The works of our ancient, learned, & excellent English poet, Jeffrey Chaucer as they have lately been compar'd with the best manuscripts, and several things added, never before in print : to which is adjoyn'd The story of the siege of Thebes, by John Lidgate ... : together with The life of Chaucer, shewing his countrey, parentage, education, marriage, children, revenues, service, reward, friends, books, death : also a table, wherein the old and obscure words in Chaucer are explained, and such words ... that either are, by nature or derivation, Arabick, Greek, Latine, Italian, French, Dutch, or Saxon, mark'd with particular notes for the better understanding of their original.

VEry wealth may not be founden in all this world, and that is well seene: Lo how in my moste comforte, as I wende and moste supposed to have had full aunswere of my contrary thoughtes, suddainly it was vanished. And all the workes of man faren in the same wise, when folke wenen best her entent for to have, and willes to perfourme, anon chaunging of the lift side to the right halve, torneth it so cleane into another kind, that never shall it come to the first plite in doing.

O this wrongfull steering so soone, other∣wised out of knowing but for my purpose was at my beginning, & so dureth yet, if God of his grace tyme woll me graunt, I think to per∣fourme this worke, as I have begone in love, after as my thinne witte, with inspiraci∣cion

of him that hildeth all grace woll suffre. Grecuously God wotte haue I suffred a great throw, that the Romayn Emperour, which in vnity of loue should accord and eue∣ry with other, in cause of other to auance, and namely sith this Empire to be corrected of so many sects in heresie, of faith, of seruice, of rule in loues religion. Trewly all were it but to shend erronious opinions, I may it no len∣ger suffre: For many men there been that sain loue to been in grauell and sand, that with Sea ebbing and flowing woweth, as riches that sodainly wanisheth. And some sain that loue should be in windy blasts, that stoundmele tournerh as a phane, and glory of renome, which after lusts of the variant people is areysed or stilled. Many also we∣••en that in the Sun and the Moon, and other Sters, loue should been founden, for among all other Planets most souerainly they shinen, as dignities in reuerence of estates rather than good han, and occupien. Full many also there been that in okes and in huge posts supposen loue to been ground∣ed, as in strength and in might, which mow∣en not helpen their own wretchednesse, when they gin to fall. But soch diuersity of sects ayenst the rightful bileue of loue, these errors ••een forth spred, that loues seruants in the trew rule and stedfast faith, in no place darn appear: Thus irrecuparable joy is went, and annoy endlesse is entred. For no man aright deproueth soch errors, but comfirmen their words, and sain that bad is noble good, and goodnes is bad, to which folk the Prophet biddeth, wo without end.

Also many tongues of great false teachings in guiling maner, principally in my times, not only with words, but also with armes, loues seruaunts and professe in his religion of trew rule, pursewen to confounden and to distroien. And for as much as holy Fathers, that our Christen faith aproued and strength∣ed to the Iews, as to men reasonable, and of diuinity learned, proued thilk faith with reasons, and with aucthoritees of the old Te∣stament, and of the new, her pertinacy to di∣stroy: But to Paynims, that for beests and hounds were hold, to put hem out of their error, was miracles of God shewed. These things were figured by coming of thangell to the sheepherds, and by the sterre to Pai∣nims kings, as who saith: Angel reasonable, to reasonable creature, and sterre of myracle to people bestiall not learned, wern sent to enform. But I louers clerk in all my con∣ning and with all my mights, trewly I haue no soch grace in vertue of myracles, ne for no discomfite falsehedes suffiseth not auctori∣ties alone, sithen that such heretikes and maintainors of falsities. Wherefore I wot well sithen that they been men, and reason is approued in hem, the clowd of error hath her reason bewond probable reasons, which that catchend wit rightfully may not with sitte. But my trauayling study. I haue ordeined hem, with that auctority misglosed by mans reason, to graunt shall be enduced.

Now ginneth my pen to quake, to think∣en on the sentences of the enuious people, which alway been ready, both rider and goer to skorn and to jape this leud book and me for rancor and hate in their hearts they shul∣len so dispise, that although my book be leud, yet shall it been more leud holden, and by wicked wordes in many maner apaired. Certes me thinketh the sown of their bad speach, right now is full both mine eares. O good precious Margarite, mine heart should weep, if I wist ye token hede of soch maner speach, but trewly I wote well in that your wisedom shall not astert. For of God maker of kind witnesse I took, that for none enuy ne iuell haue I draw this mat∣ter togider, but only for goodnes to main∣tain, and errors in falsetes to distroy. Wher∣fore (as I said) with reason I think, thilke foresaid errors to distroy and dequace. These reasons and soch other, if they enduce men in loues seruice, trew to beleeue of parfite blisse, yet to full faith in credence of desert, fully mow they not suffise, sithen faith hath no merit of mede, when mans reason shew∣eth experience in doing. For vtterly no rea∣son the parfite blisse of loue by no way may make to be comprehended. Lo what is a per∣sell of louers joy, parfite science in good ser∣vice, of their desire to comprehend in bodely doing, the liking of the soul, nat as by a glasse to haue contemplacion of time com∣ming, but thilk first imagined and thought, after face to face in beholding: what heart, what reason, what vnderstanding can make his heauen to be feeled and know without assay of doing? Certes none. Sithen then of loue commeth soch fruit in blisse, and loue in himself is the most among other vertues, as Clerks sain: The seed of soch springing in all places, in all countreis, in all worlds should been sowe.

But o wel away, thilk seed is forsake, and mowen not been suffred the lond tillers to set a werk, without meddling of cockle, bad wedes which sometime stonken hath caught the name of loue among ydiotes and bad meaning people. Neuer the latter, yet how so it be that men cleap thilk King precious∣est in kind, with many eke names, that other things, that the foule yeuen the ilke noble name, it sheweth well that in a maner men haue greate liking in wurshipping thilke name, wherefore this work haue I writ, and to the titled of loues name, I haue it auow∣ed in a maner of sacrifice, that where euer it be rad, it mow in merit by the excellence of thilk name the more wex in authority and wurship of taking in hede, and to what en∣tent it was ordained, the in feeres mowen been moued. Euerything to whom is ow and occasion done as for his end. Aristotle sup∣poseth that the acts of euery thing been in a maner his finall cause. A finall cause is no∣bler,

or els euen as noble as thilk thing that is finally to thilk end, wherefore accion of thing euerlasting is deemed to be eternall, and not temporal, sithen it is his final cause: Right so the acts of my book loue, and loue is noble, wherefore though my book be leud, the cause with which I am stered, and for whom I ought it done, noble forsooth been both. But bicause that in conning I am yong, and can yet but creep, this leud A, b, c, haue I set into learning, for I can not pas∣sen the telling of three as yet: and if God will in short time, I shall amend this leud∣nesse in joyning of syllables, which thing for dulnesse of wit I may not in three letters de∣clare. For trewly I say the goodnesse of my Margarite pearle would yeue matter endi∣ting to many Clerks: Certes her mercy is more to me swetter than any liuings, where∣fore my lips mowen not suffice in speaking of her full laud and worship as they shuld. But who is that in knowing of the orders of Heauen, and putteth his reasons in the earth: I forsooth may not with blere eyen, the shining Sun of vertue in bright whele of this Margarite behold, therefore as yet I may her not discriue in vertue as I would. In time coming in another treatise thorow goddes grace, this Sunne, cleerenesse of vertue to be know, and how she enlumineth all this day, I think to declare.

