold in this book cook's/ and see your profitable servants the which ke 
Ezech. xxiiii. ꝓuer. xxi. Isaiah. lxv. ꝓuer. nineteen. math. xxiiii. Eccle. xxxi. ꝓuer. xii.  k your sellers & your houses. ye be to dangerous a sort in a house. ye consume and destroy the goods of a good house/ in superfluous array/ and vain things. It is the nature of the cooks/ and of the caters/ and keepers of sellers/ to be inclined to do their masters damage/ how well that they have the house in governing. Jactaunce draweth unto them/ for they say we have fair doing good or ill as it liketh us best/ for we live after the season of every month/ eating sweet and delicious meats/ and good drinks/ both early and late at all hours/ we drink of the best wine that is in our masters seller/ & have white breed that costeth us nothing. O how few is found at this present time good and loyal. When the master is a sleep/ they have the key of the seller/ and drinketh 
Luce. xv. Tre. vi.  alway of the best. Look what is locked up in the seller/ and it is eaten up/ and than they say that the cats hath eaten it/ & yet they will have two or three strangers with them/ in destroying the provision of the house by excess and gluttony. There is neither faith nor law/ in them/ not thinking on the time to come. They do nothing but damage/ as one may perceive every day The masters knoweth nothing of these works/ for they think that their servants is true and loyal. In the sellers is committed great frauds/ and deceits/ without remorse of conscience. O what outrage. when 
ꝓuer. xxix.  ye be married ye shall have default of that the which ye 
Ecc●ie. xxxii. Luce. xii.  spend now in excess and waste. I speak unto you cooks/ and caters of houses/ the which eateth the fat morselles/ and that destroyeth more meet than swine. Know ye not the evil that ye do in devouring so moche meet and drink. When I advert the evil that ye commit I am all ashamed how that ye think not on the time future. Thou the which delighteth for to eat 
Ad ephe. vi.  delycyous meats/ before that thy master have tasted thereof/ it is not done of a good man. Also they drink wine by scoupes/ the which things nourisheth your bodies in grese/ and keepeth you from long living. ye put pins in the hens heads/ and sayeth that they be deed of some sickness. And after ye eat them in making great cheer when your masters is on sleep. Keep you well that in the last end ye be not at the table of hell/ where as ye shall be served with toads/ and snakes/ with the which the poor souls is fed.   

¶ Of the excessive arrogance rustic. (ca lxviii.  

¶ If there be churls or villains  
The which doth covet our cords  
Let them bring with them their veins  
And they shall have in them discords  
Enough/ but as for good concords  
We have not many for to spare  
But if we should leave ourself bare   
Approach you near foolish rustykes/ the which is full of all arrogance. This same man was vile in time passed/ but at this present time he hath assembled great richesses/ he usurpeth the habits of nobleness. And for all that by his pride he would domyne. And if he be demanded 
xivi. di. i. ●ti. l. nuper. C. de man. et col. pa. glow. in. l. ser. vr●ff. de le. three Oui. i fast et. i. meth. Jwenalis'. Eccle. seven.  any thing/ he will say that he is busy as for that tyme. O rustic thou had the overture of great virtues and science/ and had your consciences pure & clean/ without assembling treasures in your little houses/ you had good reasons without deceytes●/ extortions or periurynges. ¶ By your sweet virtues your chairs was resplendishing in heaven. None of you was avaricious/ and your thoughts was not to assemble goods/ but to do every body his devour/ & none was not in necessity of gold and silver. None died were clothings but after their estate. But at this present time the labourers been guarded like men of arms. And briefly all the living men is so. O foolish folks be ye not a 
Heir. xiii.  shamed to change the ancient estate/ you were your here long/ and bushed/ curled and full of vanities./ O fools rustykes ye be feathered like peacocks/ your gowns is ample with great sleeves half parted/ and broidered 
Sapien. xvii.  with bands of divers colours/ ye ●e at this present time more fine & cautelous than they of good towns/ O folks habyting in cities ye follow their documents 
Job. xxiiii. Isaiah. v.  and teachings. your sensual wits is all predestined/ you be replete with frauds and deceits. The rustic folks rejoiceth them to find new evils/ and to gather great richesses by full sacks/ studying on none other thing. O poor fool from whence proceedeth 
Heir. li. ꝓuer. xxiii. Jwenalis'. Eccle. iiii.  this rustic life so dangerous/ and replenished with approbate evils. I see that the villain full of gold & silver is right avaricious and needy. And at this time avarice persecuteth them/ and brenneth them/ and will abuse nobleness/ and simpleness also. The villains have wretched unto the high title of nobleness. Alas how it is a vile thing and a dishonest/ to appetite the habit of another form than their estate requireth:   

¶ Of the condemning of poverty. (ca lxxix.  

¶ poverty goeth in this world round  
Decayed by money and richesse  
And lieth naked on the ground  
In pains sorrows and distress  
Frosts snows winds rains and coldness  
For there is none will them succour  
Nor exalt unto some honour   
 
Sleep no more you rich men/ the which dispraiseth so much the poor people: awaken you and come and see this fair treasure that 
xlvii. di. sicut puilegia pau vi. i l. si quis. Ad. 〈◊〉. de epi & cle. arch. xi. 〈◊〉. three qauꝑ. Sapien. v. Uirg. in. en. Juu. nalis. Sapien. two. Ecclesia. ix. ꝓuer. xxiii. Ecclesia x. Ouidi. i. fast. Jwenalis'. Eccle. v. Mich. vi. Ecc 〈…〉. xxv.  I have ordained for your doctrine. Our ship beareth divers pecunyous folks as well young as old/ to whom all vain pleasure is agreeable/ in desiring richesse/ more than virtues & honour Every body fleeth poverty/ and will not know it. Three things maketh the stomach full of iniquity/ that is to know/ gold/ sacrifice/ and famine/ and grieveth the man moche to bear/ and virtue is inutile to them. poverty feedeth not the house/ but with all good reason/ if it be suffered sweetly. He shall have honour/ title of wisdom & great virtues that honoureth the just men. some hath been in this world rich and puissant/ that be now in great pains & torments/ because they dispraised poverty/ and that they governed them ill as singeth the scripture. The rich men have worldly pleasure/ & alliance with divers folks. They be never hated of none/ but the poor man is hated of every body/ and good or evil he shall never have better. He the which seeketh great richesses/ and desireth to do none other good/ he setteth nought by honour nor virtues/ our faith nor law is not agreeable unto him. He is a fool/ for he dispraiseth the commandments of god/ he sweareth by his name in vain/ and committeth so many evils that it is great marvel to hear them recounted. All his heart is dry of virtues/ because that it is full of vices and sins. He giveth his money by usury to some poor man that he holdeth subgecte under him. Alas must the 
z. seven. di. nun Eccle. iiii. xlvii. di. sicut. Eccle. xiii. Amos. v. Isaiah. x. Job. v. xxiiii. q. iiii. ne amisso.  world be thus destroyed/ for at this present time every body falleth in ruin/ and in sin/ in counterfeiting himself. There groweth infinite discords. justice also is sold for gold/ and behoveth that evil ryghteyssue out of dame virtue and science/ and the conscience is perished. divers folks should be punished by that justice if that it were not for the great richesses that 
Jwenalis'.  they be replete with. divers should be hanged/ brent/ or slain if that it were not for their goods. And by this mean abideth many unpunished. The poor man that hath nothing shall be grievously punished. By such means is committed so many evils that it is horror. Achas that was king of samary usurped 
Achas. three Reg. xxi. Eccle. v. jezabel.  all his subjects/ for he was not content with his realm Naboth had a fair arbour and a delectable to this king/ the king asked it him/ either to sell/ or to have as much for it/ but Naboth said he would not break the arbour of his father/ for that should be to great dishonour/ He departed from thence and came in to his house/ and laid him down upon his bed/ he might neither eat 
vi. q. iii. paup Jwenalis'. Lucanus. xv. q. two. illa. no. de rescrip statatum. li. vi. bea. tho. two. two. q. clxxx viii. ar. iii. ꝓuer. nineteen. xii. q. two. crates Roma. Qui curtius. dendatus. Publicola. Fabritius. M. regulus. de q ᵒ tullius i of Apuletus. Grecia. Aristotelis. epaminundas Homerus. Socrates. Eccle. xi. Roma. Augustinus. Duidius. Eccle. x viii. Larthago. ꝓuer. xxii. Jwenalis'.  nor drink. His wife arrived there/ the which was right sorrowful/ but when she knew wherefore it was/ she said unto him that he should take no thought. Then she went and showed it unto the greatest of the town/ And she exhorted them so much that they stoned him to death. But god knoweth all/ for membroth was slain for that the which the king suffered foolishly Thus is the poor oppressed by the rich. In the time of the golden league/ poverty was praised/ and well maintained. And by her was good life/ without envy every bodylyved. Every body used largeness/ and negardyse was expulsed/ by her was had good virtues and sciences/ avarice was not then reigning. All the estates reigned in peace and unyon with the people. Virtues and honour was with poverty. All great princes and lords was replete with virtues and poverty. They domyned in every proving. As Curtius and his fellows that held the Samnytes/ ausonye and divers other cities/ because that they were inclined to serve poverty. They maintained the things public/ & mounted up in honour and excellence. poverty was cause/ she was of heaven/ & of the world the high price/ the gate of heaven at this time/ for thou bearest the key. O publycolle thou bearest honour/ & is dign of great laud/ because that thou maintained poverty. O fabrycyus thou arte worthy to be praised/ for thou dispraised all the great gifts of Pyrrus. poverty gave the honour. I pray the foolish rich man consider that poverty hath done many excellent works. As to crown kings. To discern justice & estates of realms/ she hath loved doctrines. Grece resplendyssheth in poverty/ and all science is extract therefro/ The grace of poverty fleeth never. Arystotle. Epaminunces. Homerus. Socrates were great philosophers/ and excellent poets/ notwithstanding they were poor. & desired no richesse. richesse gave never no goods/ but hath destroyed many realms. ¶ By pride is known how Rome is decayed/ many men it perisheth. Cartage came unto ruin. It engendereth all evils. There is nothing more excellenter/ nor more sweeter than poverty. 
●resus. de quo Herodo. li. i. ꝓuer. xii. Eccle. xvi. Marti. x.  Wherefore do we love otherthing than. We myrrh ourself in this unhappy money that leadeth the soul unto hell. Tell me what availed the richesse unto king crassus/ or to Sardanapalus or other. To speak shortly there is nothing worse/ nor more abominable. poverty giveth fruition to the realm of heaven. Wherefore you cursed fools that dyspryseth poverty/ know that ye shall be banished and expulsed from the realm of paradise.   

Of him that will not persever in goodness. (ca lxxx.  

¶ divers fools will the cart draw  
By wanhope and iniquity  
Without reason or any law  
living in great calamity  
devoid of bliss and prosperity  
And all through their foolish bobaunce  
Not following perseverance   
 
NOw without any longer delay fools that will not persever in goodness/ make a leap in to our ship/ and ye shall know the great 
Luce. ix. Ecc 〈…〉. xxxviii. de pe. dis. two. multi. Abacuc. i. two. ●orin. vi. Ad hebre. three Ad hebre. xii.  error that ye be in/ and ye shall see the robust man begin to work/ the which when he hath tasted it once will never leave it Now if thou wilt understand this/ think where as I will fall/ to the end that thou take ensygnement/ and here my sentence amiably. Our ship calleth all these men because that they be covenable to draw the cords of our saylles/ or do some other thing about in the ship/ underneath the hatches/ and about the pomp/ and steer. They the which begin for to live well and virtuously/ and make clean their souls from sin/ & will ensue good doctrines/ and virtuous sciences/ and cast out from your consciences the infections and filths 
Eccle. two. pictagoras.  But who that goeth up a mountain/ to hold the somet and abideth in the half way/ it is great pity/ and if he look behind him he destroyeth himself/ and loseth all the virtues that were resplendy sshing in him/ he was debonair/ but he persevered not therein/ divers be of their conditions. The other will go in the way of 
Josue. seven. ꝓuer. xxvi. Exodi. xvi. Nun. xiiii.  verity/ where as is justice and right/ but when they be at the half way/ they torn the bridle in to the way polluted/ and so strayeth out of the right way/ for they turn their faces away/ and behold the perfounde places of mundanities. As the children of israhel to whom our lord had done so much good/ and loved so perfitly/ and made them to be led out of captivity by Moses in to desert. And after they murmured saying that god would predestyne them unto great mischief/ because that he had put them in to so barren a country/ and taken them from that the which was so fructuous. God knowing their murmuration made 
Mathei. xv. Luce. two. apoca 〈…〉 i. Hieremie. iii.  it to rain manna from heaven/ for to see if that they would keep their law. They died well. But in the end they would do evil. Then for to come unto my purpose/ I say that he the which will be the way to serve god/ & after be wrappeth his body in sin/ know that his estate is right dangerous/ for he honoureth that the which is of no valour/ example of a seek man/ to whom the physycyen sayeth that he will hele him. I demand 
i q. i. c. ventum. Deep. dis. 1. c. q pertinet. xcii. di. plurimos.  the if he will observe his commandment/ nay/ and if he impair/ who is it long on/ of himself because he would not believe his good counsel/ the which was for his health. If thou had a great wound/ & would not suffer that it should be searched and made clean/ and grievous malady where thorughe death should proceed in 
xv. q. i ca in canonibus.  whom should the fault be/ in the/ and not in the physician. In like wise if that thou say/ I have lived well all my life/ I have done always good/ thine understanding doth contrary. Thou condemneth good works. Thou dost not well/ for the principal thing is not to begin well an operation/ but must live well and virtuously unto the last end/ and so continue in work also. O poor gender human I pray you do 
Eccle. xviii. Eccle. seven. Sapien. v. Mathei. x. Deuter. xxxii Ecclesia. ix.  meritorious deeds in your lives/ continue/ & ye shall please god. For if that ye be not good at the end ye shall merit nothing of the realm of heaven. They the which raise up perturbations/ may well go with the other that goeth in the streets by night/ making such noise that no body can have no rest in their beds. They make the beginning of their hell/ for they borne horses/ and maketh the most villainous stink that can be thought or imagined/ of the which I am sore abashed that the justice setteth not hands on them/ for the money that they take and demand is against god & reason/ and if they be suffered here/ yet god for all that permitteth it not. And it is right evil done to suffer such things/ for it were enough to infect a hole country with.   

¶ Of the dysprysing of death. ca lxxxi.  

¶ O death death thou art right cruel  
To destroy all thumayne lineage  
And to send them to heaven or hell  
To dwell there with their parentage  
Where rich nor poor hath no vantage  
For gold nor silver in no manner  
Save of all good virtues in fere   
Look that ye wash your eyen with clear water fools that condemneth the death/ and come and see this chapter/ and it shall profit 
Senecan. ff. de condi. & de. l. i Tullius de se. Job. xviii. two. regum. xiii. ovidius. in tristium. ꝓuer. x. Eccle. ix. Sapientie. ix. Ad roma. v.  you greatly. mundane brethren how have we our wills so divers to think for to live always in this wretched world. ¶ Alas we be walking in diverse passages/ we think not on the furor of this death/ he pardoneth no body/ for he hath his hours amitted. He taketh certain and uncertain/ & can not tell when it shall be. We resemble to the water that without any resting runneth in the river. For if we be hole to day/ we shall be deed to morrow/ so moche he is cruel and perverse/ be it young or old/ he putteth all in his circle/ casting his dart at adventure. He looketh not at the advantage that the young should have He taketh all without favouring. O fool thou sayeth death abide/ it is not time that I die/ for I am young/ 
Eccle. xi. ad roma. vi. Job. xxi Jwenalis'. Eccle. seven. ꝓuer. xi.  strong/ puissant/ light/ knowing/ fair/ honest/ & triumphing. Were thou also strong as the olyphaunt yet should thou have no more respite than the other/ for thou shalt die. Thou labourest in vain/ for when the the will take thee/ thy wit shall not keep thee/ for thy body shall sweet for cold and for styffenes/ thy fair membres that were wont to be well coloured/ shall be pale/ Thy heart for great pain shall tremble/ for fere to descend beneath/ thy speech shall fail when thy poor life 
Ecclesi. xli. Uirg. vi en. Horatius. Job. xv. Eccle. xlviii. Job. three Eccle. two. &. iii Eccle. xiiii. Nestor. Sibylla. l. fi. C. de sa●. san. eccle. Apo. xxi. i autem de nup deiceps col. iiii. Jwenalis'. Uirg. vi. en. Sapientie. iii.  will finish. The death is such to all men. O death cruel and sudden unto him that hath assembled great treasures/ thou takest him in a short space. Alas it doth him great evil for to depart from his goods/ the which he loved so well. Thou takest from every body be it king/ duke/ or earl/ thou goth freely & knocketh at their gates/ without beholding why or wherefore/ Thy courage is so fierce that and one would give the a great sum of money/ thou would have disdain at it. And yet if the pope/ or the rustic procure/ thou wilt do nothing/ for thou wilt behold none evil time/ but shortly will destroy them. And if he had reigned and domyned ever in the world sith Nestreus until this present time/ or sith Sybylle the wise/ his life should be shorter. If that some have lived a thousand year in 
Jwenalis'. Horatius. Martialis.  this world/ yet death hath usurped them at the last/ for this time present we be well sure that we shall not live passed a hundreth year/ for there is but few that liveth longer. After that the father is deed/ the son dyscomforteth himself/ and more over/ we see that the son liveth less than the father/ or as much/ and no more. Poor fool weepeth thou not when thou haste knowledge that the death maketh so great lamentations unto them the which is living. If that he pick any/ it is nature/ for ones must we die/ none except/ he spareth neither young nor old. He taketh them in the air/ in the fire in the water/ and in the earth. death hath not reserved our lord Jesu christ/ nor the holy saints/ the which he hath conduited unto the celestial court. And th● other vicious sinners/ he hath led in to the fire of he This death hath taken away towns castles/ places/ and worldly goods from great lords/ how well that 
Eccle. xxxix. i. corin. xv. Eccle. xlviii. Eccle. two. &. iii. Horatius.  fortune favoured them/ & had elevate them on height/ And the other she hath unclothed of goods. The one shall be a great succeder/ for all that richesse hath abandoned him. But this death will come & make mortal war/ without taking any to mercy. They that have lived in sin shall be deprived from paradise. He murdereth and sleeth that which pleaseth him. And leadeth all the mundanes to his dance. There is no prayer nor request that is aught worth/ and if all the humans were afore him crying with their hands joined yet he would refuse them. There is nothing create/ beasts/ birds/ nor fishes be they never so fair/ nor pleasant/ but that he ravisheth & maketh to pass by his hands. He calleth with his trump/ pope/ emperor/ & all living/ in an instant. Thou the which edifieth upon thy body a great cross/ and epytaphe/ & a tabernacle guilded and painted marvelously/ or a marble stone I demand the wherefore thou dost so. Art thou 
Artemisia. de qua Hiero seven. a. g. li. x. Chemnis. de q ᵒ diodo. li. two.  more purer & cleaner of sin than the other/ nay. But full of crimes/ and peraventure tormented in hell/ all this serveth the not of a little halfpenny. Tell me what availeth the great monument of Arthemesye/ it was heresy to make upon a vile rotten body so great an edefyce/ that was made of fine gold/ and precious stones Inlyke wise of Chemnys that had iii. M. men working on one four days. His brother Demetyque that reigned after him/ had almost destroyed his people with famine for making of one/ for they had but little herbs to their nourishing. And before they had great heaps of richesses in their possessions. Rodulphus/ and Amaphis in like wise made for to make a great monument. Alas it is notefyed unto us that it is great folly 〈…〉 
amasis. herod. li. two. Eccle. viii. math. xxiii. Luce. two. ecclesi. rr. iz. q. two. c. ubi. cum 〈…〉. Seneca. ꝓuer. xi. p̄s. iz.  great abusion/ as we may clearly know by experience What may I say more/ save for to speak of them that dyspendeth great richesses and treasures about such vain things/ in making themself poor and needy Edefye not then such monuments upon a pit full of filth. O humayns have we mind of death the which pursueth us. reconcile we us to god/ to the end that that death take us not in sin/ and to the end that we may reign above in heaven with the holy saints/ men and women/ where as domyneth/ the father/ the son/ and the holy ghost.   

