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A19333	Thus endeth the prologue of this book named. Cordʻyal. Whiche treteth of the four last and final thinges that ben to come ...; Cordiale quattuor novissimorum. English.	Denis, the Carthusian, 1402-1471, attributed name.; Gerardus, de Vliederhoven, 14th cent, attributed name.; Rivers, Anthony Woodville, Earl, 1442?-1483.; Caxton, William, ca. 1422-1491. ed.	1479 (1480)	STC 5758; ESTC S106511	87,382	154

lyf of of puissant lordship is right brief For this day this man is a kyng and to morow he is dede of suche akynge is red in the seconde chapitre of the first boke of Machabees how his glorie is a foul donghil and as vile as a worme he is to day enhaunsed and to morow ther is no thing to be founde of hym We haue an example accordyng of one of the hyghest and moost excellent prince of this world That is to wete Alexandre the grete kyng of Macedone that subdewed vnto his obeisance the vniuersal world in suche maner that he was demed to be only lord of the erth And it is redde that this Alexandre the grete somtyme kyng of Grece obteigned many uictories in many straunge londes And in his goyng by diuerse regions subdeued vnto his Iurisdiction al the world And in another place is red of hym that he was kyng of kynges and that he sawe al realmes subget vnto hym wherby the wis of his renomme and fortune made an hole monarche That is to sey an hole Empire of al the world For it was ones al bonde and subget vnto hym without disobeissaunce And so he was grettest of al the large world But what thing therof ensued After he hadde tryumphantly goten the only empire of the vniuersal world was not that the stablenesse of regne the ꝑpetuite of myght the helth of his body and the longe enduryng of his lyf naturall Certeynly no. But he was subdewed by the same thing that is comune vnto al. That is to wete Deth Whiche is the last recourse after al fortune and destenyes Than myght Alexandre we le say atte ●ou● of his deth as Iob. seyde in the xvj chapitre of his book I am he that somtyme was riche and myghty and sodenly am beten doun for he obteyned only his Empyre But onely by the space of xij yeres And therfor it is writen of h̄ym in an other place That he regned and was obeyed xij yeres And after that he was subget vnto deth of whom liueth yet the renomme cannot dye Semblably compleynyng hym self of the deth he myght seye as is writen in Iob the xix chapitre My glorie hath dispoiled me and hath taken awey the crowne fro my hede she hath also vtterly destroyed me wherthurgh I am lost Lo howe it appereth manifestly herby that deth is th ende of all men And also that howe be it Iulius cesar hadde al the worlde vnder his Empyre Yet his glorie fayled hym and rested lorde but of a tombe of viij fote longe Wherby it semeth that the mageste roial al worldly puissance al prosperous thinges and the ordinaunce of dayes passe brefly from man without tariyng when̄ the hour of deth is comyn ▪ And therfor seith an other poete If thou be wise thy wisdom̄ departeth with thy deth If thou be haboūdant in richesse it leueth the at thy deth If thou be a prudent man thy prudence finissheth with thy deth If thou be honest by deth it is taken from the. If thou be strong thy myght faylleth the by deth Certeynly then̄e I nowe know that the yeres that passe taketh from vs al thinges Wherfor then if thou be riche strong or feyre what wileth it If thou be a bisshop a priour or an abbot what wileth it If thou be a greet excellent myghty lord If thou be a kyng or a pope what vayleth it All passeth right hastely without longe tariyng And here resteth but oonly the merites wherof the good shal cause vs to be glorified And therfor seide Isidor in an omely My right welbeloued brethren̄ we ought to thinke how breef and shorte is the worldly felicite how litle is the glorie of this world and howe frayle and faylyng is the temporal myght therof And therfor euery man may sey Where be the kinges where be the princes where be the emperours where be the riche myghty men of this world they be al post like a shadewe and vanyssed like a dreme of the nyght for though one wolde seke them they wil not be founde here what shal I more sey the kynges be passed the princes be dede neuer thelesse ther be many that wenen to lyue long neuer to dye But alweys to rest in this present lyf Certeynly they be fol● For it shal not be so But they shal dye as other princes men haue doon For as Senek seith in his episteles to Lucyt The issewe of this present lyf is deth It is wreton by a poete named Ieta The deth vndoeth al liuyng thing and euery lif fynysseth by deth Certeyn the worldly deth concludeth all