GOod is considered in two sortes , the one is good for himselfe , another good is that a man desireth for other . Good for thy self is beatitude . Good for other is honoure and vertue . And why woulde a man haue these thynges , but for to be happy ? A naturall thyng it is to euery man to bee a Citiezen and to be accustomed with Artificers , and not naturally to inhabite in desertes there where is no company which naturally a man loueth . Beatitude is a thyng complete that nedethe none other thynge withoute it selfe , by the whyche the lyfe of man is laudable and glorious . Then is beatitude the gretest welth and the most soueraiue thing a man can haue .

VUelth is deuided in thre partes , the one is the welthe of the solle , the other is the welthe of the bodie , and the other is the welthe with out the body . And of these thre the welth of the Solle is moste worthy , and the fourme thereof is not knowen but in woorkes , which be with vertue . ¶ Beatitude consisteth in the obteinyng of vertues & in the vsing of them . But whan beatitude is in a man in habite and not in dede or act , than he is vertuous as a man that sleapeth , whose vertue and whose workes are not manifest , but of necessite must nedes work accordyng to the arte , and is in similitude to him that standeth in trauers and feightes , obtaineth & hath the croune : although there be no more stronger than he that hathe the victory , yet he hathe not therfore the crowne because he is most strong , except he feighte : Albeit by his power he get the battayle . And so the rewardes of vertue , a man hath not if he bestowe not himselfe in vertue actually : and this is for because the reward is the Beatitude which he hath so long as he worketh the workes of vertue .

¶ The iuste manne deliteth in iustice , the wyse man in Sapyence , the vertuous man in vertue . And euerye worke whyche is doone by vertue , is faire and delectable in it selfe . Beatitude is a thing Jocound & pleasant .

¶ Beatytude that is in yearth hathe neede of outewarde healthe , for it is impossyble to a man to dooe faire woorkes and to haue Arte , whyche is seemyng to good and vertuous liuing , with abundance of frendes . prosperitie of fortune , withoute good outwardly . And therfore it is nedefull to haue withoute forthe , wherby may be the more manifest the honour & value of man . And if any gifte be geuen to man in this worlde from the gloryous God , it is a worthye thynge to beleue this to bee the Beatitude , because it is the best thyng that may be in man . For whi ? it is an honorable and com plet fourme of vertue . There is no generacyon nor kynde that can haue vertue and beatitude but man . There is nether child nor beaste that can haue Beatitude , for whi ? ther works be not according to vertue . Beatitutde is a thing stedfast and fyrm according to very disposicion , wherin nether falleth variaunce nor permutacion , as for to haue now well and nowe euill , but euermore well , and this is the goodnes that is in the workes of man ▪ The pillers of beatitude be the operacions which a man dothe according to vertue . The pillers of the contrarye , be those that a man doth accordyng to vyce .

These workes be stedfaste and stable in the minde of man , and the vertuous manne is not moued nor trobled in him selfe for anye thyng that maye happen contrarye , for then he shoulde neuer haue felicitee it he be trobled , because sorowe taketh awaye pleasure from felicitie .

There be thinges which be hard to be born : but whan a man hath borne theim paciently , he hathe shewed the strength of his mind : and there be thinges also which be light to be borne , in the sustainyng whereof there is no great prudence shewed therein . A hard thyng it is to sustaine sicknes & death of chyldren : yet although they be strange and harde , they mouenot a man from his Beati tude . The happynes of the man that is wel fortuned , is so much to be praised , as a thing sent from God , and is so much to be honored & commended : that their laud & praise can not be spoken : & spe cially , it shal become vs to glori fye , honor & magnify almyghty god aboue al thinges , & we ought to thinke him in him self to haue in his thought algoodnes & felicite , For whi ? he is the beginning & cause of algoodnes . Felicite & beatitude ar one certen act , the which procedeth of the solle & of the body . And like as the perfect phisician seketh & sercheth dt ligently the nature of the body of man to th entent to confirm it in hel the : Likewise tt belongeth vnto good rulers & gouerners of cyties to loke studi & prouide tocon serue the form of felicite in the mides of their citizens , & for to put them in comfort to worke according to vertue which is the pre cious frute that commeth of felicite .

