C015/Y01487.json

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{"content": "Chapter 1 / The church should be honored and loved:\nHow prelates and people ought to live chastely (Chapter 1)\nHow they ought to teach and govern their subjects and give alms (Chapter 3)\nHow men of the church ought to preach and speak truth (Chapter 4)\nHow they ought to testify and learn the holy scripture (Chapter 5)\n\nThe third book speaks of the lord's temporal matters. Which ought to be pious and merciful (Chapter 10)\nHow they ought to live good lives and have good manners (Chapter 2)\nHow they ought not to be covetous or avaricious (Chapter 3)\nHow princes ought to keep justice and maintain it (Chapter 4)\nHow princes ought to be debonair and humble (Chapter 5)\nHow they ought to be sober and chaste (Chapter 6)\nWhere princes ought to employ them (Chapter 7)\nHow princes ought to govern them (Chapter 8)\n\nOf the commonalty of the people (Chapter 1)\nOf the state of poverty, which ought to be acceptable (Chapter 2)\nOf the state of old age, in which a man ought to be virtuous (Chapter 3)\nOf the state of young people & how they should govern them: I\nOf the state of Maryanne. & how it ought to be maintained: II\nHow women ought to be governed: Chapter VI\nHow virginity and maidenhood ought to be maintained: VII\nOf the state of widows: Chapter VIII\nHow servants ought to be maintained in their service: IX\nHow those that live evil lives die ill: X\nHow father and mother ought to teach their children: X1\nHow children ought to obey and honor their parents: X2\nOf the state of merchants: Chapter XI\nOf the state of pilgrims: Chapter XII\nHow deadly sins desire death: Chapter XV\nFirst, how life is short and lasts but a while: I\nHow this present life ought little to be praised: II\nHow no man ought to doubt or fear death: III\nOf examples by which it ought not to be doubted: IV\nHow to think on death is a thing much profitable: V\nHow none ought to be curious about his sepulture: VI\nThe last chapter speaks how a man ought to think on.\nThe last judgment and day of the fifth chapter:\n\nExplicit tabula.\nEvery proud person compares himself to God,\nin so much as they glorify themselves in the goods that they have. Of these things, the glory is due primarily to God. And it is a great abuse when the creature takes pride in himself for the goods that God has sent him, for which goods he ought to be more humble toward God and better to know and serve him devoutly. Therefore, the prophet says that God resists the proud people who have fallen vilely. Among whom was Lucifer, who, for his pride, fell from heaven to hell, and all who consented to his sin. Similarly, our first father Adam, for the disobedience of misplaced trust in God, obeyed the serpent and said that he should be as God and eat of the fruit which was a grace from God to him. In so much that he is good and agreeable to God. And to have humility is admonished to us by the parable.\nWe read of those who were proud, for we read how Pharaoh was so proud that he declared he did not know the God of Israel. He neither recognized nor respected him, as it appears in Exodus chapter 5, but eventually he was punished and drowned in the Red Sea, along with all his army. We read how Ammon was proud and demanded to be honored by all men. He was greatly angered by Mardocheus, a man named for his refusal to worship him. But eventually Ammon was hanged on a gallows which he had prepared for someone else to be hanged on. David was greatly punished because he numbered the people who were subject to him, as it appears in 2 Samuel 24. Hede, who was very proud, was struck down by an angel, as it appears in the Acts of the Apostles. And so, our Lord Jesus Christ showed this to his disciples, reproving them because they glorified themselves.\nthem in saying to Jesus Christ. Some are to us subjects. And then Jesus Christ was about to withdraw them from their pride. He alluded to them the story aforementioned of the angel Lucifer who fell from heaven. To the end that they should take by example as it appears in the x chapter of St. Luke. And it seems to me that in what has been said before, we have sufficient examples for fleeing from pride. But before this, it is good to consider that pride is not only harmful to the creature but also its opposite, that is, humility. For a man in pride knows nothing of his mystery and frailty and thinks himself more perfect than he is. And this is witnessed by the prophet, saying that when a man is in pride, he loses his understanding and knowledge. And is like a beast which has no understanding. By which it appears that a man who will become wise ought to be humble and to know himself without vanity, that he is that.\nSaint Gregory, in his Dialogue, the first book, Chapter XV, relates the story of Constancius and his humility. Constancius was so humble that he loved those who despised him more than those who honored him. A man came to see him, desiring to do so because of Constancius' great renown and the good things spoken of him. When he finally saw him, the man exclaimed, \"Constancius, I had supposed that you were a great man, strong and courageous. But now I see clearly that you are nothing of the sort.\" Constancius then began to give a display of humility. Anselm, in the twenty-eighth chapter of his Similitudes, speaks of the seven degrees of humility. The first is to know oneself well. The second is sorrow for one's sins. The third is to confess one's sins. The fourth is to recognize that one is a sinner and inclined to do evil. The fifth is to despise oneself. The sixth is gladly to endure insults. The seventh is to rejoice in one's humiliation.\nAnd thus it appears that humility engenders great knowledge. Saint Bernard, in his book of the degrees of humility, states that humility is nothing other than a virtue which makes a man truly know himself and despise himself. For instance, Saint Augustine in the fifteenth homily on the Gospel of Saint John provides an example of great humility in our Savior Jesus Christ, who for our salvation and healing descended from heaven and became little. Therefore, if you will not follow and imitate your humble servant, you ought to follow your humble master and Lord Jesus Christ, who says to us: \"Learn from me, children, for I am meek and lowly in heart\" (Matthew 11:29), as Saint Jerome states in his epistle 85. Furthermore, we read in: \"This is the lesson that God has shown us in Him and in His deeds.\"\nThe text discusses how Ambion and Wylle have caused many evils and led many astray into grave error in righteous sin. Athalie's desire to rule and reign resulted in the slaughter of all the royal seed, as described in the first book of Maccabees, chapter 15. Roboas's coquettishness in ruling brought about much evil, as detailed in the third book of Kings, chapter 11. Apparently, Abymalech ruled maliciously and procured so much power through his friends that he was chosen as king, but ultimately he slew his own brothers, as described in the nineteenth chapter of Judges. We also read how Alquius murmured against him due to his desire to be the great priest of the law, as it appears in the first book of Maccabees, chapter 7. Furthermore, it appears that Ambion has caused many evils. In truth, we read in the first book of Maccabees, chapter 14, how Jason promised the king Antiochus to be the great priest of the law. CCC.lxix, Marc.\nSilus sent Menelaus to speak on his behalf, but Menelaus did not manage to secure an audience with him, as recorded in the second book of Kings, the fourth chapter. This shows how ambition engenders sycophancy. In the third book of Kings, the eighteenth chapter, we read how Ishbosheth was slain by Ishbaal to reign after him, but he reigned only for two days. Thomas, through his ambition, falsely seized the throne of Alexander, but he died the third day of his reign, as recorded in the first book of Maccabees, the fifteenth chapter. Adamas also declared that he would not reign after his father, but the opposite occurred, as recorded in the first book of Kings, the first chapter. These events demonstrate how pride and ambition make a man blind, causing him to lose judgment and understanding, and leading him to commit many sins and evils. When a man is humble, he knows this of himself.\nSelf he has nothing but frailty and misery. And therefore the apostle in the second epistle to the Corinthians warns us, saying, \"My friends, examine yourselves; know yourselves.\" And Saint Augustine, in speaking alone to God, says, \"Lord, give me grace to know myself and to know you.\" For if I know myself, I know well that I am not but ashes and rottenness. And Abraham, as it appears in the eighteenth chapter of Genesis, says, \"Alas, how dare I speak to God? I that am but dust and ashes.\" And for this purpose, Saint Bernard in his thirty-fifth soliloquy on the Canticles says, \"I will examine my soul and know myself as reason will.\" For there is none so near to me as I am to myself. And in olden time, words were written on the gate of the temple: \"It is good to know oneself; this is the gate of heaven.\" [As Macrobius recounts in his first book, and Politian in his third book, the second chapter relates,] there was once heard a wise voice from heaven which said that every man ought to know himself.\nTo know oneself, and Juvenal bears witness to this: the wise say, \"Gn\u014dtos autos,\" which means, \"Know thyself.\" Saint Augustine, in the first chapter of Book IV of The Trinity, says, \"I praise those who know heaven and earth and study human sciences. But I praise more those who know themselves and well consider their frailty and poverty.\" Saint Bernard, in the aforementioned book, says, \"Pride deceives the creature and lies to a man, making him believe or understand that he is something he is not. A man thinks that his vices are virtues, and for this reason, Saint Gregory, in his Moralia in Job, Book XXXI, says that the sinner thinks that his obstinacy is constancy, his foolish fear is humility, his country is largesse, his sloth is prudence, and his importunity is diligence. And thus, he thinks that his sins are virtues. Therefore, a man who wishes to live holyly ought to:\"\nExamine yourself and wisely correct yourself, as wise counsel suggests in his book \"The Cloister of the Soul,\" and the prophet says in his forty-sixth chapter, \"admonish your hearts and thoughts.