it appereth in the fourth book of kynges the fyrst the ix xiiij the xvij chapytres Moreouer the chyldren of Israel were reprised by holofernes But fynably they humbled them self and were saued as it apperith the x chapytre of Iudith And generally by humylite the creature may gete of god that whyche he hath nede of for whiche humylite to haue moche prouffyteth it a man to wel beholde knowe hym self as it is sayd in the begynnyng of this present chapytre How humylite is agreable to god to the world capo. iiij HVmylite is moche playsant to god to the world For she wytnesseth of thomage that the creature oweth to do to his creatour naturelly euery good man hateth pryde wherfore it foloweth that he loueth humylite And veryly we see in dede that a proude man may haue no frende the reason is this For he may not suffre that another be lyke to hym but he wyl surmounte euery man so gaynsayeth alle amytye For as Arystotle sayth iu the ix chapytre of the Ethyques Amytie or frendshyp requireth semblauÌ„ce somme equalite bytwene them that so owen to loue alas pryde deuyded heuen pryde also maketh many warres in the world For wylle desyre to regne maketh ofte many grete bataylles somtyme wythout cause put many men to deth Therfor the wyse man ought to humble his hert for to be loued of god after of the world And of so moche as the creature hath more of good welth lasse of aduersite of so moche he ought the more to humble hym self and not tabyde the tyme of necessyte whaÌ„ he shal by force be humbled Therfore sayth Aristotle that more it auaylleth hym that humbleth hym self by his owen wylle than to hym that is humbled by force And therfore Seneke in his epistle to lucille lxx sayth thus brynge thy self to lowe lytel astate withoute to enhaunce thy self to th ende that fortune make not the to falle foo hye to lowe Say not the naturyens that the lyon doth no harme to a man that humbleth hym self to hym wylde bore doth noo harme to a man that is leyde on therthe And therfore a man oweth by ryght to humble hym self for tesche we peryll And to this purpoos we rede how dydymê° in his epystle sayd to alyxandre knowe thou for trouthe that god is redy to do to the moche good so that thou be not deceyued by thy pryde by whyche it apperyth that pryde empecheth wytte aduys maketh a man to lyue without peas of conscience For hates noyses be founded in pryde as in the rote of al enemyte And to this purpoos sayen the naturyens that the thondres lyghtnynges and the grete wyndes ben caused of somme erthely thynges whyche ascende â—â—â—tylly vp aboue by the rayes of the soune more hyer than thâ—y ought to doo But nature whyche may not suffre them sendeth them agayn doun in lyke wyse causen the thynges abouesayd SeÌ„blably is it of a proude man whyche is moche â—ooâ—â—ful ful of noyses by cause that be mounteth more hye than he ought or shold in dede he falleth lower than he wold for he may endure nothyng of the world necesse not to despyse other Therfore sayth Prudence in his book of subgection of vyces that humylite adressth a man maketh his lyf more in a moyen in al his operations and tesche we oultrage Therfore reherceth valere in his fourth book that syth that another Valere had be moche grete at Rome he put hym self frely in a ryght lytel astate and lefte al pompes and al worldly thynges and me semeth that al proud peple ought to aduyse them vpon the hystoryes and auncient examples the wyche shewe how humylite enhaunceth the peple and pryde ouerthroweth them Rede we not how saul kepte nete and Dauyd sheep after were kynges Constantyn also was ryght poure whan he toke to his wyf helayne and after was chosen Emperour By whyche it appereth that the humbles haue ben enhaunsed but of the proude folke what shal we say I praye the byholde what is bycome of the puyssance of new whych fysshed with nettes of gold where is the puyssauÌ„ce of pharao where is the myghty cyte of Troye whyche was so renomed where is babylone that was so made iu heyght Certeynly all is come to nouÈt For pryde may not longe endure What auaylleth theÌ„ne pryde whyche the world so moche loueth what is bycome of Arphaxat the proud kyng he was all vanysshed awaye as smoke what is bycome of Agryppe and Iulyen that were so myghty Fortune hath taken awaye fro them alle that she had gyueÌ„ them he is a fool that trusteth