Chapter VI: Introduction (6)

[Sidenote: Do not waste candle-light.]
One thinge I wyl aduise the to remembre, and specially
in wynter-tyme, wha_n_ thou sytteste by the fyre, and hast
supped, to consyder in thy mynde, whether the warkes,
[Sidenote: [Fol. 65_b_.]]
that thou, thy wyfe, & thy seruauntes shall do, be more 4
auauntage to the than the fyre, and candell-lyghte, meate
and drynke that they shall spende, and if it be more
[Sidenote: Rather go to bed, and rise early.]
auantage, than syt styll: and if it be not, than go to thy
bedde and slepe, and be vppe betyme, and breake thy 8
faste before day, that thou mayste be all the shorte
wynters day about thy busynes. At grammer-scole I
[Sidenote: Early rising makes a man healthy, holy,
and rich.]
lerned a verse, that is this, _Sanat, sanctificat, et ditat
surgere mane_. That is to say, Erly rysyng maketh a man 12
hole in body, holer in soule, and rycher in goodes. And
this me semeth shuld be sufficient instruction for the
husbande to kepe measure.

150. ¶ How men of hye degree do kepe measure.

[Sidenote: Men of high degree are too prodigal and wasteful.]
To me it is doubtefull, but yet me semeth, they be
rather to lyberall in expences, than to scarce, and
specyally in three thynges. The fyrste is prodigalytie in
outragious and costely aray, fer aboue measure; the 4
seconde thynge is costely charge of delycyous meates and
drynkes; the thyrde is outragious playe and game, ferre
aboue measure. And nowe to the fyrste poynte.

[Sidenote: [Fol. 66.]]
151. ¶ Prodigalite in outragious and costely aray.

[Sidenote: I have seen noblemen’s inventories of apparel
very moderate as compared with what is worn now.]
I haue seen bokes of accompte of the yomen of the
wardropes of noble men, and also inue_n_torys made after
theyr decease of their apparell, and I doubte not but at
this daye, it is .xx. tymes more in value, than it was to 4
suche a man of degree as he was an .C. yere a-go: and
many tymes it is gyuen away, er it be halfe worne, to a
symple man, the whiche causeth hym to weare the same;
and an other symple man, or a lyttell better, seynge him 8
[Sidenote: Other men try to dress like them.]
to weare suche rayment, thynketh in his mynde, that he
maye were as good rayment as he, and so causeth hym to
bye suche other, to his great coste and charge, aboue
measure, and an yll ensample to all other: and also to see 12
[Sidenote: Even servants dress too much.]
mens seruantes so abused in theyr aray, theyr cotes be so
syde, that they be fayne to tucke them vp whan they ryde,
as women do theyr kyrtels whan they go to the market or
other places, the whiche is an vnconuenient syght. And 16
ferthermore, they haue suche pleytes vpon theyr brestes,
and ruffes vppon theyr sleues, aboue theyr elbowes,
that yf theyr mayster, or theym-selfe hadde neuer so
greatte nede, they coude not shoote one shote, to hurte 20
[Sidenote: [Fol. 66_b_.]]
theyr ennemyes, tyll they hadde caste of theyr cotes, or cut
of theyr sleues. This is fer aboue measure, or common
weale of the realme. This began fyrste with honour,
worship, and honesty, and it endeth in pryde, presumption, 24
and pouertye. Wherof speketh saint Austin, _Que_m_cunque
superbum esse videris, diaboli filiu_m _esse ne dubites_: That is
[Sidenote: The proud man is a child of the devil.]
to say, who-so-euer thou seest that is proude, dout the not,
but he is the diuels chylde. Wherfore agaynst pryde he 28
byddeth the remembre: _Quid fuisti, quid es, et qualis post
mortem eris_: That is to say, what thou were, what thou
art, and what thou shalte be after thy death. And S.
Bernarde saythe, _Homo nihil aliud est, q_uam _sperma 32
fetidum, saccus stercorum, et esca vermium_: That is to saye,
[Sidenote: Man is but worm’s meat.]
A man is nothynge but stynkynge fylthe, a sacke of
dounge, and wormes meate. The whiche sayinges wolde
be reme_m_bred, and than me semeth this is sufficient at this 36
time for the first point of the thre.

152. ¶ Of delycyouse meates and drynkes.

Howe costely are the charges of delycious meates &
drynkes, that be nowe most commonly vsed, ouer that it
hath ben in tymes paste, and howe fer aboue measure?
[Sidenote: [Fol. 68; _no fol. 67_.]]
For I haue seen bokes of accompte of householde, 4
and brumentes vpon the same, & I doubte not, but
[Sidenote: Men now spend four times as much upon feasts
as they used to.]
in delycyous meates, drinkes, and spyces, there is at
this daye foure tymes so moche spent, as was at these
dayes, to a lyke man in degree; and yet at that tyme 8
there was as moche befe and mutton spent as is nowe,
and as many good housholdes kept, and as many
yomenne wayters therin as be nowe. This began with
loue and charytye whan a lorde, gentylman, or yoman 12
desyred or prayed an other to come to dyner or soupper,
and bycause of his commynge he wolde haue a dysshe
or two mo than he wolde haue had, if he had ben
[Sidenote: This has come about gradually.]
away. Than of very loue he, remembrynge howe louyngely 16
he was bydden to dynner, and howe well he fared, he
thynketh of very kyndnes he muste nedes byd hym to
dyner agayne, and soo ordeyneth for hym as manye maner
of suche dysshes and meates, as the other man dyd, and 20
two or .iii. mo, & thus by lyttel and litell it is commen fer
[Sidenote: Begun in kindness, it ends in pride.]
aboue measure. And begon of loue and charyte, and
endeth in pryde and glotony, wherof saynte Ierome
[Sidenote: Jerome.]
saythe: _Qui post carnem ambulant, in ventrem et libidine_m, 24
_proni sunt, quasi irrationabilia iumenta reputa_n_tur_. That is
[Sidenote: [Fol. 68_b_.]]
to say, They that walke, and be redy to fulfill the lust of
the fleshe and the bely, are taken as vnreasonable beastes;
[Sidenote: Gregory.]
and sayncte Gregory sayth, _Domina_n_te vicio gulæ, omnes_ 28
_virtutes per luxuriam et vanam gloriam obruuntur_: That is
to saye, where the vice of glotony hath domination, all
vertues by luxury and vayne glory are cast vnder: the
whiche sayinges wold in lykewise be remembred; and 32
this me semeth sufficient for the .ii. poynte of the thre.

153. ¶ Of outragious playe and game.