IN this meane while this comfortable lady gan sing a wounder mater of endi∣ting in Latine, but trewly the noble co∣lours in Rhetorike, wise knit were so craf∣tely, that my conning woll not stretche to remembre, but the sentence I trowe some∣dele haue I in minde. Certes they were wonder sweete of sowne, and they were touched all in lamentacion wise, and by no werbelles of mirth: Lo thus gan she sing in Latine, as I may constrew it in our English tongue.

Alas that these heuenly bodies their light and course shewen, as nature yaue hem in commaundement at the ginning of the first age, but these things in free choise of reason han none vnderstanding: but man that ought to passe all thing of doing, of right course in kind, ouerwhelmed soothnesse by wrongfull title, and hath drawen the Sterre of enuie to gone by his side, that the ciypes of me that should be his shinand Sun, so oft is sey, that it wened thilk error thorow hem come in, should been mine own default. Trewely therefore I haue me withdraw, and made my dwelling out of land in an yle by my self, in the Occian closed, and yet sayn there many they haue me harberowed, but God wote they faylen. These things me greuen to think, and namely on paised gladnesse, that in this world was wont me disport of high and low, and now it is failed: they that wolden mai∣stries me haue in thilk stounds, in heauen on high aboue Saturns sphere, in seasonable time were they lodged, but now come queint counsailours that in no house woll suffre me sojourn, whereof is pitee: And yet sain some that they me haue in celler with wine shet, in garnere there corne is laid, couered with wheat, in sack sowed with woll, in purse with money fast knit, among pans mouled in a wiche, in presse among clothes laid, with rich pelure araied, in stable among horse and other beasts, as hogs, sheep, and nete, and in other maner wise. But thou maker of light (in winking of thine eye the sun is queint) wost right well that I in true name was ne∣ver thus herberowed. Sometime toforn the sun in the seuenth party was smiten, I bare both crosse & mitre, to yeue it where I would. With me the Pope went a foot, & I tho was worshipped of al holy church, kings baden me their crowns holden. * The law was set as it shuld: to fore the judg as wel the poor durst shew his grefe as the rich, for all his money. I defended tho tailages, & was ready for the poor to pay. I made great feasts in my time, and noble songs, & maried damosels of gen∣till feture, withouten gold or other richesse. Poor Clerks for wit of school, I set in chur∣ches, and made soch persons to preach: and tho was seruice in holy churches honest and deuout, in pleasaunce both of God and of the people. But now the leud for simony is auaunted, & shendeth all holy church.* Now is steward for his achates, now is courtior for his debates, now is eschetour for his wrongs, now is losel for his songs, personer and prouendre alone, with which many thrif∣ty should encrease. And yet is this shrew be∣bind, * Free hert is forsake, and losengeour is take. Lo it accordeth, for such there been that voluntary lusts haunten in court with ribaudry, That till midnight and more woll play and wake, but in the Church at matins he is behind, for euill disposicion of his sto∣make: therefore he shuld eat bean bred, and so did his sire, his estate therewith to streng∣then. His alter is broke, and low lithe in point to gone to y^• yearth, but his horse must been easie and hie to hear him ouer great wa∣ters. His chalice poor, but he hath rich cups. No towayl but a sheet, there God shall been handled: and on his meat borde there shall been borde clothes and towelles many pair. At masse serueth but a clergion: fiue squiers in hall. Poor chauncel, open holes in euery side: beds of silk with tapites going all about his chambre. Poor masse book & leud chape∣lain, and broken Surplice with many an hole: good hounds and many, to hunt after Hart and Hare, to feed in their feests. Of poor men haue they great care, for they euer craue, and nothing offren, they wolden haue hem doluen. But among legystres there dare I not come, my doing they sain maken hem needy, they ne wold for nothing haue me in town, for then were tort and forth naught worth an haw about, and pleasen no men, but thilk greeuous and torcious been in might

and in doing: these things toforn said mow well if men list ryme, trewly they accord no∣thing. And for as moch as all things by me shulden of right ben gouerned, I am sory to see y^• gouernance faileth, as thus: To seen smal and low gouern the hie, & bodies aboue. Certes that polisie is nought, it is forbode by them that of gouernance treaten and enfor∣men. * And right as beastly wit should been subject to reason, so earthly power in it self, the lower should been subject to the hier.

What is worth thy body but it be gouerned with thy soul? right so litel or nought is worth earthly power, but if regnatife prudence in heeds gouern the smal, to which heeds the smal owen to obey, and suffre in their gouer∣nance. But soueraignesse ayenward should think in this wise; I am seruant of these crea∣tures to me deliuered: not Lord, but defen∣dor: not Maister, but enformer: not posses∣sor, but in possession, and to hem lich a tree, in which sparows shullen stelen, her birdes to nourish and foorth bring vnder suerty a∣yenst all reueinous fouls and beasts, and not to be tyrant themself. And then the smal in rest and quiet, by the heeds well disposed, owen for their souerains health and prospe∣rite to pray, and in other doings, in mainte∣nance thereof perform, withouten other ad∣ministracion in rule of any manner gouer∣nance. And they wit haue in hem, and grace to come to soch things, yet should they cease till their heeds them cleaped, although pro∣fit and pleasance should follow. But trewly other gouernance ne other medling ought they not to claim, ne the heeds on hem to put. Trewly amongs cosinage dare I not come, but if richesse be my mean, soothly she & other bodily goods maketh nigh cosinage, there neuer propinquite ne aliance in liue was, ne should haue be, nere it for her medling maners, wherefore kindly am I not there le∣ged. Pouert of kinred is behind, richesse suf∣freth him to passe: truly he saith he come ne∣ver of Iaphets children: whereof I am sory that Iaphets children for pouert, in no linage ben rekened, & Cains children for riches be maked Iaphets heirs. Alas this is a wonder change bitween tho two Noes children, sith∣en that of Iaphets offspring comden knights, and of Cain discended the line of seruage to his brothers children. Lo how gentilesse and seruage, as cosins, both discended out of two brethern of one body:* Wherfore I say in soothnes, that gentilesse in kinrede maken not gentil linage in succession, without desert of a mans own self. Where is now the line of Alisaundrie the noble, or els of Hector of Troy? Who is discended of right blood of line fro king Artour? Parde sir Perdicas, whom that king Alisandre made to been his heir in Greece, was of no kings blood, his dame was a tombistere: of what kinred been the Gentils in our days:* I trow therfore if any good be in gentilesse, it is only that it see∣meth a maner of necessite be input to gentil∣men, that they shoulden not varien fro y^• ver∣tues of their ancesters. Certes all maner li∣nage of men ben euen lich in birth, for one fa∣ther, maker of all goodnes, enformed hem all, and all mortal folk of one seed are greyned. Wherto auant men of her linage, in cosinage, or in eld fathers. Loke now the ginning, & to God maker of mans person, there is no clerk ne no worthy in gentilesse: & he that norisheth his corare with vices and vnresonable lusts, and leaueth the kind course, to which end him brought forth his birth, trewly he is vngentil, and among clerks may not been nempned. And therfore he y^• woll been gentil, he mote daunten his flesh fro vices y^• causen vngen∣tilnes, and leaue also reigns of wicked lusts, * and draw to him vertue, that in all places gentilnes gentilmen maketh. And so speak I in feminine gendre in general, of tho persons at the reuerence of one, whom euery wight honoureth, for her bounty and her noblenes ymade her to God so dere, that his moder she became, and she me hath had so great in wor∣ship, y^• I nill for nothing in open declare that in any thing ayenst her sect may so wene: for all vertue and all worthines of plesaunce in hem haboundeth. And although I would any thing speak, truly I can not, I may find in yuell of hem no maner mater.