in her but peraueÌ„ture thou shalt saye that thou mayst wel truste in thy wytte and in thyn hauoyr where as is thy grete puyssaunce Alas I praye the. wylt thou adresse the consydere that no man ouÈt to glorifye ne sette his hert in his sapyence ne in his wysedom And herof hast thou example of salamon the wyse maÌ„ whych afterward was deceyued so moche that he adoured ydolles Architofel the wyse counceyllour of dauyd fynably he henge hym self And the wyse cathon slewe not hym self democritus also And therfore it is grete folye for a man to gloryfye hym self in his wytte connyng more ouer what auaylleth the yf thou be fayr For Absalon was fayr neuertheles he was hanged on a tree And tholyfauÌ„t for al the beaulte of his yuorye his teeth is ofte put to deth The gamaleoÌ„ is moche fayr in his lyf but he is ryght foul in his deth what auaylleth theÌ„ne the beaulte of this world Thus euery persone may see and wel apperceyne that ther is no thynge in thys world wherof we ought to haue pryde for to gloryfye our self And this consydered the kyng of perce seeyng his people and hys kynghtes wepte sayeng Alas I see a ryght fayr companye But it is pyte seen that in short tyme they shal be but erthe In lyke wyse recounteth saynt Iherome that ther is no thyng of the world that endureth For we rede that Ionynyan dyd grete payne for to bycome a kyng but he deyed the same day that he shold haue be made kyng of the royame of Perce and Valentyne that was so ryche was by bledyng at the mouthe dede quenchyd And his sone gracyen was betrayed of hys owen people slayu by one his enemye Thenne it is but lytyl glorye to seygnourye and to haue ryclxsses and the same sayd the kyng agryppe whyche is tofore named the which in deyeng cryed wyth an hyghe wys Alas my good peple sette nothyng by hauyng of ryclxsses For me that am your lord ye may see deye right pourely And therfore Orace in his epystles sayth that there is nothyng that better apperteyneth to a man than lowlynes or lytel thyng For to a lytel thynge apperteyneth lytel That is to wete humylite the which maketh agreable to god and
kynges for to serue hym Semblably we reâ—e of Salamon how he was ryght lyberal as it apperyth the iij book of kynges the second chapytre SeÌ„blably the kyng Cyros was moche lyberal For he sente agayn in to Iherusalem she vessels of gold the whyche his fader Nabugodonor had taken a waye as recyteth Esdras in his fyrst book ¶ we rede also how Thobye offred moche largely to thangel Raphael of his good whome he had supposed to haue been a man as it apperyth the xij chapytre of Thobye ¶ Also we rede how the kynge Assuere was ryght lyberall whan he gaf half his wyame to hester as it apperyth the fyfthe chapytre of the book of hester By the whyche hystoryes it appereth how many somtyme were ryght renomed for their lyberalyte But Auaryce hath made many men to be dyffamed falle in to many Inâ—â—uenyeÌ„ts as shal be shewed in the chapytre that foloweth ¶ How Auaryce bryngeth a man to an euyl hauen causeth hym to lyue in myserye capitulo xvj BY Auaryce a man coueyteth the goodes of another And oftymes appropreth them to hym self rudely and he hym self of suche goodes as he hath dar not helpe hym self for alle waye he is aferde that his good shal faylle hym And thus thauaricyous man lyueth al way in myserye for suppose that he hath moche good neuertheles he is right poure syth by his couetyse he wyl not ther wyth helpe hym self ¶ Thus thenne ought the wyse man esche we couetyse Caym offred to god the werst fruytes of therthe therfore his oblacyon was not agreeable to god And thenne seyng Chaym that thoblacyon of Abel his brother was agreable to god by cause wherof he was moeued wyth wrath enuye slewe his brother afore sayd as it apperyth in the book of genesis by auaryce Iudas betrayed his lord and our sauyour Ihesu cryste and fynably despayred henge hym self More ouer dalida by cause of couetyse for money that was gyuen to hyr bytrayed hyr poopâ—e husoond Sampson And neuertheles she shewed tofore to sampson signes of ryÈt grete loue as it apperyth the xviij chapytre of JudicuÌ„ By the whych hystoryes it appereth how Auaryce bryngeth a man ofte to perdycion O Couetyse thou madest stryf bytwene Abraham Loth as recouÌ„teth the book of genesis for by cause of theyr richesses they myÈt not dwelle to gyder By auaryce