[Sidenote: Have some recreation.]
It is conueniente for euery man, of what degree that he
be of, to haue playe & game accordynge to his degree.
[Sidenote: Dionysius Cato, Distich. iii. 7.]
For Cato sayth, _Interpone tuis interdum gaudia curis_: Amonge
thy charges and busynes thou muste haue sometyme ioye 4
and myrthe; but nowe a-dayes it is doone ferre aboue
[Sidenote: Poor men now play too high.]
measure. For nowe a poore man in regarde wyll playe
as great game, at all maner games, as gentylman were
wont to do, or greater, and gentilmen as lordes, and 8
lordes as prynces, & ofte tymes the great estates wyll
call gentylmen or yomen to play with them at as great
game as they do, and they call it a disport, the whiche
[Sidenote: [Fol. 69.]]
me semeth a very trewe name to it, for it displeaseth 12
some of them er they departe, and specyall god, for
myspendynge of his goodes and tyme. But if they
[Sidenote: If men played for less, it might then be
called play.]
played smalle games, that the poore man that playeth
myght beare it thoughe he loste, and bate not his 16
countenaunce, than myght it be called a good game, a
good playe, a good sporte, and a pastyme. But whan
one shall lose vpon a day, or vpon a nyght, as moche
money as wold fynde hym and all his house meate and 20
drynke a moneth or a quarter of a yere or more, that
maye be well called a disporte, or a displeasure, and ofte
[Sidenote: But now men lose their lands and become
thieves.]
tymes, by the meanes therof, it causeth theym to sell theyr
landes, dysheryte the heyres, and may fortune to fall to 24
thefte, robbery, or suche other, to the great hurte of them-selfe,
& of theyr chyldren, and to the displeasure of god:
and they so doinge, lyttel do they pondre or regarde the
saying of saynt Paule; _Iuxta facultates faciendi sunt 28
sumptus, ne longi temporis victum breuis hora consumat_:
[Sidenote: Play, begun in love, ends in wrath.]
This play begun with loue and charity, and oft times
it endeth with couetous wrath and enuy. And this me
thynketh shoulde be a sufficient instruction for kepynge 32
of measure.

154. ¶ A prologue of the thyrde sayinge of the
philosopher.

[Sidenote: [Fol. 69_b_.]]
Nowe thou housbande and housewife, that haue done
your diligence and cure about your husbandrye and huswyfry,
accordynge to the fyrste sayenge of the philosopher,
[Sidenote: Pay attention;]
_Adhibe curam_: And also haue well remembred and 4
fulfylled the seconde sayinge of the sayde philosopher,
[Sidenote: Be frugal; and thou shalt be rich.]
_Tene mensuram_: I doubte not but ye be ryche accordyng
to the thyrde sayinge of the sayde philosopher, _Et eris
diues_. Nowe I haue shewed you the sayinge of the 8
philosopher, wherby you haue goten moche worldely
possession, me semeth it were necessary, to shewe you
howe ye maye gette heuenly possessions, accordynge to
[Sidenote: Matt. xvi. 26.]
the sayenge of our lorde in his gospel, _Quid prodest 12
homini, si vniuersum mundum lucretur, animæ vero suæ detrimentum
paciatur_: What profyteth it to a man, thoughe
he wyn all the worlde, to the hyndraunce and losyng
of his soule? Howe be it, it shoulde seme vnconuenient 16
for a temporall man to take vpon hym to shewe
or teache any suche spirytuall matters; and yet there is
a great diuersytie betwene predication and doctrine.

155. ¶ A diuersitie betwene predication and doctrine.

[Sidenote: [Fol. 70.]]
As sayncte Iherome saythe, there is greate difference or
[Sidenote: Difference between preaching and doctrine.]
diuersitie betwene preachinge and doctrine. A preachyng
or a sermon is, where [is] a conuocation or a gatherynge
of people on holye dayes, or other dayes in churches or 4
other places, and times sette and ordeyned for the
same. And it belongeth to theym that be ordeyned
[Sidenote: Every man may teach.]
there-vnto, and haue iurisdiction and auctorytie, and to
none other. But euery man may lawefully enforme and 8
teache his brother, or any other, at euery tyme and place
behouable, if it seme expedient to hym, for that is an
almes-dede, to the whiche euery man is holden &
bounde to do, accordyng to the sayenge of saynt 12
[Sidenote: 1 Pet. iv. 10.]
Peter, _Vnusquisq_ue, _sicut accepit gratiam, in alterutrum
illam administrare debet_. That is to saye, as euery man
hath taken or receyued grace, he oughte to mynyster
[Sidenote: Chrysostom.]
and shewe it forthe to other. For as Chrisostome saythe, 16
great merite is to hym, and a great reward he shall haue
in tyme to come, the which writeth or causeth to be
writen, holy doctrine, for that entent, that he may se in
it, howe he may lyue holylye, and that other may haue 20
it, that they maye be edyfyed or sanctyfyed by the same;
for he saythe surely, knowe thou, that howe many soules
[Sidenote: [Fol. 70_b_.]]
be saued by the, soo many rewardes thou shalte haue for
[Sidenote: Gregory.]
eyther. For saynt Gregory saythe, _Nullum sacrificium ita 24
placet deo, sicut zelus animaru_m: There is no sacrifyce
that pleaseth god so moche, as the loue of soules. And
[Sidenote: Gregory.]
also he saythe, _Ille apud deum maior est in amore, qui ad
eius amorem plurimos trahit_: He is greateste in fauour 28
with god, that draweth moste men to the loue of god.
Wherfore me semeth, it is co_n_uenient to enforme and
shewe them, how they maye gette heuenly possessions,
as well as I haue shewed them to get worldly possessions. 32
Than to my purpose, and to the poynt where I lefte,
‘nowe thou art ryche.’

156. ¶ What is rychesse.

[Sidenote: What is riches.]
It is to be vnderstande what is rychesse; and as me
semeth, rychesse is that thynge, that is of goodnes, and
can-not be taken awaye from the owner, neyther in his
temporall lyfe, nor in the lyfe euerlastynge. Than these 4
worldly possessions, that I haue spoken of, is no richesse,
for why they be but floures of the worlde. And that may
be wel consydered by Iob, the whiche was the rychest
man of worldely possessions, that was lyuynge in those 8
[Sidenote: [Fol. 71.]]
daies, and sodeynely he was the poorest man agayne that
coulde be lyuynge, and all the whyle he toke pacyence, and
[Sidenote: Job i. 21.]
was content, as appereth by his sayenge, _Dominus dedit,
dominus abstulit: sicut domino placuit, ita factum est, sit 12
nomen domini benedictum_: Our lorde hath gyuen it, our
lorde hath taken it awaye, and as it pleaseth our lorde,
so be it, blessed be the name of our lorde. The whiche
Iob may be an ensample to euery true chrysten man, of 16
his pacyence and good liuing in tribulation, as appereth
in his storye, who that lyste to rede therin. And saynte
[Sidenote: Augustine.]
Austyne saythe: _Qui terrenis inhiat, et æterna non cogitat,
utrisq_ue _in futuro carebit_: he that gathereth in worldly 20
thynges, and thynketh not vppon euerlastynge thynges,
shall wante bothe in tyme to come. For sayncte
[Sidenote: Ambrose.]
Ambrose saythe, _Non sunt bona hominis, quæ secum ferre
non potest_: They are not the goodes of man, the whiche 24
[Sidenote: Bernard.]
he can-not beare with him. And saynte Bernarde saythe:
_Si vestra sint, tollite vobiscum_: Yf they be yours, take them
with you. Than it is to be vnderstande, what goodes a
man shall take with hym. And these be the good dedes 28
and warkes that thou doste here in this temporall lyfe,
[Sidenote: Chrysostom.]
wherof speketh Crysostome: _Fac bene, et operare iustitiam,
[Sidenote: [Fol. 71_b_.]]
vt spem habeas apud deum, et non desperabis in terra_: Doo
well, and worke ryghtwysly, that thou mayste haue truste 32
in god, and that thou be not in despayre in this worlde.
[Sidenote: Ps. xxxvii. 25.]
Accordynge to that saythe the prophete Dauyd, _Iunior
[Sidenote: (Ps. xxxvi. 25, Vulgate.)]
fui, etenim senui, et non vidi iustum derelictum, nec semen
eius querens panem_: I haue ben yonge, and I haue waxen 36
olde, and I haue not seen a ryghtwyse man forsaken, nor
his chyldren sekynge theyr breade.

