Fyrste I wyll speake of the loue of God whych oughte to be aboute all thynges then afterwarde I will speake of the Loue of the Fathers and Mothers then of the loue of Compaignons neighboures and Fryendes And at the laste I wyll speake of the Loue of Women ¶ Howe the Loue of God is the Loue aboue all Loues that durethe the longest And that withoute the whyche the creatures can not be satysfyed nor contented ¶ The .ix. Chapter THe Loue of God whiche is called Charitie commeth and decendeth by two vertues that is o tsaye by faithe and hope For a man can not loue God if fyrste he haue not trewe faythe in hymselfe in beleuinge stedfastlye that there is one verye god in Trynitie And then he oughte to haue hope and and trust to come to the glorie and Ioye whyche is euerlastinge lyfe And of these two vertues is create and engendred in the hearte of the person a dysposycyon to incline hym to loue God And all thys cōmeth by the vertue grace of the holy ghoste ¶ Salomon Kynge of Hierusalem speakynge of the loue of God saide I haue buylded Howses planted Vynes and trees bearynge all maner of fruytes I haue had greate pleasure in all maner of garmentes and appapell I haue had greate quantytie of golde and syluer and precyous stones I haue had many fayre chyldren And manye noble seruauntes And of all other maner of people in my Court I haue had Mynstrelles Players and Syngers of all nacyons I haue had greate domynyon power and auctorytie vpon the people And greate scyence in dyuers maners And so I haue had the greatest honoures that anye man myghte haue And there was neuer thynge that I desyred but my desyre was fullfilled but when I haue Imagined and well consydered all these thinges that I haue done in vayne I haue seene clearelye that all is vanitie and falshed and deceyuynge of the spyrite And also I haue knowen that there is nothyng in this worlde but vanitie pryde And y t ther is no man perfite but he whych is in the loue of god Then I did pray w t al my heart y t he wold send me death ¶ Saint Paule saith that the wysdome of the worlde is but Folie And he y t can the moste can the leaste ¶ Aristotile saithe I came into this world naked and as a fole I haue lyued and at the ende I know that I can nothinge ¶ Sainte Austyne saythe O thou man that demaundeth peace wylt thou that I do reache it thee haue stedfastnes then in all thy hearte to loue God for the myserye of this worlde is so euydente and cleare and easye to know that euery man maye perceyue it For no man can be honoured but another shall be vituperat and reputed vyle nor the one can not be great but the other lytle nor the one Ryche but the other poore And also thys worlde maie be compared to a great and a large table whereupon there is a lytle and a narowe towell the which the one plucketh on the one side and discouereth the table on the other syde and so taketh al from his compaignon He that putteth hys loue in thys worlde he endurethe muche sorowe for truly all is vanitie but he that dothe set hys loue in God is all hys tyme merye and Ioyeous The Loue of god dothe maintayne it selfe by the perseueraunce as he hym selfe witnes sayenge Qui autem perseuerit vsque in finem hic saluus erit ¶ Howe the Loue of Father and Mother with other Parentes commeth And what reuerence and honoure we oughte to geue to oure Father and Mother And the maner to loue his wife Children And to correct and leade them in thys world ¶ The .x. Chapter THe Seconde Loue procedeth of naturall and carnall mouing of the courage whyche constrayneth the person to loue hys Parentes that is to saye his Father and Mother and other hys kynsfolkes as nature dothe moue vs. A certayne Philosopher saythe doe not put thy trust in hym whyche loueth not his father and his Mother or hys Kynsfolkes For if he doe not loue them it is in maner impossyble that he shoulde loue thee ¶ Salamon saythe in the Ecclesiastike In all thy wordes in al thy dedes and workes honoure thy father and thy mother And thou shalte haue the euerlastynge benedyctyon of God The benedictyon of the Father mayntaineth and vp holdeth the house of the Sonne And the malediction or curse of the father dothe vndermyne the foundacyon therof God commaūdeth y e in the lawe honour thy Father and thy mother to the intent that thou may lyue longe vpon the earthe ¶ Saunt Mathewe saith that he neuer se chylde whych dyd euyll intreate his Father and hys mother but god did take vēgeaūce on him in this worlde ¶ Plato sayth know well the man afore that thou loue hym And whē thou shalte knowe hym well then loue hym well wyth al thy hearte it is sayde in degree that the loue whyche a man hathe wyth a vyle and vnhoneste person can not be but by some vyle occasyon And saythe that the good man is corrupte by the companye of the euyl And the euyll man dothe lose hys euill name by keping companye w t more honest better men then he And saith that thou ought to loue perfectlye thy wyfe for seinge that thou arte her husbande she is one of thy membres and ye be both one hearte and flesshe God doth name the woman the ayde and helpe of the manne for when he had made man he sayde let vs make ayde vnto him did take one of the ribbes of Adam and made therof the woman in sayeng for this womā the man shall forsake his Father and his Mother and shall Ioyne hym onely wyth hys wyfe and they shal be two flesshes in one ¶ Saynte Paule sayth Men loue youre Wyues in lyke case as Ihesu Chryste loueth hys whyche is the Churche And in another place saythe loue youre Wyues as youre owne bodye for it is the gyfte of God ¶ Sydrac saythe that the possessions and Rychesse commeth and be giuen by the Father of any man but hys wyfe is the gyfte of God ¶ Saynte Paule saythe the Husbande hathe not the power of hym selfe but the Wyfe nor the Wyfe of her selfe but her Husbande And saythe moreouer thou oughte not to beleeue that it is synne to medle in all honoure wyth thy Wyfe For the Apostelles saye let euerye man haue hys owne to auoyde furnicacyon ¶ Salamon saythe that a good Wyfe is aboue all the goodes and rychesse of thys worlde for she is the crowne of the man and the keper of the howse If thy Wyfe be euyll thou oughte to supporte and not to blame her if by no meanes thou canste amende her howe be it gyue her not to muche power of thee ¶ For as Sidrac saythe beware that