\" Thus did the prophet named Sixtus. He examined himself every day concerning how he had lived and how he had thanked God for the good he had received, and how he had repented and chastised himself for his sins. As Seneca relates in his third book, Yre. We ought to do the same. In knowing ourselves, we have cause to humble ourselves before God, and then all virtue will be engendered in us. For humility is the foundation and root of all virtues. To have humility, we have many good and notable examples, such as that of David, who greatly humbled himself. He humbly worshiped the ark of God, as related in the second book of Kings, the sixteenth chapter. David also received humbly.\nNathan, the messenger of God, as it appears in the chapter following. And finally, David saying that God would destroy his people, as it appears in the same book, the 24th chapter, began to weep and accused himself, saying, \"I am the one who has sinned; take vengeance on me, not on the people.\" And finally, he received mercy. We should also remember the humility of the three kings who honored and adored the sweet child Jesus, as St. Matthew relates in the second chapter of his gospel. Their humility was pleasing to God. We read seemingly of Ahaz, notwithstanding that he was very wicked. Nevertheless, when he heard the punishment he ought to have endured, he humbled himself before God and received mercy, as it is written in the third book of Kings, the sixth chapter. And Roboam, by his humility, received mercy of God notwithstanding that he was cruel, as it appears in the second book of Chronicles, the twelfth chapter. Hezekiah also, by his humility, prevented God from taking vengeance in his time, as it is said in the aforementioned book.\nChapter XXI. Nebuchadnezzar, humbled, regains his kingdom. For he who had been deprived of his kingdom and had become a beast due to his pride, was restored to his former state, as Daniel relates in his third chapter. Similarly, Mariamne's penance gained them grace, as Jonah recounts in his third chapter. These events demonstrate how humility obtains mercy. Jacob, through humble speech, reconciled his brother Esau, who was angry with him and intended to kill him, as the history relates in Genesis, chapter XXXI. Roboam also lost part of his kingdom not because of humility but due to proud and hasty speech, as we read in the third book of Kings, chapter XII. Humility is very pleasing to God and the world, for it witnesses to the creature's obligation to render service to its Creator naturally. Every good man hates pride.\nIt follows that he loves humility, and in truth we see this. For a proud man cannot endure that another be like him, but he will surmount every man and thus gains all allegiance. As Aristotle says in the ninth chapter of Ethics, friendship or love requires semblance and some equality between those who are to love. Alas, pride divided heaven; pride also makes many wars in the world. For will and desire to reign make often great battles, and sometimes without cause put many men to death. Therefore, the wise man ought to humble his heart to be loved by God and, after the world, where the creature has more of good and wealth and less of adversity. From this, he ought the more to humble himself and not delay the time of necessity when he shall be humbled by force. Therefore, says Aristotle, it is more advantageous for him who humbles himself voluntarily than for him who is humbled by force. And therefore Seneca.\nIn his epistle to Lucille, he says, \"Bring yourself low and humble to enhance yourself, lest you fall too low. Do not say, as the natives do, that the lion does no harm to a man who humbles himself to him, nor that the wild boar does no harm to a man who lies down before it. A man owes it by right to humble himself for teaching, as we read in Dydymus' epistle to Alexander. Know for truth that God is ready to do much good. So that you are not deceived by your pride. Pride prevents wisdom and advice and makes a man live without peace of conscience. Hates and noises are founded in pride, as in the root of every enemy. The natives say that thunder, lightning, and great winds are caused by some earthly things which ascend.\" You may trust in your wit.\nin your hour. Whereas is your great power. Alas, I pray thee, will you address and consider that no man ought to glorify or set his heart in his wisdom or his wisdom. And you have an example of Solomon the wise, who was deceived so much that he adored idols. And Architophel, the wise counselor of David, ultimately hanged himself. And the wise Caton did not kill himself, and Democritus also. Therefore, it is great folly for a man to glory in his wit and skill more than what avails him. If you are fair, Absalom was fair, yet he was hanged on a tree. And holiness for all the beauty of your face and your teeth is often put to death. The Gamaliel is much fair in his life. but he is right foul in his death. What avails then the beauty of this world. Thus every person may see and well perceive that there is nothing in this world whereof we ought to have pride to gloryify ourselves.\nThe king of Perce, seeing his people and his knights weeping, said, \"Alas, I see a fine company, but it is a pity, for in a short time they shall all be earth. So it is related by Saint Jerome. There is nothing in the world that endures. We read that Ionianyan suffered great pain to become a king, but he died on the same day he should have been made king of Perce. And Valentinus, who was so rich, was killed by bleeding from the mouth and quenched. His son Gracien was betrayed by his own people and slain by an enemy. It is but little glory to signory and riches. And the same king, who is named before, in dying cried out with a high voice. 'Alas, my good people, set nothing by having riches. For me, your lord, you may see die in poverty. Therefore, Orace in his epistles says that there is nothing that better belongs to a man than lowliness or little things. For a little thing:\"\nThat is little. Humility, which is pleasing to God and the world as previously stated, is discussed in the scripture. The scripture states that obedience pleases God more than sacrifice. And we have an example of our first father Adam, who used his own will and disobeyed the commandment of our Lord Jesus Christ, which God had given him. Therefore, he fell into great power and many miseries, as witnessed by Saint Augustine in his Fifteenth Sermon on the Gospel of Saint John. It is also reasonable that the servant obeys his master, and consequently, the creature obeys God. Valery recounts this in his second book, where he describes how the disciple of an old man, at his commandment, would remove a large stone, and advised him not to do so if he could not. It sufficed him to obey his master within his power. Obedience, therefore, is apparent.\nIn nature, the best creatures obey their king, as the lions, and do not pass the circle they make with their tail. Similarly, bees obey their queen in making honey, and cranes do as well. In nature, we see many such things. Furthermore, in holy scripture, we have many examples to this purpose. We read how Noah obeyed God explicitly, as it appears in the seventh chapter of Genesis, and was saved from the flood. Similarly, the children of Israel were kept by God because of their obedience, as it appears in the ninth chapter of the Book of Numbers. The apostles also obeyed God to such an extent that they followed Him at His first calling, as Saint Matthew recounts in his fourth chapter. Above all people, they are exalted in the church and also in heaven. Similarly, Abraham obeyed God to such an extent that he would have...\nsacrefyed his owen sone and smyten of his heed atte co\u0304man\u2223dement\nof god as it apperyth in the xxij chapytre of genesis.\nAnd therfore god promysed to abraham that of his seed shold\nbe born the sauyour of the world. Therfore we ought more to\nobeye to god than to man. as it is tofore sayd. And accordyng\nto this we haue ensaumple of Mathathias whyche ansuerd\nto the messager of the kyng Anthiocus sayeng. that yf alle o\u2223beyed\nto the kyng Anthiocus. yet he wold not obeye to hym\nbut to god. as it is wryton in the book of machabees the seco\u0304d\nchapytre. \u00b6we rede also of the seuen brethern / that had leuer\nto deye than to ete flesshe forboden. ayenst the co\u0304mandement of\ngod. not wythsto\u0304dyng the kyng co\u0304manded it to them. wherby\nit apperith that they ought to be repreued that excuse them of\nthe euyl that they doo for theyr maistres that so commaunde\nthem. For suche is of noo value. by cause they ought fyrst o\u2223beye\nthe co\u0304maundement of god. as sayth Saynt Petre in the\nChapter of Theses of the Apostles. We are urged to follow the example of the virgin Mary. She obeyed the words of the angel, saying, \"Behold the handmaid of the Lord. Be it unto me according to thy word.\" (Luke 1:38) We also read how David, as king, obeyed his father, as is recorded in the first book of Kings, Chapter 1, and young Tobias said to his father that he was ready to obey him, as it appears in the tenth chapter of Theses of the Apostles. Cornelius centurion was ready to obey him, whom God had ordained to be prelate and master, as it appears in the Acts of the Apostles, Chapter 10.\n\nAlso, we read how the Rechabites drank no wine nor had houses, in order to obey their father, as Jeremiah recounts in his third chapter. By these things it is apparent how obedience was observed among ancient peoples, and that those who disobeyed were punished by God, as it appears concerning the children of Israel, who were overthrown.\nThe god who has done good things for us is illustrated in holy scripture. We read how Jacob, after God had bestowed many blessings upon him, said, \"Sir, I thank you for the good you have done to me. I will never forget it,\" as recorded in Genesis 22. Similarly, David, as described in 2 Kings 5, and Daniel, as mentioned in Daniel 2, both praised and thanked God for His blessings. The apostle Paul frequently did the same, as shown in Romans 1. We also read in Exodus 15 how the children of Israel sang and prayed to God in gratitude for delivering them from slavery and leading them safely across the Red Sea. The three children whom God delivered from the furnace blessed God sweetly and devoutly.