157. ¶ What is the propertie of a riche man.

In myne opynyon the propertye of a ryche manne is, to
be a purchaser; and if he wyll purchase, I councell hym
[Sidenote: Augustine.]
to purchase heuen. For sayncte Austyne saythe, _Regnum
cælorum nulli clauditur, nisi illi, qui se excluserit_: The 4
kyngedome of heuen is to noo man closed, but to hym
that wyll putte oute hym-selfe. Wherfore this texte
maye gyue the a courage to prefixe thy mynde, to make
there thy purchase. And Salomon saythe: _Quod mali 8
carius emunt infernum, quam boni cælum_: Ill men bye
hell derer, thanne the good men bie heuen. And that me
[Sidenote: [Fol. 72.]]
semeth maye well be proued by a common ensample: As
if I had a .M. shepe to sell, and dyuers men come to me, 12
[Sidenote: Suppose I sell 1000 sheep, 100 to each of
10 men.]
and bye euery manne a .C. of the shepe, all of one price,
to paye me at dyuers dayes. I am agreed, and graunt
them these dayes; some of the menne be good, and kepe
theyr promesse, and paye me at theyr dayes, and some of 16
theym doo not paye me. Wherfore I sue theym at the
[Sidenote: Those who do not pay I imprison for debt.]
lawe, and by course of the common lawe, I doo recouer
my duetie of them, and haue theyr bodyes in prisone for
execution, tylle they haue made me payment. Nowe these 20
men, that haue broken me promesse, and payed not theyr
[Sidenote: These men buy their sheep dearer than the others.]
dewetye, bye theyr shepe derer thanne the good menne
bought theyrs. For they haue imprysonment of theyr
bodyes, and yet must they pay theyr duetyes neuer the 24
lesse, or elles lye and dye there in pryson: the whiche
sheepe be derer to them, then to the good men that
[Sidenote: So it is with men who buy heaven.]
kepte theyr promes. Righte so euery man chepeth
heuen, and god hath sette on it a pryce, and graunted 28
it to euery man, and giuen to them dayes of payment:
the pryce is all one, and that is to kepe his commaundementes,
duryng theyr lyues: the good men kepe his
commaundementes, and fulfyll theyr promesse, and haue 32
heuen at theyr decease. The yll men breake promesse,
[Sidenote: [Fol. 72_b_.]]
& kepe not his commaundementes, wherfore at theyr
decease they be put in pryson, that is to say in hell,
there to abyde his ryghtuousenes. And soo the yll men 36
[Sidenote: Ill men buy hell dearer than good men buy
heaven.]
bye hell derer, than the good menne bye heuen. And
therfore it is better, to forgoo a lyttel pleasure, or suffer[33]
a lyttell payne in this worlde, than to suffer a moche
greatter and a lenger payne in an other worlde. Nowe 40
sythe helle is derer than heuen, I aduyse the specyally
[Sidenote: Wherefore buy heaven.]
to bye heuen, wherin is euerlastynge ioye without ende.

158. ¶ What ioyes or pleasures are in heuen.

[Sidenote: Augustine.]
Saynt Austyn saythe, _Ibi erunt quæcunq_ue _ab hominibus
desiderantur, vita et salus, copia glorie, honor, pax, et
omnia bona_: That is to saye, There shall be euery thynge
that any man desyreth, there is lyfe, helth, plenty of ioye, 4
honour, peace, and all maner of goodnes. What wolde a
[Sidenote: 1 Cor. ii. 9. Isa. lxiv. 4.]
man haue more? And saynt Paule sayth, _Occulus non vidit,
nec auris audiuit, nec in cor hominis ascendit, quæ preparuit deus
diligentibus se_: That is to say, The eye hath not seen, nor 8
the eares hath herde, nor the herte of a man hath thought
[Sidenote: [Fol. 73.]]
of so goodly thynges, that god hath ordeyned for theym
that loue hym. O what a noble acte that were for an
husbande or houswyfe, to purchase suche a royall place in 12
heuen, to whiche is no comparyson. Than it is to
be knowen, what thynge pleaseth god most, that we myght
do it.

159. ¶ What thynges pleaseth god most.

[Sidenote: 1 Cor. ii. 9.]
By the texte of sayncte Paule, before sayd, loue pleaseth
god aboue al thinge, and that maye be well proued by the
[Sidenote: Prov. xxxiii. 26.]
sayinge of our lorde hym-selfe, where he saythe: _Da mihi
cor tuum, et sufficit mihi_; Gyue me thy harte, and that is 4
sufficiente for me; for he that hath a mannes harte, hath
all his other goodes. What is this mans harte? it is
nothyng elles, but very trewe loue. For there can be no
true loue, but it commeth meryly and immediately from 8
the harte: and if thou loue god entyerlye with thy harte,
than wylte thou do his commaundementes. Than it wolde
be vnderstande and knowen whiche be his commandementes,
that a man may obserue and kepe them. 12

160. ¶ What be goddes commaundementes.

[Sidenote: [Fol. 73_b_.]]
There be in all .x. commaundementes, the which were
to long to declare, but they be all concluded and comprehended
[Sidenote: Deut. vi. 5. Lev. xix. 18.]
in two, that is to say: _Diliges dominum deum tuum
super omnia: Et proximum tuu_m _sicut te ipsum_: Loue thy 4
lorde god aboue al thing, and thy neyghboure as thy-selfe.
These be lyghte commaundementes, and nature byndeth
a man to fulfyll, obserue, and kepe them, or els he is not
a naturall man, remembryng what god hath doone for the. 8
Fyrste he hath made the to the symylytude and lykenes
of his owne ymage, and hathe gyuen to the in this worlde
dyuerse possessions, but specyally he hath redemed thy
soule vpon the crosse, and suffered great payne and 12
passion and bodelye deathe for thy sake. What loue,
what kyndenes was in hym, to doo this for the? What
couldest thou desyre hym to do more for the? And he
[Sidenote: God asks love for love.]
desyreth nothynge of the agayne, but loue for loue. What 16
can he desyre lesse?