his wyfe onely to haue his pleasure of her or the woman her husbande for to haue profyt this loue is very euyll ¶ Tulle sayth that perfecte loue is that whiche is not by force nor by feare and dread nor for profite that a man trusteth to haue ¶ Dyogenes saythe that the loue of Concupisence commeth by being Idle And that it is a greate Vyce and sinne the loue of Concupisence And agaynste the commaundemente of God whyche saythe Couyte not the Wyfe of thy neyghboure ¶ Saynte Austyne sayth that the sinne of fornycacyon is perdicion and cleare dampnacion of the soule of the whyche thynge oure Lorde Iesu chryst speaketh in the Gospel Qui viderit mulierem ad concupicendum eam iam meatus est in corde suo ¶ Example of the Vertue of Loue ¶ The xiii Chapter OF the Vertue of Loue it is redde in Historyes of Rome that the kynge Diomebes wolde haue caused to cut the head from the bodye of a woman called Fizolie for a certaine offence wherof she was accused this woman came before the king and required him y t he wolde geue her pardon space for viii daies that she might set all thynges in ordre and to prouide the better for the healthe of her soule And the kynge answered that he was contente so that she wold gyue a pledge for her that in case that she dyd not come at the day appoynted that he wold cause to cutte of the heade of the sayde pledge And the woman aunswered that she was verye well contente And that incontynente she wolde fynde a pledge wherof the kyng meruailed greatly for he had thought that there had ben neuer a person in the worlde that wolde haue pledged her And then she did sende for a yonge man which was of an honest stocke the whiche had loued her perfytlye a longe tyme she hym to whom she told the hole matter And incontineÌ„t this yong man named Arion did rendre him selfe prysoner for her and bind him vnder the paine aforesayde that in case that she did not come agayne that he was contente to loase hys heade And then the sayde woman wente home to her howse made her Testamente and did bequethe her goodes when y e terme drewe neare euery maÌ„ mocked this yong man reputyng greate Folie in him but for all that anye man colde say vnto hym he wolde not forget the loue of her And was contente to suffre deathe for to alengthen her lyfe he loued her so feruentlye So the daye of the terme came in the whyche she seinge the great loue of thys yonge man dyd rendre her selfe afore the Kynge and requyred that Arion mighte be delyuered then that the Kynge shoulde take his pleasure of her The Kyng then seinge the perfyte loue that was betwene them dyd geue her pardon sayenge that it weare great synne to departe so good and perfite loue as they had betwene them the one to the other ¶ Howe Enuye is contrarye to the Vertue of Loue. And what Euuye is And also of the paine that the enuyous man beareth in him selfe ¶ The .xiiii. Chapter ENuye whyche is a Vyce contrary to the Vertue of Loue is in two maners the Fyrste is to be sory for thewelthe and prosperytye of another Man The Seconde is to be Gladde for the euyll and Aduersytye of another Man ¶ Salomon saythe be not glad of the euyll that happeneth to another man for it doth dysplease god And knowe ye that he that is glad of the euyll of hys neyghboure shal not be vnpuneshed ¶ Saynte Gregorye saythe that in the world is not a greater tourmente and paine then Enuye for whe are Enuie is there can be no loue And saythe that the greateste vengeaunce that thou canste take of hym whych beareth thee Enuie is to do hym all the good that thou canste ¶ Plato saythe that the enuyous man is neuer wythout sorowe and payne nor the I poeryte wythoute feare and dreade ¶ Saynte Austyne saythe he that hath enuy in him can loue no man And saythe that it is berter for a man to keepe hym from the Enuye of hys Kynsfolkes and Fryendes then from the Enuye of hys Enemyes ¶ Saynte Austyn saythe that enuye is to be sorye of the felysyete of another man And saythe that the enuyous person hath not onely enuye at greater then be but at them whyche be egali wyth hym or worse then he He hath Enuye at those whyche be greater or better then he because that he is not so good or so great as they be he beareth enuye at those whyche be egal wyth hym because that he is not better or greater theÌ„ they he hath enuye also at those which be worse then he for feare that they become not so good as he wherefore he hath Enuye at all maner of folkes ¶ Orace saythe that the Enuyous man brenneth wythin and wythout And saythe that the Enuyous person is contente to lese money to do domage to and her man ¶ Socrates sayth that he whiche beareth the vessel of enuy shal haue euerlasting paine the holy scripture maketh mencyon thereof sayenge Nequam est oculus aduerteus faciem suam ¶ Example of Enuy. ¶ The .xv. Chapter OF the Vyce of Enuye it is red in the olde Testamente that Caim seing that all thynges of hys brother Abell dyd multyplie and brynge