the vayn felicitees of men For if thou did preche the feith of Abraham The pite of Ioseph The charite of Moyses The strength of Samson The swetnesse of Dauid The miracles of Elizeus The richesse prudence of kyng Salomon The beaute of Absolon And in wepyng occupied thextremytees of all thies in declaring their endes the hystories wolde shewe that ther is but one conclusion̄ That is the sey deth Here it appereth right manifestly by the thing aforsayd that beaute lynage condicōns witte richesse nor worship can not kepe a man but that he must stumble fall retorne to asshes for al thing that is engendred renneth alwey toward his deth Ouide seith that al thing that is engendred asketh and requireth to come ageyn̄ to their vniuersal modre That is to seye the erthe For all that hath been and past afore may be resembled to a rennyng riuer Semblably I fele it by my self wretche that am brought al moost to no thyng and haue not knowen hit for my dayes be past fro me litle and litle as a shadowe and I am dried as the wydered hey Certeynly we be no thing but powdre Mennes dayes be like the floures in a medewe And them self may be likened to the heye Now auise the then̄e for man̄ is a thyng that endureth but short space and is of resemblance to the floure that groweth in the medowe It is writen in Isaye the xl chapitre All humayn̄ flesshe is heye and his glory like the floures of the felde Verely al peple be hey and all hey drieth and wydereth as the floure that is fallyn̄ But the worde of our lorde remayneth and is perdurable Wherfor then doth a man̄ set hym self in pompe pride beyng like the widered heye of felde It is writon by Innocent in the boke of our miserabill condicion̄ That humayn̄ flessh̄ is the vessell of filth and a vessell of teres a drye thouht a stinkyng sakke The lif of the flesshe is labour The concepcion̄ of the flesshe is but filthe The ende therof is rotynnesse And the birthe is but vyle It was first a sparme That is to seye The seed of man̄ and nowe it is a stinkyng sakke And after finally shal be wormes mete in the erthe Nowe wherfor shulde a man then be prowde Seint Bernard seith in his booke of Meditacions Wherfor shulde a

them as a she bere whiche hath lost her whelpes and shal breke their Iugementes within shal destroye them like a lyon How myght oon remembre a more cruel thing then by thoes beestes Our lorde shal sey to the felons that shal be condempned as is writen in Ezechiel in the vij chapitre The conclusion is come now cometh the ende vppon the I shal sende my furour into the Certeynly sir as the fire brennys the forestis the mystis breke vppon the moūteynes Semblably in the tempest thou shalt then ꝑsecute thy synners trouble them in thyn̄ Ire And then̄e thy wrath shal be chased like fire shal abassh● the peple in thyn̄ anger It is writen in Isaye in the xxx chapitre The name of our lorde shal come from right ferre his fersenesse shal be ●rennyng greuous to bere his lippes shal be fulfilled with indignacion and his tonge shal be like a deuoring fire his sperit shal be like a broke renning ouer the brinkes for to distroy peple and to bryng them to no thyng Iob toke somtyme this furoure in a vision when̄e he seide Who shal be that liuyng man that shal do so mekel with the that thou wilt defende me from hell and hide me till thy furour be past Certeynly the furour of the Iuge shal be so greet then̄e that it can not be expressed by ony wordes nor thought by ony corages Verely al the iugementes and sentences that haue been ageynst vppon the humyane lynage sith the begynnyng of the worlde be but like a litle flame or a sparke in regarde to the furour of Ihesus Crist. whiche he shal exercise in the last daye of Iugement And how straytely shal he that is rysen deboneir past vp into heuen retorne to do iugemēt and therfor seith seint gregory in an omely vpon the worde of seint Ioh̄n euangelist that seint thomas oon of the xij apostoles called didimus which̄ is to say long douting seide thus My brethren frendes ordre your lif your werkis your condicōns and puruey for he that is rysen meke amyable shal come harde strayte at the day of Iugement Certeynly at the day of examinacion which is so greetly to be douted he shal shewe hym self clerely emong angeles archangeles emong the trones dominacions emong the principals potestates al the skyes shal be moued the erthe the other ele●mētes in the fere drede of his seruice Set then afore your eyen this iuge that is cause of so greet abasshement and fere d●ed● him bothe now and herafter To th entent that when̄ he 〈◊〉 come ye shal not see him in fere but be wel assured he ought to be dred now to the ende that he shulde not be douted