RIght with these words she stint of that lamentable melody, and I gan with a liuely heart to pray, if that it were liking vnto her noble grace, she would her deyn to declare me the mater that firste was begonne, in which she lefte, and stinte to speake beforne she ganne to singe.

O (qd. she) this is no newe thing to me to seene you men desiren after mater, which your selfe caused to void.

Ah good Lady (qd. I) in whom victory of strength is proued aboue all other thing, after the judgement of Esdram, whose lordship all lignes: Who is that right as Emperour hem commaundeth, whether thilke been not women, in whose likenesse to me ye aperen. For right as man halte the principalite of all thing vnder his being, in the masculine gender, and no more gen∣ders been there but masculine, and femi∣nine, all the remnant been no genders but of grace, in faculty of Grammer. Right so in the feminine, the women holden the vp∣perest degree of all things, vnder thilk gen∣der contained. Who bringeth forth kings, which that been lords of see and of yearth, and all peoples of women been born: they nourish hem that raffen vines, they maken men comfort in their glad cheres. Her sorrow is death to mans heart. * Without women the being of men were impossible. They con with their sweetnesse the cruel hert rauish, and make it meek, buxome, and benigne, without violence meuing. In beauty of their eyen, or els of other manere fetures is all mens desires, ye more than in Gold, Pre∣cious

stones, either any richesse. And in this degree Lady your self many hearts of men haue so bounden, that parfit blisse in woman∣kind to been men wenen, and in nothing els. Also Lady, the goodnesse, the vertue of wo∣men, by property of discretion, is so well knowen, by littelnesse of malice, that desire to a good asker by no way con they warn: and ye then that woll not passe the kind wer∣ching of your sects by general discrecion, I wot well ys woll so encline to my prayer, that grace of my request shall fully been granted. Certes (qd. she) thus for the more part fareth all mankind to pray, and to cry after womans grace, and fain many fanta∣sies to make herts to encline to your desires: and when these sely women freely of their kind beleuen your words, and wenen all be Gospell the promise of your behests, then grant they to you their herts, and full fillen your lusts, where through their liberty in maistership that they toforn had, is thralled, and so maked Soueraine and to be praid, that first was seruant, and voice of prayer vsed. Anon as filled is your lust, many of you be so trewe, that littel hede take ye of soch kindnesse, but with traisoun anon ye think hem beguile, and set light of that thing which first ye maked to you wonders dere: so what thing to women it is to loue any wight ere she him well know, and haue him proued in many half, for euery glittering thing is not gold, and vnder colour of fair speach many vices may be hid and concealed. Therefore I rede no wight to trust on you too rathe, mens chere & her speach right guileful is ful oft, wherefore without good assay it is not worth on many on you to trust: truly it is right kindly to euery man y^• thinketh women betray, and shewen outward all goodnesse, till he haue his will performed. Lo the bird is be∣guiled with y^• mery voice of the foulers whi∣stell. When a woman is closed in your net, then woll ye causes finden, and bear vnkind∣nesse her on hand, or falsety vpon her put, your own malicious traison with soch thing to ex∣cuse. Lo then han women none other wreche in vengeance, but blober and wepe till hem list stint, and sorily her mishap complain, & is put into wening y^• all men been so vntrew. How often haue men changed her loues in a litel while, or els for failing their wil in their places hem set? for frendship shal be one, and fame with another him list for to haue, & a third for delite, or els were he lost both in pack & in clothes: is this fair? nay God wot. I may nat tel by thousand parts, y^• wrongs in trechery of soch false people, for make they neuer so good a bond, all set ye at a mite when your hert tourneth: and they that we∣nen for sorrow of you dey, y^• pite of your false hert is flow out of town. * Alas therefore, y^• euer any woman wold take any wight in her grace, till she know at y^• full on whom she might at all assays trust. Women con no more craft in queint knowing, to vnderstand y^• false disceiuable conjectments of mans be∣guilings. Lo how it fareth, though ye men gronen & crien, certes it is but disceit, & y^• preueth well by thends in your werking. How many women haue been lorn, and with shame foul shent by long lasting time, which thorow mens gile haue been disceiued? euer their fame shall dure, & their deeds rad and song in many londs, that they han done re∣coueren shall they neuer, but alway been dee∣med lightly, in such plite ayen should they fall, of which slanders & tenes ye false men & wicked been the very causes, on you by right ought these shames and these reproues all holy discend. Thus arn ye all nigh vntrew, for all your fair speche your hert is ful fickel. What cause han ye women to dispise? better fruit than they been, ne sweter spices to your behoue, mow ye not find, as far as worldly bodies stretchen. Loke to their forming at the making of their persons by God in joy of Pa∣radice, for goodnesse of mans propre body were they maked, after the saws of the Bi∣ble, rehearsing Gods words in this wise: It is good to mankind that we make to him an helper. Lo in paradise for your help was this tree graffed, out of which all linage of man discendeth: if a man be noble fruit, of noble fruit it is sprongen: the blisse of Paradise to mens sory herts, yet in this tree abideth. O noble helps been these trees, and gentil jew∣el to ben worshipped of euery good creature: * He that hem anoieth, doth his own shame, it is a comfortable perl ayenst al tenes. Eue∣ry company is mirthed by their present be∣ing. Truly I wist neuer vertue, but a woman were therof y^• root. What is heauen y^• worse, tho Sarazins on it lien? Is your faith vn∣true, tho renogates maken theron leasings. If y^• fire doth any wight bren, blame his own wit that put himself so far in y^• heat. Is not fire gentillest, & most element comfortable amongs all other? fire is cheef werker in for∣thering sustenance to mankind, shall fire been blamed, for it brend a fool naturally, by his own stultie wit in stering? Ah wicked fools, for your proper mallice, and shrewdnesse of your self, ye blame and dispise the precious thing of your kind, and which things among other most ye desiren. Trewly Nero and his chil∣dren been shrews, y^• dispisen so their dames. The wickednesse and giling of men, in di∣sclaundring of thilke that most hath hem gladded & pleased, were impossible to write or to nempne. Neuer the later yet I say, he that knoweth a way, may it lightly passe: eke an hearb proued may safely to smertande sores be laid: so I say in him that is proued is no∣thing soch euils to gesse. But these things haue I rehersed to warne you women all at ones, that to lightly without good assay ye assenten not to mans speach. The Sun in the day light, is to knowen from the Moon that shineth in y^• night. Now to thee thy self (qd. she) as I haue oft said, I know well thine hert, thou art none of all the tofore nemp∣ned