¶ Of the great condemning and dispraising of god. ca lxxxii.  
 

¶ If that god will not punish the  
In thy body withouten fail  
He will in other things truly  
Right sore the punish and assail  
In thy goods or in cattle  
Wherefore please him both day and night  
That he may save the in thy right   
IN the most profoundyte of our ship is the fools that dispraiseth god/ and his saints/ who is he then that may suffer murmuration 
Johamnis. xv. psal. cviii. Eccle. seven. Exodi. xvi. Danie. xii. Sapien. xi. Persius. Eccle. viii.  against god/ and condemning with words. Also his documents/ and high puissance/ his clemence/ & science of whom we should be protectors O fool what folly holdeth thee/ and how art thou so hardy to dispraise god and his saints/ with thy mouth polluted and foul. And thinketh ever to continue in the same. There is no danger/ save that he punish the perpetually therefore. thinkest thou not on the pains of hell/ and of the misfortunes here in this world. ¶ O 
ad roma. two. c. tua d sim.  folks dysgarnysshed of hope know you not your offences. believe you not that he is very god/ remaining above in the celestial mansion/ believe you that he not your secret thoughts/ and that he will not punish the for thy synnnes/ yes truly/ how well that I will not say but that he is merciful. Nevertheless 
ꝓuer. xxvii. Heir. xiii.  thou the which keepeth no rule nor reason take heed what may come to thee/ for who that sinneth against god shall perish without any fault/ because that sin deceiveth his master. And if that thou leave the sapience of god 
Isaiah. xlvii. Uirgi. li. i.  and thy conscience maculed with sins/ the which thou hast kept covertly by long space of tyme. Sometime god is so merciful that he will pardon the thy sins But who that persevereth in many foul and abominable synnnes'/ with great pain may they come to good port. The creator maketh deluge for the sins & 
Eccle. xxxvii. Ad Roma. two. p̄s. seven. &. xlvi. Eccle. v. Eccle. 〈◊〉. Heir. xviii. Ere xviii. Mathei. iii.  sendeth the sinners in to hell/ in pains inestimable. Of a thousand with great pain cometh one to salvation. O you wisemen that hath your hearts so affusked in the obscurtees mundane/ have some recourse unto god. It is he that created all things/ both heaven/ & earth/ son/ and moon/ stars and sky/ and the day to light us/ and the night to be obscure. And that giveth us space to live or die when it pleaseth him. ¶ He the which is in sin/ and will amend his evil life/ and ask mercy with a contrite heart/ in repenting him of his sins/ god will utter him true pardon/ so that he have his heart contrite/ and replete with bitterness/ & that he have talon to live well/ he shall win the glory of heaven. And to the end that god give it us/ be we prudent and wise/ and have we volente for to do well/ and than will he give us his glory/ where as we shall live in joy perdurable.   

¶ Of them that blaspheme our lord Ihe so christ. ca lxxxiii.  

¶ Oswerers by god omnypotente  
Making him smart by oaths cruel  
In tearing his body all shent  
By blaspheming as I you tell  
Leave your oaths or ye shall dwell  
In the tenebres funeral  
With devils black in pains final   
 
O Sweet Thalya help me to enchieve this work/ and to weep & make lamentation. for the vile sins that domyneth in this world now. And bring with the thine in 
Mathei. xii. de pe. dis. i c. pena. S. thomas. 〈◊〉 s●de. q. q. xiii. a●. i.  strumentes/ to the end that we may bewail them affectuously. O Thalya weep with my soul. I pray the let us not have in our minds the vices/ nor the things passed/ and correcke them/ to the end that we encumber them not/ for all these fools will do nothing/ but sooner will mock us. And how well that they be replete 
leviti. xxiiii.  with abominable sins/ that reigneth now universally/ nevertheless they have their hearts so vile that 
Luce. xii. marci. iii. Isaiah▪ ●ii. xxii. q. i▪ si 〈◊〉 〈◊〉 capill●.  they commit many vicious things against god. O good lord how my heart is sorrowful when I remember the unhappy fools that blasphemeth thee/ they would crucify the again with their horrible oaths if they might. They speak words touching his die 〈…〉 yte by imagination & envy/ bearing arms agay 〈…〉 him in their unhappy hearts/ but they procure they 〈…〉 〈…〉 mpnacyons by their swearing and blaspheming 〈◊〉 god. Some doth blaspheme his name the which is so precious. The other sweareth by the crown of thorn/ his wounds/ his arms/ his bones/ his cross/ his virtue/ 
two. mach. xii de pe. dis. two. i a●c. orytas inte●. & glow Ad Roma. two Levi. xlx Math. v xxiii. q. v quid exgo. i●. para. xxxii two. math. xv two. math. v  his death/ his blood/ his body/ his heed/ his sides/ and his feestes. What rigour & what rage hath taken thy spirit to blaspheme so our lord Jesu christ thy creator. For a little play this happeneth oftentimes/ and when they be drunk they swear out of measure. For such blasphemings falleth on them grievous sicknesses adversities and sudden death. For god leaveth no sin unpunished. At this time the nobles/ and gentlemen doth nothing but blaspheme/ and swear by the name of god/ and sayeth that it appertaineth not to villains for to swear by god/ but to mine advise no more doth it not to gentlemen to go in to paradise. Sennachery●/ Nychanor. Anthonius/ and divers men perished by such blasphemings.   

¶ Of the plague and indignation of god. (ca lxxxiiii.  

¶ This same fool here meruaylleth sore  
saying it is against nature  
That god should put us evermore  
In pains great for to endure  
For our sins and worldly pleasure  
Wherefore he that liveth in sin  
Beware that he fall not therein   
understand my writings folysshhe priests/ and tell me what profiteth your sciences 
puer. xiii. Treno. iii. i●i Deutro. xxv. Heir. xv Eccle. xxxv● Esai. ●ii. Luce. xxi. Jacabi. vi Johan. viii Job. xv Eccle. seven Erodi. xv. Deutro. two. Hohamnia. xv. Numeri. xv. ●ze. xxxviii. Esay●. lix. two. regum. seven. Luce. xii. A●. xviii. Dui. i epist. p̄s. v. 〈◊〉. xiiii. ●uer. ●iiii. Treno. v. Heir. xxxix. / & name of priests/ it is but a faint thing of the priests now a days. The ensignments that god gave unto the first faders/ is dysprysed by such folks. They take alonely the name of priests/ but they be like traitors that will not keep the holy commandments. Of all things that is vile and dishonest to the souls/ they will have the a 'bove. They take the hollow/ and leaveth the kernel that is good for the heart. They bear the name of priests/ & dispraiseth faith/ justice/ and good conditions/ virtue pleaseth them not/ nor is not agreeable to them/ they govern the most greatest sins/ by the mean whereof they be confused in vileness. We dispraise more our law than the turk doth his/ and do not so great sin in that law/ as we do in ours. O gender human that thy body is vyoled with sins. notwithstanding he sayeth/ humans if ye continue in my commandments and keep them I shall conduit you unto the realm of paradise. But also and ye despise them I shall torment you in great misery. And shall send you divers darts of adversities every day/ that shall wound you mortally. ¶ And thus doth Jesus' unto the humans wand'ring in sin. We see obscure molestasyons/ that god sendeth from his right hand/ as battles impositions/ and wars/ intolerable passions & mortalities/ and endure hetes/ colds/ & great tempests/ we see the great epedymees/ we have plagues/ lice/ fleen/ and other vermin that travaileth us/ and can not be redded of them in no manner of wise. All that we suffer in this valley of misery/ is for our abominable sins   

¶ To honour father & mother. ca lxxxvi.  

¶ The children and each creator  
Is bound by nature and reason  
father and mother to honour  
And them to help at each season  
After their might and encheason  
And if they beat them by rudeness  
They may be sure of great distress   
 
hearken unto my chapter faders the which 
Eccle. iii. zq. v. oens qui. 1 thy. v ꝓuer. xx et. xxviii Beatus tho. two  have children/ for ye have no great reason to give all your goods unto your children. It were better for you to keep all for yourself to help you in your age with▪ to the end that in your last days ye live not in misery 〈◊〉 poverty. And how well that the father hath given 
two. q. c. xxii. at. v ꝓuer. xv. three Ovidius. 〈◊〉meth Eccle. i● 〈◊〉 seven. Leuiti. xx Deutro. v Deu. xxxiii Exodi. xx Mala. 〈◊〉 Mathei. xv Mar. xvii Ad ephe. vi Deu. xxvii ꝓuer. xx. Absalon two. Reg. xv. e● xviii ●ham Gene. ix Leviti xviii Sennath. e 〈…〉 〈◊〉. para. xxxii Danielis. v Thobie. iiii Gotilaus Pluterchus Heir. xxxv Eccle. xxiiii.  his children all his goods/ yet with great pain will they ●ynystre unto him his necessities. foolish father wh〈…〉 givest thou all thy finance unto thy son. O how thou art foolish to give unto thy son/ the which after the gift will wish the deed. And thou soon the which remaineth after him/ and hath not honoured him/ but hath holden him in misery/ thou art sore to blame. Thou hast evilly known the good that he would have done to thee/ and that he died to the in nourishing the so tenderly in thy young age/ and to have made the learn to win thy life with. And after he hath given the all his goods/ and now thou mayst not behold him nor nourish him with the goods that he gave the. Knowest thou not that without having goods of father and mother/ that thou art bounden to nourish them/ after the right written/ or else thou puttest thy soul in great danger. For the scripture sayeth that perverse children been worthy to be put in the fire of hell Think on Absalon that dispraised the commandments of his father king david/ wherefore he died vyllay nously hanged by the here on a tree. Consider also of cham that mocked with his father noah's genitors/ wherefore he had gods curse and his. We read of Sennacheryb that was slain of his children/ for his realm/ and yet none of them reigned/ for they were all banished out of it. Thobye taught ever his son in good conditions. salomon being in his siege rial/ died great honour/ & reverence unto his mother/ for when that he died sit in his ●●one/ he made his mother to be set upon his right side. Consider also the children of the wise rachab to whom he commanded that they should never drink wine/ they obeyed his commandment/ and never drunk wine after/ for they would not disobey their natural father as reason would.   

¶ Of the cavillation of priests in the quere. ca lxxxvii.  

¶ We see in this time now present  
How priests serve god negligently  
Not praising him as permanent  
Doing his service devoutly  
For they do but clatter and cry  
In the quere while they sholdesing  
And give to god laud and praising   
 
LUbryke fools priests of the church come & learn some doctrine in this chapter/ and abandon 
〈◊〉. de●●rde ●n/ mu. Ecclesi. 〈◊〉. v● 〈◊〉. cum decorem de vi. 〈◊〉 〈◊〉  chambres appareled/ burgesses ladies/ damosels/ and maidens. You be reigning in churches in great heaps/ where as ye tell full many trifles and lies the one to the other making great rumour in devising of many things as well of edifices/ as of the estate of other priests/ leading a chariot like ydeottes. O Jesus' how the scriptures 
Heremi addau asum p̄s. xxxviii. e● lxxii Ad ephesyos tertio  and holy constytutions is little honoured in the church. There is neither battles/ assaults/ nor fields done by the gentle knights/ but that they be recounted in the church. The chronicles been recited/ and the deeds of arms that hath been done in france/ in almayne/ & in scotland/ and many other semblable words/ that is vain and vicious. The priests will not speak of the bible/ nor of the holy decretes/ nor passion (wherefore) they can not. But all vile words shall be recited in the church. The clerk runneth about in the church/ telling new tidings. They lose the time in clattering all along the day. The other will not go unto the church 
ꝓuer. v. nota dormen tarium. glow. c. si de cle. non res. li. vi. p̄s. xv.  they be so enflambed with avarice/ if that they have no money nor distribution/ and will not go unto the church for the love of god. O what horror to disobey the creator. Perverse folks of conditions/ think where god shall put your soul's/ ye well symonyacles. It were better for you that ye went not unto the church/ than for to go in esperance to take money. I pray you that ye go not in to sacred places by avarice/ for that is not a agreeable to god/ because that it polluteth the sacred place so worthy. Ye be not ashamed to speak unto harlots and bawds in the church/ in making them signs/ they follow you pace by pace. God out and avoid holy ●h●●che/ go your ways hastily/ be ye not ashamed that fo●kes 
Neemie. xiii. Eccle. xxi. xvi. q. seven. et. ●oc diximus.  ●ho●de see you (no) for ye be no more ashamed than 〈◊〉 sow that lieth her down in the mire/ that displeaseth moche unto god. More over ye give evil example unto the seculars. You ought to be the refulgent star/ but 
Ict●ū. xii. xxiiii. q. 〈◊〉. omnibus et. c. quare ex sola.  ye be withouten lumynarye or light. O what scandal and what dishonour. I demand you if that ye shall have the gyrtes of god/ and his realm perdura●●e for to do so (no) But must pray unto him in the church/ as master and lord of heaven and earth/ and purge you clean of all your vices and sins. Some there is that will be without singing mass unto a leaven of the clock/ a biding that some should give them money for to sing malse/ for if that they have no money given them they will sing no mass. ¶ O what dishonour to holy church/ of mandyens/ or other/ as well monks/ as abbots/ canons as priors/ nothing I speak/ but they may be in the number with the other. Such folks can not win the realm of paradise/ but if that they amen de their lives/ and do penance for their sins. For it is they that ought to be resplendishing as the stars And they be more obscure than many of the seculars/ & commit more vices/ and abominable sins/ in giving right evil examples unto the poor folks/ & parysshynges.   

¶ Of the great demonstrance of pride. (ca lxxxviii.  

¶ All ●●ey that be replete with pride  
Following the fiend right cruel  
Is worthy with him to abide  
And for evermore with him dwell  
In the horrible pains of hell  
There to be rewarded doubtless  
And never come in heavens bless   
Proud fools/ approach you hastily/ and come & here my doctrine/ for there is diverse 
Eccle. ix. Judith. ix. ●s. xc. et. 123. ●●er. seven. Eccle. seven. Dui. meth. de pe. dis. two. hinc etiam. isaiah. xiiii. Thobie. iiii. Jacobi. iiii. vi. q. i imita. xii. q. two. glow. ●ia e●i in ●i. peregrinatio non facit med● cum. nulla ars. lor● disci● ut ait Sene. Johel. two. Ecclesia. x. et xxvii. Luce. x. xxiiii. q. iii. quidem vel. l●ci●iceriant.  fools that be full of pride/ & that by their vices is entered in to our ship. They will hold the empire/ and domyne above all the other. Oft ntymes the fool surprised/ rowing with in the foul ship/ the which was of ancient forged by lucifer prince of pride/ that would have mounted above god/ is deceived/ but god almighty made him for to descend into the obscure pit of hell/ where as is torments intolerable. This lucifer was the first that sinned in pride. He is father/ and master of pride. And they that follow him been his children/ the which he holdeth ever far from our lord. They ben abandoned unto him/ and be replete with discords/ with vaynglo rye/ and also with iactaunce/ saying. I have had the solicitude of pavonye/ the wise city in my youth. I have red the holy ensignments of sapience. And because that I have known such things/ I aught to be exalted above all the other. ¶ The other hath run in france/ in spain/ and in other places where as he is hated/ not for no valyauntyse that he hath done/ & yet he will be exalted above the other. Tell me what availeth thy pride. If thou have seen divers countries in great dangers/ as well on the see as on the land/ and thou sayest more by half. Thy words been to bitter and yet thou sayest them not of a good sort. Behold if the wise taketh so great laud (not) for never a wise man desired laud/ nor never blameth none. But thou art as full of pride as lucyfer/ that was said bearing light. For by his beauty he would enhance him in pride/ and would have mounted upon the high siege of our lord. But our good god the which is so Just/ made him to fall 
Job. x. puer. xv. et viii. ●s. xvii. Sapien. v ●uer. xiiii. Job. xxvi. Eccle. xi. ●uer. xi. Eccle. seven. Eccle. nineteen. puer. v. Holofernes. Judith. ix. jesabel. iiii. Regum. ix.  into the abies 〈…〉 es of hell with his complices. ¶ Alas it was for them great evil. And thus the proud folks shall descend into the tenebres/ and pains infernalles/ Lucyfer and his complices layeth many gins & nets for to take the proud soul's/ the which they draw in to their caverns from day to day/ withouten ever to have any Joy or solace. This cursed sin of pride destroyeth all good conditions/ virtues and sciences/ and engendereth things contrary/ that is to know abomination. This sin reigneth in divers persons and principally in women. For all the gender feminine is replete with pride/ the which sin maculeth totally the body and the soul of the person/ they were ambitious clothes. They make their husbands to stoop/ or other without reason/ by their looks that they cast/ divers wise men been almost deprived from their wit/ Judyth died so moche by her fair speech that she cut of Holofernes heed/ because that he would have destroyed her land/ how well that jesabel was fair/ yet she anointed her visage for to make her foul in the presence of her husband Jehu. Every day wisdom calleth us in saying that we ●●ee from clattering wives/ for they have their tongues to light/ and to dangerous/ they be replenished with lechery/ the which with their eyen and ●restes biteth the hearts of the poor men/ & ledeth the soul in to the pit of hell/ there to remain perpetually. The good woman hath all good virtues where honour ensueth her/ she useth lauds and good operations 
Eccle. xiiii. xxvii. q. v. nec salomon. puer. xiiii. Ecc●. xxv. two. Reg. xi. / she keepeth chastity/ and setteth nought by concupy sense carnal. if Bersabee had not been esprised with love/ she would never have showed her naked body unto king david. She was the principal cause that her husband Urye was slain for. The women at this present time been cause of many foolish loves. you do 
Ecclesia. x. Johel. two. Nun. xv. Thobie. iiii.  not well women that for your pleasures carnals draweth men unto your loves. Know for a certainty that god shall punish you grievously for your pride/ & insatiable lechery. Think among you great sinners of the infinite Joys of paradise. And in like wise of the inestimable pains and torments of hell. And consider that lucifer the which was the fairest angel of 
Job. xli. isaiah. xiiii. Nun. xvi. ●s. cv.  paradise/ by his pride is the ugliest devil in hell. and all proud folks shall be punished so both men & women. As Dathan and Abyron the which would usurp the sacrifice/ the incense/ & the divine office by their pride/ for the which god punished them well. For they were swallowed quick in to the earth. And in the same wise shall our lord Jesu christ do with the proud men and women.   

¶ Of usurers and feneratours'. ca lxxxix.  