161. ¶ Howe a man shulde loue god and please hym.

Surelye a man maye loue god and please hym very many
wayes: but fyrste and principally, he that wyll loue god,
[Sidenote: [Fol. 74.]]
and please hym, he muste doo as it is sayde in Symbalo
[Sidenote: Athanasian Creed.]
Athanasii: _Quicunq_ue _vult saluus esse, ante omnia opus est 4
vt teneat catholica_m _fidem_, Who so euer wyll be saued,
aboue all thynge he must nedes be stedfast in the faythe
of holy churche. And accordynge to that, saythe sayncte
[Sidenote: Heb. xi. 6.]
Paule: _Sine fide impossibile est placere deo_; Without faythe 8
[Sidenote: Seneca.]
it is impossible to please god. And Seneca sayth: _Nichil
retinet, qui fidem perdidit_: There abydeth no goodnes in
hym, that hath loste his faythe. And soo thou mayste
well perceyue, that thou canst not loue nor please god, 12
without perfyte fayth. And ferther-more thou mayste not
presume to study, nor to argue thy faithe by reason. For
[Sidenote: Gregory; xl. Homil. in Evang. ii. 26.]
saynte Gregory saythe: _Fides non habet meritum, vbi humana
ratio prebet experimentum_: Faythe hath no meryte, where 16
as mannes reasone proueth the same. This faythe is a
pryncypall sygne, that thou loueste god. Also thy good
dedes, and thy warkes, is a good sygne, that thou loueste
[Sidenote: Jerome.]
god. For saynt Iherome saythe: _Vnusquisque, cuius opera 20
facit, eius filius appellatur_: whose warkes euery man dothe,
[Sidenote: Bernard.]
his son or seruaunt he is called. And sayncte Bernarde
saythe, _Efficatior est vox operis, q_uam _vox sermonis_: The
[Sidenote: [Fol. 74_b_.]]
dedes and the warkes of a man is more euydent profe, 24
[Sidenote: Seven works of mercy.]
than his wordes. The fulfyllynge of the .vii. workes of
mercye is an other specyall sygne, that thou louest god:
and many mo there be, whiche were to longe to reherse
them all. 28

162. ¶ Howe a man shulde loue his neyghbour.

[Sidenote: Love of our neighbour.]
Thou must loue thy neyghboure as thy-selfe, wherin
thou shalt please god specially: for if thou loue thy
neyghbour as thy-selfe, it foloweth by reason, that
thou shalte do nothyng to hym, but suche as thou 4
woldest shulde be done to the. And that is to
presume, that thou woldest not haue any hurte of thy
body, nor of thy goodes, done vnto the, and lykewyse
thou shuldest none do vnto hym. And also if thou 8
woldest haue any goodnes done vnto the, eyther in thy
bodye, or in thy mouable goodes, lykewyse shuldest thou
do vnto thy neyghbour, if it lye in thye power, accordynge
[Sidenote: Gregory.]
to the sayinge of saynte Gregorye, _Nec deus sine proximo, 12
nec proximus vere diligitur sine deo_: Thou canste not loue
god, with-out thou loue thy neyghbour, nor thou canst not
loue thy neighbour, without thou loue god. Wherfore
[Sidenote: [Fol. 75.]]
thou muste fyrste loue god pryncypallye, and thy neyghbour 16
secondaryly.

163. ¶ Of prayer that pleaseth god very moche.

[Sidenote: Prayer pleaseth God much.]
Prayer is honour and laude to god, and a specyall
thynge that pleaseth hym moche, and is a greate sygne,
that thou louest god, and that thou arte perfyte and
stedfaste in the faythe of holy churche: and that it is so, 4
it maye be well consydered by our forefathers, that haue
for the loue and honour of god made churches. And a
man muste dayly at some conuenyente tymes exercyse and
vse prayer hym-selfe, as he oughte to doo. For saynt 8
[Sidenote: Ambrose.]
Ambrose sayth, _Relicto hoc, ad quod teneris, ingratum est
spiritui sancto quicquid aliud operaris_: If thou leaue that
thynge vndone, that thou arte bounde to doo, it is not
acceptable to god, what-so-euer thou dooste elles. Than 12
it is necessarye, that thou do praye, and a poore manne
doynge his labour trewely in the daye, and thinketh well,
prayeth well: but on the holye daye, he is bounde to come
to the church, and here his diuyne seruyce. 16

[Sidenote: [Fol. 75_b_.]]
164. ¶ What thynge letteth prayer.

There be two impedimentes, that lette and hynder
prayer, that it maye not be herde. And of the fyrste impedimente
[Sidenote: Isa. i. 15.]
speketh Ysaye the prophete: _Quia manus vestræ
plenæ sunt sanguine .i. peccato, ideo non exaudiet vos dominus_: 4
Bycause your handes be full of bloude, that is to saye,
full of synne, therfore our lorde dothe not graciousely
[Sidenote: Prov. xv. 29.]
here you. And also prouerbiorum tertio, _Longe est dominus
ab impiis, et orationes iustorum exaudiet_. Our lorde is ferre 8
fro wycked men, and the prayers of ryghtewyse men he
[Sidenote: Bernard.]
gracyously hereth. And sayncte Bernarde saythe, _Qui a
præceceptis dei auertitur, quod in oratione postulat non meretur_:
He that dothe not goddes commaundementes, he 12
deserueth not to haue his prayer harde. The seconde
[Sidenote: Anastasius.]
impediment, saythe Anastasius, is, _Si non dimittis iniuriam,
que tibi facta est, non orationem pro te facis, sed maledictionem
super te inducis_: If thou forgyue not the wronge done 16
vnto the, thou doste not praye for thy-selfe, but thou
[Sidenote: Isidore.]
enducest goddes curse to fall vppon the. And Isodorus
saythe, _Sicut nullum in vulnere proficit medicamentum, si
adhuc ferrum in eo sit: ita nihil proficiat oratio illius, cuius 20
[Sidenote: [Fol. 81; _sic._]]
adhuc dolor in mente vel odium manet in pectore_. Lyke as
the playster or medycyne can-not heale a wounde, if there
be any yren styckinge in the same, ryghte soo the prayer
of a man profyteth hym not, as longe as there is sorowe 24
in his mynde, or hate abydynge in his breste. For
[Sidenote: Augustine.]
sayncte Austyne saythe, _Si desit charitas, frustra habentur
cetera_. If charitie wante, all other thynges be voyde.
Wherfore thou muste se that thou stande in the state of 28
grace, and not infecte with deedly synne, and than praye
if thou wylt be harde.

165. ¶ Howe a man shulde praye.