people, for I know well the continuance of thy seruice, y^• neuer sithen I set thee a werk, might thy Margarite for pleasance, freend∣ship, ne fairehede of none other be in point moued from thine hert, wherefore into mine houshold hastely I woll that thou entre, and all the parfite priuite of my werking make it be know in thy vnderstanding, as one of my priuy familiers. Thou desirest (qd. she) fain to hear of tho things there I left. Ye for∣sooth (qd. I) that were to me a great blisse. Now (qd. she) for thou shalt not wene that womans condicions for fair spech, such thing belongeth.

THou shalt (qd. she) vnderstand first among all other things, that all the cure of my seruice, to me in the parfite blisse in doing, is desired in euery mans herte, be he neuer so moche a wretche, but euery man trauaileth by diuers study, and seeke thilke blisse by diuers ways, but all the endes are knitte in selinesse of desire in the parfite blisse, that is soch joy, when men it haue gotten, there liueth no thing more to been coueited: But how y^• desire of soch perfection in my seruice be kindly set in louers herts, yet her erronious opinions mis∣turn it by falsenesse of wening. And although mens vnderstanding be misturned, to know which shoulde beene the way vnto my per∣son, and whither it abideth: yet wote they there is a loue in euery wight, weneth by that thing that he coueiteth most, he should come to thilk loue, and that is parfite blisse of my seruants, but then full blisse may not be, and there lack any thing of that blisse in any side. Eke it followeth then, that he that must haue full blisse, lack no blisse in loue on no side.

Therefore Lady (qd. I tho) thilk blisse I haue desired, and sothe to forne this my self by ways of riches, of dignite, of power, and of renome, wening me in tho thrages had ben thilk blisse, but ayenst the heer it tourneth. When I supposed best thilke blisse haue get and come to the full purpose of your seruice, sodainly was I hindred, and throwen so fer abacke, that me thinketh an impossible to come there I left. I woll well (qd. she) & there∣fore hast thou failed, for thou wentest not by the hie way, a littel misgoing in the ginning, causeth mikell errour in the end, wherefore of thilk blisse thou failedst, for hauing of ri∣chesse, ne none of thother things thou nemp∣nedst, mowen not make soch parfite blisse in loue, as I shall shew. Therefore they be not worthy to thilke blisse, and yet somewhat must been cause and way to thilk blisse: Er∣go, there is some soch thing, and some way, but it is littel in vsage, and that is not open∣ly iknow. But what felest in thine hert of the seruice, in which by me thou art entred: we∣nest aught thy self, yet be in the hie way to my blisse? I shall so shew it to thee, thou shalt not con say the contrary.

Good Lady (qd. I) altho I suppose it in my hert, yet would I hear thine words, how ye meanen in this matter? (qd. she) that I shall with my good will. The ilke blisse desired, somedeal ye knowen, altho it be not perfitely, for kindly entencion leadeth you thereto, but in three maner liuings, is all such ways shew∣ed. Euery wight in this world to haue this blisse, one of the ilk three ways of liues must proceede, which after opinions of great Clerks, arn by names cleaped, beastiallich, reasonablich, in vertuous: Manlich is world∣lich, beastialich is lusts and delitable, no∣thing restrained by bridle of reason: all that joyeth and yeueth gladnesse to the hert, and it be ayenst reason, is likened to bestiall liuing, which thing followeth lusts and delites, wherfore in such thing may not that precious bliss, that is maister of all vertues, abide. Your fathers toforne you haue cleaped such lusty liuings, after the flesh, passions of de∣sire, which are innominable tofore God and man both. Then after determination of such wise, we accorden, that such passions of desire shull not ben nempned, but holden for abso∣lute from all other liuings and prouings, and so liueth into liuings, manlich and rea∣sonable, to declare the matters begon. But to make thee fully haue vnderstanding in manlich liuings, which is holden worldlich in these things, so that ignorance be made no letter. I woll (qd. she) nempn these fore∣said ways by names and conclusions.

First riches, dignity, renome, and power, shull in this work be cleaped bodily goodes, for in hem hath been a great throw, mans trust of silliness in loue, as in riches suffi∣sance to haue maintained y^• was begon by worldly cattell in dignity, honour, and reue∣rence of hem that wern vnderput, by mai∣stry thereby to obey. In renome glory of peoples praising, after lusts in their heart without heed taking to quality and manner of doing, and in power, by trouth of Lord∣ships mainteinance, thing to proceed forth in doing. In all which things a long time, mans couetise in commune hath ben great∣ly grounded, to come to y^• bliss of my seruice, but truly they were beguiled, and for the prin∣cipall must needs fail, and in helping mowe not auail. See why for holdest him not poor that is needy? Yes parde (qd. I.) And him for dishonoured, that much folk dein not to reue∣rence. That is sooth (qd. I.) And what him that his mights failen, and mow not helpen. Cer∣tes (qd. I) me seemeth of all men he should be holden a wretch. And wenest not (qd she) that he that is little in renome, but rather is out of the praisings, of mo men than a few be not in shame? Forsooth (qd. I) it is shame and villany to him that coueiteth renome, that more folke not praise in name, than praise. Sooth (qd. she) thou saist sooth, but all these things are followed of such manner doing, and wenden in riches suffisaunce, in power might, in dignity worship, and in renome glo∣ry,