forthe much fruyte he had so greate Enuye therat that he killed the said Abell his brother whiche were the two fyrst brethren vpon the earthe And it was the fyrst bloud that euer was shedde vpon the earthe And all was by Enuie ¶ Howe a man oughte to take Gladnesse and Ioye And of what thynge And what Gladnesse or Ioye is ¶ The .xvi. Chapter GLadnesse or Ioye is the effecte of Loue As Priscyan saythe and it is a contenting and reste of the hearte ¶ Sidrac sayth that the lyfe of maÌ„ is Gladnesor Ioye of hearte And saith that for a man to reioyce hym selfe to much of thinges not conuenient is not vertue but rather vice ¶ Saynt Austine saythe doe not reioyce to muche in the loue of the worlde for he that to muche reâ—â—sech hym therin oft times hath he uynes therof And sayth that there is no ryches to be compared to the healthe of the bodye ¶ Senec saythe be not proude in thy prosperytie nor be not angrye nor oute of pacyence in thyne aduersytie for in thys worlde is not so Ryche a man as he that hathe suffyeyente And is contente wyth that thynge that he hathe And saythe he that wolde demaunde of me who is a ryche man I wolde aunswere that it is he that hathe suffycyente and is contente And that he whyche desyreth alwayes more rychesse is poore ¶ Boece sayth that nature is contente wyth a lytle thynge if a man wyll not do it outragious ¶ And Arystotyle saythe to
hys Dyscyple Alexaundre what Angre Rancoure or Malyce soeuer that thou haste in thy heate thou ought alwayes to showe mery and Ioyefull countenaunce and there afore all folkes ¶ Howe Heuynesse is coutrarye to Gladnesse And howe the Wyse Man oughte neuer to put any in his hearte wherof Heuynes and Mellancolly may be engendred ¶ The .xvii. Chapter HEuynesse or Pensyfenesse is contrarye to Gladnesse after the sayenge of Macrobyus wherof there is thre maners and sortes The fyrst is when the person gyueth hymselfe more thought and sorowe for anye thing then he ought to do and this may be called pensyfenes The seconde is when the person nother dothe nor saith nor thinketh any thinge whych is ferme and stedfast but is lyke a dead bodye And therby falleth in Idlenes whych is a greate vyce The thyrd is for certaine imagynacyous when the person moueth hym selfe with greate and excessyfe angre wrathe Ire which is called Mellanchollie wherof cōmeth dispeayre which is the greatest vyce that can be as the Phylosopher dothe saye In pensyfenes or heuines be engendred many vices And amongest all other is engendred slothe and Idlenesse for when the person is pensise and still of Idlenesse it semeth that he careth for nothynge ¶ Salomon saith that in like case as golde is assayed and proued in the fournasse so the man is astayed and proued in aduersytits that come vnto hym ¶ Plato saith that the man which hath his health oughthe neuer to be pensyfe and heauie in his heart for anye maner of aduersytie that may chaunce vnto hym but ought alwayes to be of good comfort and arme him selfe with pacyence ¶ Socrates saythe that he which is not angrie nor vexed for any aduerfytye that maye chaunce vnto hym he gyueth hym selfe muche reste and doth illuminate his seences or wyttes And saythe that he is pensyfe sorowfull whiche hath nothynge but more pensife and sorowefull is he whyche was wonte to haue and hathe nothinge And that he is happy tha is not wonte to haue prosperytye for he hath no pensyfenesse in hym ¶ Howe Mellancholly is daungerous And what is Mellanchollye And howe is causeth manye to fall in greate trauayle paynes and miseryes and conseqently in greate peuertie ¶ The .xviii. Chapter MEllanchollye is a thynge greatlye to be hated of that person which is entangled and wrapped therin for of Mellanchollye commeth pouertye afflyctyon and desperacyon wherof speaketh Saynte Bernarde sayenge I had leuer dye then to suffre my selfe to fall in Mellanchollye ¶ Senec saythe Mellanchollye is death and the Sepulchre or graue of the lyfe of man And saythe for anye thynge that maye happen or chaunce vnto thee be not Mellanchollye nor pensyfe And if thou can not keepe thee from it yet doe not shewe in dede nor in worde for it belongeth not to a vertuous man to showe it him selfe Melancholly for no maner of aduersytie that maye happen vnto hym for he that is Mellanchollye and pensyfe for his aduersities he dowbleth them but a man oughte to consydre that after aduersytie commeth consolacyon and prosperytie And he that dothe the contrary is Mellanchollye and then Idlenes dothe entre into hym And so by the euyll thoughtes that he hathe beinge Idle he falleth so farre in Sloth that he careth for nothynge nor nothynge wold do but stepe And thou ought to knowe that the person beynge Idle may fall verye soone into many vyces that is to say to dystroye hys bodye and dampue hys soule by euil cogytacions and thoughtes that may come therof Senec saythe that Idlenes is confusyon of the vnderstandynge and wytte of the person the gate of pensyuenesse and mother of pouertye ¶ Salamon saythe do not loue to sleepe to muche for feare that pouertie do not reygne ouer thee ¶ Arystotyle saythe that slepe bringeth much inconuenyence ¶ And Hermes sayth blessed is he that vseth good occupacyons in al hys tyme And sayth that the Idle and slouthfull person putteth al his busines at aduenture saithe that Fortune and aduenture helpeth that man whyche wyll helpe hym selfe And the Idle and slouth full persone is contrarye to hym selfe ¶ Socrates saythe that there be Syxe maner of folkes whyche allwayes is in Pensyfenes and Mellanchollye The Fyrste maner is of hym that can not forget iniuryes done or sayde vnto hym The