\nAs written in the third chapter of Daniel, it is stated how every man should humble himself toward God and give Him thanks for the good things He has bestowed. Seneca, in his forty-first epistle to Luculla, says to an unkind man: no man ought to speak anything. We should take an example from the children of Israel. After their victory over Syraza, they offered many gifts in sacrifice to God, as it appears in the twentieth chapter of the book of Numbers. And after they had had victory over Syraza and Delilah, they began to sing in praise of God, as it appears in the fourth chapter of Judith. It seems that they are greatly to be reproved for not remembering the good things that God has done for them. & that was\nis after the measure that God gives to them most good. They become most haughty and the more proud, they do not take example from the good creatures, the which sometime loved God the more, because of the goods that He gave to them. Also we read how Anne loved God. And thanked God for the grace that she had to have a child, as it appears in the first book of Kings, the second chapter. And when the virgin Mary had conceived our Lord Jesus Christ, she began to magnify God in saying, \"Magnificat anima mea dominum,\" That is to say, my soul magnifies the Lord. As St. Luke relates in his first chapter, and Zacharias when his son was born, that is, St. John the Baptist. Then he began to say, \"Blessed be the Lord God of Israel, who has visited and redeemed His people.\" Nevertheless, some there are that take heed to nothing but to have good without taking heed from whence of Kings, the eighteenth chapter. And generally, all men of renown.\nThey have remembered me and lived well, and those who do otherwise are approved as unworthy to receive good. This can be compared to the unfaithful servant of Pharaoh.\n\nWe read also how our Lord Jesus Christ delivered the children of Israel from the hands and servitude of Pharaoh. And after they forsook God and worshiped idols of gold, as it appears in the second book of Exodus, the fifth and sixteenth chapters.\n\nTo these children of Israel, God of heaven sent Manna in the desert. Yet they murmured, as it appears in the same book, the fifteenth chapter. We read also how God anointed some time Ishbosheth, making him lord of ten tribes. And yet this was he who led the people away from the service of God. For it is written in the third book of Kings, the twelfth chapter. Ananias also, by the help of God, overcame his enemies. Yet after he forsook God and worshiped idols, as it is written in the second book of Kings, the first chapter.\nThe Book of Paralipomenon, Chapter XXV. The wise man should advise himself well of the goods he has received and remember them, as before written.\n\nThe sovereign means to overcome an enemy is to have peace. And therefore Plato says that the route of all philosophy and wisdom is patience. Seneca, in his sixth epistle to Lucilius, says we ought gladly to endure adversities. For by patience we do nothing but weigh our evil and make it greater. In truth, the wise men were very patient, as Solon, who first found the laws, and was both wise and very patient, as Recounts Valerius in his seventh book and Seneca sets nothing by any sorrow that might happen to him, as Terquilian in his Apology and Quintilian in his tenth book says that pain is nothing. But if a man endures it against his will, he masters fortune. As Pride says.\nIn his book \"The Subjection of Sins,\" Lucan states that patience enjoys adversity and makes a man come to great good, such that no one can grieve or sadden him. Likewise, Macrobe writes in the book of \"Saturnales\" about how Augustus the Emperor was very patient, enduring many insults. Valerius in his fourth book recounts how Siracusan was patient when Denys the tyrant expelled him from his country. Happening upon comfort, he went to the house of Theodore and stayed for a long time at the gate. Seeing this, Siracusan said to his companion, \"Alas, I ought to have good patience, for I have made many others wait at my gate in the past. Every man ought to think, when adversity comes to him, that it is due to his sins. For, due to our sins, we ought gladly to endure and have patience. Patience awakens a man and makes him...\"\n\"hym often to get virtues and to become good, as witness Valerius in his third book of Alexandreidos. Alas, we see how many forsake health and endure many pains and receive bitter medicines often. Then, by more stronger passion we ought to endure adversities to get virtues and to heal the soul. And therefore Cathon says that he may not surmount adversity but help himself with patience. And to this purpose we have the example of Socrates, who sometimes was very patient. In such a way that none could anger him, as Cassian says in his book of collations. And St. Jerome in his first book against Jovinian recounts how Socrates had two wives who were very painful and very angry towards him, and did him much harm. But all the while he had patience and took it all in good stride, and said that patience made no difference in enduring torment or suffering harm. Similarly, we have many examples of many persons who were very patient. Read we not how Isaac was very patient?\"\nWhen his father intended to sacrifice him, as recorded in Genesis, chapter 22. Joseph was patient in the persecution of his brothers when they sold him, as appears in Genesis, chapter 37. And David was very patient when his son Absalom pursued him, as written in 2 Samuel, chapter 15. Tobit endured much patience the injuries his wife inflicted on him and his friends, as recorded in Tobit, chapter 2. Patience is truly the mistress of all adversity and the virtue by which a man can overcome fortune. We read that many have gained much good and avoided many evils through patience. Do we not read how Gideon, by his patience and humble speaking, reconciled the children of Ephraim, as it appears in Judges, chapter 8? Similarly, the fair and sweet speaking of Abigail appeased David when he was angry against her husband Nabal.\nBut in the fifteenth chapter of Kings, Roboam's impetuence and rude speech lost him dignity and authority, as recorded in the twelfth chapter of Kings. Alas, what profit is impetuence, except to increase words? But through patience, we can gain victory over our enemies. As Seneca says. Anger clouds understanding of creatures. Therefore, it is profitable for them to be mindful of themselves. For, as Seneca says, anger afflicts him who is angry. And Tullius, in the process he made for Marcellus, says that anger is ancient in counsel. And Epicurus says that anger accustomed makes a man come out of his wits. And Burrhus says that anger does more harm to him who is angry than to another. Then every man should put aside all enmity and cause reason to perish. In the second book of Enydos, therefore, says Tibullus, they were most horrible.\nthat first found wars/ many have been waged badly. And Ire has so much done that many, in despair, have slain themselves. Valerius recounts in his ninth book how, afterward, he who was named Darius, was extremely cruel and very irascible. He slew many good men and invented many terrible engines to make men die. But ultimately, cruelty came upon him. For he who is cruel should be cast out and punished. Therefore, it is good to consider what harm comes from anger. And as it seems to me, it is nothing other than a kind of rage. Thus says Seneca in his first book of Clemency. Nevertheless, I will not reprove the anger of good men. Whoever became angry when they saw harm done without sin. And we read how Moses was angry against the people because they kept the manna against God's commandment, as it appears in the seventeenth chapter of Exodus. And also he was angry.\nWhen he saw the people worshipping the calf to such an extent that he broke the cables of the commandments, casting them down, as it is written in the twenty-second chapter of Exodus. And Nehemias was angry against those who did this, as it appears in the fifteenth chapter of Nehemiah. It appears that it is no fault or sin to be angry in response. And Saint Augustine says that God is angry against sinners in chastising them. For this reason, we read how God was angry against Solomon due to his idolatry, as it appears in the fourth book of Kings, the tenth chapter. And for a similar reason, he was angry against the children of Israel, putting them in the hand of Azazel, their enemy, as it appears in the fourth book of Kings, the tenth chapter. For similar reasons, God was angry against Ioab and his captain, as it is written in the second book of Chronicles, the twenty-fourth chapter. We also read how God was angry against the children of Israel because they committed fornication with the daughters of Moab.\nThe twenty-fifth chapter of the Book of Numbers reveals how God becomes angry with neighbors at times, and some harbor hatred through envy. Such was the hatred of Joseph's brothers, as recorded. \"By strife comes no good. It generates disturbances, which at times cannot be easily appeased.\" Chaton states, \"The more contentious, the more clearly they reveal your falsehood.\" A philosopher named Xenophon testifies to this, and Seneca, in his first letter to Luculla, advises, \"One should not strive against a fool. And to a wise man, it is folly to strive. For the wise man hates disturbances and suppresses the peace of hearts and consciences. Therefore, the wise man says that fair and sweet speech makes a man have peace.\" Gluttony is the cause of many evils and sins, and it engenders many bodily and spiritual maladies. Therefore, Tullius in his first rhetoric advises temperance.\nNone other thing but reason should master the flesh and all corrupt desires. Saint Ambrose says that temperance is a virtue which rules a man in this. Therefore, the ancient men lived righteously. And Epicurus in his first book relates how Socrates taught that people should not live to eat but eat to live. Lactantius in his book of the Divine Institutes says that the poets called gluttony bestiality. For a man being a glutton lives without reason and without rule. Therefore, Seneca in his book of the Four Virtues says that men should eat without reflection. And drink without drunkenness. For gluttony makes a man easily fall into lechery. And Saint Jerome relates against Jovinian how Galen said that a man cannot surely live, but if he lives soberly. This is true not only for the body but also for the soul. And therefore, Socrates ate not but one time.\nday when the sun went down, as Agelle relates in the book mentioned before. Boceius in the second book of Consolation states that nature is content with little, as if one were to say that nature requires sobriety and abstinence. To this end, Valerius relates in his second book and states that the ancient old men lived righteously, to the point that the women of Rome drank no wine for this reason. Agelle recounts in the aforementioned book his wit and understanding, and often shows his secret folly, as it appears in the seventeenth chapter of Judith. It seems that this happened to the children of Job, as it appears in the first chapter of Job. How was Holofernes the strong giant slain? But in his drunkenness. For Judith slew him when he was drunk, as it is written in the tenth chapter of Judith. How was Simon slain and his children, but in feasting and drinking, as it appears in the first book of Maccabees, the fifteenth chapter. Namani.