CVm
animaduerterem
quam
plurimos
homines
errare
in
via
morum
/
Succurrendum
&
consulendum
opinioni
eorum
fore
existimaui-Maxime
vt
gloriose
viuerent
&
honorem
contingerent
/
nunc
te
fili
carissime
docebo
quo
pacto
mores
tui
animi
componas
/
Igitur
mea
precepta
ita
legito
vt
intelligas
/
legere
enim
et
non
intelligere
negligere
est
WHan
I
remembre
&
consydere
in
my
corage
/
that
moche
peple
erre
greuously
in
the
waye
of
maners
and
of
good
doctrynes
bycause
they
vse
no
manere
of
Iustyce
ne
of
reson
/
by
whiche
they
be
the
more
disordynate
/
&
obstynate
in
their
Iniquyte
&
euyl
/
for
the
which
cause
I
haue
delybered
&
concluded
oftymes
how
I
myght
remedye
/
correcte
/
socoure
/
&
gyue
good
counceyl
to
their
false
&
disordynate
opynyon
&
Iniustice
/
bycause
that
many
holde
&
sowe
many
errours
dyuerce
&
contrarye
to
good
Iustice
/
equyte
/
&
reason
/
&
therfore
I
haue
delibered
in
myn
herte
to
helpe
&
correcte
the
errours
&
false
opynyons
/
for
eueriche
by
right
&
lawe
writen
ought
to
correcte
his
propre
errour
/
&
also
therrour
of
his
neyghboure
&
of
his
cristen
broder
/
to
th
ende
that
euery
man
myght
lyue
gloriously
/
that
is
to
say
vertuously
/
&
that
he
may
to
t
honour
&
preysyng
of
god
and
of
the
world
/
by
cause
that
they
that
lyue
vertuously
/
vse
reson
/
Iustice
/
&
equyte
/
&
haue
praysyng
of
god
and
of
alle
the
world
/
And
thys
is
that
the
phylopher
sayth
in
the
book
of
the
etiques
/
whyche
sayth
for
to
come
to
worshyp
and
praysyng
is
none
other
thyng
but
to
haue
wytnesse
in
hym self
of
somme
good
and
vertue
/
how
be
hyt
that
somme
good
is
spyrituel
/
as
vertu
or
science
/
And
temporel
as
ben
rychesses
and
puyssaunces
/
And
therfore
my
right
dere
and
welbelouyd
sone
I
shal
teche
&
shewe
to
the
clerely
in
the
doctrynes
&
commaundementis
/
that
thou
shalt
here
herafter
/
That
is
to
wete
the
fourme
and
the
manere
/
how
thou
mayst
rule
the
maners
of
thy
corage
/
That
is
to
knowe
how
thou
mayst
rule
and
gouerne
thy
body
and
thy
sowle
in
this
world
/
as
wel
in
good
werkes
spirituel
/
as
in
good
werkys
temporel
/
and
therfore
rede
and
rede
efte
ageyn
ofte
tymes
my
commaundementes
in
suche
wise
that
thou
vnderstonde
them
/
&
reteyne
them
in
thy
mynde
/
For
to
rede
&
not
vnderstonde
is
a
thynge
dyspyteuse
and
vnproffytable
and
of
no
prouffyte
/
in
whiche
there
abydeth
no
trouthe
prouffytable
ne
no
perfeccion
of
entendement
/
for
it
is
sayd
in
a
comyn
prouerbe
/
that
he
that
redeth
/
&
no
thynge
vnderstondeth
doth
as
moche
as
he
that
hunteth
and
no
thynge
taketh
/
And
therfore
it
suffyseth
not
to
rede
my
commaundementes
/
without
they
be
vnderstonden
/
and
to
what
purpos
I
haue
sayd
them
/
For
thou
oughtest
to
rede
&
rede
them
efte
ageyn
more
than
an
hondred
tymes
/
or
vnto
the
tyme
that
thou
vnderstonde
them
/
and
reteyne
them
wel
and
perfytely
/
And
thenne
thou
shalt
●●conne
rule
thy
body
&
thy
sowle
in
this
world
/
&
therfore
may
this
book
wel
&
ought
to
be
entytled
the
r●●ile
&
gouernement
of
the
body
and
of
the
sowle
/
Itaque
deo
supplica
THe
fyrst
commaundement
is
that
thou
oughtest
to
praye
and
adoure
god
thy
creatour
onely
and
none
other
/
For
yf
so
were
that
honoure
and
reuerence
that
is
due
to
god
/
were
gyuen
to
ony
other
creature
/
than
to
god
/
that
shold
be
ydolatrye
as
thou
shalt
here
hereafter
/
And
thou
oughtest
to
knowe
that
there
be
fyue
maners
/
for
to
bere
and
doo
honoure
and
reuerence
to
god
hys
creatour
/
That
is
to
wete
/
to
werke
/
adoure
/
swere
sacrefyse
/
&
preyse
by
cause
that
god
is
the
vnyuersel
commaundour
of
alle
our
production
/
begynnyng
and
gouernemente
/
Thou
oughtest
to
knowe
that
Idolatrye
is
none
other
thynge
/
but
tenbaunce
and
gyue
the
reuerence
/
that
ought
to
be
gyuen
to
god
to
ony
other
creature
/
Therfore
I
wyl
shewe
how
ydolatrye
was
fyrst
founde
/
and
there
ben
fyue
causes
/
The
fyrst
was
for
to
eschewe
the
malencolye
of
the
dethe
of
somme
persones
/
herof
recounteth
the
wyse
man
/
of
a
man
that
loste
his
sone
/
whome
he
loued
moche
hertelye
/
But
for
t
eschewe
the
malencolye
of
the
dethe
of
his
sone
/
and
for
to
haue
perpetuel
remembraunce
of
hym
/
dyd
do
make
an
ymage
vnto
the
resemblaunce
of
the
fygure
of
hys
sone
/
the
whiche
ymage
he
commaunded
to
be
worshypped
by
hys
subgettes
and
seruauntes
vpon
payne
of
Inobedyence
/
Of
this
fyrst
cause
of
ydolatrye
recounteth
saynt
Gregore
in
his
xj
chappytre
of
saynt
luke
/
How
the
kynge
of
nynyue
whan
he
was
dede
in
batayle
his
sone
whiche
was
kynge
after
hym
/
dyd
do
make
an
ymage
to
the
resemblaunce
of
hys
fader
/
the
whiche
ymage
he
adoured
deuoutely
/
&
commaunded
expressely
to
be
worshypped
and
adoured
of
al
the
subgettes
of
hys
royame
/
And
to
th
ende
that
his
subgettee
shold
haue
the
more
gretter
deuocion
to
the
sayd
ymage
/
he
dyd
doo
make
an
edycte
or
a
decree
/
that
al
they
that
had
commysed
offence
ageynst
the
ryal
mageste
/
that
they
shold
adoure
the
sayd
ymage
/
and
al
that
so
dyd
shold
be
pardoned
/
The
second
cause
wherfore
ydolatrye
was
founden
was
for
the
grete
pryde
and
surquerdrye
of
somme
prynces
whiche
somtyme
made
them
to
be
adoured
and
worshypped
as
god
/
As
we
haue
an
ensaumple
of
the
kynge
Nabugodonosor
/
For
to
the
ende
that
he
shold
be
adoured
as
god
/
He
commaunded
to
olofernes
whiche
was
prynce
of
his
londe
and
of
his
chyualrye
/
that
he
shold
destroye
all
the
goddes
of
his
royame
/
to
th
ende
that
he
shold
be
reputed
and
honoured
as
god
in
al
his
contre
/
The
thyrd
cause
was
founden
by
adulacion
or
flaterye
/
For
to
Impetre
somme
graces
ageynst
somme
lordes
/
as
done
they
that
ben
poure
/
whyche
adoure
the
ryche
prynces
&
grete
lordes
as
they
were
goddes
/
For
to
haue
theyr
grace
and
benyuolence
/
herof
recounteth
saynt
austyn
in
the
tenthe
boke
of
the
cyte
of
god
that
sayth
/
that
many
thynges
ben
taken
aweye
fro
t
honoure
and
adouryng
deuyne
/
the
which
ben
atrybued
&
gyuen
to
kynges
&
prynces
temporel
/
in
geuyng
to
them
gretter
honoure
&
reuerence
than
they
do
to
god
/
this
spice
of
ydolatrye
regneth
yet
at
this
day
with
kynges
&
prynces
of
this
world
which
make
them self
to
be
adoured
more
than
god
/
The
iiij
cause
of
ydolatrye
/
was
by
cause
that
they
adoured
the
ydolles
/
whan
they
were
requyred
of
ony
thynge
/
and
that
they
gate
or
had
as
they
demaunded
they
supposed
that
the
deuyls
that
were
within
the
ymages
had
myght
&
power
vpon
them
&
vpon
the
Elementes
/
as
for
to
do
sece
al
tempestes
/
al
maladyes
/
&
aduersitees
that
myght
happen
to
them
/
whiche
thynge
was
suffred
to
come
to
them
by
deuyne
suffraunce
/
as
it
shal
be
declared
herafter
/
The
v
cause
of
ydolatrye
was
for
his
euyl
couetyse
/
and
that
was
for
to
gete
the
goodes
&
honoures
of
this
world
/
as
done
they
●●hat
selle
them
&
gyue
them
to
the
deuyls
to
the
ende
tha●●
the●●●●ay
accomplisshe
theyr
euyl
wylles
&
worldly
desyres
/
THere
be
founde
seuen
spyces
of
ydolatrye
/
the
fyrst
is
for
to
adoure
the
deuyls
/
The
second
to
adoure
the
lyght
/
as
the
sonne
the
mone
&
the
sterres
/
the
thyrd
is
for
to
worshyp
elementes
as
the
fyre
the
erth
the
water
&
the
eyer
/
The
fourth
is
to
adoure
men
and
the
creatures
resonable
/
The
fyfthe
is
to
adoure
the
bestes
brute
and
vnresonable
/
The
syxte
is
to
adoure
the
ymages
and
other
fygures
humayn
/
I
say
not
that
men
ought
not
to
worshyp
th
ymages
of
sayntes
of
heuen
and
of
the
vyrgyn
marye
for
so
moche
as
they
gyue
vs
memorye
/
&
make
representacion
of
〈◊〉
sa●●tes
that
ben
in
heuen
/
and
none
otherwyse
/
For
hit
shold
〈◊〉
be
ydolatrye
/
the
vij
is
to
adoure
the
tyme
/
&
knowe
ye
that
for
to
adoure
al
thyse
thynges
aforesayd
as
god
/
is
heresye
/
Parentes
ama
THou
oughtest
to
loue
thy
fader
and
moder
nexte
after
god
/
and
to
ayde
helpe
&
susteyne
them
in
theyr
necessyt●●es
/
Therfore
saith
the
phylosophre
/
〈…〉
is
as
moche
to
say
as
a
name
of
loue
/
for
the
sone
oughte
to
fayle
his
fader
for
no
thynge
/
but
ought
to
loue
hym
wyth
veray
loue
&
dilection
without
ony
fayntyse
/
&
to
helpe
&
susteyne
hym
after
his
puyssaunce
and
faculte
/
as
we
rede
of
a
doughter
/
that
somtyme
nourisshed
her
fader
with
her
propre
mylke
which
was
in
prison
/
for
which
cause
her
fader
was
delyuerd
out
and
rendrid
quyt
in
remembraunce
perpetuel
of
the
grete
loue
that
the
sad
doughter
had
to
her
fader
/
Cognatos
●●ole
THou
oughtest
to
honoure
and
vysite
ofte
thy
cosyns
and
to
haue
and
holde
theym
in
grete
reuerence
/
But
thou
oughtest
to
knowe
/
that
there
be
thre
manere
of
cosyns
/
The
fyrst
is
spirituel
as
ben
godfaders
and
godmoders
/
The
second
is
legale
/
the
whiche
cause
is
by
adopcyon
/
The
thyrd
is
carnal
the
whiche
cometh
by
consanguynyte
/
and
by
lygnage
naturelle
/
Datum
serua
TThou
oughtest
to
kepe
the
thynge
that
is
gyuen
vnto
the
/
and
to
haue
it
in
mynde
in
tyme
comyng
/
to
the
ende
that
thou
mayst
rendre
and
yelde
somwhat
therfore
/
For
thou
arte
bounden
by
ryght
so
to
doo
/
soo
kepe
wel
the
thynge
that
is
gyuen
to
the
/
That
is
to
vnderston●●●●hat
thou
kepe
wel
the
yefte
of
a
good
man
that
is
gyuen
to
the
/
Lyke
as
a
precyous
Iewel
for
the
honour
and
reuerence
of
hym
/
And
thus
thou
shalt
be
moeuyd
after
to
gyue
hym
ageyn
/
but
consydere
and
thynke
dylygently
before
or
thou
gyue
/
to
whome
thou
oughtest
/
to
gyue
/
Beneficij
accepti
Memor
esto
THou
oughtest
to
remembre
of
the
benefaytes
of
the
receyued
/
And
fyrst
thou
oughtest
to
gyue
than
kynges
therof
to
god
thy
creatour
/
Secondly
to
them
that
haue
gyuen
hit
to
the
/
to
th
ende
that
in
tyme
and
place
thou
mayst
guerdon
them
/
that
haue
so
wel
done
to
the
yf
they
haue
nede
and
necessyte
/
Maiori
cede
locum
THou
oughtest
to
gyue
place
to
hym
that
is
gretter
&
more
of
valewe
than
thou
arte
/
that
is
to
say
whan
thou
seest
one
more
auncient
&
more
honourable
than
thou
art
in
ony
scyence
dignyte
or
offyce
/
thou
oughtest
to
bere
to
hym
honoure
and
reuerence
in
suche
manere
as
whan
thou
arte
sette
/
thou
oughtest
to
aryse
whan
thou
seest
hym
come
/
And
yf
he
passe
tofore
the
thou
oughtest
to
enclyne
and
bowe
thy
kne
/
And
yf
he
goo
by
the
ware
thou
oughtest
to
accompanye
hym
/
Herof
we
haue
ensaumple
in
the
gospel
that
sayth
/
that
whan
thou
shalt
be
boden
to
ony
weddyng
or
feste
/
sytte
thou
in
the
lowest
place
/
to
the
ende
that
whan
he
cometh
that
hath
boden
the
saye
/
to
the
frende
aryse
and
sytte
vpper
/
And
thus
shalt
thou
be
honoured
of
thassistentis
in
thy
companye
/
For
yf
thou
sattest
aboue
in
the
hyest
place
/
and
he
that
bad
the
sayd
/
ffrende
descende
and
sitte
benethe
/
that
shold
be
to
the
shame
and
dyshonoure
and
to
them
of
thy
companye
And
therfore
sayth
saynt
ancelme
/
that
the
yonge
peple
ought
to
be
subgette
vnto
the
auncyent
and
obeye
them
/
And
saynt
Austyn
sayth
/
that
by
ryght
/
reson
/
and
Iustyce
the
lasse
owen
to
obeye
to
the
gretter
/
And
the
yonger
ought
to
aryse
ageynst
the
elder
and
more
auncyent
and
to
gyue
to
hym
the
chyef
place
whan
they
wyl
sitte
/
Saluta
Libenter
THow
sholdest
salewe
&
grete
the
peple
gladly
/
that
is
to
wete
affectuously
and
wyth
god
herte
wythout
ony
faynyng
/
Not
for
to
be
salewed
ageyn
or
by
flaterye
or
by
adulacyon
/
but
thou
oughtest
to
salewe
by
humylite
and
hole
wylle
/
For
salewyng
is
no
thynge
ellys
but
to
shewe
good
desyre
/
good
wylle
and
affeccion
to
hym
that
is
salewed
/
to
the
ende
that
he
may
drawe
and
enclyne
hym
to
loue
and
affabylite
/
That
is
to
wete
ageynst
them
that
at
thys
day
salewe
theyr
neyghbours
in
suche
manere
/
that
suche
as
they
say
with
theyr
mowthe
/
is
al
contrarye
to
that
whiche
the
herte
thynketh
/
Suche
people
maken
of
theyr
tunges
swerdes
/
and
synne
greuously
/
and
also
it
apperyth
that
for
to
shewe
sygne
of
loue
vnder
the
shadowe
of
decepcion
/
and
it
is
a
right
grete
synne
and
grete
trayson
/
and
also
ageynste
the
ryght
cours
of
nature
/
For
naturelly
euery
man
oughte
to
be
loued
of
al
other
men
/
For
it
is
sayd
comunely
/
that
there
is
none
soo
euyl
an
enemye
/
as
he
that
sheweth
hym
a
frende
by
fyction
&
faynyng
for
to
dysceyue
hym
to
whome
he
sheweth
sygne
of
loue
/
On
that
other
parte
there
is
none
so
grete
hate
as
is
loue
faynte
and
palled
vnder
shadowe
of
decepcion
/
Mutuum
da
THou
oughtest
to
lene
/
and
thou
oughtest
to
kepe
the
thynge
that
is
gyuen
to
the
to
kepe
/
to
the
ende
that
thou
mayst
gyue
a
counte
/
whan
thou
shalt
be
requyred
/
And
also
thou
shalt
lene
/
that
is
to
wete
to
the
suffratouse
and
nedy
whan
they
haue
necessyte
for
good
and
veray
loue
and
charite
wythout
ony
vsure
/
For
thou
oughtest
to
lene
without
ony
hope
of
ony
gayn
as
saythe
Saynt
luke
/
lene
wythout
hope
to
haue
ony
gayne
/
For
to
doo
soo
warneth
vs
holy
scripture
ryght
canon
and
nature
/
For
no
man
ought
to
lene
hys
neyghbour
for
vsure
/
ne
gyue
out
his
syluer
to
vsure
/
For
nature
and
good
equyte
wylle
that
a
man
shold
helpe
and
lene
his
neyghbour
whan
he
is
in
necessite
wythouten
ony
vsure
/
For
it
is
ageynst
nature
to
take
vsure
/
and
wynne
wyth
the
money
that
he
hath
lente
/
And
ye
shal
vnderstonde
that
the
vsurers
synne
more
greuouslye
thenne
ony
other
synner
/
For
alle
other
synners
cessen
ofte
theyr
synnes
/
But
the
vsurers
ne
sece
neuer
of
theyr
synnes
/
for
nyght
and
day
euery
houre
/
festes
and
sondayes
they
synne
and
taken
theyr
vsure
contynuelly
without
secyng
Therfore
may
be
said
that
they
synne
more
greuously
thenne
ony
other
synners
/
Item
it
may
be
sayd
that
they
be
werse
thenne
Iudas
/
For
Iudas
solde
Ihesu
cryste
onely
/
but
thyse
selle
the
vyrgyn
marye
/
and
alle
the
sayntes
of
heuen
and
theyr
parentes
and
heyres
vnto
the
tenthe
lygnage
/
as
it
apperyth
in
an
exaumple
that
here
foloweth
/
It
is
redde
in
vytis
patrum
of
a
good
man
/
that
requyred
of
god
that
he
wold
shewe
hym
the
paynes
of
helle
/
To
whom
our
lorde
sente
an
aungel
/
whiche
ledde
hym
in
to
helle
/
and
there
he
sawe
many
tormentes
/
that
they
that
ben
dampned
suffren
/
Amonge
alle
other
peynes
he
sawe
a
ladder
whyche
had
ten
degrees
or
stappes
/
and
in
eche
degree
was
a
man
hangyng
by
ordre
/
whom
the
deuyls
bete
&
alle
to
tare
wyth
hookes
of
yron
moche
terrybly
/
and
aboue
al
the
other
dampned
in
helle
/
it
semed
to
thys
good
man
that
these
ten
men
suffreden
more
torment
and
payne
thenne
alle
the
other
wherfore
he
prayed
the
aungel
to
telle
hym
why
these
x
men
were
so
hanged
in
that
ladder
/
and
so
horrybly
tormented
/
and
what
men
they
were
/
Thenne
answerd
the
aungel
to
hym
and
sayd
this
olde
man
that
thou
seest
that
is
in
the
hyghest
place
of
the
ladder
is
an
vsurer
/
the
whiche
by
vsure
hath
goten
grete
rychesses
and
possessyons
/
and
by
cause
he
deyed
wythout
makyng
of
restytucion
/
he
is
hanged
in
the
hyghest
place
of
the
ladder
and
alle
his
heyres
that
haue
posseded
the
sayd
herirages
/
&
ben
dede
wythout
makyng
restytucion
be
hanged
by
ordre
on
thys
ladder
vnto
the
tenth
degree
one
after
another
/
lyke
as
thou
seest
/
Cui
des
videto
TThou
oughtest
to
take
hede
to
whom
thou
gyuest
whan
thou
wylt
gyue
or
do
ony
almesse
/
and
this
is
that
ecclesiaste
saith
in
his
fourtenth
chappytre
/
whiche
sayth
whan
thou
shalt
gyue
or
shalt
doo
ony
almesse
/
knowe
thou
wel
&
beholde
to
whome
thou
shalt
doo
hit
/
Item
saynt
Iherome
saith
/
gyue
to
the
poure
peple
/
and
not
to
the
ryche
/
and
not
to
the
proude
/
Also
he
that
wyl
gyue
/
ought
to
consydre
thre
thynges
/
Fyrst
that
it
whiche
he
wyl
gyue
for
almes
be
truly
goten
/
for
of
euyl
goten
good
/
no
man
ought
to
gyue
al
messe
/
secondly
he
ought
to
holde
ordre
&
maner
in
gyuyng
for
fyrst
he
ought
to
gyue
&
helpe
hym self
/
after
to
his
parentis
kynne
and
neyghbours
/
and
after
to
straungers
yf
he
haue
wherof
/
Thyrdly
he
ought
to
yeue
by
veray
charite
and
loue
without
ony
vaynglorye
/
Coniugem
Ama
THou
oughtest
to
loue
thy
wyf
as
thy self
/
Neuerthelesse
the
wyf
by
ryght
lawe
deuyne
/
and
humayne
she
ought
to
be
subgette
to
hyr
husbond
/
and
to
kepe
to
hym
feythe
and
trouthe
/
and
to
serue
and
obeye
to
hym
in
al
thynges
lycite
and
honeste
/
Also
the
man
ought
to
entrete
his
wyf
hertely
and
swetely
/
and
to
loue
hyr
by
veray
loue
/
For
as
they
ben
made
one
flesshe
by
carnal
copulacyon
or
bodely
felawshyp
/
also
they
ought
to
be
one
herte
and
one
thought
by
veray
dyleccion
or
loue
/
Item
the
woman
oughte
to
loue
hyr
husbond
and
to
bere
to
hym
feythe
and
trouthe
&
reuerence
and
to
obeye
hym
as
longe
as
he
shal
lyue
/
Also
the
man
ought
to
loue
his
wyf
and
to
kepe
to
hyr
feythe
and
trouthe
/
and
to
teche
and
endoctryne
hir
all
good
condicions
notwythstondyng
that
many
done
the
contrarye
/
It
is
redde
in
the
auncient
hystoryes
or
cronycles
of
Rome
/
that
there
was
somtyme
a
woman
noble
&
of
grete
lignage
whiche
mysrewled
hir self
&
was
of
euyl
gouernaunce
/
For
the
which
cause
her
husbond
made
hir
to
be
put
&
shette
within
a
toure
and
toward
hyr
wente
neuer
no
body
saue
onely
hyr
husbond
/
It
happed
on
a
day
as
she
was
lokyng
out
of
a
wyndowe
of
the
sayd
toure
whyche
was
nyghe
by
the
walles
of
the
cyte
/
that
she
sawe
a
student
or
scoler
warnyng
that
waye
whiche
she
knewe
before
that
tyme
/
And
as
●●e
scoler
perceyued
hyr
he
sayd
to
hyr
/
helas
lady
what
doo
you
there
so
hygh
wythin
this
toure
/
Certeynly
sayd
she
my
husbond
hath
put
me
here
wythin
/
and
bereth
the
keyes
of
thys
toure
wyth
hym
in
suche
manere
that
from
hens
I
ne
departe
neyther
by
nyght
nor
by
day
/
For
at
nyght
he
leyeth
the
keyes
vnder
his
bolster
/
Ha
sayd
the
clerke
yf
he
wyl
beleue
me
I
shal
fynde
wel
the
manere
how
at
nyght
ye
shal
scape
at
your
plesure
/
Certeynly
sayd
she
/
therof
I
praye
you
and
I
promyt
you
to
doo
alle
that
shal
plese
you
/
Thenne
seyd
the
clerke
/
I
shal
brynge
to
you
to
morowe
somme
pouder
of
man
deglorye
/
of
the
whiche
ye
shal
gyue
to
hym
secretely
for
to
drynke
at
his
sowper
/
and
for
certeyn
he
shall
sone
after
falle
on
a
slepe
/
in
so
moche
that
none
shal
mowe
awake
hym
/
Ye
shal
thenne
take
the
keyes
from
vnder
his
bolster
/
&
thenne
ye
shal
come
to
speke
wyth
me
here
benethe
/
and
to
gyder
we
shal
dysporte
vs
/
and
after
ye
shal
retorne
and
laye●●he
keyes
by
hym
ageyn
/
For
knowe
ye
for
certeyn
that
he
shall
not
awake
for
no
steryng
or
noyse
that
ye
shal
make
/
wherfore
doo
that
to
morowe
/
ye
haue
a
smale
corde
made
of
the
threde
that
ye
spynne
and
as
longe
that
it
may
reche
vnto
the
grounde
/
and
thenne
the
lytel
sacke
ful
of
the
sayd
powdre
I
shal
bynde
therto
/
And
of
this
couenaunte
was
the
woman
contente
/
and
in
dede
the
clerke
brought
on
the
morne
next
the
sayd
powdre
/
and
she
drewe
hit
vp
vnto
hir
and
toke
hyt
/
And
so
moche
she
dyd
that
on
that
same
nyght
she
gaue
to
her
husbond
of
the
sayd
poudre
/
bothe
in
his
mete
and
in
his
drynke
/
the
whiche
sone
after
he
wente
to
bedde
/
and
began
Incontynent
to
falle
in
a
stronge
slepe
in
soo
moche
that
the
toure
myght
haue
be
beten
and
smyten
doun
or
he
shold
haue
ben
awaked
/
And
thenne
whan
she
sawe
that
he
slepte
she
wente
and
toke
the
keyes
and
opened
al
the
dores
and
yates
of
the
towre
and
came
doun
to
the
clerke
which
entred
wythin
the
toure
and
leyd
them
bothe
vpon
a
ledde
whyche
was
in
a
chaumbre
benethe
/
and
thre
houres
they
leye
to
gyder
/
takyng
theyr
plesure
/
And
after
the
wyf
retorned
and
wente
vpward
and
leyed
hyr
by
hyr
husbond
ageyn
/
whiche
was
moche
subtyl
and
was
alle
abasshed
that
he
had
slepte
lenger
than
he
was
accustomed
to
done
/
Hit
happed
thenne
on
an
euen
whan
he
had
sowped
that
he
wente
to
bedde
/
and
forthwyth
made
semblaunte
to
be
on
slepe
and
strongely
he
began
to
rowte
/
and
whan
she
sawe
hym
a
slepe
as
she
supposed
/
she
toke
the
keyes
and
wente
doun
to
the
clerke
as
she
was
accustomed
/
And
thenne
whan
hyr
husbond
felte
that
she
was
gone
/
he
rose
vp
and
wente
and
shette
the
dore
of
his
chambre
and
wente
ageyn
to
his
bedde
For
he
must
nedes
slepe
thre
or
foure
houres
/
Sone
after
the
woman
came
vpward
ageyn
&
supposed
for
to
haue
entred
within
the
chambre
as
she
was
acustomed
to
doo
/
And
she
was
moche
abasshed
whan
she
fonde
the
dore
of
hyt
shette
/
but
she
knocked
at
the
dore
so
longe
that
she
dyd
awake
hir
husbond
/
to
whome
she
sayd
thus
/
Helas
ye
haue
hasted
you
moche
for
to
shette
the
dore
after
me
whan
I
yssued
out
for
to
haue
gone
to
doo
my
naturelle
nede
/
Thenne
answerd
to
hyr
her
husbond
and
sayd
/
Dame
harlote
ye
come
from
your
rybauldrye
as
ye
be
acustomed
/
none
ne
may
kepe
you
therfro
/
goo
ageyn
and
retorne
thyder
from
whens
ye
came
/
for
ye
shal
neuer
lye
wyth
me
/
Thenne
was
the
woman
moche
abasshed
and
began
to
wepe
and
to
excuse
hyr
self
/
sayeng
/
that
hit
was
not
trouthe
/
And
thenne
yet
ageyn
she
requyred
hym
moche
swetely
that
he
wold
opene
the
dore
/
But
for
prayer
ne
requeste
that
she
made
to
hym
he
wold
not
opene
hit
/
And
whan
she
sawe
that
by
no
wyse
he
wold
not
opene
the
dore
she
began
thus
to
crye
wyth
an
hygh
voys
/
Yf
ye
opene
not
the
dore
I
shal
caste
my self
wythin
the
same
pytte
whiche
is
hereby
/
For
rather
I
wyl
be
drowned
thenne
for
to
be
dyshonoured
and
shamed
alle
the
tyme
of
my
lyf
/
I
care
not
therfore
sayd
hyr
husbond
/
I
wold
that
thou
were
drowned
al
redy
/
And
she
thenne
toke
a
grete
stone
whiche
was
by
the
pytte
/
and
castyng
hit
in
the
pytte
/
She
sayd
in
this
manere
/
God
be
with
you
my
frende
I
wyl
goo
drowne
my self
ye
shal
neuer
see
me
on
lyue
/
And
whan
the
husbond
herde
the
noyse
&
resownyng
of
the
stone
within
the
water
/
He
rose
vp
ful
hastely
and
al
naked
wente
out
of
his
chambre
toward
the
pytte
/
for
he
supposed
that
it
had
be
his
wyf
/
and
fayne
wold
haue
rescued
hir
/
but
she
was
not
so
moche
a
fole
/
for
she
was
hydde
behynde
the
dore
/
the
whiche
Incontynent
after
that
hyr
husbond
was
yssued
out
of
the
chambre
she
hastely
entred
in
to
his
chambre
&
shette
her self
within
/
and
hyr
husbond
wythout
whiche
was
alle
naked
/
and
after
she
opened
a
wyndowe
and
began
to
crye
&
calle
hir
neyghbours
sayeng
that
her
husbond
wold
kylle
hyr
/
And
th●●nne
there
came
the
neyghbours
bothe
men
and
wymmen
and
also
somme
of
hir
parentes
/
and
shortely
to
say
after
alle
allegacions
and
compleyntes
made
of
bothe
partes
/
there
was
none
that
myght
beleue
that
hit
had
be
soo
as
her
husbond
sayd
/
seyng
that
he
kepte
hir
of
so
nyghe
&
of
so
longe
tyme
shette
and
that
hym self
bare
the
keyes
of
the
sayd
toure
/
Wherfore
in
dede
the
husbond
was
constreyned
to
aske
and
requyre
pardon
and
mercy
of
hys
wyf
/
and
thus
the
pees
was
made
/
By
thys
ensaumple
hyt
apperyth
clerely
that
grete
trouthe
is
not
founden
in
somme
wymmen
/
Erudi
libros
THou
oughtest
to
leche
to
thy
chyldren
good
doctryne
and
good
condycions
/
For
the
phylosopher
sayth
in
the
viij
book
of
ethyques
/
that
the
fader
is
cause
of
al
that
the
chyldren
done
/
Wherfore
they
ought
to
be
●●lso
cause
of
theyr
condycions
of
doctryne
/
For
herto
ben
bounden
of
right
not
onely
the
carnal
faders
/
but
also
the
spyrituel
/
Boece
recounteth
in
his
book
of
dysciplyne
of
the
scolers
of
the
sone
of
lucressys
whiche
had
to
name
Zeno
/
the
whyche
his
fader
dyd
norysshe
in
his
yongthe
wythout
doctryne
and
wythout
techyng
/
the
whiche
Zeno
expendyd
bothe
hys
goodes
and
the
goodes
of
his
fader
and
played
hit
at
the
dyse
/
and
at
tables
/
and
after
that
he
became
a
theef
in
soo
moche
that
his
fader
kepte
and
bought
hym
ageyn
fro
the
galowes
and
fro
dyshonest
dethe
/
At
the
laste
he
was
taken
and
his
fader
had
nomore
good
for
to
bye
hym
and
haue
his
lyf
ageyne
saufe
/
and
in
dede
he
was
ledde
vnto
the
galowes
for
to
be
hanged
/
the
whiche
Zeno
or
he
was
hanged
he
demaunded
of
his
fader
a
yefte
/
that
is
to
wete
/
that
he
wold
kysse
hym
or
that
he
shold
receyue
dethe
/
Thenne
as
his
fader
wold
haue
kyssed
hym
/
he
bote
his
nose
of
wyth
his
tethe
sayeng
in
this
manere
/
Fader
yf
ye
had
wel
taughte
and
en●●●tryned
me
in
my
yongthe
in
good
condycions
/
I
shold
not
haue
ben
brought
hyther
for
to
be
hanged
/
and
to
receyue
a
shameful
dethe
/
And
therfore
to
th
ende
that
ye
knowe
that
ye
haue
done
euyl
/
&
for
to
gyue
ensaumple
to
the
other
/
I
haue
byten
of
your
nose
/
Therfore
sayth
seneque
that
men
must
chastyse
&
teche
the
chyldren
in
theyr
yongthe
/
as
thou
hast
ensaumple
of
al
dombe
bestes
and
of
the
trees
and
of
herbys
/
the
whiche
men
bowe
and
plye
and
vse
them
in
theyr
yongthe
in
suche
maner
plighte
as
they
wyl
haue
them
whan
they
be
older
/
Familiam
cura
TThou
oughtest
to
haue
the
cure
and
the
gouernement
of
thy
famylle
or
seruauntes
/
For
thou
arte
called
fader
of
thy
seruaunte
/
bycause
that
amonge
alle
thy
seruauntes
thou
arte
lyke
a
fader
and
gouernour
/
&
of
thys
thou
shalt
rendre
and
yelde
a
counte
before
god
/
Item
thou
oughtest
to
knowe
/
that
after
right
canon
the
fader
of
famylle
/
and
euery
man
that
hath
ony
gouernemente
or
rewle
vpon
his
householde
is
bounden
to
hit
in
thre
maners
Fyrst
he
ought
to
haue
and
to
ordeyne
to
euerrychone
of
hys
seruauntes
that
/
that
to
hym
nedeth
/
Secondly
he
ought
to
knowe
bothe
the
vyces
and
the
vertues
of
eche
of
his
seruauntes
/
the
vyces
for
to
chastyse
and
for
to
admoneste
them
for
to
doo
wel
/
and
the
vertues
for
to
rewarde
them
of
the
good
whiche
they
doo
and
haue
done
before
/
Thyrdly
euery
fader
of
famylle
ought
to
shewe
good
ensaumple
to
his
seruauntes
/
to
th
ende
that
they
be
not
corrumped
by
euyl
ensaumple
/
In
Iudicio
adesto
THou
oughtest
to
be
and
to
appiere
in
Iugement
/
that
is
to
wete
that
he
whiche
is
called
in
to
Iugemente
/
ought
sone
to
come
and
to
appyere
therto
/
to
th
ende
that
he
be
not
holden
for
a
rebelle
and
Inobedyent
and
put
in
to
contumacye
/
Be
thou
sette
in
Iugement
that
is
to
say
that
thou
oughtest
to
be
ferme
&
stedfast
in
Iugement
specially
whan
thou
hast
good
ryght
and
good
quarelle
/
Foro
te
para
THou
oughtest
to
dyspose
&
to
make
thy self
redy
for
to
answere
before
thy
competent
Iuge
&
to
obeye
hym
That
is
to
saye
that
thou
oughtest
to
obeye
the
Iuge
vnder
whome
thou
arte
subgette
/
that
is
to
wete
to
the
Iurisdiccion
and
Iugemente
of
thy
londe
or
prouynce
/
For
to
doo
thys
/
right
canon
admonesteth
and
Inciteth
vs
/
&
also
right
lawe
deuyne
cyuyl
and
moralle
/
Ad
pretorium
stato
THou
oughtest
to
be
in
Iugement
for
to
vnderstonde
the
sentence
of
thy
Iuge
competent
or
ordynarye
that
is
to
say
that
euery
persone
whiche
is
cyted
lawfully
or
rightfully
before
his
Iuge
ordynarye
ought
not
departe
vnto
the
tyme
that
the
cause
be
declaryd
good
or
euyl
/
to
th
ende
that
he
be
not
put
in
to
contumacye
and
condempned
to
paye
th
expences
of
the
partye
aduerse
Equum
Iudica
THou
oughtest
to
Iuge
and
to
make
Iuste
Iugemente
and
euery
Iuge
ought
to
discute
and
examyne
the
caas
of
bothe
partyes
in
suche
manere
that
he
may
do
equyte
and
Iustyce
/
and
rendre
and
yelde
to
eyther
of
bothe
partyes
his
ryght
/
Also
thou
oughtest
to
knowe
/
that
euery
Iuge
ought
to
haue
foure
maners
/
that
is
to
wete
four
condycyons
/
The
fyrst
is
that
he
ought
to
be
vertuous
constant
and
stedfast
/
and
ought
not
to
meue
hym
lyghtly
by
no
fauour
loue
ne
hate
nor
by
requeste
of
somme
other
/
The
second
condycion
is
that
he
ought
to
haue
/
sapyence
and
connyng
to
th
ende
that
he
may
gyue
and
adiuge
to
euery
one
his
ryght
Iustely
/
The
thyrd
is
that
he
ought
to
haue
th
experience
and
Industry
/
and
to
knowe
what
thynge
right
is
/
The
fourthe
condycion
whiche
a
Iuge
oughte
to
●●ue
/
is
that
he
ought
to
be
of
good
fame
&
renome
&
of
conuersacion
Minime
Iudica
THou
oughtest
to
Iuge
litil
&
not
ofte
/
&
whan
thou
Iugest
/
Iuge
thou
by
grete
and
good
delyberacyon
and
by
sure
counceyl
/
For
doynge
otherwyse
thou
sholdest
not
be
rightful
Iuge
/
but
sholdest
doo
vniustyce
/
as
doon
somme
Iuges
whiche
Iugen
by
gesse
and
at
alle
aduenture
/
without
makyng
dewe
proof
of
ony
Informacion
or
enqueste
/
vpon
the
caas
of
whiche
they
must
gyue
a
Iugement
And
this
doctryne
is
of
general
vnderstondyng
/
&
oughte
to
be
vnderstonden
of
alle
Iuges
/
to
th
ende
that
none
Iugen
folyly
the
caas
of
ony
other
/
Pugna
pro
patria
THou
oughtest
to
fyghte
for
to
kepe
and
defende
thy
londe
and
contree
/
That
is
to
say
that
al
thus
as
we
be
holden
of
right
for
to
defende
and
kepe
our
parente●●
bycause
that
they
haue
gyuen
to
vs
our
beyng
/
and
that
they
be
our
begynnyng
/
Lyke
wyse
we
ought
to
kepe
and
defende
our
londe
the
whiche
is
cause
and
begynnyng
of
our
proteccion
&
of
al
our
goodes
/
Tulle
sayth
that
emonge
al
other
charite
/
the
charite
of
our
contre
ought
to
be
loued
&
preferred
before
al
other
charitees
/
for
by
the
comyn
we●●e
of
a
londe
is
saued
al
synguler
prouffytes
and
vtylytees
/
bycause
that
of
our
contree
we
take
and
haue
alle
that
is
nedeful
to
vs
/
that
is
to
wete
our
elementes
/
vestementis
or
clothynges
habytacions
o●●
di●●ellynges
&
delectacions
or
plesaunce
/
Iusiurandum
serua
THou
oughtest
to
kepe
thyn
othe
and
to
kepe
it
stedfastlye
to
th
ende
that
thou
forswere
not
thy self
/
and
or
euer
thou
make
ony
othe
or
ony
promesse
/
thou
oughtest
to
consydere
/
yf
thou
shalt
mowe
holde
and
kepe
thyn
othe
and
thy
promesse
/
Euery
man
ought
not
for
to
be
sworne
in
al
his
promysses
/
but
in
alle
his
promysses
he
ought
to
kepe
feyth
/
Item
for
to
holde
and
kepe
feythe
the
men
ben
broughte
vnto
feythe
/
Item
many
men
habyten
and
dwellyn
by
feyth
in
the
cyt●●es
/
Item
for
to
kepe
and
holde
feythe
/
the
kynges
&
prynces
haue
domynacions
&
lordshippes
Item
for
to
kepe
feyth
theyr
forteresses
castels
townes
and
cytees
ben
sure
and
sauely
kepte
/
Therfore
eueryone
oughte
to
kepe
wel
his
feythe
/
Saynt
Austyn
and
Tulle
sayen
that
a
man
ought
not
onely
to
kepe
hys
feyth
vnto
his
frendes
/
but
also
to
his
enemyes
/
Minorem
te
non
contempseris
tHou
oughtest
not
to
dyspreyse
hym
whiche
is
lesse
than
thou
arte
/
That
is
to
saye
yf
somme
man
come
of
lower
degree
than
thy self
/
procedeth
the
in
to
some
dygnyte
or
worshyp
connyng
or
offyce
/
Neuerthelesse
thou
oughtest
not
to
dyspreyse
hym
/
The
prophete
sayth
that
lyke
as
in
a
body
is
many
lymmes
/
Neuerthelesse
all
the
lymmes
or
membris
be●●
not
in
one
acte
onely
/
we
be
many
bodyes
to
gyder
onely
in
cryste
/
And
neuerthelesse
euery
membre
seruyth
to
hys
body
/
Magistrum
metue
tHou
oughtest
to
doubte
and
to
obeye
to
thy
mayster
and
to
bere
hym
reuerence
and
honoure
/
That
is
to
saye
that
not
onely
they
that
been
in
dygnyte
or
offyce
we
owen
to
doubte
and
obeye
/
but
also
somme
whyche
been
partyculer
in
theyr
offyce
/
as
ben
the
maysters
of
scoles
/
Fo●●
the
scolers
oughte
to
doubte
them
/
and
to
bere
vnto
them
honoure
and
reuerence
/
We
rede
in
the
cronycles
auncyent
/
that
many
Emperours
and
kynges
/
How
be
hyt
that
they
were
in
grete
honoure
and
dygnyte
/
Neuerthelesse
they
haue
borne
reuerence
and
honoure
to
theyr
maisters
that
taughte
them
in
theyr
yongthe
As
it
is
redde
of
troianus
th
emperour
/
whyche
gretely
honoured
his
mayster
named
Plustrate
/
Item
of
alyxaunder
whiche
moche
honoured
his
moyster
Socrates
/
For
he
beyng
wythin
hys
charyot
of
worshyp
descendyd
doun
to
the
erthe
/
and
to
socrates
made
honour
and
reuerence
ryght
excellen●●e
and
publykely
/
Litteras
disce
THou
sholdest
lerne
the
letters
and
the
scyences
For
by
letters
and
by
science
is
the
man
made
semblable
or
lyke
to
god
/
As
saith
saynt
ambrose
/
wherfore
hit
appereth
that
we
owe
to
lerne
the
letters
and
the
sciences
Item
thou
oughtest
to
knowe
that
the
scoler
which
wyl
lerne
ought
to
haue
thre
pryncipalle
condycions
/
The
fyrst
is
that
he
ought
not
to
dyspreys●●
no
scripture
ne
no
science
/
The
second
is
that
he
ought
not
to
haue
shame
ne
ve●●goyn
to
lerne
of
alle
manere
of
men
that
shal
mowe
teche
hym
/
The
thyrd
is
that
whan
he
shal
haue
lerned
wel
and
that
he
shal
be
a
grete
clerke
/
that
he
dyspreyse
none
other
/
For
somme
been
whiche
wyl
lerne
and
knowe
/
to
th
ende
onely
that
they
may
be
reputed
and
holden
sage
and
wyse
and
for
grete
lordes
/
The
other
wyl
lerne
to
th
ende
that
they
may
selle
their
scyence
and
kunnyng
for
to
gete
syluer
and
honoure
/
As
done
these
grete
aduocates
/
Libros
lege
tHou
oughtest
to
rede
oftyme
the
bookes
/
and
to
put
in
to
thy
memorye
and
affeccion
that
/
that
they
sayen
/
But
none
ought
to
rede
foule
sciences
and
of
no●●e
effecte
and
ful
of
errour
/
as
ben
foles
questyons
&
scyences
/
seculers
/
ne
also
the
fictions
of
poetrye
/
Que
legeris
memento
tHou
oughtest
to
rede
and
to
receyue
and
to
put
in
thy
memorye
that
/
that
thou
shalt
rede
/
and
to
take
to
hit
dylectacion
&
plesure
/
and
that
thou
forgete
hit
not
lightly
/
as
done
many
one
that
rede
without
takyng
of
hyt
ony
plesure
/
For
that
that
entryth
in
to
one
of
theyr
eerys
yssueth
out
ageyn
by
theyr
other
eere
Nil
temere
crederis
tHou
oughtest
not
to
beleue
no
thynge
folysshly
/
ne
lightly
that
whyche
men
reherceth
to
the
/
Seneque
sayth
that
fyrst
men
must
examyne
hys
counceyll
or
men
beleue
/
For
he
whyche
that
is
of
lyghte
beleue
is
lyghte
of
thoughte
and
of
wytte
/
Item
they
whyche
beleuen
ageynste
the
artycles
of
the
feythe
/
and
generally
ageynst
our
moder
holy
chyrche
vnyuersall
beleuen
folisshly
and
synnen
dedely
/
Nil
mentire
tHou
oughtest
not
to
make
no
lesynges
/
For
a
man
lyer
is
wor●●
thenne
a
theef
/
For
the
theef
sleyth
but
his
body
onely
/
but
the
lyer
sleeth
bothe
hys
body
and
his
sowle
/
For
lesyng
is
a
synne
dyabolyque
/
And
knowe
thou
that
the
fyrst
man
that
euer
made
the
first
lesyng
was
Caym
/
bycause
that
he
lyed
whan
oure
Lord
god
demaunded
of
hym
/
where
he
had
done
his
broder
abel
And
he
answerd
that
he
ne
wyste
ne
knewe
not
where
he
was
/
And
that
same
tyme
our
lord
gaue
to
hym
the
maledyccion
or
cursyng
/
Bonis
benefacito
tHou
oughtest
to
doo
wel
to
the
good
/
that
is
to
saye
/
that
men
oughte
sonner
to
doo
wel
to
the
good
folke
thenne
to
the
euyll
/
Seneque
sayth
that
hyt
is
better
to
doo
somme
good
to
somme
poure
man
/
thenne
to
an
euyll
ryche
man
/
/
bycause
that
the
ryche
man
beleueth
not
that
the
wele
&
honoure
that
one
beryth
to
them
/
that
is
for
the
loue
of
theyr
money
/
or
ellys
for
to
haue
&
Impetre
of
them
some
good
after
theyr
deth
/
&
as
longe
as
they
lyue
/
Tute
consule
tHou
oughtest
to
gyue
good
counceyll
to
theym
that
demaundeth
hit
of
the
/
That
is
to
wete
that
thou
oughtest
to
gyue
good
counceyll
to
them
that
demaundeth
hit
of
the
by
good
and
sadde
delyberacyon
/
For
euery
man
sage
and
prudente
/
oughte
to
haue
memorye
of
the
thynges
passed
/
and
pourueaunce
and
aduysemement
vpon
the
thynges
whyche
been
yet
for
to
come
/
And
thou
oughtest
to
thynke
ofte
how
Iustely
trewely
and
lycylly
thou
shalt
mowe
come
to
thyn
Intencion
/
and
vpon
hit
take
and
demaunde
counceyl
/
for
none
may
fynde
ne
ymagyne
of
hym self
that
whiche
is
to
hym
nedeful
/
And
therfore
euerichone
oughte
to
take
aduyse
to
hys
sayte
or
dede
yf
he
be
suffysaunte
of
hym self
for
to
doo
and
perfourme
that
whyche
he
had
enterprysed
wythout
●●ny
counceyll
or
helpe
of
other
/
Maledictus
ne
esto
tHou
oughtest
not
to
blame
ne
dyspreyse
other
/
by
dede
/
by
spekyng
ne
by
thoughte
in
what
manere
that
hit
be
/
bycause
that
it
is
a
thynge
dyfferent
and
contrarye
to
frendshyp
and
to
veray
loue
whyche
we
oughte
to
haue
and
to
bere
eche
one
to
other
/
For
there
nys
so
euyl
a
thynge
ne
that
letteth
more
the
man
/
thenne
the
euyl
tonge
Therfore
none
ought
not
to
dyspreyse
ne
blame
other
vpon
peyne
of
mortal
or
dedely
synne
/
Extimacionem
retine
tHou
oughtest
to
haue
in
thy self
and
to
reteyne
extymacion
and
aduysemente
in
alle
thy
werkys
/
to
the
ende
that
euery
man
may
suppose
and
saye
good
of
the
wythout
ony
euyl
to
be
thoughte
vpon
the
/
Saynt
Thomas
sayth
that
euery
prudent
man
ought
to
haue
extymacion
and
auysemente
in
alle
his
faytes
and
dedes
wherwyth
he
entremeteth
hym
/
and
to
bye
and
selle
wythout
fraude
or
decepcyon
/
Consultus
esto
tHou
oughtest
for
to
be
counceylled
and
aduysed
of
thyn
owne
dede
/
and
also
vpon
the
fayte
of
other
/
That
is
to
saye
/
that
thou
be
suche
that
thou
mayst
gyue
counceyl
to
thyn
owne
self
/
and
to
the
other
/
where
and
whan
nede
shal
be
/
Saynt
Ambrose
sayth
that
euery
man
that
wyl
counceyl
other
/
oughte
to