Seconde is of the Enuyous persons whyche dwelleth and is conuersante wyth folkes newly come to Ryches The Thyrde is of hym which hath ben in the place where other haue gotten muche profyte and cold not profite ther hym selfe The Fourth maner is of him whithe somtyme was Ryche and now is Poore The Fyfthe is of hym whyche desyreth and enforseth hym selfe to come to hygher estate and honour then is mete and conuenyente for hym The Syxte is of hym whych hathe dwelled longe tyme wyth a wyse man hath nothynge lerned ¶ Homer saythe that by greate dylygence a man commeth to perfeccyon And that dylygence is mother of Rychesse and health of bodye and saluacyon of soule And Mellancholly and Idlenes is contrarye ¶ Salomon makethe mencyon therof in the Byble sayenge Robusti semper in abundatia omnis autem piger in egestate erit ¶ Example of Heauynesse or Pensyuenesse ¶ The .xix. Chapter OF Heauynesse or Pensytenesse it is redde in the Booke of Kynge Alexandre that whē the sayde Kynge Alexandre was deade hys Barons dyd beare hym in a Chase of golde to the Sepuiture or buryeng And there was manye Philosophers whych went after the bodye wepynge and hauynge greate Heauynesse And amongest all other there was one that weoed verye fore sayenge O good Lorde those that neuer dyd see our Kyng Alexandre did doubt and feare him And now those that doe see hym dothe nothing regard him And another cried with great Heauynesse O cruell death whych doubteth nothyng nor spareth nothyng and which hath taken from vs that man whych gouerned and ruled all the worlde and the other Phylosophers dyd crye O iustyce set aparte O faythfulnesse loste O courtosye chased awaye O gladnesse and ioye exyled O valilantenesse fledde awaye O gentlenesse destroyed And in thys maner they dyd beare hym to the Sepulture or buryenge wyth greate sorowe Heauynesse or Pensyfenesse and Mellancholye ¶ Howe the Vertue of Peace oughte to be mayntayned and keepte And of the greate goodnesse that commeth of the same And what peace is ¶ The .xx. Chapter PEace as saythe Saynt Bernarde is purenesse of vnderstanding symplenes of hearte quietnes and reste of courage Peace of loue And company or felowshyp of charytie ¶ Senec saythe that Peace is aboue all the goodnesse and richesse of thys worlde And saythe that he that hath not Peace with him ought to bye it The prophete Esaie saith that the euyll man doth not eare for Peace ¶ Plato saythe haue Peace 〈◊〉 the Vertues and warre agaynste the
to his glorye to the whiche the Father the Sonne and the holy Ghost bring vs all Amen FINIS ¶ Here endeth the Booke of Wysdome after the sayenges of auncient Phylosophers and other noble wise mē Lately translated out of French into Englishe And here so 〈…〉 eth the Table Here begynneth the Table of thys Booke FIrste the Auctoures names Follio 2 The Prologue fol 3 ¶ The auctoure shew how a man or a womā oughte to be adorned with vertues And how that Prudēce ought chiefly and fyrst of all rule and gouerne the creatures The fyrst Chapter Follyo 5 Howe prudence is cheefe buckler defence of all vertues of the greate goodnes that may come of the same to al persons after the auncient Phylosophers The second chapter fol 6. Example of the vertue of prudence The thyrd chapter fol 11. How Folie is contrary to prudence And how Folie is deuided into manye partes of the man Also the maner to knowe the folie by the dedes and the wyse man by hys workes The .iiii chapter fol. 13. Howe Temperance is one of the Flowers of Prudence And howe he that hathe it in hym maye resyste and withstand many euylles after the say enges of the wise men in the chapter going before The v. chapter fol 16. Howe Dystemperaunce is contrarye to Temperaunce And howe it is the pryncypall cause of all euyll The vi chapter fol 18. Example of Dystemperaunce The vii chapter fol 19. How the Auctour speaketh of Loue of Beneuolence and of delyberacion how of loue he maketh iiii chapters The .viii. chapter fol. 19. Howe the loue of God is the loue aboue al loues that dureth the longest And that without the whiche the creatures can not be satysfyed nor contented The .ix chapter fol. 21. Howe the loue of father and mother with other parentes commeth what reuerence and honoure we oughte to giue to oure father mother And the maner to loue hys wyfe and children to correct leade them in this world The r chapter fol 23. Of the loue of compaignons friendes and how to entertaine it The xi chapter fol 26. How the loue of concupicence commeth to men and women and of the great daunger that do chaunce come of the same The .xii chapter fol 29. Example of the vertue of Loue. The xiii chapter fol 30. How Enuy is contrary to the vertu of Loue and what enuy is and also of the paine that the enuyous man beareth in hym self The xiiii chap fol 32 Exāple of enuy The xv chap fol 33 How a man ought to take gladnes Ioy and of what thing and what gladnes or Ioy is The xvi chap fol 34. Howe heauines is contrary to gladnes how the wise man ought neuer to put any in his hearte wherof heauines and mellancholly may be engendred The xvii chap. fol 35 How mellancholly is daungerous and what is mellancholly and how it causeth many to fall in great trauaile paines miseries consequentlye in great pouertie The xvii chap fol 36. Exāple of heauines or pensiuenes The xix chap fol 39 How the vertue of peace ought to be mayntayned kepte and of the great goodnes that cōmeth of the same and what peace is The xx chapt fol 40 How Ire is contrarye to peace and what Ire is how it doth destroy and waste the vertues and bodies of them that be entangled with the same and of the euyll that dothe come