It is to be vnderstande that there be dyuers maner
[Sidenote: Public prayer.]
of prayinges, _Quedam publica, et quedam priuata_; That
is to saye, some openlye, and some priuately. Prayer
openly muste nedes be done in the churche by the 4
mynystratours of the same people. For it is done for
all the comynaltye, and therfore the people in that oughte
to conferme theym-selfe to the sayde mynystratours, and
there to be presente to praye vnto god after a dewe 8
[Sidenote: Private prayer.]
maner. _Oratio priuata._ The prayer pryuately done,
[Sidenote: [Fol. 81_b_.]]
oughte to be doone in secrete places, for two causes.
For prayer eleuateth and lyfteth vp a mannes mynde
to god. And the mynde of man is sooner and better 12
lyfte vppe whan he is in a pryuye place, and separate
frome multytude of people. An other cause is to auoyde
vaynglory that myghte lyghtely ensue or ryse thervppon,
whan it is doone openly; and therof speketh our 16
[Sidenote: Matt. vi. 5.]
sauyour, where he sayth, _Cum oratis, non eritis sicut
hypocritæ, qui amant in sinagogis et in angulis platearum
stantes orare_. That is to saye, whan ye praye, be not
you as the hypocrytes, the whiche loue to stande in 20
theyr synagoges and corners of hyghe-wayes to praye.
Also some folkes pray with the lyppes or mouthe, and
not with the herte, of whome spekethe our lorde by his
[Sidenote: Isa. xxix. 13.]
prophete, _Hij labiis me honorant, cor autem eorum longe 24
est a me_; They honour me with theyr mouthe, and
[Sidenote: Gregory.]
theyr hertes be ferre from me. And sayncte Gregory
saythe, _Quid prodest strepitus labiorum vbi mutum est cor?_
What profyteth the labour of the mouthe, where the 28
[Sidenote: Isidore.]
herte is dombe? And Isodore saythe, _Longe quippe a
deo est animus, qui in oratione cogitationibus sæculi fuerit
occupatus_. His soule is far from god, that in his prayer
his mynde is occupied in warkes of the worlde. There 32
[Sidenote: [Fol. 82.]]
be other that pray both with the mouth and hart, of
[Sidenote: John iv. 24.]
whom speketh sayncte Iohan .x. _Veri adoratores, adorabunt
patrem in spiritu et veritate_. The true prayers wylle
worshyp the father of heauen in spirite and with trouthe. 36
[Sidenote: Isidore.]
Isodorus saythe, _Tunc veraciter oramus, quando aliunde
non cogitamus_. Than we praye truely, whan we thynke
[Sidenote: Richard of Hampole.]
on nothynge elles. _Richardus de Hampole. Ille deuote
orat, qui non habet cor vacabundum in terrenis occupationibus, 40
sed sublatum ad deum in cælestibus._ He prayeth deuoutly,
that hath not his harte wauerynge in worldelye occupations,
but alwaye subleuate and lyfte vppe to god in
heuen. There be other that praye with the harte. vnde 44
[Sidenote: Matt. vi. 6.]
Mat. vi. _Tu autem cum oraueris, intra [in] cubiculum tuum
.i. in loco secreto, et clauso hostio, ora patrem tuum._ Whan
thou shalte praye, entre into thy chambre or oratory,
and steke the doore, and praye to the father of heuen. 48
[Sidenote: Isidore.]
Isodorus, _Ardens oratio est non labiorum sed cordium, potius
enim orandum est corde q_uam _ore_. The hoter prayer is
with the harte than with the lyppes, rather pray with
[Sidenote: 1 Sam. i. 13.]
thy herte than with thy mouth. _Regum primo. Anna 52
loquebatur in corda._ Anna spake with the harte.

[Sidenote: [Fol. 82_b_.]]
166. A meane to put away ydle thoughtes in prayinge.

[Sidenote: Against idle thoughts.]
And to auoyde wauerynge myndes, in worldlye occupations
whanne thou shalte praye, I shall shewe vnto you
the beste experience that euer I coulde fynde for the same,
the whiche haue benne moche troubled therwith, and that 4
[Sidenote: If you understand Latin, keep your eye on the
book, and remember the English of it.]
is this. He that can rede and vnderstande latyne, let
hym take his booke in his hande, and looke stedfastely
vppon the same thynge that he readeth and seeth, that
8 is no trouble to hym, and remembre the englysshe of 8
the same, wherin he shall fynde greatte swetenes, and shall
cause his mynde to folowe the same, and to leaue other
worldly thoughtes. And he that canne-not reade nor
[Sidenote: If not, think of Christ’s passion,]
vnderstande his pater noster, Aue, nor Crede, he must 12
remembre the passyon of Christe, what peyne he suffered
for hym, and all mankynde, for redemynge of theyr soules.
And also the miracles and wonders that god hath doone,
and fyrste what wonders were doone the nyghte of his 16
[Sidenote: and of His miracles;]
natiuitie and byrthe. And howe he turned water in-to
wyne, and made the blynde to se, the dombe to speake,
the deafe to here, the lame to go, the sycke to be hole.
[Sidenote: [Fol. 83.]]
And howe he fed fyue thousande with two fysshes, and 20
fyue barley loues, wherof was lefte .xii. coffyns or skyppes
of fragmentes. And howe he reised Lazare from deathe
to lyfe, with manye moo myracles that be innumerable to
be rehersed. And also to remembre the specyall poyntes 24
[Sidenote: how He was betrayed,]
of his passion, howe he was solde & betrayed of Judas,
and taken by the iewes, and broughte before Pylate, than
to kynge Herode, and to bysshope Cayphas, and than to
Pylate agayne, that iudged hym to death, and howe he 28
[Sidenote: scourged,]
was bounde to a piller, and how they scurged, bobbed,
mocked hym, spytte in his face, crowned hym with thornes,
and caused hym to beare the crosse to the mounte of
[Sidenote: and crucified;]
Caluary, whervppon he was nayled both handes and 32
fete, and wounded to the harte with a sharpe spere, and
[Sidenote: went down to hell; and rose again.]
soo suffered deathe. And howe he fette out the soules of
our forefathers forthe of hell. Howe he rose frome deathe
to lyfe, and howe ofte he appered to his discyples and 36
other moo. And what myracles he wroughte afterwarde,
and specyally what power he gaue to his dyscyples, that
were noo clerkes, to teache and preche his faythe, and
worke many myracles, and specyally whan they preached 40
before menne of dyuers nations and languages, and euerye
[Sidenote: [Fol. 83_b_.]]
man vnderstode in theyr own language, the whiche is
a sygne that god wolde haue euery manne saued, and
to knowe his lawes, the whiche was a myracle able to 44
conuerte all the infydeles, heretykes, and lollers in the
worlde.

167. ¶ A meane to auoyde temptation.

It is ofte-tymes seen, that the holyer that a man is, the
[Sidenote: The holier a man is, the more he is tempted.]
more he is tempted, and he that soo is, maye thanke god
therof. For god of his goodnes and grace hath not gyuen
to the dyuell auctoritie nor power to attempte any man 4
ferther and aboue that, that he that is so tempted, maye
withstande. For sayncte Gregory sayth, _Non est timendum_
[Sidenote: Gregory.]
(sic) _hostis, qui non potest vincere nisi volente_m. An enemye is
not to be dradde, the whiche maye not ouercome, but if a 8
manne be wyllynge. And it is to presume, that he that is
soo tempted, standeth in the state of grace. For sayncte
Ambrose saythe, _Illos diabolus[34] vexare negligit, quos iure
[Sidenote: Ambrose.]
hæreditario se possidere sentit_. The dyuell despyseth to 12
vexe or trouble those, the whiche he felethe him-selfe to
haue in possessyon by ryght inheritaunce. And if thou
be so tempted, vexed, or troubled, I shall shewe vnto the
[Sidenote: [Fol. 84.]]
two verses, that if thou do therafter, thou shalte be eased 16
of thy temptacyon, and haue greatte thanke and laude of
god and rewarde therfore; these be the verses.