the chyldren of Samuel maden many euyl Iugementes as it apperâ—th the fyrst book of kynges who causeth falsely to wytnesse ayenst Naboth but couetyse as it apperith the thyrd book of kynges who was cause of the fals wytnesse of the knyghtes that kepte the sepulcre but couetyse For by cause of certayn money that they had they wytnessyd falsely sayeng that the dysciples of Ihesu Cryste had stolen awaye the body of Ihesu cryste As wytnesseth saynt Mathew in his xxviij chapytre who caused Achor to deye but courtyse as it apperith the vij chapytre of Iosue wherfor wold dauid haue slayn nabal but by cause that Nabal was ouer auarycious as it apperyth in the fyrst book of kynges the v chapytre wherfor was Semey condeÌ„pned to deth but for his couetyse that he dyd departe fro Iherusalem ayenst the coÌ„mandement of his fader as it is wryton in the iij book of kynges the ij chapytre the euyl ryche man wherfor was he dampned but for his auaryce for he refused to poure Lazare the croÌ„mes of hys brede as receyteth saynt luc in his xvj chapytre Certaynly auaryce hath caused many men to perysshe consente to many synnes Inconuenyents for menelaus vnworthy was by money pourueyed to be preest of the lawe as it apperith in the ij loke of machabees the v chapytre the prestes of the lawe somtyme for their couetyse suffreden endureden to selle oxen sheep in the temple other marchauÌ„dyses as recyteth saynt Mathew in his xiij chapytre we rede also how Ananye saphâ—re fyl in to many Inconuenyentes by cause of theyr couetyse as it apperyth the v chapytre of thactes of the appostles Thenne me semeth that euery man that wyl lyue holyly ouÈt to haue suffysaunce of the goodes that god hath sente to hym wythout to sette hys hert on worldly goodes For as saluste sayth in his Catylynarye Auaryce empessheth trouthe wysdom and engendreth pryde and cruelte Auaryce empessâ—eth good studye and bryngeth a man in to vanytres and goodes whyche be not establysshed And to thys purpoos sayth Seneque in hys epystylle to Lucylle lxxiij Auaryce maketh a man a fool For a man coueytous alway desyreth that whiche be hath not and that whyche he hath he woteth not yf it be hys For he is alway aferde to lose it and that good shal faylle hym And therfore valere in hys 〈◊〉 book sayth that Auaryce is as a swolo we that may not be fylled and maketh many men to deye tuyl And in dede he recounteth how there was a man named septiminus seeyng that he was in paryll if the see but yf he threwe ouer borde parte of hys rychesse in to the see neuertheles he had leuer deye wyth his rychessys than caste a parte a way and lyue reteyne the remenaunte By whiche it sheweth that couetyse maketh a man ryght folysshe not vnderstondyng wysedom for a couetous man ofte tymes taketh oppynyon that he had leuer deye than lose hys good And to this purpoos recounteth Helmande how somtyme Hanybal assyeged a castel in whiche were thre hondred men closed whiche had nothyng to ete but rattes myes and it happed that one emonge them beyng moche auaricious took a mows and not withstondyng that he was nyâ—e dede for hungre he sold to another the mows for CC. pens by whiche it happed that the sayd auarycyous man deyed with al his money and that other lyued was delyuerd fro deth TheÌ„ne ought a man to aduyse and consydere that the goodes be not made ne ordeyned but for to serue man And therfor he ought not to loue but for so moche as he hath uecessyte or nede and thenne he ought to vse them sobrely in thankyng god whiche is of al goodes the welle and fontayne How thestate of pouerte is moche agreable to god cap â— xvij POuerte is none other thynge but veray suffysauÌ„ce with out to desyre ony other thyng than that whiche god sendeth to a creature And this pouerte is called pouerte of spyryte the whyche god approueth in the gospel sayeng that blessyd be they that be poure of spyryte that is to wete to wylle And me semeth after the scryptures the auncyent faders had pouerte And syngulerly they that were loued of god and called to good and worshyp ¶ Rede we not how Iacob was a pastour or a shepeherd and kepte the sheep goyng aboute the contreye and slepte in the feldes and leyde a stone vnder his hede lyke a pelowe as it appereth the xxxviij chapytre of genesis ¶ Semblably we rede that