haue
thre
thynges
in
hym self
/
That
is
to
wete
sapyence
/
Iustyce
/
preysyng
and
trewe
experyence
vpon
that
thynge
on
the
whiche
he
wyll
gyue
counceyll
/
Vtere
virtute
tHou
oughtest
to
vse
vertues
and
be
vertuous
in
thy self
and
to
haue
strengthe
for
to
resiste
ageynst
alle
aduersytees
/
Saynt
Iohan
sayth
in
the
pocalyps
who
shal
vaynquysshe
the
world
/
he
that
shal
ete
in
paradyse
of
the
fruyte
of
lyfe
/
Therfore
thou
ought
to
be
feythful
and
vertuous
vnto
the
tyme
of
dethe
/
and
thou
shalte
haue
the
crowne
of
lyf
eternal
or
wythout
ende
/
Troco
lude
tThou
oughtest
to
playe
wyth
the
toppe
/
For
the
playe
of
the
toppe
is
good
and
vtyle
and
wythout
fylthe
and
wrathe
/
For
by
the
same
playe
one
may
doo
his
excersyse
/
and
amodere
or
restreyne
in
hym self
all
Illycite
or
euyl
cogytacions
or
thoughtes
/
Aleas
fuge
tHou
oughtest
to
flee
and
to
eschewe
alle
manere
of
playeng
wyth
the
tables
and
dyse
/
For
by
suche
playes
Illicitees
and
dyshonestees
cometh
homycydes
/
Rancoure
and
brawlyng
/
Item
also
comynly
by
suche
gamynges
one
maketh
of
hys
frende
hys
enemye
/
Item
thou
must
knowe
that
there
been
foure
thynges
wherfore
men
oughte
to
eschewe
alle
the
playeng
wyth
tables
and
dyse
and
all
other
Illycyte
and
euyl
playes
/
The
fyrst
is
for
the
grete
multitude
of
synnes
whyche
ensueth
and
cometh
therof
/
The
second
is
for
the
grete
trybulacion
and
malencolye
that
the
parentes
and
frendes
of
hem
that
playe
/
haue
&
take
therfore
/
The
thyrd
is
for
the
grete
folye
that
cometh
therof
/
The
fourth
is
for
the
doubte
of
deuyne
vergoyne
and
shame
by
playeng
wyth
dyse
and
wyth
tables
and
by
other
Illycyte
gamyng
comen
syxtene
synnes
/
The
fyrst
is
auaryce
and
couetyse
for
to
wynne
/
the
whyche
synne
is
foundemente
and
roote
of
alle
synnes
and
of
alle
euyll
/
The
second
synne
is
for
to
be
wyllyng
for
to
dyspoyle
and
rauysshe
hys
neyghbours
goodes
/
the
whyche
synne
cometh
fro
the
synne
of
rapyne
or
thefte
/
Item
yf
the
player
playe
wythin
his
hows
/
his
parentes
and
frendes
ben
therof
wroth
and
trowbled
/
And
yf
he
be
maryed
and
haue
chyldren
he
is
wrothe
wyth
hym self
and
with
hys
wyf
and
chyldren
wherfore
his
children
ben
ofte
tyme
dysheryted
by
suche
players
/
and
ofte
ben
cause
and
occasyon
to
put
theyr
wyues
and
doughters
to
grete
dyshonoure
and
shame
/
The
thyrd
synne
is
vnmyserycorde
and
crudelyte
/
For
he
whyche
playeth
wold
fayne
take
from
his
felowe
bothe
breche
and
sherte
/
the
whiche
thynge
the
theuys
whyche
dyspoyle
and
robbe
the
pylgrymes
/
doon
not
/
The
fourth
synne
is
vsure
/
for
hit
suffyseth
hem
not
for
to
take
xj
for
twelue
/
for
one
yere
or
for
a
moneth
or
for
one
day
/
For
they
wyl
haue
al
at
ones
/
The
fyfthe
synne
is
blasphemye
of
god
and
of
his
sayntes
/
The
vj
synne
is
lesynges
and
many
other
ydelful
and
veyne
talkyng
/
The
vij
synne
is
corrumpyng
of
his
parentes
and
of
them
that
beholden
the
playe
/
bycause
that
oftentymes
they
Inclyne
or
bowen
them
to
suche
playes
by
acus●●umaunce
/
The
viij
synne
is
thefte
/
For
oftentymes
the
players
for
pouerte
whan
they
haue
loste
alle
that
they
had
/
they
sette
them
to
robbe
and
to
stele
wherfore
they
be
hanged
/
or
otherwyse
executed
by
Iustyse
/
The
ix
synne
is
falsehede
that
they
doo
in
makyng
and
ocupyeng
false
dyse
/
The
x
is
homycyde
/
For
oftentymes
by
suche
playes
men
fall
in
to
angry
wordes
/
and
fro
wordes
in
to
smytyng
/
and
fro
smytyng
vnto
kyllyng
of
eche
other
/
therfore
oftyme
ensueth
therof
homycyde
/
The
xj
synne
is
falsehede
and
decepcion
/
For
he
that
more
better
can
playe
/
more
better
he
can
dysceyue
/
The
xij
synne
is
ydolatrye
/
For
they
maken
of
the
dyse
theyr
god
/
bycause
that
at
the
commaundemente
of
the
dyse
they
take
and
gyue
theyr
syluer
/
the
which
thyng
is
not
of
the
commaundementes
of
god
/
The
xiij
synne
is
brekyng
of
holydayes
/
For
vpon
the
grettest
festes
of
all
the
yere
they
playe
and
more
vpon
holydayes
than
vpon
ony
other
dayes
/
The
xiiij
synne
is
yre
/
The
xv
synne
is
leuyng
of
good
dedes
whyche
they
myght
doo
whyle
that
they
playen
/
In
players
men
fynde
twelue
folyes
and
abusyons
/
The
fyrst
is
a
right
grete
and
foule
seruytude
whan
they
submytte
them self
/
for
to
doo
that
the
dyse
commaunden
/
The
second
folye
is
that
they
ben
redy
er
for
to
doo
the
commaundemente
of
the
dyse
/
than
the
commaundement
of
god
/
They
doo
not
lyke
saynt
martyn
whiche
gaue
the
halfe
of
hys
mantell
/
gowne
sherte
and
breche
/
and
after
came
after
his
mayster
/
bycause
that
oftymes
they
lene
to
al
bothe
mantellys
and
gownes
/
shyrtes
and
breches
And
after
goon
alle
naked
after
theyre
master
the
deuyll
of
helle
whiche
gouerneth
them
/
The
thyrd
is
that
after
that
they
knowe
the
falsehede
of
the
dyse
they
oughte
rather
forsake
them
/
thenne
to
forsake
theyr
maker
/
the
whiche
doeth
neuer
to
them
but
alle
good
/
The
fourthe
folye
is
bycause
that
they
put
and
submytte
them
to
the
Iurisdyccion
or
Iugemente
of
hym
whiche
doth
neuer
good
ne
Iuste
Iugemente
/
For
he
gyueth
to
them
that
whiche
longeth
not
to
them
The
fyfthe
is
bycause
that
they
take
gretter
dylectacion
and
plesure
to
the
dyse
/
than
to
the
holy
and
deuyne
thynges
/
The
syxthe
is
to
the
ende
that
they
be
not
ydelful
they
do
ydel
thynges
/
Therfore
sa●●th
saynt
bernard
that
it
is
gretter
folye
for
to
doo
an
ydle
thynge
for
to
eschewe
ydelnesse
/
The
seuenth
folye
is
bycause
that
they
suffre
that
theyr
enemye
stele
from
them
one
of
the
moste
precyous
thynges
that
they
haue
/
that
is
to
wete
the
tyme
whyche
they
lese
in
playeng
/
The
viij
is
bycause
that
with
theyr
owne
handes
they
lese
bothe
hem
self
and
theyr
goodes
/
whome
our
lord
Ihesu
cryste
wyth
his
owne
handes
boughte
ageyn
on
the
tree
of
the
crosse
/
The
ix
is
bycause
that
whyle
that
they
playe
they
ben
condempned
to
dethe
at
the
courte
of
the
souerayn
Iuge
/
The
tenthe
is
bycause
that
whyle
they
playe
they
myght
do
some
thynge
that
shold
be
to
them
prouffytable
and
good
/
and
plesaunt
to
god
theyr
creatour
or
maker
and
to
theyr
frendes
/
and
they
doo
the
contrarye
/
The
xj
is
bycause
that
they
doo
chyldren
werkys
/
For
they
playe
wyth
bones
and
with
stones
as
done
the
chyldren
/
The
twelfthe
is
that
they
suppose
not
to
haue
plesure
in
that
/
they
do
wythout
that
they
haue
and
take
of
hit
somme
prouffyte
/
It
is
redde
of
a
knyghte
whiche
in
his
playeng
swore
by
yre
&
angre
by
the
eyen
of
our
lorde
god
/
to
whom
Incontynente
before
all
theym
that
were
present
/
his
one
eye
fyl
from
his
heed
vpon
the
table
on
the
whyche
he
played
/
Item
it
is
redde
of
an
archer
whyche
for
grete
wrathe
shotte
an
arowe
ageynst
the
heuen
in
despyte
of
our
Lord
god
/
Bycause
that
he
had
loste
hys
syluer
by
shotyng
/
the
whiche
arowe
came
not
doun
ageyn
vnto
the
nexte
morowe
after
/
and
at
suche
houre
as
it
had
ben
drawen
hit
fyl
ageyn
al
blody
from
heuen
/
It
is
redde
of
saynt
bernard
that
ones
/
as
he
was
on
an
hors
backe
/
a
player
demaunded
of
hym
/
yf
he
wold
playe
his
hors
ageynst
his
sowle
/
to
whome
saynt
bernard
answerd
that
he
was
contente
/
the
whiche
player
Incontynent
toke
thre
dyse
and
caste
xviij
poyntes
/
and
thenne
he
toke
the
hors
by
the
brydel
/
and
sayd
that
hit
was
his
&
that
he
had
wonne
hit
/
Frende
abyde
a
lytel
sayd
saynt
bernard
/
for
there
ben
in
these
dyse
somme
poyntes
which
thou
seest
not
/
therfore
lete
me
caste
/
Saynt
bernard
thenne
took
the
dyse
and
caste
them
/
and
as
he
caste
them
/
one
of
them
brake
in
two
partes
/
and
at
the
one
parte
of
the
dyse
broken
were
foure
poyntes
/
and
on
the
other
parte
were
thre
/
and
on
the
other
two
dyse
were
xij
poyntes
/
and
thus
saynt
bernard
dyd
caste
xix
poyntes
/
Thenne
whan
the
player
sawe
the
myracle
he
gaue
to
saynt
bernard
his
sowle
/
and
to
hym
he
made
alle
obeyssaunce
/
and
after
he
became
a
monke
of
saynt
bernardes
and
endyd
his
lyf
right
holyly
/
Cum
bonis
ambula
tThou
oughtest
to
walke
and
goo
wyth
good
folke
and
flee
the
euyl
/
That
is
to
say
that
thou
must
put
thy self
in
the
feleshyp
of
the
good
and
vertuous
men
and
eschewe
and
flee
from
the
euyl
/
ful
of
vyces
&
synnes
Item
it
is
founde
thre
maners
of
conuersacions
/
the
fyrst
is
the
good
men
wyth
the
good
men
/
the
second
is
the
good
men
wyth
the
euyl
and
vycious
men
/
the
thyrd
is
the
euyl
men
wyth
the
euyl
men
/
and
the
euyl
men
wyth
the
good
men
/
The
poete
sayth
that
the
man
may
not
forbere
hym self
wythout
other
felawshyp
/
For
euery
frende
hath
nede
of
hys
frende
/
Antequam
voceris
ad
consilium
ne
accesseris
tHou
oughtest
not
to
goo
to
no
counceyl
before
that
thou
be
called
therto
/
For
it
is
gretter
presumpcion
&
folye
for
to
goo
to
the
counceyl
of
somme
other
before
that
men
be
called
to
hit
/
bycause
that
of
aduenture
men
wyl
not
that
thou
knowe
hit
/
Seneque
sayth
that
hit
is
grete
presumpsion
for
to
entreme●●te
hym
ne
to
enquere
of
the
counceyl
of
other
/
whan
he
wyl
not
that
thou
knowe
hit
/
For
he
kepeth
hit
secretely
for
cause
of
the
/
Mundus
esto
tHou
oughtest
to
be
pure
and
clene
bothe
of
body
and
of
sowle
/
That
is
to
saye
that
thou
oughtest
to
kepe
thy self
from
vyces
and
fro
synne
/
as
of
lecherye
/
auaryce
and
of
alle
other
synnes
whyche
ben
contrarye
to
the
body
and
to
the
sowle
/
Verecundiam
serua
tHou
oughtest
to
haue
shame
and
vergoyne
to
do
euyl
but
not
for
to
do
good
/
For
none
oughte
not
to
haue
shame
for
to
doo
wel
/
Men
fynden
thre
manere
of
folke
byfore
the
whiche
men
haue
vergoyne
and
shame
for
to
doo
euyl
/
Fyrst
before
them
whiche
ben
wyse
bycause
that
men
byleuen
them
lightlye
of
that
/
that
they
saye
/
be
hit
good
or
euyl
/
Secondly
before
them
whiche
ben
deuoute
and
holy
and
before
them
emonge
the
whiche
we
conuerse
and
goo
dayly
/
bycause
that
men
beleuen
them
of
our
fayte
or
dede
soner
thenne
the
other
whiche
we
knowe
not
/
Thyrdly
before
them
that
can
kepe
no
thynge
secretely
/
as
Iogelers
/
mynstrellys
/
foles
/
dr●●nke
folke
and
yonge
chyldren
/
Fourthly
before
them
the
whiche
sawe
vs
neuer
do
none
euyl
/
bycause
that
we
shold
not
lese
the
good
fame
or
renommee
that
we
had
before
of
them
/
For
they
supposen
that
we
had
ben
good
/
Fifthely
before
them
of
the
whiche
we
wyl
be
loued
/
Syxthely
before
them
whche
ben
contrarye
to
the
fayte
or
dede
whiche
we
doo
/
bycause
that
they
myght
suppose
/
that
the
euyl
were
gretter
thenne
hit
is
/
Rem
tuam
custodi
tHou
oughtest
to
kepe
thy
thynge
/
This
commaundemente
may
be
expressed
in
thre
maners
/
Fyrst
kepe
thy
thynge
/
that
is
to
say
kepe
thy
body
and
thy
persone
/
the
whyche
is
made
and
fourmed
to
the
semblaunce
of
god
thy
creatour
or
maker
/
Secondly
kepe
thy
thynge
that
is
to
saye
thy
sowle
from
synne
/
Thyrdly
kepe
thy
thynge
/
that
is
to
say
/
thy
substaunce
and
temporelle
goodes
/
to
th
ende
that
thou
dyspende
hit
not
folisshly
by
euyl
syghtes
and
euyl
playes
/
or
ellys
by
lecherye
/
as
dyd
the
sone
of
perdicion
or
losse
whiche
expendyd
al
his
goodes
with
comyn
wymmen
dissolute
&
dyshoneste
wythouten
mesure
/
Diligenciam
adhibe
tHou
oughtest
to
take
dyligence
and
cure
of
thy
werkes
and
in
al
thynges
whiche
of
nede
thou
must
doo
as
wel
in
werkes
spiritual
/
as
corporalle
/
For
to
be
dylygent
and
wel
aduysed
of
his
fayte
/
men
eschewe
many
grete
Inconuenyentes
and
decepcions
as
wel
of
the
body
as
of
the
sowle
/
that
is
to
wete
by
beleue
/
good
counceyl
/
and
to
kepe
hym
fro
euyl
counceyl
/
and
fro
the
awaytes
or
watchyng
of
the
enemyes
bothe
spiritual
and
corporalle
/
Blandus
esto
tHou
oughtest
to
be
courteys
and
benygne
/
For
they
whiche
been
swete
and
courteys
shal
not
onely
haue
the
goodes
of
this
world
/
but
also
they
shal
haue
the
eternal
goodes
of
god
/
as
sayth
saynt
Austyn
/
Saynt
bernard
sayth
yf
the
humble
haue
the
heuen
/
and
the
benygne
the
erthe
/
what
shal
god
leue
for
the
proude
and
euyl
sothely
he
ne
leueth
to
them
other
thynge
/
but
the
payne
of
helle
and
perpetual
dampnacion
/
Irasci
abs
re
noli
tHou
oughtest
not
to
be
wrothe
of
a
thynge
vncerteyn
that
is
to
say
that
whan
thou
arte
wroth
of
a
thynge
vncerteyn
and
wythout
cause
lawful
/
thou
oughtest
not
therfore
to
Iuge
none
wrongfully
in
refraynyng
thyn
yre
For
the
man
whiche
is
ouertaken
wyth
yre
may
not
see
/
ne
knowe
neyther
trouthe
ne
reason
/
Iracundiam
tempera
tHou
oughtest
to
refrayne
thyn
yre
/
Not
onely
the
yre
subdayn
and
subytte
/
but
also
men
ought
to
kepe
hem
self
from
the
yre
whiche
is
without
mesure
&
without
reason
/
That
is
to
say
/
that
men
ought
not
sodeynly
and
Inmoderately
auenge
hym self
vpon
his
enemyes
to
hys
appetyte
/
Neminem
irriseris
tHou
oughtest
not
to
mocke
ne
scorne
none
other
/
specyally
whan
thy
wyll
is
to
haue
companye
with
hem
but
thou
oughtest
to
force
thy self
for
to
gete
his
grace
wyth
alle
thy
myghte
/
Miserum
noli
irridere
tHou
oughtest
not
to
scorne
ne
mocque
the
poure
vnfortunate
to
whom
fortune
is
contrarye
/
specyally
whan
they
ben
in
theyr
vnfortune
and
myserye
/
but
thou
oughtest
to
comforte
and
helpe
them
after
thy
power
/
and
to
gyue
to
them
good
hope
in
god
/
Raro
conuiua
tHou
oughtest
selde
to
make
festys
/
ete
and
drynke
in
felawshyp
that
is
to
say
that
thou
oughtest
to
goo
selde
to
the
festys
and
etynges
of
other
/
ne
to
praye
oftymes
somme
other
for
to
ete
and
drynke
wyth
the
/
It
is
founden
in
the
auncyent
historyes
/
that
Alexaunder
came
in
to
a
contre
/
where
as
the
folke
were
of
grete
abstynence
/
wherfore
they
lyued
longe
/
To
this
purpoos
recounteth
boece
de
consolacion
/
that
at
the
fyrst
eage
of
the
world
before
the
deluge
or
growyng
of
waters
/
the
folke
ete
neuer
flesshe
ne
dranke
no
wyne
/
but
ete
onely
that
/
that
the
erthe
broughte
forth
by
nature
wythout
ony
labour
or
cultyuyng
and
fasted
vnto
the
euen
wythout
takyng
ony
manere
of
substaunce
/
&
after
they
sowped
them
wyth
a
fewe
chesteyns
and
with
acornes
/
Therfore
sayth
boece
that
they
were
wel
happy
bycause
that
they
were
more
stronger
than
we
been
now
at
thys
tyme
/
It
is
founden
that
men
may
haue
ten
prouffytes
by
sobyrte●●
and
abstynence
/
The
fyrst
is
helthe
of
body
and
of
sowle
/
The
second
is
lengthe
of
lyf
/
The
thyrd
is
gladnesse
of
plesure
of
lyf
corporell
and
spyrytuel
/
The
fourth
is
that
men
slepe
and
reste
the
better
/
The
fyfthe
is
bycause
that
men
haue
better
appetyte
for
to
ete
/
The
vj
is
bycause
that
men
gete
therfore
preysyng
and
grace
toward
god
/
The
seuenth
is
delyueraunce
of
dethe
/
The
viij
is
refraynyng
of
mowthe
/
The
ix
is
puttyng
from
hym self
the
wolfe
/
that
is
to
wete
the
deuyl
of
helle
/
For
thus
as
hunger
chaceth
the
wolfe
out
of
the
wode
/
thus
sobrete
chaseth
the
deuyl
fro
the
man
/
Pauca
in
conuiuio
loquere
tHou
oughtest
to
speke
lytel
or
fewe
whan
thou
etest
or
drynkest
/
that
is
to
saye
that
thou
oughtest
to
speke
at
thy
dyner
and
sowper
by
mesure
/
and
whan
it
is
nede
/
Seneque
sayth
I
commaunde
to
the
that
thou
speke
late
and
selde
/
Saynt
Ambrose
sayth
that
he
whiche
can
not
speke
wel
ought
to
kepe
his
pees
/
Quod
satis
est
dormi
tHou
oughtest
to
slepe
by
mesure
/
whan
it
is
nede
and
that
nature
requyreth
hit
and
thy
complexyon
/
and
nomore
/
that
is
to
saye
that
thou
oughtest
to
kepe
thy self
fro
ouermoche
slepe
/
and
fro
ouermoche
watchyng
/
It
is
founde
in
the
auncyent
hystoryes
that
macrobyus
whan
he
wold
fyghte
ageynst
the
assiriens
/
seyng
that
he
was
ouer
feble
/
and
that
the
assiriens
were
stronger
than
he
was
/
He
bethought
and
aduysed
hym self
to
haue
somme
of
mande-glorye
powdre
whiche
causeth
and
maketh
men
for
to
slepe
/
&
after
he
made
the
sayd
powdre
to
be
put
in
to
al
the
pypes
ful
of
wyne
whiche
were
within
his
tente
/
and
thenne
after
that
was
done
/
he
with
al
his
hoost
made
semblaunte
to
flee
/
And
thenne
thassiriens
came
to
the
sayd
siege
with
al
theyr
myght
for
to
haue
gone
after
macrobyus
/
but
before
that
they
wente
after
hym
they
dranke
so
moche
of
the
wynes
of
macrobyus
wherein
he
had
put
the
sayd
powdre
/
that
sone
they
were
forced
and
nedes
they
must
slepe
/
and
slepte
in
suche
wyse
/
that
they
laye
as
dede
men
on
the
erthe
/
Thenne
retorned
macrobyus
and
came
and
slewe
them
at
his
plesure
/
for
they
had
no
myghte
for
to
resiste
ne
to
doo
ony
defence
/
Thus
to
speke
morally
the
deuyl
kylleth
and
sleeth
alle
them
whiche
he
fyndeth
a
slepe
in
dedely
synne
/
bycause
they
haue
no
puyssaunce
for
to
defende
them self
ne
to
resiste
to
the
deuyl
of
helle
/
Meretricem
fuge
tHou
oughtest
to
flee
the
comyn
&
folysshe
wymmen
and
the
bawdes
and
theyr
decepcions
/
For
they
ben
more
subtyl
than
the
deuyl
/
Item
thou
oughtest
to
holde
the
by
thy
wyf
yf
thou
be
maryed
/
Saynt
Crisostom
sayth
that
he
is
a
fole
whiche
leueth
his
good
and
trewe
wyf
and
holdeth
other
comyn
wymmen
in
his
felawshyp
/
Peter
alphons
reherceth
in
his
book
/
that
in
spayne
wythin
the
cyte
of
hyspalensy
was
a
moche
fayre
and
a
good
bourgeys
wyf
and
wel
beloued
of
her
husbond
/
It
happed
that
a
yonge
clerke
was
enamowred
of
hyr
/
and
many
tymes
prayed
&
requyred
hir
of
loue
/
but
for
no
thynge
she
wold
neuer
consente
to
hit
/
Thenne
whan
the
clerke
sawe
that
he
was
refused
he
entred
in
to
suche
a
malencolye
/
that
better
he
semed
to
●●e
deed
/
thenne
on
lyue
/
but
nyghe
his
hows
dwellyd
a
maquerel
or
bawde
whiche
had
grete
acqueyntaunce
wyth
the
sayd
bourgeyse
/
And
whan
the
sayd
bawde
knewe
that
the
sayd
clerke
was
in
suche
poynte
/
she
came
for
to
speke
wyth
hym
and
demaunded
of
hym
what
he
eyled
and
why
he
was
in
so
grete
malencolye
and
comforted
hym
and
dyd
so
moche
that
she
knewe
al
his
fayte
/
And
in
dede
the
clerke
made
bargeyn
with
the
sayd
olde
bawde
for
to
fynde
the
meanes
that
he
myght
haue
his
plesure
of
the
sayd
bourgeys
wyf
and
for
to
fulfylle
his
wylle
and
his
entencion
/
This
olde
bawde
had
a
lytel
catte
whiche
she
named
pasquette
the
which
she
kepte
wythout
ony
mete
or
drynke
the
space
of
thre
dayes
/
and
after
she
gaue
to
the
catte
a
lytel
flesshe
with
right
stronge
mustard
/
and
after
she
wente
for
to
speke
wyth
the
sayd
bourgeys
wyf
and
ledde
with
hir
her
lytel
catte
/
but
bycause
that
she
had
eten
the
sayd
mustard
she
dyd
none
other
but
wepte
euer
/
And
thenne
the
good
wyf
demaunded
of
the
bawde
why
her
catte
wepte
and
syghed
so
sore
/
And
she
syghyng
and
wepyng
answerd
/
Helas
my
lady
/
my
catte
whiche
ye
see
and
I
haue
cause
ynough
for
to
wepe
/
wherfore
sayd
the
wyf
I
praye
you
that
ye
wyl
telle
to
me
the
cause
/
Helas
sayd
the
olde
bawde
/
my
lady
I
dar
not
telle
hit
to
you
Neuerthelesse
the
bourgeys
wyf
prayed
hyr
so
moche
/
that
she
tolde
hit
to
hir
/
sayeng
madame
sythe
hit
pleseth
to
you
/
I
shal
telle
hit
to
you
/
this
catte
whiche
ye
now
see
here
is
myn
owne
doughter
/
the
whiche
by
the
wylle
and
plesure
of
god
hath
ben
transfourmed
in
to
a
catte
bycause
that
a
yonge
man
loued
hir
/
but
neuer
for
no
thynge
she
wold
not
accorde
for
to
doo
his
plesure
and
wylle
/
wherfore
the
goddes
were
wroth
and
torned
hir
in
to
a
catte
as
ye
may
see
/
And
therfore
she
wepeth
thus
contynuelly
/
&
whan
she
wepeth
I
can
not
holde
me
but
that
I
must
wepe
/
How
sayd
the
bourgeys
wyf
ye
say
wonder
/
is
hit
trouthe
that
ye
say
/
the
whiche
sware
that
hit
was
veray
trouthe
Helas
/
sayd
the
bourgeys
wyf
whiche
beleuyd
lightly
/
knowest
thou
not
suche
a
yonge
clerke
/
Yes
my
lady
I
knowe
hym
ful
wel
/
Certeynly
sayd
the
bourgeys
wyf
he
hath
prayed
me
of
loue
/
and
hathe
offred
to
me
many
grete
yeftes
/
but
neuer
for
no
thynge
I
ne
wold
consente
ne
graunte
hys
plesure
/
wherfore
as
I
suppose
he
is
in
grete
thought
and
malencolye
/
and
therfore
yf
hit
were
sothe
that
thou
sayest
/
I
shold
be
torned
in
to
a
catte
as
thy
doughter
is
/
yf
the
goddes
ben
wrothe
with
me
/
Certeynly
said
the
bawde
yf
ye
holde
thus
longe
the
sayd
clerke
in
that
payne
and
langour
/
ye
are
in
grete
parelle
for
to
be
transformed
from
your
fayre
fourme
/
in
to
the
lykenesse
and
fourme
of
a
catte
and
ye
shal
therfore
wepe
al
the
tyme
of
your
lyf
/
Wherfore
my
dere
lady
I
counceyl
you
/
or
the
goddes
be
wrothe
vpon
you
/
that
ye
doo
after
the
wylle
of
the
sayd
clerke
/
For
yf
ye
were
torned
in
to
a
lityl
catte
ye
shold
be
dyshonoured
&
ye
shold
be
cause
of
the
shame
and
dyshonoure
perpetuell
of
al
your
lynage
/
Thus
the
sayd
bourgeys
wyf
whiche
doubted
the
furour
and
wrath
of
the
goddes
and
the
shame
&
dyshonour
bothe
of
hir self
and
of
her
parentes
/
byleuyng
the
wordes
of
the
forsayd
olde
bawde
/
consented
wythin
her
herte
to
doo
the
wylle
and
plesure
of
the
sayd
clerke
/
And
thenne
with
grete
sygheng
and
malencolyes
/
for
doubte
that
wor●●
shold
come
to
hir
/
sayd
to
the
sayd
olde
woman
that
she
wold
goo
toward
the
sayd
clerke
and
that
she
shold
telle
to
hym
that
●●e
wold
come
for
to
speke
with
hir
/
and
that
of
hyr
he
shold
haue
his
plesure
/
Thenne
was
the
olde
bawde
ioyeful
and
gladde
/
and
after
wente
to
the
sayd
clerke
&
said
to
hym
that
he
shold
make
good
chere
/
and
that
Incontynente
he
shold
goo
toward
the
bourgeys
wyf
/
&
that
of
hir
he
shold
haue
al
that
shold
please
to
hym
/
The
whiche
clerke
wente
Incontynent
thyder
and
payed
the
bawde
as
he
had
promysed
to
hyr
/
And
thus
he
had
hys
wylle
of
the
sayd
bourgeys
wyf
/
Vino
te
tempera
tHou
oughtest
to
be
temperate
in
drynkyng
wyne
/
that
is
to
say
that
men
oughte
to
drynke
as
moche
as
it
suffyseth
to
nature
/
and
no
more
/
Aristotel
sayth
in
his
secretes
whiche
he
sente
to
alixaunder
/
that
many
euylles
sourden
and
come
by
ouermoche
drynkyng
of
wyne
/
The
fyrst
euyl
〈◊〉
bycause
that
hit
troubleth
bothe
the
wytte
&
the
memorye
/
The
second
is
for
hit
empessheth
the
wytte
of
nature
The
thyrd
is
bycause
that
hit
troubleth
the
brayne
/
The
fourth
is
bycause
that
hit
debyliteth
and
maketh
feble
the
vertues
of
the
man
/
The
fyfthe
is
bycause
that
hit
causeth
for
to
forgete
that
/
that
men
haue
for
to
doo
/
The
vj
bycause
that
he
causeth
euyl
appetyte
/
The
seuenth
bycause
that
hit
maketh
the
membres
to
shake
/
The
viij
bycause
that
hit
chaseth
alle
the
body
and
engendreth
hete
in
to
the
lyuere
/
and
causeth
euyl
blood
and
generally
hit
maketh
feble
alle
the
vertues
bothe
of
the
body
and
of
the
sowle
/
Men
rede
of
an
hermyte
whyche
oftentymes
was
tempted
for
to
leue
his
hermytage
and
retorne
in
to
the
world
/
to
whome
an
aungel
of
god
apperyd
and
sayd
to
hym
yf
he
wold
retourne
in
to
the
world
that
he
myght
not
scape
but
that
emonge
al
the
other
euyl
synnes
which
ben
done
in
the
same
world
there
were
thre
of
the
whiche
he
shold
doo
one
/
that
is
to
wete
auaryce
lecherye
and
dronkennesse
/
and
that
he
shold
chese
whiche
of
them
thre
he
wold
doo
/
Thenne
the
hermyte
answerd
and
sayd
sythe
that
it
is
force
that
I
falle
in
one
of
thoos
thre
synnes
/
I
chese
dronkennesse
/
and
not
Auaryce
bycause
that
auarice
is
cause
and
the
roote
of
alle
synnes
/
Ne
lecherye
bycause
that
hit
destroyeth
alle
the
body
of
the
man
/
And
thus
the
myschaunte
retorned
in
to
the
world
the
whiche
drunke
on
a
day
so
moche
of
wyne
that
he
was
dronke
/
&
forthwyth
tempted
he
was
of
lecherye
the
whiche
synne
he
made
in
dede
/
and
after
he
became
auaricious
/
and
in
dede
he
sette
hym self
for
to
stele
/
and
thus
he
made
alle
the
sayd
thre
dedely
synnes
/
&
this
came
of
dronkenesse
onely
/
Nil
arbitrio
feceris
tHou
oughtest
not
to
doo
no
thynge
of
thyn
owne
arbytre
/
that
is
to
wete
wythout
counceyl
of
somme
more
wyse
than
thy self
/
And
thou
ne
oughtest
not
to
truste
thyn
owne
counceyl
ne
by
strengthe
corporell
and
spyrituel
ne
also
thy
wysdom
and
conuyng
/
but
thou
oughtest
to
take
and
requyre
the
counceyl
of
other
/
and
of
the
sages
and
shewe
vnto
them
the
thynge
whiche
thou
purposest
for
to
doo
/
For
many
to
gyder
seen
more
clerely
and
knowen
more
thenne
doth
one
allonelye
/
Pacienter
parentes
vince
tHOu
oughtest
to
ouercome
and
vaynquysshe
thy
parentes
/
by
fayre
and
swete
wordes
without
makyng
force
or
to
be
rebelle
ageynst
hem
/
bycause
that
hit
is
o●●e
of
the
pryncypal
commaundementes
of
our
lawe
/
that
men
oughte
to
obeye
his
fader
and
moder
/
Patere
legem
quam
tu
ipse
feceris
tHou
oughtest
to
kepe
the
lawe
whiche
thou
hast
ordeyned
and
made
/
That
is
to
say
that
al
tho
whyche
made
the
lawes
&
that
maketh
hem
day
by
day
ought
to
kepe
them
and
to
commaunde
the
other
for
to
kepe
them
/
Valere
recounteth
in
his
syxte
book
/
of
a
man
whiche
made
an
edycte
that
who
someuer
were
taken
in
aduoultrye
he
shold
l●●se
bothe
his
eyen
/
It
happed
that
the
sone
of
hym
that
had
made
this
edicte
was
taken
in
to
aduoultrye
/
wherfore
his
fader
commaunded
that
his
two
eyen
shold
be
taken
out
of
his
heed
/
but
the
bourgeys
and
the
lordes
of
the
cyte
prayed
for
hym
/
thenne
that
he
shold
haue
grace
/
but
his
fader
for
no
thynge
wold
not
consente
to
hit
/
For
he
wold
make
equyte
and
Iustyce
&
kepe
the
lawe
whiche
he
had
ordeyned
but
for
to
plese
the
lordes
and
al
the
people
he
ordeyned
that
he
hym self
shold
lese
one
eye
/
and
his
sone
another
eye
/
to
●●hende
that
his
sone
shold
not
lese
alle
his
syghte
/
and
also
that
the
lawe
shold
be
kepte
and
Iustyce
obserued
/
Noli
concupissere
alienum
THou
oughtest
not
to
be
couetyse
of
somme
others
goodes
/
For
it
is
ageynst
one
of
the
commaundementes
of
our
lawe
/
Tulle
sayth
that
none
ought
not
to
deme
the
rychesses
to
be
hys
owne
ne
for
hym self
onely
/
But
alle
waye
the
rychesses
been
and
ought
for
to
be
pryncypally
for
the
comyn
wele
and
prouffyte
of
euerychone
/
Illud
stude
agere
quod
bonum
est
THou
oughtest
to
studye
for
to
doo
that
/
that
is
good
and
nedeful
vtyle
and
prouffytable
to
the
body
and
to
the
sowle
/
Saynt
Ysodore
sayth
/
that
for
to
doo
an
euyl
/
men
loseth
many
goodes
/
For
by
one
synne
/
many
Iustyses
been
subuerted
and
loste
/
Lykewyse
by
one
euyll
been
many
goodis
subuerted
and
loste
/
Therfore
oughtest
thou
to
put
payne
and
dylygence
for
to
doo
euer
wel
/
We
reden
of
a
kyng
whiche
had
thre
sones
/
whyche
kynge
at
the
ende
of
his
dayes
made
his
testamente
in
thys
manere
and
fourme
/
that
is
to
wete
/
that
the
moste
sloutheful
of
hys
thre
sonnes
shold
be
hys
heyre
/
Thenne
eche
of
them
/
to
the
ende
that
they
myght
come
to
the
herytege
beforesayd
/
sayd
that
he
was
moste
slouthful
/
The
fyrst
sayd
〈◊〉
was
so
slouthful
/
that
yf
he
were
sette
soo
nyghe
to
the
fyre
that
his
legges
shold
brenne
/
yet
he
wold
not
ryse
/
The
second
sayd
that
he
was
soo
slouthful
/
that
yf
he
had
the
corde
aboute
hys
necke
for
to
be
hanged
/
and
in
hys
hande
a
good
knyf
wel
sharpe
/
he
wold
not
cutte
the
cord
/
The
thyrd
sayd
that
yf
he
were
in
a
good
bedde
/
and
that
the
rayne
fyl
contynuelly
vpon
his
two
eyen
/
he
wold
not
ryse
ne
meue
hym
neyther
to
the
lyft
ne
to
the
right
syde
therfore
/
&
to
this
last
yaue
the
kyng
his
heritage
&
Iuged
&
helde
hym
for
the
moste
slouthful
of
his
thre
sones
/
To
speke
morally
who
this
kyng
is
/
It
is
to
vnderstonden
the
deuyll
of
helle
/
the
whyche
is
kynge
and
prynce
of
alle
slouthfull
folke
/
By
the
fyrst
sone
ben
vnderstonden
them
whyche
been
in
euyll
and
wycked
companye
/
the
whyche
haue
leuer
for
to
be
brente
of
the
fyre
of
synne
/
that
they
lyen
in
/
than
for
to
leue
theyr
euyl
felawshyp
/
By
the
second
are
vnderstonden
them
that
been
in
dedely
synne
/
For
how
be
it
that
they
ben
bounde
by
the
necke
with
the
strenges
or
cordes
of
the
deuyl
/
that
is
to
wete
with
synnes
/
and
condempned
to
d●●th
and
to
be
hanged
on
the
galowes
of
helle
/
Neuerthelesse
they
ben
so
slouthful
and
neglygent
/
that
they
wyl
not
cutte
the
corde
with
theyr
knyf
whiche
is
sharpe
ynough
/
that
is
to
wete
wyth
their
tongue
by
veray
and
pure
confessyon
/
By
the
thyrd
are
vnderstonden
/
them
whiche
dayly
here
speke
of
the
paynes
of
helle
and
of
purgatorye
/
and
of
the
ioye
of
paradyse
and
of
alle
vyces
and
synnes
and
of
confessyon
/
and
how
men
ought
to
shryuen
hem
self
/
But
alle
wayes
they
been
soo
wonder
negligente
/
that
they
can
not
confesse
them self
ne
haue
and
put
them
out
of
synne
whiche
is
at
the
lyfte
syde
/
for
to
eschewe
the
paynes
of
helle
/
Ne
for
to
goo
to
the
ryght
syde
/
that
is
by
veray
contrycion
and
repentaunce
/
for
to
gete
the
glorye
of
paradyse
/
Libenter
ferto
amore
THou
oughtest
to
bere
and
haue
loue
to
euery
man
That
is
to
say
that
thou
oughtest
to
gouerne
thy self
in
suche
maner
with
al
maner
of
persones
with
whom
thou
conuersest
/
that
thou
mayste
haue
theyr
grace
and
loue
And
also
thou
must
kepe
thy self
to
doo
ony
thynge
contrarye
to
frendshyp
/
by
the
whyche
thou
myghtest
l●●se
theyr
l●●ue
&
be
Indaygned
of
them
/
¶
Si
deus
est
animus
nobis
vt
carmina
dicunt
/
Hic
tibi
praecipue
sit
pura
mente
colendus
/
THe
fyrst
commaundemente
of
the
fyrst
partye
metrycall
is
/
that
thou
oughtest
to
worshyp
&
byleue
one
onely
god
in
essence
/
the
whyche
hath
myght
&
preemynence
vpon
alle
thynges
vysyble
and
vnuysyble
/
and
he
is
ende
and
begynnyng
of
alle
thynges
/
As
sayeth
Salamon
/
He
gouerneth
alle
thynges
by
weyghte
and
by
●●sure
/
and
by
hys
deuyne
and
excellent
grace
he
is
cause
that
we
been
fourmed
and
created
to
his
semblaunce
and
fygure
/
For
yf
he
were
not
/
and
yf
he
gouerned
vs
not
alle
nature
and
kynde
shold
retourne
to
nought
/
as
of
nought
hit
was
made
/
And
for
to
beleue
thys
/
reason
techeth
vs
the
songes
and
dytees
of
the
sayntes
and
of
the
holy
appostles
and
prophetes
/
As
hit
appereth
clerely
in
the
thre
credes
the
whiche
our
moder
holy
chirche
syngeth
/
that
is
to
wete
in
the
crede
of
the
appostles
/
and
in
the
crede
whiche
is
songen
at
the
masse
/
and
in
the
crede
whyche
is
conteyned
in
the
psalme
of
Quicunque
vult
saluus
esse
&c
/
Wherfore
now
wythout
ony
more
taryeng
euery
one
ought
to
worshyp
and
adoure
hym
in
veray
and
stedfast
feyth
and
beleue
wythout
ony
fy●●cions
or
corrumpcions
/
by
pure
deuoute
and
clene
thoughte
bycause
that
he
is
aboue
alle
other
creatures
one
onely
god
eternal
ende
and
begynnyng
of
alle
thynge
/
In
that
tyme
that
the
wyse
Platon
lyued
reygned
a
grete
pestylence
soo
horryble
that
the
folke
deyed
sodaynly
/
Thenne
whan
Platon
sawe
that
there
reygned
suche
a
cruel
●●estylence
/
he
dyd
soo
moche
by
hys
subtyltee
and
scyence
that
he
knewe
the
cause
wherof
came
thys
pestylence
and
mortalytee
the
whiche
dyd
doo
make
a
grete
glasse
/
and
after
he
made
hit
to
be
borne
vpon
an
hygh
mountayn
/
and
loked
wel
ofte
in
to
the
sayd
glasse
in
suche
manere
that
he
knewe
and
perceyued
the
cause
of
the
sayd
pestylence
/
For
he
sawe
a
grete
multitude
of
peple
whiche
lepte
out
of
the
cyte
whiche
deyed
and
fyl
sodaynly
to
th
erthe
dede
/
Yet
ageyn
he
loked
in
to
the
glasse
and
sawe
in
two
grete
valeyes
/
which
were
on
bothe
sydes
of
the
mounteyn
a
grete
multitude
of
dragons
vpon
the
roches
of
the
sayd
valeyes
/
whyche
beholden
eche
other
and
whystled
and
blowed
moche
wonderly
/
And
thus
Platon
perceyued
and
knewe
clerely
that
the
pestylence
came
by
the
whystelyng
and
soufflement
of
the
sayd
dragons
whiche
corrumped
the
eyre
/
wherfore
the
peple
●●yed
sodaynly
/
To
the
whyche
thynge
the
sayd
Platon
founde
a
remedye
/
for
he
dyd
doo
make
grete
fyres
in
the
sayd
valeyes
in
suche
manere
that
the
sayd
dragons
or
serpentes
were
constrayned
to
lepe
wythin
the
fyre
and
brenne
them self
/
And
thus
was
the
cyte
kepte
and
preserued
of
the
pestylence
/
To
speke
now
morally
in
the
tyme
of
platon
/
that
is
to
wete
that
tyme
in
the
whiche
reygned
saynt
Peter
and
the
other
appostles
apperyd
to
holy
chirche
one
soo
grete
a
multitude
of
dragons
that
is
to
wete
/
of
heretykes
and
mysbyleuers
/
the
whiche
by
theyr
soufflemens
or
blowynges
&
false
doctrynes
whyche
they
prechyd
ageynste
the
euangeles
and
ageynst
the
feythe
whiche
Ihesu
cryste
had
yeuen
and
lefte
vnto
vs
/
and
specyally
ageynst
the
articles
of
the
feythe
/
and
sowen
many
errours
for
to
haue
broughte
the
people
of
cryste
vnto
mysbeleue
/
But
the
veray
and
trewe
platon
saynt
Peter
and
the
other
appostles
came
/
whiche
haue
yeuen
to
vs
a
moche
fayr
glasse
wythin
the
whyche
been
put
and
seen
al
the
artycles
of
our
feythe
/
And
in
hit
we
oughte
to
loke
ofte
tymes
and
beleue
stedfastlye
vpon
peyne
to
be
brente
wythin
the
fyre
and
valeye
of
helle
/
As
were
the
dragons
by
the
whyche
artycles
been
confounded
and
destroyed
the
errours
of
the
auncyent
heresyes
/
Plus
vigila
semper
ne
sompno
deditus
esto
Nam
diuturna
quies
vicijs
alimenta
ministrat
THou
oughtest
to
watche
in
good
werkys
and
flee
slouthfulnesse
/
whiche
is
moder
and
nourice
of
alle
synnes
/
For
by
ouerlonge
reste
and
ociosyte
been
gendred
or
goten
pryncypally
thre
grete
synnes
/
that
is
to
wete
auaryce
lecherye
and
ouermoche
talkyng
/
We
reden
in
one
hystorye
of
grece
/
of
a
man
whyche
founde
a nother
man
alle
naked
wythin
a
deserte
or
wode
/
the
whyche
man
fledde
assone
as
he
sawe
hym
come
/
But
he
ranne
soo
longe
after
hym
that
at
the
laste
he
ouertoke
hym
/
And
thenne
whan
that
thys
naked
man
sawe
that
he
myght
nomore
flee
/
he
abode
styll
/
and
the
other
demaunded
of
hym
why
he
dyd
renne
so
longe
before
hym
/
The
whiche
answerd
to
hym
/
that
in
his
londe
was
a
kynge
whiche
had
a
toure
ful
of
golde
and
syluer
the
whiche
toure
the
kyng
made
to
be
kepte
meruaylously
/
For
hit
was
dedicted
in
suche
manere
/
that
as
longe
as
he
that
kepte
hit
watched
that
none
myght
not
entre
in
to
hit
for
to
robbe
the
sayd
tresour
/
but
as
sone
as
he
slepte
euery
man
myght
entre
in
to
hit
and
robbe
what
he
wold
/
But
for
to
eschewe
the
●●ungers
and
parellis
of
the
sayd
toure
to
the
ende
that
he
myght
not
lese
his
tresoure
/
he
gaue
euery
nyght
to
hym
that
wold
watche
hit
a
precious
stone
whiche
had
suche
properte
&
vertu
that
who
sommeuer
had
hit
in
his
hande
he
myght
not
slepe
But
assone
as
the
stone
fyl
from
his
hande
/
he
forthwyth
began
to
slepe
/
Thenne
the
sayd
kyng
dyd
doo
make
a
crye
vpon
payne
to
lese
the
heed
/
that
he
whiche
shold
kepe
hys
toure
/
shold
not
lete
falle
from
his
hand
the
sayd
stone
/
to
the
ende
that
he
shold
not
slepe
and
that
he
shold
not
lese
hys
tresoure
/
Thenne
happed
that
on
a
nyght
I
was
commytted
for
to
kepe
the
sayd
tresour
and
for
to
watche
wythin
the
said
toure
/
but
I
lete
falle
the
sayd
stone
out
of
myn
hande
/
and
Incontynent
I
began
toslepe
/
and
whyle
that
I
slepte
the
tresour
of
the
sayd
kyng
was
robbed
/
Wherfore
feryng
the
punycion
and
sentence
of
the
sayd
kyng
I
am
fledde
and
come
in
to
thys
deserte
as
thou
seest
/
To
speke
morally
by
the
same
kynge
is
vnderstonden
god
the
fader
/
whiche
is
kynge
of
kynges
and
lord
of
alle
lordes
/
By
the
toure
and
tresoure
thou
oughtest
to
vnderstonde
the
humayn
man
in
to
the
whyche
god
hath
put
a
moche
grete
tresoure
of
alle
gra●●s
and
vertues
/
By
hym
that
kepte
and
watched
the
sa●●d
toure
is
to
be
vnderstonden
the
reason
and
wytte
of
the
man
/
For
whyle
that
reason
watcheth
in
the
man
/
It
is
Impossyble
that
the
vyces
and
synnes
entre
wythin
the
toure
/
that
is
to
wete
in
to
the
man
/
but
assone
as
reason
slepeth
and
wytte
fayleth
/
the
vyces
and
synnes
entren
in
to
the
toure
/
That
is
to
wete
wythin
the
man
and
robben
and
putten
to
nought
the
tresoure
of
the
kynge
that
is
to
wete
the
vertues
of
the
man
/
Therfore
he
is
put
and
condempned
to
be
in
the
deserte
vnto
the
tyme
that
he
shal
haue
made
satisfaccion
/
And
therfore
hit
appereth
clerely
that
euery
man
ought
to
watche
in
good
werkes
/
By
the
precious
stone
is
vnderstonden
Ihesu
cryste
/
whiche
kepeth
vs
fro
slepe
of
synne
whan
we
haue
in
our
memorye
his
blessyd
passyon
Virtutem
primam
esse
puto
compescere
linguam
Proximus
ille
deo
qui
sit
racione
tacere
THou
oughtest
to
be
stylle
and
speke
by
reason
and
mesure
in
tyme
and
place
couenable
/
For
he
whiche
can
kepe
his
pees
and
speke
by
reason
and
mesure
/
is
byloued
of
god
/
bycause
that
it
is
the
fyrst
and
pryncypall
vertue
that
the
man
may
haue
for
the
grete
euyl
whiche
folowen
therof
/
As
the
noyses
and
dyscencions
/
whiche
ben
moeuyd
emonge
the
folke
of
what
someuer
estate
or
condycyon
that
they
be
of
/
Salomon
sayth
that
who
can
kepe
his
pees
&
speke
as
tyme
and
place
requyreth
/
he
is
ryght
wyse
and
nexte
frende
vnto
god
/
It
is
redde
that
the
deuyl
by