wherefore they discended into deceiuable wening, and in that seruice deceit is followed. And thus in generall, thou and all such other that so worchen, failen of my blisse, that ye long han desired, wherefore truly in life of rea∣son is the high way to this blisse, as I think more openly to declare hereafter. Neuer the latter, yet in a little to comfort thy heart, in shewing of w^t way thou art entred thy self, and that thy Margarite may know thee set in the high way, I woll enform thee in this wise. Thou hast failed of thy first purpose, be∣cause thou wentest wrong, and leftest the high way on thy right side, as thus, thou lookedst on worldly liuing, and that thing thee begui∣led, and lightly therefore as a little assay thou songedst, but when I turned thy purpose, and shewed thee a part of the high way, tho thou abode therin, & no death ne ferdnesse of none enemy might thee out of thilke way reue, but euer one in thine heart, to come to thilk blisse, when thou were arrested, and first time emprisoned, thou wer loth to change thy way, for in thy heart thou wendest to haue been there thou shouldest, & for I had ruth to seen thee miscaried, & wist well thine ablenes my seruice to further & encrease, I come my self without other mean to visit thy person, in comfort of thy hert: and parde in my coming thou were greatly gladded, after which time, no disease, no care, no tene might moue me out of thy hert. And yet I am glad & greatly enpited, How continually thou haddest me in mind, with good auisement of thy conscience, when thy king & his princes, by huge words & great, looked after variance in thy speech, and euer thou were ready for my sake, in plea∣saunce of that Margarite pearl, and many mo other, thy body to oblige into Marces do∣ing, if any contraried thy saws, stedfast way maketh stedfast heart, with good hope in the end. Truly I woll that thou it well know, for I see thee so set, and not changing heart haddest in my seruice, and I made thou had∣dest grace of thy king, in foryeuenesse of mi∣kell misdeed: to the gracious king art thou mikell holden, of whose grace and goodnesse, sometime hereafter I think to enform, when I shew the ground, where as moral vertue groweth. Who brought thee to werk? Who brought this grace about? Who made thy heart hardy? Truly it was I, for haddest thou of me failed, then of this purpose had neuer taken in this wise. And therefore I say, thou might well trust to come to thy blisse, sithen thy ginning hath been heard, but euer graciously after thy hearts desire hath pro∣ceeded. Siluer fined with many heats, men known for true, and safely men may trust in thee alway in werking. This diseases hath proued, what way hence forward thou think∣est to hold. Now in good faith Lady (qd. I tho) I am now in, me seemeth it is the high way and the right. Yea forsooth (qd. she) and now I woll disproue thy first ways, by which many men wenen to get thilk blisse. But for as much as euery heart y^t hath caught full loue, is tyed with queint knittings, thou shalt vnderstand, that loue, and thilke foresaid blisse, toforn declared, in this proouings, shall hote the knot in the heart. Well (qd. I) this impossession I woll well vnderstand. Now also (qd. she) for the knot in the heart must ben from one to another, and I know thy desire: I woll thou vnderstand these mat∣ters, to been said of thy self, in disproouing of thy first seruice, and in strengthening of thilk that thou hast vndertake to thy Mar∣garite pearl. A Godds half (qd. I) right well I feel, that all this case is possible and true, and therefore I admitted all togither. Vn∣derstanden well (qd. she) these terms, and look no contradiction thou graunt. If God woll (qd. I) of all these things woll I not fail, and if I graunt contradiction, I should graunt an impossible, and that were a foul inconuenience, fro which things Lady iwis hereafter I think me to keep.

WEll (qd. she) thou knowest that eue∣ry thing is a cause, wherethrough any thing hath being, that is cleaped caus∣ed: then if riches causen knotte in heart, thilke riches arne cause of the ilke preci∣ous thing being: But after the sentence of Aristotle, * Euery cause is more in dig∣nity, than his thing caused, wherethrough it followeth, riches to ben more in dignity than thilke knot, but richesse arn kindly naugh∣ty, bad, and needy, and the ilke knot is thing kindly, good, most praised, and desired: Ergo thing naughty, badde, and needy, in kindly vnderstanding, is more worthy, than thing kindly, good, most desired and praised: The consequence is false, needs the antece∣dent mote been of the same condition. But that richesses been badde, naughty, and nee∣dy, that woll I proue, wherefore they mowe cause no such thing, that is so glorious & good: * The more richesse thou hast, the more need hast thou of help, hem to keep. Ergo thou needest in richesse, which need thou shouldest not haue, if thou hem wantest. Then must ri∣ches been needy, that in their hauing maken thee needy to helps, in surety thy richesse to keepen, wherethrough followeth richesse to been needy. Euery thing causing euils, is bad and naughty: but riches in one causen mis∣ease, in another they mowen not euenly stret∣chen all about. Whereof commeth plee, de∣bate, theft, begilings, but riches to win, which things been bad, and by richesse arn caused: ergo the ilk richesse been badde, which bad∣nesse & need been knit into riches, by a man∣ner of kindly property, and euery cause, and caused accorden: so that it followeth the ilk richesse, to haue the same accordaunce, with badnesse & nede, that their cause asketh. Al∣so euery thing hath his beeing by his cause, then if the cause be destroyed, y^• being of cau∣sed is vanished: And so if richesse causen loue, and richesse weren destroyed, the loue should