¶ All you the which been usurers  
That take of men their hole substance  
And also you that be sinners  
living ever in great bobance  
Leave your vile sins and perturbance  
Or else ye shall be put in thrall  
And have torments perpetual   
 
Usurer's abominable/ come and lenne some money by usury upon my chapter/ & study thereupon/ and ye shall see what proof 
ꝓuer. x●. Luce. vi. Inno. in. c. i. de usu. Bal. i aunt. ad hec. L 〈◊〉. ti. xiiii. q. ●iii. pet totum.  fyte ye may have by your usuries. you be left behind yet for to speak of/ the which is the vilest company that I spoke yet of. And if that ye will know what they be/ know for certainty that they be usurers that be full of lies. They ought to be punished and delivered unto cruel death/ for their study 
c. i. de emp. et ven. Eccle. xlii. isaiah. xxxiii. Azech. xiii. Ebacuc. two. xiiii. q. iiii. ca uonum et. c. se. ec. c. pe.  is not but for to despoil the poor people of their goods/ without having any pity. Of such folks there is many/ both burgesses/ and little lords of small villages. They fear not god/ his vengeance/ nor the offence that they do in destroying the poor folks/ how well that it is not grievous for to say. I say that the Jews is more chartable/ more just/ and more veritable than they be/ for all that they keep great usuries & more than the christian men/ and be better in their law. They be 
Math. xxiii. Levi. xxv. Deutr. xxiii. Exodi. xxii. Heir. v. Luce. nineteen. p̄s. lxxi. Ecc●. xxvii.  no ravysshers of goods as the Christians is. We dispraise god every day. And if we chase the Jews out of our countries/ they know not our intention/ nor to what end we intend. Certainly it is to our usury alonely. not unto that of the Jews/ & thus we be without virtues/ and expulsed from god. O holy christian men how that it is an undiscrete paction/ and a spear more sharper than steel. To do so unto your christian brederen you be as horrible wolfs famished that holdeth the poor sheep. By avarice you commit usury fraudulously/ & 
xiiii. q. iiii. nec hoc et. c. se. et. c. quicunque.  be enraged by great heat/ you desire derthenes of wheat and corn/ to the end that you may sell your provision you desire another man's evil/ and truly the evil shall fall upon yourself. It had been better that you had never been borne/ than to commit such extortions. In divers things you think that ye commit none usury and excuse yourself. But god at the day of judgment shall accuse you.   

¶ Of the vain hope to have & succeed. (●ca. lxxxx.  

¶ Who trusteth to have succession  
Of others goods and richesse  
Making therefore provision  
Not thinking on deaths hardiness  
He is a fool void of sagesse  
For to desire other men's death  
Either for richesse land or haveth   
Sleep no more fools that desireth the death of your friends to have the succession/ and 
●e conces. pmben. c. two. et. c. ne ca stand eo. ●i. li. vi. l. stipulatio. ff. de ver. ob. l. quidam. ff. de dona. Ecc●ie. xxxi. Treno. v. isaiah. thirty. i. thimo. vi. ꝓuer. xx. Eccle. xliiii Heir: xxii. Sapien. iii. Eccle. vi. ꝓuer. x. Os●e. ix. ꝓuer. xii. ●amus de quo Jwenalis' Absalon. 〈◊〉. Reg. xviii. Heir. viii. p̄s. xxxvi. Eccle. iiii. ꝓuer. xxviii. Ecclesi. x. p̄s. liv.  come and see the testament where as is left you many fair doctrines. Ha what is he that may suffer this fool/ that hath his mind light as wind/ the which desireth the death of another for his goods. He is a fool so to desire his friends death but god giveth them no power thereto/ nor excepteth not their prayers. For oftentimes we see the contrary/ that they die before their friends. Alas is it not great furor to thee/ to desire any man's death for temporal goods. For death followeth the foot for foot/ & be thou never so great at the last thou shalt be deceived. It is seen often that the son dieth afore his father. It is than great foe lie to trust in the death of another man. King Priam for all his age/ saw all his children die before him. Wherefore he died almost as he went. In like wise when Absalon saw the sceptre of his father king david he desired it greatly. But all suddenly death smote him with his dart/ and he would not have thought but that he should have lived after his father. The deeds of death be not all the surest/ for they be to obscure & dark. living folks be not so foolish to put your trust in things caducke and transitory/ but trust ever to live with the saints of heaven/ in joy perdurable/ and not in the things mundanes.   

¶ Of them that observeth not the sundays and other feestes. ca lxxxxi.  

¶ Who that keepeth not the sundays  
And holy festes canonized  
But occupieth them in plays  
Is a great fool predestined  
And shall be from god expulsed  
But if that he keep them truly  
In serving god reverently   
 
AWaken you out of your dreams fo 〈…〉 he lu natyke fools/ the which halloweth 〈…〉/ nor keepeth not the sundays/ nor the ot 〈…〉 saints 
ero. xx. 〈◊〉. xxxi. Leuiti. xxvi. Johan. xvii. Deu. v.  dayesmen & women come & 〈◊〉 this chapter/ & peraventure it shall 〈…〉 se you for to observe them/ as ye be bound for to do ●nd commanded of our mother holy church. Alas I advertem my remembrance/ the vices opprobrious of the humans. I am right sore abashed how that they have their hearts so affusked in vile sins. ¶ For they have their corporal bodies environed with obscurnes tenebrous walking in divers quarters our of the high way. And holdeth not the plain and perfit way that 
Hier. xvii. De fer. ci. i. 〈◊〉 ultimo. L. e. t. l. ans.  our lord Jesu christ hath demonstred them of good faith. He giveth his ensignments and articles/ his doctrine and high grace unto every sinful creature/ living here in this wretched world/ to the end that they may amend them/ and weep their sins by entyere contrition/ & for to have clean remission of their sins/ by the means of repentance/ and true penance The which leadeth a man unto the realm of paradise/ where as is joy & consolation withouten end. Some there is the which setteth not thereby/ but dispraiseth 
de ●se. distin. iiii. c. i. xxiiii. q. i oei. de ●se. distin. i. in die. xxiiii distin. cum liceat. xxiii. dis. his igitur. xiiii. dis. non oportet.  all that they may the holy commandments of our lord Jesu christ. They honour not the law in no manner of wise/ but is maculed/ and defiled by them/ In the church is fair and excellent works/ and by their obstinate and cruel outrage/ the image of god is all circumspect. How well that the pope's/ archbishop pes and bishops that were replenished with science/ hath ordained the holidays of god/ and of all the saints men and women/ of whom we hallow the solemn ●●stes: and offices on the days established/ as well o● god as of saints/ and sayntesses of all the court ce 〈…〉 ll. We despise these holidays/ and honour more ●●ndanytes vicious to the body and soul. By the mean whereof we dispraise the law/ & the holy scripture/ 〈◊〉 almost usurped/ and set at nought. On the holidays is made plays/ dances/ glotonyes'/ lecheries/ frauds and deceits/ and commit such enormities without making oblation unto god/ or prayers/ or going to holy church. But break their fast or that they go unto the church. And the most comynly without he ring any mess. For such folks goeth in to the taverns/ and there replenisheth their wombs with meet and drink/ without thinking upon god or on his church militant. They observe not the holy commandments. ¶ And if that one demonstre them their folly they will argue with them/ and reprove them that hath accomplished the commandments of god and holy church. They neither worship god nor his saints/ for 
seneca ad lucillum i epi. xviii. c. placita. de ●se. di. three irreligiosa. actuū●: 〈◊〉: thessa: v: isaiah. xviii:  and if by adventure they be in the church/ they will follow the one the other/ and without the hearing of a hole mass they will go to break fast/ saying, that two snuffs is worth a candle/ and there they brule the high mass/ and drinketh/ and shooteth their evensong. Alas ye be sore abused poor fools/ for ye lie falsely/ for the mass ought to be heard entyerely/ and evensong also/ but as for matins/ that is slept/ ye and oftentimes half the high mass to. O unreasonable fools/ hath not Jesu christ commanded with his proper mouth that none should 
Heir: xvii: leviti: thirty: Marci: 〈◊〉:  work on the sundays and holidays. I pray the if that thou have not learned to keep the holidays/ keep them from hens forth/ orels thou shall never have nought. rye above all the world domyning. But by their pr●de/ avarice/ and lechery/ they be at this pres●●●e time of the most lowest. ¶ O noble England/ tho● art at this present time flourishing in puissance honour richesse/ and chivalry. Thou hast subdued in thy time Rome. Almaigne. France. scotland/ and divers other regions/ ye and a great part of Turkey/ by thy cheval puissance. Thy puissance/ and might is so incomparable/ and so pugyll/ that unto hethenes'/ and Turkey thou art redoubted/ and feared. Thou art haboundaunt in all mundane goods. Thou art replete with all sapience and wisdom. Thou art adorned/ and endued with all goodly mures/ and conditions. Thou art full filled with discrete habytauntes. Thou hast/ the elements/ the earth/ and the see that favoureth the. Wherefore be well aware/ and have good aspect that pride/ avarice/ and lechery reign not in thee/ for certainly if there do/ thou shalt incline as the Romans hath done.:/ Maintain alway true justice/ and love perfitly holy church/ and the common welfare. And sustain every rightwise quarrel/ in defending poor maidens/ and fatherless children/ poor widows/ and all the holy church. And if that thou do so/ god shall love thee/ and give the puissance to overcome thine enemies. Wherefore look that thou maintain within the good folks & just And that thou punish the transgressors/ and do every body right and reason.   

¶ Of fools infidels. ca lxxxxiiii.  

¶ The infidels and miscreants  
I have willed for to put here  
Because they adore termagauntes  
And will no holy scripture lere  
Nor worship christ by no manner  
Notwithstonde they be not worthy  
To be put in this book truly   
I See the great turbe of infidels come toward 
Eccle. x. two. corin. iiii. et. v Sapien. xiiii i corinth. seven. two. q. i multi. de divor gaudemus. xxii. dis. plurimos. xvi. q. i. in canonibus  me impetuously. The which will come in to our ship for to dress the sails. They make their preparations for to have place. This turbe is so huge/ and so innumerable/ that the earth/ and the see may scarcely sustain them/ so many there is in every quarter thorughe the world/ the which is strangers. For they be not closed within the walls of our holy faith catholic. I might well enough have left them behind/ for in our ship we have no need of them/ saying that they be so replenished with error/ and that they have no need of the salve/ nor me decyne for to hele them/ for they will not love god/ honour him/ nor live under his nourishing. It had been better for me to have made medicines for to have heeled the christian men/ than for these folks full of iniquity/ perverse/ and abominable. They bear & sustain within their breasts pectoralles/ many ugly devils/ Of these folks is so many that it is marvel. They renye our faith/ our law/ and our hope. If I would speak more plainly of them/ as I have intelligence/ my paper were to little thereto. Wherefore I shall specify unto you here of their sects. The first been the Turks/ with the sarazens/ and the men of the land of tartary. these villain machomaty●yens of whom issueth all error. All these regions ensueth them/ that I shall declare unto you. africa and the limits. Asye a land 
th●r 〈…〉. Saracem. doc. ●ari. Scythe. Boemi. Moran●. Praga. Heretics. L. de his qui sibi mor. ●sci. l. una. xxiii. q. v.▪ placuit.  right puissant/ the most greatest part of europe/ samarytyque/ sith/ boeme/ and the monans. Al our ship is full of such folk/ for they honour the evil ensignments/ and dispraiseth the good. They be of them that follow the cursed school of necromancy/ the which induceth them in charms dyabolyke/ the which is of great tempest his semblable. They be these heretics that would bring our faith unto nought. They honour the vain mysteries. They preach in holy religion/ in vile churches/ and recite false things and inutile against the faith. The which full of rage hangeth themself with a great cord by the neck/ so full they be of maladyceyons/ and cursedness.   

¶ Of the holy faith catholic of our mother holy church. And the enclynaryon of the holy empire Roman. ca lxxxxv.  

¶ O you my barons of the church  
That should me love full tenderly  
In good operations look ye wyrche  
And serve Jesu christ devoutly  
That he may take you to mercy  
And deject clean out of your thought  
The vain things the which is nought   
 
AFter that I have spoken of divers estates/ of the which I have known the folly/ my 
in aut. ut iud sine quo s●●●. in prin. col. two. ina●t. ut diu● i●ss. in prin. col. viii.  heart hath had remembrance of our holy faith catholic/ and of all the inconveniences/ and wrongs that she suffereth and endureth patiently. Alas my heart is plunged in tears for sorrow/ and pity that I have within my corporal body because of the extremities/ and injuries that is done unto her/ for she is all defiled with ordures and vile sȳ●es. He should have his thought right light/ and the her●e also hard as a stedye that would not weep bitterly for ●er discomfort. When we see that the holy faith is so ●ymynysshed. And that every body putteth himself to 〈…〉 tue god faintly/ without accomplishing his commandments/ and good doctrines. O holy church ro nayne/ thou aught to be defender of the holy 〈◊〉 〈◊〉 tholyke Thou was of old autyquyte her only 〈…〉 and safeguard. For the which every body did 〈…〉 and example of faith. Alas thou that art the ch 〈…〉 of the world/ thou meves/ trembles/ and foundeth the 〈◊〉 the stack of fragility/ the which stack is almost 〈◊〉 〈◊〉 ge/ as that the which can not sustain thy deeds/ and fundament/ for the debility of it. And even now I apperceive it/ because that holy church falleth in ruin by the means of these sins/ whereof the mynystres been full. Now may we find sufficient pasture/ for to have salute for our soul's/ sith that so right noble at●naunte/ the which is our principal heed/ suffereth and endureth such evil/ where as our faith and law is almost finished. The customs and ordinances/ that in antiquity were justly established/ b●n by them destroyed. The kings duke's earls and barons that should 
Roma 〈◊〉 qua lactantius.  be the defence/ been cause of this. They ought to be the munyment/ and sustaining of Jesu christ/ of our faith and of the common welfare/ having in their hands the swords/ & sceptre's rial/ the noble harness upon their backs/ to the end that they be mounted in honour & in the grace of Jesu christ/ but they think not thereon They be all sorrowful when they must bear harness/ It is they that ought to be launternes/ and florysshe● 
●●●sa destructionis fidei.  highness/ you should defend Rome/ and fight for her. None will stretch forth their strengths and virtues Wherefore ye ought too understand the the ship of sa●● Peter that is upon the see/ can not come unto land for 
Mathei. viii.  the great winds/ and wawes. And is in danger for to perish withouten aid/ or succour. The which is the faith of Jesu christ/ by the mean whereof is saved d● 
 all and ●athe great fere for to fall/ for the foundation e●●lyne●h and will fall right suddenly in ruin by these unhappy tyrants 〈…〉 ydeles. The which been adversaries unto ●er/ and against the holy siege apostolic▪ the which is almost beaten down by these villain dogs the Turks/ and Scythyques/ that destroyeth holy church by arms/ the siege of saint peter/ and our holy faith catholic. These folks that do such outrages been toward the orient/ where as is this cursed macho 
Machometus.  met/ & false prophet/ that hath sown so many errors These folks comprehendeth almost the most part or the world/ that is to know the Arabyens. africa 
Arabia. Asia. Africa.  and Asye. They hold the heresies/ they be deject from the ●ayth/ and christian law. Now the Turks destroyeth our holy faith. And the pastors of the realms of egypt/ and o● the great ●artarye/ and of the moors/ & Sou danye. T●ese villain turks hath flattered them so much that they hold their law and faith/ the which 
Th●r●us 〈◊〉 ●pus 〈◊〉 ꝰ.  is gre●e hurt unto ours. For all that they were right glad and Joyous the unhappy Turks for to have the great samarytyques/ notwithstanding they have done so moche/ that they have taken the bridge of ionyne Boschore/ and the great tracye/ & seven reaimes of tryonnye. 
Bosphor●s. Tratie.  Alas poor tolkes ye may well know what displeasure it is for to have lost so many realms/ the which were christian. And to the end that ye have perfit knowledge/ I shall tell you what they have won more They have taken the great Lybye. Asye the little/ and 
Lybie. A 〈…〉 minor.  Europe. The Hongaryes hath always resyst●d them by battles. The men of Dalmacia have grievously punished 
Heir. ix. Treno. two.  the turks and augmented our faith. Alas now I see that the knights will not give no succour unto the faith catholic. And thus it dymynyssheth for lack of help/ virtue is perished & our faith alm●ost lost 
Grecia. Macedonia. achaia Tessa●a. Misia. ●stantinopot traxezoes. Istria. Pavonia. I●●●sya. Apul●a. Ital●a Sicilia Ethna. Danubius. Rhodos. Baltazit. Ildrimi.  Alas who should not melt in tears and pull his here/ to remember grece/ the which is half lost/ that was mother of science/ & of philosophers. Tracye/ the which ha' the been subdued by the Turks/ and divers other countries. As Achinus. Macedon. Thebes. Sparte. Lydo●ne Thessalle/ and we have lost Mist/ & is in their hands. Ha god what mischief. O poor christian men think on the pleasant place of Constantinoble/ which was the new Rome. The emperor domyned/ alas it is lost of new/ & is in the hands of these false turks. Alas the Gallate/ and also Trapesont/ what shall I say/ we ought to be sore ashamed/ for there is none that puruayeth therefore. And yet will these heathen hounds conquer more upon us/ for all that they have Pavonye/ Istryce & tire/ that is so fair regions/ so that the diriliques/ Italyens/ & Apulyens trembleth for fere. With great pain may the count of Ethna defend him/ with the profound caverns. And the Ancelades feeleth it. Sem blably be prosterned they of Suevere. Cycylle/ and danuby. And have great fere that they be not succoured./ O Rhodes defend well our faith/ and destroy the unhappy turks that despiseth our law. Let down Lagiazit the prince and his men/ otherwise called yldrymyens/ and dress a great host against them/ for they will come and fight with our kings/ and destroy christendom. For their counsel they shall have the furies infe 〈…〉 s. His vysageiss environed with serpents/ he hath 〈…〉 ●●th him the eumenydes/ he holdeth bacchus in 
Esa●e ●vi. Eccle. xii.  his chambre/ he robbeth and destroyeth the christian men To speak briefly/ these cursed turks been never sacyate to see the christian blood shed. O Rome of true faith I am right sorrowful in my heart for the. O the holy siege appostolyke so excellent. I have great fere that they take the not/ and bind the as a bear unto a stake. He ha the the men of acheront/ the which is full of rage/ she intendeth for to destroy our faith. Alas these wolves will destroy all/ & the lambs of the creator they think to separe/ men/ women/ and children/ both young & old. sloth holdeth us mightily in her bands/ for we be embraced with sleep. By the mean whereof/ and by the fault of making resistance/ they fear not the christian men/ and our faith and our law is almost perished and lost. The duke's earls and knights beareth no more signs of lords. The ancient predecessors for 
xliii. dis. si rector. &. c. ephe sius.  their goodness and virtues/ be registered in the book of fame/ by good renown/ and perseverance. But now a days it is all otherwise/ for counsel faileth in them and reigneth in sin and crudelity. And to speak well they love not the common welfare/ by the which mean our faith and law decayeth. Our kings/ duke's/ earls and barons sleepeth/ and letteth all be lost/ taken/ prostrate/ and destroyed. O chief sometime of all the world the which was emperor resplendishing in virtues as a precious stone. At this present time thou sleepeth/ Thou art no more emperor as I believe/ for there is no more mention of the than if thou were deed. I believe that thou liest among the sharp thorns/ or in thwater or mire/ as a thing that is of little valour & prise. O saint peter o thy high siege noble and holy thy he 〈…〉 pe 
c. quamuis. debt. gu. iu. i autem. psal. lxxv.  sleepeth that in time paste was full of virtue 〈…〉. Presently we see well that the faith is corrupted by the Tutkes/ and none chaseth them away. Every body endureth their torment and letteth themself be destroyed by them. None will conquer the land of Europe. These turks domyneth over them/ and be imperyatours of our countries/ and hath marred our law. But not withstondynge I think that it is for our vile & abominable sins. And that god permitteth that we should have these discords. For in our towns we honour richesses/ and worship them as saints/ and be full of abominations/ we chase virtues away/ the holy faith/ the commandments of the law. And take pride/ avarice lechery/ & many other sins/ ye serve the devil. wherefore god the creator hath put divers countries in ruin. Sometime Rome was so puissant/ that it died cheese 
Naum. iii. isaiah. li.  as right wise/ four noble cities for to be her sisters replete with great fortitude/ the which were the pillars of the empire/ that is for to know. Iherusalem the holy. alexandria the right singular/ bearing the name of a king. antioch. And Constantinople. These folks now is deprived from the empire/ and holdeth them in his hands. These cursed turks do nothing but imagine how they may diminish our holy faith & our vices and sins is the cause thereof/ because we be devoid of virtues. For we be like blind folks full of tribulations/ and miseries/ & all proceedeth from our abominable sins. For our hearts is so rooted in sin 〈…〉 
ovidius in. prophe.  and so obstinate/ that we can not raze it away. At thy 〈…〉 time we see that they honour sooner the great turk/ and obey sooner his commandments/ than we do to the 〈…〉 of our creator. We have neither love unto father/ nor mode●/ brother/ sister/ nor cousin. But by avarice would despoil the one the other. The men of the church have simony in their hands The kings and dukes corrumpeth the holy scriptures/ right canon/ and civil/ if some be well fortuned we will make them fall if that 
ꝓ●er. xvii. Heir. xv.  we may. So doth the christian men now. The discord of the princes/ maketh the poor subjects to have great torments. Our mansions is now deprived from utility/ & have neither faith nor hope. This notwithstanding I marvel me much how that the turks have taken so many cities/ towns/ and castles/ realms and countries/ as I have specified of before/ and that they have not been resisted. For there remaineth no more unconquered save this same little quarter that we be in. Wherefore I fear me sore/ if that we make not a great host/ and make good watch/ that they shall come upon us/ and put our land in their subjection/ & put our faith in ruin/ for the abominable sins that we commit and do. O Rome room I am afeard that thou 
Roma. Heir. zi.  shalt see the fortune of Constantinople. I see the gates open/ and the manifest way. I doubt greatly that these heathen hounds imagine not some treachery against the. Alas thou was named so sovereignly at the first time/ and created thy prince and sovereign king. After thou raised up a noble senate. And because that thou surmounted 
Ad he. viii. Exortatio.  the in pride/ god hath punished the. Thou was liberal unto thy friends/ having the imperial sceptre of the world/ domyning in justice/ by all uny versall people. Thou hast the sceptre/ the which dymynyssheth strongly/ thy faith is greatly unlosed/ bycau 〈…〉 e that none defendeth it. Each of us is culpable thereof by our sins. O princes and barons romans. O noble france. O Almaigne the strong. O excellence England 
Concordia 〈◊〉 ●e res cres unt discordia maxim dilabū● Salustius.  imperial/ so endued with fortitude. O thou holy father the pope/ defend all the faith of Jesu christ/ the which doth give it us by writing. Defend his precious name. Have not your courages faint. Have a 'mongst you amity/ concord/ & pease. Hold you in union and be steadfast in the faith. Echone of you take your arms/ and with the help of god smite together upon the cursed turks & saracens. sith that we have our hands fortified/ and valiant men/ smite we upon them O noble Emperor Maxymilien/ where is thy force/ where is thy strength. Whereat holdeth it that thou employeth it not upon these villain turks. Thou art puissant/ and holdeth the empire of the Romans so strong. Think and rethynke upon thy predecessors that hath employed all their strength upon them. Thou sleepest/ awaken the. Alas thou purpenseth not but for to make war upon the christian men/ and leaveth the infidels that destroyeth thine empire. It were better for the to be a simple earl/ than for to take such a charge upon thee/ and not to do thy devour. O thou right puissant king of England/ the which hath more richesse 
De nobilissimo ac potentissimo regis ●ngli●.  than ever king of England had/ employ now thy puissance upon the turks/ and miscreants. Thou art flories shing in honour among the christian kings/ there is none that may compare with the. Thou alone art sufficient to conquer the holy land. Alcides. Achyles. Hercules. Jason. Paris. Hector. nor Agamenon. had never the might that thou hast right puissant king It is he that shall regne/ & domyne above his enemies by the grace of god. And shall be vyndycatour of the church mylytante. And by his ineffable strength shall subdue the turks/ and go unto Iherusalem to visit the sepulchre of our lord Jesu christ/ and shall reduce all unto our christian faith. O dukes earls barons/ and knights of this redoubted realm of England/ which is the flower of christendom/ and tryumphaunte treasure of bounty/ that is more worth than precious stones. I be seche you awaken your hearts/ and go all and make an end of these cursed turks. You see that the kings sleep and have their hearts endurced/ the which should be the pillars of christendom. And it is they that setteth nought by the church. They ought to have great shame. O noble 
Apostrophe ad germanos  lords domynatours of Almaigne awaken you/ for you be strong and mighty/ and showeth it not/ you live in peace/ and suffereth that our faith is separed. Show you in polished arms. And go with the englishmen/ and french men on the turks with a great host. And let them sleep that will sleep. Put men and ships on the see. And you shall see that god the creator shall help 
Apo. xvii.  you. He shall break the strong castles. Consider how god died help king Henry the fift against the christian men/ the which by reason should help you sooner against the infidels. O puissant king of Romans wise and prudent/ which holdeth the sceptre rial of the empire roman/ what somever envy that hath been had on thee/ thou art mighty/ and worthy to govern such a crown. I know no prince more Juster/ virtues domyneth in thee/ thou lovest peas/ and thine honour increaseth. Now then sovereign prince awaken thine host/ which is so valiant/ for to go and smite upon the great turk/ and the miscreants. And help for to redress our faith/ the which inclineth from day to day You other kings what dream you/ what availeth the keeping/ and louring in your countries/ nothing/ abandon them/ and leave ladies/ and gentylwomen/ saddle your horses/ take your harness/ and make sown your trumpets in to Turkey. O you envious/ & cursed hearts/ & disloyal folks/ flee your way/ that ye be never seen/ you impeach our good king of England for to make war/ for the sustentation of the faith. Cursed be your flattering/ your hearts is more bytterer than gall/ and at all assays you be nought worth/ you shall have an evil end. And the great devil shall take you for the divisions that you have made in your days/ I can not tell if that you have red in the ancient histories of them that would make these consystoryes unto their lords/ as I find of Charles Chaws/ that reigned 
●●rolo caluo  in france/ after Charlemagne/ & was the fourth of that name/ to whom god showed the pains of hell Behold there what he sayeth unto them that were as you be. you enrich your friends the which been issued out of a poor lineage/ in giving them the offices of prudent gentlemen/ and so by flattering the churls is promoted/ and the gentlemen remaineth in extremity you desire war/ but you keep you ever far from the strokes. In cities & towns where as ye pass/ the wives and maidens been vyoled/ the poor men beaten and rob. Who hath done it/ my lord and his men. And then they dare not speak. justice sleepeth/ from whence cometh that/ because that truth slombreth. The poor shall be punished/ and the rich and the noble shall escape by supplyenge For to wite if that it be written in the bible/ in the right canon/ or cyvyll/ is it police for the common welfare (not) O Ihesu christ how thou art patient for to endure such things. notwithstanding I suppose that they the which ben feared so in this world/ shall obey/ and fere after their deaths/ the women infernals that is prepared for them. O noble king above all other redoubted/ and reclaimed/ for your benignity think for to resist against this affair/ expulle their great bitterness/ exile them from your affairs and deeds/ & your business shall speed the better. And to the end that you live in pease/ believe never these false tongues serpen tynes/ and detractors/ the which loveth better to see you in tribulation/ than in prosperity. Reign peaceably/ & when all England is in tranquillity/ then go upon the sarazens/ and miscreants. And recover that the which they have conquered. And after your death you and yours shall be living in the realm of paradise. But & ye do any thing against your god/ and against the common welfare/ god shall hate you & your people also. For when a lord is not beloved of his subjects it is an evil sign and token.   