the
space
of
thyrty
yere
and
moo
had
assayed
hym self
for
to
haue
put
dyscorde
and
noyse
betwene
a
marchaunt
of
clothe
and
his
wyf
/
the
whiche
bothe
were
of
ryght
good
lyuyng
and
loued
wel
eche
other
/
the
whiche
deuyll
myght
not
fynde
the
manere
for
to
put
and
brynge
them
to
dyscencion
and
dyfferente
/
Thenne
the
deuyl
put
hym self
in
to
the
lykenesse
of
a
yonge
man
/
and
after
he
wente
on
a
waye
where
as
he
wel
wyst
/
passed
by
ofte
a
bawde
/
and
sette
hym
doun
vnder
a
tree
moche
thoughtfull
/
tryste
and
wooful
by
semblaunce
/
and
helde
in
his
hande
a
pourse
ful
of
syluer
/
And
after
as
the
sayd
bawde
passed
by
the
sayd
waye
/
she
founde
the
same
yonge
man
sittyng
on
the
waye
/
the
whyche
demaunded
of
hym
whome
he
abode
there
and
why
that
he
was
so
thoughtful
&
in
so
mornyng
chere
/
The
yonge
man
answerd
that
he
shold
gyue
hir
the
purse
ful
of
syluer
whyche
he
helde
in
hys
hande
/
yf
she
wold
swere
and
promytte
to
hym
to
doo
that
/
that
he
shold
telle
to
hyr
the
whyche
swore
and
promytted
to
hym
that
she
shold
doo
alle
that
he
shold
commaunde
to
hyr
/
Thenne
sayd
to
hyr
the
yonge
man
/
I
doubte
sayd
he
moche
to
be
punysshed
in
helle
bycause
that
I
haue
ben
thyrty
yere
&
more
for
to
haue
put
dyscorde
and
stryf
betwixte
suche
a
draper
and
his
wyf
/
And
therfore
I
gyue
to
the
frely
this
purs
yf
thou
canst
put
dyscencion
betwene
them
/
Thenne
this
bawde
toke
the
purse
and
yede
Incontynent
for
to
speke
to
the
wyf
of
the
sayd
draper
and
sayd
thus
to
hyr
/
Helas
lady
I
haue
grete
ruthe
and
compassyon
on
you
/
For
your
husbond
●●s
at
myn
hows
and
by
his
wyckednesse
hath
done
so
moche
that
he
hath
had
the
companye
of
a
yonge
woman
whyche
dwelleth
with
me
&
hath
promysed
to
hir
for
to
gyue
hir
a
go●●ne
clothe
of
the
beste
and
fynest
that
is
wythin
his
hows
/
Ha
sayd
the
good
bourgeyse
I
shold
not
conne
beleue
hit
for
I
haue
euer
founde
hym
good
and
feythful
/
Certeynly
sayd
the
olde
bawde
I
haue
founden
them
in
the
dede
doynge
/
And
to
morowe
ye
shal
see
the
experyence
of
hit
whan
she
shal
come
fetche
the
clothe
/
And
after
the
said
bawde
wente
and
spake
wyth
the
husbond
of
the
sayd
burgeyse
and
tolde
hym
that
she
had
founde
his
wyf
within
the
chyrche
spekyng
wyth
a
clerke
/
And
that
she
vnderstood
of
them
that
hys
wyf
wold
robbe
hym
/
and
goo
bothe
to
gyder
out
of
the
londe
Ha
sayd
the
husbond
I
can
not
beleue
hit
/
For
wel
I
wote
that
my
wyf
is
trewe
and
feythful
vnto
me
/
Certeynly
said
she
I
ensure
you
that
it
is
trouthe
/
&
in
shorte
tyme
ye
shall
see
them
bothe
spekyng
to
gyder
/
Thenne
wente
the
olde
woman
vnto
his
hows
and
sente
the
yonge
woman
whyche
dwellyd
in
her
hows
/
for
to
bye
clothe
of
the
sayd
draper
/
And
whan
the
drapers
wyf
sawe
hyr
/
she
thoughte
and
beleued
that
/
that
the
olde
woman
had
tolde
vnto
hyr
was
trewe
/
wherfore
she
toke
soo
grete
malencolye
that
she
coude
not
sowpe
for
woo
/
Wherof
her
husbond
was
moche
abasshed
For
as
thenne
he
had
suspecyon
on
hyr
of
that
/
that
the
bawde
had
tolde
hym
/
whyche
on
that
other
syde
began
for
to
make
euyl
chere
also
/
And
on
the
morne
nexte
the
olde
woman
dyd
so
moche
that
the
yonge
clerke
spake
with
the
said
bourgeys
wyf
seyng
her
husbond
which
supposeth
to
be
trouth
that
the
olde
woman
had
tolde
to
hym
/
And
yet
ageyn
the
olde
bawde
yede
for
to
speke
wyth
the
bourgeys
wyf
and
said
to
hyr
maystresse
be
you
now
certeyn
of
that
/
that
I
tolde
you
certeynly
ye
be
loste
without
ye
put
to
hit
remedye
/
Helas
sayd
the
bourgeyse
what
remedye
myght
I
put
therto
/
I
shal
telle
hit
to
you
sayd
the
olde
thoman
/
doo
so
moche
that
thys
nyght
ye
haue
a
rasere
/
and
whan
he
shal
be
layed
in
his
bedde
and
that
he
shal
slepe
ye
shal
kutte
thre
heeris
of
hys
berde
&
ye
shal
brenne
them
/
and
after
ye
shal
make
hym
to
ete
them
For
after
that
he
hath
eten
them
/
he
shal
neuer
torne
ageyn
toward
the
sayd
yonge
woman
/
but
shal
hate
hir
vnto
dethe
and
yet
he
shal
loue
you
better
thenne
he
dyd
before
/
Certeynly
sayd
the
bourgeyse
ye
say
right
wel
/
and
I
shall
doo
as
ye
haue
sayd
/
And
after
thys
the
olde
woman
yede
for
to
speke
ageyn
to
her
husbond
/
to
whome
she
sayd
that
his
wyf
wold
that
same
nyght
goo
wyth
the
sayd
clerke
/
&
that
she
wold
cutte
his
throte
by
nyght
whan
he
shold
slepe
and
how
his
wyf
had
a
raser
for
to
cutte
his
throte
therwith
and
how
she
shold
make
hym
dronke
/
Thenne
as
they
had
sowped
the
draper
helde
the
countenaunce
of
a
dronken
man
and
fayned
hym self
dronke
&
sayd
that
he
wold
goo
slepe
and
assone
as
he
was
layed
he
made
semblaunte
to
slepe
/
And
thenne
his
wyf
wente
and
took
the
raser
for
to
haue
cutte
thre
heeris
of
his
berde
as
the
olde
woman
had
tolde
to
h●●r
/
but
he
whiche
slepte
not
toke
hyr
by
the
hande
vpon
the
whiche
she
helde
the
raser
/
Thenne
callyd
he
hys
seruauntes
and
shewed
to
them
euydently
how
his
wyf
wold
kylle
and
put
hym
to
dethe
/
And
the
nexte
morne
he
maunded
&
sente
for
hyr
parentes
frendes
and
neyghbours
/
and
after
sayd
to
them
al
the
manere
how
she
wold
haue
cutte
his
throte
/
the
whiche
wyf
as
ouercomen
and
vaynquysshed
coude
not
saye
one
word
/
for
she
myght
not
say
the
contrarye
/
But
there
was
a
good
trewe
man
a
chappelayn
whiche
dyd
lede
hyr
asyde
●●th
requyred
to
hyr
that
she
wold
telle
to
hym
all
the
pure
trouthe
of
hit
/
And
the
woman
reherced
and
tolde
vnto
hym
word
by
word
how
the
olde
woman
had
counceylled
hyr
for
to
doo
alle
that
whiche
ye
haue
herde
/
And
after
he
called
the
draper
whiche
also
tolde
to
hym
alle
hys
fayte
/
Thenne
was
the
olde
woman
sente
fore
/
whiche
was
peyned
and
constrayned
to
say
alle
the
certeynte
and
the
trouthe
of
alle
the
fayte
/
And
after
whan
they
knewe
the
grete
treson
of
the
olde
bawde
they
were
frendes
and
loued
eche
other
more
than
they
dyd
before
/
By
thys
ensaumple
appereth
clerely
that
many
euyls
comen
by
wycked
and
euyl
tunges
/
and
by
euyl
reportes
Sperne
repugnando
tibi
tu
contrarius
esse
Conueniet
nulli
qui
secum
defidet
ipse
THou
oughtest
not
to
chaunge
thy
counceyl
whan
it
is
good
and
vtyle
/
Ne
to
be
contrarye
to
thy self
/
For
he
which
is
contrarye
to
hym self
shal
not
accorde
with
none
other
/
And
therfore
thou
oughtest
to
be
stedfast
and
constaunt
wythin
thy self
wythouten
mutacion
contrarye
to
reason
and
trouthe
/
It
is
redde
in
an
hystorye
of
Rome
/
that
an
emperour
of
rome
whiche
was
moche
auncyent
or
olde
/
maryed
hym
to
a
moche
fayre
quene
/
the
whyche
knewe
hir
owne
cook
in
suche
manere
that
she
had
by
hym
a
chylde
male
/
And
the
emperour
wenyng
that
it
had
ben
his
sone
/
whan
the
chylde
was
of
age
he
betoke
hym
to
a
phylosophre
/
But
sone
after
the
emperour
deyed
/
thenne
the
said
phylosophre
consyderyng
that
he
was
olde
and
nygh
to
hys
dethe
/
Also
bycause
that
he
knewe
the
condycions
of
the
said
chylde
and
yonge
emperour
/
and
who
was
his
fader
/
Reherced
vnto
the
said
chylde
his
byrthe
and
who
had
begoten
hym
sayeng
in
this
manere
/
knowe
thou
that
thou
arte
noble
by
thy
moders
syde
/
and
not
by
thy
faders
syde
/
For
thou
arte
sone
of
the
cook
of
the
Emperour
/
And
bycause
that
thou
art
of
ryght
noble
blode
by
thy
moders
syde
thou
takest
on
the
and
enchaunsest
thy self
for
to
doo
hygh
and
excellent
prowesses
and
dedes
wherof
thou
becomest
and
wexest
prowde
/
and
thou
dyspreysest
the
dukes
/
erles
&
barons
of
thy
courte
wherfore
they
desyre
more
thy
dethe
than
thy
lyf
/
Item
on
the
other
partye
/
bycause
that
thou
art
of
vylayn
blood
by
thy
faders
syde
/
thou
settest
thy self
to
dyshoneste
playes
and
〈◊〉
many
vyces
/
wherfore
thou
arte
dyspreysed
by
the
prynces
&
barons
/
and
thus
as
moche
of
one
partye
as
of
the
other
thou
myght
wel
lese
thyn
empyre
/
But
to
th
ende
that
thou
mayst
eschewe
the
sayd
vyces
and
Inconuenyentes
/
I
shal
gyue
to
the
a
good
doctryne
/
For
from
hens
forthon
thou
shalt
doo
make
to
the
a
gowne
of
two
manere
of
clothe
/
wherof
the
one
parte
shal
be
of
ryght
fyne
clothe
/
&
the
other
parte
of
right
cours
clothe
/
to
the
ende
that
whan
thou
shalt
be
tempted
for
to
doo
somme
thynge
dyshoneste
and
fowle
/
thou
loke
on
the
half
of
thy
gowne
whiche
is
of
so
fyne
clothe
/
that
is
to
wete
that
thou
shalt
consydere
how
thou
arte
of
noble
blood
by
thy
moders
syde
/
And
thus
thou
shalt
chastyse
the
by
thyn
owne
self
/
Semblably
whan
thou
wylt
doo
hygh
and
excellente
faytes
or
dedes
/
looke
on
the
other
parte
of
thy
gowne
whiche
is
of
cours
and
foule
clothe
/
that
is
to
wete
that
thou
muste
consydere
and
thynke
how
thou
arte
right
foule
by
thy
faders
syde
/
and
thus
thou
shalt
kepe
thy self
fro
pryde
/
and
thou
shalt
be
euer
vnyed
wythin
thy self
/
Ne
thou
shalt
neuer
do
no
thynge
contrarye
to
thy self
/
Si
vitam
inspicias
hominum
si
denique
mores
Cum
culpas
alios
nemo
sine
crimine
viuit
THou
oughtest
not
for
to
Iuge
/
to
blame
ne
to
dispreyse
other
/
For
whan
thou
blamest
and
dyspreysest
the
other
/
thou
oughtest
to
thynke
and
consydere
/
that
none
lyueth
without
blame
/
Wherfore
thou
must
be
first
with
out
synne
/
and
vertuous
/
than
for
to
wyl
make
the
other
to
be
vertuous
and
without
synnes
/
We
reden
in
vitis
patrum
that
saynt
moyses
the
hermyte
was
chosen
for
to
Iuge
his
brother
/
whiche
was
gylty
/
and
in
synne
/
the
whiche
Hermyte
toke
a
sacke
ful
of
grauel
or
sonde
/
&
bare
hit
vpon
his
backe
And
whan
he
was
demaunded
why
he
bare
the
sayd
sacke
and
what
was
therin
/
he
answerd
that
hit
were
his
synnes
the
whyche
men
may
not
see
/
And
yet
thys
day
sayd
he
I
am
chosen
for
to
Iuge
the
synnes
of
the
other
/
Que
noscitura
tenes
quamuis
sint
cara
relinque
Vtilitas
opibus
preponi
tempore
debent
THou
oughtest
to
leue
al
thynge
whiche
ben
contrarye
to
the
/
how
be
it
that
they
ben
dere
/
precyous
and
dylectable
/
For
the
vtilyte
/
that
is
to
wete
worshyp
&
good
renommee
as
wel
of
the
body
as
of
the
sowle
and
lyf
spirituel
ought
for
to
be
preferred
byfore
alle
the
rychessys
&
al
worldly
plesures
whiche
ben
transitorye
and
sone
passed
/
Yf
thyn
eye
sclaunder
or
shame
thy self
put
hit
fro
the
/
For
better
is
for
to
lese
one
eye
/
than
the
hole
body
/
We
see
by
experyence
/
that
whan
a
dogge
bereth
a
pyece
of
flessh
/
in
his
mowthe
/
whan
he
seeth
the
shadowe
of
the
flesshe
that
he
bereth
and
weneth
to
take
the
shadowe
of
the
sayd
pyece
whiche
is
gretter
than
the
pyece
/
he
is
begyled
for
he
fyndeth
no
thynge
/
In
lyke
wyse
many
one
leue
for
to
serue
god
/
for
to
serue
the
vanytees
and
plesures
of
this
World
/
Whiche
ben
but
shadowe
to
the
regarde
of
the
glorye
of
paradyse
/
therfore
we
ought
to
leue
them
/
for
they
are
to
vs
chargeable
and
greuous
/
how
be
it
/
that
they
ben
holden
dere
and
moche
delectables
/
Constans
et
leuis
vt
res
expostulat
esto
Temporibus
mores
sapiens
sine
crimine
mutat
THou
oughtest
to
be
constaunt
and
stedfast
as
moche
as
the
thynge
requyreth
in
tyme
&
in
place
/
as
Well
in
prosperyte
as
in
aduersite
/
For
the
sage
may
and
can
chaunge
hym self
wythout
ony
blame
ne
synne
in
tyme
and
in
place
/
For
somtyme
of
nede
he
must
be
swete
and
peasyble
and
somtyme
sharpe
and
rygorous
/
The
constaunt
&
stedfast
man
geteth
moche
of
temp●●rall
goodes
and
of
vertues
And
by
the
contrarye
the
man
vnconstaunt
dyspendeth
moche
goodes
and
falleth
in
to
many
vyces
and
synnes
/
The
sage
saith
that
dyuerse
condycions
been
answerynge
to
many
one
in
dyuerse
placys
/
and
saith
that
there
is
one
tyme
for
to
speke
and
one
tyme
for
to
holde
his
pees
/
tyme
to
be
borne
/
&
tyme
to
be
nourisshed
/
tyme
for
to
laughe
/
and
tyme
for
to
wepe
/
Tyme
for
to
sette
trees
and
herbys
/
and
tyme
for
to
sowe
&
heruest
/
Tyme
for
to
spare
and
tyme
for
to
dyspende
/
Tyme
of
warre
/
and
tyme
of
pees
/
But
in
alle
tymes
thou
oughtest
to
be
stedfast
and
constaunt
and
not
flyttyng
/
Cumque
mones
aliquem
nec
se
velit
ipse
moneri
Si
tibi
sit
carus
noli
desistere
ceptis
THou
oughtest
to
resiste
and
admoneste
thy
frende
by
swete
wordes
and
al
other
persones
/
and
whan
they
wyl
not
chastyse
them
by
thy
wordes
/
thou
oughtest
euer
to
perseuere
in
gyuyng
to
them
more
and
more
good
admonestement
wythout
sessyng
/
specially
whan
they
be
thy
dere
frendes
/
Contra
verbosos
noli
contendere
verbis
Sermo
datur
cunctis
animi
sapiencia
paucis
THou
oughtest
not
to
stryue
ne
take
noyse
wyth
them
that
ben
ful
of
superfluous
wordes
/
and
Iniurious
For
the
speche
is
gyuen
to
euery
persone
/
but
the
scyence
and
connyng
for
to
refrayne
and
amodere
his
corage
&
hys
yre
is
gyuen
to
fewe
folke
/
Fyrst
none
ought
to
take
stryf
with
the
noble
man
&
puyssaunt
/
bycause
that
somtyme
thou
myghtest
falle
in
to
his
daunger
/
Secondly
wyth
the
ryche
man
/
bycause
that
thorugh
the
meane
of
his
golde
&
syluer
he
myght
fynde
the
manere
for
to
lette
and
greue
the
/
Thyrdly
with
hym
whiche
is
ful
of
superfluous
&
Iniurious
wordes
/
bycause
that
thou
mayst
haue
therof
no
worshyp
alle
be
hit
that
thou
had
good
cause
and
trewe
/
And
also
ageynst
hym
whiche
gladly
taketh
stryf
and
noyse
with
euery
man
and
without
reason
/
for
by
litel
wordes
men
comen
ofte
vnto
grete
wordes
of
the
whic●●
sourden
ofte
grete
Inconuenyentes
It
is
redde
in
vitas
Patrum
/
that
an
holy
man
named
macarye
to
whome
was
reueled
and
tolde
by
dyuyne
wylle
that
there
were
within
a
cytee
whiche
was
nyghe
his
dwellyng
two
wymmen
and
two
brethern
/
the
whyche
had
neuer
noyse
ne
neuer
stryf
to
gyder
/
neyther
in
worde
ne
in
dede
nor
in
thought
/
To
the
whyche
he
yede
for
to
see
/
as
hit
was
commaunded
to
hym
in
goddes
behalue
/
But
as
sone
as
the
good
wymmen
sawe
thys
holy
hermyte
/
they
began
to
crye
with
an
hygh
voys
sayeng
/
Ha
syr
wold
to
god
that
hit
were
the
plesure
of
our
husbondes
that
we
myght
entre
in
to
relygyon
/
For
this
world
is
not
plesaunt
to
vs
bycause
of
the
noyses
and
stryues
whiche
ben
made
in
hit
fro
day
to
day
/
Thenne
the
holy
fader
comforted
them
and
sayd
that
they
shold
perseuere
stylle
as
they
were
acustomed
in
good
loue
and
dyleccion
〈◊〉
longe
●●s
hit
shold
please
to
god
and
to
theyr
husbonde
Dilige
sic
alios
vt
sis
tibi
carus
amicus
Sic
bonus
esto
bonis
ne
te
mala
dampna
sequantur
THou
oughtest
to
loue
euery
persone
/
and
fyr●●●●yn
owne
self
/
For
thou
oughtest
in
suche
man●●
〈◊〉
good
toward
euery
man
/
that
none
euyl
or
〈◊〉
m●●y
come
therof
to
the
/
for
the
charite
ought
to
begynne
at
thy self
/
Therfore
sayth
saynt
Austyn
/
that
men
ought
to
sette
and
put
ordre
in
charite
and
in
loue
/
Fyrst
men
ought
to
loue
god
for
he
is
lord
ouer
vs
/
Secondly
our
sowle
and
thoughte
bycause
that
they
ben
emonge
vs
Thyrdly
our
neyghbours
&
frendes
and
the
aungels
bycause
that
they
been
besides
vs
/
Also
men
ought
to
loue
the
thynges
outward
whiche
are
wythout
/
bycause
that
they
ben
by
vs
of
the
whyche
we
lyue
corporally
/
The
fyrst
token
is
for
hym
whiche
loueth
the
/
hereth
g●●adly
to
speke
of
the
/
The
second
for
he
speketh
ofte
and
gladly
of
the
/
The
thyrd
for
he
thynketh
o●●tymes
on
the
wythout
to
be
wery
of
hit
/
The
fourthe
for
he
layeth
his
body
and
his
good
in
to
daunger
to
thy
nede
The
fyfthe
for
he
kepeth
me
from
dommage
/
The
vj
for
he
p●●aseth
the
harme
and
offence
that
men
haue
doon
to
the
/
The
seuenth
for
he
hath
ioye
of
thy
prosperyte
and
good
fortune
/
The
viij
bycause
that
he
hath
ioye
to
see
the
and
thy
presence
/
The
ix
for
he
taketh
dysplesure
for
thyn
absence
/
The
x
for
he
loueth
that
that
thou
louest
/
&
hateth
that
whiche
thou
hatest
/
The
xj
for
he
peyneth
hym self
for
to
doo
to
the
some
plesure
/
The
xij
for
he
doubteth
to
doo
to
the
ony
dysplesure
The
xiij
for
he
taketh
payne
on
hym
for
to
brynge
the
other
vnto
thy
loue
/
The
xiiij
for
he
kepeth
derely
that
/
that
thou
gyuest
to
hym
/
The
xv
for
he
doeth
that
/
that
thou
counceyllest
to
hym
/
The
xvj
for
he
trustely
demaundeth
to
the
counceyl
vpon
his
dedes
/
Rumores
fuge
ne
incipias
nouus
auctor
haberi
Nam
nulli
tacuisse
nocet
/
nocet
esse
loqutum
THou
oughtest
not
to
entremete
thy self
/
forto
reherce
tydynges
and
lesynges
to
the
ende
that
men
say
not
that
thou
arte
an
auctour
and
maker
of
lesynges
and
of
newe
tydynges
/
For
fewe
wordes
letten
but
fewe
ofte
/
but
ouermany
wordes
letten
ful
ofte
/
Therfore
men
must
be
stylle
in
pees
/
and
speke
Whan
nede
is
/
for
ouer
many
wordes
may
not
be
wythout
vyces
and
synnes
/
Item
the
sage
sayth
that
ouermoche
speche
is
contrarye
to
nature
/
bycause
that
nature
hath
ordeyned
to
vs
one
mowthe
and
two
eerys
in
betokenyng
that
we
ought
to
here
twyes
as
moche
as
we
speke
/
For
euery
man
ought
to
be
lyght
to
heeryng
/
and
slowe
to
speke
/
Therfore
sayd
Socrates
to
a
man
that
spake
ouermoche
/
here
me
sayd
he
thou
that
hast
but
one
mowthe
&
two
eerys
by
nature
/
oughtest
to
here
twyes
so
moche
/
as
that
thou
spekest
/
Rem
tibi
promissam
certam
promittere
noli
Ram
fides
ideo
quia
multi
multa
loquntur
THou
oughtest
not
to
promytte
to
none
other
/
that
thynge
whiche
is
promysed
to
the
/
to
be
sure
and
certeyn
whiche
by
aduenture
is
vncerteyn
/
and
therfore
men
ought
not
to
byleue
ne
adiouste
feyth
to
the
sayeng
of
many
one
/
For
many
one
sayen
oftymes
the
contrarye
of
that
/
that
they
wyl
doo
/
Thus
as
thou
sholdest
promytte
to
somme
other
to
gyue
to
hym
ten
flocyns
/
the
whiche
are
promysed
to
the
for
certeyn
/
thou
myght
be
founden
a
lyer
/
for
he
whyche
promysed
them
to
the
for
certeyn
/
by
aduenture
he
shal
not
do
hit
/
And
therfore
thou
oughtest
not
to
promyse
ne
to
assigne
somme
other
vpon
that
/
that
thou
hast
not
yet
in
dede
/
For
he
whiche
lightly
promytteth
/
is
ofte
holden
and
founden
for
a
lyer
/
Men
say
comynly
that
he
is
a
fole
that
promytteth
for
to
gyue
the
ele
whiche
he
holdeth
onely
/
but
by
the
tayle
whyche
may
lightly
escape
fro
hym
/
Cum
te
quis
laudat
iudex
tuus
esse
memento
Plus
alijs
de
te
quam
tu
tibi
credere
noli
THou
oughtest
to
be
Iuge
of
the
praysyng
which
men
〈…〉
gyues
to
the
/
For
thou
oughtest
m●●re
to
beleue
thy self
that
knoweth
the
trouthe
/
than
to
beleue
folysshly
that
/
that
other
men
saye●●
of
the
/
as
do●●e
these
flaterers
whiche
wyl
Impetre
and
haue
grace
toward
somme
other
by
flaterye
/
After
that
it
is
founde
in
droyt
canon
/
there
is
foure
maners
of
praysynges
/
Fyrst
whan
men
attribueth
to
the
/
the
good
whiche
thou
hast
not
/
Secondly
whan
men
enhaunceth
ouermoche
the
good
whyche
thou
hast
not
/
Thyrdly
whan
men
reproueth
the
euyl
whiche
thou
hast
&
that
is
knowen
in
the
/
And
also
whan
somme
other
lyeth
wylfully
for
to
please
the
/
Item
for
foure
thynges
thou
oughtest
not
to
beleue
these
flaterers
/
The
fyrst
is
bycause
that
they
be
lyke
to
hunters
and
to
them
that
take
byrdes
whiche
wyll
take
them
wyth
theyr
grynnes
and
swete
wordes
/
The
second
bycause
that
they
ben
lyke
to
the
marmayde
whyche
causeth
the
maryners
for
to
slepe
/
and
after
maketh
them
to
be
perisshed
/
thus
doon
the
flaterers
by
theyr
swete
wordes
/
and
after
make
the
for
to
falle
in
to
many
vyces
and
synnes
/
The
thyrd
for
they
been
lyke
to
the
scorpyon
and
to
the
hony
flye
/
the
whiche
enoynten
before
and
prycken
hard
behynde
/
The
fourth
bycause
that
they
been
lyke
rubbers
whyche
rubken
the
wylde
oxen
for
to
take
them
/
For
they
rubben
and
clawe
theyr
heedes
/
to
the
ende
that
they
may
take
and
lede
them
to
theyr
dethe
/
wherfore
thou
oughtest
to
fle
al
suche
decepcions
whiche
are
founded
on
swete
wordes
dysceyuable
/
Officium
alterius
/
multis
narrare
memento
Atque
alijs
cum
tu
benefeceris
/
ipse
sileto
THou
oughtest
to
reherce
and
telle
vnto
many
one
the
faytes
and
dedes
of
other
/
that
is
to
wete
the
benefaytes
that
the
other
haue
done
to
the
/
to
th
ende
that
thou
be
not
reputed
and
holden
vnkynde
/
Of
the
good
offyces
and
benefyces
whiche
men
haue
done
and
gyuen
to
the
/
But
whan
thou
shalt
doo
to
somme
other
somme
good
/
thou
oughtest
to
holde
thy
pees
therof
/
and
to
doo
them
so
secretely
that
thy
lyft
hande
may
not
knowe
that
/
that
thy
right
hande
doeth
/
That
is
to
say
that
thou
oughtest
for
to
doo
hyt
wythouten
ony
ypocresye
and
vaynglorye
/
bycause
that
the
ypocrytes
gyuen
more
for
to
haue
preysyng
of
the
world
/
than
for
the
loue
of
god
/
Saynt
Austyn
sayth
that
euery
creature
ought
to
preyse
god
and
to
rendre
and
yelde
hym
graces
&
thankes
of
all
the
goodes
and
benefaytes
that
he
doeth
&
hath
done
to
hym
/
And
thys
is
approued
by
the
foure
Elementes
Fyrst
sayth
the
erthe
prayseth
god
/
or
ellys
I
shal
swalowe
the
wythin
me
/
as
I
dyd
dathan
and
abyron
/
The
water
sayth
/
preyse
god
or
ellys
I
shal
drowne
the
wythin
me
with
the
delycious
folke
ful
of
vaynglorye
/
as
I
dyd
at
the
deluge
of
waters
/
The
fyre
sayth
prayse
god
or
ellys
I
shal
brenne
the
wyth
them
of
sodome
/
The
eyer
sayth
prayse
god
/
or
ellys
I
shal
ouerblowe
the
with
the
Iewes
/
that
is
to
wete
yf
thou
rendre
not
graces
and
thankes
vnto
god
of
al
his
benefaytes
/
Multorum
cum
facta
senex
et
dicta
●●ecences
Fac
tibi
succurrant
iuuenis
quia
feceris
ipse
tHou
oughtest
to
take
ensaumple
to
the
faytes
and
sayenges
of
thauncient
/
whiche
haue
ben
vertuous
&
of
good
&
honeste
lyf
/
to
th
ende
that
th●●u
be
vertuous
as
they
haue
ben
/
for
thou
oughtest
to
gouerne
thy self
so
wysely
in
●●hy
yongthe
/
that
thou
maist
haue
socour
&
helpe
in
thyn
olde
age
/
for
the
fayr
dedes
/
prouesses
&
vertues
whiche
thou
shalt
haue
done
in
thy
yongthe
/
to
th
ende
that
thou
haue
therof
praysyng
&
prouffite
bothe
of
god
&
of
the
world
/
&
also
to
thend●●
that
thou
be
ensaumple
to
them
that
shal
come
after
the
/
We
haue
an
ensaumple
of
a
prophete
named
eleazare
whyche
loued
better
to
deye
/
than
for
to
do
or
consente
to
do
ageynst
the
lawe
/
to
th
ende
that
euery
man
shold
take
ensaumple
to
hys
grete
constaunce
&
stedfastnesse
after
his
deth
/
bycause
that
he
deyed
for
to
holde
&
susteyne
the
lawe
&
trouthe
/
and
said
that
none
ought
to
glorefye
hym self
of
oldenesse
of
age
wythout
that
he
haue
oldenesse
of
sapyence
and
of
vertue
/
Ne
cures
si
quis
tacito
sermone
loquatur
Concius
ipse
sibi
de
se
putat
omnia
dici
tHou
oughtest
not
to
ca●●e
yf
thou
see
somme
folke
spekyng
secretly
to
gyder
/
that
is
to
wete
whan
●●hou
arte
pure
&
clene
without
vyce
&
without
blame
/
bycause
that
he
whiche
is
gylty
&
ful
of
vyces
&
of
synnes
wenyth
that
al
that
men
say
in
secrete
/
is
of
his
fayte
or
dede
/
bycause
that
he
is
euer
in
doubte
&
in
remoxs
of
conscience
/
Saynt
Luc
recounteth
in
his
viij
chappytre
of
a
Iewe
whiche
sayd
&
supposed
in
hym self
/
whan
marye
magdalene
wesshed
the
feet
of
crist
with
hir
teris
/
&
wyped
them
with
hyr
heerys
/
and
thought
yf
suche
a
man
had
ben
an
holy
prophete
and
an
holy
man
/
he
had
not
suffred
that
a
synner
had
touched
hym
wherfore
he
had
suspecion
in
hys
herte
that
Ihesu
Cryste
was
a
false
prophete
and
an
vntrewe
/
And
for
this
cause
we
ought
not
to
haue
suspecyon
vpon
other
for
so
moche
that
they
speke
secretely
to
gyder
or
do
some
other
thynge
secrete
/
whan
we
knowe
nor
vnderstonde
not
the
cause
why
/
for
rather
we
ought
to
thynke
&
suppose
wel
than
euyl
/
for
the
doubtous
thynge
ought
to
be
interpreted
to
the
better
partye
/
&
suppose
rather
&
soner
wel
than
euyl
/
Cum
fueris
felix
que
sunt
aduersa
caueto
Non
eodem
cursu
respondet
vltima
primis
tHou
oughtest
to
doubte
&
flee
fortune
/
how
be
it
that
thou
be
ryche
&
myghty
of
goodes
bothe
temporal
&
spiritual
/
for
in
tyme
of
habundaunce
men
haue
memorye
&
mynde
of
pouerte
/
but
alwayes
thou
must
kepe
thy self
for
to
gete
ne
withholde
vniustly
the
richesses
euyl
goten
/
For
moche
ofte
the
laste
thynges
been
not
lyke
to
the
fyrst
/
The
whele
of
fortune
waxeth
&
waneth
as
dothe
the
mone
/
For
neuer
hit
holdeth
not
in
one
poynte
/
for
Incontynent
hyt
chaungeth
fro
prosperite
in
to
aduersite
/
Therfore
it
is
said
that
the
last
thynge
resembleth
not
by
one
lyke
cours
to
the
first
thynges
/
For
fortune
holdeth
hyr
neuer
in
one
poynte
/
Therfore
sayth
Boece
of
consolacion
/
that
he
whiche
falleth
is
not
stedfast
/
that
is
to
say
/
that
he
whiche
cometh
fro
prosperite
in
to
aduersyte
is
not
wel
happy
/
Cum
dubia
&
fragilis
sit
nobis
vita
tributa
In
mortem
alterius
spem
tu
tibi
ponere
noli
tHou
oughtest
not
to
haue
hope
in
the
deth
of
other
for
to
haue
his
good
after
hys
dethe
/
bycause
that
our
lyf
is
freall
/
doubtous
and
ryght
vncerteyn
/
For
assone
deyeth
yonge
as
olde
/
For
men
fynde
at
the
markette
hows
moo
skynnes
of
calues
/
than
of
kyen
/
Whan
the
kyng
alisaunder
had
wonne
the
batayle
ageynst
the
kyng
of
Perse
/
he
retourned
to
his
palays
ryal
in
babylonye
/
&
as
sone
as
he
was
set
atte
table
/
a
wylde
byrde
entred
within
the
halle
/
which
flewe
many
tymes
about
the
halle
&
after
sette
&
rested
hym
on
the
table
before
the
Emperour
/
and
there
the
byrde
leyed
an
egge
and
after
hit
flewe
out
of
the
halle
in
to
the
feldes
/
Of
the
whiche
egge
yssued
Incontynent
a
lytel
worme
whiche
went
rounde
about
the
egge
for
to
haue
entred
ageyn
in
to
hit
/
but
he
coude
neuer
fynde
the
hole
where
thorugh
hit
was
yssued
/
wherfore
he
deyed
/
whan
the
kyng
alyxaunder
sawe
thys
/
he
was
moche
abasshed
/
&
as
dremyng
thought
al
the
nyght
on
hit
/
&
supposed
that
it
had
ben
somme
token
of
treson
/
And
yet
on
that
same
nyght
a
woman
of
the
cyte
was
delyuerd
of
a
chylde
halfe
man
and
halfe
beest
/
the
which
halfe
humayn
was
dede
/
and
the
other
halfe
beest
was
on
lyue
/
the
whyche
chylde
was
broughte
vnto
Alyxaunder
for
to
see
/
Wherof
he
was
more
abasshed
/
than
he
had
ben
before
of
the
byrde
/
thenne
he
made
al
his
astrologiens
to
be
gadred
&
assembled
to
gyder
for
to
knowe
&
Iuge
what
the
sayd
thynge
betokened
/
The
whiche
were
al
of
one
opynyon
that
these
wonders
&
meruayles
betoken
his
deth
/
Thenne
one
of
them
spake
for
al
before
Alyxaunder
/
and
sayd
that
the
egge
whiche
is
rounde
betokened
the
world
/
and
that
the
lytel
worme
betokenyd
Alexaunder
/
For
as
the
litel
worme
myght
not
retourne
to
the
h●●le
of
the
egge
where
thorugh
he
came
out
of
/
Right
so
alixaunder
whiche
had
wonne
&
subdued
al
the
world
alle
aboute
/
shold
neuer
retourne
in
to
Grece
out
of
whiche
londe
he
was
yssued
/
and
tolde
and
concluded
before
hym
/
that
the
goddes
had
ordeyned
that
he
shold
deye
/
And
the
forsaid
astrologyen
said
the
childe
whiche
is
halfe
deed
&
halfe
on
lyue
/
halfe
man
&
halfe
beest
betokeneth
that
now
thou
arte
but
halfe
man
/
for
thou
arte
nygh
to
thy
dethe
/
And
thy
successours
shal
be
lyke
to
lyuyng
beestes
/
to
the
regarde
of
the
and
of
thy
prouesses
whiche
thou
hast
doon
/
Thenne
whan
alyxaunder
herde
these
tydynges
he
lyfte
vp
his
eyen
toward
heuen
/
and
began
to
crye
wyth
an
hygh
voys
/
O
my
grete
and
souerayn
god
Iupyter
I
see
now
wel
that
this
world
gyueth
lytel
gwerdon
&
rewarde
/
helas
I
wende
to
haue
lyued
so
longe
in
this
world
thai
I
myght
haue
accomplisshed
al
my
wylle
/
&
now
I
must
deye
/
I
knowe
clerely
that
none
oughte
not
to
truste
to
longe
lyf
in
this
world
as
I
haue
done
/
nor
hauyng
hope
on
the
dethe
of
other
/
as
I
haue
had
hytherto
/
Exiguum
munus
/
cum
det
tibi
pauper
amicus
Accipito
placide
plene
/
et
laudare
memento
tHou
oughtest
to
take
with
thanke
the
lytel
yefte
of
thy
frende
/
For
how
be
hit
that
it
is
lytel
/
thou
must
take
hit
gladly
/
and
hit
ought
to
be
to
the
more
agreable
&
more
plesaunt
/
than
yf
a
ryche
man
had
gyuen
it
to
the
Therfore
whan
men
gyuen
to
the
/
thou
oughtest
not
to
haue
regarde
vnto
the
yefte
yf
hit
be
lytel
or
grete
/
but
thou
oughtest
to
haue
rewarde
to
the
wylle
&
affeccyon
of
hym
that
gyueth
hit
to
the
/
&
ought
to
take
hit
with
good
herte
&
to
remercye
&
thanke
playnly
/
for
al
be
hit
neuer
so
lytel
/
yf
thou
sholdest
refuse
hit
/
thou
sholdest
do
to
hym
that
gyueth
hit
shame
&
vergoyne
/
Q
uintilianus
reherceth
of
a
poure
man
and
of
a
ryche
man
that
hadden
two
gardyns
whyche
gardyns
were
ioynyng
to
gyder
/
The
poure
man
had
in
hys
gardyn
many
hony
flees
or
bees
/
and
the
ryche
had
in
his
gardyn
many
fayre
floures
/
the
whiche
ryche
man
made
to
telle
to
the
poure
man
/
that
he
was
euyl
apayed
of
his
bees
whiche
came
in
to
his
gardyn
to
take
the
hony
vpon
his
floures
/
and
the
poure
man
made
therof
no
grete
care
/
but
lette
his
flees
goo
as
they
were
acustomed
/
Thenne
whan
the
ryche
man
sawe
that
he
cared
not
/
he
wente
and
caste
venym
vpon
his
floures
in
suche
manere
/
that
whan
the
bees
sette
them
vpon
the
sayd
floures
they
were
alle
poys●●ned
and
in
parelle
of
dethe
/
But
the
poure
man
whyche
was
a
good
medecyne
/
put
some
remedye
to
hit
/
and
bycause
that
he
wyst
wel
that
the
oyle
&
the
wyne
were
contrarye
to
venym
/
he
toke
two
lytel
vessels
whiche
he
had
al
onely
and
nomore
/
and
fylled
that
one
wyth
oyle
&
the
other
with
vynaygre
/
the
vynaygre
he
cast
vpon
the
flees
/
&
with
the
oyle
he
enoynted
them
/
Morally
to
speke
/
by
thys
poure
man
whiche
loued
wel
derely
his
bees
or
flees
/
thou
ougtest
to
vnderstonde
Ihesu
Cryste
/
And
by
the
ryche
man
the
deuyll
of
helle
/
And
by
the
flees
the
men
and
wymmen
of
thys
world
/
For
whan
the
deuyl
had
poysonned
the
men
of
this
world
by
vyces
and
synnes
and
that
they
were
condempned
to
the
dethe
/
Bycause
that
they
had
gadred
and
taken
the
hony
from
ouer
the
floures
/
that
is
to
wete
in
carnalitees
and
in
many
vyces
delectables
and
swete
to
the
persone
/
as
is
the
hony
/
Thenne
Ihu
Crist
the
souerayn
medecyne
/
toke
two
lytel
vessels
of
oyle
and
of
vanaygre
whiche
he
had
onely
/
that
is
to
wete
that
by
his
sorowful
and
aygre
or
soure
and
bytter
passyon
/
bought
and
reysed
vs
fro
dethe
vnto
lyf
ageyn
/
and
after
he
enoynted
vs
of
the
oyle
/
that
is
to
wete
of
the
grace
of
the
holy
ghoost
Certeyn
euery
persone
may
say
/
that
hit
was
a
moche
precious
yefte
whyche
our
redemptour
gaue
to
vs
/
whan
he
dyd
caste
and
shedde
his
precious
blood
vpon
his
flees
/
that
is
〈◊〉
wete
vpon
the
synnars
/
in
byeng
them
ageyn
from
bytter
deth
and
enoynted
them
after
of
the
oyle
of
mysericorde
/
Infantem
nudum
cum
te
natura
creauit
Paupertatis
onus
pacienter
ferre
memento
tHou
oughtest
to
suffre
and
bere
pacyently
the
faytes
&
charges
of
pouerte
/
bycause
that
nature
hath
created
the
pourely
&
al
naked
out
of
thy
moders
wombe
/
for
whan
thou
came
in
to
this
world
thou
haddest
nought
/
&
w●●n
thou
shalt
goo
&
leue
hit
/
thou
shalt
bere
wyth
the
no
thynge
Therfore
sayth
Boece
that
we
be
borne
alle
naked
within
the
wombe
of
our
moders
/
&
yet
shal
we
retourne
al
naked
in
to
the
wombe
of
our
moder
/
that
is
in
to
the
erthe
/
Therfore
oughtest
thou
to
bere
the
faytes
of
pouerte
paciently
/
the
chylde
newe
borne
&
comyng
out
of
his
moders
wombe
maketh
th●●e
thynges
/
first
he
wepeth
/
And
thenne
he
prophecyeth
the
euylles
whiche
he
shal
suffre
in
this
world
/
as
longe
as
he
shal
be
on
lyue
/
Secondly
he
putteth
his
face
toward
th
erthe
/
as
a
beest
in
signe
or
token
that
he
is
compared
to
the
dombe
beestes
/
Thirdly
for
he
holdeth
the
hande
in
hys
mouthe
in
tokenyng
that
bycause
of
the
first
synne
of
our
first
parentes
/
he
ought
to
suffre
many
paynes
in
this
world
/
whiche
synne
they
commysed
or
made
by
theyr
mowthe
in
etyng
the
fruyte
whiche
was
defended
&
forboden
/
Saynt
austyn
recounteth
in
his
book
de
ciuitate
/
that
somtyme
a
man
desyred
and
had
thre
goddesses
to
dyner
/
that
is
to
wete
Iuno
goddesse
of
myrthe
&
of
myghte
Pallas
goddesse
of
sapyence
and
of
wysedom
/
And
venus
goddesse
of
loue
and
of
benyuolence
/
but
bycause
that
he
bad
not
boden
the
goddesse
of
dyscorde
/
she
was
therfore
gretely
wrothe
/
the
whyche
took
an
apple
of
golde
/
aboute
the
whiche
was
wryten
/
To
the
fayrest
be
hit
gyuen
/
And
after
caste
hit
in
the
myddel
of
the
sayd
goddesses
/
and
as
sone
as
they
sawe
the
apple
eche
of
theym
wold
haue
had
hit
/
but
for
to
eschewe
theyr
stryf
and
debate
they
ordeyned
a
Iuge
/
that
is
to
wete
Parys
for
to
adiuge
and
gyue
hit
to
the
moste
fayrest
/
the
whiche
Iuged
&
gaue
hit
to
the
goddesse
of
loue
and
benyuolence
/
as
to
the
fayrest
To
speke
morally
by
these
thre
goddesses
/
are
vnderstonden
thre
tymes
/
that
is
to
wete
the
tyme
of
nature
in
which
reygned
moche
puyssaunce
and
myght
/
For
in
tyme
passed
reygned
many
geauntes
stronge
&
myghty
/
Item
the
tyme
of
the
lawe
wryten
/
in
whiche
reygned
moche
sapyence
&
wysedom
/
For
the
same
tyme
were
founden
the
sciences
/
Item
also
the
tyme
of
grace
and
of
loue
/
that
is
to
wete
whan
our
lord
descended
in
to
this
world
/
But
the
goddesse
of
discorde
/
that
is
to
wete
the
deuyll
/
caste
the
apple
amonge
the
sayd
goddessis
/
that
is
to
wete
in
thys
world
/
by
slouthe
/
Neuerthelesse
for
the
dyscorde
that
the
deuyl
put
betwyxte
god
&
the
man
by
synnes
/
the
sone
of
god
whiche
is
the
veray
apple
wolde
descende
in
to
this
world
wythin
the
goddesse
of
loue
and
benyuolence
/
that
is
to
wete
wythin
the
precious
wombe
of
the
vyrgyn
marye
/
the
which
after
was
borne
al
naked
&
pourely
as
the
other
men
/
&
after
receyued
dethe
&
passyon
and
retourned
al
naked
there
as
he
was
comen
fro
/
the
whyche
by
his
worthy
and
precious
passyon
boughte
vs
ageyn
from
the
peynes
of
helle
/
Ne
timeas
illam
quae
vite
est
vltima
finis
Qui
mortem
metuit
dum
viuit
perdit
idipsum
tHou
oughtest
not
to
doubte
the
deth
the
whiche
is
ende
of
this
lyf
/
for
who
that
doubteth
hit
/
he
falleth
alle
moste
in
desperacion
/
&
it
is
signe
&
token
that
he
euyl
&
wickedly
hath
ledde
his
lyf
in
this
world
/
&
that
he
hath
not
made
satisfaccion
ne
penaunce
of
his
synnes
/
Seneque
sayth
that
the
dethe
is
to
vs
naturelle
/
and
not
paynefull
/
For
bycause
that
we
shold
deye
we
are
come
in
to
thys
world
This
rule
is
gyuen
to
euery
man
/
and
approued
of
euery
man
/
Therfore
hit
ought
to
be
kepte
of
alle
men
wythouten
doubtaunce
/
We
reden
of
an
abbot
named
agatho
/
the
whiche
whan
he
shold
deye
/
thre
dayes
before
his
dethe
helde
his
eyen
open
/
wythout
moeuyng
of
hym self
/
Thenne
the
brethern
seyng
this
demaunded
and
sayd
to
hym
/
fader
what
doo
ye
/
and
where
are
ye
/
The
whyche
answerd
to
them
&
sayd
/
before
our
lord
abydyng
his
Iugement
/
Thenne
the
brethern
said
to
hym
/
thenne
fader
doubte
ye
the
dethe
/
To
whome
he
sayd
/
Notwythstondyng
that
alle
the
dayes
of
my
lyf
I
haue
to
my
power
kepte
al
the
commaundementes
of
god
/
Neuerthelesse
I
ne
wote
yet
yf
I
am
worthy
to
haue
the
grace
of
god
or
not
/
For
there
is
moche
grete
dyfference
betwyxte
the
Iugement
of
god
&
the
Iugement
of
man
/
and
sayd
at
the
ende
/
Knowe
ye
that
I
doubte
not
the
corporal
dethe
/
but
I
doubte
the
deth
spirituel
/
They
wold
yet
haue
enterroged
hym
but
to
them
he
said
speke
nomore
to
me
for
I
am
empesched
&
ocupyed
&
haue
moche
thynges
to
doo
/
the
whiche
sone
after
rendred
and
yelded
his
spyrite
or
sowle
/
Si
tibi
pro
meritis
nemo
respondet
amicus
Incusare
deum
noli
set
te
ipse
coherce
tHou
oughtest
not
to
blame
god
for
as
moche
as
thou
hast
no
frendes
/
Notwithstondyng
that
thou
hast
done
many
seruyces
&
moche
good
to
somme
other
whyche
knowen
ne
remembren
hit
not
/
&
shewe
them
not
to
be
thy
frendes
/
for
thou
oughtest
to
refrayne
&
amodere
thy self
/
&
not
to
speke
folisshly
in
sweryng
&
dyspytyng
god
/
bycause
that
fortune
&
thy
frendes
ben
ageynst
&
contrarye
to
the
/
But
thou
oughtest
to
say
as
the
trewe
man
Iob
said
/
god
yaue
hit
to
me
/
god
hath
taken
hit
fro
me
/
It
is
done
as
hit
hath
pleased
to
god
/
god
be
thanked
of
al
/
Latence
recounteth
an
hystorye
of
the
cite
of
rome
the
whiche
was
in
grete
pouerte
by
fortune
of
warres
/
but
there
was
in
the
said
cite
a
noble
Romayn
whyche
for
the
comyn
wele
of
the
cyte
exposed
and
dyspendyd
alle
hys
rychesse
in
suche
manere
that
for
the
comyn
wele
he
became
ryght
powre
/
It
happed
ones
that
he
passed
thorughe
a
deserte
where
he
founde
a
colompne
or
pyler
where
vpon
was
an
ymage
or
statue
whiche
had
one
hande
vp
ryght
shewyng
toward
a
mountayn
whiche
was
nygh
thens
/
and
the
other
hande
helde
on
his
syde
/
But
the
sayd
Romayn
wente
nygh
to
the
sayd
ymage
whyche
he
behelde
moche
wel
/
Thenne
whan
the
sonne
smote
vpon
the
sholders
of
the
sayd
ymage
/
the
shadowe
of
the
hande
whiche
was
vpright
resplendysshed
vpon
the
sayd
mounteyn
/
And
in
dede
the
Romayn