vanish, but the ilke knot and it be true, may not vanish for no going of no richesse: Ergo richesse is no cause of the knot. And many men, as I said, setten the cause of the knot in richesse, the ilke knitten the richesse, and nothing the euill: the ilke persons, what euer they been, wenen that richesse is most woor∣thy to be had, and that make they the cause▪ and so wene they thilke riches be better than the persone. Commonly suche asken rather after the quantity, than after the quality, and such wenen as well by hemselfe, as by other, that conjunction of his life and of his soul is no more precious, but in as mikell as he hath of richesse. Alas, how may he holden such things precious or noble, that neither han life ne soul, ne ordinaunce of werching limmes: such richesse been more woorthy, when they been in gathering, in departing ginneth his loue of other mennes praysing. And auarice gathering, maketh be hated, and needy to ma∣ny out helps: and when leueth the possession of such goods, and they ginne vanish, then en∣tereth sorrow and tene in their herts. O bad and strait been thilke, that at their departing maketh men tenefull and sorry, and in the ga∣thering of hem make menne needy: Much folk at ones mowen not togither much ther∣of haue.* A good guest gladdeth his host, and all his meiny, but he is a bad guest, that ma∣keth his host needy, and to be afeard of his ••uests going. Certes (qd. I) me wondereth therefore, that the common opinion is thus: he is worth no more, than that he hath in ca••tell. O (qd. she) look thou be not of that o∣pinion, for if gold or money, or other manner of riches shinen in thy sight, whose is that? Not thine: and tho they haue a little beauty, they be nothing in comparison of our kind, and therefore ye should not set your woorthi∣nesse in thing lower than your self: for the ri∣chesse, the fairenesse, the woorthinesse of thilke goods, if there be any such preciousnesse in hem, are not thine, thou madest hem so neuer, from other they come to thee, & to other they shull from thee: wherefore embracest thou o∣ther wights goods, as tho they were thine? Kind hath draw hem by hemself. It is sooth the goods of the yearth been ordained in your food and nourishing, but if thou wolt hold thee apayed with that sufficeth to thy kind, thou shalt not be in danger of no such riches. * To kind sufficeth little thing, who that ta∣keth heed.* And if thou wolt algates with su∣perfluity of riches be athroted, thou shalt ha∣stelich be annoyed, or els euil at ease. And fair∣nesse of fields, ne of habitations, ne multitude of meiny may not be rekened as riches, that are thine own, for if they be bad, it is great sclaunder and villany to the occupier, and if they be good or fair, the matter of the work∣man that hem made, is to praise. How should otherwise bounty be counted for thine, the ilke goodnesse and fairnesse be proper to tho things hemself, then if they be not thine, sor∣row not when they wend, ne glad thee not in pompe and in pride, when thou hem hast, for their bounty and their beauties, cometh out of their own kind, and not of thine own per∣son: as fair been they in their not hauing, as when thou hast hem, they be not fair, for thou hast hem, but thou hast getten hem for the fair∣nesse of themself. And there the valance of men is deemed in riches outforth, wenen me to haue no proper good in themself, but seech it in strange things. Truly the condition of good wening is in thee mistourned, to wene your noblenesse be not in your self, but in the goods and beauty of other things. Parde the beasts that han but feeling souls, haue suffi∣saunce in their own self: and ye that been like to God, seken encrease of suffisance, from so excellent a kind, of so low things, ye do great wrong to him, y^t you made sords ouer all yearthly things, & ye put your worthinesse vnder the number of the feet, of lower things and foul, when ye judge thilke riches to be your worthinesse, then put ye your self by esti∣mation, vnder thilk foul things, and then leue ye the knowing of your self▪ so be ye viler than any domb beast, that commeth of shreud vice. Right so thilk persons that louen none euill, for dear worthinesse of the person, but for straunge goods, and saith the adornment in the knot lieth in such thing, his errour is perillous and shreud, and he wrieth much ve∣nime, with much wealth, and that knot may not be good, when he hath it getten. Certes, thus hath riches with flickering light annoi∣ed many: and often when there is a throw out shrew, he cometh all the gold, all the pre∣cious stones that mowen be founden to haue in his bandon, he weneth no wight be worthy to haue such things but he alone. How many hast thou know now in late time, that in their riches, supposed suffisance haue follow∣ed, and now it is all failed. Ye lady qd. I that is for misse meddling, and other wise gouern∣ed thilk riches, than they should. Yea (qd. she tho) had not the flood greatly areised, & throw to hemward both grauell and sand, he had made no meddling. And right as sea yeueth flood, so draweth sea ebbe, and pulleth ayen vnder wawe, all the first out throw, but if good piles of noble gouernance in Loue, in well meaning manner, been sadly grounded, to which hold thilk grauel, as for a while, that ayen lightly mowe not it tourn: and if the piles ben true, the grauel and sand wol abide. And certes, full warning in loue shalt thou neuer through hem get ne couer, that lightly with an ebbe ere thou beware, it will ayen meue.

* In riches many men have had tenes & di∣seases, w^ch they should not haue had, if therof they had failed. Through which now decla∣red, partly it is shewed, that for riches should the knot in heart, neither been caused in one, ne in other: truly knot may been knit, and I trow more stedfast in loue, though richesse failed, and els in richesse is the knot, and not in heart. And then such a knot is false, when

the sea ebbeth and withdraweth the grauell, that suche richesse voydeth, thilke knotte woll vnknit. Wherefore no trust, no waye, no cause, no parfite beeing is in richesse, of no suche knotte, therefore another way must wee haue.

HOnour in dignity is wened to yeuen •• full knotte. Ye certes (qd. I) and of that opinion ben many, for they sayne, dig∣nity, with honour, and reuerence, causen herts to encheinen, and so abled to knit to∣gither, for the excellence in souerainty of such degrees.

Now (qd. she) if dignity, honour, and reue∣rence, causen thilke knot in heart, this knot is good & profitable. For euery cause of a cause, is cause of thing caused: Then thus, good things & profitable, ben by dignity, honour, and reuerence caused. Ergo they accorden, & dignities been good with reuerences and ho∣nour, but contraries mowen not accorden: wherefore by reason there should no dignity, no reuerence, none honor accord with shrews, but that is false: They haue beene cause to shrewes, in many shreuduesse, for wyth hem they accorden. Ergo from beginning, to ar∣gue ayenward, till it come to the last conclu∣sion, they are not cause of the knot. Lo all day at eie arne shrewes not in reuerence, in ho∣nour, & in dignity? Yes forsooth, rather than the good. Then followeth it, y^• shrewes rather than good, shul ben cause of this knot. But of thys contrary, of all louers is beleeue, & for a soth openly determined to hold.

Now (qd. I) faine would I heare, how such dignities accorden with shrewes.

O (qd. she) that woll I shewe in manyfolde wise. Ye wene (qd. she) that dignities of office here in your City, is as the Sunne, it shineth bright withouten any cloud: whyche thyng, when they commen in y^• hands of malicious tyraunts, there commeth muche harme, and more greuaunce thereof, than of y^• wild fire, though it brende all a streete. Certes, in dig∣nity of office, y^• werks of y^• occupier shewen the mallice and the badnesse in the persone, with shrewes they maken manifolde harmes, and muche people shamen. How often han rancours, for mallice of y^• gouernour shoulde been maintained? Hath not then such digni∣ties caused debate, rumours, & euils? Yes God wote, by such thynges haue been trusted to, make mennes vnderstandyng encline to many queint thyngs. Thou wotest wel what I meane. Ye (qd. I) therefore as dignity such thyng in tene ywrought, so ayenwarde the substaunce in dignity chaunged, relyed to bryng ayen good plite in doyng. Do waye, do waye (qd. she) if it so betide, but y^• is selde y^• such dignity is betake in a good mannes gouernaunce. What thing is to recken in y^• dignities goodnesse? Parde the bounty and goodnesse is hers, that vsen it in good gouer∣naunce, & therefore commeth it, that honour and reuerence should been doen into dignity, because of encreasing vertue in y^• occupyer, and not to the ruler, because of soueraignety in dignity. Sithen dignity may no vertue cause, who is worthy worship for such good∣nesse? Not dignity, but persone, that maketh goodnesse in dignity to shine. This is woonder thing (qd. I) for me thinketh, as the persone in dignity is worthye honour for goodnesse, so tho a persone for hadnesse, maugre hath de∣serued, yet the dignity le••eth to be commen∣ded. Let be (qd. she) thou errest ryght foule, dignity with hadnesse, is helper to performe the fello•• us doyng: parde were it kindely good, or any property of kindely vertue, had∣den in hemselfe, shrewes should hem neuer haue, with hem should they neuer accord. Water & fire that been contrarious, mowen not togider been assembled, kind woll not suf∣fer such contraries to ioyne. And sithen at eye by experience in doing, we seen y^• shrewes haue hem more often than good men, siker mayest thou be, that kindely good in such things is not appropred. Parde were they kindly good, as well one as other shoulden euenlich in vertue of gouernaunce ben worth: but one faileth in goodnesse, another doth the contrary, and so it sheweth kindely goodnesse, in dignity not be grounded. And this same reason (qd. she) may be made in generall, on all y^• bodily goods, for they commen oft to throw out shrewes. After this he is strong, y^• hath might to haue great burthens, & he is light and swift, that hath soueraignty in ronning to passe other: right so he is a shrew, on whom shreude thinges and bad han most werching. And right as Phylosophy maketh Philoso∣phiers, and my seruice maketh louers: ryght so if dignities weren good or vertuous, they should maken shrewes good, and tourne her mallice, and make hem be vertuous, but that doe they not, as it is prooued, but causen ran∣cour and debate: Ergo they be not good, but vtterly bad. Had Nero neuer been Emperor, should neuer his dame haue be slaine, to ma∣ken open the priuity of his engendrure. He∣rodes for his dignity slewe manye children. The dignity of king Iohn would haue de∣stroyed all England. Therefore mokell wise∣dome & goodnesse both needeth in a person, the mallice in dignity, s••ily to bridle, and with a good bitte of areste to withdraw, in case it would praunce otherwise than it should: tru∣ly yee yeue to dignities wrongfull names in your cleping. They should hete not dignity, but monster of badnesse, and mainteiner of shrewes. Parde, shine the Sunne neuer so bright, and it bring forth no heat, ne seasona∣bly the hearbes out bring of the yearth, but suffer frosts and cold, and thearth barraine to ligge, by time of his compasse in circuit about, ye would wonder and dispreise that Sunne. It the Moon be at full, and sheweth no light, but darke & dimme to your sight appereth, and make destruction of the waters, woll ye not suppose it be vnder cloud, or in clips? And that some priuy thing, vnknown to your