of it The xxi chapter fol 41 Exāple of Ire The xxii cha fol 43 Of chastytye how she ought to be withholden obserued kept the perils that the wise shuld flie for feare to lease such vertu The xxiii chap fol 45 Example of the vertue of Chastytie The xxiiii chap fol 46 How lechery is contrary to chastity in how many sortes it is deuided thē is shewed the daūgers that come therof as well to the bodyes of men as to theyr soules The xxv chap fol 48 Of force or strength what it is the maners and comparisons of the same and who may be called stronge and of those also whych be alwayes stronge The xxvi chap fol 50 How pacience causeth a mā to beare easelye the paines trauailes of thys world and how many sortes therbe of pacyence The xxvii chap. fol 52. How feare and dread be contrarye to strēgth valliantnes what feare is who those be that be feareful for what cause The xxviii chap fol 53. Of suerty how many maners ther is therof how feare and suertye doe striue togither by dyuers languages The xxir chap fol 57. How the wise man ought to doubt how by doubte feare many times the mē becōe vertuous The xxx cha fo 60 How good Fame oughte to go afore men of the goodnes that commeth of the same The xxxi chapt fol 63. How glotony is a daungerous vyce of the great euill that cōmeth therof to the bodies of mē how the vertues of men be distroyed and corrupte by the same The xxxii chap fol 64. How abstinence is that wherof glotony is consumed and by the goodues that is therin and that may come ther of The xxxiii chap fol 65 How Constancie Inconstancie be dyfferent how constancie is a noble vertue and what Inconstauncye is The xxxiiii chap fol 66 Of the vertue of noblenes of courage of men and howe the men be ofte tymes praysed by reason of the same The xxxv chap fol 67 Example of Noblenes of Courage The xxxvi chap fol 68 Of vainglory how many maners there is therof howe vainglory is to be dispraised The xxxvii chap fo 68 Example of Vayne glorye fol. 69. How Iustice ought to be done how it is y t thing that doth measure al thinges vpon earth The xxxix chap fo 70 Exāple of Iustice The xl chap fo 72 How Iniustice or wrong is contrarye to Iustice and how many maners therbe of Iniustyce howe Iniustyce demaundeth vengeaunce afore god The xli chap fol 74 Example of Iniustyce The xlii chap fol 76 Of Loyaltye and by Loyaltye the person is greatlye praysed The xliii chap fol 77 Of falsehed what it is of the difference that is betweene suspycion and Ielousye and treason and malyce The xliii chap. fol 78. Exāple of falshehed The xlv cha fo 80 How trueth is to be cōpared by reason to the perdryche how truethe is that thing which iustyfieth the man afore al persons The xlvi chap fo 81 Example of the vertue of Verytye The xlvii chap fol 82 How lyeng is an euyl vice the maners to eschewe it and in what sorte and whyche is euyll Lyenge The xlviii chap fol 83 What mercye is of the operacyon of the same how mercy is that wher by a man obteyneth the loue of God The xlix chap fol 84 Example of mercy The l cha fo 86. Of Crualtie howe many sortes be therof and of the greate
the causes of any man he doth repute him selfe a straunger in thys world and thynketh alwaies to departe from it he doth well and geueth good example to other to doe wel for he forbideth y e euyll doth kepe him from it to his power all his dedes his sayengs be concordable and very pacyently doth suffre endure the iniuries and opprobryus wordes spoken against him without takinge any venegeaunce the wyse manne is alwayes in one minde and courage he is not in diuers opynions he wil not be letted for no maner of thynge to tell the trueth And he is verye Charytable And of thys speaketh the holye Scrypture sayenge Homo sanctus et sapience manet sicut Solstultus sicut luna ¶ How temperaunce is one of the flowers of Prudence And how he that hath it in hym maye resiste and withstande many euils after the saienges of the wise men in y e chapter going before ¶ The .v. Chapter I Emperaunce is a flower of Prudence for of Prudence descendeth commeth temperaunce Temperaunce dothe moderate the Vyces maketh the vertues perfecte Temperaunce is a fyrme and a stable auctoritie and power the which doth moderate refraine the will of the heart and courage And this noble vertue of temperaunce maye be compared to the Camell for the Camell is a Beaste of suche nature that he wold go two hundreth miles to haue the naturall companie of the femall And then after that he hath suche temperaunce in him that he being with his mother or Systers wyll neuer touche them for no maner of thynge ¶ Tulie sayth if thou haue temperaunce thou wilt vse measure in al thyng and wyll forsake vaine pleasures and volupteousnes ¶ Senec saith that a man cannot haue a better nor a greater power auctorytie then to haue the power of hym selfe ¶ Senec saith that a man can not haue a better nor a greater power and auctorytie then to haue the power of hym selfe ¶ Socrates saith that it is a greater and a more vertuous thyng for a man to vanquyshe and ouercome his wyll then to vanquyshe hys enemye ¶ Plato saythe that he shall euyll ouercome his enemie that can not ouercome him selfe And saith that he is to be praised and honoured whych hath temperaunce in his liuing moreouer he sayth that there is fyue maner of temperaunce The fystre is to be chaste in yong age Merye in olde age Measure in haboundaunce of Ryches gentle and humble in prosperitie pacyent in aduersity Temperaūce is power of reason agaynst Lecherye and agaynste all other vyces and synnes ¶ Tulle sayth that this vertue of temperaunce is the apparell and adournemente of life and