thyng but drynke and the sauf a lytyl whyle they be in ydlenes and in playes dyssolute and therfore Socrates the philosophre despysed the lyf of the peple of the courte and of alle them that folowe the halles And grete dyners To whome speketh Seneke in one his epystle O ye myserable people that doo noâ—e other thyng but drynke and et â–ª hit is domage that ye haue soule and vnderstondyng syth that ye onely thynke on your body And for somoche vyrgyle in his fyrst boke of Enâ—ydos repreueth dydo by cause she held her longe atte dyner what shal we saye of them â—heneÌ„ of whome ysaye saith in his vij chapyter The whyche haue not leyzer to slepe by cause they wold ryse erly in the morn for to make them self dronke They be lyke to them of whome seneke speketh in his lxxxxvij epystle the whyche â—aâ— nyght drynke alleway and ete sauf a lytyl whyle that they slepe And it is good to wete that theÌ„ne they dreme that they drynke aud ete For gladly men dreme of that whyche they doo by daye Thenne ought the prynces to flee and eschewe glotonnye and ought to haue in theyr court mesure ordynannce and alle honneste But thou shalt fynde there now none ordre but fylthe and foule table clothes And meÌ„ whiche saye them self to be honeste but they renne to the table shouyng And puttyng away eche other And they resemble not men but hogges and swyne goyng to theyr trough in foule etyng there shal thou here noo word spoken of god ne saye noo graces ne benedicte â–ª but dyssolute wordes othes sweryng all dyshoneste shal thou there see regnyng â–ª yf thys were in warre it shold not be ouer grete meruaylle Bu in tyme of peas to mayntene suche a lyf it is not a lyf but it is deth and right glotonnye the whiche engendreth lecherye lyke as sayth valere And also experyence sheweth the same the whyche ys ryght eâ—yl syttyng in prynces geuerally in alle chynalrye And as to me Irepute Impossyble that a man lecherous ameroâ— folyssly of wymmen may be wyse aud kuyghtly â—ecounteth not vegece in his iij boke of Chyualrye how the noble knyght scipion thaffrycanut wolde neuer abuse hym self with wymmen how fayr so euer they were as it apperith of the fayr mayde whiche he refused and restored her to her hustoÌ„ de we rede also how Octauiau seeyng Cleopater a right fayr â—irgyne how be it that he was somwhat enclyned to her loue â—euertheles he wold in no wise abuse her lykeas policrate saâ—th in his iij boke the vij chapytre Semblably we rede how hanybal Gayus Iulius Cezar and Cathon lyuedeu right sobrely and chastly as it apperyth in the v boke of policrate the vj chapytre â–ª Thus thenne ought the prynces to consydere ho w that folyssh loue of wymmen destroyed the strengthe of Sampson The wytte of Salamon the bounte of Dauid â–ª And therfore may neuer prynce longe endure that setteth alle his entencoÌ„n to lecherye lyke as saith seynt Ierome in his xxxiiij epistle And to thys purpos Egesippâ— in his fyrst boke in spekyng of one named Antonye sayd to themperonr knowe thou that Antonye is vaynquysshid â–ª but that is not by the. but this hath doon Cleopatre whome he hath so folysshly loued For he had leuer be vaynqnysshid with her than to vaynquysshâ— without her Thenne ought eâ—y Chyualroâ— man to take hede and see wel to that he be not lost by lecherye Trouth it is that be nameth hym self Amorous But whan I adnyse me wel he may be named maleuroâ— that is vnhappy For it is grete myserye for to haue thought to mayntene a woman For theÌ„ne his hody he destroyeth his strengthe perysshith his syght wasteth hâ—s wytte mynyssheth his lyf shorteth his helthe enpeyreth And his courage for to doo well gooth away aud his good fame renomee And whan he weneth to be happy by cause he hath founde a fayr woman than he hath loâ— hym self by cause of his inordynat loue whiche is that he loueth the woman more than hym self And so it happeth ofte that he is moche deceyued whan he weneth to be byloued singulerly that is to wete be that maynteneth dyuerse and many wymmen For he ought to knowe that neuer woman loued snche a man longe how wel that she sheweth semblaÌ„nt for to loue hym but her hope is for to haue his gold and his syluer I put caas that it were otherwyse And that ther were loue bytwene bothe partyes yet may none otherwyse be 〈…〉 right vnhappy the whiche for loue of the 〈…〉 leueth thestaâ—e 〈…〉 by what moyâ—n his auncetres haâ—e conquerd theyr goodes â—ud