wits, is cause of such contrarious doing? Then if clerks, y^• han full insight & knowing of such impediments, enform you of the sooth, very ideots ye been, but if ye yeuen credence to thilk clerks words. And yet it dooth me te••e, to seen many wretches rejoycen in such many Planets. Truly little con they on Phi∣losophy, or els on my lore, that any desire ha∣ven such lighting Planets, in that wise any more to shew. Good Lady, (qd. I) tell ye me how ye mean in these things. Lo (qd. she) the dignities of your citty, Sunne and Moone, nothing in kind shew their shining as they should. For the Sunne made no brenning heat in loue, but fresed enuy in mens hearts, for feeblenes of shining heat: and the Moone was about vnder an old cloud, the liuings by waters to destroy. Lady (qd I) it is supposed they had shined as they should. Ye (qd. she) but now it is prooued at the full, their beauty in kindly shining failed: wherefore dignity of himseluen, hath no beauty in fairenesse, ne driueth not away vices, but encreaseth, and so be they no cause of the knot. Now see in good truth, hold ye not such sonnes woor∣thy of no reuerence and dignities, woorthy of no worship, that maketh men to do the more harms? I not (qd I.) No (qd. she) and thou see a wise good man, for his goodnesse and wisenesse wolt thou not do him worship? Thereof he is worthy. That is good skill (qd. I) it is due to such, both reuerence and wor∣ship to haue. Then (qd. she) a shrew for his shreudnesse, altho he be put forth toforne other for ferde, yet is he worthy for shreudnesse to be vnworshipped: of reuerence no part is he worthy to haue, to contrarious doing belong∣eth, and that is good skill. For right as he besmiteth the dignities, thilk same thing a∣yenward him smiteth, or els should smite. And ouer this thou wost well (qd. she) that fire in euery place heateth where it be, and water maketh wet: Why? For kindly werking is so yput in hem to do such things: for euery kindly in werking sheweth his kind. But though a wight had been Maior of your city many Winter together, & come in a strange place, there he were not known, he should for his dignity haue no reuerence. Then nei∣ther worship ne reuerence is kindly proper in no dignity, sithen they shoulden done their kind in such doing, if any were. And if reue∣rence ne worship kindly be not sette in digni∣ties, and they more therein been shewed than goodnesse, for that in dignity is shewed, but it prooueth, that goodnesse kindly in hem is not grounded. Iwis neither worship ne reue∣rence, ne goodnesse in dignity, done none of∣fice of kind, for they haue none such property in nature of doing, but by false opinion of the people. Lo, how sometime, thilk that in your City wern in dignity noble, if thou list hem nempne, they been now ouertourned, both in worship, in name, and in reuerence, wherefore such dignities haue no kindely ••er••hing of worship, and of reuerence, he that hath no worthynesse on it self. Now it riseth, and now it vanisheth, after the va∣riaunt opinion in false heartes of vnstable people.

Wherfore, if thou desire y^• knot of this jew∣el, or els if thou wouldest suppose she should set the knot on thee for such manner of dig∣nity, then thou wenest beauty or goodnesse of the ilk somewhat encreaseth the goodnesse or vertue in the body: but dignity of hem∣self ben not good, ne yeuen reuerence ne wor∣ship by their own kind, how should they then yeue to any other a thing that by no way mowe they haue hemself? It is seen in dig∣nity of the Emperor, and of many mo other, that they mowe not of hemselue keep their worship, ne their reuerence, that in a little while it is now vp, and now down, by vnsted∣fast hearts of the people. What bounty mow they yeue, that with cloud lightly leaueth his shining? Certes, to the occupier is mokell apeired, sithen such doing doth villany to him that may it not maintain, wherefore thilk way to the knot is crooked: and if any desire to come to the knot, he must leaue this way on his left side, or els shall he neuer come there.

AVaileth aught (qd. she) power of might, in maintenaunce of woorthy, to come to this knot. Parde (qd. I) ye, for herts ben rauished from such manner things. Certes (qd. she) though a fooles hearte is with thing rauished, yet there∣fore is no generall cause of the powers, ne of a siker parfite heart, to be looked after. Was not Nero the most shrew, one of thilk that men rede, and yet had he power to make Senators, Iustices, and Princes of ma∣ny lands? Was not that great power? Yes certes (qd. I.) Well (qd. she) yet might he not help himself out of disease, when he gan fall. How many ensamples canst thou remember of kings, great and noble, and huge power holden, and yet they might not keep hemselue from wretchednesse. How wretched was king Henry Curtmantill ere he died? He had not so much as to couer with his members: and yet was he one of the greatest kings of all the Normands offspring, and most possession had. O, a noble thing and clear is power, that is not founden mighty to keep himself.

Now truly, a great fool is he, that for such thing would set the knot in thine heart. Also power of realms is not thilk greatest power, amongs the worldly powers recke∣ned? And if such powers han wretchednesse in hemself, it followeth other powers of fee∣bler condition to been wretched, and then that wretchednesse should ben cause of such a knot. But euery wight that hath reason, wote well that wretchednesse by no way may been cause of none such knot, where∣fore such power is no cause. That powers haue wretchednesse in hemself, may right lightly been preued.