The solle of man hath diuers powers , as one called the power irracional : that is to say vnresonable , wherein a manne differeth not from plantes & brute beastes . And therefore thys is not the propre power in manne . For by this power manne may worke his operacion sleapyng . The other is the power intellectiue , according to whose work after the forme aforsaid , is good and euell . And this power worketh not in slepynge but manyfestely , & therfore it is said , that the miserable differeth not from the good in the lymittes of this life . For in the tyme of sleape , which is the good , such is the euel , and is because that man resteth from the worke by the whiche he is called good and euell : but this is not treuth generallye , because the myndes of the good , seeth somtimes in visions and dreames many good thynges and profitable , Whiche be not sene in the mindes of eiuell men . The other power that the sollc hath , although it be not racionall . Yet it taketh part with reason , therefore it oughte to obey vnto the vertue of reason , and this is called the vertue con cupissible . And a man oughte to knowe that in the solle there ar somtime contrary mouinges Lyke as are in the bodye , as when one membre moueth in the Paralitico or Paulsye it muste moue againste nature : but this contrary is manifest in the bodi , and in the solle hid and s●●rete . ¶ The power racional is to be said in two sortes , the one is the power which is very resonable : that lerneth deserneth and iudgeth . The other power , vnreasonable , that is to saye , the power concupissible , and is called reasonable as long as it is obedyent & vnder the power of that which is veri reasonable , as the good child vnto the father , whiche receaueth his correction .

THere bee two vertues , one is called Intellectuall , as Sapience science and prudence : the other is called Morall , as chastitie , liberalitie and humilitie , then if we wyll prayse a manne in vertue Intellectuall , we say this is a wise man and subtil in vnderstandynge , and whan we will praise a man for his morall vertues , that is to sai in his maners , we say this is a chast man and a liberall .

NOwe it is nedefull to make distinction and put a difference betwene habite , which are without vertue by grefe or by ioie , whiche be done in their workes .

¶ Example , he the sustaineth carnal wils , & of the abstaining from them reioiseth , is called chast , & he that sustaineth carnal will and morneth is called lecherus , & specially he that sustaineth terrible thinges & not trobled therwith , is called prudent and strong , and he that sustaineth perillous thynges and troubled with them is called fearful . Euery operacion and euery fashion foloweth pleasure or displeasure . Then euerye vertue is wyth delyghte or with grefe : and therfore the gouernours of Cities do honor delectacions and plesures dewely taken : and scourge with dyuers tormentes delectacions not dewely taken .

THe thinges that man willeth & desireth bee thre : one is profitable , the other delectable & the third good . The thinges contrary be also three , nether profitable , delectable , nor yet good . He that vseth reason in these thinges is good : And he that vseth not reason in these thynges is euell . And speciallye in delectacion , for why ? it is noryshed with vs from our natiuitie . And therfore it is a great thing for a man to haue ryght measure in delectacion . Then al the vnderstandyng of this oure boke , is to haue delectacion with reason : and to haue reason in harde thinges it behoueth to haue art . Then the vnderstanding of artes was out of the science Ciuill : So that it geueth delight vnto his citiesens , in thinges which be conuenient , as where , whan & how muche , and who that vsethe of these thinges wel , is called good : & he that doth contrary is euell .

IN the solle of man are three thynges habite , power , and passions . Passions be these , Joye , desire , loue , enuy , and hate : the powers be natural by the whyche we may do the foresaid thinges . Habyte is where a man is praised or dispraysed , them I say that vertue is no power nor passyon but habite : for nother by passion nor power , man is praysed nor dyspraysed : but rather by habitee standyng and permanent in the solle of man .

THre dysposicyons ben in the workes of man : that is to saye , muche , lyttel and mean . And al thes thre thynges bene contrary emongest theymselues . For lyttell is contrary to muche , and the meane is contrarye to theym bothe : that is to saye , to lyttell and to muche , whence yf thou wylte make comparyson , betwene the meane and muche , we maye say to muche : and yf we wyll make comparison , betwene the meane and litel , we may say to litel : whence yf thou wilt make comparison , betwene prowes and feare , ther prowes shal be called hardines , and yf a man will compare , betwene prowes and hardines , verely theyr prowes shal be called fear . But it is to be knowen that ther is a greater contrary from the one extreme to the other , than it is from the meane to the extremes , yet the one is more nere to the meane then is the other .