went
toward
the
said
mountayn
for
to
see
what
it
was
/
that
th
ymage
shewed
with
the
hande
/
and
there
he
founde
a
yate
of
yron
whyche
was
shette
/
wherof
he
was
moche
merueyled
and
thoughte
in
hym self
to
retourne
toward
the
said
ymage
and
supposed
to
fynde
there
the
keye
of
the
yate
of
yron
vnder
the
other
hande
of
the
sayd
ymage
/
And
as
he
had
thought
and
supposed
he
fonde
the
keye
vnder
the
sayd
hande
wythin
a
lytel
yate
of
yron
/
whiche
keye
he
toke
&
retourned
toward
the
mounteyn
where
he
had
founde
the
yate
of
yron
/
the
whiche
he
opened
&
founde
therin
a
grete
tresoure
of
the
whiche
he
made
ryche
bothe
hym self
/
and
the
cyte
also
/
And
therof
he
rendred
graces
and
thankes
to
god
hys
creatour
and
maker
that
had
gyuen
to
hym
more
goodes
than
euer
he
had
/
had
before
/
Ne
tibi
quid
desit
quesitis
vtere
parce
Vt
que
quod
et
serues
semper
tibi
deesse
putato
tHou
oughtest
to
dyspende
thy
goten
goodes
by
mesure
to
the
ende
that
they
fayle
ne
lacke
not
in
tyme
to
come
/
For
thou
oughtest
euer
to
thynke
that
they
may
fayle
to
the
wythin
a
lytel
space
of
tyme
/
and
that
whan
thou
haddest
loste
them
/
thou
haddest
loste
thy
lyf
and
thy
substaunce
/
Therfore
thou
oughtest
not
to
gyue
them
to
thy
frendes
nor
dyspende
them
so
largely
/
that
thou
ne
reteyne
somme
of
hit
for
the
tyme
whyche
is
yet
to
come
/
That
is
to
saye
/
to
speke
morally
/
that
thou
oughtest
to
gouerne
thy self
in
suche
manere
in
this
world
/
that
at
the
ende
thou
mayst
haue
the
lyf
eternal
/
and
to
kepe
so
wel
the
commaundementes
of
god
that
at
the
ende
they
lac●●e
ne
fayle
not
to
the
/
for
to
haue
&
gete
the
lyf
eternal
/
Men
may
vse
the
goodes
of
this
world
vnlawfully
in
thre
maners
/
First
whan
one
dyspendeth
them
Illicitly
and
wylfully
wythout
cause
/
Secondly
whan
men
dyspenden
them
ouergladly
and
haboundauntly
/
Thyrdly
whan
men
holde
and
kepe
them
and
vse
them
auariciously
wythout
departyng
of
them
to
the
poure
peple
/
Quod
prestare
potes
ne
bis
promiseris
vlli
Ne
sis
ventosus
dum
vis
bonus
ipse
videri
tHou
oughtest
to
gyue
whan
thou
mayst
wythout
promyttyng
a
thynge
twyes
in
delayeng
hyt
from
day
to
day
/
For
none
ought
to
say
one
thynge
/
and
thynke
the
contrarye
/
to
the
ende
that
he
be
not
reputed
&
holden
for
a
lyer
and
for
a
bygyler
/
specially
whan
thou
wylt
be
holden
for
a
good
man
and
a
trewe
/
and
yet
thou
oughtest
to
put
thy self
in
payne
for
to
haue
good
fame
or
renom
mee
/
and
good
praysyng
/
Hit
foloweth
thre
euyl
pryncipalle
/
for
to
promytte
&
not
holde
the
promysse
/
Fyrst
bycause
that
he
to
whome
thou
hast
promytted
to
gyue
a
cexteyn
somme
of
syluer
or
other
thynge
/
at
a
certeyn
day
/
trusteth
thy
wordes
&
holdeth
hym
for
sure
to
haue
at
the
sayd
day
/
that
whiche
thou
hast
promytted
to
hym
/
and
vpon
that
truste
he
may
assygne
and
promytte
the
sayd
thynge
to
another
at
the
sayd
day
/
And
thus
whan
thou
faylest
and
begylest
hym
/
he
fayleth
also
to
the
other
and
he
is
reputed
and
holden
for
a
lyer
/
and
yf
thou
haddest
not
promytted
to
hym
/
he
had
pourueyed
hym self
ellys
where
/
Secondly
bycause
that
he
falseth
his
feythe
/
and
is
reputed
for
a
begyler
/
Thyrdly
bycause
that
men
owe
to
the
/
therfore
neyther
thanke
ne
grace
whan
thou
taryest
to
gyue
ouerlonge
therfore
it
is
sayd
who
gyueth
sone
gyueth
twyes
/
Qui
similat
verbis
nec
corde
est
fidus
amicus
Tu
quoque
fac
simile
/
sic
ars
deluditur
arte
tHou
oughtest
not
to
truste
hym
that
feyneth
hym self
to
be
thy
frende
by
swete
wordes
/
and
plesaunte
wythout
he
be
thy
hertely
frende
/
Therfore
thou
oughtest
to
doo
to
hym
lyke
wyse
/
that
is
to
wete
in
shewyng
thy self
fayntly
to
be
his
frende
dyssymylyngly
/
and
not
h●●rtelye
And
thus
one
arte
and
a
falseheed
is
vytupered
and
dysceyued
/
by
another
arte
and
falsehede
/
or
also
hit
may
be
exposed
/
He
that
feyneth
by
sharpe
wordes
rebukyng
&
chastysyng
thy
vyces
and
synnes
/
to
be
thyn
enemye
/
and
in
hys
herte
he
loueth
the
/
trewely
this
is
a
veray
frende
/
Therfore
thou
oughtest
to
doo
to
hym
lyke
wyse
in
tyme
and
place
as
the
ca●●s
requyreth
/
And
thus
one
arte
that
is
to
Wete
an
euyl
wylle
and
one
euyl
purpoos
/
is
reproued
by
another
arte
/
that
is
to
wete
by
good
doctryne
&
enseygnement
or
techyng
Men
may
kepe
feyth
and
loue
wyth
his
frende
in
thre
maners
Fyrst
that
thou
dysceyue
hym
not
by
swete
wordes
feyned
plesaunt
and
dysceyuable
/
Secondly
that
for
no
thynge
thou
telle
nor
dyscouer
hys
secrete
/
Thirdly
that
thou
leue
hym
not
in
daunger
nor
in
aduersite
to
thy
power
/
Nulli
homines
blando
nimio
sermone
probare
Fistula
dulcé
canit
volucrem
dum
decipit
anceps
tHou
oughtest
to
approue
ouermoche
the
men
whyche
speken
swetely
/
For
by
swete
wordes
they
dysceyue
the
/
as
he
whiche
taketh
byrdes
doth
/
whyche
by
hys
swete
songe
and
falseheed
in
countrefeytyng
the
voys
of
the
byrde
/
dysceyueth
hit
and
maketh
hit
to
falle
in
to
his
grynnes
Seneque
sayth
that
flaterye
reygneth
thorugh
al
the
world
/
and
specyally
in
the
prynces
courtes
and
in
the
courtes
of
the
lordes
bothe
spiritual
and
temporalle
/
It
is
redde
of
Saynt
Amkrose
whiche
reproued
openly
the
Emperour
of
his
synne
/
To
whome
the
Emperour
answerd
/
that
he
had
founden
a
man
of
trouthe
/
But
now
thys
day
the
prynces
&
lordes
bothe
of
the
chirche
and
seculers
wyl
not
here
ne
vnderstonde
them
whiche
sayen
trouthe
to
them
/
For
he
whiche
can
best
flatere
them
/
is
beste
loued
of
them
/
Cum
tibi
sint
nati
nec
opes
tunc
artibus
illos
Instrue
quo
possint
inopem
deffendere
vitam
tHou
oughtest
to
doo
thy
chyldren
to
be
lerned
and
teched
in
somme
arte
and
crafte
/
whereby
he
may
defende
and
eschewe
the
lyf
Indygent
and
myserable
of
this
world
/
specially
whan
thou
arte
poure
/
to
the
ende
that
by
pouerte
thou
be
not
constreyned
for
to
doo
somme
thynge
wherof
bothe
thy self
and
thy
lygnage
myght
receyue
blame
and
dyshonour
/
For
it
is
sayd
comynly
that
crafte
is
bettre
than
the
ydelnesse
/
ffor
the
good
crafte
may
not
fayle
/
but
the
rychesses
fayle
wel
/
Polecratus
recounteth
/
that
the
Emperour
Octouyan
how
be
hit
that
he
was
ryche
and
myghty
/
he
made
crafte
to
be
lerned
and
taught
to
his
chyldren
/
Fyrst
he
made
his
sones
to
excercise
them
and
to
be
taughte
in
the
fayte
of
armes
and
also
in
other
artes
and
dyuers
craftes
/
to
th
ende
that
they
myght
vse
theyr
lyf
by
theyr
arte
or
crafte
yf
they
had
nede
in
tyme
to
come
/
Secondly
he
made
his
doughters
to
lerne
them
for
to
werke
in
wulle
and
wyth
the
nedle
/
and
to
selle
and
to
bye
to
the
ende
that
yf
theyr
lyuelode
faylled
to
them
/
their
craft
myght
thenne
helpe
them
for
to
eschewe
the
power
&
Indygent
lyf
of
thys
world
/
For
it
is
seen
oftymes
that
they
whiche
haue
grettest
lyuelode
and
possessyons
/
becomen
and
fallen
in
grete
pouerte
/
by
theyr
euyll
and
wycked
rewle
/
or
ellys
by
fortune
/
&
bycause
that
they
can
no
crafte
ne
no
science
they
comen
ofte
in
to
many
and
grete
Inconuenyentes
/
Quod
vile
est
carum
quod
carum
vile
putato
Sic
tibi
nec
cuprous
nec
auarus
nosceris
vlli
tHou
oughtest
to
thynke
that
/
that
which
is
now
foule
shal
be
fayre
and
dere
in
tyme
to
come
/
And
to
the
contrarye
/
thou
oughtest
to
thynke
that
/
that
whyche
is
of
present
or
now
dere
shal
be
lothely
and
fowle
in
tyme
to
come
/
Therfore
thou
oughtest
to
vse
hit
in
suche
manere
/
that
thou
be
not
reputed
and
holden
for
auarycious
ne
hurter
of
thy self
nor
to
other
/
Or
also
hit
may
be
exposed
whan
somme
gyueth
to
the
a
yefte
whiche
is
fowle
and
of
lytel
valure
/
thou
oughtest
to
holde
hit
for
dere
/
and
thus
thou
shalt
not
be
holden
for
vnkynde
/
nor
auaricious
ne
couetous
nor
contrarye
to
thy self
ne
to
none
other
/
Or
otherwyse
hyt
may
be
exposed
that
/
that
whiche
is
fowle
in
this
world
/
that
is
to
wete
pouertee
/
shal
be
dere
in
the
other
world
byfore
god
And
to
the
contrarye
that
/
whiche
is
dere
in
this
world
/
that
is
to
wete
rychesse
/
shal
be
fowle
and
dysplesaunt
to
god
in
the
other
world
/
Ioseph
whan
he
was
wyth
the
kynge
of
Egypte
/
by
deuyne
reuelacion
was
sayd
to
hym
/
that
it
shold
be
seuen
yere
of
dere
tyme
/
And
therfore
he
counceylled
vnto
the
kynge
/
that
whyle
the
corne
was
good
chepe
that
he
shold
make
pourueaunce
and
store
of
hit
to
the
ende
that
in
tyme
comyng
he
myght
helpe
wyth
hit
his
poure
peple
in
tyme
of
famyn
or
derthe
/
as
thou
hast
in
the
hystorye
alle
alonge
in
the
boke
of
Genesis
/
Que
culpare
soles
ta
tu
ne
feceris
ipse
Turpe
est
doctori
cum
culpa
redarguit
ipsum
tHou
oughtest
not
to
doo
the
synnes
of
the
whiche
thou
wylt
repreue
and
chastyse
the
other
to
the
ende
that
with
the
same
punycion
that
thou
wylt
punysshe
the
other
thou
be
not
punysshed
/
For
fowle
thynge
is
to
the
techer
or
doctour
/
wha
n
his
owne
fawte
and
synne
reproueth
hym self
/
Therfore
sayth
saynt
Austyn
/
that
to
speke
wel
and
to
do
euyl
is
none
other
thynge
/
than
to
condempne
hym self
wyth
his
owne
mowthe
and
worde
/
For
yf
thou
wylt
haue
the
lytel
strawe
out
of
thy
broders
eye
/
take
out
the
grete
balke
whiche
is
in
thyn
owne
eye
/
or
ellys
thou
doest
grete
folye
/
Wherfore
thou
oughtest
fyrst
to
reproue
&
chastyse
thyn
owne
self
/
and
after
thou
mayst
wel
reproue
and
chastyse
other
/
Quod
iustum
est
petito
vel
quod
videatur
honestum
Nam
stultum
est
petere
quod
possit
iure
negari
tHou
oughtest
to
demaunde
the
thynge
whiche
is
iuste
trewe
and
lawful
/
to
the
ende
that
hit
may
not
be
denyed
ne
wythsayed
/
for
it
is
grete
folye
to
demaunde
or
aske
the
thynge
/
whiche
may
be
lawfully
and
of
ryghte
wythsayed
and
refused
/
And
thou
oughtest
to
knowe
that
there
been
somme
that
sechen
and
fynden
/
as
they
whiche
vnderstonden
that
/
that
they
demaunden
and
sechen
/
Therfore
sayth
Ihesu
criste
seche
ye
&
ye
shal
fynde
/
The
other
been
whiche
seken
and
fynden
no
thynge
/
As
they
whyche
vnderstonden
not
that
/
that
they
sechen
/
therfore
sayth
yet
Ihesu
cryste
/
ye
knowe
nor
vnderstonde
not
that
/
that
ye
seken
/
The
other
been
whiche
seek
not
ne
fynde
not
/
as
they
that
vnderstonden
no
thynge
/
But
he
that
knoweth
not
shal
be
vnknowen
/
that
is
to
wete
that
he
whyche
shal
forgete
hym self
shal
be
foryeten
/
Before
that
thou
requyrest
or
makest
some
petycions
or
demaundes
/
yf
thou
wylt
be
herde
&
enhaunced
thou
oughtest
to
consydere
foure
thynges
/
Fyrst
that
he
to
whom
thou
requyrest
or
makest
thy
petycion
/
haue
myght
to
gyue
or
to
doo
the
thynge
whyche
thou
requyrest
of
hym
/
Secondly
that
he
whiche
demaundeth
/
be
worthy
to
haue
the
thynge
whyche
he
demaundeth
/
Thyrdly
that
thou
haue
vtilitee
and
prouffyte
by
the
thynge
whiche
thou
requyrest
/
Fourthly
that
thy
petycion
or
askyng
be
trewe
&
resonable
/
Men
may
lawfully
requyre
of
our
lord
god
thre
thynges
/
Fyrst
men
may
axe
of
god
that
whiche
is
nedeful
to
the
lyf
that
is
to
wete
his
norysshyng
/
as
mete
drynke
and
clothyng
whiche
must
be
demaunded
by
reason
and
wythout
excesse
/
Secondly
the
conseruacion
of
his
owne
body
&
of
his
goodes
bothe
temporalle
and
spiritual
/
Thyrdly
to
demaunde
helpe
&
socour
of
god
in
Iuste
batayle
/
as
hit
appereth
in
the
booke
of
kynges
Ignotum
tu
tibi
noli
preponere
notis
Cognita
iudicio
constant
incognita
casu
tHou
oughtest
not
to
holde
ne
approue
the
thynge
vnknowen
to
be
trewe
/
before
the
thynges
whyche
thou
knowest
trewe
and
lawful
/
For
thou
mayste
doo
trewe
Iugement
on
the
thynges
whiche
thou
knowest
/
but
of
suche
that
thou
knowest
not
/
thou
mayst
not
Iuge
but
by
aduenture
and
happe
/
As
whan
thou
knowest
a
good
holy
man
/
thou
oughtest
more
to
honoure
hym
and
to
haue
gretter
truste
in
hym
/
thenne
in
hym
that
thou
knowest
not
/
how
be
hit
that
he
be
good
/
Therfore
it
is
sayd
comynly
/
that
one
ought
not
to
reherce
and
vtter
his
counceyll
nor
goo
in
to
the
felawshyp
of
the
vnknowen
man
/
And
that
men
oughte
to
loue
more
the
olde
frende
approued
/
thenne
the
newe
frende
whiche
is
not
approued
nor
assayed
/
Cum
dubia
et
incertis
versetur
vita
periclis
Pro
lucro
tibi
pone
diem
quicunque
laboras
tHou
oughtest
to
beleue
and
to
knowe
for
certeyn
that
thy
lyf
is
doubtous
/
in
right
grete
parelle
and
vncerteyn
/
For
we
ben
vncerteyn
of
the
houre
of
dethe
and
of
the
fortunes
whiche
may
come
to
vs
/
And
therfore
we
that
been
and
labouren
in
thys
perilous
valeye
ought
to
suffyse
to
vs
one
day
for
al
our
labour
and
salarye
of
alle
the
tyme
passed
On
the
whiche
day
we
ought
to
haue
contricion
and
to
make
trewe
confessyon
of
alle
oure
synnes
/
A
vysyon
be
fyl
somtyme
to
a
good
holy
man
whiche
was
on
the
ryuage
of
the
see
to
whome
semed
and
was
aduys
that
the
wawes
of
the
see
wold
haue
couered
and
drowned
hym
/
wherfore
he
ranne
hastely
fro
the
ryuage
/
but
as
he
ranne
he
sawe
a
grete
and
wonder
horryble
lyon
comyng
ageynste
hym
for
to
deuoure
and
ete
hym
/
but
for
drede
he
loked
doun
to
th
erthe
and
thenne
he
sawe
come
before
hym
a
serpent
whyche
caste
fyre
&
flame
out
of
his
mowthe
/
the
whiche
like
wyse
wold
haue
deuoured
hym
/
Thenne
whan
the
good
man
sawe
that
he
myght
not
scape
he
lyfte
vp
his
eyen
toward
the
heuen
/
and
prayed
god
deuoutely
that
he
wold
kepe
and
preserue
hym
from
thys
grete
parylle
and
daunger
/
thenne
he
sawe
an
aungel
from
heuen
whiche
helde
wyth
one
hande
a
crowne
/
And
wyth
the
other
hande
he
helde
a
swerde
/
whiche
aungel
spake
to
hym
and
sayd
/
Ne
doubte
thou
not
/
for
thou
shalt
scape
from
alle
these
parelles
/
yf
thou
doest
that
I
shal
telle
to
the
/
Fyrst
thou
shalt
goo
ageynst
the
serpent
hardely
&
shalt
put
thy
fote
wythin
his
throte
/
and
sone
he
shal
be
deed
/
And
after
thou
shalt
goo
ageynst
the
lyon
/
for
he
is
not
so
stronge
as
thou
wenest
/
for
he
is
right
feble
/
and
I
promytte
the
/
to
gyue
to
the
thys
crowne
yf
thou
wylt
doo
that
I
haue
sayd
/
or
ellys
I
shal
slee
the
wyth
thys
swerde
/
To
speke
morally
by
the
see
is
vnderstonden
alle
the
world
whiche
chaseth
vs
by
the
vndes
or
wawes
/
that
is
by
dyue●●se
temptacions
/
By
the
lyon
is
vnderstonden
the
deuyl
of
●●lle
whiche
tempteth
vs
fro
day
to
day
/
but
he
that
wyl
resysten
ageynst
hym
he
may
sone
ouercome
and
conquere
hym
/
By
the
serpent
thou
oughtest
to
vnderstonde
the
flesshe
to
whome
thou
ouhhtest
to
put
thy
foot
within
the
throte
/
that
is
to
wete
that
thou
must
doubte
and
refrayne
hit
by
fastyng
&
prayers
And
yf
thou
doest
hit
not
thus
/
the
aungell
shal
not
gyue
to
the
the
crowne
whyche
he
bereth
/
but
he
shal
slee
the
wyth
his
swerde
/
and
he
shall
lete
the
falle
wythin
the
see
/
that
is
to
wete
in
to
helle
wyth
them
that
ben
dampned
/
Vincere
cum
possis
interdum
cede
sodali
Obsequio
quoniam
dulces
retinentur
amici
tHou
oughtest
not
alweye
to
vaynquysshe
ne
put
vnder
fe●●t
thyn
enemye
/
but
thou
oughtest
somtyme
to
forgyue
&
pardonne
/
though
thou
mayst
vaynquysshe
&
ouercome
/
but
by
swete
and
frendely
wordes
thou
oughtest
to
refrayne
thy self
fro
that
/
whiche
thou
myghtest
wel
doo
/
For
by
suche
seruyce
and
benefaytes
thou
shalt
mowe
holde
and
kepe
hym
for
thy
trewe
and
feythful
frende
/
bycause
that
swete
and
frendely
wordes
refraynen
grete
yre
/
Item
two
feythful
frendes
ought
to
loue
eche
other
parfytely
and
to
be
of
one
wylle
/
For
two
dogges
be
stronger
for
to
take
a
wulf
thenne
one
dogge
allone
/
Thus
whan
two
good
frendes
ben
wel
alyed
to
gyder
/
they
be
stronger
and
more
redoubted
thenne
one
allone
/
Ne
dubites
cum
magna
petas
impendere
parua
Hijs
etenim
rebus
coniungit
gracia
caro●●
●Hou
oughtest
not
to
doubte
ne
to
complayne
to
gyue
a
lytel
yefte
to
thy
frende
/
whan
thou
doubtest
not
ne
hast
no
shame
to
demaunde
of
hym
a
grete
yefte
/
for
by
suche
thynges
grace
and
frendshyp
ioynen
and
bynden
to
gyder
two
good
frendes
and
felawes
/
That
is
to
say
that
men
oughte
not
to
spare
to
gyue
worldly
thynges
that
ben
lytel
&
fowle
for
to
acquyre
and
gete
therfore
grace
frendshyp
and
benyuolence
whyche
are
of
grete
proufyte
/
&
moche
to
be
preysed
/
It
is
redde
of
two
felawes
whiche
loued
eche
other
moche
derely
/
of
the
whiche
the
one
Wrote
al
that
his
felowe
gaue
to
hym
/
And
in
lyke
wyse
the
other
wrote
alle
that
he
gaue
to
his
felawe
/
It
happed
thenne
that
they
had
questyonned
to
gyder
for
to
wete
and
knowe
whyche
of
them
two
louyd
moste
parfytelye
hys
felawe
/
he
that
had
wryton
al
that
his
felawe
had
gyuen
to
hym
sayd
that
he
loued
more
parfytelye
by
cause
that
whan
he
ouersawe
his
book
/
he
remembred
the
fayre
yeftes
whyche
his
felawe
had
gyuen
to
hym
/
the
which
yeftes
were
cause
that
he
neuer
departed
from
the
frendshyp
and
loue
of
his
felawe
/
the
other
answerd
that
he
said
well
but
yet
sayd
he
/
I
haue
better
cause
than
thou
hast
/
For
I
●●oke
wythin
my
book
wherin
I
haue
wryton
the
yeftes
whiche
I
haue
gyuen
to
the
/
to
the
ende
that
they
be
cause
to
holde
the
euer
in
parfyte
loue
and
frendshyy
/
the
whiche
two
felawes
of
theyr
questyon
made
Iuge
a
sage
and
wyse
prophete
/
whiche
Iuged
that
he
loued
more
parfyte
whyche
dyd
write
that
that
he
gafe
to
hys
felawe
/
Morally
to
speke
our
Lord
hath
gyuen
to
vs
many
yeftes
/
not
for
to
reproche
them
vnto
vs
/
but
to
th
ende
that
be
lose
vs
not
lyghtelye
he
writeth
and
entreth
them
in
to
his
book
/
that
is
to
wete
within
his
thought
for
yf
we
leue
hym
not
he
shal
not
leue
vs
/
Item
at
the
other
syde
we
ought
to
wryte
within
our
consciences
the
yeftes
and
benefaytes
which
he
gyueth
to
vs
&
hath
gyuen
/
&
to
studye
&
rede
them
often
/
to
th
ende
that
we
may
haue
his
glorye
and
benediccion
at
the
ende
of
our
dayes
/
Litem
inferre
caue
cum
quo
tibi
gran
iuncta
est
Ira
odium
generat
concordia
nutrit
amorem
THou
oughtest
not
to
take
noyse
ne
debate
wyth
hym
Whiche
thou
louest
/
&
of
whom
thou
arte
in
grace
/
Ne
also
wyth
none
other
persone
for
/
yre
&
hate
eng●●dren
many
Inconuenyentes
&
dyscencions
/
but
concorde
and
pees
engendreth
loue
and
dyleccion
/
after
ryght
canon
men
ought
to
flee
&
eschewe
noyses
&
brawlyng
for
fyue
causes
/
the
first
is
by
cause
that
he
whyche
gladly
taketh
noyse
and
debate
is
customed
to
be
arrogaunte
and
despytous
/
The
Second
by
cause
that
he
is
acustomed
to
be
a
flaterer
/
The
thyrd
by
cause
that
he
is
acustomed
to
be
false
and
traytour
/
the
fourth
by
cause
that
he
is
acustomed
to
be
false
and
ful
of
chalenge
The
fyfthe
bycause
that
he
is
acustomed
to
dyspreyse
gladly
and
to
make
noyse
and
debate
/
Seruorum
ob
culpam
cum
te
dolor
vrget
in
iram
Ipse
tibi
moderare
tuis
vt
parcere
possis
THou
oughtest
not
to
correcte
and
chastyse
thy
seruauntes
whan
thou
arte
wrothe
and
fylled
of
yre
/
〈◊〉
be
it
that
they
be
gylty
and
culpable
/
but
thou
oughtest
to
forbere
and
attempre
thy self
vnto
the
tyme
that
thyn
yre
be
passyd
/
by
cause
that
yf
thou
reprendred
and
chastysed
them
whan
thou
arte
wrothe
/
thou
myghtest
chastyse
them
wythoute
mesure
and
dysordynatlye
/
Therfore
Seneques
Wolde
neuer
chastyse
hys
seruauntes
whan
he
was
wrothe
/
but
helde
the
hande
vpryghte
vpon
them
wythouten
smytyng
vnto
tyme
that
his
yre
and
wrathe
were
gone
and
passed
/
and
sayd
yf
I
chastysed
them
whan
I
am
Wrothe
/
I
shold
slee
them
/
but
whan
I
haue
attemperyd
myn
yre
I
chastyse
them
by
mesure
/
The
wyse
man
sayth
/
that
he
is
a
fole
which
sone
Iugeth
after
hys
yre
/
and
that
he
whiche
can
refrayne
&
amodere
hys
yre
is
ryght
sage
and
wyse
/
Que
superare
potes
nondum
vince
ferendo
Maxima
etenim
morum
est
semper
paciencia
virtus
THou
oughtest
to
forbere
and
spare
somtyme
them
that
thou
mayst
vynquysshe
and
ouercome
/
For
pacyence
is
the
grettest
vertue
of
alle
vertues
of
good
condycyon●●
/
By
cause
that
by
the
name
of
pacyence
alle
the
other
vertues
taken
force
/
vygour
and
attemperaunce
/
Therfore
sayth
the
prouerbe
/
that
vertu
is
wydowe
whan
she
is
not
a●●urned
confermyd
and
attemperyd
wyth
pacyence
/
by
cause
that
alle
the
other
vertues
rewlen
and
ordeynen
them
by
pacyence
/
for
pacyence
vaynquyssheth
alle
/
Conserua
pocius
que
sunt
iam
parta
labore
Cum
labor
in
dampno
est
crescit
mortalis
egestas
THou
oughtest
to
kepe
and
spare
that
/
whyche
thou
hast
acquyred
and
goten
wyth
grete
payne
and
wyth
grete
swette
of
thy
body
/
and
more
moderatelye
thou
oughtest
to
dyspende
hit
/
than
that
whyche
cometh
of
auauntage
and
withouten
payne
and
trauaylle
/
For
euery
one
doubteth
the
peyne
and
laboure
that
men
haue
for
to
gete
them
Item
also
naturally
euery
man
kepeth
and
loueth
better
that
whyche
he
acquyreth
wyth
payne
and
grete
trauaylle
/
thenne
that
whyche
cometh
of
auauntage
/
For
whan
one
dyspende●●h
that
whyche
is
goten
wyth
grete
laboure
/
he
falleth
to
grete
pouerte
and
dommage
and
in
to
mortal
Indygence
/
whyche
growen
and
encreaceth
from
day
to
day
/
We
reden
of
two
hosemakers
of
the
whyche
the
one
was
poure
and
had
so
grete
famylle
or
meyne
/
that
his
crafte
myght
not
gouerne
ne
susteyne
his
housholde
ne
to
furnysshe
the
expences
/
the
whyche
as
a
wyse
man
put
hym self
to
serue
god
contynuelly
/
&
herde
masse
euery
day
wythoute
faylle
/
and
thus
by
the
grace
of
god
/
had
euer
of
worldly
goodes
ynough
for
to
holde
and
susteyne
hys
estate
wyth
/
But
the
other
whyche
was
more
ryche
than
he
was
/
wrought
bothe
on
sondayes
&
holydayes
/
the
whyche
by
punycyon
of
god
fyl
in
to
grete
Indygence
&
pouerte
/
&
in
dede
/
by
grete
yre
/
as
al
wroth
said
to
his
neyghbour
/
how
farest
thou
/
&
how
goeth
thy
fayte
/
thou
werkest
not
the
halfe
of
the
tyme
/
but
alwaye
thou
lyuest
&
farest
more
largely
/
&
hast
more
of
worldly
goodes
than
I
haue
that
werke
bothe
holydayee
&
sondayes
contynuelly
The
whyche
answeryd
to
hym
that
he
had
founde
a
tresoure
in
the
erthe
of
the
whyche
he
was
wexen
ryche
/
and
that
yf
he
wold
doo
as
he
dyd
/
of
al
that
they
shold
fynde
he
shold
haue
his
parte
/
whyche
accorded
therto
and
wente
euery
day
to
the
chyrche
as
dyd
hys
neyghbour
/
and
sone
he
had
of
worldly
goodes
ynough
whan
he
beganne
to
serue
and
to
loue
god
/
Therfore
sayth
the
gospel
/
seche
ye
fyrst
the
kyngdom
of
god
/
and
alle
thynges
shal
come
to
your
behoufe
〈◊〉
haboundaunce
largelye
/
Dapsilis
interdum
notis
et
caris
amicis
Cum
fueris
felix
semper
tibi
proximus
esto
THou
oughtest
to
gyue
and
to
be
large
somtyme
vnto
thy
dere
frendes
/
and
to
shewe
thy self
humble
and
benygne
toward
them
/
but
alwayes
thou
oughtest
fyrst
to
helpe
thy self
/
For
as
sayth
the
appostle
none
oughte
to
hate
hys
flesshe
ne
his
persone
/
charyte
begynneth
at
hym self
and
after
to
hys
parentes
and
to
the
other
who
hath
the
myght
and
puyssaunce
/
Men
may
compare
the
ryche
man
to
the
henne
/
by
cause
that
the
henne
taketh
so
grete
curyosyte
to
nowrysshe
hyr
chyckyns
/
that
often
she
forbereth
etyng
for
theyr
sake
/
in
so
moche
that
she
wexyth
alle
lene
/
but
whan
the
chyckens
are
grete
they
remembren
them
not
of
hit
/
for
they
knowe
hyr
nomore
ne
setten
noughte
by
hyr
/
Semblably
whan
the
ryche
man
hath
nowrisshed
his
chyldren
in
theyr
yongthe
wel
derely
and
hath
often
foboren
mete
and
drynke
for
to
gadre
and
assemble
goodes
for
theym
/
whan
they
are
grete
and
oute
of
the
daunger
of
theyr
fader
and
moder
they
remembren
hit
not
/
and
setten
noughte
by
them
/
Therfore
I
counceyl
the
whan
thou
arte
ryche
&
myghty
that
thou
ne
gyue
ne
distrybue
thy
goodes
to
thy
chyldren
ne
to
thy
parentes
&
frendes
without
thou
haue
first
purueyed
vnto
thy selfe
/
That
is
to
saye
that
thou
reteygne
and
holde
so
largely
of
thy
goodes
that
hit
may
suffyse
for
to
helpe
thy
body
/
and
specyalle
thy
sowle
/
Incipit
liber
secundus
¶
Telluris
si
forte
velis
cognoscere
cultus
Virgilium
legito
/
quod
si
mage
nosce
laboras
YF
thou
wylte
knowe
the
cultyuyng
and
eeryng
of
the
erthe
and
how
men
oughte
to
laboure
and
make
hit
clene
/
and
whan
men
must
sowe
&
gadre
ageyne
thou
must
rede
the
poete
vyrgylle
/
for
in
hys
book
thou
shalt
fynde
the
manere
for
to
cultyue
and
laboure
the
erthe
/
and
by
cause
that
by
suche
laboure
men
gete
and
acquyre
many
grete
rychesses
/
the
auncyentes
dyte
put
theyr
cure
and
studye
for
to
laboure
and
cultyue
the
erthe
/
but
thys
oppynyon
is
false
/
for
the
souerayn
good
of
thys
Worlde
is
to
serue
&
loue
god
Herbarum
vires
macer
tibi
carmina
dicet
YF
thou
wylte
knowe
the
force
&
vertu
of
herbes
/
thou
must
rede
this
poete
macer
/
the
auncientes
said
that
the
souerayn
We
le
of
this
world
was
in
the
helth
of
the
body
/
&
therfore
they
put
al
their
witte
&
studye
for
to
knowe
the
proprete
&
vertu
of
the
herbes
by
cause
that
they
ben
ordeyned
for
the
helthe
of
the
body
/
the
which
oppynyon
is
false
/
Si
romana
cupis
et
punica
noscere
bella
Lucanum
queras
qui
martis
prelia
dicet
YF
thou
wylte
knowe
the
bataylles
of
rome
&
of
affrique
rede
this
poete
named
lucan
/
the
auncyentes
sayd
that
the
souerayn
wele
of
this
world
was
in
getyng
of
good
fame
&
renome
of
noblesse
/
&
therfore
they
dyd
put
all
theyr
estudye
for
to
knowe
the
faytes
or
dedes
of
th
auncientes
And
specyally
of
●●heym
of
Rome
and
of
Auffryque
/
the
whyche
haue
been
moche
subtylle
vpon
the
fayte
and
dede
of
werre
/
Si
quid
amare
libet
vel
discere
amare
legendo
,
Nazonem
petito
/
Sinautem
tibi
cura
hec
est
YF
thou
wylte
loue
and
haue
a
paramour
/
rede
thou
the
poete
named
nazo
the
lechoure
/
th
auncyen
supposed
that
the
souerayn
good
of
thys
world
had
been
in
plesures
and
worldely
delectacyons
/
And
therfor●●
●●tudyed
and
lerned
thys
poete
Nazo
/
whyche
techeth
the
〈◊〉
and
manere
for
to
loue
paramours
/
Vt
sapiens
viuas
audi
que
discere
possis
Per
que
semotum
vicijs
deducitur
cuum
Ergo
ades
et
que
sit
sapiencia
disce
legendo
YF
thou
wylte
lyue
wysely
/
flee
the
vyces
/
and
folowe
the
vertues
/
the
whyche
putten
al
vyces
&
synnes
out
of
the
persone
/
Item
thou
oughtest
to
rede
and
studye
in
suche
manere
that
thou
mayst
become
sage
and
wyse
&
to
acquyre
sapyence
&
wysdom
/
&
to
flee
the
false
opynyons
&
errours
of
th auncient
beforesayd
in
the
iiij
precedent
commaundementes
/
Si
potes
ignotis
eciam
prodesse
memento
Vtilius
regno
est
meritis
acquirere
amicos
TThou
oughtest
to
do
wel
&
to
do
prouffyte
to
the
straungers
/
&
not
al
onely
to
thy
parentes
&
frendes
/
For
it
is
more
vtyle
&
prouffitable
for
to
acquyre
a
frende
by
thy
labour
and
good
dedes
/
than
for
to
acquyre
a
royame
or
somme
grete
tresour
/
salamon
sayth
that
better
is
to
acquyre
●●
good
name
&
good
grace
/
than
golde
or
syluer
/
Therfore
〈◊〉
tullius
that
there
nys
cite
ne
castel
that
may
long
endure
with
outen
frendshyp
and
concorde
/
God
maketh
rayne
to
falle
/
bothe
vpon
the
good
folkes
/
and
vpon
euyl
folke
/
wherfore
thou
oughtest
not
al
onelye
to
loue
the
good
peple
/
But
also
somtyme
the
euyl
folkes
/
and
to
teche
and
enduce
them
to
doo
wel
and
to
gyue
and
helpe
theym
at
theyr
nede
/
myseryes
and
aduersytees
/
Mitte
archana
dei
,
celum
que
inquirere
quid
fit
Cum
sis
mortalis
que
sunt
mortalia
cura
THou
oughtest
not
to
enquyre
ne
knowe
the
secretes
of
god
nor
what
thynge
is
the
heuen
/
that
is
for
to
wete
of
suche
secretes
that
humayne
nature
may
not
attayne
knowe
ne
vnderstonde
/
But
thou
must
byleue
stedfastlye
wythoute
ony
doubte
that
/
that
the
chyrche
byleuyth
and
holdeth
for
trewe
/
And
by
cause
that
thou
arte
mortalle
/
thou
oughtest
to
enquyre
of
the
mortalle
or
dedelye
thynges
and
not
of
the
deuyne
and
Inmortal
thynges
/
Therfore
sayth
the
appostle
that
there
is
none
eye
that
hath
seen
Ne
eere
that
euer
herde
/
ne
herte
that
thoughte
nor
can
thynke
/
the
goodes
whyche
god
hath
maad
redy
and
ordeyned
for
them
whyche
are
of
good
loue
and
trewe
byleue
/
For
he
whyche
eteth
ouermoche
of
hony
/
hyt
letteth
hym
/
lyke
wyse
he
that
ouermoche
enquyreth
of
the
secretes
of
god
more
thenne
nature
humayne
ne
may
ne
oughte
to
knowe
ne
vnderstonde
shal
be
oppressyd
before
god
and
pryued
fro
hys
glorye
/
¶
To
thys
questyon
men
may
answer
by
two
exaumples
/
Fyrst
it
is
redde
of
a
prophete
whiche
studyed
longe
for
to
knowe
the
nature
and
kynde
of
the
bees
or
hony
flees
/
but
he
coude
neuer
fynde
ne
knowe
hyt
/
Item
Tulles
recounteth
in
his
book
/
that
he
made
of
the
nature
and
kynde
of
the
goddes
/
that
a
kynge
demaunded
of
a
prohete
what
thynge
was
god
/
Thenne
the
prophete
demaunded
terme
and
space
for
to
answer
to
the
sayd
questyon
/
And
the
kynge
gafe
hym
terme
of
thre
dayes
/
Item
after
that
the
thre
dayes
were
passed
the
prophete
demaunded
yet
lenger
terme
/
vnto
whome
the
kynge
gafe
onelye
thre
dayes
/
Item
after
the
thre
dayes
he
wold
haue
had
yet
gretter
terme
Ha
sayd
thenne
the
kyng
I
see
wel
that
thou
mocquest
me
/
But
the
prophete
escused
hym self
gracyously
and
sayd
that
he
mocqued
not
/
but
he
sayd
/
I
consydere
and
suppose
that
god
is
so
ouer
souerayn
and
vncomparable
and
vnlyke
/
For
the
more
I
thynke
on
hym
/
the
more
I
am
confused
and
abasshed
and
wote
not
what
I
shold
saye
/
and
by
no
manere
I
ne
may
knowe
what
thynge
is
god
/
And
now
answereth
the
prophete
to
the
questyon
pryncypal
/
and
sayth
that
a
maker
of
erthen
pottes
may
make
of
one
erthe
a
potte
to
his
worshyp
/
and
another
of
lyke
erthe
to
his
dysworshyp
/
¶
Item
saynt
austyn
sayth
that
god
hath
made
to
be
borne
the
euyl
and
wycked
folke
for
foure
reasons
/
The
fyrste
is
that
by
cause
of
theym
the
good
folke
seme
the
better
/
as
the
whyte
breed
semeth
to
be
better
and
fayrer
by
the
blacke
and
broune
breed
/
The
second
is
by
cause
that
the
Iustyce
of
god
is
approued
and
enhaunced
by
the
euyl
folke
/
For
he
is
so
ful
of
myserycorde
that
al
the
world
shold
be
saued
/
yf
his
Iustyce
shewed
and
apperyd
not
/
and
yf
a
Iuge
shold
pardonne
and
forgyue
al
/
he
shold
not
seme
to
be
Iuste
/
and
by
the
contrarye
yf
he
neuer
pardonned
nor
forgafe
he
shold
not
seme
to
be
myserycordyous
ne
mercyful
/
The
thyrd
is
for
the
euyl
and
wycked
folke
/
the
good
are
worshypped
and
therfore
is
to
them
/
redy
made
/
gretter
gwerdon
or
rewarde
/
Item
yf
there
had
be
no
wycked
folke
/
oure
Lord
had
not
taken
dethe
/
Ne
saynt
stephen
had
not
be
caste
wyth
stones
/
ne
no
marter
crowned
/
The
fourth
is
by
cause
that
of
the
euyl
and
wycked
folke
haue
ben
borne
and
begoten
more
sayntes
thenne
of
the
other
/
For
of
Esau
whiche
was
ryght
wycked
and
euyl
man
/
and
of
achab
was
engendred
or
begoten
ezechyas
and
thus
of
many
other
/
Item
oute
of
the
thorne
groweth
the
rose
/
and
yf
men
dyd
cutte
and
destroye
al
the
thorne
trees
there
shold
noo
roses
growe
nomore
/
and
thus
by
the
thynge
beforesayd
apperith
clerely
that
god
hath
made
the
Wycked
and
euyl
folke
for
to
haue
and
gete
vnto
hym
the
good
and
feythful
people
/
and
for
to
shewe
his
myserycorde
and
hys
Iustyce
/
Now
thenne
sythen
it
is
so
as
I
haue
sayd
to
the
and
approuyd
that
none
may
knowe
the
secretes
of
god
/
How
myght
men
knowe
that
/
that
he
wyl
do
/
ne
the
cause
why
he
dyd
alle
that
he
hath
doon
/
Notwythstondyng
that
saynt
austyn
and
many
other
/
as
I
haue
sayd
haue
gyuen
and
shewen
of
hit
many
natural
reasons
/
And
therfore
thou
oughtest
not
to
enquyre
of
the
secretes
of
god
no
ferther
thenne
nature
humayn
may
knowe
and
vnderstonde
/
¶
The
doctours
been
of
oppynyon
and
sayen
that
the
prescyence
of
god
bereth
ne
wythholdeth
nothynge
of
nede
/
but
that
it
may
befalle
otherwyse
/
And
thys
approueth
boece
of
consolacion
by
reasons
&
ensaumples
Fyrst
he
sayth
that
god
knoweth
somme
thynges
nedefully
&
naturelly
for
to
come
/
as
he
knoweth
of
nede
that
the
sonne
ryseth
in
the
mornynge
/
Item
he
knoweth
somme
thynges
of
free
and
lyberalle
arbytre
/
for
he
knoweth
wel
whan
some
wyl
do
somme
thynge
/
and
that
hath
hys
free
wylle
and
lyberalle
arbytre
for
to
doo
hit
or
not
/
Therfore
the
man
doeth
naturally
that
/
that
he
doeth
/
For
thus
hath
god
Instytued
and
ordeyned
hit
/
Item
the
sonne
ryseth
of
nede
/
by
cause
that
god
ordeyned
hit
so
/
&
thus
the
thynges
whyche
oughte
for
to
come
naturelly
been
nedeful
/
but
they
that
comen
by
lyberal
arbytre
/
ben
free
to
doo
hit
or
not
/
For
thus
hath
god
ordeyned
Instytued
and
forseen
/
Item
hit
may
be
proued
by
ensaumple
that
the
deuyne
prescyence
of
god
wytholdeth
ne
bereth
no
nede
/
Now
suppose
we
that
in
somme
place
is
a
waye
whyche
is
deuysed
in
thre
wayes
/
thorugh
which
waye
a
man
must
passe
/
Item
lete
vs
suppose
that
another
man
is
hyghe
vpon
a
montaygne
whyche
knoweth
alle
thynges
that
are
to
come
/
the
whiche
cryeth
wyth
an
hyghe
voys
vnto
hym
that
shold
passe
by
the
waye
deuysed
in
thre
wayes
/
&
sayd
/
I
deffende
the
that
thou
ne
passe
thorugh
the
lyft
waye
but
by
the
ryght
waye
/
or
at
the
leste
by
the
myddel
waye
/
yf
thys
man
sette
ne
retche
not
of
his
sayeng
/
but
goeth
thorugh
the
lyfte
waye
and
falleth
in
to
the
handes
of
his
enemyes
/
what
may
do
therto
the
man
whyche
was
vpon
the
montaygne
whiche
knewe
wel
al
thynges
that
were
to
come
/
and
that
forbode
and
deffended
to
hym
that
he
shold
not
passe
by
the
lyfte
waye
/
None
is
thenne
cause
of
hys
harme
&
euyl
but
he
allone
/
sythe
that
he
had
hys
lyberalle
arbytre
and
free
wylle
for
to
haue
passed
by
suche
a
waye
as
hit
pleasyd
to
hym
/
and
also
whan
hit
was
forboden
and
deffended
to
hym
/
he
oughte
not
to
haue
passed
thorugh
hit
/
but
ought
to
haue
passed
by
the
ryght
waye
/
or
ellis
by
the
myddel
waye
And
thus
hit
apperith
that
the
deuyne
prescyence
of
god
bereth
ne
wytholdeth
none
of
the
thynges
that
are
for
to
come
/
and
of
whyche
men
haue
lyberalle
and
free
wylle
for
to
doo
theym
or
not
/
Item
there
been
somme
prophetes
whiche
sayen
that
the
man
whyche
is
borne
in
a
good
planette
or
sygne
/
shal
be
wel
fortuned
/
and
yf
he
be
borne
in
an
euyl
planette
he
shal
be
euyl
fortuned
/
Thys
errour
repreueth
saynt
gregory
in
his
om●●ye
/
and
sayth
that
many
ben
borne
in
thys
worlde
in
one
lyke
sygne
and
planette
/
and
in
one
lyke
poynte
/
of
the
whyche
somme
ben
kynges
or
dukes
/
and
the
other
are
puttyers
and
ryght
wycked
and
euyl
/
To
thys
answeren
the
sayd
prophetes
and
sayen
/
that
the
poynte
is
passed
in
a
twynklyng
of
an
eye
/
Saynt
gregory
sayth
and
answereth
that
how
be
it
/
that
hit
be
soo
/
that
the
poynte
is
passed
in
a
twynklyng
of
an
eye
/
Neuerthelesse
it
is
vnpossyble
to
be
borne
in
the
same
poynte
and
wythin
so
shorte
a
space
of
tyme
/
For
men
seen
by
experyence
/
that
whanne
a
chylde
is
to
be
borne
many
poyntes
may
passe
or
he
be
borne
/
Therfore
sayth
saynt
gregory
that
thys
may
not
be
trewe
/
For
yf
the
constellacyon
were
nedeful
cause
to
haue
we●●
/
or
euyl
/
or
to
be
dampned
/
or
saued
/
the
man
myghte
escuse
hym self
of
his
synne
before
god
sayeng
/
Syr
creatour
or
maker
of
al
thynges
ye
haue
gyuen
to
the
same
planette
on
the
whiche
I
was
borne
/
suche
a
propretee
that
she
hath
constreyned
me
for
to
do
suche
a
synne
/
to
the
whiche
I
may
not
resyste
/
And
as
sayth
saynt
austyn
/
synne
is
wylleful
/
For
that
whiche
is
doon
ageynste
his
wylle
and
by
force
is
not
synne
/
Wherfore
me
semeth
that
I
oughte
for
to
be
escused
of
the
synne
whyche
I
haue
doon
ageynste
myn
owne
wylle
/
and
by
the
Influence
of
the
sygne
and
planette
on
whiche
I
am
borne
/
the
whyche
constreyneth
me
for
to
do
alle
that
I
doo
/
Thys
oppynyon
and
errour
is
the
werste
of
alle
the
other
beforesayd
/
For
yf
hit
were
so
that
al
thynges
were
ordeyned
of
god
/
that
hit
myght
none
otherwyse
be
/
hit
shold
folowe
therof
many
Inconuenyentes
/
Fyrst
by
cause
that
synne
shol̄d
not
be
synne
/
for
hys
synne
by
the
ordenaunce
of
god
were
thenne
nedeful
and
necessarye
thynge
/
and
thus
god
shold
haue
no
cause
for
to
punysshe
the
synnars
/
Item
also
wele
were
not
wele
/
Item
god
shold
haue
no
Iustyce
/
for
hit
shold
be
quenchyd
and
sette
as
nought
/
by
cause
that
there
shold
be
neyther
paradyse
nor
helle
/
Item
men
shold
not
retche
of
no
temporalle
thynge
/
ne
shold
haue
no
nede
to
laboure
and
cultyue
the
erthe
/
Ne
for
to
holde
no
fayres
/
ne
to
make
ony
marchaundyses
/
Ne
also
shold
not
nede
to
take
no
medecynes
sythe
that
al
were
ordeyned
and
predestyned
whan
men
shold
deye
/
Thus
men
myght
saye
that
he
whiche
shold
be
dampned
be
deuyne
predestynacyon
/
myght
not
be
saued
in
doyng
after
hys
lyberalle
arbytre
and
free
wylle
/
For
alle
shold
be
of
nede
and
necessarye
/
Linque
metum
leti
nam
stultum
est
tempore
in
omni
Dum
mortem
metuis
.