\nAfter he had eaten greatly and joyously, he was, by abstinence, mastered by reason and took away all superfluidities. And the virtues were engendered in kings, as Chapter 17 of the text reveals. Therefore, the fens, which are understood by the crows, desire a man to give in to gluttony and reflection of his flesh; but the angels' will is that a man be sober and rule himself by abstinence. Furthermore, we read how God showed many visions to Daniel. The man who lived righteously, as it appears in Daniel's ninth chapter, served God in fasting and prayer. And Anne, similarly, served God in fasting and prayer, as Saint Luke relates in his second chapter. Therefore, those who were devoted were, through abstinence, able to perform singular things which could not be done in drunkenness, as it is written in the sixth chapter of the Book of Numbers. We also read that Saint John the Baptist ate only honey locusts, as Matthew writes in his third chapter. And therefore, he was.\nBut now, in the fourth chapter of Esdras, the gospel states that if your eye causes you to do evil, you should remove it and cast it away. Alas, worldly and fleshly holdings and desires have led many people to destruction throughout history. We read, for instance, how men's holding of women led them to lechery. And God punished them with Noah's flood, as described in the sixth chapter of Genesis. The master of Joseph was moved to sin by holding a woman who washed herself. David, in holding a woman who anointed herself, was moved to lechery and slew her husband, as related in the second book of Kings. Who deceived Holofernes is described in the book of Judith, the thirteenth chapter. And she deceived the two old judges who desired to have Susanna. But their false holdings, as related in the third chapter of Daniel, led to their downfall. Therefore, whoever wishes to live chastely ought to beware.\nTorn his sight and regarded women who might incline his will to sin. And therefore he says, \"You took the city of Carthage.\" And there was a right fair maiden who was presented to him for his pleasure. But he would not. For in doing so, it would bring shame upon true chivalry. And therefore he had her delivered to him who was to be her husband, who had never touched her. And because of this fair maiden, he forgave him his reason and made him free. For certain, this was a deed of a noble knight. And for this reason, from then on, he always had the grace of the world and of all knights. But these nobles of this present time, who think they have done a fair and great deed when they have ravished and defiled a fair maiden. But in my judgment, it is a vile and foul deed of a knight. They ought to remember the mirror of all chastity. Valere recounts this in his sixth book, about Tarquin the son of Tarquin the proud.\ntaken by force the said Lucresse. He accomplished his wicked will. The next morning, Lucresse summoned all her friends and recounted to them the wickedness done to her. She then killed herself. Because of this, Tarquinus lost his lordship, and the Romans ceased to be subjects of Rome. The Romans declared that they had no need of a lord who acted so outrageously. It is true that this sin has caused many bawds, both men and women, who spend their time day and night trying to persuade others to commit the same sins they have. They resemble the women of Duchess land, whom Valerius describes in the aforementioned book, who begged Marius to grant them leave to speak to the maidens serving the goddess Vesta. They encouraged them to be strong and consent to the sin of lechery. However, they failed in their intent, so they hanged themselves.\nTruth that is the salary of such people. In his book, he says that lechery is very foul and above other dishonesties. And certainly Scipion the noble knight hated this sin so much that he defended against it among all others, the least excusable being the sin of envy. Because it has no cause for its malice in both body and soul, and the man is not worthy to live who commits it through negligence and dies in poverty. For poverty is not good unless it awakens you. As one said, \"the life is short,\" and therefore we read how Jacob reproved his children for negligence, as it appears in the 24th chapter of Genesis. And our Savior Jesus Christ reproved his disciples for negligence, saying, \"you have not more to watch with me for one hour\" (Matthew 26:40).\nby whiche it appereth how necligence is moche to be repreuyd\nTo this purpoos we rede how they that sewe the good seed by\ngonnen to slepe. And thenne came the enemye that sewe the\neuyl seed. that is to say the cockyl as sayth Saynt Mathew in\nhis xiij chapytre. by whiche is gyuen to vs for to vnderstonde\nthat we ou\u0292t to wake yf we wyl prouffyte in our good wer\u00a6kes\n/ the whyche ben vnderstonden by the good seed. For as the\ngospel of saynt Mathew sayth in his xv chapytre. the v may\u2223dens\nthat slepte were not receyued in to heuen. But the fyue\nthat waked were receyued in. by whiche it apperyth that we\nought to wake / that is to wete to entende to good werkes &\nto do wel. for veryly they slepe / the whiche wythout repentau\u0304ce\nabyde stylle in theyr synne. Ne rede we not how the Natu\nAnd thenue theyr cowe. that is to say theyr flesshe is loste / by\nwhyche fynably man is ryght oft dampned & dyeth mysera\u2223bly.\nbut so\u0304me may say that they shold be dyligent yf they were\nI have waked and solicited to do well. To this purpose I answer that there is no sin so great but if he be altogether obstinate. But he has at some time remorse of conscience that wakes him and admonishes him to rise from sin. And you have experienced this yourself / when reason causes the soul to sigh and have displays of your evil life. Then your conscience judges and condemns you. When you say, \"Alas, I have done and committed such evil and such sin,\" it displeases me; it seems that this conscience which thus awakens us may be likened to the mustard seed. For the light does not fail. In like manner, the goods of a liberal man do not fail, and this is witnessed by Dydymus in writing to Alexander. The latter Alexander gained many realms more by liberality than by strength. And to this purpose Boethius says in his \"Consolation of Philosophy.\"\nThe Book of Consolation/Happiness. Cassiodorus in his forty-fourth epistle states that a man should gladly give. Liberalty does not diminish the good; it does not make a man less rich, whether for the time or otherwise. He is as rich as before, and it is true that many claim to be liberal, but are not. Some give foolishly and excessively, which should not be approved. Liberalty not only requires giving, but also wisely distributing one's goods. Chaton tells his son, \"Take heed and consider to whom you give, not only to whom, but also how much, to whom, and how.\" Tulle speaks to this in his first book.\nOffices instruct that a man should give to him who has need, without hope of vanity or any other benefit. And the year should take heed if he is worthy to whom he gives. As Macrobius shows in his \"Saturnalia,\" a gift is more agreeable after the year's accession than after the greatness of the gift. We have an example of this in the Gospel of St. Luke. St. Jerome also recites in the prologue of the Bible that what is more acceptable to God is the offering of the poor widow, who offered only a mite. Her devotion was greater than that of the said king Crispus, who was rich and king of Lydda. He offered great gifts and many marks of gold and silver. The reason was this: the poor woman presented her entire offering. But the said king, after his gift, remained rich and mighty. This shows that greater affection is shown than the greatness of the obligation.\nMore over we read how many by lechery have gone by Avarice, a man covets another's goods and often appropriates them to himself rudely. And he himself of such goods as he has dare not help himself in any way, he is afraid that his good shall fail him. Thus such a man lives in misery. For suppose that he has much good / nevertheless he is truly poor. Since by his covetousness he will not help himself / \u00b6Therefore the wise man should eschew covetousness. Cain offered God the worst fruits of the earth. & therefore his oblation was not agreeable to God. And then seeing Cain that Abel's brother's oblation was agreeable to God, he was moved with wrath and envy and slew his brother Abel, as it appears in the book of Genesis. By Avarice, Judas betrayed his lord and our Savior Jesus Christ and finally hanged himself. More over Dalila, because of covetousness and for money that was given to her by Judas, betrayed her poppet.\nas it appears in 2 Samuel, chapter 5, David wanted to kill Nabal because of his avarice, as recorded in 1 Kings, chapter 25. Why was Shemei condemned to death? It was due to his covetousness, as written in 1 Kings, 2 Samuel 1, chapter 2. And the evil rich man was condemned for the same reason. He refused to pour out Lazarus' crumbs from his table, as recorded in Saint Luke's 15th chapter. Greed has caused many men to perish and led to numerous sins and inconveniences. Menelaus, an unworthy man, was bribed to become a priest of the law, as recorded in 2 Maccabees, chapter 5, verse 2. The priests of the law sometimes suffered and endured to sell oxen and sheep in the temple and other merchandise, as recorded in Matthew, chapter 11. We also read about Ananias and Sapphira.\nin the sea; nevertheless, he preferred to cast aside his wealth and live and retain the remainder. This shows that covetousness makes a man right foolish and not understanding wisdom. For a covetous man often takes the opportunity that he would rather die than lose his goods. And Helmande relates how once Hannibal besieged a castle in which were three hundred men who had nothing to eat but rats and mice. And it happened that one among them, being very avaricious, took a mouse. And notwithstanding that he was nearly starving, he could not withstand his desire. Poverty is nothing other than true contentment without desiring anything else than what God sends to a creature. And this poverty is called the poverty of spirit. God approves of this in the gospel, saying, \"Blessed are the poor in spirit, that is, those who will.\" And it seems to me, according to the scriptures, that the ancient fathers had this poverty, and especially those who were loved by God.