¶ Of blandysshers'/ & flatterers. c. lxxxxvi  

¶ Who blandyssheth a cruel stead  
licking the platters of rich men  
And faileth his master at his need  
Is worthy punished for to be  
In grievous torments nine or ten  
Because of his great treachery  
blandishing and flattery   
Avoid where somever you be flatterers and scummers of the court/ run soon and beware 
ꝓuer. xxix. bea. tho. two. i●. q. cxv. gl. xxv. dis. c. unum.  of the horse that striketh/ and come and here this chapter/ the ship that you be in is appareled with them that follow the kitchen. I could not abstain me from putting these folks alone/ and have given them a ship for to govern/ You aught to understand that these folks will govern the halls of lords/ and princes. This turbe desireth frauds & imaginations/ for they will flatter all abouts. And by such means the lords holdeth them for the most truest/ and will give them the charge of all. We 
xlvi. di. c. ecce quare. Hora. i epi. Leuiti. nineteen. Eccle. seven. xl. di. c. vltimo. ꝓuer. xxvi. 〈◊〉. thessalo. two. Eccl. xxviii.  have ordained for them a great ship upon the see. All these flatterers/ and extortioners/ is the first and most ne rest the king in court/ or of a lord/ or of a master. They go gladly in to the court of a king/ of a prince/ of a duke/ of an earl/ or of a baron. They recite many words of none effect/ and is always next the kings person. And if that there is any that is wise and discrete 
Jwenalis' ff. de her. isti. l. captatorias 23. dis. nihil. xi. q. iii. nemo perit. / they will conspire frauds against them/ & will report many false tales to put them out of grace. And to the contrary they will say that a fool is replete with wisdom/ and sapience. They say divers words full of vanities of them that their masters hateth. The other because they would be called good servants gathereth the feders/ & other filths of their masters gowns/ to the end that their service please them the better/ They would ever beguile their masters/ and under the umbre of goodness/ they commit divers frauds and deceptions. And to cover their falseness they speak amiably unto some/ and fiercely unto the other/ as who say they do it for their masters profit. Such folks by flattering is made rich/ and exalted above the other/ They be acquainted with divers folks thorough their dissimulations/ and false flaterynges. They have two 
Eccle. xxi. glow. in. l. i c. si q aliquen tes. p Ad. Roma. i. Ps. xl. Ecclesi. xii. xlvi. dis. sunt nonnulli de his que fi. 〈◊〉. ma. p. c. questuit et in glow.  tongues/ for with the one they recount many vicious words and losings. And with the other they do clean the contrary. And thus by these false flatterers the princes/ and lords is deceived greatly. They shall be welcome and beloved of the estates at all seasons/ for reciting of lies and new tidings. But the crime ensueth the sin/ and his principal actor/ by the means of the which he is defiled/ and trodden under the horse feet and sinyteth behind at the other. For it is a common saying. He the which can flatter/ hath all things after his pleasure. And he that sayeth troth shall have his heed broken. But afterward turneth the chance saying. They that say truth shall have breed/ and the flatterers shall die for hunger. And shall fall in to great calamity and miseries.   

¶ Of delayers'/ and vain reporters. (ca lxxxxvii.  

¶ Who believeth each man's saying  
Both fools and men undiscrete  
giving to their follies hearing  
Is worthy to have sorrows great  
The which may his foolish heart frete  
For flatterers he will believe  
That seeketh all ways him to grieve   
 
Cruel fools that beareth false tales about/ & also you double understonders/ hearken unto 
xi. q. iii. non. solum. thirty. q. v. ●ullum. glow. pe. xvi. q. two. c. i. lxxxvi. dis. si quid. Eccle. nineteen.  my chapter/ and believe it lightly/ and you shall know your defaults. With great pain would I have called this ship if that it had not been our neighbour/ the which followed our ship in to the high see. These folks been the great regentes of the world/ how well that they be indign for to be set in so high places/ telling things not to be said. It is great folly for to hearken unto such tales/ and to have the ears ever open/ for the wise man hath them close/ & openeth them not often/ for aught that is said to him For he fleeth from detractors/ and reportours/ that is replete with false languages/ and losings/ he is reputed for defamed/ that leapeth upon the back of another/ in telling him his affairs and hurteth his back for there is some sore. And after the hurt would defend him as he that hath a sore fo●e/ and in speaking unto him treadeth upon it and asketh no better but for to anger him. He the which sayeth evil words of one that is absent that is just and of good life is a fool he that he ●eth it is not wise. For he ought never here another blamed. Every body ought to i'll from the reportour that 
Eccle. xvi. i 〈◊〉 two. thessa. two. ꝓuer. xviii. Eccle. xiii. Sapien. two. Ecclesi. xviii. ꝓuer. xxix. Hester. iii.  hath his tongue enuenymed/ and ought not to be herd/ nor believed/ but reproved vyllaynoussy. And he that reproveth him purchaseth honour. A false tongue noyeth every body/ putting his friends in discord/ and maketh oftentimes their friend their foo. This vyse steereth the honour of men/ and gnaweth them unto the bone/ and burneth the heart/ and engendereth a thousand dolours. This vice maketh judgement to be made/ & maketh the innocent culpable/ & oftentimes suffereth bitter death. And he that is replete with virtues/ and is accused without knowing any action/ how may the cause be determined equally. A man by this untrue vice accused Mardoch's/ he had a poor reward/ for he was hanged. Who that should do so at this time should do true justice. Know that hell holdeth you for theirs/ for so god hath dampened you. The christian men that by leaveth lightly/ and harkeneth the Jews/ is in way of damnation. Have not your wills so foolish to believe false reportours. Alexandre the great inclined not his ears unto every thing/ for the evil words been cause of many evils.   

¶ Of false beguilers. ca lxxxxviii.  

¶ Alcumyne which is deceitful  
Maketh the world gold in doctrine  
But the deceiver is all full  
Of malice rancour and ruin  
Never sacyate but as swine  
Glouteth the poor folks richesse  
By falsehood and by doubleness   
lunatic fools/ that maketh alcumyne come and make some new thing/ and read in this chapter/ and you shall find new things 
Contra Alchimistas. vide. tex. in. c. epi. circa. fi. xxvi. q. v.  for to make alcumyne divine with. O Castallye sweet and wise. I pray the that I may drink in thy fountain. give me a hundreth voices/ and as many tongues/ to the end that I may tell the false men/ the which be in great number. Now we have put in our study/ and float divers other ships. For else the half might not enter in/ but should abide upon the land/ whertore we have ordained ships/ for them/ to the end that their frauds and deceits be shed upon the see. divers of these fools is of evil 
ꝓuer. xi. et. xxix. Eccle. vi. Ecc●. xxxvii.  operations/ the which infecteth the world/ the false friend deceiveth his true friend. How fair so ever the beguiler speaketh/ it proceedeth not fro his heart. But distilleth bitter venom. They know another manner for to diffame their faithful friends/ and leave them in extreme necessity. Thus may ye know the perverse will of the friends now a days. For their hearts imagineth ever some fallaces/ to beguile their true friends. ¶ And their amiable words is full of bitterness. Their tongues been full of honey. Their counsels is full of frauds and deceptions/ the which shall torn them unto damage in the last end. By their tongues they deceive many men● & by their sweet tongues they know many 
ꝓuer. xii. Eccle. viii. et. xxxvii. Oui. in epic. Mathei. seven. Azech. xiii. Luce. xiii. ꝓuer. xviii. Hie. v. et. seven.  secrets. They be all for themself/ and not for the common p 〈…〉 uffyte They deceive their brethren germans their cousins ye and their faders and moders. They be of all manner of estates/ as well spiritual as temporal. W●se evidently enough their heresies/ and that the which maketh them vary in their thoughts They labour and make clean all without/ and within they be full of filths/ and be stinking like preves. I can not tell what I should say more/ save that they be like famysshed wolves/ covered with lambs skins. For within they be full of malice & deceits/ in cogyting fallaces/ & melteth silver and divers other metals together. they be expert in making of money and semblable things. In counterfeiting the kings coin/ trespassing against his rial majesty. Wherefore they be worthy to lose their lives. And they have false stones the which they sell for precious stones/ in beguiling both rich merchants/ and poor. There is also a great main of clippers of gold and silver/ and wasshers of money by new inventions/ so that the kings coin is greatly destroyed/ for when it is light/ they put it in vessel/ & so there is no money steering/ because there is so moche vessel. Frauds' is done in weights and mesures. The merchants have two yards/ and two weights/ for to beguile the commonalty/ and specially the poor folks for they of the town knoweth it well enough. There is no faith in the world/ for every body is full of frauds Also they delight them for to be renowned beguilers. He the which may eschew such frauds and deceits/ is well happy/ for there is but few in the world that is clean They be semblable unto 〈◊〉 〈…〉 rners that meddleth the wine/ that of white and red maketh claret/ & filleth 
Eccle. xxvii. 〈◊〉. in ene. ●●er. xx.  their wines full of chalk/ & do divers other frauds of which I will hold my pease for this present tyme.  

¶ Here may ye see false antichrist  
In his estate tryumphauntlye  
That counterfeiteth Jesu christ  
By his foul pride and treachery  
Wherefore he shall have pains truly  
With his own father Lucyfere  
And all that believeth him here   
●Ome read in this chapter/ foolish seductours of the faith of Jesu christ/ and you shall see An● tecryst/ and his deeds. For we have composed the shy 〈…〉 
De●tro. xiii. xxvi. q. v. ifis.  marvelous/ that runneth shyftely upon the great see. in the which is conversant the fools replete with deceptions 
Math. xiiii. Marci. xiii. ix. dis. ego. c. si ad sacros xxiiii. q. iii. heresis. Actuum. xxvii ꝓuer. thirty. Marci. iiii. Mathei. viii. Hiero. in ꝓlo go biblie. tricesima septima relatum Apocalip. xx. two. thimo. iii. ix. dis. quis nesciat. two. Petri. iii. Heir. xxiii. Mich. iii. xlvi. di. hom. h● / and false credence. Who coveteth to know what men these be/ know that they be christian men the which holdeth the scoles of the faith. And be false seductors/ in sowing errors. They honour Jesu christ and his holy sacrifice with an evil courage. They will interpret the holy scriptures. The poor of understanding and simple in the barge of saint Peter beareth the key/ the which is strong and evil to destroy. She is withouten mast or sail/ and fleeteth upon the dangerous wawes right profound. Within is the false enterpretours/ false actors/ and false prophets that con tamyneth our faith/ and holy scriptures. They be full of follies and errors/ for they sow false doctrines innumerable/ but the mischief shall descend upon their own hedes. Our faith and the holy mystery appeareth evidently also clear as the son/ the words is so well ordered that there is none unjust interpretation. Nevertheless these ambitious fools will have excellent names/ honour/ and glory. They will make new interpretations upon things that is also clear as the day And affusketh their spirits/ in exposing our law wrongfully. And they do it all by iactaunce and pride/ Is it not sufficient enough for you to be among the holy laws/ without having any will to surmount the other. By your perverse and insacyate cogitations/ ye covet to have revelations of the divinity/ transcending from the imperial majesty of god Like as our ancient faders have had/ and obtained thorough their meritorious operations. The which have holily showed/ unto us the holy scriptures. These folks conceive false interpretations/ thinking for to dost 〈…〉 r holy law/ and the faith that we believe on. They 〈◊〉 ensue 
●xiiii. q. iiii. 〈◊〉 ●●r●. 〈◊〉. xxxvii. c. direlat●● 〈◊〉▪ c vino  this cursed antichrist/ and his folks by their errors. They have their hearts insatiable. Of these there is a dance/ and many other bearing the signs of antichrist/ false se●uctour/ and invencyoner of evils/ the which will mine our faith/ and break it by laws full of deceits that they will sow in the world. They be 
xxiiii. q. i non afferamus  contrary to the great king of heaven/ and pe●iecuters of his law. In the time that antichrist shall reign/ 
Ezechi. two.  they shall be subdued by money. He shall give them divers richesses for to lead their merchandises/ false nesses/ fayntyses/ usuries/ and great evils. To the 
〈◊〉. Joh. i.  good christian men he shall do many injuries/ in cutting of their hedes. This ship shall not last long upon this proud see/ but shall be destroyed/ and as she constraineth 
Eccle. x. / her governal shall fall/ & shall abide in our faith kept safe and sound. And how well that the ship of 
Apocalip. xiii  saint Peter is in great peril/ for a mighty blast of wind 
Marci. iiii.  that often maketh it to dance/ so that they sore trembleth for great fere. It is vauntours of great sciences/ and interpreters/ that would defile the christian law./ They may be well named the messengers of antichrist for they ensue the operations that he shall do. They be sowers of zizanies. I the last translator have seen at Paris dysgrade/ cut the tongue/ and after burn a priest/ that held almost such errors. And there was no doctor so great that might put him out of his folly He said and died great things/ of which I hold my peas/ for divers reasons There is divers at this present time that hath as well deserved the death as he/ for the which thing I would that the creator should puny 〈…〉 she them so/ that all errors were expulsed out of their hedes. I will put here three things that ought to be noted 
〈◊〉. Joha●. i Eccle●●. ●i 〈◊〉. Johan. i Inno. in. c. 〈◊〉 aunt. de. et ●e 〈◊〉 in. cl●. ●u●. ●i  for all the faith is comprehended in it. The first is the great grace that is in the bishops mouth/ the which is dispraised/ & set at nought. The second is the great ha●●undaunce of books/ by the which every body maketh expositions/ expretations at their pleasures/ And than a light courage will take sooner the evil opinion than the good/ for oftentimes one findeth things that he should not abide on. The third is the great errors of holy doctrine/ & virtues/ of which diverse folks is unclothed/ and will not go unto the great glory/ but in to the pains infernalles. printing is so 
Eccle. xv●. ꝓuer. xvi.  sown about the world/ & so many books of holy scriptures/ that the rich/ and the poor is all one. The true 
x. ciii. di legl▪ ꝓuer. xxiiii.  sciences and virtues none taketh/ none praiseth them/ It is of necessity that the poor men take them/ for the gentlemen setteth not by them/ but have great shame 
Eccle. two. He●c. xiii.  to visit the fair books/ and not for to were superfluous garments. The books that be made in english touching the secrets of the faith/ causeth divers errors/ and specially to women/ & simple men. Pallas 
Eccle. seven. Ezechi. seven.  is put beneath/ no glory/ laud/ reward/ nor liquor is given unto the studyens/ so the labour of these clerks is in vain. The time is comen that the faith is subverted to disdain. And the prophets have advertised divers men. The time is comen that these false prophets converteth the world by seduction/ and cautelous arts.   