amittis
gaudia
vite
THou
oughtest
to
byleue
and
not
to
doubte
alle
onelye
the
bodely
deth
/
by
cause
that
in
al
tymes
is
folye
to
doubte
the
dethe
/
for
whan
thou
doubtest
the
deth
thou
lesest
the
ioye
of
thy
lyf
/
neuerthelesse
thou
oughtest
to
doubte
and
often
to
thynke
of
the
spyrytual
dethe
for
foure
reasons
The
fyrst
is
by
cause
that
he
whyche
ofte
thynketh
on
hit
absteyneth
hym
of
doyng
euyl
/
The
second
is
by
cause
that
men
ben
the
more
humble
of
herte
/
The
thyrd
is
to
the
ende
that
we
thynke
for
to
do
wel
/
The
fourth
is
that
thou
desyrest
the
lyf
mortal
/
for
to
haue
the
lyf
spyritual
whiche
is
withoute
ende
/
An
holy
man
requyred
and
prayed
somtyme
to
our
lord
that
he
wold
shewe
to
hym
what
thynge
the
dethe
was
/
the
whyche
herde
a
voys
wythin
a
wood
that
was
nye
to
his
hermytage
/
whyche
voys
called
hym
/
wherof
he
was
moche
abasshed
/
Thenne
he
yede
out
of
his
hermytage
and
saw
a
wonder
meruayllous
beest
/
whyche
had
the
body
of
an
asse
legges
and
thyes
of
an
herte
/
feet
of
an
hors
/
and
face
of
a
lyon
/
and
had
dyuers
hornes
/
and
teeth
of
dyuers
maners
/
but
alwayes
it
had
a
voys
humayn
/
to
speke
morally
/
The
condycyons
beforesayd
/
are
the
effectes
and
condycyons
of
the
dethe
/
by
the
body
of
the
asse
is
vnderstonden
that
the
dethe
bereth
al
thynges
as
the
asse
doeth
/
For
she
bereth
the
sowle
to
god
yf
she
hath
doon
wel
/
and
yf
she
hath
doon
euyl
she
bereth
hyr
to
the
deuyl
/
Item
she
bereth
the
body
for
to
be
eten
of
wormes
/
and
the
rychesses
vnto
the
parentes
and
frendes
by
the
legges
&
thyes
of
the
herte
thou
oughtest
to
vnderstonde
the
lyg●●hnesse
of
the
dethe
/
for
she
lepeth
oueralle
swyftelye
and
lyghtlye
/
for
now
she
sleeth
a
man
in
bombardye
/
And
sone
she
sleeth
another
in
fraunce
/
for
she
lepeth
and
gooth
lyghtelye
thorugh
alle
londes
and
contrees
of
the
world
/
By
the
hors
feet
oughte
thou
to
vnderstonde
the
remorse
of
conscyence
/
For
as
the
hors
is
a
beest
fyghtyng
&
batayllous
thus
the
dethe
maketh
the
sowle
to
fyghte
ageynste
god
by
the
remorse
of
conscyence
/
yeldyng
to
god
reason
of
alle
that
she
dyd
whan
she
was
in
hyr
body
/
by
that
she
hath
an
heed
of
a
lyon
is
to
be
vnderstonden
that
she
doubteth
none
/
for
lyke
as
the
lyon
doubteth
neyther
yonge
nor
olde
/
ne
sage
/
noble
/
nor
ryche
/
ne
stronge
/
nor
prelate
ne
laye
man
/
Thus
the
dethe
ne
doubteth
noo
creature
lyuyng
/
by
the
dyuers
maners
of
teeth
that
she
hath
/
thou
oughtest
to
vnderstonde
the
dyuersyte
of
deyeng
/
For
the
dethe
sleeth
by
dyuers
maners
/
By
the
dyuers
hornes
thou
oughtest
to
vnderstonde
that
●●she
hurteth
and
smyteth
alle
/
wythoute
sparyng
of
none
/
as
popes
cardynalles
/
emperours
/
kynges
/
dukes
/
prynces
/
and
erles
/
and
generally
alle
them
that
ben
borne
of
moder
/
by
that
/
that
she
hath
voyce
of
man
/
thou
oughtest
to
vnderstonde
the
decepcyon
and
falshede
of
the
dethe
/
For
somtyme
she
maketh
somme
to
deye
in
dede
and
somtyme
she
fayneth
hir self
to
come
/
and
cometh
not
/
but
sone
after
she
cometh
sodaynlye
smytyng
/
wherfore
eueryone
oughte
alweyes
to
lyue
wel
/
to
the
ende
that
he
may
deye
wel
and
wythoute
doubte
and
spyrytuelly
/
for
men
oughte
to
doubte
the
lyf
spyrytuelle
/
and
not
the
lyf
temporelle
/
Iratus
de
le
incetar
contendere
noli
Impedit
ira
animum
ne
possis
cernere
verum
THou
oughtest
not
to
take
debate
nor
stryffe
ageynste
ony
persone
lyuyng
of
a
thynge
vncerteyne
/
specially
whan
thou
arte
wrothe
/
for
yre
empessheth
the
wytte
and
courage
of
the
man
/
in
suche
manere
that
he
may
ne
can
not
Iuge
nor
see
yf
the
thynge
be
trewe
or
not
/
Therfore
men
oughte
to
enfourme
fyrst
hym self
by
good
and
rype
delyberacyon
or
he
moeuyth
noyse
or
stryffe
/
for
yre
is
none
other
thynge
but
a
tempestous
wynde
whyche
troubleth
and
destroyeth
ofte
the
lyf
of
man
/
in
moeuyng
warres
and
descencions
and
debates
wythouten
ende
/
by
dede
and
by
worde
/
the
whyche
is
cause
to
waste
and
destroye
townes
cytees
&
castellys
/
Ageynste
them
that
are
wrothe
and
angry
there
been
two
pryncipal
remedyes
/
that
is
to
wete
/
swete
wordes
/
&
swete
answer
/
and
wythoute
answer
of
noo
thynge
to
the
contrarye
For
lyke
as
thou
seest
by
experyence
that
the
woode
multeplyeth
the
fyre
/
lyke
wyse
/
contrarye
answers
multeplyen
&
chauffen
the
man
whyche
is
wrothe
and
troubled
/
Fac
sumptum
propere
cum
res
desiderat
ipsa
Dādū
etenim
est
aliquid
cum
tempus
postulat
aut
res
THou
oughtest
to
do
wyth
good
herte
&
hastyly
thyn
expences
/
that
is
to
wete
thy
presente
or
yefte
whan
the
thynge
requyreth
it
/
consyderyng
whan
thou
oughtest
to
gyue
/
and
to
whome
thou
oughtest
to
gyue
/
For
thou
oughtest
to
gyue
in
tyme
and
place
as
the
thynge
requyreth
For
there
is
tyme
for
to
sowe
/
and
tyme
for
to
repe
/
tyme
for
to
lese
/
and
tyme
for
to
wynne
/
al
thynges
haue
their
tyme
/
The
wyse
man
sayth
/
dyspende
largely
in
tyme
and
place
wythoute
makyng
of
any
noyse
or
stryffe
/
For
men
saye
comynlye
that
the
nygarde
expendeth
more
than
the
lyberalle
Therfore
it
is
necessarye
to
dyspende
ofte
and
to
gyue
of
his
goodes
ioyously
/
Quod
nimium
est
fugito
puo
gaudere
memento
Tuta
magis
puppis
est
que
modico
flumine
fertar
TTHou
oughtest
to
be
contente
of
lytel
thynge
wel
goten
/
and
to
flee
al
superfluyte
/
For
the
shyppe
saylleth
more
surelye
in
a
lytel
ryuere
/
than
in
a
grete
flode
as
in
the
see
/
Therfore
sayth
the
wyse
man
/
that
better
is
to
haue
fewe
and
lytel
thynges
and
goodes
wel
goten
by
Iustyce
and
by
mesure
/
thenne
to
haue
many
goodes
euyll
goten
by
Inyquyte
wythoute
Iustyce
and
mesure
/
The
prophete
sayth
that
by
as
moche
as
the
man
is
more
riche
and
sette
in
grete
dygnyte
in
to
thys
world
/
the
more
poure
he
is
toward
the
syghte
of
god
/
The
prouerbe
sayth
that
he
whiche
hath
lytel
/
or
as
nought
/
is
ryche
/
And
he
which
is
ful
and
hath
plente
of
rychesse
is
poure
/
Quod
pudeat
socios
prudens
celare
memento
Ne
plures
culpent
id
quod
tibi
displicet
vni
THe
man
that
is
wyse
and
sage
oughte
to
hyde
〈◊〉
blame
and
shame
of
his
felawes
/
to
th
ende
that
m●●ny
knowe
not
that
/
thy selfe
allone
knowest
/
For
they
shold
be
of
many
more
blamed
and
shamed
than
of
the
allone
/
but
thou
oughtest
to
chastyse
them
secretelye
/
and
not
openlye
/
The
prouerbe
sayth
/
that
he
is
false
whiche
reherceth
and
telleth
the
secrete
of
hys
frende
/
Item
alle
that
thyn
eyen
seen
/
thou
oughtest
not
to
recyte
ne
telle
/
but
thou
oughtest
to
kepe
hit
secrete
Nolo
putes
prauos
homines
peccata
lucrari
Temporibus
peccata
latent
et
tempore
patent
I
Wyl
not
that
thou
wene
ne
suppose
that
the
euyl
and
wycked
men
synnars
faynen
theyr
synnes
wythoute
to
haue
and
receyue
punycyon
and
coreccion
in
thys
world
or
in
the
other
/
for
the
synnes
ben
ofte
hydde
for
a
tyme
/
but
afterward
in
certeyne
tyme
they
are
knowen
and
manyfestyd
and
also
punysshed
/
Yf
god
punysshed
not
the
synnars
hyt
shold
seme
that
they
shold
wynne
and
that
they
shold
goo
quyte
of
theyr
synnes
/
and
that
their
fayte
shold
be
the
better
therfore
/
or
ellys
that
they
shold
/
haue
somme
prouffyte
/
whyche
thynge
were
ageynste
right
and
reason
/
For
none
euyl
shal
abyde
wythouten
punycyon
/
ne
no
good
dedes
wythoute
remuneracyon
/
there
is
none
so
secrete
a
synne
but
that
at
the
laste
hit
shal
be
manyfestyd
and
knowen
/
Therfore
been
ofte
dysceyued
they
that
wene
to
hyde
theyr
synnes
/
as
dauyd
dyd
of
the
synne
that
he
had
/
doon
and
commysed
wyth
barsabee
/
the
whyche
synne
before
al
the
peple
of
Israhel
was
reuelyd
and
knowen
/
as
it
is
wryton
in
the
second
book
of
kynges
/
Corporis
exigui
vires
contempnere
noli
Confilio
pollet
cui
vim
natura
negauit
THou
oughtest
not
to
dyspreyse
the
forces
&
〈◊〉
of
them
whyche
are
lytel
and
feble
of
body
/
ne
of
them
whyche
be
poure
of
worldly
goodes
/
for
how
be
hyt
that
there
be
many
whyche
are
lytel
and
feble
of
body
by
apparaunce
or
syghte
/
Neuerthelesse
it
happeth
oftymes
that
they
to
whome
nature
hath
denyed
and
forsaken
her
forces
or
strengthes
/
ben
better
and
more
vertuous
to
gyue
a
good
counceyl
/
than
the
other
whyche
are
stronge
and
myghtyer
of
body
/
The
grayne
of
mostarde
/
how
be
it
that
it
is
lytel
and
lothely
/
neuerthelesse
he
hath
moche
of
forces
and
of
vertues
Fyrst
be
modereth
the
grete
humours
whyche
are
wythin
the
body
/
Item
hit
helyth
the
bytte
of
a
serpente
/
Of
colde
venym
and
of
the
tooth
ache
/
Item
hit
purgeth
or
maketh
clene
the
brayne
/
and
helyth
and
breketh
the
stone
/
and
causeth
good
appetyte
/
and
also
comforteth
the
stomake
/
and
hel●●th
dropsye
/
who
shold
wene
that
so
lytel
and
so
foule
a
grayne
had
soo
grete
vertues
/
Item
there
is
founde
a
precious
stone
named
agathe
whyche
is
blacke
of
colour
/
Thys
stone
is
of
many
and
wonder
meruayllous
vertues
and
propyrtees
/
For
whan
hit
is
kyndled
hit
maketh
the
serpentes
to
flee
/
&
helyth
the
demonyackes
or
madde
folke
/
For
hit
is
contrarye
to
the
deuylles
/
Item
yf
a
doughter
drynke
of
the
water
wherin
the
sayd
stone
shal
haue
be
weted
/
yf
she
be
a
mayde
she
shal
crye
whether
she
wyl
or
not
/
Item
hyt
maketh
the
ladyes
floures
to
come
/
and
peaseth
the
dolour
of
the
bely
/
and
also
hit
helpeth
the
wymmen
to
be
delyuerd
of
theyr
byrthe
/
Item
saynt
ysydore
sayth
/
that
the
sayd
stone
kynled
and
sette
on
fyre
brennyth
wythin
the
water
/
and
who
put
hit
in
oyle
hyt
quencheth
/
whyche
thynge
semeth
to
be
ageynste
nature
/
Quem
scieris
non
esse
parem
tibi
tempore
cede
Victorem
à
victo
superari
sepe
videmur
THou
oughtest
to
forbere
and
to
fauoure
in
tyme
and
place
/
hym
whyche
thou
knowest
not
matche
ne
lyke
to
the
of
tyme
nor
of
age
/
ne
that
hath
not
soo
gre●●
experyence
as
thou
haste
/
for
he
whyche
hath
oftymes
vaynquysshed
and
doon
many
a
fayre
fayte
or
dede
/
is
somtyme
veynquysshed
of
hym
that
before
was
vaynquysshed
/
The
cockadrylle
is
so
stronge
and
so
grete
a
serpente
/
that
there
is
not
soo
grete
a
beest
ne
soo
stronge
that
may
doo
hym
euyl
/
but
there
is
a
lytel
beest
named
mycor
whyche
put
hyr
self
in
to
the
fylthe
/
and
thenne
the
cockadrylle
fyndeth
hyt
/
&
deuoureth
hyt
/
the
whyche
as
sone
as
she
is
wythin
the
bely
of
the
sayd
serpente
hit
perceth
or
breketh
the
bely
/
wherfore
the
cockadrylle
deyeth
sodaynlye
/
Aduersus
notum
noli
contendere
verbis
Lis
minimis
verbis
interdum
maxima
crescit
tHou
oughtest
not
to
take
debate
ne
stryffe
ageynste
thy
frendes
ne
to
them
whyche
thou
knowest
/
for
ofte
by
lytel
wordes
comen
and
growen
grete
dyscencions
and
debates
or
grete
wordes
/
by
whyche
thou
myghtest
lese
thy
frende
in
a
lytel
space
of
tyme
/
the
whyche
thou
haste
acquyred
&
goten
by
longe
processe
of
tyme
wyth
grete
payne
/
For
a
lytel
sparcle
of
fyre
kyndleth
ofte
a
grete
fyre
/
Also
by
a
lytel
worde
euyl
vtteryd
and
sayd
may
be
loste
a
grete
and
good
frende
/
Quod
deus
intendat
noli
perquirere
sorte
Quod
statuit
de
te
sine
te
deliberat
ipse
tHou
oughtest
not
to
enquyre
by
sorte
or
wytche
crafte
of
that
/
that
god
wyl
doo
or
hath
ordeyned
for
to
do
of
the
or
of
somme
other
creature
/
for
god
hath
delyberyd
and
ordeyned
wythoute
the
that
/
that
he
wyl
doo
of
the
/
Seneques
saith
that
men
ought
not
to
enquyre
but
alle
onelye
of
the
thynges
whyche
men
may
vnderstonde
and
comprehende
/
&
that
is
licyte
&
good
for
to
wete
and
knowe
/
It
is
redde
of
a
clerke
whiche
folisshely
susteyned
&
said
that
yf
he
was
predestyned
to
be
saued
he
myght
not
be
dampned
/
&
by
the
contrarye
yf
he
was
predestyned
for
to
be
dampned
/
he
myght
not
be
saued
/
&
that
of
nede
he
must
be
dampned
/
and
therfore
he
dyd
al
his
desyres
&
plesures
/
&
retched
not
whether
he
dyd
wel
or
euyl
/
but
hit
happed
that
he
was
ryghte
greuously
seek
/
Thenne
he
sente
for
a
moche
wyse
and
sage
phycycyen
and
prayed
hym
that
he
wolde
restore
to
hym
hys
helthe
/
The
physycyen
was
ryght
suffysaunte
in
medecyne
and
ryght
good
theologyen
/
or
knowyng
the
deuyne
scrypture
/
and
he
knewe
wel
the
wylle
and
thought
of
the
clerke
and
sayd
to
hym
yf
thou
oughtest
to
deye
of
thys
sekenesse
I
shold
not
mowe
helpe
the
/
and
to
the
contrarye
/
Yf
thou
oughte
to
be
helyd
of
hit
/
thou
shalte
hele
wel
/
Ha
syr
sayd
the
clerke
/
I
knowe
certeynlye
that
yf
a
remedye
be
not
hastely
put
therto
I
shal
deye
/
Thenne
sayd
to
hym
the
physycyen
yf
thou
byleuyst
that
thy
lyf
may
be
lengthed
by
the
vertu
of
medecyne
and
by
me
/
why
byleuest
thou
not
that
penaunce
may
lengthen
the
lyf
of
thy
sowle
/
The
clerke
thenne
by
the
vertue
of
the
wordes
whyche
the
physycyen
had
sayd
to
hym
beganne
to
say
/
Ha
syr
I
requyre
you
that
from
hens
forth
on
ye
wyl
be
physycyen
of
my
sowle
/
For
by
your
medecyne
and
wordes
I
am
delyuerd
out
of
grete
errour
and
of
folysshe
byleue
/
and
verayly
I
byleue
that
myn
opynyon
was
false
and
euyl
/
To
the
ende
that
none
sette
feythe
to
sortyleges
ne
to
deuyners
/
eurry
man
oughte
to
byleue
stedfastlye
wythout
doubte
that
god
may
doo
alle
/
and
wythoute
hym
none
may
nought
do
/
al
be
he
neuer
soo
good
a
man
/
How
thenne
byleuest
thou
the
sortyleges
and
deuynours
/
For
of
that
whyche
they
do
and
sayen
/
they
wote
not
what
they
doo
&
they
vsen
but
of
euyl
arte
by
the
reuelacyon
of
the
deuyll
And
that
more
is
they
shold
not
mowe
doo
no
thyng
ayenst
the
wylle
of
god
/
Thou
oughtest
to
knowe
of
trouthe
that
often
god
permytteth
and
suffreth
that
/
that
the
sortylegers
and
deuynours
maken
to
come
/
But
as
sayth
Saynt
Austyn
/
god
suffreth
hyt
for
to
preue
the
/
and
to
knowe
yf
thou
arte
stedfaste
in
the
feythe
or
not
/
and
the
deuyl
of
helle
doeth
hyt
for
to
haue
and
dampne
the
/
Therfore
sayen
the
doctours
of
holy
chirche
that
alle
tho
that
byleuen
the
sortyleges
and
deuynours
been
excommunyed
and
cursyd
of
god
and
of
holy
chyrche
/
For
they
been
reputed
and
holden
as
ydollatres
and
wycked
crysten
/
by
cause
that
they
attrybuen
and
gyuen
vnto
the
deuyll
and
to
nature
humayn
the
honoure
/
reuerence
and
feythe
/
whyche
they
shold
attrybue
vnto
god
onelye
/
Item
men
fynde
somme
sortyleges
that
maken
theyr
sorte
by
herbys
/
by
wordes
and
by
many
other
thynges
for
to
hele
sekenessys
of
folke
/
of
horses
/
and
of
many
other
beestys
Item
there
been
somme
that
maken
letters
or
scrowys
wherin
they
paynte
many
crosses
and
many
wordes
/
and
sayen
that
these
wordes
are
the
hyghe
names
of
our
lord
/
and
that
tho
that
bere
hit
on
them
may
not
perysshe
in
fyre
/
in
water
ne
in
none
other
parayllous
place
/
Item
they
maken
other
scrowes
for
to
be
bounden
vpon
the
persones
for
to
hele
of
somme
sekenesses
/
The
whyche
sortyleges
and
wycked
folke
for
none
excomunyng
ne
cursyng
wyl
not
absteyne
them
from
theyr
euyl
and
dampnable
deelyng
/
&
knowe
you
for
certeyn
that
all
tho
that
doon
or
maken
to
be
doon
suche
sortyleges
&
wytchecrafte
beforesaid
also
they
that
beren
hit
and
that
haue
truste
in
them
/
and
all
tho
that
sellen
or
byen
them
/
gyuen
or
yelden
/
synnen
right
greuously
/
I
say
not
yf
one
gadre
herbes
for
to
do
somme
medecyne
/
sayeng
vpon
hit
the
pater
noster
/
or
the
credo
/
that
hit
be
dedely
synne
wythoute
ony
other
sortylege
/
and
knowe
thou
that
this
cursyd
synne
of
sortylege
haboundeth
more
in
wymmen
than
in
men
/
by
cause
that
they
haue
lasse
of
dyscrescion
/
&
that
they
byleue
more
lyghtelye
than
the
men
/
Inuidiam
nimio
cultu
vitare
memento
Que
si
non
ledit
tamen
hanc
sufferre
molestum
●●Hou
oughtest
not
to
haue
enuye
on
thy
brother
cristen
Ne
to
haue
ouer
precyous
Iewellys
ne
raymentes
/
For
how
be
it
that
hit
letteth
ne
dommageth
not
them
on
whome
thou
hast
enuye
/
Neuerthelesse
it
is
to
them
greef
and
moleste
for
to
suffre
and
forbere
hit
/
for
enuye
proprely
is
to
haue
ioye
of
the
euyl
and
dommage
of
other
/
and
to
haue
woo
and
doloure
of
hys
we
le
/
Saynt
Austyn
sayth
/
that
he
whyche
hath
enuye
of
other
mennes
goodes
/
is
lyke
hym
whyche
is
blynde
of
the
rayes
of
the
sonne
/
Seneques
sayth
that
there
ben
as
many
of
tourmentes
and
cursynges
redy
made
for
the
enuyous
/
as
there
are
goodes
&
blessynges
for
the
beneurous
or
happy
/
Esto
forti
animo
cum
sis
dampnatus
inique
Nemo
diu
gaudet
qui
iudice
vincit
iniquo
tHou
oughtest
to
be
pacyente
and
stronge
of
courage
whan
thou
arte
condempned
falsely
and
wrongfully
for
at
the
ende
thou
shalte
be
therof
auenged
/
for
the
Iuge
that
Iugeth
vniustlye
shal
not
enioye
longe
his
offyce
/
but
of
his
vniustyce
and
Inyquyte
he
shal
be
punysshed
/
Salamon
sayth
that
the
Iuste
cause
&
the
good
ryght
that
the
symple
persone
hath
of
hym self
shal
dresse
his
waye
/
&
the
wycked
and
vniuste
or
vntrewe
shal
be
punysshed
of
hys
Inyquyte
and
euyl
/
He
that
is
constaunte
&
stedfast
in
alle
his
aduersytees
acquyreth
foure
goodes
/
The
fyrste
is
whan
he
is
constaunte
or
stedfaste
/
he
may
not
be
surmounted
ne
suppedyted
or
ouercomen
of
al
the
world
And
by
cause
that
al
the
world
shold
not
mowe
vaynquysshe
hym
that
is
stedfaste
and
constaunte
/
be
thou
therfore
constaunte
and
Insuperable
/
The
second
is
by
cause
that
he
hath
euer
vyctorye
on
hys
enemyes
/
The
iij
is
by
cause
that
he
becometh
ryche
therof
The
fourth
is
by
cause
that
at
th
ende
he
acquyreth
therfore
the
glorye
of
paradyse
/
whyche
is
euer
apparaylled
and
redy
for
to
receyue
them
that
been
stronge
&
vertuous
in
this
worlde
in
resystyng
to
the
synnes
and
vyces
of
thys
world
/
Nec
te
collaudes
,
nec
te
culpaueris
ipse
Hoc
faciunt
stulti
quos
gloria
vexat
inanis
tHou
oughtest
not
to
preyse
ne
to
blame
thy selfe
in
noo
manere
/
For
thou
oughtest
to
leue
to
other
to
preyse
or
blame
the
/
and
not
thy selfe
/
For
the
foles
ouerwenen
and
ful
of
vaynglorye
preysen
and
glorefyen
theym self
of
theyr
owne
faytes
or
dedes
/
for
thre
reasons
euydente
/
none
oughte
not
to
preyse
hym self
ne
wyllyng
to
be
preysed
of
other
/
The
fyrst
is
lete
hym
consydere
the
tyme
passed
and
he
shal
fynde
that
he
hath
doon
many
thynges
/
of
the
whyche
he
oughte
to
be
wooful
and
desplaysaunte
/
The
second
is
that
yf
he
consydereth
and
ouerseeth
the
tyme
whyche
is
to
come
/
he
shal
see
many
thynges
of
whiche
he
oughte
to
be
doubtous
/
The
thyrd
is
yf
he
consydere
the
tyme
presente
/
he
shal
fynde
wythin
hym
many
vyces
&
synnes
/
and
therfore
none
oughte
not
to
desyre
to
haue
preysyng
ne
to
preyse
hym self
in
thys
world
/
Litis
preteriti
noli
maledicta
referre
Post
inimicicias
iram
meminisse
malorum
est
tHou
oughtest
to
kepe
thy
pees
of
thy
maledyccions
or
cursynges
and
stryues
passed
and
gone
/
and
not
to
reherce
ne
telle
them
/
For
thou
oughtest
to
put
them
oute
of
thy
mynde
/
specyally
whan
thou
hast
made
pees
wyth
hym
to
whome
thou
haddest
debate
and
noyse
/
For
it
is
the
dede
of
wycked
and
euyl
folke
for
to
remembre
and
to
wythholde
in
his
herte
the
hate
and
rancour
of
tyme
passed
/
Tullyus
sayth
that
there
nys
no
thynge
so
fowle
ne
so
dyshoneste
/
as
for
to
make
werre
ageynste
hym
wyth
whome
men
haue
lyued
longe
wyth
frendshyp
in
good
pees
and
concorde
Item
in
tyme
passed
whan
Rome
was
paynym
/
was
a
temple
wythin
Rome
whyche
was
founded
in
the
worshyp
of
the
god
of
pees
and
of
concorde
/
wythin
the
whyche
temple
/
the
god
of
concorde
was
sette
in
suche
manere
that
alle
the
other
ydolles
and
statues
or
ymages
whyche
were
there
had
the
face
tourned
toward
the
yate
of
the
sayd
temple
/
And
the
god
of
concorde
had
the
face
tourned
towarde
the
walle
/
And
was
wryton
before
hym
thys
same
worde
/
Benefyce
/
And
behynde
hym
was
wrypen
/
yre
/
in
betokenynge
that
alle
men
that
wyl
make
and
haue
pees
&
concorde
oughtest
to
put
abacke
yre
and
al
the
Iniuryes
/
wyich
haue
ben
doon
to
hym
/
for
otherwyse
shold
be
taken
from
hym
suche
goodes
that
he
shold
haue
acquyred
and
goten
before
/
Vtere
quesitis
modico
cum
sumptus
habundat
Labitur
exiguo
quod
partum
est
temport
longuo
tHou
oughtest
to
dyspende
and
to
vse
of
thyn
acquyred
and
goten
thynges
by
mesure
and
attemperatly
though
thou
haue
of
them
grete
habundaunce
/
For
men
hath
dyspended
and
consumed
in
lytel
tyme
that
whiche
men
hath
acquyred
and
spared
wyth
grete
laboure
&
peyne
in
a
longe
space
of
tyme
/
Therfore
sayth
the
decretalle
/
that
the
lyuyng
goten
and
acquyred
by
longe
tyme
/
is
despended
in
a
lytel
space
of
tyme
/
And
therfore
men
oughte
not
to
be
ouermoche
a
nygarde
/
ne
ouermoche
large
in
gyuyng
there
as
no
nede
is
for
to
gyue
/
by
cause
that
al
thynges
haue
their
tyme
/
For
there
is
tyme
for
to
gyue
/
and
tyme
for
to
wyth
holde
and
to
kepe
his
goodes
/
Incipiens
esto
dum
tempus
postulat
aut
res
Stulticiam
similare
loco
prudencia
summa
est
tHou
oughtest
to
be
sage
&
wyse
/
&
to
make
the
a
fole
or
to
dyssymylle
folye
in
tyme
&
in
place
whan
the
thynge
requyreth
it
/
For
it
is
souerayn
prudence
for
to
can
dyssymule
folye
/
that
is
to
wete
for
to
feyne
to
be
a
fole
in
tyme
&
place
couenable
/
for
many
one
haue
made
and
feyned
to
be
a
fole
for
many
causes
/
fyrst
for
t
eschewe
offence
humayn
/
secondly
for
vaynglorye
/
thyrdly
for
t
eschewe
theyr
persone
of
somme
Inconuenyentes
/
&
the
fourth
cause
for
to
eschewe
the
deuyne
offence
of
god
/
Luxuriam
fugito
simul
et
vitare
memento
Crimen
auaricie
nam
sunt
contraria
fame
Hou
oughtest
to
eschewe
and
to
flee
lecherye
&
auaryce
by
cause
that
thy
vyces
and
synnes
are
contrarye
to
good
renommee
/
for
by
lecherye
men
lesen
theyr
syluer
and
theyr
substaunce
/
men
angre
god
/
and
lesen
theyr
bodyes
therof
/
Therfore
sayth
galyen
that
man
febleth
and
debylyteth
more
his
body
by
losyng
of
a
lytel
of
his
semence
or
nature
than
to
lose
fourty
tymes
more
of
his
blood
/
For
they
that
vsen
moche
wymmen
lesen
theyr
colour
and
becomen
sone
olde
and
feble
of
body
/
It
is
redde
in
the
lyf
of
faders
/
of
an
holy
fader
whyche
had
nourysshed
a
yonge
chylde
wythin
his
hermytage
that
was
wythin
a
wode
/
but
whan
thys
chylde
was
come
to
age
/
he
was
often
tempted
of
the
synne
of
lecherye
/
&
of
fayte
or
in
dede
he
wolde
retourne
in
to
the
world
for
to
haue
maryed
hym
/
wherof
the
holy
fader
was
gretelye
wrothe
/
In
so
moche
that
by
the
space
of
two
yere
/
the
sayd
holy
fader
by
good
exhortacion
kepte
the
sayd
chylde
fro
the
world
/
but
at
the
ende
he
sayd
to
the
holy
fader
that
he
myght
nomore
endure
/
and
that
it
was
force
that
he
shold
retourne
in
to
the
world
/
To
whome
sayd
the
holy
fader
/
Sythe
thou
must
retourne
in
to
hyt
/
thou
shalte
goo
and
shalte
take
a
wyf
/
For
by
maryage
thou
mayste
doo
thy
sauemente
/
but
or
thou
goest
hens
/
I
demaūnde
of
the
a
yefte
/
that
is
to
wete
that
thou
goo
fyrste
to
the
fontaygne
whyche
thou
knowest
that
is
wythin
the
foreste
/
and
there
thou
shalte
faste
fourty
dayes
/
prayeng
our
lord
that
he
vouchesaufe
to
gyue
to
the
a
good
wyf
/
and
of
thys
was
the
yonge
man
wel
contente
/
Thenne
he
took
of
breed
as
moche
as
mysteryd
vnto
hym
/
and
after
wente
to
the
fontaygne
/
and
whan
he
had
fasted
there
by
the
space
of
twenty
dayes
/
as
he
was
in
oryson
he
beganne
to
f●●le
and
smelle
suche
a
wonder
stenche
soo
grete
and
soo
horryble
/
that
he
myght
not
endure
ne
suffre
hit
/
&
thenne
apperyd
before
hym
a
wonderful
and
foule
woman
ryghte
olde
that
was
scabbed
and
hyr
nose
droppyng
/
from
whyche
came
alle
the
sayd
stynche
/
she
salewyd
hym
sayeng
/
Allas
where
arte
thou
my
dere
frende
/
I
haue
soughte
the
longe
/
and
neuer
I
coude
fynde
the
tyl
now
/
alas
sayd
she
I
haue
loued
and
desyred
the
more
than
alle
the
men
of
the
world
And
thenne
the
yonge
man
answeryd
vnto
hyr
/
O
ryght
fowle
and
stynkyng
olde
fylthe
what
demaundest
thou
/
I
praye
the
derely
that
thou
wylte
lye
wyth
me
/
To
that
worde
sayd
the
yonge
man
/
fye
fye
/
and
spytte
in
hyr
face
/
and
sayd
god
forbede
that
I
haue
suche
a
loue
or
paramour
so
ful
of
ordure
or
fylthe
/
so
stynkyng
and
so
fowle
as
thou
arte
/
and
thenne
he
demaunded
of
hyr
what
she
was
and
what
was
hir
name
/
I
am
sayd
she
lecherye
/
It
is
now
two
yere
passed
that
I
began
for
to
seche
the
/
that
is
to
wete
whan
thou
were
fyrst
tempted
of
lecherye
/
Certeynlye
sayd
the
yonge
man
yf
I
had
knowen
that
the
synne
of
lecherye
had
ben
so
fowle
and
so
stynkyng
/
I
neuer
shold
haue
had
wylle
for
to
retourne
in
to
the
worlde
/
And
therfore
I
promytte
and
make
o
vowe
to
god
that
from
hens
forthe
I
shal
kepe
vyrgynyte
/
Thenne
he
retourned
to
the
forsayd
holy
fader
/
and
recounted
vnto
hym
al
that
he
had
seen
and
herde
/
Thenne
was
the
holy
hermyte
moche
gladde
and
ioyous
and
sayd
to
the
yonge
man
/
yf
thou
haddest
fasted
and
accomplysshed
the
fourty
dayes
/
thou
sholdest
haue
wel
seen
and
herde
other
reuelacyons
/
&
after
that
the
sayd
yonge
man
dwellyd
stylle
in
the
sayd
hermytage
in
hys
vyrgynyte
Noli
tu
quedam
refferenti
credere
semper
Exigua
est
tribuenda
fides
quia
multi
multa
loquntur
●Hou
oughtest
not
euer
to
byleue
that
/
that
men
sayen
and
reporten
to
the
ne
to
adde
feythe
to
hit
/
as
doon
many
iouglers
which
tellen
tydynges
by
swete
wordes
for
to
deceyue
the
/
for
many
sayen
and
tellen
many
thynges
whyche
are
not
trewe
/
for
hit
may
not
be
/
but
that
in
ouer
many
wordes
ne
been
somme
lesynges
/
Therfore
saith
Esope
that
men
ought
not
to
byleue
alweye
al
the
wordes
that
men
heren
saye
/
For
he
is
for
a
fole
reputed
and
holden
that
byleueth
the
wordes
of
a
mycheaunte
lyar
/
The
encheson
and
cause
that
moeuen
the
Infydeles
and
paynyms
for
to
saye
suche
wordes
/
is
by
cause
that
there
ben
fewe
of
crystens
/
and
yet
that
more
is
/
of
tho
that
ben
crystene
fewe
shal
be
sauyd
/
For
they
onelye
that
kepe
the
commaundementes
of
god
shal
be
sauyd
/
and
that
byleuen
that
holy
chyrche
byleueth
/
the
whyche
arguen
thus
and
sayen
wherfore
shold
god
haue
created
so
grete
a
nombre
of
folke
whan
he
knoweth
and
knewe
wel
that
they
shold
be
dampned
/
For
ther
ben
twyes
as
moche
more
of
Infydeles
or
paynyms
than
there
be
of
crysten
/
and
of
the
crysten
allonely
the
good
shal
be
saued
and
sayen
that
yf
so
were
that
they
shold
be
dampned
wyth
the
euyl
crysten
/
for
one
saued
there
shold
be
a
thousand
dampned
and
moo
/
Item
they
saye
that
it
is
meruaylle
/
how
god
gyueth
and
hath
gyuen
soo
moche
goodes
and
rychesses
to
so
grete
a
multytude
of
people
/
whan
he
knoweth
&
knewe
wel
that
they
ben
and
shal
be
dampned
/
To
thys
errour
men
may
answer
and
saye
/
that
it
is
no
meruaylle
yf
many
been
dampned
/
to
the
comparyson
and
regarde
of
them
that
are
saued
/
for
it
is
no
meruaylle
yf
Iustyce
rendreth
and
gyueth
to
the
synnners
that
/
that
they
haue
deserued
/
and
of
thys
none
oughte
to
be
meruaylled
/
for
thou
seest
wel
that
the
sonne
rendreth
and
gyueth
hys
lyghte
to
alle
the
world
/
as
wel
to
the
euyl
as
to
the
good
/
Wherfore
none
oughte
to
meruayll
hym
/
yf
the
mysericorde
of
god
gyueth
moche
of
goodes
to
the
good
/
ne
yf
the
Iustyce
of
god
punyssheth
tho
that
are
rebelle
and
euyl
ageynste
god
/
and
for
the
Informacyon
of
thys
/
saynt
austyn
sayth
/
that
yf
god
wolde
al
the
euyl
peple
shold
be
good
/
but
he
loueth
better
that
they
be
that
/
that
they
wyl
be
/
for
yf
they
be
good
/
thys
shal
not
be
wythout
meryte
ne
gwerdon
/
lyke
wyse
yf
they
be
euyl
and
wycked
/
it
shal
not
be
wythoute
punycion
/
for
none
may
not
excuse
hym selfe
but
that
he
shal
do
wel
yf
he
wyl
/
by
cause
that
eueryone
hath
his
free
arbytre
and
lyberalle
wylle
for
to
do
wel
or
euyl
/
The
holy
scrypture
sayth
that
god
putteth
before
the
man
two
glases
/
that
is
to
wete
lyf
and
dethe
/
and
whyche
of
them
that
he
wyl
haue
he
shal
haue
/
for
yf
he
doo
wel
he
shal
haue
lyf
pardurable
or
wythoute
ende
/
and
yf
he
do
euyl
he
shall
haue
eternal
deth
/
wherfore
it
apperyth
clerely
that
we
ought
not
to
byleue
the
argumentes
of
th
ynfydeles
/
for
they
sayen
and
maken
many
argumentes
/
&
they
wote
not
how
/
Quod
potu
peccas
ignoscere
tu
tibi
noli
Nam
nullum
crimen
vini
est
sed
culpa
bibentis
tHou
oughtest
not
to
blame
none
yf
thou
synnest
by
ouer
moche
drynkyng
of
wyne
/
so
that
thou
becomest
therof
dronke
/
for
it
is
not
the
fawte
of
the
wyne
/
but
of
hym
that
ouermoche
drynketh
of
hit
/
For
the
wyne
in
as
moche
as
it
is
created
of
god
/
hit
is
good
by
cause
that
hit
doeth
moche
good
/
who
taketh
it
temperatelye
and
by
mesure
/
Arystotle
sayth
in
his
book
of
secretes
/
that
the
wyne
taken
temperatelye
rendreth
the
man
ioyous
/
and
able
in
alle
thynges
that
he
hath
to
doo
/
Consilium
archanum
tacito
committe
sodali
Corporis
auxilium
medico
committe
fideli
tHou
oughtest
to
counceyl
thy self
secretelye
vnto
thy
lawful
frende
and
felawe
of
thyn
affayres
or
dedes
and
werkys
/
whan
thou
knowest
that
he
is
lawful
and
secrete
and
whan
thou
hast
wel
approuyd
hym
/
Lyke
wyse
thou
oughtest
not
to
do
medecyne
thy
body
/
but
of
hym
whyche
is
lawful
/
trusty
and
experte
in
the
arte
of
medecyne
for
to
medecyne
thy
body
/
The
prophete
sayth
that
men
oughte
to
byleue
his
auncyent
frende
and
hys
secrete
counceylle
/
and
not
the
newe
the
whyche
men
haue
not
yet
approued
/
A
prophete
was
ones
demaunded
what
thynge
he
shold
/
doo
the
nexte
morowe
/
whyche
answerd
/
yf
I
shold
telle
hit
to
the
how
sholdest
thou
kepe
hit
secrete
and
not
telle
hit
/
whan
I
may
not
kepe
it
secrete
but
that
I
must
telle
hit
to
the
/
Successus
dignos
noli
tu
ferre
moleste
Indulget
fortuna
malis
vt
ledere
possit
tHou
oughtest
to
bere
pacyently
the
fortunes
vnworthy
and
contrarye
to
the
whyche
comen
not
on
the
by
thy
synnes
and
desertes
/
For
by
as
moche
as
thou
seest
that
somme
ben
better
fortuned
than
thy self
arte
of
so
moche
more
maketh
them
fortune
to
descende
&
falle
a
lowe
shamefully
/
For
fortune
nys
none
other
thynge
/
but
nature
wythoute
reason
/
For
she
spareth
somtyme
the
euyl
/
to
th
ende
that
she
may
hurte
and
deceyue
them
/
Therfore
the
euyl
and
wycked
folke
ben
often
more
fortuned
of
worldly
goodes
than
the
good
folke
/
The
wyse
beda
sayth
/
that
the
good
oughte
not
to
meruaylle
them self
/
for
as
moche
that
the
euyll
been
wel
fortuned
in
thys
world
/
For
it
apperteyneth
not
to
the
good
after
the
relygyon
crysten
to
be
enhaunced
in
temporall
goodes
/
For
hit
behoueth
to
them
to
be
poure
and
holden
for
fowle
in
thys
worlde
/
For
the
euyl
hath
no
thynge
in
heuen
ne
the
good
on
the
erthe
/
Prospice
qui
veniunt
hos
casus
esse
ferendos
Nam
leuius
ledit
quidquid
preuidimus
ante
tHou
oughtest
often
thynke
to
the
fortunes
&
caas
that
may
fallen
to
the
fro
day
to
day
/
to
the
ende
that
thou
be
not
ouertaken
by
vnaduertaunce
or
vnwyttyngly
/
for
al
fortunes
and
aduersytees
of
whyche
thou
hast
be
aduysed
/
hurten
ne
greuen
the
not
so
moche
/
as
they
whiche
comen
sodaynlye
/
Seneque
sayth
that
the
wyse
man
oughte
to
thynke
euer
in
hys
courage
on
the
fortunes
and
aduentures
whyche
may
come
vpon
hym
/
For
the
wyse
man
sayth
neuer
I
supposed
that
ony
suche
fortune
shold
haue
comen
on
me
/
Rebus
in
aduersis
animum
submittere
noli
Spem
retinere
spes
animum
non
morte
relinquet
tHou
oughtest
not
to
dyspeyre
the
for
the
thynges
contrarye
and
aduerse
that
comen
and
may
come
to
the
/
for
thou
oughtest
for
to
haue
and
to
reteyne
in
thy selfe
good
and
stedfast
hope
vnto
the
tyme
of
thy
deth
/
For
euery
man
ought
to
haue
good
hope
whan
he
is
in
the
article
of
deth
/
for
to
lyue
eternally
in
the
glorye
of
paradyse
/
dyspeyre
or
wanhope
is
propyce
/
and
good
to
the
enemye
of
helle
and
contrarye
to
al
reason
/
for
the
man
that
deyeth
in
dyspeyre
shal
neuer
haue
pardon
nor
remyssyon
of
hys
synnes
/
And
thus
though
that
thy
werkys
or
dedes
goo
not
after
thy
wylle
/
and
that
fortune
be
contrarye
to
the
/
thou
oughtest
not
therfore
to
dyspeyre
the
/
but
to
haue
good
hope
that
god
shal
gyue
to
the
ynough
of
goodes
in
tyme
to
come
/
for
tho
that
haue
no
fortune
nor
none
aduersytees
in
thys
worlde
ben
not
belouyd
of
god
/
Saynt
ambrose
on
a
tyme
as
he
wente
toward
Rome
he
lodged
hym
wyth
an
hoost
/
whyche
was
moche
ryche
to
whome
he
demaunded
of
hys
estate
/
Whiche
answerd
that
he
was
moche
ryche
and
wel
fortuned
/
and
that
neuer
he
had
had
nonevnfortune
nor
dysplesure
/
in
thys
world
/
but
euer
had
be
in
good
prosperyte
of
body
and
of
goodes
/
and
that
he
had
lyued
Worshypfully
/
and
that
his
goodes
dyd
encrece
and
multeplye
dayly
/
&
thynges
come
to
hym
at
hys
plesure
/
and
thenne
whan
saynt
ambrose
vnderstood
thys
/
he
was
moche
abasshed
and
in
grete
doubte
wherfore
he
anone
sayd
to
hys
seruauntes
/
lete
vs
lyghtelye
departe
fro
hens
/
for
god
is
not
here
/
and
by
aduenture
ye
myght
be
taken
wyth
hym
in
hys
rychessys
and
synnes
/
Thenne
as
they
wente
and
were
not
yet
ferre
from
the
hows
of
the
sayd
man
/
the
erthe
claue
in
two
and
swalowed
in
the
sayd
ryche
man
/
his