\nCalled to God and worship, Jacob was a shepherd or pastor, keeping sheep and going about the country. He slept in the fields and laid a stone under his head like a pillow, as appears in the 36th chapter of Genesis. Similarly, we read that Moses kept the sheep of a man named Jethro, as it appears in the third chapter of Exodus. And yet he was afterward appointed to govern the people. We also read how Saul was content with having one servant and sought his father's asses rather than horses to ride on. And yet he was ordained king, as it appears in the first book of Kings, the 24th chapter. Similarly, we read how David kept the pastures. When he was called to be king, as it is read in the first book of Kings, the 17th chapter. By these histories, it clearly appears how the state of poverty is pleasing to God. And indeed, Jesus Christ has given us an example of poverty. For He was born of poor people.\nThis text appears to be written in Old English, and there are some errors in the transcription. Here is the cleaned text:\n\n\"Moder and nursed of a poor man, that is to say, of Joseph.\nLaid in a poor bed, wrapped with poor clothes and\nclothes offered into the temple, naked, crucified, and\nburied by strangers. And words as I do, thou shouldst not be a flatterer as thou art. Of the same Diogenes recovers Saint Jerome in his book against Jovinian, how for all robes. He had but a little mantle lined for cold. And in stead of a cellar, he had but a little sack, And in stead of a horse, he had a staff or a bourdon. And was lodged in a tonne at the gate of the city, the which tonne, after the wind it turned to be, for our sake, cold. And on a time he seeing a child that drank water in his hand, and he threw away a little cup that he had, in saying that him ought to suffice for to drink out of the vessel that nature had given to him, that is to say, his hand. By which it appeareth that spiritual poverty and very sufficiency were sometimes\"\nAnd in the wisdom of the ancients, as was Diogenes and many others. For this purpose, we read how Epicurus the philosopher said that there is nothing so valuable as joyful poverty. And Oracy in his epistles says, \"In poverty, one ought not to be disdainful. Since a man has sufficed for his life, for none other thing can the goods of the world give to a man. Therefore, Caton says to his son, 'Since nature has made us naked, you ought gladly and with a good will to endure poverty and flee outrage. For nature will not fail you in your necessity, and you will be rich if you have sufficiency.' Witnesses to this are Geoffrey in his poetry and many others. Moreover, the wise man ought to consider and acquire the fact that nothing is worth a man outrage or excessive abundance. Is not Anthiochus' death and the story of Valerius in his ninth book a proof of how well the king of Surrey adorned and equipped his horses with gold, and shod them with nails of gold?\"\nIn his kitchen, all the vessels were of gold and silver. But he lost them sorrowfully, for he desired to take away from his people more than to do justice. What has become of the ship full of gold and silver? Certainly, all is come to nothing. And the rich men have come to their deaths more miserably than they loved their riches. Therefore, Dydymus recounts it. How the people of his country lived poverty-stricken and without curiosity, for vanity makes men perish and forget God, who is the cause of all goods. And like the O Epicureans, who trust in fortune, but a man ought to value himself in well-doing. For that is the richesse that helps a man in his necessite. But mankind is so blinded that it longs for nothing but worldly goods. The which how poverty is good, and covetousness evil, and holds a man in thought and in peril of heart and conscience.\n\nThe church is as the mother of all Christian people. And in the next book.\nThe same is given in Frankish and liberty, as it should be in reverence. For her spouse and head is Jesus Christ, savior of all the world. And for this purpose, we read in the first book of the Story of the Three Parts, how Constantine, when he was made Christian, loved so much God and the Church that he did nothing but carry a sword with which he was greatly afraid and dared not disobey. St. Jerome, in one of his epistles, says that the prelate ought not to have a concubine: For his spouse is the Church. And therefore, in the law of Canon, it is forbidden that prelates should hold women in their houses, but if they are under age and beyond suspicion. We also read of St. Augustine, how he would not dwell with his own sister, for we suspect evil speaking. More, the archbishopric of Milan, notwithstanding he was elected, The prelate is as the head, which ought to address the other members. And for this purpose, we read of Moses, who said that it sufficed him that which he had.\nAnd he desired, as it appears in Exodus, chapter 33, that every man should be holy and a prophet, as it appears in the book of Numbers, chapter 1. We read also how he comforted the people when he was discouraged, saying, \"Do not fear for God shall defend you,\" as it is written in Exodus, chapter 14. Apparently, Heliachym did not give to the rich. For it is the patrimony of the poor people. And I thank God that He has given me grace to now give nothing to the rich, but only to the poor. And in truth, I have parents and kin who often demand from me, some by flattery, others by threats, the goods of my church. But I shall have regard in giving to them, since they have wherewith to live. By which it appears that prelates ought to give to the poor, and we have an example of this in the prophet Elisha.\nThe loves of breed were distributed to the children of the prophets, as recorded in the fourth book of Kings, fourth chapter. Saint Augustine himself is said to have done this at his death, having given all to the poor people. The church is sustained and faith enhanced, and the people converted, as we read in many examples. For instance, Awn, who preached the word of God to the people, caused them to believe in God and serve Him, as recorded in Exodus, the fourth chapter. Similarly, we read in the book of Acts, fourth chapter, how the church was greatly multiplied and made strong through the preaching of the apostles. Saints Paul and Barnabas, through their preaching, converted many, as appears in the said book, the eighteenth chapter. Therefore, the people of the church, and especially the religious, ought to preach the truth.\nThe second book of the three-part history, Chapter VII. A good man converts many by his prediction. A good man, through his prediction, converted many. He said to them, \"Be not curious about worldly things, my friends. Many become angry when their sins are reproved, and then they think that men speak of them singularly. The Holy Ghost often reveals things to preachers that they have not considered before. Saint Augustine relates in his sixth book of confessions how once he preached against such frivolities. And to his sermon came by chance one named Alippius, who was a player of dice and much inclined to vain occupations. Saint Augustine, seeing Alippius, supposed that he had spoken of him specifically. After the sermon, Alippius demanded of Saint Augustine why he had spoken against him in this way. Saint Augustine answered that the Holy Ghost had done it, for he did not know and was not aware that he was such a one.\nFor studying is a thing very profitable and commendable to men of the church. And Aristipus answered one who asked what it meant to study, that a man by his study lives more surely and can better avoid many inconveniences. And therefore Boce in his book of the discipline of soldiers says that no man may become a master unless he has knowledge and virtues. And for this reason, the ancient men always studied, as Valerius recounts in his eighth book, the seventh chapter. And indeed, you may see how a man being a clerk is much eased in studying, being alone. For he knew well where he might occupy himself. But the ignorant one who cannot understand what he reads, knows not what to do. But if he is in company, Prince without pity puts his lordship in peril, and does not act as a natural lord, but as a cruel tyrant. He ought to remember the condition of Armenia, which was his enemy, and despise it.\nof his estate, but when he saw that the king was much sorrowful, he had great pity on him and restored him to his first estate, crowning him again with all his kingdom. According to history, this shows how princes ought to be pitiful. As Isidore says in his third book, De Summo Bono, \"The judge who is vengeful is not worthy to judge or to have authority.\" Senecca recounts in his first book of anger how, at one time, a judge, through cruelty, caused three innocent knights to die. To one of these knights, he said, \"You shall die because you have not brought your companion with you. I suspect that you have killed him.\" Then he commanded one of his knights to put that knight to death without delay. But soon the companion of the condemned knight arrived. And then the knight who had been commanded to kill the other knight returned and said to the prince, \"You should spare him.\"\nReverse his sentence. Who, as a tyrant, answered that all mighty ones then demanded of his wife how he might appease him. The wife answered, saying, \"Fair friend, you have ever taken vengeance against all men. Now you see that you must change your manner. I counsel you to try if pity and mercy will do you as much good as vengeance has done me. For it seems to me that you cannot appease every man. But you may well do this to one: Solinus says in his 11th book, the 4th chapter, that the price ought to be measured. He was wise and of right good life, and certainly the ancient fathers held more bounty than the nobles or the riches. And to this purpose, Valerius relates in his 4th book, in the chapter, how Actilius, who was a laborer of the land, was called to be emperor of Rome. And St. Augustine in his City of God, the 18th chapter, recounts how one Quinctius, who was a simple laborer, was similarly called to be one of them.\"\nThe Council of Rome, having seen that he had served and that Rome had gained many victories through his counsel, returned to his first estate. It seems to me that princes ought to pay more heed to bestowing goodness to the world and for this reason, we read how the Romans set nothing but what was virtuous. The Romans refused all things that might corrupt instigation and according to this, Pompey in his eighteen books relates how King Pyrrus sent one of his servants named Chynas to Rome to confirm the peace between him and the Romans. He brought great gifts and riches with him. However, he found no man in Rome willing to receive his gifts. It seems to me that princes and lords ought to be more diligent in having virtues than riches. Saint Augustine in his fifth book of The City of God, the fourteenth chapter, cites Cato who said that the common wealth of Rome had conquered more goods through goodness.