thenne Certeinly if oon of you hadde to saye or allege a cause ageyn̄ your enemy and s●ulde to morowe p̄sent you to my iugement perauenture ye wol passe al the nyght without greet slepe remembryng your self in grete payne and thought what thingis myght be aleged ageynst you what ye wolde answere to thobiections and shulde drede greetly lest I shulde be sharpe vnto you wolde fere lest it shulde be thought that ye were culpabill and wolde serche what I were and whether I shulde be come Certeinly not long after I haue be man I shal become wormes and after wormes powdre Now then if the Iugement of hym that is but powdre is to be drad and hadde in so greet fere By what entencion is it to be thought that fere must be moost dredefull whiche is of the Iugement of the moost grettest higest magestee All thies thinges saide Seint Gregory in the chapitre aforsayde Yet is ther som̄ thing more concerning the said sentence that is to wite that ther is no puissaūce can resiste it And as it is writen in the book of sapience in the xj chapitre who shal be he that shal resiste the vertu of thyn̄ arme Isaye also seide in his xlvij chapitre I shal take vengeaūce on theym and no man shal resist me Veryly noon shal mowe resiste it but nedely al must appere there generally wil they or not they shal abide before the angeles the sentence of the souerayne Iuge whiche spake by Isaye hym self in the sayde chapitre to the synners that ar to be condempned thus thy shame shal be knowen and thy vylen̄ reproche shal be seen wheruppon I wil take vengeance and shal no man mowe resiste hit Iob saide in his ix chapitre God is he that in his wrathe no man may resiste And as it is writen in the book of Hester the xiij chapitre Fair lorde god king omnipotent all thingis be set vndre thy Iurisdiction and is non that may resiste thy wil. Certeyn̄ thou hast made the skye the erthe all that is conteyned in the circuyt of the worlde thou art lorde of al thingis and is non that may resiste thy wil This is the greet mighty puyssaūt lorde of whoe 's gretnesse myght ther is no nombre nor ende and he shal drede non be they neuer so myghty It is writen in the booke of Sapiens in the vj chapitre Our lorde shal drede no body what so euer he be for he hath made bothe greet and smale It is redde in the Apocalips in the vj chapitre Our lorde shal not d●ede the gretnesse of man what so euer he be The kingis of the erthe the princes of the worlde the tribunes the riche the strong all men aswel bonde as fre shal hyde them in the caues emong stones of the roches saiyng to the moūteines fal̄ vpon vs and hyde vs from the face of him that sitteth in trone the wrath of the lambe for the greet day of Ire is come It is redde in the same apocalips in the xviij chapitre The kingis of the erthe shal wepe they shal specially compleyn̄ that haue made fornicacion with Babilon haue liued in delectacions when̄e they shal see the smoke of his embrasingis shal wil them to be ferre for fere of the tormētes Certein̄ as saith seint mathew in his xxiiij chapitre Ther shal be then̄ greet tribulacion and so greet the sythens the begynnyng of the world til now wa● ther neuer none like Secundly ther is an other thing that agrog●th the said sentēce That is to saye that ther is no place there for sīners to hide them in And as seint Ancelme said It shal be then̄ a thing impossible oon to hyde him And therfor he saith in his xxiiij chapitre Ther shal no tenebres be there nor no shadowe of dethe that they may hyde thoes that haue doon iniquite Seint Benard said in oon of his sermons That before the iudicial cheire of Ihesu crist shal they stonde al naked that haue stopped their ere 's to the voys of coūseil wherfor they shal here the voys of the Iugement as it is before alleged My

loke alweye perfyghtly vpon them to th entent that they may be seurely fixed and printed in thy memorie Now syn al this processe principally and soueraynly enforseth hym self tenduce euery creature to haue an assured mynde and an hole Remembraūce of these four last thinges and that they may cordyally be enprinted with in your hertes Therfor it is consonant and accordyng yf it so may plese that this present trayttye may be entitled and bere the name of the. Cordyal ¶ Thus endeth the prologue of this book named Cordyal Whiche treteth of the four last and final thinges that ben to come ¶ And here beginneth the first parte of the seide four last thinges ¶ The first parte of the four last thinges THe first parte of the four last thinges wherof the remembraūce withdraweth a man fro synne is deth present or temporal And therfore seith Seynt Bernard in a boke called the Myrour of monkes The moost