goodes
/
his
wyf
/
and
al
hys
meyne
/
Thenne
saynt
ambrose
torned
hym
and
sayd
/
loke
my
brethern
how
god
pardonneth
medefully
to
them
to
whom
he
sendeth
and
gyueth
aduersite
in
thys
world
/
&
how
he
punyssheth
cruelly
them
to
whome
he
gyueth
none
aduersyte
but
al
prosperyte
/
and
it
is
sayd
that
there
is
as
yet
in
the
same
place
a
pytte
in
mynde
and
remembraunce
of
the
sayd
myracle
and
ensaumple
/
Rem
tibi
quam
noscis
aptam
dimittere
noli
Fronte
capillata
post
hec
occasio
calua
est
tHou
oughtest
not
to
leue
the
thynge
whyche
thou
knowest
of
presente
and
for
tyme
to
come
prouffytable
and
necessarye
/
specyally
whan
fortune
is
vnto
the
fauourable
and
good
/
and
whan
thou
arte
in
good
prosperyte
/
for
after
thys
good
fortune
whyche
thou
sholdest
leue
and
forsake
/
myghte
come
vnto
the
another
euyl
fortune
aduerse
&
contrarye
to
the
/
by
thencheson
of
whyche
thou
myght
be
despoyled
of
al
thy
goodes
/
wherfore
thou
sholdest
neuer
recouer
that
/
that
thou
leftest
and
forsook
/
For
the
comyn
prouerbe
sayth
/
that
men
oughte
neuer
to
put
at
theyr
feet
/
that
whyche
they
holde
wyth
theyr
handes
/
Lucan
/
sayth
that
alle
delayeng
and
neclygence
oughte
to
be
sette
a
parte
/
For
neglygence
letteth
euer
al
thynges
whyche
one
may
haue
forthwyth
yf
he
leue
hem
not
by
neglygence
/
and
sayth
yet
/
that
al
that
thou
mayst
do
this
day
/
thou
oughtest
not
to
abyde
vnto
the
nexte
morne
for
to
do
hit
/
for
whan
the
man
is
in
his
good
fortune
and
prosperyte
/
he
acquyreth
many
frendes
/
Therfore
sayth
the
wyse
man
/
whan
thou
shalte
be
ryche
and
wel
fortuned
thou
shalte
haue
many
frendes
/
but
whan
fortune
shal
be
contrarye
to
the
thou
shalt
be
lefte
allone
/
Quod
sequitur
specta
quod
que
innuet
ante
videto
Illum
imitare
deum
qui
ꝑtem
spectat
vtramque
tHou
oughtest
to
thynke
and
to
take
hede
to
the
thynges
presente
/
passed
and
to
come
/
for
thou
oughtest
for
to
folowe
hym
/
that
beholdeth
bothe
one
&
other
partye
/
that
is
to
wete
the
thynges
presente
/
passed
/
and
yet
to
come
/
Saynt
austyn
sayth
as
in
the
persone
of
god
/
o
thou
man
/
yf
thou
dysplesest
&
knowest
thy self
thou
sholdest
plese
me
/
but
by
cause
that
now
/
thou
wylte
not
loke
ne
knowe
thy self
thou
pleasest
the
&
dyspleasest
me
/
for
the
tyme
shall
come
in
whyche
thou
shalte
dysplease
thy self
/
and
me
also
/
that
is
to
wete
/
whan
thou
shalte
be
Iuged
of
me
&
of
thy self
also
for
thy
synnes
whan
thou
shalte
brenne
in
the
fyre
of
helle
/
Seneques
sayth
that
the
wyse
man
and
prudente
ought
to
dyspose
and
to
ordeyne
of
thre
tymes
/
for
he
oughte
to
ordeyne
of
the
tyme
presente
/
and
to
take
hede
on
the
tyme
whyche
is
to
come
/
&
to
haue
in
his
mynde
the
tyme
passed
for
ellys
he
shold
not
goo
wel
/
Forcius
vt
valeas
interdum
parcior
esto
Pauca
voluptati
debentur
plura
saluti
tHou
oughtest
to
be
temperate
and
mesured
in
alle
thynges
/
to
the
ende
that
thou
be
more
stronge
bothe
of
body
&
of
sowle
for
to
resiste
the
vyces
&
synnes
/
for
a
lytel
thynge
thou
oughtest
to
do
for
thy
delyte
and
plesure
/
that
is
to
wete
lytel
drynke
and
lytel
mete
/
and
to
be
selde
lecherous
and
auaricious
/
by
cause
that
alle
excesse
ben
contrarye
to
the
saluacion
of
thy
sowle
/
but
thou
oughtest
to
do
many
thynges
/
for
thou
oughtest
to
be
ware
and
to
tempere
thy self
of
ouermoche
mete
&
drynke
and
to
flee
al
worldly
desyres
and
to
do
al
thynges
agreable
and
plesaunte
to
god
/
Seneque
sayth
that
by
voluptees
and
excesse
comyn
foure
euylles
/
Fyrst
by
cause
that
excessys
ben
cause
of
many
sekenessys
bothe
of
body
and
of
sowle
/
and
at
the
ende
foloweth
dethe
/
The
second
is
by
cause
that
they
lette
and
empesshen
the
man
for
to
do
his
saluacyon
/
The
thyrd
is
by
cause
that
by
excesse
men
forgeten
alle
benefaytes
or
good
dedes
/
The
iiij
is
for
they
leden
the
man
in
to
the
pytte
of
helle
and
to
peyne
eternal
or
wythoute
ende
/
Iudicium
populi
numquam
contempseris
vnus
Nam
nulli
placeas
dum
vis
contempnere
multos
tHou
oughtest
not
to
dyspreyse
the
Iugemente
and
sentence
of
many
other
whan
they
ben
wyse
&
prudente
/
for
thou
mayst
not
ne
oughtest
not
to
plese
to
somme
yf
thou
wylte
dyspreyse
gaynsaye
and
dysplease
many
other
for
yf
thou
gaynsayest
&
dispreysest
euery
body
thou
sholdest
be
holden
for
a
fole
/
for
he
is
wel
presumtuous
and
cursyd
of
alle
the
world
and
reputed
the
moost
fole
of
alle
fooles
/
that
dyspreyseth
alle
men
and
that
wyl
not
haue
frendeshyp
nor
please
no
body
/
but
he
hym self
allone
wyl
by
hys
ouerwenyng
retourne
and
dyspreyse
the
sentence
of
many
wyse
and
prudente
men
/
Sic
tibi
precipue
qd
primum
est
cura
salutis
Tempora
ne
culpes
cum
sint
tibi
causa
dolor
tHou
oughtest
fyrst
and
pryncypally
to
thynke
vpon
the
cure
of
the
saluacion
of
bothe
thy
sowle
and
body
for
thou
arte
cause
of
thy
sekenesse
and
not
the
tyme
Therfore
tho
ben
fooles
that
blamen
and
reprouen
the
tyme
/
sayeng
that
the
tyme
is
cause
of
theyr
sekenesse
/
of
their
fortune
/
&
of
theyr
synne
/
Item
somme
sayen
the
tyme
is
now
euyl
and
peryllous
/
certeynly
they
wote
not
what
they
sayen
for
no
tyme
is
euyl
of
hym self
/
Th
euangelyst
sayth
seke
first
the
royame
of
god
&
ye
shal
haue
al
thynges
that
are
necessarye
to
you
&
prouffytable
to
the
saluacion
of
your
sowles
/
Secondly
thou
oughtest
to
seke
the
sauemente
of
thy
body
/
that
is
that
thou
be
of
good
rewle
and
temperate
in
al
thynges
Seneque
sayth
that
by
ouermoche
mete
and
ouermoche
drynke
comen
many
sekenesses
/
Item
the
leches
sayen
that
the
mowth
that
is
to
say
ouermoche
drynke
&
ouermoche
mete
&
makyng
of
excesse
/
sleeth
more
folke
than
the
swerde
in
bataylles
/
Sompnia
ne
cures
nam
mens
humana
qd
optat
Dum
vigilat
sperat
per
sompnum
cernit
idipsum
tHOu
oughtest
not
to
retche
ne
to
thynke
on
suche
dremes
that
thou
dremest
ne
to
adde
feythe
nor
byleue
to
them
/
For
thou
dremest
often
and
so
is
thumayn
thought
enclyned
to
dreme
slepyng
that
/
that
she
shal
haue
desyred
and
coueyted
wakyng
/
for
hit
semeth
ofte
/
that
one
seeth
in
his
slepe
that
/
that
he
dyd
see
whan
he
waked
/
Saynt
gregory
sayth
that
there
been
foure
maners
of
dremys
The
fyrst
cometh
by
ouermoche
affeccion
that
one
hath
to
the
thynge
that
he
dremeth
of
/
and
to
suche
dremes
none
oughte
to
byleue
ne
adde
feythe
to
them
by
no
manere
/
The
second
is
whyche
cometh
by
cogytacyon
or
thynkyng
fantastyke
and
by
Illusyon
of
the
deuyl
/
and
suche
dremys
none
may
not
be
eschewed
/
The
thyrd
cometh
by
reuelacyon
deuyne
/
and
to
thys
dreme
men
oughten
to
adde
feythe
and
to
byleue
hyt
/
The
fourth
cometh
by
the
desyre
of
the
thynge
that
men
haue
seen
wakyng
/
and
of
this
dreme
by
thys
present
commaundemente
is
sayd
that
men
oughten
not
to
retche
of
hyt
/
ne
to
adde
to
hit
●●eythe
in
no
manere
of
wyse
/
Incipit
liber
tercius
Hoc
quicunque
velis
carmen
cognoscere
lector
Haec
praecepta
feres
quae
sunt
gratissima
vite
yF
thou
wylte
flee
vyces
and
synnes
/
thou
oughtest
for
to
kepe
these
commaundementes
/
whyche
are
of
ryght
canon
approuyd
and
of
the
holy
scrypture
/
Therfore
euery
persone
that
wyl
haue
parfyte
knowlege
of
the
commaundementes
of
this
book
ought
to
kepe
&
wythholde
the
commaundementes
whiche
he
cafter
folowen
/
for
they
been
right
agreable
&
prouffytable
to
al
them
that
wyl
lede
good
lyf
&
flee
vyces
&
synnes
/
wrerfore
euery
man
ought
to
note
and
reteyne
them
in
their
mynde
and
wytte
/
Instrue
praeceptis
animum
ne
discere
cesses
Nam
sine
doctrina
vita
est
quasi
mortis
ymago
THou
oughtest
not
cesse
to
lerne
and
to
teche
these
commaundementes
/
For
the
man
which
is
withoute
doctryne
is
like
th
ymage
of
deth
/
&
therfore
yf
thou
kepe
not
the
commaundementes
of
thys
book
hit
shal
be
thy
dommage
/
&
not
the
dommage
of
hym
that
made
&
composed
them
&
knowe
thou
therfore
that
thou
oughtest
not
to
cesse
of
lernyng
vnto
tyme
thou
be
parfyte
in
them
/
Seneque
sayth
that
it
is
better
that
the
olde
man
lerne
in
his
olde
age
/
than
to
be
ygnoraunce
of
that
/
that
he
oweth
to
knowe
/
&
saith
that
the
man
withoute
doctryne
resembleth
&
is
lykenyd
to
an
ymage
of
deth
/
for
right
so
as
hit
is
pryued
fro
lyf
naturalle
/
semblably
the
man
withoute
doctryne
is
pryued
fro
al
vertues
/
and
fylled
of
al
vyces
&
synnes
/
therfore
none
ought
not
to
escuse
hym
to
lerne
that
which
is
necessarye
for
his
saluacion
/
be
he
olde
or
yonge
or
of
what
someuer
age
he
be
/
for
it
is
better
late
than
neuer
/
Comoda
multa
feres
sinautem
spreueris
illud
Non
me
scriptorem
sed
to
neglexeris
ipse
THou
shalte
acquyre
moche
of
proffytes
yf
thou
kepe
wel
&
reteyne
these
commaundementes
/
but
yf
thou
dyspreysest
them
/
there
shal
therof
come
to
the
man
euylles
/
for
yf
thou
kepe
hem
not
wel
/
that
shal
not
be
to
me
no
dommage
/
that
am
but
wryter
of
them
/
but
hit
shal
be
thyn
owne
dommage
and
none
other
/
Many
euylles
and
Inconuenyentes
shal
falle
on
the
yf
thou
kept
not
wel
these
commaundementes
/
For
first
al
cursynges
shal
come
to
the
by
cause
that
thou
shalte
be
cursyd
in
feldes
and
possessyon●●
and
in
al
goodes
temporalle
and
spyrytual
/
Item
fruyte
begoten
of
the
shal
be
cursyd
and
of
al
thy
londe
/
and
al
thy
goodes
also
/
but
to
the
contrarye
yf
thou
kepest
them
wel
al
blessynges
and
goodes
shal
come
to
the
/
and
shalt
be
benewred
and
preysed
in
the
cyte
and
in
al
goodes
bothe
spyritual
and
temporelle
/
and
the
fruyte
that
shal
yssue
of
the
shal
be
blessyd
/
and
also
the
fruyte
of
thy
lande
and
of
alle
thy
goodes
/
Item
god
shal
sende
to
the
his
tresoure
of
paradyse
/
that
is
to
wete
of
heuen
/
from
whyche
shal
descende
rayne
for
to
bedewe
the
erthe
/
Cum
recte
viuas
ne
cures
verba
malorum
Arbitrij
nostri
non
est
qd
quisque
loquatur
THou
oughtest
not
to
retche
ne
to
take
hede
of
the
wordes
that
the
euyl
folke
sayen
of
the
/
specyally
whan
thou
lyuest
Iustlye
and
holyly
/
For
it
is
not
in
our
lyberal
arbitre
for
to
pease
or
to
make
to
be
stylle
and
to
be
in
pees
the
euyl
tonges
/
and
therfore
thou
oughtest
not
to
haue
charge
nor
to
retche
of
what
euer
they
sayen
of
the
/
For
they
sayen
soner
euyl
than
good
/
and
soner
they
do
their
dommage
than
thyn
/
After
ryght
canon
sayth
that
the
euyl
folke
sleeth
the
good
in
fourtene
maners
/
The
fyrst
is
in
takyng
the
goodes
fro
the
chyrche
/
The
second
in
makyng
dyffyculte
to
gyue
the
benefyces
and
the
thynges
ecclesyastyke
/
The
thyrd
is
whan
they
take
the
goodes
fro
theyr
parentes
/
that
is
to
wete
of
theyr
fader
and
moder
/
The
fourthe
is
whan
they
done
somme
wylful
thynge
wherof
cometh
harme
and
euyl
/
The
fyfthe
is
whan
they
gyue
noughte
to
the●●
that
haue
nede
/
The
vj
is
whan
they
denyen
or
forsaken
the
tythes
whyche
they
owen
to
god
and
to
holy
chyrche
/
The
seuenth
is
whan
they
letten
and
vexen
theyr
crysten
brother
of
wylle
and
of
dede
/
The
viij
is
whan
they
encorage
somme
persone
to
do
euyl
/
The
ix
is
whan
they
seken
and
purchasen
the
losse
and
the
dethe
of
yonge
chyldren
/
The
tenthe
is
whan
they
cutte
somme
membre
/
that
is
to
saye
whan
they
hurten
somme
of
theyr
parentes
/
The
enleuenth
is
whan
they
take
the
benefaytes
fro
other
/
The
xij
is
/
whan
they
doo
somme
thynge
wherof
somme
other
may
be
broughte
to
dethe
/
The
xiij
is
whan
they
haten
theyr
crysten
brother
/
The
fourtene
is
whan
they
gyue
counceyl
of
dethe
/
Productus
testis
saluo
tamen
ante
pudore
Quantuncumque
potes
celato
crimen
amici
THou
oughtest
to
kepe
secrete
the
blame
and
mysde●●
of
thy
frende
as
moche
as
thou
mayst
/
that
is
to
wete
whan
he
is
accused
of
somme
caas
and
that
thou
be
callyd
in
wytnesse
ageynst
hym
/
for
to
say
trouthe
/
but
whan
thou
arte
constreyned
for
to
swere
/
thou
oughtest
not
to fore
swere
thy self
for
hys
sake
/
ne
to
dyshonoure
and
blame
thy self
/
The
wyse
man
sayth
in
thys
manere
/
how
be
it
that
Socrates
and
Platon
ben
my
frendes
/
Neuerthelesse
I
loue
better
trouthe
/
than
Socrates
or
Platon
/
For
ouer
al
thynges
thou
oughtest
to
loue
trouthe
/
Sermones
blandos
blesosque
cauere
memento
Simplicitas
veri
fama
est
fraus
ficta
loquendi
THou
oughtest
to
eschewe
swete
and
frendelye
〈◊〉
whan
they
ben
feyned
and
deceyuable
/
As
they
that
speken
swetelye
sorowyng
and
syghyng
/
but
yf
they
be
vertuous
/
thou
oughtest
to
holde
and
approue
them
/
For
symplenesse
hauyng
fame
or
renommee
to
say
euer
trouthe
/
is
euyl
/
therfore
men
oughten
to
eschewe
them
/
Signiciem
fugito
quia
vitae
ignauia
fertur
Nam
cum
animus
languet
consumit
inercia
corpus
THou
oughtest
to
flee
and
eschewe
ydlenesse
&
slouthfulnesse
moder
of
al
synnes
/
empty
of
alle
goodes
&
fylled
of
alle
euyll
/
For
whan
the
courage
languyssheth
&
that
hit
is
abandonned
to
slouthfulnesse
hit
consumeth
and
destroyeth
the
body
of
the
persone
/
Item
he
that
is
slouthfull
to
doo
spyrytual
goodes
is
werste
of
alle
/
It
is
redde
of
a
slouthful
man
whyche
reproued
an
abbot
by
cause
that
he
sette
and
made
his
relygyous
or
monkes
for
to
werke
/
and
sayd
why
make
ye
the
goodes
to
be
laboured
whyche
comen
wythouten
laboure
by
them
that
seruen
and
loue
god
/
Therfore
sayd
our
lord
to
marye
magdalene
that
she
had
chosen
the
beste
partye
whan
hyr
suster
martha
repreuyd
hyr
/
by
cause
that
she
helpyd
hir
not
for
to
doo
hyr
besynesse
and
werke
/
For
she
dyd
none
other
thynge
/
but
praye
and
here
god
and
to
be
in
contemplacyon
/
Thenne
the
abbotte
dyd
doo
take
the
sayd
man
/
whyche
helde
hym selfe
soo
deuoute
/
and
maad
hym
to
be
shette
wythin
a
fayre
oratorye
and
deuoute
/
and
sayd
to
hym
sythe
thou
arte
so
spyrytual
/
that
thou
mayst
lyue
wythoute
werkyng
/
holde
〈◊〉
is
a
moche
fayre
book
and
deuoute
/
in
the
whyche
thou
shalte
haue
contemplacyon
in
god
here
wythin
thys
oratorye
/
And
thenne
whan
the
houre
of
none
was
passed
/
he
beganne
to
be
an
hongred
&
herkenyd
&
loked
ouer
yf
th
abbotte
wold
calle
hym
to
dyner
/
and
whan
the
tyme
for
to
sowpe
was
comin
he
demaunded
of
the
abbotte
yf
the
brethern
had
eten
ony
mete
of
al
that
day
/
and
sayd
that
he
was
sore
an
hongred
Ha
ha
sayd
the
abbotte
thou
sayest
that
thou
arte
spyrytuell
they
that
lyuen
spyrytuelly
haue
noo
cure
ne
nede
of
our
metes
/
For
we
labouren
for
to
haue
our
lyuyng
and
foode
/
Thenne
he
beganne
for
to
crye
mercy
to
the
abbotte
of
●●hat
he
had
sayd
/
and
beganne
for
to
repente
hym
of
hyt
/
Ha
sayd
the
abbotte
I
see
wel
what
thou
nedest
to
haue
/
Certeynlye
thou
hast
myster
of
marye
magdeleyne
and
of
marye
marthe
that
is
to
say
/
that
thou
must
werke
and
doo
somme
laboure
for
to
gete
thy
lyuyng
wyth
/
and
thou
must
also
haue
contemplacyon
and
praye
god
for
to
haue
the
lyf
eternal
/
Interpone
tuis
interdum
gaudia
curis
Vt
possis
animo
quamuis
sub
ferre
laborem
THou
oughtest
somtyme
to
take
reste
/
solas
and
ioye
in
thy
werkys
/
operacions
or
besynesses
or
to
studye
or
in
somme
other
laboure
/
for
yf
thou
be
temperate
in
al
thyn
operacyons
or
werkes
thou
shalt
bere
more
paciently
and
more
lyghtly
wythin
thy
courage
and
vnderstondyng
the
faytes
and
the
payne
of
thy
laboure
/
for
al
thynges
haue
bothe
theyr
tyme
and
place
who
that
can
take
hit
/
and
thou
seest
by
experyence
of
the
bowe
/
whan
it
is
euer
bendyd
it
is
marryd
and
spylte
/
also
lyke
wyse
the
man
may
not
euer
be
in
trauaylle
and
payne
/
Therfore
sayth
arystotle
that
the
men
haue
somtyme
and
oughten
for
to
haue
corporalle
or
bodely
recreacyon
/
as
wel
as
laboure
spyrytual
or
corporalle
/
Alterius
dictum
vel
factum
ne
carpseris
vnquam
Exemplo
simili
ne
te
derideat
alter
THou
oughtest
not
to
scorne
ne
mocque
of
the
faytes
or
dedes
of
other
/
that
is
to
wete
whan
thou
seest
some
persone
euyl
fortunate
or
accused
or
Iuged
of
somme
vyce
/
For
by
aduenture
the
tyme
shal
come
that
by
suche
a
caas
and
exemple
they
myght
mocque
and
scorne
the
/
and
men
wold
saye
/
thys
felawe
mocqued
and
scorned
suche
one
now
late
of
his
vnfortune
and
myserye
/
&
now
he
is
falle
in
to
gretter
vnfortune
and
myserye
than
he
which
he
mocked
was
in
/
for
it
is
sayd
comynly
/
that
he
that
mocqueth
other
shal
be
mocqued
/
&
thus
none
may
ne
oughte
not
to
scorne
the
dedes
of
other
/
For
he
knoweth
not
what
thynge
shalle
to
hym
befalle
/
For
the
sentence
is
Iuste
and
resonable
/
that
he
that
mocqueth
and
scorneth
other
/
shal
be
a
the
ende
scorned
and
mocqued
/
Quod
tibi
sors
dederit
tabulis
suprema
notato
Augendo
serua
ne
sis
quam
fama
loquatur
THou
oughtest
wel
to
note
and
to
wryte
in
to
thy
bookes
/
that
is
to
wete
in
thy
wytte
and
mynde
/
the
fyrst
fortunes
and
good
aduentures
that
come
to
the
&
to
kepe
and
encrece
them
in
suche
manere
that
thou
mayst
not
haue
no
blame
nor
repreef
by
them
/
that
is
to
wete
that
whan
thou
arte
ryche
thou
oughtest
to
dyspende
and
gyue
of
thy
goodes
by
mesure
/
to
th
ende
that
thou
be
not
reputed
for
auarycyous
/
ne
no
nygarde
/
and
also
yf
thou
gauest
of
them
to
largely
thou
sholdest
mowe
falle
in
pouerte
/
and
so
euery
man
shold
mocque
wyth
the
/
and
of
the
shold
men
sayen
as
the
comyn
prouerbe
sayth
/
The
same
hath
doon
so
moche
by
his
two
handes
/
that
he
is
come
fro
the
moest
vnto
the
leste
/
And
therfore
thou
oughtest
to
kepe
mesure
/
and
thy
goodes
shall
euer
encrece
and
multeplye
fro
better
to
better
/
Cum
tibi
diuiciae
superant
in
fine
senectae
Munificus
facito
viuas
non
parcus
amicis
THou
oughtest
to
be
lyberalle
and
large
at
the
ende
of
thy
dayes
vnto
thy
frende
/
and
noo
nygarde
/
that
is
to
wete
whan
thou
hast
wherof
and
that
thy
rychesses
are
ouermoche
and
more
than
to
thyn
estate
nedeth
for
to
be
holden
/
For
thou
oughtest
to
gyue
and
to
departe
some
to
thy
parentes
and
frendes
/
&
to
do
therwith
almesses
to
the
poure
membrys
of
Ihesu
cryst
/
Saynt
ambrose
sayth
that
yf
thou
gyuest
not
mete
&
drynke
to
hym
that
deyeth
for
hungre
yf
thou
hast
wherof
/
thou
thy self
sleest
and
puttest
hym
to
dethe
and
arte
cause
of
hys
dethe
/
Vtile
consilium
dominus
ne
displice
serui
Nullius
sensum
si
prodest
cotempseris
vnquam
THou
oughtest
not
to
dyspreyse
the
counceyl
of
thy
seruauntes
yf
hyt
be
prouffytable
and
vtyle
/
nor
also
the
wytte
and
counceyl
of
noo
persone
/
yf
hit
prouffyte
to
the
and
is
vtyle
for
the
&
for
thy
fayte
/
though
that
thou
be
grete
and
myghty
lord
/
Seneque
sayth
that
thou
must
consydere
that
thy
seruauntes
be
men
as
thou
a●●e/an●●
that
it
is
necessarye
and
nedeful
to
the
for
to
haue
seruauntes
for
to
serue
the
/
&
therfore
thou
oughtest
not
to
dyspreyse
theyr
counceyl
whan
it
is
prouffytable
and
vtyle
/
but
thou
oughtest
to
here
and
herke
them
swetely
and
to
vse
theyr
counceyl
whan
it
is
prouffytable
and
good
/
for
often
they
that
are
humble
haue
gretter
yefte
of
sapyence
and
ben
more
sages
than
they
that
are
proude
and
enhaunced
and
sette
on
the
hyghe
chayer
in
audyence
/
Rebus
et
in
sensu
si
non
est
quod
fuit
ante
Fac
viuas
contentus
eo
qd
tempora
prebent
THou
oughtest
to
be
contente
of
that
/
that
the
tyme
gyueth
to
the
/
how
be
it
that
thou
haue
not
so
moche
of
good
as
thou
haddest
before
/
Therfore
thou
must
refrayne
and
leue
somme
of
thyn
estate
/
and
to
make
l●●se
expences
/
for
yf
thou
wylte
holde
so
grete
a
state
as
thou
was
wonte
for
to
doo
/
thou
myghtest
not
furnysshe
it
without
takyng
and
steelyng
vniustelye
the
other
mennys
good
/
and
by
so
thou
oughtest
to
be
contente
of
that
/
that
thou
hast
of
presente
/
and
for
to
holde
thyn
estate
after
thy
rente
and
reuenue
/
and
to
rendre
graces
and
thankes
to
god
of
alle
/
Notwythstondyng
that
thou
hast
not
so
moche
of
rentes
and
of
pocessyons
as
thou
was
wonte
to
haue
/
or
of
marchaundyses
yf
thou
be
a
marchaunte
/
For
the
goodes
of
thys
worlde
been
varyable
/
now
one
is
ryche
/
and
now
poure
/
Socrates
sayth
/
that
there
was
a
man
that
compleyned
vnto
hym
by
cause
that
he
was
poure
/
whyche
demaunded
of
hym
coun●●yll
what
thynge
he
shold
do
/
To
whome
Socrates
answer●●d
Yf
the
goodes
that
thou
hast
be
not
suffysaunte
for
thyn
estate
and
for
thy
lyuyng
/
doo
and
gouerne
thy selfe
by
suche
manere
that
thou
be
suffysyng
to
thy
goodes
/
and
so
shalte
thou
be
contente
of
thyn
estate
/
Doo
thou
as
Iob
sayd
/
god
gaf●●
hit
to
me
/
and
god
hath
taken
hit
fro
me
/
god
be
thanked
of
al
/
For
thus
it
hath
pleased
to
hym
/
and
thus
he
hath
hyt
doon
/
Therfore
euery
one
oughte
to
be
contente
of
that
/
that
god
gyueth
to
hym
/
Pxorem
fuge
ne
ducas
sub
nomine
dotis
Nec
retinere
velis
si
ceperit
esse
molesta
THou
oughtest
not
to
take
a
wyf
ne
to
coueyte
hir
for
hyr
dowayr
/
for
hir
rychesse
ne
for
hir
noblesse
/
but
thou
oughtest
to
chese
and
take
hyr
for
hyr
vertues
&
good
condycyons
/
and
for
cause
of
hir
good
worshypful
&
honeste
lygnage
or
kynrede
/
and
specyally
whan
she
hath
a
good
moder
/
For
the
doughters
folowen
ofte
the
condy●●on●●
&
maners
of
the
moders
/
but
whan
thou
arte
wedded
yf
●●y
aduenture
she
doeth
to
the
somme
moleste
or
greef
/
that
is
to
say
yf
she
be
an
harlotte
or
an
aduoultrere
/
thou
oughtest
to
flee
fro
hyr
and
to
put
hir
oute
fro
thy
felawshyp
/
&
knowe
thou
after
ryght
canon
and
cyuyl
that
thou
ne
oughtest
for
to
leue
and
put
hir
fro
the
but
onelye
for
aduoultrye
/
For
knowe
thou
that
it
is
the
souerayn
gyfte
of
god
for
to
haue
a
good
and
lawful
wyf
/
Multorum
disce
exemplo
quae
facta
sequaris
Quae
fugias
vita
nobis
est
aliena
magistra
THou
oughtest
to
lerne
by
ensaumple
of
many
wyse
men
what
besynesse
thou
oughtest
to
doo
/
First
thou
oughtest
to
flee
&
t
eschewe
that
/
that
they
haue
eschewed
and
fledde
/
for
the
lyf
of
the
other
straungers
which
haue
preceded
vs
must
be
rewle
and
maystresse
of
alle
oure
dedes
and
gouernementes
/
that
is
to
say
that
thou
oughtest
to
consydere
how
many
are
come
to
grete
worshyp
and
perfeccion
for
to
haue
rewled
and
gouernyd
them
wysely
/
and
how
many
are
comen
to
grete
myserye
by
theyr
euyl
ledyng
and
gouernaunce
/
and
by
cause
that
the
faytes
or
dedes
of
this
world
ben
varyable
and
dyffycyle
for
to
knowe
thou
oughtest
for
to
thynke
and
to
thynke
ageyn
many
tymes
to
that
/
that
thou
wylte
doo
/
and
how
of
lyke
caas
is
betaken
to
the
auncyente
wyse
men
and
by
so
/
thou
shalte
mowe
knowe
of
lighte
that
that
is
prouffytable
or
chargeable
/
Cum
tibi
vel
socium
/
vel
fidum
queris
amicum
Non
tibi
fortuna
hominis
sed
vita
petenda
est
THou
oughtest
not
to
demaunde
the
fortune
of
man
/
but
his
lyf
/
that
is
to
say
that
whan
thou
wylte
aquyre
and
haue
a
good
frende
and
a
lawful
felawe
thou
oughtest
not
to
demaunde
of
hys
fortune
/
that
is
to
wete
yf
he
be
ryche
noble
or
puyssaunte
/
but
oughtest
to
demaunde
yf
he
be
of
good
lyuyng
wyse
and
prudente
/
for
by
scyence
&
wysedom
men
may
recyste
to
the
falaces
&
decepcions
of
fortune
/
by
cause
that
/
that
fortune
gyueth
to
the
of
longe
tyme
she
taketh
hit
ageyn
fro
the
wythin
a
shorte
space
of
tyme
/
but
scyence
or
connyng
lasteth
and
endureth
vnto
the
tyme
of
dethe
/
for
none
may
take
hit
from
the
/
The
phylosophre
sayth
that
there
ben
foure
maners
of
persones
whyche
kepe
not
trewe
loue
/
the
fyrst
is
the
cruel
man
and
euyl
/
For
he
ne
demaundeth
but
hate
falsehede
and
stryffe
/
The
second
i●●
the
auncyente
man
/
by
cause
that
he
doubteth
leste
he
shold
be
deceyued
/
the
thyrd
is
the
chylde
/
for
for
an
apple
one
leseth
his
loue
/
The
fourth
is
the
comyn
woman
/
for
who
that
gyueth
to
hyr
moste
shal
haue
hir
loue
/
but
veray
&
trewe
loue
endureth
euer
bothe
in
aduersite
&
in
prosperyte
betwyxte
two
good
and
lawful
frendes
/
Quod
potes
id
tempta
operis
ne
pondere
pressu●●
Succumbat
labor
et
frustra
temptata
relinquas
THou
oughtest
to
preue
&
assaye
yf
thou
arte
stronge
ynough
/
and
vertuous
for
to
accomplysshe
and
to
doo
that
/
that
thou
purposest
for
to
do
/
or
that
/
that
thou
hast
begonne
for
to
do
/
and
how
thou
oughtest
to
lede
hyt
to
good
ende
/
to
the
ende
that
thy
laboure
/
that
is
to
wete
●●hat
/
whyche
thou
shalte
haue
begonne
for
to
doo
be
not
to
the
ouer
greuous
/
and
that
thou
bowe
not
vnder
hyt
/
for
thou
sholdest
leue
al
that
thou
haddest
begonne
/
wherfore
euery
man
shold
mocque
the
/
for
it
is
gretter
worshyp
for
to
kepe
hym selfe
fro
the
begynnyng
of
the
thynges
whyche
may
not
be
perfourmed
ne
broughte
to
an
ende
/
than
for
to
begynne
them
and
after
to
leue
them
vnparfyte
/
Esope
sayth
that
he
that
weneth
to
mowe
and
knowe
more
than
his
faculte
and
nature
requyreth
/
alle
his
fayte
or
dede
is
nought
/
by
cause
that
alle
remayneth
vnparfyte
/
Quod
nosci
factum
non
recte
noli
silere
Ne
videare
malos
imitare
velle
tacendo
THou
oughtest
not
to
holde
thy
pees
of
that
/
that
thou
knowest
Iniustely
doon
and
wythoute
reason
/
for
yf
thou
knowest
somme
thynge
ageynste
the
lawe
/
or
ageynst
the
comyn
wele
/
or
ageynste
one
partyculer
men
/
〈◊〉
ellys
ageynst
many
/
thou
oughtest
to
recyte
and
manyfesten
hit
/
/
for
yf
thou
kepe
hit
secretelye
/
men
shold
mowe
saye
that
thou
were
partyner
and
assentyng
to
the
fayte
or
dede
/
&
shold
seme
that
thou
sholdest
loue
more
vniustice
than
Iustyce
in
as
moche
that
thou
sholdest
hyde
the
vyces
of
theuyl
folke
&
shold
spare
to
chastyse
them
&
to
recyten
theyr
mysdedes
&
wickednessesses
/
I
say
not
but
that
thou
mayst
admoneste
them
by
fayre
wordes
or
thou
recyte
or
telle
theyr
synnes
&
mysdedes
/
Saynt
austyn
sayth
suppose
thou
not
that
hyt
be
euyl
doon
to
reherce
and
to
Iuge
the
synnes
of
other
/
by
cause
that
yf
thou
sholdest
hyde
them
/
thou
sholdest
do
wers
by
the
halfe
/
and
sholdest
be
cause
of
theyr
dampnacyon
&
losynge
bothe
of
body
and
sowle
/
Iudicis
auxilium
sub
iniqua
lege
rogato
Ipse
etenim
leges
cupiunt
vt
iure
regantur
THou
oughtest
to
requyre
helpe
of
the
Iuge
whan
the
lawe
is
to
sharpe
&
ouer
rygorous
/
that
is
to
wete
that
whan
thou
arte
accused
of
somme
caas
partyculer
and
that
the
lawe
is
to
rygorous
ageynst
the
/
or
whan
men
wyl
do
to
the
vniustyce
/
thou
oughtest
to
requyre
and
beseche
humbly
the
helpe
of
the
Iuge
/
ffor
the
lawys
wyl
&
requyren
that
they
be
gouerned
and
Interpretyd
euer
to
the
best
partye
for
hym
that
hath
wronge
/
Item
also
the
Iuge
may
modere
of
his
offyce
the
lawes
whan
they
ben
ouer
rygorous
/
for
it
is
better
that
the
Iuge
be
reproued
to
be
ouermoche
myserycordyons
or
mercyful
/
than
to
be
ouer
cruel
and
rygorous
/
Neuerthelesse
the
lawes
that
are
approuyd
by
right
canon
ben
good
&
trewe
/
Notwythstondyng
that
they
semen
to
be
vntrewe
to
hym
whiche
is
condempned
by
them
/
Item
also
euery
good
Iuge
of
his
offyce
may
modere
them
a
lytel
/
Quod
merito
pateris
pacienter
ferre
memento
Cumque
zeus
tibi
sis
ipsum
te
iudice
dampna
THou
oughtest
to
suffre
&
bere
pacyentlye
the
peyne
that
thou
hast
deseruyd
/
and
to
the
whyche
by
good
ryght
and
Iustyce
thou
arte
condempned
/
For
sythe
that
thou
knowest
thy selfe
gylty
/
thou
oughtest
to
be
thyn
owne
Iuge
and
to
condempne
thy selfe
/
Boece
sayth
that
the
euyl
&
wycked
folke
ought
to
goo
&
to
presente
them
before
their
Iuges
of
their
owne
gree
and
wylle
and
to
requyre
humbly
punycyon
of
theyr
vyces
&
synnes
/
For
hit
is
better
that
the
malefactour
Iuge
hym selfe
than
that
another
shold
Iuge
hym
/
and
thys
is
that
the
appostle
sayth
/
Yf
we
be
Iuges
of
our self
we
shal
not
be
Iuged
of
Ihesu
cryste
/
as
dyd
the
sones
of
Israhel
/
which
sayd
That
/
that
we
suffren
/
we
suffre
it
Iustlye
/
For
we
haue
synned
ageynste
our
brother
/
Multa
legas
facito
perlectis
perlege
multa
Nam
miranda
canunt
sed
non
credenda
poetae
THou
oughtest
to
rede
and
studye
many
thynges
/
and
wythholde
the
good
and
flee
the
euyl
/
for
it
is
good
and
prouffytable
to
knowe
bothe
good
and
e●●yl
/
but
thou
oughtest
not
to
byleue
al
that
thou
shalte
rede
/
by
cause
that
the
poetes
and
many
other
sayen
and
rehercen
many
fables
and
thynges
meruayllous
/
And
for
thys
cause
none
ought
for
to
be
curyous
of
the
lore
and
doctryne
of
these
poetes
the
whyche
are
ful
of
fables
and
lesynges
/
Valere
sayth
that
by
especyal
the
yonge
children
ought
to
flee
the
doctryne
of
the
poetes
/
by
cause
that
they
byleue
of
lyght
al
that
they
heren
or
seen
/
and
therfore
thou
oughtest
to
studye
of
al
scyences
&
to
withholden
in
thy
mynde
the
good
&
flee
the
euyl
/
Inter
conuiuas
fac
sis
sermone
modestus
Ne
dicare
loquax
dum
vis
vrbanus
haberi
THou
oughtest
to
be
temperate
in
wordes
and
to
kepe
thy self
fro
ouermoche
talkyng
at
the
table
emonge
them
that
eten
and
drynken
/
for
thou
oughtest
to
be
temperate
in
speche
/
to
the
ende
that
they
sayen
not
that
thou
arte
a
lyer
&
a
tydynges
maker
/
specyally
whan
thou
wylte
be
holden
and
reputed
for
humble
curtoys
&
gracious
/
of
this
thou
hast
experyence
of
the
labourers
rustycal
/
whan
they
been
at
a
tauenne
they
make
so
grete
noyse
that
none
may
endure
by
them
/
for
to
haue
soner
doon
often
they
speke
all
togyder
in
suche
manere
that
they
wote
not
what
they
sayen
/
ne
what
the
other
sayen
that
are
wyth
them
/
The
wyse
man
sayth
that
none
ought
to
stryue
ageynst
his
frende
whan
he
eteth
or
drynketh
/
ne
to
blame
hym
whan
he
is
ioyous
and
mery
/
Therfore
euery
man
oughte
to
kepe
hym self
fro
ouermoche
talkyng
as
they
eten
and
drynken
/
For
thou
oughtest
to
speke
to
the
poynte
whan
it
is
tyme
Coniugis
irate
noli
tu
verba
timere
Nam
lacrimis
struit
infidias
dum
femina
plorat
THou
oughtest
not
to
doubte
the
wordes
of
thy
wyf
whan
she
is
wrothe
wyth
the
/
for
the
wymmen
been
of
suche
condycion
that
the
more
that
they
shewe
them
wrothe
&
ful
of
wepynges
and
syghynges
/
soo
moche
more
strongly
they
enforce
&
enuertuen
them
for
to
deceyue
the
and
to
take
the
in
their
grynnes
/
&
this
they
doon
whan
they
see
that
by
their
wepynges
syghynges
&
wordes
they
maye
not
ouercome
their
husbondes
/
The
woman
ought
to
be
subgett●●
to
the
man
/
&
therfore
thou
oughtest
not
to
doubte
hir
for
none
thynge
that
she
doeth
or
sayth
/
Saynt
crisostom
saith
that
one
may
chastyse
his
wyf
in
two
maners
/
Fyrst
in
prayeng
hyr
swetety
/
&
shewyng
to
hir
/
hir
fawte
by
swete
wordes
/
Secondly
whan
she
wyl
not
be
chastysed
ne
amende
hir self
by
swete
wordes
/
thou
oughtest
to
smyte
&
chastyse
hir
wyth
a
good
staffe
/
but
alwayees
thou
oughtest
to
kepe
thy self
fro
the
subtiltees
&
decepcions
of
thy
wyf
whan
she
is
euyl
and
a
shrewe
/
for
the
holy
scripture
saith
that
there
ne
is
heed
so
euyl
ne
so
peryllous
as
the
heed
of
a
serpente
/
ne
there
nys
so
euyl
yre
/
as
the
yre
of
a
woman
/
for
she
is
right
bolde
&
hardy
for
to
do
that
she
thynketh
/
&
right
subtyl
for
to
lette
somme
whan
she
wyl
/
for
whan
she
is
wrothe
she
dare
saye
&
do
that
/
that
a
man
durst
not
doo
ne
thynke
it
/
for
it
is
the
moste
wonderful
&
meruayllous
beest
that
is
lyuyng
whan
she
is
wro●●he
/
&
the
moost
cruel
/
&
of
other
parte
she
is
the
moost
swete
beest
that
is
lyuyng
and
moost
pyteous
whan
she
is
good
&
wythouten
wrathe
/
we
reden
that
a
woman
by
cause
that
hyr
husbonde
bet●●
hir
/
bethoughte
h●●
/
that
she
shold
gyue
●●o
hym
a
drynke
/
of
the
whyche
he
wexyd
and
became
dronke
/
and
as
oute
of
hys
wytte
/
and
as
she
thoughte
and
purposed
hit
/
she
dyd
and
perfourmed
hit
/
Thenne
whan
she
had
gyuen
to
hym
this
drynke
he
became
a
fole
in
soo
moche
that
he
wyst
not
what
he
dyd
/
thenne
she
enbraced
hym
〈◊〉
hym
vpon
his
bedde
/
and
after
she
ranne
vnto
a
mynste●●/●●hyche
was
nyghe
by
/
and
beganne
for
to
calle
and
crye
as
she
had
be
al
madde
sayeng
/
Alas
for
goddes
loue
come
to
socour
me
and
to
helpe
my
poure
husbonde
whiche
deyeth
and
hath
as
of
now
loste
his
speche
/
alas
whan
he
was
in
his
good
helthe
he
ne
demaunded
of
god
other
thynge
/
but
that
he
myght
become
a
monke
/
and
I
of
the
other
parte
haue
vowed
chasty●●e
and
yet
I
vowe
hit
of
presente
/
I
wyl
not
lette
ne
empes●●e
his
sauemente
/
alas
sayd
she
come
ye
lyghtlye
and
put
on
hym
thabbyte
of
relygyon
/
to
th
ende
that
he
accomplysshe
hys
auowe
and
that
he
deye
relygyous
/
Thenne
the
monkes
came
thyder
and
made
hym
a
grete
crowne
/
and
after
they
put
on
hym
thabbyce
of
relygyon
in
the
beste
wyse
that
they
coude
/
For
he
coude
not
speke
nor
knowe
no
persone
lyuyng
/
And
thenne
whan
the
morne
came
that
his
dronkeshyp
&
fransye
was
passed
/
he
behelde
hym self
and
was
al
abasshed
whan
he
founde
hym self
in
a
monkes
habyte
/
ne
who
had
put
hyt
on
hym
/
ne
made
hym
soo
grete
a
crowne
/
Thenne
hys
wyf
sayd
to
hym
alas
my
right
dere
husbonde
wherof
〈◊〉
basshed
/
are
you
not
remembryd
how
yesternyght
ye
were
made
a
monke
whan
ye
were
in
your
grete
fransye
/
ye
knowe
wel
that
it
is
longe
a
goo
sythe
ye
made
your
auowe
vnto
God
to
become
a
monke
/
Therfore
I
haue
sente
for
the
monkes
whyche
haue
ordeyned
you
vnto
a
monke
/
and
to
th
ende
that
I
ne
lette
nor
empesshe
your
vowe
&
your