[Sidenote: Two useful verses.]
_Hostis no_n _ledit, nisi cum te_m_ptatus obedit._
_Est leo si sedit, si stat quasi musca recedit._ 20

¶ That is to say, The gostly enemy hurteth not, but whan
[Sidenote: The tempter is a lion, if we sit still;]
he that is tempted obeyeth to his temptation. Than his
ghostly enemy plaieth the lyon, if that he that is so
tempted syt styll and obey to hym. And if he that is 24
[Sidenote: but if we resist, he is but a fly.]
tempted, stande styfly agaynste hym, the ghostlye ennemye
flyeth awaye lyke a flye. This me semeth maye be wel
proued by a famylier ensaumple. As if a lorde had a
[Sidenote: A fainthearted captain loses his castle,]
castell, and deliuered it to a capitayne to kepe, if there 28
come ennemies to the castell, and call to the capytayn,
and byd hym delyuer them this castell. The capytayne
cometh and openeth them the gates, and delyuereth the
keyes. Nowe is this castell soone wonne, and this 32
[Sidenote: and is a traitor. But if he resist, the enemy
will not tarry.]
capytayne is a false traytour to the lorde. But lette
the capitaine arme hym-selfe, and steke the gates, and
stande styfly vpon the walle, and commaunde them to
auoyde at theyr peryll, and they wyll not tary to make 36
[Sidenote: Every man is captain of his own soul.]
[Sidenote: [Fol. 84_b_.]]
any assaut. Ryght so euery man is capitayne of his owne
soule, and if thy gostely ennemy come and tempte the,
and thou, that art capytayne of thyne owne soule, wyll
open the gates, and delyuer hym the keyes and let hym 40
in, thy sowle is soone taken prysoner, and thou a false
traytour to thy soule, and worthye to be punysshed in
pryson for euer. And if thou arme thy-selfe and stande
styfly agaynste hym, and wyll not consente to hym, he 44
wyll auoyde and fle away, and thou shalt haue a greate
reward for withstandynge of the sayde temptation.

168. ¶ Almes-dedes pleaseth god moche.

[Sidenote: Almsdeeds.]
Almes-dedes pleseth god very moche, and it is great
sygne that thou loueste bothe god and thy neyghboure.
And he of whome almes is asked, oughte to consyder
thre thynges, that is to saye, who asketh almes, what he 4
[Sidenote: God asketh.]
asketh, and wherevnto he asketh. Nowe to the fyrste,
who asketh almes, _Deus petit_. God asketh. For saynte
[Sidenote: Jerome.]
Jerome sayth, _Quia deus adeo diligit pauperes, quod quicquid
fit eis propter amorem suum, reputat sibi factum_. That is 8
to saye, bycause that god loueth poore men so moche,
[Sidenote: [Fol. 85.]]
what-someuer thynge is gyuen vnto them for the loue of
hym, he taketh it as it were done to hym-selfe; as it is
[Sidenote: Matt. xxv. 15.]
sayde in his gospell, _Quod vni ex minimis meis fecistis, 12
michi fecistis_. That thynge that ye gyue or do to the
least of those that be myne, ye do it to me. Thanne to
[Sidenote: He asks not ours, but his.]
the seconde, what asketh god? _Non nostrum, sed suum._ He
asketh not that thynge that is ours, but that thynge that is 16
his owne. As saythe the prophete Dauid, _Tua sunt domine
omnia: Et quæ de manu tua accepimus, tibi dedimus_. Good
lorde, all thynges be thyne, and those thynges that we
haue taken of the, of those haue we gyuen the. Thanne 20
[Sidenote: He asks only to borrow, and to repay a
hundredfold.]
to the thyrde, Where-vnto dothe god aske? He asketh
not to gyue hym, but all-onely to borowe, _Non tamen ad
triplas, s[c]ilicet, immo ad centuplas_. Not all-onely to haue
thryse soo moche, but forsothe to haue an hundred tymes 24
[Sidenote: Augustine.]
soo moche. As saynt Austyn saythe, _Miser homo, quid
veneraris homini; venerare deo, et centuplum accipies, et vitam
æternam possidebis?_ Thou wretched manne, why doste thou
worshyp or dreade manne: worshyp thou god and dreade 28
hym, and thou shalte receyue an hundred tymes so moche,
and haue in possessyon euerlastynge lyfe, the whiche many-folde
[Sidenote: [Fol. 85_b_.]]
passeth all other rewardes? Prouerbiorum xiiii.
_Veneratur domino,[35] qui miseretur pauperibus_: He worshyppeth 32
[Sidenote: Prov. xix. 7.]
our lorde, that hath mercye and pytye on poore
folkes. And the glose therof sayth, _Centuplum accepturus_.
And thou shalte receyue an .C. tymes so moche. And it
[Sidenote: Three kinds of alms-deeds.]
is to be vnderstande, that there be thre maner of almes-dedes, 36
that is to saye: _Egenti largire quicquid poteris:
dimittere eis a quibus lesus fueris: Errantem corrigere, et in
viam veritatis reducere._ That is to saye, to gyue to the
nedy what thou well mayste, to forgyue theym that haue 40
trespaced to the, and to correcte them that do amysse,
and to brynge them into the way of ryghte.

169. ¶ The fyrste maner of almes.