honours ¶ How the prynces ought to employe and dispose 〈◊〉 â—elf capâ— viâ— THe Prynces ought to be example of honour And of good lyf to employe dispose them self in good werâ—es and feates for to be cause that theyr snbgettis doo semblably And it is a grete shame yf a prynce that shold be a capytayne of knyghtes be callyd a player of dyse euery knyght ought to knowe that by playeng of dyse or other games semblable may nothyng be goten ryghtfuly ne Iustely but all that is goten by that moyeÌ„ is to the dampnacoÌ„n of his soule hurtyng of his couscyence By suche games the name of god is sworn and forsworn despysed A man loseth his tyme and his reste ofte And whan he shold thynke how he shold gouuerne his people than he studyeth to begyle his felawe and wynne his money And to this purpoos we rede in polycrate how a knyght named Clysson Arryued in the contrey of Corynthe for to treate allyaÌ„nce with the lordes of the contrey the whyche he fonde playeng atte dyse he thys seeyng departed sayde he wold haue none allyaÌ„uce with players of dyse For players of dyse beÌ„ coÌ„ynly light iÌ„ courageÌ„ chaÌ„nge ofte theyr purpoos as dooth the fortuÌ„e of dyse â–ª ben redy for 〈◊〉 promyse to swere also beÌ„ ful of couetyse and by consequent ben enclyned to rapyne and thefte And therfore saith seueâ—â— in his prouerbes that he that knoweth moste of suche playes knoweth most of euyll As who shold saye that in suche games is no thyng but euyll And synne TheÌ„ne is it a grete â—ame tath chyualrye be euployed in suche games For such â—â—ayes make a man to lese his 〈…〉 and cousentyng For I put â—aas that whiche they haue beâ—n â—â—â—fte Neuertheles alle they that playe for auarice and couâ—â— se ben in theyr herte Rauynous And therfore seynt Ausâ—â— sayth in his iiij boke of the cyte of god the xvj chapitre how wyse womaÌ„ dremed that it shold be good to forbede and deâ—â— de alle the games and playes that ben in prâ—uidyce of the â—â—myn wele But I wyl not saye but that the prynces and 〈◊〉 knyghtes may playe And dysporte them with somme hoâ— playe For as seneque saith in his boke of
example of our fyrst parents Adam and Eue the whiche as longe as they were in paradys they kepte vyrgynyte ¶ Howwydo whede ought to be kepte holyly capo. viij WEdowhede is thestate the whiche suceedeth to maryage and ought to be mayntened in grete humylyte in grete deuocoÌ„n in symple habyte in pylgremages and other good â—â—edes For in wedowhede ought the vanytres of the world to be renouÌ„ced Aâ—d for her partye praye to th ende that the loue that hath ben in mariage be remembred and recorded in wedowhede For it is a signe of lytyl loue and of lytyl tronthe 〈◊〉 mariage whan after that the ij partyes haue longe lyued to gydre after the deth of one of the partyes that other succedeth And abandonneth her to the world in vanytees and in deduytes And how be it that wydowes marye not them self I wyll not counseylle them the contrary and singulerly whan he partyes haue duellyd to gydre longe or the moste parte of heyr lyf And trouthe it is that seynt Ierome approueth not he second esponsaylles but yf â—â—er haue be right good cause in heyr yougth Alleway he concludeth that it is better tesche we ynne by mariage than to synne in wydowhed ¶ How seruaÌ„utes ought to mayntene them in theyr seruyse capo. ix â— SEruaÌ„ntes in their seruyses oughteÌ„ to haue dyâ—Ì„se condicoÌ„ns in especyal they oughte to hane vj condicoÌ„ns Fyrst they owe to honoure theyr maistre secoÌ„dly they owe to 〈◊〉 faythfulnes Thirdly trouthe fourtly obeyssanÌ„ce Fyftâ—ly â—ugence fynably they ought to haue pacieÌ„ce in werkes 〈◊〉 touchyng the fyrst condycoÌ„n we rede in the second boke of â—â—ges how Ioab not withstoÌ„dyng that he had victorye of the enemyes of his maystre neuertheles he wold that his maystre had thonour wold not take the cyte vntyl his maystre was come as to the second coÌ„dicoÌ„n that is to wete of faythfulnes of seruaÌ„ntes valere reâ—yteth in his iij boke the vij chapitre how Anthonye toke one of the seruaÌ„tes of cezar his enemye to who 〈◊〉 he sayde that he muste leue cezar for euermore or ellis deye And somtyme by menaces somtyme by promesses he payned hym that he shold saye that he wold forsake and renonâ—â— his maystre And neuertheles the seruaÌ„nt sayde alleway That neyther for good ne for euyl that he