¶ Example , hardynes is more nearer to prowes then is feare , and prodygalitee is more nearer to Lyberalitee then is Auarice , but the sencibilite of the carnall wyll , is more neare vnto Chastitee , then it is to Lechery , and that is by two reasons , the one reason is accordynge to the nature of the thynge , the other is of oure parte by nature , and thys is the reason whereof that fear is more contrari vnto Fortytude , then is hardynes of our parte : because the extremytees vnto the whiche we been moste ready to fall by nature , been the furthest from the mean , and therfore we fal more redily vnto carnal desires , then we do to the contrary . Then in so much that vertue is in the meane , and to take the mean there nedeth so many consideracions , it is a hard thing for a man to become vertuous . Euery art apperteneth to euery man , & euery man ought to lern , speciallye suche as are wise and expert therin , for euery man cannot find the point of the cercle , but he onely that is wise in Geometry . Can do and wyl do the thynge , is lightlye sayde , but to do with al dewe circumstance appertcineth onely to them that be wyse in that arte . Euery operacion that kepeth the meane is faire and worthi reward , and for this cause we oughte to incline our mides , contrary to our desires wherby we may come to the mean , although it be a hard thyng at the fyrst . Then in al thynges the mean is to be praysed , and the extremities to bee blamed .

THere bee operacions which a man doth not with his will , that is to saye by force or by ignorance , as if the wynd shuld take a manne and cary him into another countreye . There be other operacions , whiche a man doth willyngly by his own consent as a man that doth a worke of vertue or vyce by his propre wil. And there be other operacions whiche be part by his wyl , and parte not accordyng to hys wyll : as yf a man beyng vppon the Sea in time of tempest and casteth forth his harnes & stuffe to saue him selfe : or as it hathe bene sene , that the lord hath commaunded his subiect to slaie hys father or mother in pain of life . Such operacions be not compounded of the workes of wil nor inforced : yet if thou do it , thou doest it by thy wil , although thou dooe it by commaundemente , therefore suche woorkes haue praise and dispraise . A man oughte rather to die , then to doc so fyithy a thing , as to kyll father or mother , or to do any such like thynges . Lacke of wit and discrecion is the cause of all eiuell , for lacke of knowledge what is to be done , & what is not to bee done , is the onely cause of the in crease of euel men . In this know lage , the mind seeth not the euil name and peril that they run in to . Thinke you a dronken man and Ireful , when he dothe any euell dede , that he doth it by ignorance without knowledge , al though he be ignorant in his dede . Neuerthelesse , the cause of the malice is not without hym , for why ? the science of a man can not depart from him . Then the cause of the concupiscence of this euel , is but in the euel doer , that foloweth hys wyll : for it is impossyble , that a man may do wel by his wyll , and euell withoute his wyl . And lykewyse the wyll is more common and more generall then is the election . For why ? the operacyon of the wyll , is common with Beastes and children , but the election apperteineth not but to him that abstaineth him self from concupiscence . Somtimes a man wold haue a thyng that is possible , & yet doth chose for it that whiche is impossible . Also the wil is th entent , but the election is an antecedent vnto th entent , for why ? election goeth before the operacion : & the operacion goth after . And a man is called good or euel by the worke : but by the election he is nother called good nor euyll .

¶ Also the opinion is of truthe or falsehode : but the election is of wel or euell . And like opynions are of those thynges that a man knoweth not sureli . But the election is of those thinges whiche a man knoweth of a suretie . yet euery thing is not to be chosen , but those wherein a manne hathe had councell before . And yet councel is not to be kepte in euery thing : But of those wherin wyse men take councell , but of the thynges whereof fooles councell is no councel to be made , but these thinges which be weightie and maye be done by vs , the Issue beyng doutefull , that is to saye doutefull in the ende . There be thynges whiche be to haue councell , as to geue medysyns to a sycke manne or like thinges . Of other thinges , whiche appertayneth not to vs , nedeth no counsayll , as to kepe councell vppon thynges that be perpetuall , and of necessitie : as whether the sonne ryse in the mornyng , or yf it rayne or not : nor yet to councell of thynges that come by chaunce , as too fynde a Pursse or other treasure : nor yet to councell vppon the ende , but rather vppon the thynges that go before the end .