abusing of all tribulacions ¶ Orace saith eschewe the delite pleasure of the fleshe for y e pleasure is very euyll wherof the ende is ful of sorowe Of this vertue of temperaunce decende and come manye vertues that is to saye Measure shame abstynēce honestie chastitie Temperaunce is a vertue whiche refrayneth the proude men ¶ Saint Austin saith that the vertue of temperaūce refraineth concupiscence which is contrary to vs doth trouble vs in the faith of oure lord of this speaketh the Apostle S. Peter in his first epistle saieng ¶ Obseord vos tanquam aduenas 〈◊〉 regrinas abstinere vos a carnalibus desideriis que melitant aduersus animam ¶ Howe distemperaunce is contrarie to temperaunce And how it is the pryncypall cause of all euyll ¶ The .vi. Chapter DYstemperaunce foloweth the wyll as it commeth ¶ Plato saythe that there is no worse vyce in the world then dystemperaunce for of it commeth and desendeth all maner of euyll ¶ Varro sayth that he whyche foloweth and pleaseth hys wyll cannot be without vyce and synne ¶ Senec saythe that it is a meruayle if ryches do come to any person and dure with hym if he be wilfull ¶ Socrates saithe he that wyl folowe hys wyll hys ende cannot be but shame and rebuke ¶ Example of Dystemperaunce ¶ The .vii. Chapter OF Dystemperaunce it is rede in the lyfe of Fathers that there was a mayden called Ianselme which alwaies had ben chaste and of honest conuersasion And she being one day amongest other women whyche did speake of the pleasures of Lecherye did purpose in her mynd to proue if y e pleasures were so greate as she had harde them say And thervpon she dyd sende for a yonge man whyche aforetimes had desired to haue his pleasure of her And he came to her in cōclusion medled bodely with her And socontinued a great space in taking theyr pleasures togither And afterwarde on a certayne day this yonge woman dyd remembre the great ordre and vylenes of this sinne of Lecherye And the offence that she had made vnto oure lorde God And did remembre see also by y t reason of a litle distemperaūce she had lost her virginitie the whiche she could neuer recouer againe for y e which thing she was so troubled and vexed in her minde And had such distemperaūce in her selfe that she did hange her selfe by the necke And so ye maye see that dystemperaunce is an euyll a daunrous vyce ¶ How the auctour speaketh of Loue of Beneuolence of deliberacion And how of Loue he maketh foure Chapters ¶ The .viii. Chapter LOue Beniuolence and Deliberacion be as one thinge after the sayeng of Sainte Thomas in his sūme And that the fyrste mouynge of all maner of Loue is the knowledge For Saynte Angustin saith that a man can not loue anie thing if he first haue not the knowledge of the same And thys knowledge descendeth and commeth of the fyue corporall sences and wyttes of the persons as the eyes vnderstandynge and hearynge of the Eares smell of the Nose taste of the Mouthe and touchynge of the Handes or of the Sence and Wytte whyche hathe vnderstandinge by Imaginacyon And this knowledg is the first mouinge and felinge of Loue but the moste parte commeth of the Eies after the sayenge of Aristotyle for first y e wil of persons by this knowledge of the memorie dothe tourne into pleasure into Imaginacion And by this pleasure is moued the desyre of hearte in desyrynge that thynge that dothe please it And this pleasure gyuethe hope trust to the hearte to haue the said thynge ¶ Aristotle saythe that of this procedeth the souerine vertue of loue the which is foundacyon and gide of all other vertues ¶ Saynte Thomas sayth that no vertue maye be without loue And sayth that in loue ther muste be ordre fyrste a man ought to loue God aboue all thynges And then hym selfe then his Father and mother And then hys wife or the wyfe her husbande then to loue euerye man after hys estate and degre And to loue better good persons then euil ¶ Saynte Augustyne saythe that thou ought to loue thy selfe but not thy vyces
thynge wyll make a faute or offence to her felowe but wyll kepe her onely vnto hym ¶ Saynte Hierome saythe that is soone loste and destroyed in him which wil not refraine his tongue hys eyes and hys harte In the Summe of Vyces it is redde that he whyche wyll haue perfyte Chastytye in hym he muste keepe hym selfe pryncypallye from syxe thynges that is to saye from to muche and excessyfe Eatynge and Princekynge wherof is redde in the lyfe of Holye Fathers that in lyke case as it is impossyble to wythholde the fire that it do make no flambe after that it is well lyghted so it is impossyble to refrayne the wil and the desyre of Lecherye after that the bodye is replete and full of delycious meates and drynckes The Seconde thynge whyche is necessary to kepe Chastytie is that the person be not Idle ¶ For Ouide sayth that Lecherye dyeth in hym whyche is not Idle the thyrde thynge is that the man and the woman be not conuersant togyther ¶ For Saynte Bernarde saethe that the man and the woman to be famylyer togyther and to kepe them from synne is a greater and a harder thynge then to cause the dead bodyes to ryse agayne to life The fourthe thynge is not to be conuersante wyth Harlottes and persons of vycyous lyuinge The fyfte is not to haunte or to goo to those places where commonly the synne of Lecherye is vsed ¶ For Saynte Syluestre saythe that the synne of Lecherye hathe the maner of the Ape-whych doth all thynges that he seeth done afore hym The syxte is to kepe hym that he doe not haunte to much create festes and bankets for there is moste commonlye muche daunsynge and syngynge manye euyland vayne wordes spoken and manye wanton counte