¶ Of them that hideth truth. ca C.  

¶ Who that for dread or for favour  
Doth hide the truth and verity  
Or who that for love or liquor  
Letteth the deed of charity  
He is a fool for certainty  
For they be of Antecrystes line  
That causeth such things to take fine   
Intend unto my sayings you fools that hideth truth. For how well that your understands is pure and clean/ and full of sciences/ yet you be ydyottes. For you be full of errors/ of menaces/ of rancours/ & of vain words/ in letting the good commandments to be recited/ and rehearsed. ●las they know not the ensignments for fere the which should understand them./ 
xxxviii. di●. sedulo. P●. xxxv. ꝓuer. ●ii. Eccle. xii. Mathei. x. ●i. q. iii. quis metu. xi. dis. si papa. x●iii. dis. sit te 〈◊〉. Actuwm. x. ●3. q. iii. 〈◊〉▪ transfertur.  For they hide them for fere or for love. Cursed be you the which do so/ for ye do it to please this transitory world/ and to displease the celestial realm of paradise/ that is a hundreth thousand times of more valour. Think that god hath given you understanding/ and reason for to teach them the which is unprudent/ and discrete Wherefore hide you the passages of truth/ wherefore speak you not hardly/ preach the holy scripture. Have you taken money/ or fear you to be in evil grace/ for the which ye dare not tell the truth. Know you not evidently that our lord Jesu christ hath given you this excellent science for to declare the truth unto every body. Of you I can not hold my pease. Know you not that ye leave the simple folks all devoid of virtues by your evil preaching. you ought to exhort every body to live well. Alas and you do nothing. you know well by experience that you lose both your bodies and your souls miserably. Take ensample of the good Uyrgyll/ for 
Eccle. iiii. et. nineteen. xi. q. 〈◊〉. nemo. xxii. q. two. ne quis arbiter: Uirgilius de viro bono Jwenalis' de thauro phal● Dionysius Thobie. iiii. Johannes  he the which is a clerk refulgente sayeth. He is much doutable that hideth truth. And he is right virtuous that telleth the crimes & the evils of the vicious men and women. How well that for telling of truth there hath been seen divers hanged and quartered. And for all that if that ye should have the same punishment/ ye ought ever to say the truth. The wise man never feareth pain nor favour. But keepeth steadfast foting against every body/ virtue favoureth him. For he is content to lose all his goods for to say truth. How well that if he cheese for to correcke his death/ those words is of no substance. He feareth not the shame of the vicious men/ for their words is opprobrious/ and of none effect. For the virtue nor the honour of a good man/ is not the worse for the babbling of an evil person. correction is ever replete with science/ for it reproveth the sinners of their vices/ and reduseth them unto virtuous 
ꝓue●. ix. Luce. seven. Ecc●. xxxvi●. Eccle. xxi. Heir. li.  living. Think on saint Johan baptist the which was replenished with all holiness/ and that ensued virtues/ & fled vices. And for his holiness & good life god humylyed him unto him/ in praying him to bapty sehym. He feigned him not for to correcke Herod Antypas/ because that he held the wife of Herodiades/ the which was the brother of Herod Antypas. ¶ Correcke then their vices and sins with sweet words. And if they receive not correction/ yet shall you receive merit one way or other for the reproving of sin/ & for correcking. And so thy good deed shall not be lost/ for worldly things hide not truth/ for who that letteth to say truth for gifts/ damneth his soul truly.▪ When the doctors been bishops/ or have benefices. ye shall not hear them preach nor cry no more/ for truth in them is hid/ and may not take the pain no more. And on the other side they dare not say nothing/ lest they should lose their benefices.   

To withdraw the good deed & what it is ca C. i.  

¶ Who that will let a man prudent  
To do works of honest  
Or put any empesshement  
Between folk of affinity  
He is a fool for certainty  
So thinking to let the good deed  
The which he may not by no speed   
 
FRom all parts assemble fools/ the which thinketh to withdraw the good deeds by 
Math. xvi. Marti. viii. ꝓuer. xxiiii. Ad Roma. i. Ps. xxxvi.  your great folly Come and read this scripture/ and ye shall find things right profitable to the health of your souls. He is a very fool full of wanhope the which thinketh to let the good operations. He is Impetuous and full of crudelity/ he taketh them not by the hands. And for to have intelligence of my sayings I will say that the just man rchersing some good purpose shall be argued of the fool. He hath iuche will that he will that every body accord unto him/ for and they were a hundreth he wylspeke to them all. And if any of them be wild heeded/ & fools she/ he will hold on his party/ and pursue the Just with maltalent/ the which goeth the right way. Also doth he the noble and learned/ and will not follow the right way/ but goeth in the vicious way. He is curious to diffame the wise man/ and will have the name of science/ and to clarefye the light. And when the discrete man giveth the true sentence/ he will make great 
ꝓuer. xiiii. Eccie. xiii. Eccle. xx. Sapien. v.  noise with his feet/ and hands/ for to let his sayings to be herd of the discrete and wise men. And if the wise man be disposed to live virtuously/ this fool shall be envious upon him. And if he cheese a delectable place to do good in/ this fool shall put him in the way to make perturbation. And shall fain him to have great science/ he diffameth the wise/ without any reason Thus he surprised with folly/ thinketh to have more reason and 
Luce. xii. i. thimo. iiii. Mathei. v. two. thimo. two.  wit than the other/ he will live secretly like an unreasonable fool. All vile things mundane pleaseth him. He dispraiseth god by his wanhope and great folly/ in making the hypocrite/ and beguiling the simple folks/ he maketh the hypocrite/ whereby wise men is deceived. Our wills is semblable unto this fool that 
●c. vi. 〈◊〉. seven. xxiiii. q. i c. se. Luce. xxii. ꝓuer. xiiii. Eccle. xxxvii Heir. ●xix. Ad co●. iii.  can suffer none adversity. But the wise man doth not so/ for he prepareth him to suffer adversity/ and to serve god devoutly/ in eschewing vices. One fool coveteth to make more. Wherefore avoid their company. Fool if thou be full of unhappiness/ and devoid of virtues/ at the least entice none other/ but let them prosper in goodness and virtues.   

¶ Of the obmyssyon of good works. ca C. two  
 

¶ He the which hath his lamp replete  
With oil he may the better see  
Also he that hath virtues great  
And accomplisheth them truth  
He liveth in great prosperity  
And he the which doth here live well  
Shall never come in fire of hell   
UNnderstonde my words poor fools/ the which have not fructefyed the time passed/ but are abiden in the filth of sin/ with 
Boetius Mathei. xxv. Luce. xiii. Ps. vi.  your hearts plunged in mortal vices. I require you mundane folks to seek salute/ for your thoughts is fixed in tenebres/ of Jesu christ none doubteth the flagellations. The life human is defiled/ the hearts is bewrapped in the obsurtees of hell O mortal man thou art to blame when thou assemblest 
xii. q. i. ois. et. Ad hebre. xii. de cle. non resi. relatum.  so many vile sins. Thou thinkest that thou art dispensed for to do evil/ for the goods that thou hast done in times past. O vile sinner what may thy goods profit the if thou hast had thy heart clean from all vices/ what shall profit thee/ the sacrifice of incense/ nor all thine offerings and offices/ What shall profit thee/ the great fructuousnes of the church/ what shall profit the 
Luce. xii. de renum. c. i. de eta et qua intelleximus Mathei. x. l. q. seven. suggesium. i Reg. xii. Math. xxiiii. l. corin. xiiii. xxvi. q. vi. si. ●sbiter in glow Math. xxv. Sapien. iii. Ecclesi. xi.  the fair auters/ the pardons that thou haste won/ that that thou hast been virtuous in thy youth/ and thou art now old & leaveth the good ensignments & virtues/ Certainly if thou persever not unto the end thou lesest thy time/ for the end crowneth. God the rightwise Juge will judge every mortal man at the hour that he findeth him good/ without taking respite. When it cometh to the death he shall call them/ & shall make them give accounts of their good deeds and evil/ & shall reward them thereafter. For if they have done well they shall have well/ & if their lamps be void of oil/ they shall have moved their spirits & all virtues. For to have light he will fill his lamp full of oil and desireth it with an unvirtuous will/ he is a fool so to demand the divine light/ & thinketh not on hell nor on the divers judgements that god shall do to him. And if the wise man do some good and die suddenly/ god pardoneth him/ for after their good deeds they shall be remunered/ 
duty. viii. ●d hebre. two. Seneca. Eccle. seven. Math. vi. de ●●a dis. seven. c. nemo. Ezechie●. 33.  the good to have heaven/ and the evil to have hell Sinners that live in sin more obstinate/ & hardar than stones/ wherefore have you not mercy on yourself▪ Wherefore think you not upon the dreadful day of do me that is so horrible and so perilous/ by the which we must pass. thinkest thou not that thou must offer thy fair or foul body at the monument/ and that peraventure thy soul shall go in to the flaming fire of hell/ O what dolour/ what horrible sentence upon us mortal folks/ full little praise we our deeds for to come.: The realm of god we behold nothing with our eyen elevate. But have regard unto the things interyours without thinking upon the death that is so sudden, nor at our hour the which is limited/ & that we have no rest assigned when we shall depart out of this world.   

¶ Of the praising of sapience. ca C. iii.  

¶ We may now take with the right hand  
Both palm and the rich crown abide  
And on the left side there doth stand  
The cap of fools both large and wide  
Which is strewed on every side  
leaving the crown of sapience  
Descended from the high essence   
lunatic fools astonied that pardoneth the most often/ if Thalya touch you/ pardon us/ for we will speak expressly/ and employ our wit justice for to know/ what gifts 
ꝓuer. xiii. vi. et. viii. Mathe●. seven. Johan. xxvii. thobie. ●●ii. xl. di. c. finat. vide. gl. xliii. dis●n simu. 〈◊〉. 〈◊〉. 〈◊〉. de ma●●. et obe. c. h 〈…〉 f.  ought to be given unto the high and worthy sophy/ in the which the man hath trust for to have virtues and great science/ divers with honour have been clothed/ coveyting to have the high titles and high names of the true degree of sapience. O one that had never excellent title/ but usurpeth the name magystrall./ and had never science. The other ambitious goeth and taketh it/ not for to ensign and teach the people./ but for to have praising/ to the end that they say that he is wise/ this engendereth viciousness. Advise you unto what they will intend/ to the end that in diverse banquets and feestes they be summoned the first/ and in like wise at great assembles/ because that they have title without science/ for it is written that, science is gods with his father above in heaven/ but of science I tell you that we have none in the world/ but that in the which we found us/ in him was accomplished/ it is not science 
abdie ●mo. i. corinth. 〈◊〉. Isaiah. 33. Judith. seven. actuum. xii●●.  but folly. There is divers at this present time in the world that for their great and profound study have abour and pain/ the which will ever remain in that great mischief by their own voluntary will/ by the which they think verily in doing this work/ that they ●cquyre the realm of paradise/ for all that they be well ●●ynde/ for our lord seeth that they have their hearts to hard/ wherefore he taketh them not/ nor receiveth them not because they be in tenebres/ & may not walk in the 
Luce. xiii. Eccle. seven.  right way the which is straight/ dyffycyle and thornye But do cheese sooner the evil the which leadeth them unto the pit of hell full of serpents. Who that will ensue folly/ and live in her/ he shall not be without sin/ but who that kepethhym in wisdom/ shall be rewarded at 
Plato de quo Hiero i ꝓlogo biblie.  the last. We see every day the renown of platon/ and the other/ the which at this present time is florysshing in the world like as they were on live. At this day none holdeth them on the party of dame prudence/ by the which the mundanes cheese not the way to heaven ward.   

¶ Of the dispraising of his unfortune▪ ca C. iiii.  

¶ He is a fool that fortune doth see  
Come on him which is transmutable  
And may resist it in each degree  
With sapience incomparable  
Following things profitable  
And will not by no manner of way  
Till death him take without delay   
IMpeteous fools unfortuned/ the which setteth nought by misfortunes/ come and read this chapter and ye shall see what misfortune is/ every body thinking on his affairs/ and that with faith they be garnished to know the descending thereof/ & the unstableness We see that the worldly things is not sure/ for they the which thinketh to be happy here/ fall incontinent, for the fortunes been sudden. There is no hand be it never so strong that may go against it/ there is nothing in the world but that it taketh end/ by the which I have thought in my mind of them that have no stableness to whom fortune is agreeable/ and how well that she cometh not to the succour of their ruin. They are always applyaunt unto her/ for all that she is unnatural to do good/ and more priest and ready to do evil. This fool findeth himself in his house all on a fire/ and his goods consumed. O thou man if thou have an vnfortune 
Heir. li. Ezech. xxvi. ff. como. l. si ut ꝓuer. seven.  for all thy heed is well combed/ and that there breed lice or vermin/ the prudentes say a common proverb. If there come ill/ it is never alone/ and by our fault increaseth more. We see every day that fortune increaseth us/ Her deed is so grievous that it is not worthy to be recited/ notwithstanding think we not on the transmutacy on's that is contempled of many things that cometh to us. It happeneth oftentimes as one thinketh/ to the end that the man be not without this. He doth well that keepeth himself from evil when he knoweth how 
Eccle. lxiii. ꝓuer. xxiii. Luce. vii●. Ecclesi. iii. Isaiah. xxiii. Job. iiii. sapien. xiiii.  he should keep him/ and doth it. For to have one's foot surely/ one must look where he setteth it/ for oftentimes Fortune hideth her under the foot of the man/ for even so as the man will go upon the se/ she waxeth and swelleth/ wherefore he is a fool that entereth in to the ship that may not sustain the wawes/ nor a little wind/ the which oftentimes perisheth through abundance of tempest and orage. And thus the fool receiveth great damage divers times through his foolishness because that he can not govern it. But the wise man keepeth him from the dangers aforesaid/ in eschewing the orages of the se that may happen/ wherefore every body that thinketh to go upon the se aught to have a sure and a strong ship/ to the end that it may resist against the wawes and tempests. Wherefore sinners consider the unfortunes of this world/ & amend your lives/ to the end that ye be of the well fortuned in the realm of paradise.   

¶ Of the detraction of goods. ca C. v.  

¶ The wise man that liveth here well  
Without fraud or detraction  
And afterward hangeth a bell  
At his cats neck by correction  
He is a fool without discretion  
So at the last for to condescend  
Unto folly and so make an end   
Among you fools that adnychylleth the go des by your undyscrecyons/ come and read in this chapter and ye shall find things profitable for your soul's/ for the discrete wise/ and prudent men that have had volente for to do well/ delighted them there in with all their puissance/ because that there is so great a congregation of fools registered in our book/ the which we have put in the great ship with four tops. We have barges rowing upon the se of divers nations/ we will not write their detractions and renowns. We speak of malefactors perverse and full of iniquity to the end that they should amend them/ of good men that they should rejoice them and maintain them in bounty/ by the which we put here medicines and ensignments 
ꝓuer. i. Eccle. seven. Eccle. xxi.  for to instruct and he'll the sick folks/ our book is full wherefore if ye read in it/ and retain it/ you can not be impeached with sin. And to the contrary he that sinneth 
Loquitur ad sagaces.  hurteth by our ship/ for we have reproved diverse fools by our scyptures. If these fools would break my sayings where as I have none aspect in their words/ know for a truth that I doubt them not/ if some young fool entremetteth him for to contamyne and detraye our little plays & scriptures/ he doth not well For and they have clear eyen and understanding they will not do so. And if ye be mutyns avoid without any murmuration/ and put the case that your tongues serpentynes will rehearse divers words/ you can not hurt us. If that ye will not see our book/ go else when 
Horatius. / or take the sayings that shall be notable to you/ for we have written as much for the wise men as for the fools To the regard of the sayings our study lies not therein. These fools here will do also well as the ass playing on the cymbals/ for as moche is good playing worth as evil. Also the fool taketh no taste in our good scriptures/ wherefore you lectours I beseech you to take the good documents and leave the evil.   

¶ Of the immoderate turpitude of the table. capitulo. C. vi.  