¶ The Physicyan counsaileth vpon the lyfe of the sycke , and counsayleth howe he maye heale hym . The Rhethorician counsaileth not vppon perswasyons : and he that makethe the lawe , counsayleth not of the beatitude , but rather euery man counsayleth in those thinges by the whyche they maie come to the thynges that be nedefull to theyr arte , by him or by his frendes , as he woulde to hymselfe . The wyll is the ende or the intente as it is sayd aboue , where it semeth to some men that to be good which please them , & other there be to whom it semeth that all is good that the most would haue commonly : but according to the truthe it is not so , but good is that whiche seemeth good to them that be good , that iudge thinges as they bee , and iudge as doth the whole man , that iudgeth that swete , which is swete , and that bitter , which is bitter . But the sicke man doth al contrarye , for he iudgeth bitter to bee swete , & the swete bytter , and so vnto an euel man that which is good seemeth euell , and that is euyll good , and this is because the euel man taketh not delight to be good , but that he delyteth to be euell : and there be manye sicke of this naughty syckenes , because the woorkes good and euell be in their iugement . Then it is in vs to do wel , & also it is in vs to do euel , and somtymes it is by the workes of man as it is with chyldren , put the case that some be naught , the father thynketh hym good . And that good and euel is in vs , it appeareth by them that made the law , whiche scourgeth theim that do euell with dyuerie paynes , and geueth honoure to theym that do well . The lawes put men in comforte to dooe wel , and constrayne them from euell , and no man comforteth another to doo that thynge that is not in his power . There is none that wyll aduyse a manne to mourne for that thyng that he shoulde sorow : nor there is none that wyll beare a man in hand , he shal not warme standing nere the fyer , & that he bee not thrusty nor hungry : and they that made the lawes punishe men for suche Ignoraunce wherein thei be gilty . And it is to be knowen that there is doble ignorance , one is this of the which a man is notcause , as the ignoraunce of the foole , and for thys a manne is not to bepunished , another ignorance whereof a man is cause , as the ignoraunce of a dronken man , And for that a man ought to be punished , for euery manne that passeth the commaundementes of reason and of the lawe , ought to bee punished , and euery man that is iuste , or euill , is suche , because he will bee suche . But when a man is made iuste or e-euill , he is not become iust , bycause he would become iust : As it happeneth to a man that was wonte to bee whole and is sicke and is not healed bycause he had no will that he would not belefe the Phisicion , nor vse the thynges that conserueth health And such like is he that casteth a stone , that before he casteth it , it is in his power to holde it : But when he hath caste it , it is not in his power to holde it nor in his will . And so it is in a man that becometh euil : in the begin nyng it is in his power to bee come good .

❧ Malice is not onely in man by will : But more ouer it is in the body . As a man to bee blind andlame : and these euils maie be in two sortes , the one is by nature , as he that is borne blind & lame , the other maie come by a mannes owne foly . As by them that drinke theimselfes blynde , or fall to stealyng or other euill dedees . Of suche there is no pety to bee taken excepte thei repente and amende theim selfes . Then euery manne is the cause of his owne imaginacion , for that a manne hath naturall vnderstandyng to knowe good and euill . Then ought wee to will to dooe well and to flie from euill . And it is the beste thyng , and not impossible to take a custome and doctrine in goodnes , and he that taketh it at the beginnyng and continueth , suche a man hath a good nature and perfight . And who that taketh the contrary hath an euil nature But although it be euil he may make it good if he wil : For it is in him to take what he wil , then vertue and vice is according to the will of manne . But marke this , that operacion and habite bee not accordyng to the will of man in one sorte but in diuerse . For why ? The operacions from the beginnyng to the ende is in the power and will of manne . But the habite is not in the power nor in the will of man if it be not at his beginnyng .

CHastitie is the meane betwene folowyng al the delectacions of the body or not to folow . For a man to delight hymself in thynges conuenient : where and when , and how muche , there nedeth no Chastite . For seeyng of faire thynges , & hering of mery tales , and smellyng of flouers : how muche when and as it behoueth , there nedeth no Chastitee . For Chastitie nedeth not but in two sences of the body , that is to sai , in the tast and felyng , in the whiche we begin with brute beastes very strongly , as delighting themselfes in thynges that thei eate , drinke , and touch : and specially in touchyng is greate delectacion , and therefore it is a beastly thyng to folowe to muche the delectacion of touchyng For in the tast , a manne delighteth not somuch as in touching For the delectacion of tastyng is onely when a manne examineth the sauor . There bee naturall delectacions in the whiche a man may haue measure , as in not to muche eatyng and drynkyng . This mesure may be called Chastitee , for the vnchast is in the delectacions of the body and not in thynges of grief , for in thynges of griefe the meane is to be vnderstande , strength . Some tyme a man is not temperat nor chast when he delighteth more then is due , and when he maie haue the thynges that he desireth , it is hard to finde a man that delighteth himself lesse then he should in carnall delectacions , suche one hath no name set . Then thei be chast that kepe the meane in delectacions , that is to sai , delight to muche in ha uing of them , nor sorowe not to muche in lesing them , but delight hymself temperately , contente with sufficien●e to the good life of man . It behoueth a manne to withstande the desire of delectacions , for if a manne lette reason bee ouercome , it remaigneth vnder desires , therefore it is nedefull to manne to bee chast from youth and to liue vnder commaundementes , or els shall remain with him , desire to a greater age . And therefore it behoueth vs to studie that reason maie remaine aboue desire or concupissence .