sauemente
I
haue
promysed
and
vowed
to
god
chastyte
/
in
suche
manere
that
I
must
be
al
allone
poure
and
as
loste
in
thys
worlde
/
Of
these
wordes
was
sore
abasshed
the
poure
husbonde
/
and
sayd
to
hir
that
he
knewe
no
thynge
of
that
she
sayd
/
ne
that
he
had
noo
wylle
for
to
be
a
monke
/
and
wolde
haue
taken
aweye
thabbyte
fro
hym
/
alas
sayd
his
wyf
how
are
ye
so
hardy
and
so
bolde
to
put
your
habyte
aweye
fro
you
&
to
kreke
your
vowe
ye
wyl
dampne
bothe
me
and
you
also
/
For
I
wyl
wel
that
ye
knowe
that
neuer
ye
ne
shal
haue
felawshyp
wyth
me
/
for
ye
are
a
veray
monke
/
and
god
forbede
that
I
lye
wyth
ony
monke
/
and
also
ye
knowe
wel
that
yf
ye
leue
your
habyte
al
the
world
shal
mocque
and
wonder
vpon
you
/
and
euery
one
shold
say
that
ye
were
a
postate
/
and
al
the
world
shold
flee
and
voyde
your
felawshyp
/
by
cause
that
ye
were
cursyd
/
So
moche
and
so
longe
she
prechyd
hym
that
by
hyr
wytte
and
fayre
wordes
he
entred
in
to
the
ordre
and
relygyon
/
and
gafe
in
hyr
alle
hys
goodes
/
Ptete
quesitis
opibus
sed
ne
videaris
abuti
Qui
sua
consumunt
cum
deest
aliena
sequntur
THou
oughtest
to
dyspende
thy
goodes
by
mesure
wyth
oute
makyng
of
excesse
/
to
th
ende
that
men
sayen
not
that
thou
abusest
them
/
also
ouer
nygarde
thou
oughtest
not
to
be
/
But
thou
oughtest
to
kepe
the
myddel
waye
For
thou
oughtest
not
to
be
neyther
ouerlarge
ne
ouer
scarce
by
cause
that
whan
the
goodes
fayllen
many
euyls
ofte
folowen
therof
/
and
therfore
euery
man
ought
to
kepe
hym
fro
consumyng
and
dyspendyng
of
his
goodes
folysshly
/
many
euyls
may
come
by
pouerte
and
by
dyspendynges
of
goodes
wythoute
mesure
/
first
the
spyrytuel
goodes
ben
therfore
dyspreysed
/
and
of
the
sayntes
of
paradyse
they
setten
not
by
/
Secondly
they
are
vergoynous
and
shameful
to
demaunde
the
brede
of
god
that
men
gyue
for
his
sake
/
Thyrdly
by
pouerte
they
done
many
synnes
/
as
is
thefte
murdre
&
many
other
/
Fac
tibi
proponas
mortem
non
esse
timendam
Que
bona
si
non
est
tamen
finis
illa
malorum
THou
oughtest
not
to
doubte
the
dethe
for
the
paynes
that
folowen
/
that
is
to
wete
that
thou
must
doo
soo
〈…〉
in
thys
world
that
thou
doubtest
not
the
deth
/
for
though
she
be
not
good
/
that
is
to
wete
that
she
is
not
reputed
for
good
/
Neuerthelesse
she
is
the
ende
of
all
euyls
&
myseryes
of
thys
worlde
/
Semblably
men
may
say
that
the
dethe
is
good
as
wel
for
the
euyl
folke
as
for
the
good
/
for
by
the
deth
the
euyl
folke
leue
theyr
contynuance
&
makyng
of
synnes
/
therfore
is
deth
good
to
them
&
prouffytable
/
But
she
is
better
to
the
good
folke
as
the
psalmyste
sayth
/
Whyche
sayth
that
the
dethe
of
sayntes
is
ryght
good
and
ryght
precyous
/
Vxoris
linguam
si
frugi
est
ferre
memento
Nam
malum
est
non
velle
pati
ne
posse
tacere
THou
oughtest
to
bere
&
to
suffre
debonayrlye
the
wordes
of
thy
wyf
/
whan
they
are
prouffytable
for
the
or
for
other
/
for
it
is
ageynste
ryght
and
reason
to
kepe
noo
pees
/
but
alwayes
though
thy
Wyf
be
accustomed
for
to
lye
/
whan
she
sayth
trewe
thou
oughtest
to
escuse
hir
benygnelye
/
and
whan
she
spekyth
euyl
/
thou
oughtest
to
chastyse
hyr
swetelye
and
to
saye
to
hyr
frendely
that
she
shold
kepe
h●●r
pees
/
The
phylosophre
sayth
/
that
not
wythstondyng
that
the
counceyl
of
wymmen
be
reputed
of
no
valewe
/
neuerthelesse
whan
she
sayth
hir
oppynyon
and
gyueth
hyr
counceyll
forthwyth
wythoute
to
thynke
tofore
theron
/
that
she
oughte
to
say
/
men
fynde
it
often
good
&
prouffytable
and
of
grete
vtylyte
/
Dilige
non
egra
caros
pietate
parentes
Nec
matrem
offendas
dum
vis
bonus
esse
parenti
THou
oughtest
to
loue
thy
fader
&
thy
moder
by
good
&
trewe
loue
Withoute
ony
faynyng
/
for
it
is
grete
abusyon
to
angre
his
moder
whan
he
wyl
be
good
&
be
byloued
of
his
fader
/
for
he
that
shal
do
euyl
to
his
fader
or
to
his
moder
/
in
th
ende
hit
shal
myshappe
to
hym
&
he
shal
deye
poure
&
vnhappy
/
The
gospel
sayth
that
yf
thou
wylte
lyu●●
longe
on
erthe
thou
must
honoure
and
loue
bothe
thy
fader
&
moder
/
or
ellys
hit
may
be
so
exposed
/
Thou
oughtest
not
to
angre
thy
moder
/
that
is
to
wete
holy
chirche
whan
thou
Wylt
be
good
and
be
byloued
of
thy
fader
/
that
is
to
wete
god
thy
creatour
which
is
fader
of
al
/
Item
it
is
one
of
the
pryncypal
commaundementes
of
our
lawe
/
that
is
to
wete
thou
shalte
worshyp
god
thy
creatour
/
thy
fader
&
thy
moder
/
after
the
first
commaundemente
that
sayth
that
thou
oughtest
to
byleue
&
loue
one
onelye
god
/
Incipit
liber
quartus
Securam
quicunque
cupis
deducere
vitam
Nec
vicijs
haerere
animum
quae
moribus
obsunt
tHOu
oughtest
to
coueyte
&
desyre
oueral
to
lede
good
lyf
and
sure
in
this
world
and
to
kepe
thy self
fro
fallyng
in
to
synne
/
For
thou
oughtest
of
alle
thy
myght
to
flee
al
vyces
and
synnes
whyche
are
contrarye
vnto
good
connycyons
and
cause
of
the
dampnacyon
&
losyng
of
bothe
body
&
sowle
/
for
/
for
no
thynge
none
ought
not
to
leue
hym
to
be
surmounted
or
ouercomen
of
synnes
/
Haec
precepta
feresque
sunt
relegenda
memento
Inuenies
aliquid
quod
te
vitare
magistro
tHou
oughtest
to
sette
&
to
haue
in
thy
mynde
the
commaundementes
beforesayd
whyche
thou
oughtest
ofte
to
rede
/
for
yf
thou
consyderest
wel
the
foresayd
commaundementes
&
them
that
folowen
herafter
thou
shalte
fynde
in
them
somme
thynges
that
shal
be
to
the
good
&
prouffytable
for
the
gouernaunce
as
wel
of
thy
soule
as
of
thy
body
/
and
what
thynge
thou
oughtest
to
do
&
folowe
/
and
whyche
thynge
thou
must
flee
&
eschewe
/
for
in
the
place
there
as
vyce
&
synne
reygneth
&
hath
domynacyon
/
vertu
may
not
abyde
in
no
manere
/
by
cause
that
they
be
contrarye
/
Despice
diuicias
si
vis
animo
esse
beatus
Quas
qui
suscipiunt
mendicant
semper
auari
tHou
oughtest
to
dyspreyse
the
rychesses
of
this
world
yf
thou
wylte
be
wel
happy
&
lyue
surely
for
to
acquyre
the
glorye
of
paradyse
whyche
is
eternal
/
For
they
that
haue
moost
of
hit
/
ben
euer
more
poure
and
more
auarycyous
than
the
other
/
Therfore
sayth
the
gospel
/
yf
thou
wylte
be
parfyte
&
welhappy
in
this
world
/
goo
thou
&
selle
al
that
thou
hast
in
this
world
&
gyue
hit
for
goddes
sake
to
the
poure
membris
of
cryst
/
Saynt
austyn
saith
that
the
auarycyous
may
neuer
haue
no
suffysaunce
/
for
the
more
that
he
hath
the
more
he
wyl
haue
/
&
he
is
neuer
assured
/
for
he
dredeth
euer
/
Saynt
austyn
sayth
that
the
auarycyous
doubten
the
foure
elementes
/
first
they
doubte
the
water
/
to
th
ende
that
hit
drowne
not
their
marchaundyses
/
Item
they
doubten
the
fyre
/
lefte
that
hit
brenne
their
howses
&
possessyons
/
thyrdly
they
doubten
th
erthe
/
to
th
ende
that
theyr
fruytes
perysshe
not
fourthly
they
doubten
the
wynde
/
to
th
ende
that
by
wyndes
&
rayne
they
be
not
lette
ne
empesshed
for
to
goo
and
doo
theyr
marchaundyses
/
Item
they
doubten
al
persones
/
leste
that
they
shold
stele
their
goodes
/
but
tho
that
haten
the
rychesses
doubten
no
thynge
saufe
onelye
god
theyr
creatour
/
Commoda
nature
nullo
tibi
tempora
deerunt
Si
contentus
eo
fueris
quod
postulat
vsus
tHou
oughtest
to
be
contente
of
the
goodes
&
prouffytes
that
nature
&
vsaunce
of
tyme
gyueth
to
the
/
for
yf
thou
be
contente
&
hast
suffysaunce
/
the
goodes
and
prouffytes
of
nature
shal
neuer
faylle
to
the
/
for
thou
oughtest
not
to
requyre
nor
demaunde
of
god
/
but
that
whiche
is
vtyle
and
prouffytable
to
the
for
to
susteyne
nature
humayn
Boece
sayth
that
nature
is
contented
of
lytel
/
Therfore
we
ought
to
desyre
&
demaunde
fyrst
of
god
the
goodes
spiritual
/
For
he
that
hath
the
spyrytual
goodes
oughte
to
haue
hope
&
to
byleue
stedfastlye
that
he
shal
haue
ynough
of
temporalle
goodes
/
For
it
is
seen
selde
/
the
Iuste
to
dekaye
ne
to
haue
nede
in
suche
manere
/
but
that
he
hath
euer
good
ynough
for
to
fede
and
susteyne
hys
lyf
naturalle
/
Cum
sis
incautus
nec
rem
racione
gubernes
Noli
fortunam
que
non
est
dicere
cecam
tHou
oughtest
not
to
say
that
fortune
is
blynde
whyche
is
no
thynge
/
but
by
cause
that
thou
arte
a
fole
&
euyl
gouernest
&
rewlest
the
/
for
fortune
is
not
blynde
though
the
poetes
sayen
&
faynen
hir
to
be
blynde
/
but
as
the
wyse
man
sayth
thou
oughtest
to
haue
in
thy
mynde
pouerte
in
tyme
of
haboundaunce
/
that
is
to
wete
whan
thou
arte
ful
&
ryche
/
thou
oughtest
to
kepe
&
spare
some
goodes
for
the
tyme
yet
to
come
/
Boece
de
consolacyon
sayth
that
fortune
is
noo
thynge
/
but
that
as
the
peple
comyne
ymagyne
&
supposen
/
for
fortune
is
no
thynge
ellys
/
but
onely
ymagynacion
&
fantasye
/
&
therfore
Whan
thou
mysrew●●est
thy self
/
thou
oughtest
not
to
say
ne
to
calle
fortune
blynde
nor
euyl
/
for
she
is
noo
thynge
but
ymagynacion
and
folysshe
byleue
/
Diglie
denarium
sed
parce
dilige
formam
Quam
nemo
sanctus
nec
honestus
captat
habere
tHou
oughtest
to
loue
the
money
onelye
for
the
fedyng
&
susteynyng
of
thy
lyf
/
that
is
to
wete
moderatelye
&
for
to
haue
&
bye
that
whiche
is
necessarye
for
thy
corporal
lyf
/
for
no
holy
man
nor
Iuste
ought
not
to
demaunde
but
onely
that
/
that
is
nedeful
&
necessarye
for
his
substaunce
&
corporalle
lyf
/
&
not
to
do
as
these
vserers
whiche
assemblen
&
gadren
these
grete
tresours
wherof
they
make
their
goddes
&
their
ydolles
/
for
they
truste
more
in
their
gol̄de
&
syluer
than
in
god
their
maker
/
For
as
saith
the
scrypture
auaryce
is
none
other
thynge
but
seruyces
&
worshyppynges
of
ydolles
/
We
reden
of
an
auarycyous
man
whyche
had
moche
golde
&
syluer
/
Whyche
on
a
day
toke
his
tresour
and
layed
hit
in
the
myddes
of
his
chambre
vpon
a
fayre
clothe
/
and
called
to
hym
his
wyf
and
his
sone
and
shewyd
to
them
his
tresour
/
and
after
he
made
them
to
goo
oute
of
the
chambre
and
shette
the
dore
/
but
yis
sone
helde
hym
withoute
at
the
dore
&
loked
thorugh
a
lytel
hole
in
to
the
chambre
/
&
sawe
that
his
fader
knelid
before
his
tresoure
&
worshypped
hit
/
sayeng
ye
be
myn
hope
my
glorye
&
al
my
reffuge
/
for
I
ne
demaunde
nor
requyre
helpe
nor
socour
of
none
other
god
than
of
you
/
the
whiche
man
sayeng
these
wordes
leyed
hym
doun
al
alonge
on
his
tresour
/
and
emonge
al
the
pyeces
of
golde
he
sawe
one
whyche
was
fayre
and
bryghte
/
to
whome
he
sayd
/
thou
arte
moche
fayre
/
I
suppose
&
byleue
that
thou
arte
moche
good
for
to
ete
/
the
whiche
took
&
put
hit
in
his
mowthe
and
ete
hyt
/
&
yet
ageyn
he
sawe
another
pyece
of
golde
whiche
was
gretter
&
fayrer
than
thother
beforesayd
/
&
he
toke
&
ete
hit
as
he
dyd
the
other
/
Item
he
sawe
another
yet
gretter
than
ony
of
them
bothe
beforesayd
&
more
fayrer
/
which
he
supposed
to
haue
swolowed
as
he
dyd
the
other
/
but
by
cause
that
it
was
ouer
large
&
thycke
hit
choked
hym
/
&
after
was
his
sowle
put
&
buryed
in
helle
/
&
was
founde
deed
vpon
his
〈◊〉
as
a
beest
/
withoute
fawte
thus
shal
hit
happen
to
al
them
whych
louen
their
tresour
more
than
god
their
creatour
/
and
more
than
their
bodyes
&
fowles
/
Cum
fuetis
locuples
corpus
curare
memento
Eger
diues
habet
nummos
sed
non
habet
seipsum
tHou
oughtest
to
medecyne
&
doo
to
be
medecyned
thy
body
whan
thou
arte
ryche
&
myghty
for
to
kepe
thy
body
in
good
helthe
/
for
the
ryche
man
hath
his
rychesses
&
his
siluer
to
his
wylle
whan
it
pleaseth
hym
/
but
he
hath
not
his
body
ne
his
helthe
nor
hym self
at
hys
wylle
/
We
haue
ensaumple
of
a
ryche
man
whyche
had
leuer
for
to
lese
one
of
his
eyen
/
than
for
to
gyue
a
floryn
to
a
physycyen
for
to
helpe
hym
/
&
of
thother
parte
it
is
founde
that
many
one
wold
rather
deye
/
than
they
shold
gyue
one
peny
for
the
helthe
of
theyr
bodyes
for
to
medecyne
them
/
&
this
is
that
the
wyse
man
sayth
/
yf
thou
arte
euyl
&
contrarye
to
thyn
owne
selfe
how
shalte
thou
be
good
toward
the
other
straungers
/
therfore
hit
apperyth
clerely
that
the
auarycyous
hauen
no
charge
ne
retchen
not
of
them self
/
though
they
haue
many
of
worldly
rychesses
/
Verbera
cum
tuleris
discens
aliquando
magistri
Fer
patris
imperium
cum
verbis
exit
in
iram
tHou
oughtest
to
bere
&
to
suffre
pacyently
the
correccion
or
chastysyng
of
thy
maister
yf
thou
wylt
lerne
wel
/
semblably
whan
thy
fader
is
angry
thou
oughtest
to
holde
thy
pees
&
to
answer
humbly
&
to
do
his
commaundementes
/
for
by
thy
swete
wordes
and
meke
answer
/
thou
shalte
pease
his
yre
/
For
the
comyn
prouerbe
sayth
/
that
swete
worde
refrayneth
grete
yre
/
&
thus
yf
thou
hast
somtyme
suffred
the
betynges
of
thy
mayster
whan
thou
dyddest
lerne
/
semblably
&
more
stronge
reason
oughtest
to
suffre
&
to
bere
/
the
wordes
of
thy
fader
whan
he
is
wrothe
/
The
phylosophre
sayth
that
there
ben
thre
persones
to
the
whyche
we
maye
not
rendre
ne
yelde
the
goodes
that
they
haue
doon
to
vs
/
Fyrst
to
god
whyche
hath
gyuen
to
vs
our
beyng
and
sowle
resonable
and
wytte
/
the
whyche
we
oughten
to
loue
&
to
doubte
by
cause
that
he
hath
made
&
created
vs
whan
we
were
not
Item
he
hath
boughte
vs
ageyn
whan
we
were
loste
/
And
hath
gyuen
to
vs
wytte
and
vnderstondyng
/
for
to
dyscerne
the
good
from
the
euyl
/
Secondly
to
the
mayster
that
lernyd
and
taughte
the
scyence
and
doctryne
/
For
for
alle
the
tresour
in
the
world
me●●
shold
not
mowe
bye
neyther
wysdom
ne
scyence
/
Thyrdly
to
thy
fader
&
to
thy
moder
whiche
haue
gyuen
vnto
the
thy
beyng
/
&
al
thyn
hole
membris
natural
/
who
were
he
that
shold
mowe
bye
one
eye
or
one
hande
/
who
shold
be
he
that
shold
mowe
bye
scyence
/
ne
who
shold
be
he
that
shold
mow
saue
that
but
onely
god
thy
creatour
/
al
the
tresour
of
the
world
shold
not
do
it
/
&
therfore
none
shold
not
mowe
rendre
or
yelde
the
wele
that
these
thre
persones
beforesayd
haue
doon
vnto
vs
/
Res
age
que
profunt
rursus
vitare
memento
Inquibus
error
inest
nec
spes
est
certa
laboris
tHou
oughtest
to
doo
thynges
prouffytable
and
vtyle
and
to
flee
them
that
are
vnutyle
/
contrarye
&
wyth
oute
prouffyte
/
For
it
is
folye
for
to
doo
thynge
that
prouffyteth
nought
to
the
ne
to
other
/
ne
of
whiche
men
haue
no
hope
of
somme
prouffyte
/
in
tyme
presente
/
ne
for
to
come
/
Item
hit
ne
suffiseth
not
for
to
do
al
onelye
the
thynges
which
ben
to
the
prouffytable
/
but
also
to
the
other
/
Quod
donare
potes
gratis
concede
roganti
Nam
recte
fecisse
bonis
in
parte
lucrosum
est
tHou
oughtest
sone
to
gyue
to
hym
that
demaundeth
&
requyreth
of
the
yf
thou
hast
wherof
&
mayst
do
hit
after
thy
faculte
&
myght
/
and
oughtest
for
to
gyue
thynges
wel
acquyred
and
goten
of
thyn
owne
/
For
of
noo
thynges
euyl
goten
none
may
not
lycytly
gyue
/
our
to
doo
ony
almesse
/
&
yf
thou
gyuest
Iustly
of
thy
goodes
thou
shalt
be
partyner
to
the
wynnyng
&
prouffyte
/
&
shal
be
rewarded
of
hit
before
god
thy
creatour
in
the
other
world
/
&
also
perauenture
in
this
world
/
There
ben
somme
symple
folke
that
wenen
that
hit
is
wel
doon
for
to
robbe
a
ryche
vsurer
for
to
gyue
to
the
poure
peple
/
Certeynlye
suche
thoughte
is
wycked
and
deuylly
/
and
they
doo
not
Wel
therof
/
For
though
they
gyuen
alle
that
they
robben
of
the
ryche
yet
doon
they
more
synnes
/
than
almesse
/
as
wytnesseth
ryght
canon
and
the
holy
scrypture
/
Therfore
euery
man
ought
for
to
gyue
of
his
owne
and
propre
good
Iustlye
and
lawfully
goten
/
Quod
tibi
suspectum
confestim
discute
quid
sid
Namque
solent
primo
que
sunt
neglecta
nocere
tHou
oughtest
sone
to
dyscute
&
enquyre
the
trouthe
of
the
thynges
doubtous
&
suspecious
in
al
the
werkes
&
dedes
whyche
thou
wylte
doo
and
begynne
/
for
thou
oughtest
for
to
knowe
of
hit
the
certeynte
or
thou
procedest
ony
ferther
/
and
oughtest
for
to
see
&
loke
what
therof
may
folowe
/
For
often
the
thynges
of
whyche
men
doubten
not
of
/
and
of
whyche
they
haue
no
charge
ne
retchen
not
for
to
knowe
the
trouthe
nor
to
what
ende
it
may
come
/
ben
somtyme
ryght
greuable
&
dommages
/
and
comen
therof
many
Inconuenyentes
/
to
the
whiche
yf
men
had
purueyed
in
tyme
had
not
mow
growen
ne
borne
no
dommage
/
Therfore
saith
the
comyn
prouerbe
that
euyl
aduysed
hath
ofte
payne
/
Cum
te
detineat
veneris
dampnosa
voluptas
Indulgere
gule
noli
que
ventris
amica
est
tHou
oughtest
to
be
sobre
of
mete
and
drynke
yf
thou
wylte
flee
the
synne
ot
lecherye
/
specyally
whan
thou
arte
enclyned
and
abandonned
vnto
the
sayd
synne
for
the
mowthe
is
byloued
of
the
bely
/
wherfore
thou
oughtest
for
to
kepe
thy
mowthe
from
ouermoche
wynes
&
meetes
so
that
hit
be
not
cause
of
thy
synne
/
For
whan
thou
arte
enclyned
to
the
said
synne
/
thou
oughtest
to
faste
&
to
ymagen
al
the
wayes
&
maners
wherby
thou
shalt
best
mowe
chastyse
thy
flesshe
fro
euyl
desyres
lecherous
/
wherof
comen
many
euylles
Cum
tibi
preponas
animalia
cancta
timere
Vnum
precipne
hominem
plus
esse
timendum
tHou
oughtest
to
drede
the
man
more
than
ony
other
beest
lyuyng
/
though
thou
hast
purposed
in
thy
witte
for
to
doubte
al
the
other
beestys
/
to
th
ende
that
they
do
not
to
the
no
harme
/
yet
alwayes
thou
oughtest
to
doubte
more
the
man
than
ony
other
beest
/
by
cause
that
the
man
is
made
and
formed
to
the
ymage
and
semblaunce
of
god
/
and
also
by
cause
that
in
to
the
seruyce
of
man
been
made
&
created
al
beestys
/
Item
by
cause
that
the
man
hath
wythin
hym self
more
of
scyence
subtyltee
and
cautele
than
ony
other
beest
/
Saynt
austyn
sayth
that
god
created
fyrst
the
man
racyonel
/
to
th
ende
that
he
shold
vnderstond
the
souerayn
wele
that
god
his
creatour
had
doon
to
hym
and
gyuen
/
&
also
that
he
shold
serue
and
loue
hym
Wyth
al
hys
herte
and
thoughte
so
that
he
myght
come
to
the
pardurable
glorye
of
paradyse
/
Cum
tibi
preualide
fuerint
in
corpore
vires
Fac
sapias
animo
si
tu
poteris
vir
fortis
hab̄eri
tHou
oughtest
to
lerne
and
acquyre
scyence
/
syth
god
hath
gyuen
to
the
wytte
and
vnderstondyng
to
doo
hit
/
For
yf
thou
hast
wysdom
and
sapyence
wythin
the
/
thou
shalte
be
reputed
and
holden
for
stronge
and
for
worthy
and
valyaunte
/
Therfore
sayth
salamon
that
wysdom
and
sapyence
been
more
worthe
and
more
prouffytable
than
the
force
and
valyaunce
corporell
/
For
the
man
prudente
and
wyse
is
better
worthe
than
the
man
stronge
anth
valyaunte
of
his
membres
/
and
therfore
thou
oughtest
for
to
lerne
scyence
for
to
tempere
and
to
modere
the
myght
corporalle
/
Auxilium
a
notis
petito
si
forte
laboras
Nec
quisquam
melior
medicus
quam
fidus
amicus
tHou
oughtest
to
demaunde
counceyl
and
helpe
of
thy
frendes
whan
thou
arte
falle
in
to
somme
fortune
or
nede
/
to
the
ende
that
they
comforte
and
counceyl
the
in
thy
myserye
&
fortune
/
for
there
nys
noo
better
a
medecyne
than
the
good
&
feythful
frende
/
for
as
the
medecyne
is
vtyle
and
prouffytable
for
to
he
le
al
sekenesses
/
thus
a
good
frende
is
good
and
vtyle
for
to
helpe
and
comforte
hys
frende
in
his
fortune
and
trybulacyon
/
and
there
nys
no
thynge
that
men
oughten
to
hate
soo
moche
ne
to
haue
in
angre
and
yre
/
than
hym
that
is
enemye
whan
he
feyneth
and
sheweth
sygne
and
token
to
be
frende
/
For
they
oughten
better
to
loue
a
veray
frende
than
golde
or
syluer
or
other
worldly
goodes
/
It
is
founde
in
the
scryptures
thre
maners
of
dyuers
frendes
/
Fyrst
somme
ben
the
worldly
frendes
/
by
cause
that
they
loue
the
vanytees
and
Inyquytees
of
thys
world
/
The
second
ben
the
frendes
of
the
deuyl
/
for
suche
frendes
louen
but
for
to
do
euyl
/
The
thyrd
ben
the
frendes
of
god
/
by
cause
that
they
loue
god
and
obseruen
&
kepe
his
commaundementes
/
Cum
sis
ipse
nocens
moritur
cur
victima
pro
te
Stulticia
est
in
morte
alterius
sperare
salutem
tHou
oughtest
not
to
make
sarefice
vnto
god
of
dombe
beestys
/
ne
to
haue
hope
in
the
de●●he
of
them
/
as
had
th
auncyente
whyche
made
sacrefyse
to
god
of
dombe
beestys
/
For
they
had
in
thys
alle
theyr
feythe
and
byleue
/
Certeynlye
it
is
greter
folye
for
to
haue
hope
of
saluacyon
for
the
loue
of
somme
creature
than
al
onelye
in
the
deth
of
Ihesu
cryste
thy
redemptour
/
For
noo
synnar
oughte
not
to
suppose
for
to
haue
pardon
nor
remyssyon
of
his
synnes
by
other
deth
/
than
onely
by
the
dethe
and
blessyd
passyon
of
Ihesu
cryste
/
It
is
redde
in
the
holy
scrypture
that
the
auncyents
erryd
folysshly
&
hadden
a
folysshe
oppynyon
/
For
they
slewe
dyuers
beestys
of
the
whych
they
made
sacrefyse
to
god
/
and
byleuyd
that
by
the
dethe
of
beestys
god
gafe
to
them
pardon
/
&
thou
oughtest
to
knowe
that
suche
folysshe
cerymonyes
that
the
auncyentes
maad
been
put
now
doun
&
set
at
nought
by
the
newe
lawe
of
our
redemptour
Ihesu
cryste
and
by
the
dethe
and
passyon
of
Ihesu
cryste
ben
putte
and
broughte
to
noughte
al
suche
errours
/
by
cause
that
the
veray
feythe
and
byleue
c●●me
forthe
in
the
comyng
of
our
Lord
Ihesu
cryste
/
Vtere
quefitis
opibus
sed
fuge
nomen
auari
Quid
tibi
diuicie
prosunt
si
pauper
habundas
tHou
oughtest
to
dyspende
thy
goodes
by
suche
manere
that
men
sayen
not
that
thou
arte
a
nygarde
and
auarycyous
/
that
is
to
wete
in
doyng
almesses
/
and
wyth
them
with
whome
it
is
expedyente
for
to
dyspende
and
to
gyue
/
What
shold
auaylle
to
the
a
grete
tresoure
or
a
garette
ful
of
whete
or
a
celer
ful
of
wyne
/
yf
hyt
were
soo
that
neyther
to
thy self
nor
to
none
other
thou
sholdest
not
take
nor
gyue
somme
what
therof
/
certeynlye
alle
thys
shold
auaylle
the
noo
thynge
/
but
shold
be
lettyng
and
chargeable
bothe
to
thy
sowle
and
to
thy
body
/
and
sholdest
be
therof
blamed
and
dyspreysed
of
the
world
/
For
euery
man
shold
saye
that
thou
were
a
nygard●●
and
that
thou
sholdest
deye
pourely
besyde
or
nyghe
thy
goodes
/
Saynt
Iherome
sayth
cursyd
be
al
tho
whyche
lyuen
onelye
/
to
th
ende
that
they
may
gadre
and
assemble
worldly
rychesses
whyche
are
so
sone
passed
/
and
that
are
so
transytorye
and
of
so
lytel
valewe
/
and
by
the
whiche
they
l●●se
the
rychesses
yf
grete
valewe
and
eternal
wythoute
ende
/
Si
famam
seruare
cupis
dum
viuis
honestam
Hac
fugias
animo
que
sunt
mala
gaudia
vite
yF
thou
wylte
haue
&
kepe
good
fame
or
renomee
in
this
world
/
thou
oughtest
to
flee
al
vyces
&
synnes
for
the
euyl
ioyes
&
worldly
plesures
been
ofte
cause
and
mater●●
of
euyl
renomee
/
and
in
th
ende
of
dampnacyon
perpetual
/
The
wyse
man
sayth
that
the
good
renomee
and
good
preysyng
is
better
than
al
the
rychesses
and
tresoures
of
thys
world
/
by
cause
that
the
good
and
famous
name
endureth
lenger
than
the
rychesses
/
Dum
sapias
animo
noli
irridere
senectam
Nam
quocumque
sene
sensus
puerilis
in
illo
est
tHou
oughtest
not
to
mocque
&
scorne
olde
age
/
that
is
to
wete
the
olde
&
auncyent
folke
/
though
thou
be
wyse
/
&
that
god
hath
gyuen
to
the
wytte
&
vnderstondyng
for
to
rewle
&
gouerne
the
wysely
/
for
thou
sholdest
be
therfore
blamed
of
al
men
that
haue
wytte
&
vnderstondyng
For
as
Iob
sayth
sapyence
cometh
&
groweth
in
man
wythin
shorte
tyme
/
but
prudence
cometh
by
●●nge
space
of
tyme
and
prolongeth
th
experyence
of
the
wyse
m●●n
/
In
euery
olde
man
is
sapyence
/
but
by
somme
accidentes
&
wantynges
of
nature
th
auncyent
retournen
and
becomen
as
chyldren
been
in
theyr
yongthe
/
and
euery
olde
man
hath
comynly
the
maners
and
countenaunces
of
a
chylde
/
therfore
men
ought
not
to
mocque
them
/
but
ough●●en
to
suffre
pacyently
theyr
fawtes
&
theyr
symplenesse
/
for
thou
must
consydere
that
without
ony
fawte
thou
must
come
to
suche
estate
or
ellys
to
deye
in
thyn
yonge
age
/
Disce
aliquid
nam
cum
subito
fortuna
recedit
Ars
remanet
vitamque
hominis
non
deserit
vnquam
tHou
oughtest
to
lerne
somme
crafte
or
somme
scyence
for
t
eschewe
fortune
whiche
sodaynlye
departeth
and
goeth
fro
the
/
but
thy
crafte
or
connyng
shal
neuer
leue
the
vnto
the
tyme
of
deth
/
but
yf
by
fortune
thou
losest
thy
worldly
goodes
/
by
thy
crafte
or
connyng
thou
myghtest
recouer
&
gete
hem
ageyn
/
but
yf
thou
haddest
neyther
connyng
nor
crafte
at
al
/
and
fortune
were
to
the
contrarye
thou
sholdest
abyde
poure
&
mysheaunte
and
myghtest
falle
in
to
many
Inconuenyentes
and
perylles
bothe
of
body
and
of
sowle
/
It
is
sayd
in
a
comyn
prouerbe
/
that
crafte
is
better
/
than
the
sparhawke
/
Item
crafte
and
scyence
eschewen
grete
Inbygence
/
and
taken
the
man
from
grete
myserye
&
daunger
/
Prospicito
cuncta
tacitus
qd
quisque
loquatu●●
Sermo
hominum
mores
celat
et
iudicat
idem
tHou
oughtest
to
holde
thy
pees
&
●●o
be
moderate
/
&
to
loke
&
herke
what
euery
man
shal
say
/
and
to
note
&
sette
hit
in
thyn
vnderstondyng
/
for
by
the
wordes
of
the
folke
thou
shalte
mowe
vnderstonde
&
knowe
their
connyng
&
prudence
/
&
their
fol●●e●●e
mauayste
/
●●or
of
haboundaunce
of
the
herte
the
mow●●e
speketh
&
sayth
what
the
herte
thynketh
Therfore
sayth
the
gospel
/
Ha
thou
euyl
man
I
Iuge
and
condempne
the
by
thy
mowthe
and
by
thy
wordes
/
for
comynlye
euery
persone
sayth
&
speketh
as
he
thynketh
/
The
good
persone
sayth
neuer
but
wel
/
&
the
euyl
&
wycked
saith
euer
euyl
/
and
therfore
by
the
wordes
of
the
folke
men
knowen
theyr
condycyons
whether
they
be
good
or
auyl
/
Excerce
studium
quamuis
percepe●●is
a●●tem
Vt
cura
ingenium
fit
et
manus
adiuuat
vsum
tHou
oughtest
to
excercyce
&
folowe
the
studye
though
that
thou
haue
the
arte
&
scyence
of
many
thynges
/
for
right
so
as
al
craftes
which
is
vsed
dayly
rendreth
&
maketh
the
hande
able
&
redy
for
to
excercyse
&
doo
lyghtly
the
sayd
crafte
/
In
lyke
wyse
by
ofte
studyeng
&
to
haunte
the
studye
&
the
clerkys
/
men
able
them
in
what
someuer
scyence
that
it
be
/
&
they
acquyren
the
vsage
of
al
artes
&
scyences
for
to
vse
&
studye
them
often
/
For
hit
is
moche
better
to
haue
the
arte
or
the
experyence
of
somme
scyence
or
crafte
/
than
to
haue
the
scyence
withoute
experyeence
or
vse
/
what
shold
auayle
to
the
thy
scyence
or
thy
crafte
yf
thou
canst
not
vse
&
helpe
thy self
therwyth
/
and
thou
oughtest
to
studye
in
suche
manere
&
so
longe
that
thou
mayst
gete
and
acquyre
the
experyence
&
vse
of
the
connyng
or
crafte
of
the
whyche
thou
purposest
for
to
helpe
thy self
/
Multum
venturi
ne
cures
tempora
fati
Ne
mortem
metuit
qui
scit
contempnere
vitam
tHou
oughtest
not
to
haue
cure
ne
retche
for
●●enquyre
of
thy
fortune
ne
whan
thou
sholdest
haue
hit
/
nor
of
many
other
thynges
of
whiche
enquyren
many
symple
folke
/
that
wyl
knowe
the
secretes
of
god
/
for
none
may
knowe
suche
thynges
/
but
by
deuyne
reuelacyon
/
For
he
that
can
dyspreyse
this
lyf
mortal
and
do
good
werkys
/
and
to
kepe
the
commaundementes
of
god
/
doubteth
not
the
dethe
/
&
he
gyueth
not
force
nor
retcheth
not
for
to
knowe
his
fortune
/
ne
whan
he
shal
deye
/
For
he
setteth
alle
in
god
hys
creatour
whyche
knoweth
alle
thynges
/
The
wyse
man
sayth
that
the
naturalle
dethe
is
none
other
thynge
/
but
the
comyng
out
of
a
pryson
/
for
to
come
in
to
the
hows
/
Item
the
dethe
is
ende
of
al
exylyng
and
banysshyng
/
for
to
come
in
to
fraunchyse
and
at
lyberte
/
Item
deth
is
consumacyon
and
ende
of
al
payne
&
laboure
for
to
come
to
reste
of
lyf
/
Item
she
is
eschewyng
of
al
euyl
/
for
to
haue
al
goodes
/
Item
dethe
is
despoylyng
&
alegeaunce
of
a
right
grete
&
heuy
far●●el
/
that
is
to
wete
of
our
flesshe
/
Item
dethe
natural
is
none
other
thynge
/
but
waye
and
connyng
for
to
goo
&
retourne
in
to
his
londe
/
that
is
to
wete
in
to
the
glorye
of
paradyse
/
&
therfore
none
oughte
to
doubte
the
dethe
naturelle
whan
he
is
of
good
lyuyng
/
and
that
he
kepeth
the
commaundementes
of
god
his
creatour
and
maker
/
but
of
the
deth
eternal
is
alle
the
contrarye
/
for
euery
man
oughte
to
doubte
hit
aboue
all
thynges
/
Disce
sed
a
doctis
indoctos
ipse
doceto
Propagada
est
etenim
rerum
doctrina
bonarum
Hou
oughtest
to
take
&
lerne
thy
scyence
and
thy
gouernemente
of
the
wyse
men
/
&
after
thou
oughtest
to
teche
to
the
ygnorauntes
good
condycyons
and
good
doctrynes
/
that
is
to
wete
how
they
ought
for
to
rewle
and
gouerne
them
/
and
how
be
it
that
it
is
good
for
to
lerne
of
euery
man
/
Neuerthelesse
the
scyence
&
doctryne
of
wyse
men
is
more
prouffytable
&
better
than
of
other
/
&
therfore
whan
thou
hast
lerned
wel
and
hast
had
good
counceyl
of
the
wyse
men
/
after
thys
thou
oughtest
for
to
lerne
&
teche
the
ygnoraunte
/
he
techeth
and
lerneth
hym self
whan
he
techeth
&
endoctryneth
the
other
/
by
cause
that
noo
scyence
ne
none
arte
or
crafte
may
not
endure
longe
wythouten
vse
and
excercyce
/
that
is
to
wete
wythoute
hit
be
vsed
and
ocupyed
oftymes
For
vse
and
practyke
maken
the
scyences
and
craftes
for
to
growe
and
endure
/
The
phylosophre
sayth
that
there
ben
two
thynges
whyche
are
of
noo
prouffyte
/
that
is
to
wete
the
tresour
whiche
is
closed
and
hydde
in
th
erthe
/
and
the
connyng
whiche
is
enclosed
&
shette
within
man
/
withoute
to
be
vsed
practyked
communyked
and
taughte
to
the
other
/
Hoc
bibe
qd
possis
si
tu
vis
viuere
sanus
Morbi
causa
mali
namque
est
quecumque
voluptas
tHou
oughtest
to
drynke
the
wyne
in
manere
that
thou
be
not
hurte
therwyth
/
for
thou
must
take
of
hit
but
as
moche
as
suffiseth
to
thy
complexion
yf
thou
wylt
lyue
in
helthe
bothe
of
body
&
sowle
/
for
dronkshyp
and
alle
superfluyte
of
wyne
ben
cause
of
lecherye
&
of
many
euyls
&
sekenesses
and
also
of
many
stryues
and
dyscencyons
/
He
that
taketh
the
wyne
by
mesure
&
temperately
prouffyteth
to
hym
moche
&
to
hym
doeth
moche
good
/
Fyrst
hit
causeth
good
colour
naturelle
/
Item
it
causeth
good
dygestyon
/
Item
hit
kepeth
the
mete
wythin
the
body
fro
corupcion
/
Item
hit
boylleth
the
mete
wythin
the
stomack
&
purefyeth
&
ledeth
hyt
by
al
the
membres
of
the
body
/
tyl
hit
be
conuerted
&
tourned
in
to
pure
/
clene
and
subtyl
blood
/
Item
hit
maketh
the
herte
ioyeful
/
Item
hit
comforteth
&
openeth
the
wytte
&
vnderstandyng
of
the
persone
/
Item
hit
maketh
man
to
speke
wel
&
hardely
/
and
causeth
good
appetyte
in
alle
thynges
/
Laudaris
quodcunque
palam
quodcunque
probaris
Hoc
vide
ne
rurfus
leuitatis
crimine
dampnes
tHou
oughtest
neuer
to
blame
ne
dyffame
what
someuer
persone
the
whyche
thou
shalte
haue
preysed
and
approued
openlye
to
be
good
&
iuste
/
Ne
also
other
thynge
what
someuer
hit
be
/
For
hyt
were
sygne
or
token
of
Inconstaunce
/
&
yet
ageyn
thou
myghtest
be
repreuyd
of
the
cryme
&
blame
to
be
to
lyghte
&
Inconstaunte
/
&
euery
man
sholde
say
that
thou
sholdest
bowe
wyth
al
wyndes
/
that
is
to
say
/
that
in
the
shold
not
be
stedfastnesse
ne
no
truste
/
and
by
so
thou
sholdest
be
defyled
&
dyspreysed
of
al
persones
/
we
reden
of
foure
phylosophres
whiche
dysputed
and
argued
togyders
of
th
ynconstaunce
&
mutabylyte
of
the
thynges
/
The
fyrst
sayd
that
the
moost
Inconstaunte
and
moost
mutable
thynge
in
this
world
was
the
woman
/
The
second
said
that
it
was
the
wynde
/
The
thyrd
sayd
that
it
was
the
lyght
/
the
fourth
sayd
that
it
was
the
mannes
herte
/
and
thys
laste
oppynyon
was
approued
and
founde
trewe
/
To
this
purpoos
saith
saynt
gregorye
that
there
nys
thynge
soo
mutable
as
is
the
herte
and
thought
of
the
man
/
Tranquillis
rebus
quo
sunt
aduersa
caueto
Rebus
in
aduersis
melius
sperare
memento
tHou
oughtest
to
eschewe
and
flee
the
contrarye
thynges
whan
thou
arte
in
good
prosperyte
and
in
good
fortune
/
and
to
consydere
how
men
haue
grete
peyne
for
to
gete
and
acquyre
the
goodes
/
and
grete
dysplesure
and
malencolye
to
lose
them
/
and
yet
ageyn
yf
by
aduenture
thou
comest
fro
prosperyte
in
to
aduersyte
/
thou
oughtest
for
to
haue
hope
that
thou
shalte
haue
better
in
tyme
yet
to
come
and
more
of
goodes
than
euer
thou
haddest
/
for
the
goodes
and
euyls
comen
sodaynlye
/
The
poetes
feynen
that
the
goddesse
Syrces
sayd
that
she
was
doughter
of
the
sonne
/
and
by
hyr
they
vnderstood
the
prosperyte
of
this
world
/
and
sayen
that
on
a
day
vlyxes
beyng
vpon
the
see
sawe
the
palays
fro
ferre
of
the
goddesse
Syrces
/
but
thys
goddesse
had
suche
prosperyte
and
propyrtee
that
she
tourned
the
folke
in
to
suche
fourme
as
she
wold
/
Thenne
the
sayd
vlyxes
sente
somme
of
hys
felawes
in
to
the
sayd
paleys
of
Syrces
for
to
bye
mete
and
suche
thynges
as
they
neded
/
but
whan
the
goddesse
saw
them
she
made
semblaunte
to
receyue
them
ioyously
&
to
make
hem
good
chere
/
the
whiche
made
sone
the
tables
to
be
leyed
and
couerd
and
gafe
to
them
bothe
mete
&
drynke
/
and
as
sone
as
they
had
dronken
of
the
drynke
that
she
gafe
vnto
them
/
they
were
tourned
in
to
the
fygure
of
suynes
/
thenne
whan
vlixes
sawe
that
his
felawes
came
not
ageyn
/
he
yede
forthe
vnto
the
paleys
for
to
speke
wyth
the
goddesse
/
and
demaunded
of
hyr
where
his
felawes
were
become
whiche
he
had
sente
vnto
hyr
for
to
haue
had
suche
thynges
as
they
neded
/
but
wythoute
answer
the
sayd
Syrces
presented
to
hym
the
cuppe
for
to
drynke
the
whyche
drynke
vlyxes
refused
/
and
so
he
was
kepte
fro
the
fygure
and
fourme
of
a
swyne
/
and
dyd
soo
moche
by
fayre
wordes