souerayn philosophye is to thynke alwey on deth And he that berith it in his mynde in what place so euer he goo shal neuer synne Seynt Austyn seyth in his book of exortacions Ther is no thyng that so wele reuoketh and calleth a man from synne as often Remembraunce of dethe Certeyn it is that thinge whiche causeth a man to be humble to disprayse hym self and to do penaunce ¶ Howe Remembraunce of dethe maketh a man to 〈◊〉 humble and meke ¶ The first chapitre I Seye that recordyng the Remembraunce of deth maketh a man to be meke and humble hym self And therfor seyth seint Austyn in the booke that he made of our lord A man knowyng hym self to be mortall it shal put from hym al maner of pryde In very trouthe all our other thinges as wel good as hadde be incerteyne But of deth only we may be wel ensured And how be it that the hour therof is to vs hidde and incerteyn̄ Yet alwey she is approchyng and shal surely come without longe taryeng And to this purpose seith Ecclesiastes in his xiijj chapitre Bere wel in remembraūce that deth shal not tary It is also writen in Toby that deth hasteth and that ther may no fleyng auayle Also by the comune lawe of nature euery man muste paye his mortal tribute Seynt Bernard seyth in a sermon̄ O wretchid man whi dost thou not dispose thi self to be redy at al houres think that thou art now dede syns thou knowest wele that necessarily it behoueth the to dye Remembre wele how thyn eyen shal torne in thy hede and the veynes breke in thy body ▪ and thyn herte shal deuide in two partis by the right sharpe angwissh and payne of deth Who is he then̄e that ought not to drede and make hym self humble Whan he knoweth certaynly that he must retorne and become erthe Now truly ther shal be none excepcion of persones But al shal passe that weye For as it is w●eton in the seconde 〈◊〉 of kynges Whe shal al dye and the erthe shal ●●●low● vs as it doth water cast therupon whiche neuer ●●●●●neth We rede also that this worde Mors in 〈◊〉 may wele so be called For it is a bitter morsel vnto alle men in so moche as no creature may escape it And therfore it is said in the book of dispraysyng of the world ●eth cutteth doun and distroieth all thinges create and made in flessh She bothe beteth doun the hye men and low●● for she hath dominacion vpon wordly lyuyng thingis She regneth Imperially ouer the nobles and dredeth no lyuyng creature for her power is comyn ouer princes and dukes She taketh aswel the yonge as the olde And whan she smytes she hath mercy of no creature Alle thinges create in flessh perissheth vnder her honde Nor ther be none so strong but that she beteth them doun without rescuse And ther is no thyng beryng lyf but that she distroyeth and wasteth it without ony escape And she neither taketh mede Allyaunce ne frendship What shal I more seye euydently dethe spareth no body For nether poure ne riche shal mowe escape out of her cheyne Certeynly I vndrestande nowe that dethe is th ende of alle worldly lyuyng thinges And therfor it is writon̄ in Ietha the poete That dethe taketh awaye and doth anyntise all quyk thinges Lo is it not seide that the wise Cathon and the good Socrates been dede Whiche geuith example that ther is neyther science ne doctrine that may preserue one fro the ruynous darte of dethe It is writen in Ecclesiastes in the secunde chapitre Aswel dyeth the wyse man as the fole It is writon in Isaye in the xxxiij chapitre Where ar noble come the lettred men Where ben the prechers of the worde of god Where be they that were wont to teche the children These questions implied as moche as to seye they lyue not and begoon past in the comyn course whith other dede out of this worlde Now by cause Ietha named but only the two afore specified I pray the telle me where is now Hector of troye where is become Iulius cesar wh●● is Alexandre the greet Wher is Iudas Machabeus Where is the myghty Sampson where is Crassus the riche Where is the fayr Absolon where is Galyen the phisifien and Aincenne his felowe Where is the wyse Salomon where is Aristotle the philosopher where is Uirgile the right experte poete he not al these dede passed out of this worlde as pilgryms gestes and departed hens in a right short space yes certeynly ther is not one lefte a lyue of them alle their ioyes were but vanitees ar fayled their dayes be consumed passed And as the psalter seith man passed his dayes resembling a shadewe one tyme he is hole and stronge of al his membres and on the morowe seke leyde in the erthe And as Cathon seith our lyf is geuen vnto us to be ful of doubte and of fragilite This appereth also clerly by a philosophre named Secundus whom themperour Adrian̄ questioned with of