_Egenti largire quicquid poteris._ Gyue to the nedye what
[Sidenote: Luke xi. 41 vi. 38.]
thou well maye. For our lorde saythe in his gospell: _Date
elemosinam, et omnia munda sunt vobis. Et alibi. Date, et
dabitur vobis_: Gyue almes, and all worldly rychesse is 4
yours; gyue, and it shall be gyuen to you. Almes-dede
is a holy thynge, it encreaseth a mans welthe, it maketh
lesse a mannes synnes, it lengtheth a mans lyfe, it maketh
[Sidenote: [Fol. 86.]]
a man of good mynde, it delayeth yll tymes, and closeth 8
all thynges, hit delyuereth a manne from deathe, it ioyneth
a manne with aungelles, and seuereth hym from the dyuell,
and is lyke a wall vnable to be foughten agaynst. And
saynt James saythe: _Sicut aqua extinguit ignem, ita elemosina 12
peccatum._ As water slecketh fyer, soo dothe almes-dede
[Sidenote: Prov. xxviii. 27.]
slake synne. Salomon saythe, _Qui dat pauperi, non
indigebit._ He that giueth vnto a poore man, shal neuer
[Sidenote: Prov. xxi. 13.]
haue nede. And also he sayth, _Qui obturat aurem suam 16
ad clamorem pauperis, et ipse clamabit, et non exaudietur._
He that stoppeth his eare at the clamoure or crie of a
pore man, he shall crye, and he shall not be gracyousely
herde. There maye no manne excuse hym from gyuynge 20
of almes, thoughe he be poore. And let hym doo as
[Sidenote: Mark, xii. 42;]
[Sidenote: Luke, xxi. 2.]
the poore wydowe dyd, that offered a farthynge, wherfore
she hadde more thanke and rewarde of god, thanne the
ryche men that offered golde. And if thou mayste not 24
gyue a farthynge, gyue lesse, or gyue fayre wordes, or
good information, ensaumple, and token: and god shall
rewarde the bothe for thy dede and for thy good wyll. And
that thou dooste, do it with a good wyll. For saynte 28
[Sidenote: 2 Cor. ix. 7.]
Paule saythe, _Hilarem datorem diligit deus_. God loueth
[Sidenote: [Fol. 86_b_.]]
a glad gyuer, and that if it be of true begotten goodes.
For Salomon saythe, _De tuis iustis laboribus ministra
pauperibus_. Of thy trewe labours mynystre and gyue to 32
[Sidenote: Isidore.]
the poore folkes. For Isodorus saythe, _Qui iniuste tollit,
iuste nunquam tribuit_. He that taketh wrongfully, cannot
gyue trewelye. For it is wrytten Ecclesiastici xxxv.
[Sidenote: Eccles. xxxiv. 24.]
_Qui de rapinis, aut vsuris, aut de furto immolat: e[s]t quasi 36
qui coram patre victimat filium._ He that offereth of the
goodes, that he getteth by extortyon, vsurye, or thefte,
he is lyke as a man slewe the sonne in the presence of
the father. Thou mayste ryghte well knowe, the father 40
wolde not be well contente. Noo more wolde god be
pleased with the gyfte of suche begotten goodes.

170. ¶ The seconde maner of almes.

_Dimittere eis, a quibus lesus fueris._ To forgyue theym
that haue trespaced to the, wherin thou shalte please
god moche. For it is in the gospell of sayncte Marke
[Sidenote: Mark, xi. 6.]
.xii. _Si non dimiseritis aliis, nec pater vester celestis dimittet 4
vobis peccata vestra._ If you forgyue not, your father of
[Sidenote: [Fol. 87.]]
heuen wyll not forgyue you your synnes. Also if thou
doo not forgyue other, thou shalte be founde a lyer, as
ofte as thou sayeste thy _Pater noster_, where thou sayste: 8
[Sidenote: Matt. vi. 12.]
_Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus
nostris._ And forgyue to vs our dettes, as we forgyue
to our detters. By these dettes maye be vnderstande the
thynges that we oughte to do to god, and doo not them. 12
And also the trespaces and the synne that we haue
offended to god, in that we aske mercye of. And if
thou wylte not forgyue, thou mayst not aske mercy of
[Sidenote: Matt. vii. 2.]
ryght. _Eadem mensura, qua mensi fueritis, remetietur vobis._ 16
The same measure that ye meate other men by, shall be
moten vnto you. _Dimittere autem rancorem et maliciam
omnino necessitatis est, dimittere vero actionem et emendam
opus est consilii._ To forgyue all rancour and malyce, that 20
a manne oweth to the in his harte, thou arte bounden
of necessitie to forgyue all the hole trespace, or to leaue
thyne actyon, or a reasonable mendes. Therfore it is
but a dede of mercye if thou so do, and no synne though 24
thou sue the lawe with charytie. But and a manne haue
done to the a trespace, and that thou arte gladde that
[Sidenote: [Fol. 87_b_.]]
he hathe soo done, that thou mayste haue a quarell, or
a matter, or an accyon agaynste hym, and nowe of malyce 28
or yll wyll thou wylte sue hym, rather than for the
trespace; nowe thou synnest dedely, bycause thou doest
rather of malyce than for the trespace, and than haste
[Sidenote: Prov. xxii. 9.]
thou loste thy charitie, Prouerbiorum .xxxii. _Qui pronus 32
est ad misericordiam, benedicetur._ He that is redy to forgiue,
shall be blessed.

171. ¶ The thyrde maner of almes.

[Sidenote: Three ways of correction.]
_Errantem corrigere, et in viam veritatis reducere._ To
correcke a misdoer, and to brynge hym into the waye of
ryghte. It is to be vnderstand, that there be thre maner
of corrections. 4

[Sidenote: First, as an enemy.]
¶ The fyrste correction is of an ennemye, the seconde
is of a frynde, and the thyrde correction is of a Iustyce.
[Sidenote: Chrysostom.]
The fyrste saythe Chrisostome, _Corripe non vt hostis
expetens vindictam, sed vt medicus instituens medicinam_. 8
Correcke not as an enemye doinge vengeaunce, but as
[Sidenote: Secondly, as a friend.]
a phisicyon or surgyon, mynistringe or gyuynge a medicyne.
To the seconde saythe Salomon. _Plus proficit
amica correctio, quam correctio turbulenta._ A frendelye 12
[Sidenote: [Fol. 88.]]
correction profyteth more than a troublous correction.
For yf thou speke courteysly to a man that hath offended,
and with sweete wordes of compassion, he shall rather
be conuerted by theym, than with hye wordes of great 16
[Sidenote: Isidore.]
punysshement. And Isodorus saythe, _Qui per verba blanda
castigatus non corrigetur, acrius necesse est, vt arguatur_.
He that wylle not be chastysed by fayre wordes, it is
necessary that he be more hardlyer and straytlyer reproued 20
[Sidenote: Jerome.]
or punysshed. To the thyrde saythe sayncte Ierome,
_Equum iudicium est, vbi non persona sed opera considerantur_.
[Sidenote: Thirdly, as a judge.]
There is an euen Iugemente, where the personne is not
regarded, but the warkes are consydered. And alsoo hit 24
[Sidenote: Matt. xvi. 27.]
is wrytten. _Reddet vnicuique iuxta opera sua._ He shall
yelde vnto euery manne after his workes. And sayncte
[Sidenote: Augustine.]
Augustyne saythe, _Sicut meliores sunt, quos corrigit amor,
ita plures sunt quos corrigit timor_. As those be better, 28
that be chastysed by loue, soo there be many moo that
be chastysed by feare. For and they feared not the
punyshement of the lawe, there wolde be but a fewe
[Sidenote: Gregory.]
chastysed by loue. And saynte Gregory sayth, _Facientis 32
procul dubio culpam habet, qui quod potest corrigere negligit
[Sidenote: [Fol. 88_b_.]]
emendare, et illicita non prohibere consensus erroris est_. He
that maye correcke, and dothe not, he taketh the offence
to hym-selfe of the dede; and he that dothe not forbede 36
vnlawefull thynges, consenteth to the same, &c.

172. ¶ What is the greattest offence that a manne may doo
and offende god in.