¶ Now at this time we be moved  
To paint the great enormities  
Of drunkards the which is approved  
In our book offragylytees  
touching their foul commodities  
Which they commit in every place  
As folk that is devoid of grace   
 
NOw we trust for to have replenished our ship with the fools of this world/ notwithstanding the turbe desolate at the table 
ꝓuer. iii. xii. Ps. lxviii. Eccle. xxix. i. Lorinth xi. Ecclesi. two iii. dis. denique. isaiah. xxviiii xliiii. dis. c. i. ff. deori. iu. l. Math. xv. Actuum. vi. xliiii. dis. ꝓ reverentia.  is not fallacyous/ deceivers/ nor avaricious/ but they are men replete with enormities/ and desolate at the table/ insatiable in eating & without shame. They eat vyllaynously/ and drink like pigeons'/ as long as their breath may hold/ in drinking wine and ale together. They set themselves at the table without saying any graces/ or washing their hands/ save in their sops/ and or the morsel is down they drink without remission/ and swalloweth the morsels all hole for haste/ their trenchours' is laden like mountioyes/ and their cups full of wine and ale/ when they have dined they rise from the table without giving any thanks unto god for his goods. They be so vile and abominable at the table that I have great horror for to recount it. For they drink till their eyen water/ their teeth is rotten for the drink that they have drunken They yeske and book/ and vome at the mou 
de con. dis. v. in omnibus. Plinius. li. xiiii. circa. fi. c. a crapula. de vi. 〈◊〉 ho. 〈◊〉. Hora. in epis. Persius. de reli. 〈◊〉 ve. san. c. i. xxxv. dis. lux.  the/ they receive all drinks. They provoke the one the other in their houses/ and than they drink so excessyfly that it overcometh their stomachs. And drink unto their god Bacchus the one unto the other/ by cups & pots full/ enforcing themselves over their natural my ghte. And thus they spyllby excess both the body and the soul. After that they have well drunken/ they fight like beggars/ falling in the filth and mire like swine/ And afterward they are sick/ & have their membres contamyned/ the sinews retrayed/ & loseth their wits and understands/ in sleeping like bears. O poor fools be ye not ashamed to do such enormities in a place where as ye shall never win honour. At the table you ought to be honest/ but ye be so villainous that many learneth evil conditions of you. It appertaineth not to you to be with good folks. It is seen at this time 
Eccle. xxxi. Osee. iiii. Luce. xxi. puer. xii. et. xxii. Curius. Luce. xiiii. puer. xxv. Levi. nineteen. justi. de iut. na. i. glow. fi. r co. li. 〈◊〉. bo. possess. de of. in. c. i. sardanapalus justinus li. i. de sepul. ca certi futuri. c. qr diversi. de conclusi. prebendarun. Terentius. Persius. quitiliar. us. l. two. ff. ad tree bell. qr pote. puer. three ad collo. iii. Thobie. two. isaiah. li. i. thess. two. 〈◊〉. v. aristo. two de anima. Ecclesi. v. Horatius. Ecc●. xxxvii. Tullius in of. Seneca. Jwenalis'.  that the young wyllsytte above the old. They eat delicious meats without any shame/ for be it burgess merchant or other they put themself ever before the platter/ they drink in eating of their pottage: they consume all. And with their villainous hands they will touch the meet before the other. They will blow their noses and without any measure will eat their meet/ and will drink without making clean of their mouths/ and than they sing with dysplayed throats/ in making many vile sacrifices to the god Bacchus. Then they break pots/ glasses/ platters/ dishes/ and saucers/ in hurling them upon the earth as men enraged and out of their natural wits/ and then at drinking time they eat that the which the servants should eat. O Sardana palus thou hast divers companions in the world/ for we will not put all these gluttons in our work that have no form for to live honestly. How well that the one is of Grece/ the other latyns or hebrews/ each hath his manner to live. The one is fat the other is leanly/ after the manner of their countries. Some be simple/ the other gracious and honest. Some is virtuous and wise/ the other is dronkertes and gluttons. Then after that they have eaten and drunken so moche that their belies acheth they demand the realm of paradise. They have their thought to superfluous to think for to go to paradise in that manner. Alas Jesus' thou haste made us for to drink wine and eat meet in this world. But also thou hast commanded us that we be no gluttons/ & that we take our repast moderately. Alas our bodies fumeth of abundance of meats. We have trust that by strong drinking our lives shall be prolonged/ and in like wise that the wine will make us have good blood/ and also that our souls is upholden by the blood/ for all that god sayeth it not/ but hath ordained measure/ time and hour to eat and drink/ for who that is excessive he consumeth body and soul/ and abredgeth his life. All virtues were sometime in nobleness/ and in the courts of princes. But now at this present time they be more astonied than gese. They are all corrumped with drunkenness/ pomps and estates full of flatteries/ they have lost the name of the ancient men/ and are renowned undiscrete men. The works of the ancient men appetyteth by the holy laws that they have written & divers other books. And now they know nothing no more than wild beasts/ and science is governed by the poor and virtuous men elevate in honour/ and be oftentimes preferred afore the nobleness.   

¶ Of fool's disfigured taking strange clothings. ca C. seven.  

¶ Democrytus the sapyent  
By this that he saw so great folly  
Of fools that were negligent  
He laughed fast and that on high  
Because they could no policy  
And Cynycus weepeth right fast  
Because that the world is not steadfast   
IF demochrytus' lived & that he saw so many fools as is in the world now/ he would laugh. Crassus would laugh also to see the enormities of the mundane fools/ the which 
ꝓuer. xiiii. Jwenalis' l. si●s. C. de pe Plinius. li. seven. Solinus. Crassus. De. vi. 〈◊〉 ho. cle. cum decorem  had never will for to laugh but ones../ Wherefore the ancient philosophers have willed for to write it/ not with standing he would laugh at the obscure tempests/ and to see the fools guarded and bordered/ & dysfygured/ the which be full of vices and sins/ and weeneth to be just. One may know them for they resemble the priests of god Mars/ which will do sacrifice in great furor/ and apparaylleth them for to do this vile sacrifice removing their bodies in manner of a dance. These fools bear the vesture of a symulacre/ & 
Druid. de quibus lucanus Maenads Persius sati. i.  resemble a Chymere/ one waileth & weepeth. The other because that he would appear fair/ anoynteth him with sweet ointments/ the one hath his visage mortefyed/ & old/ they bear the vesture of a lusty gallant/ the other have ever borrowed clothes/ the other have party clothes/ & the other have their gowns of getyque/ and thus they make their pomps. The other counterfeiteth the devils visage fearful and abominable. The lover beareth 
Lemures de quibus. Dui. Eccle. xxv. C. de epi. & c●. l. mime. in ant. de san. epi. col. ix. Saturnalia. Compitalitia. Mammurius.  an instrument of music playing sweetly to the end that the young maidens may here it/ or afore the door of some burgess/ or wife running upon the night in losing their time viciously/ the maiden rejoiceth her/ thinking all on deceptions. And corrumpeth the hearts of these tender maidens/ and the liquor virginal their soft beds/ and by all dissolutions that is done in this world through the vile sinners. The other shall come in to thy house and steel thy hens. Who that fleeth not from such folk shall commit innumerable sins for they do incessantly noises debates cries/ and exclamations. They represent them that make the feast of saturn as men out of their wits going with perverse hearts crabbed as the ape/ hiding their visages with some other hideous face that resembleth almost the death/ and their bodies covered with vile vestures 
Faber. C. de pe. l. si quis de cri. fall. ad audi. entiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fucare.  O perverse fools will you change your nature's corporal otherwise than god hath given them you/ & will redress of immaculation your humanity. I see that by vanity this form shall be affusked: not alonely unto such folks/ but to these burgesses full of richesses. I complain more these simulcares deceptyves in holy feestes for in place to serve god and the virgin Mary/ they are at dances/ lechery/ and plays without observing the holy feestes in any wise. And in the time of lente when every body should have the benediction of god/ we take false visages after our pleasures full of vices/ in the which we lie always/ and if that we rise it is very late/ for we persever unto the end. And if there come any to correcke us/ we set nought thereby/ to sin we be not ashamed/ and know well our maculation/ and may not take the correction. alas where is correction/ whether is she gone now/ she is thin sown in crystendo 
de con. dis. v. quadragesia  me/ every man doth not after nature & right/ for they ought to do injuries unto them that weareth the habit of devils/ for certainly they shall bear them unto hell at the last.   

¶ Of the true description of prudent men ca C. viii.  

¶ The wise man the which is prudent  
Doth moche good where so ever he go  
giving examples excellent  
Unto them the which are in woe  
teaching them in all virtues so  
That they may not in to sin fall  
If that they heartily on god call   
 
COme & here good doctrine fools that knoweth not what prudence is/ & ye shall here the discretion of a prudent man. The ensygnemetes 
Socrates. Uirgilius. 〈…〉 neca i e●pis. qudec 〈…〉. tu 〈…〉 s in ꝑa.  of Uyrgyle & of Socrates have been so autentyques that it is said that in the universal world can none be found semblables in science/ where fore me thinketh that they were dign for to have the degree for their sovereign loving. If socrates were not so grece as Uyrgyll sayeth in his verses. divine science and wisdom hanged in him virtue and bounty made him refulgent. The Juge that careth not for the chidings 
Ecclesia. ●i. Sapien. ●i.  and cryings of his people/ is wise and issueth great light & justice/ noisome to equity. He is ever in the right way/ he will not sleep on the day till that he have thought on that the which is necessary for him all wise men do so/ and at every hour is replete with great virtues/ and by his great praisings beareth the semblance of angels. O Jesus' at my will I would that 
Ecclesi. vi. ꝓuer. x. Eccle. xviii. Ecclesi. xii. Ec. xxxviii. Ecclesia. i. ꝓuer. iiii. Esay. v. ꝓuer. xxix. aristides. Lurias' Fabricus Plato Latho ꝓuer. ix. Sapien. v. Germany defectu  every body resplendysshed so in science/ or that every bodies conscience were clean. It is no great marvel if that there is so many fools at this present time/ for they vary from the great lady science. If a young courage have sapience by travail/ he shall abide without having any goods. But beguilers full of frauds and malices they will say that they have the just title of nobleness and if they knew nothing. Alas aristides the just/ & the noble curius/ the good fabricus/ and the sovereign plato/ the great cathon shall not have now the pre-eminence that they had in the time that dame sapience reigned/ because of these fools that can nothing the which mocketh the wise men/ & is given to them monday ne glory honour and praise. They have the great avaun tages how well that they are indign. To whom great robberies and frauds is addressed. They usurp the places the which are ordained for the wise and discrete men the which have better deserved it. If that Almay ne the victorious had given rewards unto every body/ his renown had not been so moche dymynysshed/ & there should not have been so many fools in our ship/ but some will not apply the holy science/ nor keep the holy commandments of god/ but were foolish vestures full of miseries as we have written and put in figure. The fool that will live wisely also long as he reigneth in this world/ live after the writing of Uyrgyle Know that he shall have in short time for his good deeds rest in heaven perdurably. For to keep thy body and thy soul/ amend the to the end that thou may taste of this herb that is called ambrosia. O folks replete with folly come and here what wisdom sayeth/ and taste of her worthy pasture/ offer children unto sapience that is principal lady/ to the end that ye may have discretion. The kings sometime had sapience/ but at this time 
ꝓuer. xiii. Uirgilius. Ecclesia. iii. Sapien. vi. Titio & theba. qui et Brant.  they have no more/ for all their disport is but in vanities/ and defile the holy scriptures. Alexandre the great was so well learned that he made his chronicles himself in latin in fair rhetoric. He made nothing but that the which was just/ & done by him or by his men of arms.   

¶ Of the recommendation of philosophy (ca Cix.  

¶ At this time doctrine is decayed  
And nought set by in no place  
For every man is well appayed  
To get good with great solace  
Not caring how nor in what space  
putting the fair and dign sophy  
Under feet with philosophy   
AWaken a little your spirits you the which intendeth unto the things superiors/ for who somever doth pretend/ and without 
Ps. nineteen. Johelis. i. Apoca●. vi. sap 〈…〉 n. i. tu●us ꝓarchi a oporta. Ecclesia iii. ꝓuer. two. Ecclesi. i.  purpose will ascend high/ he is a fool/ for he should not imagine nor pretend to be there if that he be not clean of all his membres/ to the end that at the high sacrifices of incense as appertaineth unto philosophy/ and to be endued with ensignments/ and by his refulgent and divine acquaintance of eloquence sweet and pleasant/ the solace of his vain desires and inutile documents of good living/ & to ensue holiness the sweet and sure way to paradise./ Alas we may put all evils behind & eschew all vile vices/ and have alegement/ for god himself hath sent us in to this world for to live well. Also that when we shall have need of his sapience and virtues/ that he may minister it unto us at our extremities/ so that we demand it him with good heart/ and inter will for in him is the receptacle of all the poor gender human/ the which is prepared with his fair ornementes/ & girded with a vesture of people or cloth of fine sendal all about his membres/ and upon his heed the great frontelet. For all that it is not of one holding myner ve of the time present/ of his stones pearls and Jewels/ these ornementes be veritable established otherwise upon the shoulders and heed/ & yet it sparpleth better with the feet the roses in all places. The prudent ought 
Sapien. vi. et. nono. Ecc●. xxvi. ꝓuer. two.  well to serve him with good heart/ for he beareth the true sweetness of the divine majesty/ and the liquor and herb of ambrosias/ he giveth it unto the time that the man is refeccioned. All only he holdeth it in his heart/ he giveth liberty and honour/ he dejecteth all great sins of their good deeds remuneration/ and yet it never my nyssheth/ and after that he hath so well done/ he is put in a place eternal the which is his place/ we shall mount 
Dapien. viii. ꝓuer. seven. ꝓuer. iiii.  all if that we be wise and discrete unto the life eternal. We may well surmount the tyrants the which is enemies of the faith/ for in this realm we have a high king the which may make us ever live/ and for to go verne in his temples/ and have faith our mother/ and Justice our aunt. O both young and old haste you for to come unto Pallas/ you shall find none that is weary for to be with her. Her fountain is so naturel that she refresheth all the humans. O wise men hast you for to keep the fair minerve/ that she be not hurt with these fools that will put her into a sack. It should be great shame/ reproach/ & dishonour unto you that this goddess should be in the servitude of fools/ saying that she is reverenced among the ancient men. Wherefore do your pain for to defend her/ for certainly ye be bound thereto.   

¶ Concertation of virtue with voluptuousity. ca C. x.  

¶ O you the which is here commised  
Behold behold my friends all  
For I am virtue that is surmised  
With voluptuousity venial  
thorough her demeanour bestial  
weening me here for to oppress  
Which above all am the empress   
 
REde we not how Alchydes saw in dreaming two ways the which were right dyfycyle. For all that he beheld the estates utile. & evil by gracious understanding. And then he took the better way/ the most just way/ and the most surest way that he might. And for to come consequently unto my matter that I purpose for to treat of. Uoluptuosyte as a woman full of all worldly desires/ solace joy and all pleasures/ and her aunt is of foul vain dung/ the which shall endure but a little while. But virtue will have battle against voluptuousity/ both with bows and arrows/ and with her puissant darts by her siege and fair sayings the 
Tullius in o●.  which descended from the imperial domination of all mighty god that is heaven. Uoluptuosyte loveth young children unberded mondaynes and galauntes. She holdeth in this love an estate of a princess/ & holdeth this as eternal as it should never have end. O woman for fere that thou lose not thy soul/ i'll carnalytees and vile delectation that taketh from thy body great virtues And if thou be hole of thy body/ macule not thy breast thou adnychylleth thine engine and his branches/ and destroyeth also thy loyal thoughts/ and by operations vicious 
Finis voluptatis mors. est. Seneca.  vometh in venom. O young folks I pray you consider at this present time what it is of fair virtues/ & what she can do/ & that venus may be contrary to you in embracing your body with the fire of love for to be dampened.   

¶ objection of voluptuousity blaming virtues. ca C. xi.  

¶ Am I not the great enemy  
Of virtues that I love nothing  
Warring on her with great mastery  
Because from lust she would me bring  
The which is all my desiring  
In my garden full of pleasance  
Where as I do both sing and dance   
understand in this scripture how voluptuousity blameth virtues/ and retain well the words for ye shall here new things. Of virtues I am the proper enemy for to make 
isaiah. two. Sapien. two.  him mortal war/ environed I am as a princess with sweet laurel and odeferous/ of all herbs I have covertures. In sign of victory my tents hanged therewith. I smell good ointments and lycoures flowers and odeferous herbs My clothes smelleth of good odours. The silk that I bind my here with yellow as gold/ smelleth as balm. I bear my large sleeve with great rebrace. And my half sleeves of cloth of gold or of velvet to be the more galant. I have my smock more whiter than the crystal. My vestments precious and resplendishing. With my seemly eyen/ I cast pleasant looks. I have a fair high forehead. I bear pearls at my pastes/ precious stones and Jewels. I have my two cheeks read as two roses/ little paps made marvelously. And have young bachelors that will break their youth/ with them I take my disports./ I minister unto them my delights/ and honey they take it/ and after they are taken with my thoughts/ wills/ and snares/ and if they were wise & sutyll. I hold here beside me harp and lute melodiously swooning/ and sit down about me/ my mynyons singing/ & dancing/ playing ballads/ roundelettes/ vyrelettes/ and dities of music/ or lays for to rejoice my spirits. I have fair maidens beside me/ and am white & smouthe/ in all the remanant of the world is not my make. The knight shall have no labour nor peril in battle. But shall be free to enter in to the maculed ●cryme/ and yet he shall not die/ for certainly he shall not find himself in the battles for fere of the strokes and brusynges/ and breaking of their harness as the princes at this present tyme. At the sown of the army they are peasant or sick/ for he will think ever upon his love. Am I not the great goddess of the which my deeds is known through the world/ & from my breast issueth out sweet things and pleasant/ canticles and plays I take Jocundyte mundane/ the time present is promised/ the hour the day and the season/ the while that reason shall come/ and age that doth admonest it/ and youth shall issue from us and his fair disports. Behold how Paris ravished the fair Helen/ and the bewailings that for her was given unto the greeks/ I have made to flourish many signs in divers countries. And after my great and mighty power. I have pardoned the good and sith they have been evil. Cleopatra the proud wife hath served me liberally. Canon pea also loved my delectation. And Affryque put his love in me also well as Ammon did. And in like wise/ Numyde/ and Maurisia/ and Athas honoured the heavens through all the regions of ynde/ for my delights did please them wonderfully well. Sobrenes by me is expulsed. The ancients and high philosophers have greatly honoured me. They praise me and decore me/ it appeareth in their good and true scriptures. What I am absent from any body his work pleaseth him not. with us is pleasance and delectations/ we take pleasure for to eat. And we rejoice us at the table. Our lives is not abredged in the war by iron/ for we are sooner laydein bed in accomplishing the delectation carnal. divers kings/ duke's/ earls/ and knights have done many valyaunces/ and excellent prowesses/ and won so many castles/ towns/ and cities/ whereof I have been the cause/ for I have upon the world the domination. Sardanapalus took our vestments and left the royalles. 
Eccle. xxxi.  Rome in the time that it flourished it was honoured above all them in the world/ they that died this advantage loved me well/ and after that they had me: all virtues/ science/ & wisdom was in them. Among us young folks we have never cold/ but is always in 
Junenalis' omnibus in terris  natural heat/ we take our rest and our delectations/ fere is set all aback with us. Wherefore you young and lusty folks love sovereignly these things delectables/ and pass your time in me. O you old folks that passeth your age understand well my sayings/ and retain them within the secrets of your hearts. sith that it is so that your time doth pass/ and loseth your days without taking any Joy or pleasure/ every one of you look that you rejoice you in drinking/ eating at every repast delicate meats and precious. For look when that 
Sapien. it. Ecclesi. x.  ye be ones passed out of this pleasant world/ ye shall have no more voluptuousity.   

¶ Of the answer of virtue unto voluptuousity. capitulo. C. xii.  