the beyng the state of man̄ Whiche answerd as foloweth Man is subgette vnto deth Oost of the place where he is a voyager passyng semblably vnto a pece of snowe Also like a rede bery and like a newe apple by whiche thinge is euidently shewid how frayle how sleder and also how lytil enduryng is the lyf of a man And not only the lyf of poure peple But also the lyf of alle humayn̄ creatures be they neuer so riche or puyssaunt For deth is a comyn̄ thinge and spareth no body And all be it she is cruwel and peruers yet she kepeth egally one lawe in takyng as wel kynges prynces as poure folkis Thus geueth she grete cause to wepe yf it be wel red and taken that is wreton̄ of her And therfor seith Iob in the xx chapitre of hys book of the riche fiers orguloꝰ man̄ Al though his pride be inhaunsed vnto the skye that his hede shold touche the clowdes

man wexe prowde sithen the concepcion of man is in synne And of all the birth in payne the lif in labour and necessarily al must dye And after deth turne to wormes And after wormes to filth and stenche Lo thus finally euery man is clerely conuerted and turned out of all humanyte Considre than the begynnyng of thy lyf the mydle and also the last ende And thou shalt fynde therin a right greet occasion̄ and cause to meke and humble thy self Now what seyst thou what thynkest thou what rekenyng makest thou of thy self art thou ought but powdre of the erth It is wreton in the xij chapitre but more playnly in the iij chapitre of the same Ecclesiastes The powdre retorneth to the erth that hit come fro That is to wete to right a fowle rotyn erth full of wormes And therfore writeth Iob. in his xvij chapitre I haue seid to rotennesse thou art my fadre and my moedre and I haue seid to the wormes ye be my brothren my sustres It is red in Ecclesiasticus in the xvij chapitre that euery man is erth and asshes and therof haue take their beyng And also it was seide to a man Thou art but powdre and to powdre shalt retorne And as Aleyn̄ amonysseth warneth the when thou shalt lie in the colde erth thou shalt torne to powdre wormes mete from thensforth ther shal no creature be in will to loke vppon the. For thy flessh̄ shal be more ranke in stinche than the flessh of a rotyn̄ hownde To this purpose seith that holy man Seynt Bernard What is a more vile and stinkyng thing than the careyn̄ of man̄ And what is a more odeous thing to be holde than a dede man the more delectable he hath been in his lyf to the contrary his loke shall be orrible after his dethe What shal hit proufite vs richesses delectacions and worldly worshippis The richesse defende vs not from dethe nor delectacions from the wormes nor the worshippes from foule stynkynges O myghty God eternal in howe myserabile chaunse is man inclosed Certeyne my right dere frende If thou thoughtest diligently of the thinges aforeseyde Thou shuldest therby fynde a right greet occasion̄ to meke and humble thy self For the remembraunce of dethe causeth humylite in man It appereth wele by the thirde booke of Kynges in the .xxj. Chapitre of Kyng Achab. Whiche when̄ he herde by Hely the manassyng of dethe and that hit approched hym He meked hym self in suche wyse that our Lorde seyde to the forseyde Hely Seest thou not howe Achab. humbled hym self before me It is sayde also that somme tyme. Whenne men made and created a pope ther was brought before hym a pece of flax and ther in set fyre seiyng thies wordes folowyng Right thus passeth the vayne glorye of this worlde Lyke to seye That as the fire brennes lyghtly the flax and conuerteth hit in to asshes Semblably the glorye of this worlde fayleth and passeth Isidore reporteth also That aunciently it was accustumed atte coronacion of the Emperour of Constantinoble When he was set in his moost glory A mason shulde come before hym and shewe hym thre or four maner of marbyll stones seiyng that he shulde chese of whiche of those he wolde haue his tombe made It is redde of seint Ioh̄n the aumener that was somtyme patriarke of Alexandre that hadde commaunded to make his tombe and wolde in no wyse it shulde be fully finysshed And ordeyned that in grete and solempne festes when̄e he was in his hyghest honour one shulde come vnto hym and sey that thy tombe is not fully accomplisshed nor perfourmed giue commaundementes that hit be finysshed For thou knowest not how thou shalt dye nor whan that theff wyll come whiche is to vndrestonde the fende That enforceth hym self alwey to destroye soules And whye dyd the pope the Emperour and the patriark thyes thingis Whiche were the men moost excellent in astate of al the world but onely to confesse and knowlege to them self that they were mortall and