In myne opynyon, it is to be in despayre of the mercye
of god. And therefore what soo euer thou haue doone
or offended god, in worde, warke, thought, or dede, be
[Sidenote: Isidore.]
neuer in despayre for it; for Isodorus saythe, _Qui veniam 4
de peccato desperat, plus de desperatione peccat quam de culpa
cadit_. He that despayreth to haue forgyuenes of his
synnes, he synneth more in despayrynge than he dyd in
[Sidenote: Jerome.]
the synne doynge. For saynte Iherome sayth, _Magis 8
offendebat Iudas deum in hoc quod suspendebat, quam in
hoc, quod eum tradidit_: Judas offended god more in
that that he hanged hym-selfe, than he dydde whanne he
[Sidenote: Ezek. xxxiii. 11.]
betrayed god. For god sayth in his gospell, _Nolo mortem 12
peccatoris, sed magis vt conuertatur et viuat_. I wyll not the
[Sidenote: [Fol. 89.]]
deathe of a synner, but rather that he maye be conuerted
[Sidenote: Luke v. 32.]
and lyue. And also he saythe, _Non veni vocare iustos,
sed peccatores ad penitentiam_. I am not comen to call 16
ryghtwyse men, but to call synners to do penaunce.
For thou canste not so soone crye god mercy with thy
harte, but he is as redye to chaunge his sentence, and to
graunte the mercy and forgyuenes of all thy synnes. For 20
[Sidenote: Augustine.]
saynte Austyne saythe, _Sicut scintilia [sic] ignis in medio
maris, sic omnis impietas viri ad misericordiam dei_. As a
sparke of fyer is in comparison able to drye vppe all the
water in the se, noo more is all the wyckednes of man 24
vnto the me[r]cyfulnes of god. And therfore it is conuenyent
that a manne shulde be penytent, contryte, and aske
god mercye and forgyuenesse of his synnes and offences,
[Sidenote: Chrysostom.]
that he hath done; wherof speketh Chrysost[o]me, _Nemo 28
ad deum aliquando flens accessit quod non postulauerit accepit_.
No man hath gone any tyme wepynge to god, but he
hath taken or had that thynge that he hath asked. And
[Sidenote: Bernard.]
sayncte Bernarde saythe, _Plus cruciant lacrime peccatoris 32
diabolum quam omne genus tormentorum_. The teares of a
synner tourmenteth the deuyll more, than all other kyndes
[Sidenote: Augustine.]
of turmentes. And sayncte Austyne saythe, _Acriores
[Sidenote: [Fol. 89_b_.]]
dolores demonibus non inferrimus, q_uam _cum peccata nostra 36
penitendo et confitendo plangimus_. We canne not doo more
sharper sorowes to the dyuell, than whan we wayle or
wepe in confessyon, and doynge of penaunce. And
[Sidenote: Mary Magdalen.]
that maye be well proued by Mary Magdaleyn, 40
whanne she kneled downe and cryed god mercye, and
kyste his fete, and wasshed theym with the teares of
her eyen, and wyped them with the heare of her
heed, to whom our lorde sayde, as in his gospell, 44
[Sidenote: Luke vii. 48.]
_Dimittuntur tibi peccata tua_. Thy synnes are forgyuen
[Sidenote: Luke vii. 50.]
to the; and also he sayde to her: _Fides te saluam fecit,
vade in pace_. Thy faythe hath saued the, goo thou in
peace. To the whiche mercy and peace I besech 48
almyghty Iesu brynge all chrysten soules. Amen.

* * * * *

[Sidenote: The author’s protestation.]
Be it knowen to all men bothe spirytuall and temporall,
that I make protestacion before god and man,
that I entende not to wryte any-thynge that is or 52
maye be contrary to the faythe of Chryste and al holy
churche. But I am redye to reuoke my sayenge, if
any-thynge have passed my mouthe for wante of lernynge,
and to submytte my-selfe to correction, and my boke 56
to reformatyon. And as touchynge the poyntes of
[Sidenote: [Fol. 90.]]
husbandry, and of other artycles conteyned in this
present boke, I wyll not saye that it is the beste waye
and wyll serue beste in all places, but I saye it is the 60
best way that euer I coude proue by experyence, the
[Sidenote: The author’s experience of forty years as a
householder.]
whiche haue ben an householder this .xl. yeres and
more. And haue assaied many and dyuers wayes, and
done my dyligence to proue by experyence which shuld 64
be the beste waye.

¶ The Auctour.

[Sidenote: The author’s address to his book.]
¶ Go, lyttell quere, and recommende me
To all that this treatyse shall se, here, or rede;
Prayenge them therwith content to be
And to amende it in places, where as is nede: 4
Of eloquence, they may perceyue I want the sede,
And rethoryke, in me doth not abounde,
Wherfore I have sowe_n_, such sedes as I fou_n_d.

Finis.

[Sidenote: [Fol. 90_b_.]]
[Sidenote: This book was compiled by Master Fitzherbert.]

¶ Thus endeth this ryghte profytable boke
of husbandry, compyled sometyme by mayster
Fitz-herbarde, of charytie and good zele
that he bare to the weale of this mooste
noble realme, whiche he dydde not
in his youthe, but after he had
exercysed husbandry, with
greate experyence,
xl. yeres.

¶ Imprinted at London in fletestrete,
in the house of Thomas Ber-
-thelet, nere to the condite
at the sygne of Lu-
-crece. Cum pri-
-uilegio.

FOOTNOTES:

[19] The references are to the folios of the original edition. That the reader may find his place more readily, I have _numbered_ each section. The numbers in thick type are, accordingly, not in the original.

[20] _Read_ Dewbolne.

[21] Misprinted ‘blough-mal.’

[22] _Sic_; ed. 1598 has ‘worme’.

[23] ‘slotes’?

[24] Misprinted ‘flote.’

[25] _Misprinted_ fyrst.

[26] Note that the symbol “C.” here does _not_ mean 100, but the _great hundred_, _i.e._ 120.

[27] _Printed_ ewe, _which gives no sense._

[28] _Misprinted_ Dewbolue, dewbolue.

[29] _Misprinted_ or horse; _but the catchwords are_ a horse.

[30] _Misprinted_ shorte.

[31] Printed _abherebit_.

[32] _Printed_ secle.

[33] _Misprinted_ suker.

[34] Misprinted _diabolis_.

[35] Printed _dominus_; but the right reading is _Fæneratur domino_.

NOTES.

These Notes are principally concerned with the numerous variations exhibited in the edition printed by I. R. in 1598. See the Preface.

The references are to the _Sections_ and _lines_, as numbered.

* * * * *

=Prologue=; lines 2, 6. See Job, v. 7; 2 Thess. iii. 10.

15. The allusion is to Caxton’s Book of the Chess; see the description of it in Ames’ Typographical Antiquities, ed. Dibdin, i. 36, where woodcuts will be found representing the several pieces.

20. _iudges._ Caxton calls them _rooks_, as at present, but he describes them as being vicars and legates of the king, i.e. as occupying the position of judges.