coude doo to hym he shold neuer forsake ne loue cezar In lyke wyse he recyâ—â—th of one of the seruantes of Cezar the whiche pompeus myght neuer induce hym to his seruyce As touchyng to trouthe it is certayn that a seruanÌ„t beyng a lyar deceyueth his mayster And may be cause of many harmes by false reportes For a lyeng tongue lyke venym empoysonneth the how 's and alle the duellars therin More ouer the seruantes owen obeyssance lyke as sayth thappostle in his epystle to the ephesiens the vj chapytre in sayeng ye seruanÌ„tes obeye you to your maistres in fere and drede and in symplesse of herte And it is not sufycient only to obeye but more ouer it is necessarye that the serruannt be dyligent And to this purpoos sayth seneque in his iij boke of benefyces the xiiij chapytre that dilygence is moche syttyng in seruanntes And in dede he recomendeth the dyligence of that seruannt that seruyd his maystre in pryson the whiche as dyscomforted demanded to drynke poyson To whom the seruannt desyryng to obeye not for ony euyl that he wold to hym but by ardannt desyre that he had to doo that dyligently whiche his mayster commanded hym it happed that by hastynes to obeye hym wenyng to haue gyuen to hym the potte of poyson he gaaf to hym the potte of medecyne â— by cause of this hasty dyligence his mayster was saued yet also the seruantes oughten in theyr affayres and werkes to haue pacyence And for theyr maysters to endure payne And to this purpoos valere recyteth in his vj boke the viij chasee andpitre of the seruanÌ„t of papinion how he herde saye that somÌ„e were deputed to slee theyr maistre And he prayd his maystre that he wold chanÌ„ge wyth hym his gown and hode to theÌ„ de that he wold be slayn rather than his mayster yf the caas so requyred in dede he wold deye for his mayster he recyteth also of the seruante of Aucyus how for his maystre he eudnred Innumerable paynes It apperith thenne how seruantes oughten to haue the sixe condycoÌ„ns aforsayd ¶ How they that leden euyl lyf owen to deye euyll capo. x â— GOd is a trewe Iuge And Iugeth euery man Iustely whefor it foloweth that he that ledyth an euyl lyf muste deye an euyl deth And herof we haue many examples in thys present tyme. For the lytyl tyme that I haue lyued I haue none remembrance that an euyl man hath deyed a good deth Trouthe it is that by an enyl man I mene not euery man that is a synner but I vnderstonde hym to be an euyl man that lyueth contynuelly in synne And in doyng werse and werse withont repentanuce and without wyll to amende hym More ouer yf we rede thystoryes of tyme passed we shal fyude clerely how they that haue lyued euyl ben also horrybly deed how was caym deed whiche slewe his brother was he not slayn of lameth whiche was blynde and sawe nothyng And neuertheles he slewe hym in huntyng as it apperith in the boke of genesis More ouer pharao the kynge of Egypte whiche caused to doowne the yong chyldren of the Iewes how deyde he Certaynly he was drowned in the rede see and alle his peple as is apperith the xxiiij chapytre of Exode we rede also how zebee and Salmana slewen the brethern of Gedeon but after Gedeon slewe them as it apperith the viij chapytre of the boke of Iuges Semblably Abymelech that slew lxx brethern vpon one stone was after slayn of a woman as it apprith the ix chapytre of the boke aforsayd And generelly a man that sleeth a man ought to dye an euyl deth Rede we not how the yong man that sayde he had slayn Saul was afterward slayn by the comÌ„andament of dauid as it apperith the secoÌ„d boke of kynges the fyrst chapytre Semblably we rede that the theues that slewen ysâ—seth camen to dauid for to make to hym feste but dauid condempned them to deth Therfore ought they to be wel aduysed that doo wronge to other and make them to deye wythoute cause For by thexamples aforsayd it apperith clerely how homycides owen to dye an euyl deth Semblably they that ben tyrannts that greuen the people And the poure Innocentes oughten right well to be aduysed For it is reason that they deye an euyl deth And to this purpoos we rede how sysara whiche was a right cruel tyrannt was fynably slayn of a woman as it apperith the iiij chapitre of the boke of Iudges Saul whiche was a right grete tyrannt and persecutour of dauid after he slewe hym self with his propre knyf as it apperith the first boke