¶ O voluptuousity wherefore  
Dost thou me put in such array  
Scossing with me so vengeable sore  
Making on me so great a fray  
And yet vile be'st thou can not say  
But that thou art transmutable  
Unchaste and abominable   
ANswer I must unto voluptuousity/ the which will exercise battle against me. Now tell me by what reason and by what cause thou wilt assist this/ thou the which art provoker 
Eccle. x seven. capien. i. &. vi. baruth. iii.  of sorrow and deception by thy miserable hands/ thou deceiveth the young folks/ wherefore praisest thou thy vices & lecheries/ & superfluous odours odorauntes. Alas thou knowest well that it is but vainglory of thee/ the which endureth but a little while/ of sobrenes thou art enemy: and of ebriete thou art cousin & sister. Thy body is but full of viciousness/ I consider well that thou art jolly/ and dreaming unto mundane pleasure/ and that thou hast laces & fair gyrdylles/ and hast thy heed and thy body richly adorned/ eyen tender/ gracious/ delectable and sweet/ fair foreheed and pleasant visage. But thou hast not for to resist against me/ and keep thy poor life/ thou wyit fight against me with a harness that thou ghost and borowest/ which is a mantle of purple/ and all theresydue/ thy hold harness in stead of baudryke. Thou werest cloth of calmynye/ and beareth no male/ sword salade/ spear/ or other instrument of war but without armour body naked/ thou art to dyfycyle to corrumpte Thou takest in the world thy pleasures delicious and vanities mundanes. Beside the is cupido & his mother Venus'/ the which is fixed in carnalytees. cupido 
virgilius. Plato. alexander.  is blind by right nature of little stature holding his bow in his hand/ and his arrows and darts/ with the which he casteth love furiously/ and the arrows thou haste forged casting them with thy right hand. thou hast a glass before thee/ the which showeth particularly thy superfluous evils. In thy forehead resteth no light/ but great noises/ great scandal and lechery/ and all pride/ and hast no shame in words. Thy heart is enprȳted with vile love/ thine eyen/ thy breast/ and thy body is 
Jwenalis'.  abandoned unto all mischiefs. Thou makest all nobleness come/ and put discords in diverse places. By the we suffer great extremities/ epedymces/ and bitter death Thou makest to slay the son/ and beat the father. and yet doth murder/ and perisheth many men that go unto have in misery. Thou causeth the great maladies/ whereof proceedeth the death lone after. He the which ha' the his understanding pure & clean/ thou hurteth him vyllaynously. chaste hearts infectioned/ unproper of so many excellent virtues/ the membres of the poor thou bindest with dolour/ & maketh to eat meet of torment with thy mouth/ thou speakest golden words/ the young lynge thou makest incensyfes by thy filth impetuous/ that dyminysseth the days/ and if he were young and berdles/ thou would render them with membres astonied. 
Hora. i epis. Persius.  they do a mylyon of evils/ thou enduceth them to take the goods of other folks/ without any hope ever to make restitution or amends/ what confession somever they make in this world. Thou art contrary to good conditions/ dame reason is never in thy house/ nor discretion of mind/ but will have evil tongues tryumphaunt folks be they clerks or other/ thou tornest all unto thy service. Rede here the great outrage that was 
tulius in ꝑa. seneca i epis.  to the noble dardamdes/ for by the was destroyed troy and all the parthynyens. They of daisy have been destroyed by thy luxuryosyte. In like wise the men of Actyque/ and danayque/ the cities and walls have been lost Sodom and Tomorre have been foundered and put in a bysmes/ whereof is a vale of water excessyse/ and full of cruel destruction that the corinths suffer/ and their goods and houses perished. By the the fair realms of Egypte and of Surrye were destroyed. Thou intendest to destroy the Rodyens/ Myllenoys/ and Sybary ens/ and divers folks that thou wilt mine & destroy thou pretendest to abolysshe the Sobes and Tracyens ¶ By thy false speech thou wilt corrumpe flanders. Thou wilt domyne in france of the which I doubt 
ovidius. Jwenalis'.  a great evil/ for all these nations specified of before have been punished by thee/ and thy carnal voluptuousity. But I am happy/ for the life perdurable and the heavens appertaineth to me/ this world the which is transitory I pretend to make good/ & to put it in the way of life/ & to convey it to the port of salute/ the gate of heaven is open unto me/ and is recupered by the means of me/ and is open unto the deadly sinners when that they draw unto me buxumly. Hercules' surmounted by me his naturel enemy. I make them be established before 
Persius. Boetius. Oui. in epist.  the high god. The one honoureth and praiseth the heavens/ by me was lowly subdued the barbaryens/ thorough Julius' cezar emperor of Rome/ by me was showed to 
Julius' cesar. Socrates. Alexander. magnus. Paulus emilius.  him my doctrine/ of doctrines by good unyon/ by me Alexander the great had victory thorough the universal world. By me Paulus emilius kept war against the Perses/ and subdued and overcame the king/ and had triumph in the country of Romans/ by me the sweet rhetoric was habounding in Cycero/ by me is 
Cicero.  red the high deeds of the Romans in the works of Uyrgyle. By me is enhanced the renown of Arystotle 
Uirgilius. Aristoteles Plato.  a prudent man/ and of Platon the which passed all that ever were in the world of wisdom/ and that gave the most fairest doctrines. By me were these excellent philosophers/ the which were full of science/ and of the art of eloquence. What shall I say more/ my renown runneth through all the world. Of me issueth all great laudes/ honour's/ and salutes. I rejoice the under standing/ the science and high feats divine/ and I yield my subjects all Instrued. But as for the thou art all replete wfylthe/ thou haste lechery without any will for to eschew it/ but provoketh every body to live as thou dost/ from thy mouth proceedeth but evil. And in me aboundeth richesse amity/ and just pity/ all good coum sail and glory. My house is chaste. I have no dwelling in this world/ for in heaven is mine only habitation 
ꝓuer. viii. Sapien. iiii. ꝓuer. ix.  for my labour mounteth more in reason than thine. I hold them of virtues/ and thou of voluptuousity thou lovest young and old/ but and thou would have honour & bear sign of goddess/ thou shalt be a great princess in heaven/ if thou would do this/ it behoveth not to have thy will corrupt but do after me and take my Joyous remedy/ the which embraceth all my heart with divine virtues. And all my great pain is changed in to joy above in the high heavens & shall mount where as thou shall rest without end finally. virtues doth not she the just wars/ and enduceth the lands/ she governeth 
ꝓuer. viii.  the world continually/ & deviseth by bounty after his pleasure. All plays you have by mine abandon/ when they be serving unto me. O young folks put vanity 
plautus in amphi. ꝓuer. seven.  out of you/ and love well my sayings/ I hold you not to blame if that you continue in my service/ expulse vices and filths from your bodies. If that you feel that this filth would withhold you/ come unto me and flee this damnable sin. Take virtues and cloth you with doctrines and teachings/ & savour them in all ceasons and you shall have true faith/ and of holiness the profound study..   

¶ Of the ship latin or barge socyale. (ca C. xiii.  

¶ To the fools in ships innumerable  
Withouten end and ever furious  
We shall be to them ever aydable  
Both in the floods and wawes tempestuous  
Wherefore you ought to be glad and Joyous  
saying that you are of the mighty stock  
Of fools perverse which is so great a flock   
 
Fools run unto the rivage and advance yourself hastily/ come fools the which is to blame/ run unto the ship socyale or 
two. q. i multi ec. xiii. et. seven. Job. thirty. i. E●●re. v. Sapien. iiii. Ecclesi. i. Asia. Libya. Ethiopes Germania. Gallia. britannia. Latho  else it will depart shortly. This ship so cyale taketh innumerable people of divers estates/ as halting men/ crepyls/ crooked/ blind/ feeble and strong/ of all ports and of all nations/ so that by trace almost all the world resorteth to it. They of A●tye make great apparel for to withdraw them toward us. Semblably they of Lybye/ ethiop/ Esperyce/ Almaigne/ France/ Mausyrye/ Thyllye/ Brytayne/ Flauye/ Cymberyens/ Syccambryens/ Sacye and Archy phylye. All folks is at our scoles. And the turbe of the watch valiant in arms. And that of Sarmatyke/ Thracycke/ Aigelyce. And finably all the mondayns marcheth in the monarchy as well young as old/ lunatykes/ fools/ maidens/ virgins/ faders/ and moders/ uncles/ & nephews/ cousins/ and all manner of such folks ought to come unto our ships/ for the tarrying availeth them nothing. Folks undiscrete/ and inutyle the time is comen/ and the wind good for to raise up our sail/ for the see ebbeth a pace/ wherefore run we before for to get us out of the great press. O fools then advance you/ for we will abide in divers places of the world/ for all that we must fere fortune and her causes that we see come upon us in our ship/ and keep us from her hard adversities/ tempests/ and orages'/ for these hath myned so sore the banks that there lacketh but little that 
Uirgilius. i. et. iii. eue●●.  they fall down/ this notwithstanding we run upon them in great Jeopardye of our lives/ & in taking horrible falls. After we suffer molestations importable/ & sudden perils in the se/ withouten any hope to live in passing/ going/ and coming hither & thither 〈◊〉 f●rynge in any thing the great perils of Scylla or that of carybdis/ but we as undiscrete to govern the ship fall down on each side/ and can not be depesshed of 〈◊〉 
Scill●. Laribdis Syrtes sirens Dalphinus Liclops ●lixes.  for we go and put ourself in syrtes more horrible peril in the noises and cries of some horrible fishes hard/ and swelled/ as dolphins/ mermaids// phoca/ and the song of the mermaid/ so that we are oppressed for to sleep/ the Ciclopes followeth us/ the which by their malygne oppressions the prince Ulixes them dread. Whether may we then go among us poor fools sith that there is no surety upon the se/ and for our abiding may edify nothing. We are so fearful of peril/ and thinketh for to take the good way/ notwithstanding we vary and so taketh the evil way/ for we have no wisdom in us/ nor is not nourished in our company/ but as unhappy folks make war against him and fighteth with him night and day. Cyrtes the lady of folly hath brewed avyllaynous drink/ of the which at this present time she giveth us to drink/ and with her song that is so vile maketh us to die. Ha good friends/ and fellows that feigneth to do good operations/ and erreth so upon the see/ what profiteth this thing unto you/ beware that Neptunus engloute not all your ships in to his insatiable womb/ and so to be perished for evermore. 
Neptunus.    

¶ Of the ship socyale mecanycque. (ca C. xiiii.  

¶ The ●urbe of men full of iniquity  
〈◊〉 unthrifty mecanykes with 〈◊〉  
〈◊〉 on organs 〈◊〉  
Getting their 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
And without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
That the ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Coming in to it as they would 〈◊〉 down   
foolish mecanykes come and here my satire without any more sojourning/ & bring your instruments with you/ to the end that we may know wherewith ye win your living/ the sail is high on loft/ & by these folks pulling the oars willing for to trauers● the se. you think that it is not good that we call them 
〈◊〉. 〈◊〉. De ●lectione in magistr●●u●m. lxi. di. ●ise● xlix. di. c. sa.  in to our ship/ but I say to you yes/ for they have no sure condition nor loyal estate/ but are beguilers and is a movable art as theyrselfe. Our crime beareth these fools. For the first we find that the servant coveteth to be master/ for the second she beareth vagabonds that will not work. She beareth also them that putteth pain to damage other/ he is confysked in follies and soon deceiveth himself. More over she beareth them that will make an excellent work with nothing/ and all for ne gardyse to dispend any thing/ and in the end he doth nothing that is aught worth/ and selleth it for great prise/ and a good thing for half the money/ and the other destroyeth himself. The other goeth and selleth a naughty thing for moche money/ by the which the by ere hath a great loss. The other hath ready merchandise 
Ezech. seven.  the which is brade/ and selleth it for good ware/ and sweareth and affirmeth that it is good a hundreth times O poor fool thinkest thou that god knoweth not that the which thou dost. Rede here my scriptures selling crafty men & merchants that is rooted in deceptions 
●eniti. xxvi.  and sweet words/ such folk ought to suffer a cathaire sith that they live so falsely/ these merchants be not loyal and just/ for they are so perverse that they commit always some deceptions. They be niggards to the end 
●uer. xxvii.  that they may gather richesse. They will buy good che cheap sell dear. The drapers have their houses obscure and dark/ to the end that every cloth seem fine. They begin for to make their hells within their shops it 
Cogitationes hoīm oimpotenti ●o nequnt occultari. xii. c. tua. de symonia. extra.  is so dark in them. They be all envious the one upon the other in blaming the one the other by avarice and desire of winning. With great pain may one find one true merchant. If they see a true merchant the which selleth good merchandise/ the other foolish merchants shall blame him/ because that he should not have a good name/ and they an evil renown/ weening for to draw unto them the good name   

¶ Of the singularity of some new fools. capitulo. C. xv.  

¶ Because that we should be busy  
In our ship be it far or near  
And take in other fools by and by  
Which asperly bring in their gear  
Thinking with us to go in fere  
And help us her for to govern  
Both at the purse and at the stern   
Forget not for to read our scriptures new fools/ for ye shall see things right necessary for you. I thought the other day that a 
in clemen. ad nostrum. de hereticis.  great multitude of fools should come unto our ships/ begared of the third order with begins as well men as women full of hypocrisy & heresy. And because that the ship is little & narrow to put these undiscrete men in/ we must make a lyburne for to pass all nations in realms and countries. Come on begind fools/ for it is said that you make the spirits to go/ you think that the man being in the world is virtuous and perfit/ how well that he is for man in sovereign flesh/ and that he may be in the most excellentest place if that he be not entached with crime and sin/ and ever profiteth more and is happier in deeds and words/ notwithstanding their perfection our ship abideth after them. Now all you wandrynge men/ and renegades/ or other subtle men/ high you for the ship is going/ we see it hypocrites/ wherefore follow them that go thither/ to the end that this multitude go not without you. you see the see so great which holdeth so many ships. Be you there than for to succour them/ if that they be encumbered. Are you them that make to die/ at the least intend unto this end/ and give unto the men for to understand that they are deed or that their hour be comen/ and that labour eateth on them or else ordain to give a natural gift. O you the which have vowed for to close every bodies eyen of our fools with great danger/ will you know that at our work ye put a rule unto them that are deprived of light/ and be strongly inclined for to put them in the way/ also well content of the honour that you have done on other and saying that we have not put you in the common ship/ but is carbases sadeled like consuls for this 〈◊〉 see vyvyfyed with all this foolish folk and that ye shall be of their bend. At the least if you be noted with crime evil fame upon the earth and that ye be no● among the wise men & shall be by your avauntages expulsed from all your great noise because you bear no fruit because that you wylnot be as the people of plebe/ or governor or of other religion/ as other clerks/ priests or monks call you not/ for you have to nice cogitations the which are not dispensed for to use of your feats interdicted 
Clementia de religiosis do 〈…〉 bus. di● clementi ad vostram.  even so as nayans credo/ you are not to the wisemen no more worthy/ in our ship your false religion breweth great sauce of venom/ and by alemayne scintulle/ & in theutonique pullule so moche by your great rigour that your sect hath to great puissance. ¶ O my loyal friends to the end that you infect not your spirits/ for peraventure ye might understand that I would say evil of you. I testefye that I had never envy for to speak evil of you. You the which have taken the do cumentes of the holy faders/ and of Jesu christ/ you aught to be honoured by excellence/ but the turbe undiscrete that will not have the patience for to learn/ & can nothing/ and for all that demandeth to have the habit/ & other vestment/ he bewrappeth him with dole & unhappiness/ & will not labour in his office for to win his living. I am angry with him that will have vain 
Protestatio nihil dicere voluntas contra bonos aut approbatos.  repos/ and hath not one good purpose for to watch one hour of the day at his labour. He hath not the will of marry maudeleyne/ but have the conditions of buffoons/ and are full of sloth and fere at all seasons/ you begind fools you have committed divers evils through your sloth/ how well that it lieth in the earth without hatayll. By your evil conditions you think to do every thing well/ and that it ought not to be dispraised 
〈◊〉. thessal. two.  but honoured by this point you counterfeit more saying the way approved of the holy ghost. Whanlyberte is added thereto/ to the end that my words be well ren 
ut dicer● possint ad eccle. li. et de cele. mis. c. 〈◊〉 marthe. dic clementinam ad nostram two. corinth. iii. cxiii. distin. c. nulla. ꝓuer. ui. glow. xxv. dis. c. unum glow. de offi. ordi. ca pastoralis. glow. de fur. c. two. dic clemen. ad nostrum. glow. three cle. i. de reli. do. ●tra. c. diffini.  ge/ when liberty is known sovereignly by some man/ then the holy ghost inspireth him for his great liberty/ and you say well worse/ for you say that you have none objection of the master/ & that you are not subjects to the sovereign or principal. Thus all is semblable/ ye will live as acephales/ and ensue their conditions in all things unuertuous/ that have no sovereign prince nor king for to punish the crimes and misdeeds/ & will be without heed by your heresies and laws when you confess the lay people/ you say that for accomplies shing of delectation carnal/ that it is but venial sin but for to kiss a woman is mortal/ and for that it is that all you freers in vile ordures demand for to solace you and to assuage your wills. you have a mantle/ & under that mantle a short cote to the end that I fail not/ it is you the great lolardes/ after you begind you go with large shone/ & after your laws you live in delights vile and abominable/ freers & sisters is all common all is one within one house/ and if that there be one of the sisters that will be chaste and full of good conditions/ without habandoning of her unto any of the freers/ he shall do his busy pain for to ravish her/ & than she shall be forclosed to have the benediction and of his. And yet he ensygnes his brethren that she shall be punished without having any pardon or mercy in any wise. ¶ The man in this world hath fire liberty for to do good or evil. O lorell glutton and villain thy wo●● be all replete/ apart/ to the end that I say that the which 
mus. xviii. q. two. et. c. per nitiosam. actuum. x. Ps. cxxxix. Alexander. clemen. i. de hom. cle. ꝓuer. xi. 〈◊〉. de epis. et cleri a deo amabiles. Ezechie. xiii. Math. vu. Ovidius Jwenalis'. satyra ultia. sauronnatas isaiah. ix. Math. xxiii. i. thimo. two. ꝓuer. xx. Johannis. iii. & v.  I think/ all thy god is but thy belly. In my writings I speak not of the good religious men that keepeth well their rules/ for they are worthy for to have high prise. For all that there is some that taketh writings of the pope for to live the better at their pleasance and delight: and when that any body seeth them saying that they live not after god/ or if their prelate will reprove them they will say we be dispensed and have nought a do with you/ it is some that be monks and have none habits of religion. A great sort of women bygottes that weareth the habit of virgins/ nevertheless they have no conditions of virginity/ but have ever been in maculation. Also they the which have ancient vestures chaste and pudyke/ as a sort of canons/ monks regular/ the which have soft habits/ fox's flesh/ delicious above/ and within full of malice. Thus divers by dyssymu lacyon seemeth good/ that be at the heart famysshed wolves. Some is pure & holy of souls/ and of bodies chaste as gods/ but for all that their malign eyen may not prosper in goodness/ wherefore they return in to mundane pleasure. A god who may tell the great bitterness proceeding from delights that is done under the colour of holiness/ as these hypocrites/ to whom their will is nought/ for they counterfeit the devout men before the world. malediction and vytupere be unto you folks infect that beareth the name of religion/ & if your hearts be so infected/ ye do the work of Satan/ and of levyathan/ you approve his proper child. For who some ever is comen from a high place and of his place engendered/ if he keep his commandments he is clarified as air & is his proper heir/ but he that is conceived in earth/ in ertheshall be wrapped. Also he taking the girdle pudic and covering/ and afore was of evil gar 
Ad col●. three Luce. vi. johannis. iii. two. petri. iii. Alexander. Boetius. Oui. i epist. Latho. Tholomeus. Horatius. Terentius. Persius. Uirgilius Socrates Exhortatio ad lectores. ꝓuer. xxvii. Ecclesi. x. Ps. lxxix.  nysshing and full of all sins/ and his will shall be en tached with vices and worldly pleasures. O you studyers that have had great travails through your profound studies/ and that was never weary with torning of leaves/ and you that have gifts of grace naturally/ and replete with won wisdom/ your virtue is excellent I beseech you that you have not your heart tryst to read in my book/ of the which I will make an end. Pardon more over the printers loyal and amiable/ if that you find any fault by them. For there is none but that he may fail sometime/ and if he be never so cunning nor wise. You fools have none indignation upon me for my scriptures & writings/ if that you find any thing evil couched or ordered/ this notwithstanding it is pleasant unto them that will live virtuously/ ye may say divers things/ for your hearts hath no remaining place. The cruel man wand'ring in the fields and mounting upon a tree for to have the young birds that is in some nest/ the which when he hath casten out/ falleth down/ and peraventure breaketh his neck/ he is well deceived and beguiled of his will/ for as it is said comynly all about/ the man purposeth/ and god disposeth.   