that they ought not to enhaunse them self in pride nor fortefye them in hope of longe lyf Wherby they shulde haue the more power in this vayne worldly glorye But that they myght haue before hem thenne the remembraunce of deth to cause them to be the more humble in all their werkes And therfor seith a prophete Knowe all peple that men be comen and made of erthe And therfor they must necessarely dye It is also wreton in Ecclesiastes in the one fourty chapitre All thinges that be come of the erthe shal be conuerted ageyn to the erthe Wherof man̄ is comen as it is wele knowen And therfor seith Iheremyas the prophete in the .xxij. chapitre Erth erthe erthe Nowe herken my wordes He called man̄ thryes erthe by cause he may so be named in thre maners First he is erthe for he is made of the erthe Secundly his conuersacion is in the erthe And fynally he retourneth into the erthe So is he erthe in his creacion in his conuersacion and in his dethe He is erthe by hys nature in his lyf And in hys Sepulture he hath sauoured the erthe he hath liked the erthe he hath desired and coueyted the erthe The body of man is taken and doluen in the erthe And yet he forgeteth the Celestyall thynges and pleteth for the terrestreall And geueth batayl for the erthe He gothe He comyth and turneth abowte the erthe to haue the erthe And often in angwysshes payne and labour nowe here nowe there And all for the erthe and neuer seasyng tyll be hym self f whiche is come from the erthe be retourned ageyn̄ to hys first modre That is to seye The erthe It may be seyde as it is writon in the third● booke of Kynges in the secunde Chapitre Lo howe I departe and passe the comune weye of the vnyuersall erthe And for asmoche as we be bounden with slyme of the erthe donge of the erthe and be right vyle thyng Wherfor shulde we then̄e be prowde of our self knowyng we be come from the erthe lyuyng in the erthe conuersyng in the erthe and fynally shal retourne into the erthe as euery daye it appereth euydently vnto alle peple ¶ Howe Remembraunce of dethe maketh a man to dispise alle thynges ¶ The thirde chapitre of this first principal part REmembraunce of dethe causeth a man to myslyke alle erthely vayne thynges and to repute them as no thyng Therfore seyth Seynt Iherome in his prologue of the Bible That esely he dispiseth alle bad thyng that alweye remembreth howe he muste dye The concupiscens of eyen is dispysed whenne oon̄ remembreth that he shal shortly parte and leue alle erthely thynges The concupiscens of the flesshe is dispised whenne one remembreth that his body shal become wormes mete In a moment the pompe and pryde of this lyf is set at noght Whenne a man counterpeyseth in his herte howe he that wolde be aboue alle other

vs yf we haue corrected our body with the Rodde of discipline in refraynyng hit from Rebellion and other vayne Iolitees Seint Bernard sayth vppon the. Canticles That the disacustumyng of good werkes must be chastised and holpen by the bytte of discipline He seyth also in a. Pistle O how wele good disposicion yeldeth discipline to the state of the body and the habitacion of the thoughtes abateth the slepe of the hede she ordeyneth the continuaunce of the visage she tempereth the tonge she refrayneth the throte she appeseth the Ire and dresseth the goyng Thirdely our Lorde shal aske if we haue laboured our body in vertu and in werkes of penaunce Therof seyth Seynt Austyn in his book of Baptisyng of children That Adam was chased out of Paradys terrestre because that delicious place it shulde signifye that labour which is contrary to delite shulde be shewed vnto the tendre flesshe of the children And therfore our bodyes may be called a laboryng best whiche our Lorde hath lent vs to do and accomplisshe the werkys of penaunce Holde not the body then in Idelnesse in as moche as thou knowest not how longe it shal abyde with the. But perfourme the werkes of penaunce Lest perauenture he asketh hit ageyn that hath lent hit the. Crisostom sayth Iff thou haue borowed an Oxe or an Horse thou wilt a none sette hym a werke leest he be asked ageyn of the on the morowe Why wilt not thou semblably do wyth thy body as thou wylt do wyth the Horse or Oxe Thus then norisshe discretely thy body whiche is lent the by Ihesu Criste in suche wyse as thy nature may be sustened and the vices ouercome and thy body corrected by the Rodde of discipline so as it may be obedyent and Resplendisshyng in Chastite Instructe hit to good laboures so that it chase aweye alle Idelnesse and fynally that thou mayste yelde our Lorde a good and a Iuste Rekenyng therof at the daye of Iugement Thirdely we muste yelde Rekenyng of our next kynnesmen First