naunces whyche dothe engendre the Vyce of Lecherye by the pleasure and delyght that the person doth take therein I saye that the delyght and pleasure whyche is in good maner and in honestye is much to be praised but the delyghte and pleasure that the persō doth take therein for an euill intente is to be hated and abhorred ¶ Example of the Vertue of Chastytye ¶ The .xxiiii. Chapter IN the lyfe of Holye Fathers it is redde tou chynge the Vertue of Chastytye that there was a certayne Nunne whyche was yong and very fayre of whom a Noble man dwellynge therby was meruaylous sore Enamoured of Aud desyred her manye diuerse tymes that she wolde consent that he might haue hys pleasure of her but thys sayde Nunne wold neuer consente vnto hym And refused hym wyth greate abhomynacyon then thys Noble man seinge that by no maner of fayre meanes be cold obtaine his purpose by reason whereof he was full hf Heauynesse and Mellanchollye dyd purpose in hys mynde to take her by force And therupon he came to the Abbey where this Nunne was And there dyd take her by Force and Vyolence intendynge to leade her home wyth hym vnto hys Place And when this Nūne dyd se that she coulde not obtayne mercye and grace of hym And that there was no remedye nor no help and resistenge to be had she demaunded of hym what was the cause that he had such fauoure and loue vnto her more then to other For there is sayde she manye better and fayrer in thys Abbey then I am And thys Noble man aunswered her sayeng I am so enamoured of you that it semeth me that there is neuer a Woman in thys world that hath so fayre Eyes as ye haue And that is the cause that I haue such Loue vnto you Wherfore purpose youre selfe to come wyth me And then she seinge that there was no remedye but that she shoulde goo wyth hym she desyred hym that it wolde please hym to lette her go in to her Chambre to fetch certayne stuffe that she had there And that she wolde come to hym agayne incontynente thys noble man sayde go youre wayes and tarye not for here I wyl tarye for you And then she wente into her Chambre and wyth a knyfe dyd take bothe her eyes oute of her heade And thys done she came out of her Chambre all bloudye and dyd presente her selfe as well as she could afore this Lorde as she had promysed hym And when thys Lorde dyd see her thus dyffygured and that the eyes were oute of her heade He departed from her as a man out of hys wytte And the sayde Nunne dyd cōtinue stil in the Abbey and was better contente that she had loste her Eyes then to haue had loste her Vergynytye ¶ Howe Lecherye is contrarye to Chastytie And in howe many sortes it is deuyded then is shewed the daungers that come therof as wel to the bodyes of men as to theyr Soules ¶ The .xxv. Chapter LEchery is a Vice contrarye to the Vertue of Chastitye And as it is red in the summe of Vices there be foure maners sortes of the same The Fyrste is fornicasyon and that is when the man and the woman beynge not maryed do medle fleshly togither The Seconde is Adulterye and it is when as wel the one as the other be Maryed The Thyrde is when a man dothe meddle flesshlye wyth anye of hys kynswomen The Fourthe maner is suche that it oughte not to be named for it is so vyle so abhomynable and great a synne ¶ Saynte Gregorye saythe that Lecherye consumeth and destroyeth the bodye and causeth a man to lease hys good name dampneth hys Soule offendeth the person and offendeth God And nowe a daies the world is greatly inclined to the sinne of Lecherye ¶ Senec saythe that he woulde that all Lecherous persons should be stoned to deathe as they were in the olde tyme to the entent that a man myghte beware and keepe hym selfe the better from it And saith y t ableit y t the greatest delight pleasure of this worlde is Lechery Yet neuerthelesse if thou dowel consydre the ende and the begyn nynge of the same synne thou shall fynd nothynge therein but all myschyefe and wretchednesse ¶ Salomon saythe so lytle tyme and space as a man myghte beare fyre in hys Bosome wythout brennynge of hym selfe So lytle space myght not a man be amongest women wythout synne And saythe that ofte tymes Lecherous Persons do commyt Lecherie by theyr syghte ¶ Orace saythe that Rychesse doe bryng Warre Women doe bryng Lecherye ¶ Arystotyle saithe beleue stedfastlye that Lecherye dystroyeth the body shortneth the lyfe corrupteth the Vertues breaketh Gods sawe onsumeth the Rychesse taketh away the strength killeth the soule dystroyeth the syght bryngeth the person to olde age And sometyme doth make hym paralytike ¶ Ouyde saythe that the Lecherous person beinge yonge dothe synne but the olde Lechoure doth dote For an olde Lecherous person when he can not doe the dede yet dothe he take pleasure in dishonest touchynges And sath that in battaile and warre be men stroken wyth speres and swerdes And in peace they