¶ Of them that corrumpe the right. capitulo. C. xvi.  

¶ See here right the which is set about 
Oui male agit odit lucem ff. de ven inspi l. Et non venit ad lucem. ut non arguam tur opera eius Qui autem facit virtutem ve●it ad lucem ut manifestē turepera eius.   
With divers folk in general  
That give him many a sore clout  
With spears and daggers great and small  
The other giveth him rygall  
To make him die all suddenly  
With false treason and policy   
understand the piteous bewailings and lamentations that right maketh/ in complaining him on them that will put him unto death. I am the right that was first put in tables of ivory and kept full dearly 
Johamnis. three ●onscientia. plush famam  by the romans. I was borne of the senators full of prudence/ and by them I have been sweetly nourished entreated in the cradle. Without me can no city live well My commandments is to live honestly without hurrying of any body/ and to do right unto every body. I punish the malefactors after the evil that they have 
attend fama potest falli conscientia nunquam. Seneca. ff. de ori. iu.  committed. I am gift of god/ and right steadfast in the world. I am profitable unto everybody. I make the man to be borne free. I am unmovable and sovereign good. My prudence is that I have knowledge of the things divine and human. I discern the unjust from the just. I am to the utility of every body. I ensign naturally all beasts that is bred upon the earth/ in the air or in the se for to live/ & at the procreation of their little ones. Of me ensueth the natural conjunction of the man/ of the woman & of the children/ for their procreation and nourishing. I am common to all the gender human. I have been augmented by Brutus first consul of Rome/ by Tiberius' coruncamus. Quintus mutus. Apulius claudius. divus titus. Augustinus pius Publius elius. Marcus catho. Ruffus. Sextus pompeius. Celius antipater. Lucius crassus. Sextus papirus 
insti. de instici. et. 〈◊〉 intiss precepta. ff. d legi. & senatus osul. l. legis virtas & bal. ea. l. justi. de justi. et iure. 〈◊〉. juris prudentia. justi de iu. na. gen. & ci. in 〈◊〉.  and Servius sulpicius with divers other. And when I was in more greater strength I have had Bald. Barthole. Cinius. Angelus. Alexander of ymola. Panorme. Johan andre of rota. Accursius. Antonius' de butrio/ & divers other that have augmented me & maintained I am right canon & civil/ without me none can do nothing. justice taketh his name of me/ the which me keep. When I am among the armed men I make silence and hold my peas/ for fere oppresseth me to sore/ I never did wrong to none/ and they seek but for to destroy me. O pope that is the general vycayre of god 
ad pap●m. two. q. vi. ●i quis. ad nostram 〈◊〉. c. ad romanam.  also well in the things temporelles as spirituals defend me/ for thou art the chief of the church universal Thou may curse the emperor thou hast so great puys 
innocentius. c. 1. de. offi. ordi. et. c. nos inter. di. si inimicus. xxiii. q. viii. c. two. ut pridem.  sans. What is the cause that thou casteth this dart in the stomach of right/ the which thou should defend It were better for the to make peace among the christian men. Thou lovest better to sustain war/ than to put pease where as thou should. Thou taketh kings and princes in indignation/ thou ought not to hate none/ but be in peace with the christian people. Thou may well bear arms and make battle/ It should be then necessary for the to go against the infidels/ and not to nourish war among the christian people. Thou giveth so many dispenses/ and thou knoweth well that it is the wounding of right the which is odious. What availeth it unto a religious man/ or an hermit to leave his 
Dispensatio est vu●●uis i●●is. 〈◊〉. q. 〈◊〉. ips● 〈◊〉 tas de fi. de pres●i. 〈◊〉. si pr● bendis. c. non potest. li. vi. de ●●angui. & aff●●●. quod dilecto. ff. de ven. in sp●. l. i.  habit of religion/ and take a secular habit. What availeth it to a man of the church to have three or four cures/ prebends/ bishoprics/ archebysshopryches/ & other benefices/ and the good studyentes have nothing the wise men is not praised/ but the asses shall be honoverd. What availeth so many dyspenses unto the wedded people/ for they are so dysregled that the gossep and gossep have no conscience to sin carnally together. Certainly of gossepshyp it is no more but entering in to the house. The cousin/ and cousin/ & brother & sister is all one It were better for the to govern holily thy papality/ every body ought to keep his dignity and good renown. Alas after that you are deed mondayne pope's/ you shall have but seven foot of earth/ think than to uphold right well/ as you be bound to the same. O majesty imperial the which beareth the diadem of the Romans/ thou ought not to be decored alonely with arms/ but also with right. Thou art lord & master almost of all the world. Thou ought to defend the right mere 
ad imperatorem justi in ꝓphe  than any on live/ thou smitest him with thine are upon his body. Is it not great horror that thou maynteynest war against the christian men and may live in peace ye against right and reason. It were better for the that 
ff ad. l. rod● am. 〈◊〉 〈◊〉 dep 〈…〉. ff. ad. l. 〈…〉 it. plagus. v. tabernac●●us  thou went against the infidels than for to will harm any christian man. Thou knowest well that he the which smiteth first beginneth the noise. Rome is written with four letters. That is for to wit. R. o. m. a. R. radix. o. oim. m. malo●. a. avaricia. which is to say. Rome is the rote of all the evils of avarice. Thou hast evil red the chronicles romans/ and the noble feats of the emperors Romans. Where is now the senators that anciently were wont for to govern Rome/ is there no more semblable to them/ no/ for the Empire is at the most lowest that ever it was seen. In the place where as justice was done/ is now no more mention whereat holdeth it/ for lack of policy/ who is the cause It is the heed imperial that is not obeyed/ wherefore./ 
xii. q. 〈◊〉. nol●.  Because that he is full of vice/ and that he should nourish peace in christendom/ and he keepeth war. who is the cause/ lack of good virtues/ and good counsel/ It were better for him for to withdraw his sword/ & maintain right as his predecessors have done. He that doth against his conscience is right cruel/ and setteth nought by his good renown. ¶ The palace imperial was sometime in great honour/ the which is now all caducke. Emperor have aspecke unto thine operations/ and remember that thou must die/ & be worms meet/ and become as she's/ and that after that thy good deeds shall be weighed in a just balance. O kings the which 
ad rege●.  is in majesty rial/ ye may make laws in your realm / you have great puissance/ for by your arbiter all is governed. What availeth it the king for to smite with this spear right/ among you kings you ought to maintain 
Uo●untas principis est lcx. ff. de origi●uris. innocentius de fi. instr̄o● 〈◊〉. cum.  him/ and yet you will put him unto death/ you give so many remyssyons that it is pity/ you do pardon the rich/ and punish the poor. Suffer no justice to be done on faderies children and poor widows/ you make bishops abbots & priors within your realms/ and yet certainly you may not/ for they ought to be made by the election of the chapter/ this same putteth the prelate's in dissension. Joys the eleventh of that 
c. cum in cum ctis de elec.  name king of france demanded of a bishop wherefore the bysihoppes of this present time died not miracles also well as the bishops in old time/ and the bishop answered him. Sir the cause is because that they that put the bishops in their syeges cathedralles have no puissance for to do it. But when they are perfit of true election/ the holy ghost is with him/ the which may do miracle/ and such bishops/ abbots/ & priors may well do miracles. The emperor may not 
lxiii. di. valen tia. et. c. ve● et. c. cum adrianus●. c. ego. cum multis similibus. baldus in. l. 〈…〉 s publicius. fr. de justi. et ●ur. 〈◊〉. ff. de justi. 〈◊〉 ●ur. 〈◊〉. ff. de verbo. si l. ag●r. v. i. in glosa.  meddle with the election of prelate's. One can not now have a benefice without pleading/ and thus the benefices is occupied by force. simony doth it not reign/ The benefices be they not sold. I believe yes/ the which is a great plague. In the time passed the vylagyens were wont but for to pay unto the emperor. xxvi pens for their heeds/ but now they are so sore pilled that it is pity for to here their clamor. Axtaxerxers imposed first the tributes/ the assyryens paid them first/ and then the perses/ the Macedonyens/ and then ceasar constrained the romans to pay it. There is not now neither frenshmen nor Italians calabryens/ nor the men of the pope but that they be constrained for to pay that tribute and yet worse than tribute. you suffer yet that your men of arms eat up the poor folks of the villages/ when you be in any town it is horror to here the lives of your men/ they be so much abandoned to do evil/ and are supported by you in all their vices/ they be abandoned uno lechery/ whether they be may dens or wives they destroy all/ and than who hath done it/ my lord/ or an archer of the guard/ and so they escape without punishing by your supportation. They fight and kill and do innumerable evils/ and because they be not punished they be worse and worse/ & their lord hath none honour. Think you not upon the king david that for the loving that he loved Bersabee 
David Bersabe Urias  wife unto Urye/ was called a bloody man/ & his people was punished for his sin. you care not you be so replete with pride and mundanities. you be armed with great pomps and habits large and superfluous/ ●●u have not great pain for to win that the which you dispend/ alas you think not. The right by you is nothing sustained. When you make Justes and torneymentes to the utterance/ know you not well that he the 
c. felicis me morie. 〈◊〉 torneamentis ff. 〈◊〉 alea. l. solens ut. l. ff. ad. l. ac●. q actione. v. si ●s  which is slain there ought not for to be buried in holy ground. And that he the which giveth the stroke ought for to do penance. We find well in the right civil that one may prove his strength/ otherwise not/ and in such manner he is not bounden to the law aquylye. They do the contrary which is a wound made in right. Alas Emperors/ kings/ duke's/ earls and barons vulnere him no more/ suffer not that right be usurped within your realms and countries/ if that you will that your dominations prosper in goodness and tranquillity,:/  
¶ O right christian king of England I beseech the also humbly as I may that thou suffer not within thy noble realm that right be usurped by thy subjects and officers. Thou art the most noble king & the most mightiest that is upon the earth/ for thou art the relucent star of all the terryens/ endued with all virtues the odeferous flower descended from paradise most martial in battle/ amiable as a lady/ fair as absolon wise as Solomon/ discrete as Agamenon/ & all good mures remaineth in thee/ wherefore yllustred king exercise equal judgement/ and in so doing ye shall be exalted in the sempiternal court/ with the rose first stock of your generation. The good king Henry loved no blassheming but punished the swearers but who that can now most blassheme god/ is most made of in court. you give evil example unto them that cometh after you/ and the things of evil examples ought to be eschewed/ but you uphold them/ you make divers fair statutes/ but they endure but a while. Show thyself valiant in virtues/ love the profit and utility of the thing public. Think upon the ancient Romans the which loved better for to die poor/ than the wealth public should have been impaired. After that is some comen that loveth better to enrich themself than the good public/ whereby they are comen unto great ruin The consuls and senators of this present time have not the fame that the ancient Romans were wont to have/ for they love better their own profit than the common profit/ and corrumpe the right for to do pleasure unto their friends. The cause is because they are not replete with virtues/ for they are ravishing wolves/ without supporting or defending of the right/ thou aught for to know what right is/ to the end that when they demand the some country land or rent 
Uide bal. in repentione. l. 〈◊〉. i. xiii col●. 〈◊〉 de sum. 〈◊〉. 〈◊〉 bal. i dicta l. fi.  that thou mayst answer them after right and reason/ and examine well and justly the cause or that you give any sentence upon any thing/ and in so doing ye shall acquire great merit of the Juge eternal the which Jugeth every thing/ and after their desert remunereth them in the sempiternal mansion. Wherefore look that ye put men the which are virtuous and Just for to govern right and justice/ for such folks are 
Baldus in. l. i. ff. de sena. ff. de ori. iur. bal. de ori. 〈◊〉. Pilatus. l. is apud. 〈◊〉. de edendo.  worthy for to rule or govern any christian region/ or heathen/ for there as right wysmen is domynatours there is equal judgement also well to the poor and needy as unto the rich/ but at this present time it is great pity for to here the exclamation of the poor people/ for they can not have no right without giving of large money/ & thus avarice hath banished right out of this country Put no ravishing wolfs to give judgement/ nor no merchants/ the which have no desire but for to win in letting the wealth public fall in to ruin. Juges read you never of the judgement of Alpius the which was amorous of a maiden that was brought unto him for to be out of servitude/ but her father Uyrginyus willing for to save her from dishonour/ tupracyon slew her before the romans and bare the heed unto that Alpius. Nor in like wise of the daughter of Lavyon that was slain. Myrrh you herm and of the judgement that pilate made on Jesu christ. It is written that the love of maidens subverteth the Juges that do not true justice. Juge justly the son of man. such Juges is hated of every body. A good Juge ought to inquire the 
〈◊〉. de advo. l. advocatri. laudabili in  truth/ and then to give sentence on the thing proved and none otherwise. Advocates you ought to desire the 
principio. 〈◊〉. de advoca. di uer●udi.  common wealth and defend the right for you are equypared to the knights for by you as knights is the ly● and the patrimony defended. your office is necessary & lovable. Wherefore leave all deceptions and false allegations and maintain the right. Put sergeants of good lives in offices for to keep the people the better/ with out putting in a great sort of rascals and ribalds that pilleth the poor people/ and runneth night & day to the bordello in usurping every body because that they bear the names of sergeants/ if there happen debate in any place/ and that their hands be greced/ they will let the malefactors go/ if they have commission to take any body/ they shall drink with him/ and in paying the scotte will let him go. But who that put good men in office should cause divers deceits to be undone in cities and towns/ in some towns there is honest sergeants and of good life/ or else they are expulsed. ¶ O 
de vi. & ho. c●. 33. q. vi. c. clerici &. c. quicumque ar. 23. q. 3. maximianus  men of the church lead holy lives without bearing harness staff or sword/ save when that ye go out of the town for danger of thiefs/ or for to defend the town against their enemies/ & yet you ought not to strike if that ye may. Hold you in your benefices without running from one town to another playing the ryotours. you dispend the money of the church/ the which should not be done but in piteous and virtuous operations. you keep hawks and hounds/ & great number of horses. It were better for you to uphold the churches that you have the benefices by/ that fall in to ruin. bear not long here nor long beards/ for it appertaineth 
De vi. et ho. cle. c. si ●s. de cohabi. cleri. c. et me. 〈◊〉. de sacrosan. ec. l.  not unto you/ but unto worldly rioters. In divers places you defile and hurt right/ in giving him venom in a glass/ by your symonyes wherewith you are replete. you ought not to keep no women in your houses/ 
sancimus. s. pe nul. No. glow. in. l. fi. finite & ff. de dan. infe. s. sed li i plures super ver bo unica. Gregorius. Seneca.  where as susp 〈…〉 yond might be/ but it is pity/ for you are not ashamed at this present time/ ye do great dishonour unto our mother holy church. I have great doubt that she ask not vengeance against you. Alas humaynes that usurpeth the right/ think on the horrible pains of hell that is appareled for to punish the sinners if you will live well in this world/ ensue the discrete men/ for and ye be conversant with evil people truly ye shall be vicious. Live well in nourishing right/ if that you will live well after your death/ for ye know not the hour that you shall die/ the death seeketh the eurous/ and fleeth from the myserables.   

¶ Of them that do all things contrary. (ca C. xvii.  

¶ He the which doth the contrary  
To reason right and equity  
And that ever from them vary  
living in great perplexity  
He is a fool for certainty  
For after the saying of the scripture  
Who liveth here well of heaven is sure   
I Have spoken of divers fools the which are 
Inordinaton causa fueri. destructionis omni rerum. oina q i celo aut in terris ve● in equore viwnt ordine seruantur. Quem si destituant si in in ordine vivere cessent centinuo ite erunt in nihilumque ruunt Ni elements 〈◊〉 in ordine firmo starent statim ꝑirent.  in the profoundyte of our ship/ now will I speak of them that do all things contrary/ & have their thoughts disordinate/ the which thing is cause of the destruction of all things. We see divers traversing this se without oars/ or sail/ they be without law and without order/ the which in passing have recountered some of the perils of mareswyne that is for to know/ seylla syrtes/ and carybdim/ in the which perils they have put them/ and have been swallowed and suffered inestimable torments in these. I find these folks fools sith their neyssaunce. divers have perished in this manner the which have transgressed the law and the way that god hath determined to things. All things that is in heaven/ in earth and in the see liveth in keeping their order/ and keepeth them strongly in vigour/ the which if they fail and cease in their order/ incontinent their virtue shall pass and fall unto nought in great ruin. Foles astonied let 
job. xxxviii. indicum. v. ordinatione. tua perseverant dies. de pe. dist. two. hinc etiam lucifer. Adam. Lain. Abel. Gen. iiii.  ●e doctrine by other/ you do all things contrary/ and knoweth well enough that you do evil/ fear you not the punition of god. Know you not how lucifer and his fellows fell in to the abysmes of hell/ because they kept none order/ and would do the contrary. Adam in like wise because there was none order in his case/ and that he died contrary to god's commandment/ fell in to piteous ruin. cain also because that he kept none order in his deeds/ & that he knew well that he died evil to s●e his brother Abel made a piteous end. if the elements held them not fixed in their order they should perish all suddenly. Alas than ought we well to dread when that the things that have no reason be in danger of punition. All things have order/ certain time & space to bear/ to live/ and to die. The virtue of this ordie is/ keep certain law and commandments ordained The little aught to observe and obey to the greater/ but at this time the contrary is done. almost all things is done contrary. Wherefore but if that we keep better order we are like to be punished eternally.  
Mother of god vyrgyninuyolate/ the which hath borne the fruit of life/ to the I yield 
ꝓuer. xiiii. et. nineteen. Job. xii. Ps. xxxvi.  me/ & put me entirely in to thy safeguard/ to the end that thou be advocate toward thy sweet son that he defend me from this foolish company/ in the which I have reigned ion goe tyme. Wherefore I testef ye here before the that I shall never return again/ and in sign thereof I cast my hood and my babyl behind me/ more over be medyatry● unto thy son that he will pardon me & give me mercy. ¶ O pallas and thou minerve I thank the of the eloquence that thou hast given me/ and of the melodies that thou haste ever rejoiced me with. In like wise of the science that thou hast endued me with/ moyennȳge the which I have finished my book. ¶ O glorious star of the see/ sovereign refuge of sinners/ advocate of the gender human at the hour present I prosterne me before thine image with my knees bowed unto the earth/ with naked heed and Joined hands/ in rendering graces unto the of that thou hast implored for me toward the verb incarnate/ the which thou haste borne in thy womb virginal/ and hath nourished and given him suck with thy paps vyrgynalles. I had never trust but in the mother of god and virgin immaculate. yet again I beseech the that thou hold thy hand upon me in such wise that I may at the end of my days see the in estate refulgent/ and that my soul may be borne and presented by the or by the angels in to the Joy eternal before the father the son and the holy ghost and that it may alway remain in the place that is prepared for the just. Pardon me all that readeth this book if that you find any thing that is not well/ for the fragylyte of my youth holdeth me in such mobylte that mine understanding can not comprehend any moral sense/ but also well as god hath given me grace I have applied my simple wit/ praying all lectours to have me for excused.   

¶ Thus endeth the ship of fools of this world. imprinted at London in Flete street by Wynky de word printer unto the excellent princess Margarete/ Countess of Rychemonde and Derbye/ and grandam unto our most natural sovereign lord king Henry ye.. viii. The year of our lord. M. CCCCC. ix. ¶ The first year of the reign of our sovereign lord king Henry the viii. The. vi. day of Julii.  


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winkin ·de· word.   printer's or publisher's device