that
the
sayd
goddesse
took
hym
to
hir
husbonde
/
And
therfore
she
made
his
felawes
to
become
men
ageyn
as
they
were
before
/
and
whan
the
sayd
vlixes
had
dwellyd
a
yere
wyth
the
sayd
goddesse
/
he
&
his
felawshyp
retourned
in
to
his
contreye
&
lefte
the
goddesse
sirces
grete
with
chylde
/
the
whyche
chylde
that
named
thelagonus
/
the
whiche
afterward
by
ygnoraunce
slewe
his
fader
vlyxes
/
To
speke
morally
/
by
thys
goddesse
thou
must
vnderstonde
the
prosperyte
of
thys
world
whyche
is
lyke
the
see
/
And
by
the
felawes
of
the
sayd
Vlyxes
whyche
were
tourned
in
to
swynes
thou
oughtest
to
vnderstande
them
that
come
to
the
prosperyte
of
this
world
/
the
whiche
assone
as
they
haue
dronken
of
the
delyces
of
this
world
/
ben
tourned
and
fygured
in
to
the
forme
of
swynes
/
that
is
to
say
that
by
theyr
vyces
and
synnes
they
lose
the
vse
and
knowlege
of
rayson
and
vnderstandynge
/
and
becomen
as
swynes
or
other
dombe
beestes
/
But
whanne
Vlyxes
cometh
/
that
is
to
wete
the
wyse
man
and
prudent
he
kepeth
hym self
wel
fro
drynkynge
of
the
delyces
of
this
world
/
And
thus
he
maye
wel
be
maryed
wyth
the
sayd
goddesse
/
that
is
to
wete
with
the
prosperyte
of
thys
world
/
and
that
more
is
/
they
that
are
torned
in
to
swynes
that
is
to
wete
they
that
haue
loste
rayson
/
the
whiche
man
by
swete
wordes
and
ensamples
maketh
hem
to
retourne
in
to
Reason
that
is
to
wete
in
to
theyr
fyrst
fygure
/
Discere
ne
cesses
cara
sapiencia
crescit
Rara
datur
longo
prudencia
temporis
vfu
THou
oughtest
not
to
cesse
fro
lernynge
/
though
that
thou
be
of
hard
wytte
/
For
by
contynuacion
and
to
studye
strongly
/
thou
shalt
mowe
acquyre
grete
connyng
and
prudence
/
For
men
haue
but
lytell
scyence
and
prudence
yf
it
come
not
by
longe
vsaunce
and
longe
contynuacion
/
For
it
is
Impossyble
for
to
acquyre
scyence
and
prudence
/
ne
none
other
arte
ne
craft
within
lytell
tyme
/
For
hit
is
of
nede
/
that
suche
scyences
and
artes
comen
by
longe
contynuacion
/
Therfore
sayd
a
wyse
Senatour
of
Rome
that
yf
he
had
one
foote
in
his
graue
/
yet
wold
he
euer
lerne
/
as
he
wold
saye
/
that
alle
scyence
is
goten
and
acquysyte
by
contynuacion
and
longe
vse
Parcè
laudato
nunquam
tu
sepe
probaris
Vna
dies
qualis
fuerit
monstrabit
amicus
THou
oughtest
to
preyse
thy
frendes
by
mesure
vnto
the
tyme
that
thow
hast
approuued
them
/
that
is
to
wete
/
vnto
the
tyme
/
that
thou
hast
trewe
experyence
that
they
ben
thy
frendes
/
and
by
especialle
that
thou
hast
approuued
them
in
parylle
of
dethe
/
For
men
knowen
wh●●●e
●●ey
are
in
parylle
of
dethe
/
he
that
is
a
trewe
frende
/
Therfore
●●ou
oughtest
by
mesure
and
temperatly
to
preyse
thy
frend
/
For
the
day
shalle
come
/
that
he
whiche
thow
hast
preysed
shall
shewe
yf
he
be
thy
frend
or
not
/
And
yf
he
be
suche
/
as
thow
had
dost
supposed
/
The
signes
or
toknes
of
very
loue
ben
shewed
in
foure
maners
/
Fyrst
by
wordes
/
for
when
the
persone
hath
the
herte
fulle
of
hertelysshe
loue
/
the
mouthe
thenne
speketh
habundauntly
and
affectuelly
/
For
it
is
sayd
comynly
/
that
by
th
abundaunce
of
the
herte
/
the
mouthe
speketh
Secondly
men
knowe
trewe
loue
by
yeftes
and
the
same
token
is
gretter
than
the
fyrste
/
For
many
one
hel̄peth
other
by
wordes
that
shold
not
helpe
of
his
goodes
/
Thyrdly
one
knoweth
his
frend
by
the
seruyse
that
he
dothe
with
his
persone
/
And
the
same
is
yet
gretter
than
ony
of
the
bothe
tokens
before
sayd
/
For
many
men
shalle
helpe
other
bothe
of
theyr
wordes
and
goodes
/
that
wold
not
serue
of
their
persone
/
as
Iacob
dyde
/
whiche
serued
fourten
yere
for
his
frende
Rachel
/
Fourthly
men
knowen
theyr
frende
in
aduersyte
and
paryll
of
dethe
/
And
the
same
signe
or
token
is
gretter
/
than
ony
of
the
other
before
sayd
/
For
they
may
not
fynd
gretter
token
of
loue
/
For
many
one
shold
habondonne
theyre
persones
in
the
seruyse
of
theyr
frende
/
that
wold
not
putte
theyr
bodyes
in
●●o
the
perylle
of
dethe
/
For
none
may
shewe
gretter
charyte
/
than
to
put
in
parylle
of
dethe
his
body
and
his
sowle
for
his
frende
/
As
dyde
a
Senatour
of
Rome
called
papinia
/
of
whiche
recounteth
Valere
in
his
booke
/
For
ryght
soo
as
men
proueth
the
gold
in
the
fornays
/
Ryght
soo
they
prouue
theyre
frend
in
aduersyte
/
For
many
one
be
founden
whiche
are
onely
frendes
at
the
table
/
that
is
to
saye
atte
dyner
and
souper
/
and
not
in
aduersyte
/
Ne
pudeat
que
nescieris
te
velle
doceri
Scire
aliquid
laus
est
pudor
est
nil
discere
velle
THou
oughtest
not
for
to
haue
shame
ne
vergoyn
yf
an
other
techeth
the
that
thou
canst
not
/
Care
thou
not
of
whome
thou
lernest
/
but
that
thow
mayst
knowe
/
for
hit
is
gretter
honour
and
praysynge
and
ryght
gre●●e
prouffyt
for
to
conne
somme
thynge
/
And
by
the
contrary
/
is
grete
dishonour
and
ryght
grete
dommage
to
knowe
no
thynge
/
ne
to
wylle
ought
lerne
/
It
were
grete
folye
to
a
man
seruaunt
and
in
the
daunger
of
alle
the
world
/
yf
he
had
leuer
to
be
prysoner
and
in
seruytude
alle
the
dayes
of
his
lyf
/
than
to
demaunde
grace
and
mysericorde
and
fredome
/
certaynly
it
were
grete
folye
/
thou
wost
wel
/
that
scyence
is
fontayne
of
alle
goodes
/
And
Ignoraunce
is
fontayne
and
moder
of
alle
euyls
Cum
venere
et
bacho
lis
est
et
iuncta
voluptas
Quod
iustum
est
animo
complectere
sed
fuge
lites
THou
oughtest
to
flee
dronkeship
and
lechery
and
al
her
voluptuosites
/
For
by
dronkeship
&
lecherye
comen
many
and
Infynyte
euyls
and
inconuenients
/
by
cause
that
ther
as
regneth
dronkeship
and
lecherye
/
may
neuer
be
good
pees
ne
concord
/
For
there
as
dronkeship
and
lecherye
regnen
/
ben
none
other
/
but
voluptuosytees
stryues
and
debates
/
Therfor
thou
must
flee
dronkeship
and
lecherye
/
and
be
sobre
in
metes
and
drynkes
/
and
in
al
thynges
that
myghte
trouble
thyn
vnderstandynge
and
courage
/
And
thus
thow
shalt
eschewe
al
stryues
and
debates
/
and
al
euyl
voluptuosytees
/
And
also
al
euyl
and
carnal
desyres
/
And
knowe
thou
that
the
werke
man
that
is
dronke
of
customme
shal
neuer
be
ryche
ne
puyssaunt
/
The
wyse
man
sayth
/
that
by
wyn
and
by
wymmen
comen
many
euyls
and
inconuenyents
/
first
by
wyn
cometh
lecherye
/
stryf
and
debate
murdre
thefte
&
many
other
infynyte
euyls
/
Item
by
a
woman
cometh
ydolatry
/
as
thou
hast
ensample
of
Salamon
/
whiche
adoured
the
ydolles
for
the
loue
of
a
woman
/
Item
by
women
haue
be
many
wyse
men
brought
vnto
foly
/
as
was
Arystotle
that
suffred
hym
to
be
ryden
of
a
woman
/
And
to
haue
the
brydell
in
his
mouthe
as
he
had
be
a
hors
/
Item
by
wymmen
many
haue
ben
deceyued
and
begyled
many
/
as
vyrgyle
that
was
hanged
by
a
woman
at
a
wyndowe
within
the
Cyte
of
Rome
/
the
whiche
woman
promysed
to
hym
for
to
haue
drawen
hym
vp
in
to
her
chambre
/
but
whanne
he
was
half
vpward
/
fro
the
ground
vnto
her
chambre
she
lefte
hym
there
soo
hangynge
vnto
the
morowe
next
/
in
soo
moche
that
euery
man
myghte
see
hym
who
so
wold
Dimissos
animo
tacitos
vitare
memento
Quo
flumen
est
placidum
forsan
latet
alcior
vnda
THou
oughtest
to
flee
them
that
speken
but
lytyl
and
sobrely
/
that
is
to
say
tho
that
speken
symply
/
feynyng
t
hypocrysye
/
For
suche
folk
ben
full
of
malyce
and
of
falshede
/
as
thou
seest
that
the
flood
whiche
is
stylle
and
renneth
not
is
often
more
depe
and
more
peryllous
/
than
that
same
whiche
renneth
strongly
/
Tullius
sayth
in
his
booke
that
men
oughten
to
doubte
more
them
that
speken
lytel
and
symply
as
maydens
and
ypocrites
than
them
that
speken
boldly
and
soone
/
and
that
sayen
clerely
al
that
they
thynke
and
haue
in
theyr
hertes
withoute
makynge
of
ony
fyctions
/
ne
ypocrysye
/
Cum
tibi
displiceat
rerum
fortuna
tuarum
Alterius
specta
quo
sis
discrimine
peior
THou
oughtest
not
to
take
to
dysplaysyr
the
losse
and
fortune
of
thy
goodes
/
and
yf
by
aduenture
thou
hast
displesaunce
of
the
fortune
of
thy
goodes
considere
&
loke
wel
&
thou
shalt
fynde
/
that
many
one
that
are
better
than
thy self
arte
/
haue
nothynge
/
and
that
demaunden
theyr
brede
for
goddes
sake
/
Item
thow
shalt
fynde
and
mayst
knowe
dayly
/
that
many
that
are
Iuste
and
of
good
lyf
/
and
better
than
thow
arte
lese
ofte
al
theyr
goodes
by
fortune
/
and
comen
vnto
grete
myserye
and
pouerte
/
And
therfore
yf
thou
considere
&
loke
well
on
alle
these
thynges
/
thow
shalt
haue
pacyence
of
the
losse
and
Infortune
of
thy
goodes
/
Therfor
sayth
Ryght
that
it
is
ioye
and
solas
to
the
poure
meschaunts
and
Infortunat
for
to
haue
felauship
/
Quod
potes
id
tempta
nam
litus
carpere
remis
Tucius
est
multo
quam
velum
tendere
in
altum
THou
oughtest
to
proune
and
to
assaye
thy self
for
to
doo
that
thou
mayst
doo
/
and
to
abyde
and
lede
hit
to
good
ende
and
perfection
/
For
whanne
thow
he●●ynnest
and
enterprysest
for
to
doo
somme
thynge
/
thou
oughtest
to
loke
the
begynynge
/
the
myddel
/
and
the
ende
/
that
is
to
wete
that
whanne
thou
enterprysest
for
to
doo
ony
thyng
/
hit
is
more
sure
for
to
holde
the
myddel
way
/
and
comyn
estate
after
thy
myght
and
puyssaunce
/
than
for
to
enhaunce
thy self
soo
hyhe
/
that
thou
must
descende
or
falle
doune
/
For
it
is
grette
honour
to
be
enhaunced
vpward
/
but
it
is
grete
dyshonoure
to
descende
/
and
to
be
cast
dounward
/
Item
thou
oughtest
not
for
to
begynne
a
thyng
that
thow
mayst
not
brynge
to
an
ende
/
For
hit
is
grete
vergoyne
and
shame
for
to
leue
a
thynge
vnparfyghte
/
It
is
sayd
comynly
/
that
who
ouerladyth
hym self
/
shall
not
bere
ferre
his
fardell
/
Therfore
ben
they
wel
happy
/
that
goo
and
holden
the
myddell
weye
/
For
who
that
enhaunceth
hym self
more
than
he
ought
/
he
shalle
falle
doune
from
hyher
than
h●●
ne
wold
/
And
therfor
it
is
more
sure
for
to
lede
his
ship
wyth
oores
vnto
the
Ryuage
/
than
for
to
haue
vp
his
saylle
and
goo
and
lede
hit
in
to
the
hyhe
〈◊〉
/
●●hat
is
to
saye
/
that
it
is
more
sure
to
lede
the
myddell
stat●●
/
than
for
to
rowe
in
to
the
hyhe
see
/
beynge
in
parylle
to
be
drowned
Contra
hominem
iustum
praue
contendere
noli
Semper
etenim
deus
iniustas
vlatur
iras
THou
oughtest
not
to
stryue
/
ne
to
take
debate
ageynst
the
man
Iuste
and
Innocente
/
for
oure
lord
punyssheth
euer
the
yre
and
wrathes
vniuste
/
specially
/
whan
they
are
done
vniustely
/
and
withoute
cause
ageynst
the
Iuste
and
Innocents
/
And
hit
is
that
the
holy
scrypture
sayth
/
Neuertheles
whan
the
Iust
and
Innocente
ben
Iniuryed
and
molested
vndewly
and
withoute
cause
/
they
ought
to
haue
pacyence
and
to
pardonne
and
forgyue
alle
the
men
that
haue
done
or
sayd
wronge
to
them
/
As
dyd
oure
lord
whiche
forgaf
to
them
/
that
crucyfyed
/
and
put
hym
vnto
dethe
vniustly
and
wythoute
cause
/
Ereptis
opibus
noli
merere
dolendo
Sed
gaude
pocius
si
te
contingat
habere
THou
oughtest
not
to
wepe
ne
to
discomforte
the
when
thow
losest
the
Rychesses
and
temporalle
goodes
of
this
world
/
but
thou
oughtest
to
be
ioyeful
therof
hauynge
desyre
and
good
wylle
for
to
acquyre
and
gete
other
goodes
in
tyme
to
come
/
For
the
rychesses
of
this
world
ben
not
oure
own
/
but
owen
to
fortune
/
by
cause
that
they
ben
out
of
vs
/
and
alle
at
auenture
/
Seynt
Ambrose
sayth
/
that
we
haue
no
thynge
of
oure
owne
/
but
that
we
bere
with
vs
/
It
is
redde
of
a
man
/
whiche
was
moche
discomforted
and
soroufull
by
cause
that
be
hadde
loste
his
sone
and
his
syluer
/
the
whiche
demaunded
counceylle
of
a
wyse
philosophre
for
to
wete
what
he
shold
doo
/
Thenne
the
philosophre
sayd
/
wepe
no
more
of
that
thou
hast
lost
thy
sone
/
but
be
ioyeful
and
glad
of
that
oure
lord
hath
gyuen
to
the
a
sone
/
&
that
thow
haste
lost
hym
/
Item
to
this
that
thou
saist
that
thou
hast
lost
thy
syluer
/
of
this
thou
oughtest
not
to
wepe
/
ne
to
haue
malen●●lye
/
For
wete
thou
for
trouthe
/
that
thy
Syluer
hath
lost
many
one
/
And
by
auenture
/
yf
thow
haddest
not
lost
hit
/
it
had
lost
the
/
therfore
care
thou
not
of
nothynge
/
alle
is
subgette
to
fortune
/
therfor
thynke
for
to
wynne
and
gete
now
good
and
to
engendre
and
make
now
children
/
Est
iactu●●a
g●●auis
que
sunt
amittere
dampnis
Sunt
quedam
que
ferre
decet
pacienter
amicum
THou
oughtest
to
suffre
more
for
thy
Frende
/
than
for
ony
other
thyng
erthely
/
that
is
to
saye
/
though
it
is
greuous
thynge
to
lese
his
goodes
/
neuertheles
hit
is
gretter
dommage
/
and
that
men
oughten
more
to
doubte
of
the
losse
of
their
lawfulle
and
trewe
frende
/
than
for
to
lose
alle
the
goodes
and
Rychesses
of
this
world
/
For
one
maye
well
recouere
the
losse
of
his
goodes
/
but
he
may
not
recouere
the
dethe
of
his
good
Frende
/
And
notwithstandyng
/
that
hit
greueth
one
moche
for
to
lese
his
good
/
whiche
he
hath
acquyred
/
and
wonne
with
grete
payne
and
trauaylle
/
Neuertheles
thou
oughtest
for
to
bere
and
suffre
more
for
thy
lauful
frende
/
than
for
the
rychesses
of
this
world
/
whiche
are
transytorye
/
and
so
soone
loste
/
Alle
wyse
men
and
vertuous
owen
〈◊〉
suffre
four
thynges
for
her
vertuous
frend●●
/
Fyrste
be
oweth
to
suffre
deth
/
and
be
pryued
of
lyf
corporall
/
Secon●●ly
pryuacion
of
all
worldly
goodes
/
Thyrdly
pryuacion
of
alle
dygnytees
and
offyces
/
And
fourthly
pryuacion
of
vertues
/
Tempora
longa
tibi
noli
promittere
vite
Quocumque
ingrederis
sequitur
mors
corporis
vmbram
THou
oughtest
not
to
promytte
to
thy
lyf
/
that
thow
shalt
lyue
longe
/
that
is
to
saye
/
that
thow
shalt
not
suppose
ne
promytte
to
thy
lyf
/
that
thow
shalt
lyue
longe
/
ne
to
haue
hope
of
longe
lyuynge
/
For
thow
oughtest
to
wete
/
that
thow
haste
no
morowe
/
And
that
the
dethe
is
nyghe
to
the
/
And
that
none
maye
nought
lengthe
his
lyf
/
And
in
what
someuer
place
/
that
thow
goost
/
the
dethe
foloweth
the
/
as
doth
the
shadowe
of
thy
body
whiche
foloweth
the
where
someuer
thow
goo
/
The
dethe
and
the
lyf
are
as
two
rennars
/
whiche
rennen
strongly
one
ageynste
the
other
/
the
whiche
fynden
and
mete
soone
bothe
togyder
/
For
as
soone
as
the
man
is
borne
/
he
renneth
naturelly
and
demaundeth
the
deth
/
For
hit
is
nature
/
by
cause
that
for
to
deye
he
is
come
in
to
this
world
/
Thure
deum
placa
vitulum
fiue
crescat
aratro
Ne
credas
placare
deum
dum
cede
le●●atur
THou
oughtest
to
pease
god
with
encence
and
by
good
werkes
and
by
good
oracions
and
prayers
/
and
leue
the
calf
for
to
growe
and
to
drawe
the
pl●●ugh
/
For
thou
oughtest
not
to
suppose
for
to
pease
god
by
slaughter
of
beestes
as
men
dyd●●
in
th
auncyent
lawe
of
Moyses
/
For
how
be
hit
that
it
was
commaunded
that
in
the
lawe
of
Moyses
for
to
make
sacrefyce
of
beestes
/
¶
Neuertheles
this
commaundement
was
but
fygure
and
mysterye
of
the
newe
testament
/
by
whiche
/
are
to
vs
forboden
and
deffended
suche
sacryfyces
/
For
in
the
newe
testamente
we
haue
commaundement
for
to
sacrefye
to
with
encens
whiche
is
odoryfyrous
and
of
swete
smellynge
/
and
for
to
praye
god
deuoutely
by
humble
and
deuoute
oracions
and
prayers
/
Cede
locum
lesus
fortune
cede
potenti
Ledere
qui
potuit
aliquando
prodesse
valebit
THou
oughtest
to
gyue
place
to
fortune
/
and
to
thy
better
also
/
For
yf
fortune
is
of
present
contrary
vnto
the
/
she
shalle
mowe
helpe
/
and
to
be
prouffitable
vnto
the
in
tyme
to
come
/
Item
yf
a
gretter
than
thy self
vexeth
or
troubleth
the
of
presente
or
now
/
he
shalle
mowe
helpe
the
in
tyme
comyng
/
therfor
thou
oughtest
to
haue
pacyence
&
to
bere
paciently
al
fortune
/
for
thou
oughtest
to
bowe
with
al
wyndes
that
is
for
to
saye
/
that
thow
must
haue
pacyence
/
as
wel
in
aduersite
as
in
prosperyte
/
And
of
this
thow
hast
experyence
by
the
copwebbe
/
whiche
breketh
often
/
by
cause
that
he
may
not
be
bowed
/
ne
humble
ageynste
the
wyndes
/
as
dothe
the
reede
/
whiche
boweth
on
alle
sydes
as
the
wynde
bloweth
hit
/
Cumcquid
peccaris
castiga
teipse
subinde
Vulnera
dum
sanas
dolor
est
medicina
doloris
THou
oughtest
to
chastyse
the
by
thy
owne
self
of
thy
owne
synne
/
that
is
to
wete
by
trewe
confession
/
For
soo
as
as
a
sore
or
an
euylle
is
medycyne
and
helthe
of
another
sore
or
euylle
/
Ryght
soo
penytence
he●●h
th●●
/
that
is
to
saye
/
whanne
thow
takest
and
receyuest
hi●●
〈◊〉
good
herte
/
And
that
thow
hast
good
and
trewe
contricion
and
repentaunce
/
And
whanne
thow
hast
acoomplysshed
the
penytence
whiche
the
preest
hath
gyuen
to
the
/
¶
For
saint
gregorye
sayth
/
that
better
hit
is
/
for
to
suffre
somme
lytelle
payne
in
this
mortal
lyf
/
than
for
to
suffre
in
the
other
world
payne
and
tormente
eternalle
/
Intollerabile
and
wythoute
ende
/
¶
Oure
sauyoure
Ihesu
Cryste
punyssheth
somme
folke
in
this
world
for
fyue
causes
/
¶
The
first
is
/
to
th
ende
/
that
by
theyre
punycyon
/
the
Iuste
maye
haue
the
gretter
meryte
/
as
hit
appyereth
by
Iob
/
and
by
Thobye
/
whiche
were
ryght
Iuste
/
And
neuerthelesse
they
haue
ben
sore
and
greuously
punysshed
in
this
world
/
¶
The
Second
is
/
to
the
ende
/
that
the
vertue
be
kepte
and
deffended
fro
the
synne
of
pryde
/
As
hit
appyereth
by
saynte
Powle
/
whiche
was
colaphysed
/
and
bete
by
the
Aungelle
Sathanas
/
¶
The
thyrdde
is
to
th
ende
that
they
chastyse
them self
of
theyre
synnes
/
As
hit
appyereth
by
Marye
suster
vnto
Moyses
/
whiche
was
longe
tyme
Leper
/
to
th
ende
/
that
she
shold
chastyse
hyr
self
of
hyr
synnes
/
¶
The
fourthe
is
to
th
ende
that
the
glorye
&
myghte
of
god
maye
be
manyfested
/
as
it
appie●●ed
by
the
child
whiche
was
borne
as
blynde
/
Of
the
whiche
saynt
Iohan
speketh
in
this
manere
/
This
chyld
/
neyther
his
parentes
haue
not
synned
/
wherfore
he
oughte
to
haue
be
borne
blynde
/
but
he
was
borne
al
blynde
to
the
ende
/
that
the
werkes
/
that
is
to
wete
/
the
Myracles
and
the
glorye
of
oure
lord
be
manyfested
and
shewed
on
hym
/
¶
The
fyfthe
is
that
the
begynnynge
of
payne
and
of
trybulacion
be
contynued
perpetuelly
in
them
/
as
hit
appereth
by
Herodes
and
by
the
Zodomytes
that
are
/
and
shalle
euer
be
perpetuelly
in
to
the
paynes
of
helle
with
the
dampned
/
Dampnaris
numquam
post
longum
tempus
amicum
Nutauit
mores
sed
pignora
prima
memento
THou
oughtest
not
of
lyght
to
departe
and
leue
thy
frende
/
that
is
to
wete
/
whome
thou
hast
had
by
longe
space
of
tyme
a
good
frende
/
And
yf
he
by
ony
manere
hath
mysdone
ageynste
the
/
thou
oughtest
not
soone
to
departe
therfore
fro
his
frend
shyp
/
though
that
th
offence
by
hym
commysed
ageynste
the
be
greuous
and
ryght
straunge
And
notwithstondynge
that
he
hath
tourned
his
condycions
and
gretely
mysdone
ageynste
the
/
Neuertheles
thou
muste
yet
remembre
within
thy self
the
old
loue
and
the
fyrste
frend
ship
that
thou
hast
hadde
in
tyme
passyd
wyth
hym
/
For
he
maye
yet
torne
and
chaunge
his
euylle
condicions
in
to
good
condicions
/
¶
The
scripture
sayth
that
he
that
is
somtyme
a
good
frende
and
not
contynuelly
/
shalle
not
be
trewe
frend
for
to
socoure
the
in
thy
trybulacion
/
whan
thow
shalte
haue
nede
of
hym
/
Gracior
officijs
quo
fis
mage
carior
esto
Ne
nomen
subeas
qd
dicitur
officiperdi
THow
oughtest
to
be
swete
/
gracious
and
humble
in
thyn
offyce
or
in
thy
seruyse
withoute
to
be
proude
to
them
/
the
whiche
shalle
haue
somwhat
to
doo
with
the
/
and
that
shall
do
to
the
seruyse
and
playsyre
/
to
th
ende
that
thow
be
not
reputed
for
vnkynde
/
proude
or
mysknowynge
the
good
and
seruyse
whiche
they
haue
done
to
the
/
¶
Item
also
to
th
ende
that
they
sayen
not
that
the
name
whiche
is
called
office
lost
is
theyr
owne
name
/
that
is
to
saye
/
that
the
seruyse
whiche
they
haue
done
to
the
is
l●●ste
/
¶
Item
also
to
th
ende
/
that
thou
lesest
not
the
offyce
in
the
whiche
thow
arte
Instytued
by
thy
pryde
and
vnkyndenesse
For
thow
oughtest
euer
to
be
good
and
curtoys
and
to
haue
mynde
and
knowlege
of
the
goodes
and
seruyses
/
that
other
haue
done
do
the
/
Suspectus
caueas
ne
fis
miser
omnibus
horis
Nam
timidis
et
suspectis
aptissima
mors
est
THou
oughtest
not
to
be
doubtous
ne
suspicious
in
what
someuer
maner
that
it
be
/
For
he
that
is
suspicionus
/
that
is
to
wete
whanne
he
trusteth
noo
body
he
is
meschaunt
/
And
euer
he
shall
be
reputed
for
meschaunt
and
myserable
/
And
he
shall
neuer
haue
pees
ne
reste
neyther
of
body
ne
of
conscyence
in
this
world
/
wherfore
hit
appereth
that
the
dethe
were
more
couenable
to
the
doubtuous
and
suspicions
than
the
lyf
/
For
better
it
were
to
them
for
to
deye
than
to
lyue
longe
in
suche
payne
and
myserye
/
¶
But
whanne
thow
arte
Iuste
/
lawful
/
and
of
good
lyf
/
thow
oughtest
not
to
doubte
neyther
old
nor
yonge
/
pouer
ne
ryche
/
ne
noble
ne
vylayne
/
neyther
deth
nor
lyf
/
but
thou
oughtest
to
lyue
hauynge
no
doubte
/
but
only
of
god
/
¶
Seneque
sayth
in
his
booke
of
the
remedyes
of
fortune
that
drede
or
fere
cometh
to
the
man
and
sayth
to
hym
/
Thow
shalt
deye
/
Surete
answerd
and
sayth
/
Deth
is
to
man
thyng
naturall
and
not
payne
/
by
cause
he
is
come
in
to
this
world
for
to
deye
and
to
retorne
in
to
the
other
world
from
whens
he
cometh
/
For
the
lyf
of
this
world
nys
none
other
/
but
a
pylgremage
/
For
whanne
the
man
hath
gone
ynough
fro
one
syde
to
another
/
He
must
rotorne
there
wheroute
he
cam
fyrste
/
¶
Item
fere
sayth
/
thow
shalt
deye
/
And
surete
ansuereth
/
yf
I
deye
/
I
shalle
not
be
the
fyrste
/
ne
the
laste
/
For
many
one
deyde
before
me
/
And
alle
tho
that
shalle
come
after
me
shall
deye
also
/
For
this
rewle
is
generalle
withoute
ony
excepcion
¶
Item
as
soone
deyeth
yonge
as
old
/
¶
Item
fere
sayth
/
Men
sayen
euylle
of
the
/
Surete
ansuereth
/
yf
I
were
gylty
/
I
shold
be
ferefulle
/
specially
/
yf
hit
were
sayd
in
Iugement
And
that
men
myght
prouue
in
Iugement
that
hit
were
as
they
sayen
of
me
/
Cum
seruos
fueris
proprios
mercatus
in
vsus
Et
famulos
dicas
homines
tamen
esse
memento
THou
oughtest
to
traicte
and
to
hold
thyne
owne
seruauntes
swetly
/
the
Whiche
thow
hast
chosen
for
to
do
for
the
seruyse
/
For
though
that
they
be
seruauntes
/
thou
oughtest
to
haue
in
thy
mynde
that
they
ben
men
as
thow
arte
/
For
thou
oughtest
to
knowe
/
that
at
the
begynnynge
of
this
world
nature
and
fraunchyse
were
bothe
lyke
&
egalle
to
alle
men
/
Therfor
sayth
Seneque
/
He
that
is
now
lord
and
grete
mayster
/
the
tyme
shalle
mowe
come
by
fortune
that
he
shalle
become
a
seruaunt
/
by
cause
that
the
honours
and
fortunes
of
this
world
are
soone
tourned
/
therfore
none
oughte
to
haue
truste
in
them
/
¶
Item
Seneque
sayth
/
that
thow
oughtest
to
lyue
with
thy
seruauntes
and
to
repute
and
hold
them
for
thy
frendes
and
thy
seruauntes
/
For
how
be
hit
that
they
be
seruauntes
/
Neuertheles
they
be
men
as
thow
arte
/
¶
It
is
sayd
comynly
that
ther
is
no
lytel
frende
/
nor
none
lytelle
enemye
/
¶
It
is
redde
of
a
man
whiche
had
thre
frendes
/
And
the
fyrste
he
loued
more
than
he
dyd
his
owne
self
The
second
he
louyd
as
moche
as
he
dyde
hym self
/
And
the
thyrdde
he
louyd
lesse
than
he
dyd
hym self
/
¶
It
happed
that
this
man
hadde
grete
nede
of
his
frendes
and
for
to
haue
helpe
and
socours
he
yede
toward
his
fyrste
Frend
/
whiche
he
loued
more
than
his
owne
self
/
to
whome
he
exposed
his
caas
and
nede
/
and
sayd
to
hym
/
Ye
wote
wel
/
that
I
loue
yow
more
than
I
do
myn
owne
persone
/
I
requyre
and
praye
yow
/
that
ye
wyl
now
helpe
me
at
my
grete
nede
/
The
whiche
answerd
to
hym
/
Man
I
wote
not
well
what
thow
arte
/
I
haue
many
other
frendes
which
most
be
festyed
of
me
this
day
/
Neuertheles
sayd
he
/
here
ben
two
shetes
for
to
couere
the
/
whiche
I
gyue
to
the
/
Thenne
the
good
man
as
al
concluded
yede
toward
the
second
frend
/
whiche
he
loued
as
moche
as
his
owne
self
/
to
whome
he
exposed
his
caas
as
he
dyd
to
the
fyrst
frend
and
demaun●●ed
of
hym
comforte
and
helpe
/
The
whiche
answerd
to
hym
in
this
manere
/
Fayre
and
swete
frende
/
I
haue
now
other
thynge
for
to
doo
/
than
for
to
helpe
the
/
ne
for
to
counceylle
the
of
thy
faytte
/
but
neuertheles
I
shalle
hold
the
companye
vnto
the
yate
/
And
after
I
shal
retorne
to
my
hows
/
for
to
doo
and
go
aboute
my
besynesse
/
Thenne
the
good
man
wofull
/
and
as
desperate
went
toward
his
thyrdde
frende
/
whiche
he
loued
lesse
than
hym self
/
to
whome
he
exposed
and
told
his
nede
as
he
had
done
to
the
other
two
before
sayd
/
sayenge
/
Allas
I
haue
no
mouthe
/
that
oughte
to
speke
to
the
/
For
I
haue
not
loued
the
so
moche
as
I
shold
haue
done
/
but
neuertheles
I
requyre
and
praye
the
that
thou
ne
wylt
faylle
me
now
at
my
nede
/
For
I
am
relynqued
and
forsaken
of
al
my
frendes
sauf
of
the
/
The
whi●●che
thyrdde
frend
answerd
to
hym
ioyously
and
sayd
/
Certaynly
I
hold
and
repute
the
for
my
lauful
frende
/
For
I
shalle
gladly
go
with
the
for
to
speke
with
the
kynge
/
and
shalle
praye
hym
for
the
/
and
for
thy
faytte
/
to
th
ende
that
he
condempne
the
not
and
delyuere
the
in
to
the
handes
of
thyn
enemyes
/
¶
Moraly
to
speke
/
By
the
fyrst
frende
thou
oughtest
to
vnderstande
the
rychesses
of
this
world
/
the
which
men
loue
more
than
their
owne
self
/
but
whanne
they
be
cyted
before
the
kynge
/
that
is
to
wete
/
before
god
of
paradys
/
they
bere
with
them
of
alle
theyr
rychesses
/
but
only
two
lytel
shetes
/
By
the
second
frend
thow
must
vnderstande
thy
wyf
/
thy
Children
and
thyn
other
parentes
/
for
as
soone
as
they
haue
accompanyed
theyr
fader
vnto
the
yate
/
that
is
to
wete
vnto
his
graue
/
and
that
he
is
buryed
in
the
erthe
/
soone
after
they
retorne
to
their
howses
for
to
go
aboute
theyr
besynesse
/
and
for
to
departe
and
dele
their
faders
goodes
/
whiche
is
deed
/
By
the
thyrd
frend
thow
oughtest
to
vnd●●rstand●●
feythe
/
hope
/
charyte
/
almesses
/
and
all
good
dedes
whiche
one
hath
done
in
his
lyf
/
the
whiche
gone
before
vs
/
whanne
we
are
cyted
before
the
kynge
of
paradys
for
to
kepe
and
deffende
vs
fro
our
enemyes
/
that
is
to
wete
from
the
paynes
of
helle
/
whanne
the
soule
sh●●lle
departe
oute
of
our
bodyes
/
By
this
Hystorye
appyeret●●
clere●●
/
that
he
whiche
is
trewe
frende
/
loueth
euer
as
wel
in
tyme
of
aduersytees
as
of
prosperyte
/
And
how
we
bere
nothyng
oute
of
this
world
/
sauf
only
〈…〉
and
●●uylle
de●●s
that
we
dyd
duryng
oure
ly●●/〈…〉
●●how
and
loke
for
to
do
euer
wel
/
and
treate
thy
●●●uauntes
/
lyke
as
thow
woldest
be
treated
of
them
/
yf
thou
were
in
suche
caas
as
they
be
/
For
how
be
it
that
by
cause
of
fortune
somme
be
seruauntes
and
in
seruytude
/
Neuertheles
we
are
all
bretheren
in
Ihesu
Cryste
/
And
they
be
men
as
thy self
arte
/
Quam
primum
capienda
tibi
est
occasio
prima
Ne
rursus
queras
que
iam
neglexeris
ante
●●Hou
oughtese
to
take
the
fyrst
and
good
auentures
that
happen
and
comen
to
the
/
that
is
to
wete
the
firste
good
fortunes
that
thou
knowest
to
the
prouffitable
and
necessary
/
to
th
ende
that
afterward
thow
ne
demaundest
nor
aske
not
that
whiche
thou
myghtest
haue
had
withoute
ony
request
nor
demaund
/
and
withoute
daunger
/
therfore
sayth
the
prouerbe
that
one
ought
not
to
sette
and
putte
at
his
feet
that
which
he
holdeth
in
his
handes
/
That
is
to
wete
that
the
thynge
whiche
thou
mayst
haue
the
day
whiche
is
vtyle
&
prouffitable
to
the
/
thou
oughtest
not
tabyde
vnto
the
next
daye
for
to
take
hit
/
For
by
auenture
that
whiche
thow
mayste
haue
to
day
without
daunger
/
yf
thow
abydest
vnto
the
next
day
/
thow
shalte
not
haue
hit
at
thy
playsyre
and
withoute
daunger
/
wherfor
it
ensieweth
that
none
oughte
to
be
slouful
and
neclygent
for
to
laboure
and
werke
for
his
body
and
for
his
sowle
bothe
whanne
it
is
tyme
/
For
thou
muste
do
as
the
Ante
dothe
/
whiche
maketh
his
purueaunce
in
the
somer
for
to
ly●●e
in
tyme
to
●●ome
in
the
wynter
/
Morte
repentina
noli
gaudere
malorum
Felices
obeunt
quorum
sine
crimine
vita
est
THou
oughtest
not
to
haue
ioye
of
the
sodayne
dethe
of
euylle
folk
/
that
is
to
we●●e
of
the
poure
synners
/
but
oughtest
to
haue
therof
displaysyr
and
wo
/
For
hit
befalleth
ofte
/
that
as
well
the
good
folk
as
the
euylle
and
wycked
folke
deyen
sodenly
/
For
the
Iugement
and
sentences
of
Ihesu
Cryst
ben
dyuerses
/
Therfore
wel
happy
are
they
/
whiche
deyen
in
the
feythe
of
Ihesu
Cryst
oure
redemptour
/
There
ben
fyue
causes
/
why
men
oughte
to
haue
dysplaysyre
and
wo
for
the
dethe
of
wycked
folke
/
The
fyrst
is
by
cause
that
they
be
perpetuelly
dampned
/
yf
they
deye
in
synne
mortal
or
dedely
/
The
second
is
for
the
grete
shame
/
that
they
take
of
their
dethe
before
alle
the
world
/
The
thyrd
cause
that
they
be
pryued
fro
the
vysyon
of
god
their
creatour
/
The
fourthe
is
/
the
cruel
payne
and
passion
that
they
suffren
at
theyr
d●●th
/
The
fyfthe
is
for
the
horryble
ymage
or
fygure
that
they
〈◊〉
after
theyr
dethe
/
For
they
be
lyke
vnto
that
horryble
bees●●
of
the
whiche
speketh
th
apocalips
in
the
fourtenth
chapytre
/
For
fyue
causes
pryncipall
men
oughten
to
haue
ioye
of
the
dethe
of
the
good
and
Iuste
folke
/
the
fyrst
is
by
cause
/
that
after
the
deth
corporalle
they
regnen
and
comen
in
to
the
glori●●
of
paradys
/
the
second
is
by
cause
that
they
haue
fayrer
howses
and
gretter
place
for
to
dwelle
in
/
the
thyrd
is
by
cause
/
that
they
haue
better
metes
for
to
ete
/
the
fourthe
is
by
cause
/
that
they
haue
g●●etter
lyght
for
to
see
/
the
fyfthe
is
/
by
cause
/
that
they
haue
more
better
ayer
for
to
smelle
/
These
fyue
goodes
acqueren
the
Iuste
and
good
folke
after
their
dethe
/
whanne
they
be
in
the
glorye
of
paradys
Cum
coniunx
tibi
sit
/
nec
res
&
fama
laborat
Vitandum
ducas
inimicum
nomen
amici
THou
oughtest
to
flee
and
eschewe
all
hate
and
melancolye
of
thy
wyf
/
that
is
to
saye
whanne
thou
hast
a
fayre
wyf
/
And
that
thow
hast
not
wel
/
wherwith
to
susteyne
her
estate
/
ner
wherwith
to
gouerne
her
/
kepe
and
●●ke
wel
/
that
none
deceyue
the
/
for
ofte
many
one
shall
make
semblaunt
to
be
thy
good
frende
for
loue
of
thy
wyf
/
though
that
they
be
thyn
enemyes
/
And
they
shalle
fynde
the
manere
for
to
gyue
euylle
praysynge
to
thy
wyf
and
to
take
her
worship
fro
her
/
therfor
thou
oughtest
for
to
repute
&
holde
suche
folk
for
traytours
/
and
not
to
gyue
to
them
the
name
to
be
thy
frendes
/
For
enymytee
and
hat●●
are
contrary
to
frendship
and
concorde
/
And
yf
by
aduenture
hit
happed
that
men
spake
euylle
by
thy
wyf
and
of
thy
frende
/
and
that
hit
were
not
so
/
And
thou
ne
supposest
ne
bileuest
in
thy
conscyence
that
hit
he
so
/
though
that
oueralle
be
renommee
that
it
is
soo
/
thou
oughtest
for
to
adde
gretter
feythe
to
the
trouthe
of
this
that
thou
knowest
/
than
to
the
renommee
that
is
gyuen
to
thy
wyf
or
to
thy
frend
/
For
hit
happeth
oftymes
/
that
the
folke
blamen
and
speken
euylle
by
somme
persones
whiche
thynge
is
not
trewe
/
and
somtyme
hit
is
trouthe
/
And
thus
bothe
the
one
and
the
other
of
the
causes
afore
may
befallen
and
be
trewe
/
Cum
tibi
contingerit
studio
cognoscere
multa
Fac
discas
multa
vita
nesare
doceri
●Hou
oughtest
not
to
be
proude
for
thy
grete
connynge
and
scyence
/
that
is
to
wete
/
yf
hit
happed
/
that
thou
haue
lerned
by
thy
dylygence
and
to
haue
well
studyed
many
of
artes
and
scyences
/
thou
oughtest
not
for
to
be
the
more
proude
therof
/
Ne
yet
to
cesse
of
lernynge
/
ne
for
to
haue
shame
for
to
be
taught
/
and
to
lerne
of
hym
whiche
is
lesse
than
thy self
art
/
For
thou
oughtest
to
suppose
that
thou
woste
lytel
to
the
regard
of
other
/
For
there
is
none
so
wyse
a
man
/
but
that
he
fyndeth
yet
somme
for
to
lerne
/
Therfor
saith
the
prouerbe
that
one
may
not
al
knowe
/
nor
one
may
not
haue
all
/
For
none
is
parfyghte
in
no
scyence
/
Miraris
verbis
nudis
me
scribere
versus
Hec
breuitas
sensus
fecit
coniungere
binos
THou
oughtest
not
to
be
merueylled
yf
this
lytell
book
conteyneth
two
sentences
in
two
verses
/
For
that
haue
I
do
pryncipally
for
two
causes
/
Fyrst
for
to
eschewe
prolyxyte
/
and
longe
wordes
/
For
yf
I
had
wryten
many
verses
/
the
sentence
had
be
so
grete
/
so
derke
and
obscure
/
that
vnneth
my
wytte
had
mowe
comprehende
conceyue
/
ne
expowne
hit
/
And
therfore
I
haue
made
this
lytel
book
in
double
verses
/
the
whiche
conteynen
two
shorte
and
vtyle
sentences
for
the
symple
folk
/
Also
by
cause
that
this
day
many
one
ben
gladde
to
see
or
here
shorte
wordes
or
sentences
/
The
second
cause
why
I
haue
done
and
made
this
lytel
booke
in
two
verses
is
by
cause
that
the
doctryne
and
gouernement
bothe
of
the
body
and
of
the
sowle
is
conteyned
in
hit
/
For
whiche
thynge
men
may
intytule
this
lytell
book
the
myrour
of
the
regyme
&
gouernement
of
the
body
and
of
the
sowle
/
¶
Here
fynyssheth
this
present
book
whiche
is
sayd
or
called
Cathon
translated
oute
of
Frensshe
in
to
Englysshe
by
William
Caxton
in
th
abbay
of
Westmynstre
the
yere
of
oure
lord
MCCCClxxxiij
/
And
the
fyrst
yere
of
the
regne
of
kynge
Rychard
the
thyrd
the
xxiij
day
of
decembre