\nA prince's council should be more influential than his strength. For this purpose, he cites Scipio. The Romans shall never prosper, Scipio said, where there are no good manners and where princes are not virtuous. Therefore, Saint Augustine says, if the Romans are deceived, it is not due to a lack of walls but a lack of manners. The ardor of their covetousness has caused them more harm than the fire put in their countries by their adversaries. And therefore, Seneca in his honorable epistle speaking to Alexander said, \"O Alexander, you have overcome your adversaries and conquered many lordships and realms. You have undertaken the governance of all realms, yet you are the one who has not come to govern your soul and body, which is little.\" Therefore, a prince should above all things acquire good manners to give a good example to all those under him.\nThe governor. It is good to recall the cordons and incentives of any prices. We should not forget how Ezekiel commanded that Jeremiah the prophet should be slain, as it is written in the thirty-ninth chapter of Jeremiah. And Pilate falsely condemned Ihu Cryst as it appears in the nineteenth chapter of Saint John. He, moreover, made the people err, and was the cause of many evils and vices. Therefore, he was punished. And Roboas was too rigorous and harsh towards his people, and therefore he lost ten tribes and his seigniory, as it appears in the third book of kings. The prince ought to be the head, which ought to address all the members. And there is nothing more becoming to a prince than liberality. By which he may gain friends and conquer. Like the wise man says in his proverbs, in the nineteenth chapter, and for this purpose.\nPolycrate requests three books, the twenty-fourth chapter of which is about Tytus. Tytus was renowned for his generosity, and was deeply sorry on the day when he had nothing to give. Boethius, in his first book of Consolation, says that generosity makes a prince noble. Seneca, in his book on Outrageous Covetousness, criticizes King Antigonus because he refused even small requests, citing that it was inappropriate for a king to give such small gifts. Antigonus refused both large and small requests, and thus his generosity was not great. Contrarily, King Alexander, whom Seneca praises in his first book of Benefits, gave a city to one who asked for alms.\nA great lord in giving should consider what, to whom, and why. If the gift is great, then it is not generosity but prodigality, which is as much to say as folly and outrageous expense. Therefore, Tullius states in his first book of Offices, in the seventeenth chapter, that generosity should be done ordinarily and reasonably, not by vanity or vain glory. For such generosity, a man becomes commonly ravenous to have the power to maintain his wasteful generosity. Truthfully, it is that much people fail more by covetousness than by excessive generosity. And always there is nothing so evil sitting with a prince as covetousness. For the other vices and maladies bring a man into a droopy state. Then the stomach swells, and all the members become feeble and powerless. And all the evil comes from the fact that it does not distribute the food it has received. Similarly,\nA covetous prince, who makes the country suffer, was opposed by Saints Andrew and Gregory, who were primarily ordained to maintain and keep justice. Therefore, they abandoned their estates and wealth when they did not rule justly. They could take example of the wise men of Athens, as Valerius relates in his sixth book, the fifth chapter, how Themistocles once addressed the contentious counselors of Rome, lamenting the many disturbances among them. He therefore made a law that no man should enter the council chamber unless accompanied by his parents or friends, declaring that justice should be the prince, who is the head, most high. Quintilian recounts how an old and bald man once advised Alexander, \"Look well to what you do. For it seems to me that you will mount up high. But take good heed when you shall be so mounted, lest you suffer yourself to be brought down by the prince.\" Then the prince must be carefully represented.\nWhen he sits by nothing but sleeping, and in truth he burned the hairs of his beard, as Tullius relates in his seventh book of Offices, in the seventh chapter. Apparently, he recounts how a tyrant named Sergius, for a seemingly good reason, doubted that his wife should sleep next to him. And in truth, he spied if she had any knife or other thing to do it. Nevertheless, in the end, he was killed by her. More over Valerius recounts how the king Masinissa, due to his tyranny, did not trust his people. And therefore he had his body kept by dogs, according to history. Gluttony and lechery weakened the body and took from a man all the will to do well. And then you shall see how the glutton speaks foolishly in his drunkenness. And then the princes ought to be ashamed, who demand nothing but wine and meat and hold long dinners and even longer suppers. And in times in beverages and dissolutions they maintain them.\nSelf all the night or the greatest part thereof. And he who today finds gluttony may go to the court of Virgil in his first book of Enchanter. Gaius Julius Caesar and Caton lived rightly and chastely, as it appears in the fifth book of Policrates, the sixth chapter. Thus then ought princes to consider how folly in love of women destroyed the strength of Samson. The wisdom of Solomon and the bounty of David. And therefore may no prince long endure who sets all his intention to lechery. Likewise says Saint Jerome in his forty-fourth epistle. And for this purpose Eg\u00e9sippe by what means\n\nPrinces ought to be an example of honor and good life, and to employ and dispose themselves in good work and courtesies. For I, a knight, ought to be a man among a thousand good and honorable men, to keep and maintain the church. And so, in old time, we have seen many examples of some tyrants who lost their signory all or a great part.\nThe men come from God and not from the creature. Therefore, looking and praising ought to be begun and principally directed to God. And the rich man ought to act so that many may test if they can change the man is in great peril / that nothing knows / nor endures. And of such condition are often the rich men. St. James says in his first chapter, \"God, after the age of a man, he ought to be the more ripe and experienced, and by the experiences that he has seen he ought to be the wiser in manners. Therefore, Seneca in his ninth book, for tenseness we read the same in the process of their life. For Seneca's time of the age of 49 years. And of David we read how he was obedient to his father, as it appears in the first book of Kings. And Ihu Crist Himself in His youth was obedient. Marriage is ordained for the purpose of begetting offspring and for living with each other. And therefore the apostle St. Paul in his fifth epistle speaks of Theophrastus' Distichs of Aristotle in his book.\nA man should consider more the bounty of a woman than her beauty. If one asks which is better, a fair woman or a foul one, it is a hard thing to keep a fair woman, desired by many. A woman ought to have two conditions: shame of reproof and fear of disobedience from her party. For when she has neither fear nor shame, a woman is lost and dissolute. It is a great thing to reprove women who are hardy, dissolute, and ready to do many evils. Such are they who, by their manners, are foul and dissolute. He also recounts the story of a woman who killed her daughter because Aphrodite, or Venus, was in him, making men and women resemble and be like angels. Those in such a state should maintain it diligently, for it is much harder to keep human frailty in check.\nThe which is entirely inclined to sin, but if it is kept and chastised by reason. It is good to consider how ancient and old people loved chastity and modesty. She ought to be shamefast in all her deeds and actions, not only to the world but also to God primarily. And concerning this, we have an example of our first parents Adam and Eve. As long as they were in paradise, they kept virginity.\n\nWidowhood is the state which succeeds to marriage and ought to be maintained in great humility, in great devotion, in simple habit, in pilgrimages, and other good works in their services. Servants ought to have enemies of their master. Nevertheless, he would that his master had honor. He would not take the city until his master had come. And as to the second condition, that is to say, the faithfulness of servants, Valerius recites in his sixth book the story of the servant of Papirius how he heard him say that some.\nwere deputed to serve them master / And he prayed his master that he would change with him his gown and hood. to the death. that he would be slain rather than his master. if the case so required. and in deed he would die for his master he recites also of the servant of Aucyus how for his master he endured innumerable pains / It appears then how servants ought to have the six conditions aforementioned /\n\nGod is a true Judge. And He judges every man justly.\nwherefore it follows / that he who leads an evil life must die an evil death. And there are many examples of this in this present time. For the little time that I have lived, I have no remembrance that an evil man has died a good death. Truth it is that by an evil man I mean not every man that is a sinner. but I understand him to be an evil man. who lives continually in sin / And in doing worse and worse without repentance. and without will to amend himself /\n\nMoreover, if we read stories of times past / we find many examples of this.\nShall we clearly understand how those who have lived evil were also desperately deed? How was Cain, who slew his brother, dealt with? Was he not slain by Lamech, who was blind and saw nothing? And yet he slew him in hunting. As it appears in the book of Genesis, moreover, over Pharaoh, the king of Egypt, who caused the young children of the Jews to be drowned, how did he die? Certainly, he was drowned in the Red Sea and all his people, as is apparent in the 24th chapter of Exodus. We also read how Zebul and Salmana slew the brothers of Gideon, but after Gideon slew them, as it appears in the 8th chapter of the book of Judges. Similarly, Abimelech, who slew seventy brothers on one stone, was afterward slain by a woman, as it appears in the 9th chapter of the aforementioned book. And generally, a man who kills a man should die an evil death. Do we not read how the young man who said he had slain Saul was afterward slain by the commandment of David? As it appears in the second book of Kings, the first chapter. Similarly,\nWe read that the thieves who slew the parents, particularly the father and mother, often quickly think of their children. And they should, by good doctrine and good teachings, instruct and teach them in good manners. For Aristotle says in his eighth book of ethics, \"The father is to his son the cause of his nourishment and discipline, by which words it is not enough that the father be the cause of his children by generation. But moreover, he ought to nourish and teach them. And the wise man in the book of ecclesiastes says in the seventh chapter, \"Train up a child in the way he should go; and when he is old, he will not depart from it.