euerlastynge and perpetuall world Also of the worlde of Folye and vanytye to the world of Wisdome Truethe and of Reason of the world of payne and loboure to the world of consolacyon and of felycytie And saythe that it is greate meruayle of those whych feare and doubte death And do alwaies contrarye to theyr saluacyon And saith that he whych lyueth well and vertuouslye in thys worlde ought to truste to make his ende well And saithe also that death is good bothe to good and euyll men To the good men to the intente that they maye haue the rewarde of theyr goodnesse And to the euyll that they maye commytte no more synne nor doe no more euxll to the people And saythe that it is better dye then lyue wyth shame And therfore he sayd vnto a man which dyd flye from the Battayle Thou doest euyll to flye from honorable deathe for to liue wyth rebuke and shame ¶ Socrates sayth that he dyd see hys wyfe weepe when he was taken oute of Pryson to be led to his death And he sayd vnto her wher fore doeste thou weepe myne owne wyfe And she aunswered haue not I a good cause to weepe when I see you ledde to deathe with great wronge and wythoute cause And then he aunswered that the man ought not to feare deathe for there is no maner of payne or bitternesse in it but the feare that a man hath therof A wyse man beinge sycke in his bedde caused hys Sonne to come afore hym that hee myghte talke wyth hym of Deathe And sayde vnto hym my Sonne haue abstynence wyth thee and refraine thy wyll for if thou dysprayse the worlde and the dyuers chaunces therof that euery day doth ronne happen in abstraynge from those thynges which God hath prohibited thou shalte desyre none other thynge but death Sone speke allwayes of God and he shall put in thy mouth good wordes Sonne doe not put thy loue in thys world for it is transytorye and deceyueth all those whyche do put theyr trust in it Sonne suffise thy selfe and be content with that thyng that god hath geuen thee And do not coueit the goodes of other men Sonne vse temperaūce in thy lyuyng And be conuersaunte with wyse folkes And so thou shalte gette wysdome be meke humble and be no mocker dispraise no man and do not speake to much for I haue repent me more for my large and to much speaking then I haue for holdyng my peace or for lytle speaking Sonne I pray the beware the cock do not wake erlier in y e morning then thou doubt feare god beware of vainglory if thou haue any science do not bestowe it in good vses it shall do the more domage hurte then profyte Beware that thou speake no vaine and vnprofytable wordes be not prowde for anye maner of Ryches And doe not dyspayre for any maner of aduersities that may chaūce vnto thee ¶ Socrates saythe that deathe flyeth alwayes from hym whyche doe not feare it And is alwayes nere to hym whyche dothe feare and doubte it And saythe in another place that thyng whych thou can not eschew sustaine and suffre it Pacyentlye ¶ Saynte Austyne saythe that there is nothyng so sure as death for Deathe hathe no mercye of the Poore nor beareth no honoure to the Ryche And so spareth no maner of folkes ¶ Hermes sayth that deathe is as the stroake of an Arrowe And the lyfe of a man is in lyke case as the stroke whych tarieth a good space or it come Against the feare to die syxe thynges doe assure vs. The fyrste is the death of the bodye by the whyche euerye man is ryghte sure to passe The seconde is that deathe maketh ende in all thinges of thys worlde The Thyrde is the necessytye to dye The fourthe is that we see other dye afore vs. The fyfthe is that God hym selfe dyd dye The syxte is euerlastinge lyfe that commeth after thys ¶ Salomon maketh mencion ther of sayenge ¶ Memor esto quoniam non tardabit mors ¶ Of Suertye and howe manye maners there is therof And howe Feare and Suertie do striue togyther by dyuers Languages ¶ The .xxix. Chapter SVertye is not to doubte the domages hurtes that maye come in the ende of thinges begon And there is two maner of Suerties The one is of Folye as he whyche goeth to fyghte agaynste hys Enemyes naked wythout harnesse or he which feareth not to sleepe by venymous beastes the other is of wyt and of vertues The offyce of Suertie is to giue comforte and resyste euyll fortunes which come vnto the mā for a man ought to trust that goodnes and prosperitie shal come after the aduersyties ¶ Orace saith that he which doth fyxe hys hearte in goodnesse in his prosperytyes shalbe sure in his aduersytyes Againste thys Vertue of Suertye dothe stryue oft tymes Feare in thys maner Feare saythe to the man thou shalte dye Suertye aunswerethe it is a naturall thynge and no payne I dyd come into thys worlde vndre suche couenaunt that I should go out of it again the lyfe of the man is but a pilgrimage when he hath gone farre inoughe he muste retourne it is a greate Folie and madnesse to feare that thynge whyche can not be eschewed ¶ Lucan saithe that Death is the laste payne therfore a man ought not to feare it and saith that death is the last terme and ende of al thinges ¶ Senec sayth that he which prolongeth his lyfe yet for all that he can not escape from deathe Feare sayth thou shal die Suertie aunswereth I am not the fyrste nor the laste For there be manye gone afore me And all the other shal folowe me it is the ende of mankind There is nothynge that greueth which cōmeth but once for deathe is common and egall to all Feare saythe thou shall haue in thy lyfe muche payne sorowe and trybulacyon Suertye aunswereth to delyuer me from all these euylles I muste dye Feare saythe thou shall dye in a straunge Countrey Suertye saythe Death is not more greuous without the house then with in Feare saythe thou shall dye in thy yonge age Suertye aunswereth Deathe is common as well to the yong as to the olde and maketh there no maner of dyfference But I wyll that thou knowe that it is the beste dyenge when a man hathe the greatest pleasure to lyue it is a verye good thyng to dye afore that a man desyre deathe If deathe take me when I am yonge it shall not take me in olde age ¶ Iuuenall saythe that deathe oughte to be so muche doubted as oughte to be olde age Feare sayth thou shalt not be buryed Suertye aunswereth I doe not care for it shalbe very small domage vnto me when the person is dead he careth not what becommeth of the body whether it be brente or eaten with wylde Beastes I wyll that thou knowe that the Sepulture or Buryeng was not founde