the Fadre of the Sone As is writen in the first booke of Kynges in the secunde Chapitre and the thirde of Hely that was punysshed for his children because he knewe they dyd a mysse and corrected not their defautes Therfore is also writon in Salomon the Nyne and twenty Chapitre Lerne and teche thy Sone And to the same purpose seyde A wyse man Iff thou haue a sone correcte hym yf he synne lest by right thou abye not his trespace Secundly the Prelate shal geue Rekenyng of his subgette or diocesan̄ For it is writin in Ezechiell the egh̄t and therty Chapitre My sone I haue sette the to be a beholder and ouerseer of men in the Hous of Irahell Whenne then̄ thou herest ony of the wordes of my mouthe shewe them on my behalf That is to wyte Iff I seye to a felon O theff thou shalt dye an euyll dethe And yf thou shewe not my seiyng to hym to th entent that he may amende hym If he dye in that wykkednesse I shal aske of thy hande his lyf ageyn Item the same Ezechiel seyth in his thre and therty Chapitre Beholde and see howe I am my self a boue alle my other herdemen̄ And I shal aske my bestayll of their handes The Lordes or Princes Roiall shal yelde Rekenyng and accomptes of their subgettes As it appereth in the. Booke of Nombres in the fyue and twenty Chapitre Where the worldly princes ar commaunded to be hanged on the galowes for the synne of their peple be cause the peple dyd fornicacion̄ with the doughters of Moab Whithe they called their Sacrifice As is redde in the seyd Chapitre Suche then be the princes and prelates As is writen in Iheremyas the fyue and twenty Chapitre Howle ye herde men̄ and crye strongely and cast vppon you asshes for youre dayes be complete to th entent that ye be slayne and cast in the erthe as precious vessels Beholde then̄e thies Prelates of the Chyrche and the Princes vniuersall of the Erthe that be constitute aboue alle other ●oke howe they gouerne by example Howe they instructe by wordes Howe they defende by dede the poure peple that arne comitted to their gouernaunce Certeynly the Prelates owen to teche their peple and defende them wysely from the assawtes of Heretikes worse and more cursed than wolues and from their cawtellys wylyer than foxes And the temporall Princes owen̄ to do Iustice vppon trespassours and defende their good subgettes and kepe Wedewes Orphanes and wretched persones And not to greue ony body by vnrightfull exactions or Iniust causes They may knowe what is writen in the. Booke of Sapiens the Syxthe Chapitre How there shal be a right hard Iugement to thoes that been precellent a boue alle other Certeynly mercy shal be graunted vnto the good poure man But the badde riche man shal suffre greet turmente O ye prelates of the Chirche and ye Princes of the vniuersall worlde thies wordes been addressed vnto you to th entent ye shulde lerne wysedom̄ and not to fall therefrom and that ye enstructe gouerne and defende your subgettes so we le that ye may be sure atte the last daye of the right harde Iugement where the grettest and strongest paynes shall be to th offenders that haue been myghtiest here Fourthly it behoued to yelde Rekenyng of alle our willes and werkes And Anastasye sayth vppon the Symboll Quicunque wlt saluns esse c. How atte comyng of our Lorde Ihesus Criste alle mankende shal arrise bodely and yelde Rekenyng of their propre werkes That is hit that is writen by Thappostle in the secunde Pistle ad Corintheos the fyfth Chapitre Where he seyth It behoueth that we shewe vs alle manyfestly before the Iudiciall sete of Ihesu Crist to th entent that eueriche resceyue there good or euyll accordyng to their merites and desertes It is redde in Ecclesiastes in the last Chapitre Our lorde shal beyng vnto the Iugement all thinges that be doon And not oonly the greet greuous synnes but also thoes that we thinke be litle or none The paas of a man semeth but a smale thyng Neuerthelesse it shall be Rekened for at the fynall daye of Iugement Ther for seyth Iob. in his thertenth Chapitre Sire thou hast wele marked my weyes and my pathes and hast beholdyn the Traces of my fete And after he seyth in the Chapitre folowyng Thou hast nombred all my steppes Item also it is wreton in Ecclesiasticus the seuententh Chapitre His eyen behold incessauntly alle the weyes off men As to seye he will Rewarde alle that they doon̄ accordyngly therafter We Rede in Uitis patrum an example of an Angell that somtyme nombred alle the paaces of an Heremyte Whiche paas is a lesse thing than an Idle worde Therfore seyth Seynt Mathewe in his twelfth Chapitre That men shal yelde Rekenyng and Reason at the daye of dome of euery Idle worde that they haue seyde It is wreten in the.