\" In Proverbs, the wise man says in the twenty-first chapter, \"Do not withhold discipline from a child; if you strike him with a rod, he will not die. If you discipline him with the rod, he will not die. You shall deliver his soul from hell.\" And to this purpose, the apostle says in his epistle to the Hebrews.\nThat is the 15th chapter. Who is the son that the father will not correct, as it is said, none. The apostle says that every trader should correct his son. This is in agreement with what Polycrates recites in his fifth book, the fourth chapter, where he says that Emperor Octavian made his sons taught and trained in military arts. And his daughters he made to be taught to weave, so that they might live by their labor if fortune failed them. Tullius in his Questions Tusculanes recites how King Lycurgus taught his young children for endurance of evil and to know the good. For children readily learn and follow the doctrine given to them in their youth. Therefore, the apostle to the Hebrews says in the sixth chapter, \"Train them in the discipline and instruction of the Lord.\"\nThat those who have children ought to instruct and teach them by discipline and good correction, intending to good. And for this purpose, we read the first book of Kings, how Heely was severely opposed, because he chastised his children poorly. And therefore, Tullius says in his first book of Offices, in the thirty-ninth chapter, that the best inheritance that fathers and mothers can leave their children is that they are endowed with good manners, virtues, and good customs.\n\nChildren, that is, sons and daughters, ought to obey their parents, as the apostle says to the Ephesians in the sixth chapter: \"Children, obey your parents.\" A wise man also says in his Ecclesiastes, \"He who honors his father will live a longer life.\" Moreover, he recounts in the same book how Mercury, who nourished his father in his great old age with her milk, also relates the story of Cresus, who was mute and could not speak. It happened that a Persian intended to kill him.\nHis father / and he begged him to speak / and wept because he could not speak and say it to his father. And the story says / that for his kindness, language was given to him. And Valerius says, \"That which is the best thing in nature is the mistress of pity.\" That is to say, nature is a right good thing, the which is the mistress of pity. He also recounts Cornelian, who was banished from Rome, and finally conquered the lordship of Rome. Vulques, Rome's enemy, came against the Romans with great power, to avenge his banishment. Seeing the Romans, they sent to him his mother, who dwelt in Rome, to pray him to forgive, for her sake. Upon seeing his mother, he was immediately appeased and obeyed the prayer of hers. In saying, \"More has done the love of my mother / than has done the strength of the Romans.\" For as Aristotle says, \"Gods and parents, we cannot repay.\" Merchants ought faithfully to be governed and maintained.\nWithout fraud and without certainty. For it is not merchandise, but it is deceit, falseness, and evil. And therefore it is written in Exodus the twelfth chapter: \"Thou shalt not oppress thy neighbor in usury.\" A similar sentence is written in Leviticus the twenty-seventh chapter, and the prophet says that those who lend not their money for usury, and who love, truth, and do not wrong to others, will be with him. Saint Ambrose speaks to this in his book of offices, addressing merchants: \"Why do you convert your engine to fraud? Why do you desire evil weight and balances used fraudulently?\" And Saint Matthew in his gospel, the sixth chapter, says that God will justify the balance and the weight, the deceitful. And it was commanded in the old law, as it is written in Leviticus.\nChapter XIX. All merchandise should be made truly in weight and measure, in bushels and quarters, and in all other things similarly. Every merchant ought to know that by means of fraud they may not become rich or be seen to have acquired their wealth in such a way. Such merchants are like Phoebus, who gathers all his vessels and keeps them in truth and faithfulness. This present life is a true pilgrimage. For just as the pilgrimage goes without rest in any one place, as is often mentioned, so too the life of a man of Ireland. He accounts for and takes care of how much his life is impaired or improved each day. It is also good to consider how and how long the life of a person endures, and how it lessens and shortens, whether in sleeping or waking. Nothing profits us the time passed, but in that we have done well and gained virtues in it.\nThe grace of God. Therefore says Maximian that the time draws after him all things mortal. And as heaven torments, seemingly our life runs after it without ceasing and without resting. For such is the nature of the death of a creature. And to this purpose, the philosopher named Secundus demands what a man is. He answers that he is nothing other than a fleeting fancy. He further says that a man is the vessel of death. A pilgrim without rest. Host of the earth. And worms' meat. Then every man ought to advise himself upon this saying, and much humble himself of what estate he is in. For princes, kings, prelates, burghers, and merchants, and generally all people are of short life. And all of mortal condition. And therefore Pliny says in his seventh book that notwithstanding that a man may be most perfect among all mortal creatures, his life is most miserable, most dangerous, and subject to the most.\nThe greatest thought for nature yields to horns to defend them. Hide and hair for their vesture, feeling to nourish them. Wings also for the fly. And likewise of other necessities for porcine creatures to all beasts. But a maid is born naked, without feeling, without strength, without vesture, without knowledge, and without defense. Our life then has a very small beginning. And the continuance endures most grievously. For after the measure that knowledge comes, the thought grows and increases. And the man will be much little, if he considers how his fortune shall not endure long. For, as Valerius says in his ninth book, \"Man's life is a course, very short and hard to pass through. For in the way is none other thing but poverty and misery. And if there be any good or well, he is all ways in peril of adverse fortune or natural death.\" Boethius in his third book of consolation says, \"You will be praised and renowned.\"\nAbove all, advise you in what peril thou art, for death approaches thee, and in thy fortune there is no certainty. And therefore says Maximia: O human life, that thou art miserable, for thou art always in peril of death. A deadly sin makes a man to die. Since the ancestors were pilgrims, and to this purpose we read how Plato went on pilgrimage into Egypt to learn the secrets of the Sphinx. Pythagoras also went into India. And after was in Egypt and in Babylon, as Polycrates recites in his three books. The children also of Abraham were four pilgrims, and after were given to them the land of Canaan. By these things that we ought to live as pilgrims, if we will come unto perfection. Truth it is, that he is not a pilgrim who always has his heart on the land that he comes from, and for this reason we read how once a man demanded of Socrates why his pilgrimages profited him nothing. The answer he gave him was that the cause was for this:\n\n(Note: The text appears to be in Early Modern English, and there are some errors in the OCR transcription. I have corrected the errors while staying faithful to the original text.)\nA man's body may not withstand his heart not reminding, indicating that pilgrimages should not only be done with the body but also with the heart and good will. Regarding the pilgrimage of the soul, it is impossible to do it well if the heart is possessed by worldly affections. For sins hinder the pilgrim from doing well. As we observe, great burdens, great sorrows, great fatness, great age, and great sickness hinder the pilgrim from performing his pilgrimage and achieving salvation. Iob says that a man's life is short, full of misery and poverty. Just as a flood drowns a child with its own sword, as it appears in the first book of Kings, chapter 17. Furthermore, we read how:\nMany were once put to death due to disobedience and other causes, such as murmuring, and many more due to rain or lack of cleanliness. Nevertheless, in this time, human creatures set little store by obeying God. Murmuring and distraction reign in these days in the world, and all people are inclined to all manner of sins. We ought to be reminded of how many died and were slain for such sins as we daily commit. For instance, we read how the children of Aaron were burned and denied the fire by the fire in the temple against God's will, as it appears in the book of Leviticus. Swallowed up the earth were Corah, Dathan, and Abiram. But since they murmured against Moses, they ought also to consider how the same God who chastised the ancient people in the olden times, the same God without any help can chastise us at all times.\nthem if it pleases him, and when he forgets his grace. It is a great unkindness to do worse, to think to live the longer, as it appears in the second book of Kings, chapter 18. We read also how Baldazar was wicked and therefore he died an evil death. As Daniel relates in his sixth chapter, why Archibald aged himself. But because he was in despair, due to the false counsel he gave against David, as it is written in the second book of Kings, chapter 17, those who falsely testified against Daniel were not consumed by the lions. Why then were those who falsely accused Susanna horribly slain? Because they falsely accused her. Therefore, those who unreasonably sin deserve death, as it is said. God saves those who love him and serve him. In the gospel, he promises that they shall never perish. To this purpose, the prophet speaks: \"Just and true is he who lives.\"\nAnd it shall endure permanently. And it shall flourish as a palm. For those who go the right way will arrive at a good end. Those who live justly shall die a good death. Truth it is that we read some history apocryphal and not approved. Which say that sometimes many good hermits lived all their lives holyly. And yet in the meantime, by vain glory or for other sin, they did not die well. Saving the respect of those who have written such histories, as it seems to me they are not true, but fabricated. For it may not be that God is founded in folly or in evil advices. For, as the apostle says, we have here in this world no city enduring. But we ought to inquire and get the city of heaven. By which it appears that many are deceived who always desired to live here. For they desire that which cannot be naturally. Their desire also gains and when he appeared that the soul was ordained for such a good thing, he despised much this life and mounted upon.\nA high wall, for why he filled it to shorten his life, to get and have heaven, and yet his opening is not good or approved. Nevertheless, according to the said history, he who enters to have heaven ought little to praise his life. It appears also from Seneca in his book of remedies for fortune, in which he says that it is folly to do what comes of nature, and that one may not escape it. And therefore, in his sixth book of natural questions, he himself says in his sixth book how the king Lazarus\n\nEpigrammaton says, after the death shall be joy without end, light without darkness, will all be one, hell without malady. Joy without annoyance or grief. And therefore, men ought little to fear the death,\n\nThe wise man in the thirty-fifth chapter of Ecclesiastes says, remember the last days, that is, of thy death, and thou shalt never sin. For a man who thinks he must necessarily die, has a fear to transgress and do amiss.\nAnd sets little by the world and by himself. He is also freed from vanities and worldly places. Tullius, in his first book of his Questions Tusculanes, alleges Socrates, who says that the life of philosophers is to contemplate death. Plato seemingly says, as related by Alciphron in his book on the Divisions of Philosophy, that a man becomes free and unfettered through contemplation of death. For this causes us to regret sin, from which comes all servitude. Anciently and in olden times, emperors were asked where they wished to be buried, and then they assigned the place for their burial. This custom was established to remind them of their death, as it is recorded in the life of St. John the Apostle. St. Gregory in his ninth book of Morals says that when a man is tempted, the sovereign remedy is to contemplate.\non the death. In his xxj book, he has the same purpose, presenting an example of those who sailed on the sea. The ones who abandoned their plays and festivities when they saw the tempest of the sea approach. It seems to be of those who ponder death. Truly, it is that through this pondering, no man should anger himself. But he ought to advise himself. For those who are angry are those who love this world too much, and the others do not. But rejoice as aforementioned. More over, you ought to know that to ponder death makes a man humble. For death will make us all equal. And there will be no difference between the poor and the rich when the body shall have rotted and turned to ashes. As witnesseth Seneca in his epistle lxxxv. To this purpose says the wise man in his book of ecclesiastical the v chapter. All naked I am born. And all naked I shall return there. Then it seems to me that it would be a most profitable thing, the consideration of the dead.\n\"Try this saying: 'Wake him up and advise him well. For you do not know the hour when God will come and call you,' as Saint Matthew recounts in his fourth chapter. Our present life seems to me like a kingdom, which a storyteller once described. In this kingdom, a new king was made every year. And as long as the year lasted, the king was maintained in great state and riches. But as soon as the year passed, he was deprived of all his possessions and banished from the kingdom. And for his salary, they gave him only an egg. It happened that there was one king among the others who advised him that in the year he would be king, he should send some of his riches into a foreign country to live in anticipation, since he would be banished in the manner described above. We ought then to take example of this king and do well as long as we live. For the time will come when we will be banished from this world and sent naked hence.\"\nIn the time of our lives, we ought to make amends for good works and send them to a foreign land, that is, to heaven. There we should store our treasure, as Ihu Crist admonishes us. For there is no manner of peril nor thieves nor persecution.\n\nRegarding sepulchers, the people pray for the deceased when they see their portraits. I answer them that in my life, I have seen many sepulchers, but I have not observed that the people are moved to devotion or prayer to God because of them. Instead, I have often seen many people behold idols and angels because of such sepulchers. And it seems to me that it is nothing unusual or appropriate for a sinful creature to have such a curious or enhanced sepulcher as many men do. I suppose, however, that it is more to their damnation than to their salvation.\n\nAll the same, I say that you may, in some manner or way, provide a sepulcher for yourself according to the seat that it should have.\nIs not profitable. We read how Diogenes commanded that after his death, his body should be delivered to the dogs and beasts to eat. When it was demanded why, he answered that the beasts after his death should do him no harm, though they tore and despised all his body. It would do great good to the beasts to take of him their nature. And it is better so to do than to put it in the earth to rot. Also, Tullius recounts in his first book of the Twelve Tables, and similarly he recites how one demanded a philosopher named Azagorus in what place he would have his body buried. The whych answered that he was content with all the places of the world. We also read how a tyrant threatened a philosopher named Theodorus that he would deliver his body to the beasts. The whych answered that after his death he required nothing of any sepulcher nor such vanities. As Seneca recounts in the eighteenth chapter of the book of Tranquillity of Consolation.\nAnd Pompeius in his three books recites how the king was graciously shown to the aforementioned good woman. It appears that although the curiosity of sepulture is but little necessary, a reasonable resting place is to be demanded. Some ancient authors were therefore very diligent in being buried in a reasonable place. Read not how Abraham carefully bought a field in which to bury his wife, for he would not have her buried in any earth but his own, as appears in the twenty-second chapter of Genesis. And Jacob requested that his son Joseph might be buried with his parents, as appears in the forty-fourth chapter of Genesis. And of Moses we read how, when he left Egypt, he transported Joseph's bones into the land of promise to lie with his parents, as it appears in Exodus the fourteenth chapter. And know, thou, that not only thou oughtest to think of thy sepulture, but it is also a thing very reasonable for.\nTo bury the bodies of the poor people, and we read how the angel much recommended you because he was so diligent for burying and bringing in earth the bodies of the deceased, as it appears in the first and second chapters of his book. Similarly, Joseph of Nicodemus, who was diligent for burying the body of Jesus Christ, is worthy of praise, as it appears in the twenty-seventh chapter of St. Matthew. By these things, you may well perceive how diligent and attentive you ought to be for burying others. But concerning your own sepulture, you ought to take little heed and not be curious. If you think on the Final Judgment, you will be more afraid to do evil, as is shown to us by the experience of many people who left doing evil for lack of justice. And if you ask me when the day of Reckoning will be, I answer you as St. Augustine does in his sermon on the Innocents, who answer the same.\n\"questions ask what day some shall be. As one says now or soon. For as the apostle says, in a moment and at one stroke shall the trumpet sound, and all shall rise and come to the judgment. There will be much shame for those who shall be in sin. Nothing will console them. Nor will anyone be able to do anything that may profit their salvation. The prayers of saints will not help them therefore. Thus, while you here live wisely, you ought to advise for them, for you will see your fate and sentence before your eyes. There will be your enemies who will accuse you and demand you. To whom you will be delivered without mercy. For they have fallen from heaven. And there is nothing else to speak of but it has come. For the church, which ought to last 20 chapters, says that Satan shall be bound with a millstone around his neck for the people. And the prophet Elijah says that the world shall last seven thousand years in accounting from the time that he lived.\"\nplaco thimeon. saith that the world shal be renewed wythin\nxx Myere / By whiche thynges it apperith as if semed at the\nbegynnyng that the world ought to fynysshe wythin thende of\nsom\u0304e thousandes of yeres. More ouer lauteutique saith in\nhis vij boke the xxxj chapytre that the world shall endure vj\nMyere. And Albimazar in his second boke of coniunctions in\nthe viij defference saith that the tokenes of the world chau\u0304gen\nafter the mutaco\u0304n of Saturne And singulerly whan he hath\nmade ten reuoluco\u0304ns the whiche amounte to iij C yere or the\u2223raboute.\nwherof we haue som\u0304e experyence. For after x. reuo\u2223luco\u0304ns\nof saturne cam Alexander. and the Royam\u0304e of perse\nwas cestroyed. And x. reuoluco\u0304ns after cam Ihu\u0304 cryste whi\u2223che\ntoke our humanyte & brought the newe lawe to the world\nAnd x reuoluco\u0304ns after cam Meny whiche contryued ayenst\ntix paynems a newe lawe And. x. reuoluco\u0304ns after cam ma\u00a6homet\nthe contryner of a false lawe / And x. reuoluco\u0304ns after\ncam Charlemayne whiche conquerd thempyre / And x. reuo\u2223luso\u0304ns\nafter Godefroy of Bouillon, who conquered the holy [land]. And thus some may say that by such mutations as land undergoes, they may know the defination [definition] by astrology.", "creation_year": 1487, "creation_year_earliest": 1487, "creation_year_latest": 1487, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"}
]