If power lacke on any side, on that side is no power, but no power is wretchednesse: for all be it so, y^• power of emperors or kings, or els of their realms (which is the power of the Prince) stretchen wide & broad, yet besides is there mokel folke, of which he hath no com∣mandement ne lordship, and there as lacketh his power, his nonpower entreth, where vn∣der springeth y^• maketh hem wretches. No power is wretchednesse, and nothing els: but in this maner hath kings more portion of wretchednesse, than of power. Truly such powers been vnmighty, foreuer they ben in drede, how thilke power from lesing may be keeped of sorrow, so drede sorrily pricks euer in their herts: Little is that power, whych ca∣reth and feardeth it selfe to maintaine. Vn∣mighty is y^• wretchednesse, which is entered by y^• feardfull wening of the wretch himself: and knot ymaked by wretchednesse, is betweene wretches, & wretches all thynge bewaylen: wherefore the knotte should be bewayled, and there is no such parfite blisse that we suppo∣sed at the ginning. Ergo power in nothyng, should cause such knottes. Wretchednesse is a kyndely property in such power, as by way of drede, which they mowe not eschew, ne by no way liue in sikernesse. For thou wost well (qd. she) hee is nought mightye, that woulde done that hee may not done ne perfourme. Therefore (qd. I) these kings and lords that han suffisaunte at the full, of men and other things, mowen well ben holden nughty: their commaundements been done, it is ne∣uer more denied. Fool (qd. she) or he wot himself mighty, or wote it not: * For he is nought mighty, y^t is blind of his might, & wote it not. That is footh (qd. I) Then if he wote it, he must needs been adradde to lesen it. He that wote of his might, is in doubt that hee mote needes lese, & so leadeth him dreade to been vnmighty. And if he retch not to le••e, little is y^• worth, that of the lesing reason retcheth nothing: and if it were mighty in power or in strength, the leasing should ben withset, & when it commeth to y^• leasing, he may it not withsitte. Ergo thilke might is leud & naugh∣ty. Such mights arne ylike to posts and pil∣lars that vpright stonden, and great might han to beare many charges, and if they croke on any side, little thyng maketh hem ouer∣throw. This is a good ensample (qd. I) to pil∣lers and postes y^• I haue seen ouerthrowed my selfe, and hadden they ben vnderput with any helpes, they had not so lightly fall. Then holdest thou him mighty, that hath many men armed, & many seruaunts, and euer he is adradde of hem in his heart, & for he ga∣steth hem sometime, he mote the more feare haue. * Commonly he that other agasteth, other in him ayenward werchen the same: & thus warnished mote he be, and of warnish y^• houre drede: Little is that might, and right leaude, who so taketh heed. Then seemeth it (qd. I) that such famulers about kinges and great lords, shul great might haue. Although a sipher in augrim haue no might in significa∣tion of it selue, yet he yeueth power in signifi∣cation to other, & these clepe I the helpes to a post, to keep him from falling. Certes (qd. she) thilke skils been ••eaud. Why? but if the shores been well grounded, the helpes shullen sliden and suffer the charge to fall, her myght little auayleth. And so me thinketh (qd. I) y^• a poste alone stondyng vpright vpon a basse, may lenger in great burthen endure, than croked pillers for all their helpes, and her ground he not siker. That is sooth (qd. she) for as y^• blinde in bearing of the lame ginne stom∣ble, both should fall, right so such pillers so en∣uironned with helpes in fayling of y^• ground, fayleth all togider: howe oft then such famu∣lers in their most pride of prosperity ben sud∣dainly ••uerthrown? Thou hast know many in a moment so ferre ouerthrow, that recouer might they neuer, when y^• heauinesse of such falling cometh by case of fortune, they mow it not eschew: and might and power, if there were any, should of strength such things void and weiue, and so it is not. Lo then whyche things is this power, y^• tho men han it they ben agast, & in no time of full hauing be they siker: and if they would weyue drede, as they mowe not, little is in worthinesse. Fie there∣fore on so noughty thyng any knot to cause. Lo in aduersity, thilke been his foes that glo∣sed and seemed friends in wealth, thus arne his familiers his foes & his enemies: * And nothyng is werse ne more mighty for to an∣noy, than is a familier enemy, & these things may they not weiue, so truely their might is not worth a cresse. And ouer all thing, he that may not withdrawe the bridle of his fleshlye lustes and his wretched complaintes (nowe thinke on thy selfe) truly he is not mighty: I can seen no way that lithe to the knot. Thilke people then y^• setten their hearts vpon such mights & powers, often ben beguiled. Parde he is not mighty, y^• may doe any thing, that another may done him the selue, & that men haue as reat power ouer hym, as he ouer other. A justice y^• deemeth men, ayenward hath ben often deemed. Buserus slewe his guests, & he was slayne of Hercules his guest. Hugest betraished many menne, and of Collo was be betrayed. * He y^• with swerd smiteth, with swerd shall be smitten. Then gan I to studien a while on these thyngs, and made a countenaunce with my hand in manner to been huisht. Now let seene (qd. she) me think∣eth somewhat there is within thy soule, that troubleth thy vnderstanding, say on what it is. (Qd. I tho) me thinketh that although a man by power haue such might ouer mee, as I haue ouer other, that disprooueth no might in my persone, but yet may I haue power and might neuer the later. See nowe (qd. she) thine own leaudnesse: He is mighty that may without wretchednesse, and hee is vnmighty that may it not withsitte: but then he that might ouer thee, and he woll put on the wretchednesse, thou might it not with∣sitte.

Ergo thou seest thy selfe what follow∣eth. But now (qd. she) wouldest thou not scorn and thou see a flye han power to done harme to another fly, and thilke haue no might ne ayenturning himselfe to defend. Yes certes (qd. I) Who is a frayler thyng (qd. she) than the fleshly body of a man, ouer whych haue oftentime flyes, and yet lasse thyng than a flye mokell myght in greuaunce and annoy∣ing, withouten any withsitting, for all thi••••e mannes mights. And sithen thou seest thine fleshly body in kindely power fayle, howe should then the accident of a thyng been in more surety of being then substantiall: wher∣fore thilke things that we cleape power, is but accident to the fleshly body, and so they may not haue that surety in might, whych wanteth in the substantiall body. Why there is no waye to the knot, that looketh aright after the high waye as he should.

VErely it is prooued, that richesse, digni∣ty, and power, been not trew way to the knot, but as rathe by such things the knot to be vnbound: Wherefore on these things I rede no wight trust, to get any good knot. But what should we say of renome in the peoples mouths, shuld that beene any cause, what supposest thou in thine heart?

Certes (qd. I) yes I trow, for your slye reasons I dare not safely it say. Then (qd. she) woll I proue, that shrewes as rathe shull ben in the knot as the good, and that were ayenst kind. Fayne (qd. I) would I that hear, me thinketh wonder how renome should as well knit a shrewe as a good persone: re∣nome in euery degree hath auaunced, yet wist I neuer the contrary: should then renoume accorde with a shrewe? It may not sinke in my stomacke till I heare more. Now (qd. she) haue I nat said always, that shrewes shull not haue the knot. What needeth (qd. I) to reherse that any more, I wote well euery wight by kindely reason, shrewes in knitting woll eschewe. Then (qd. she) the good ought thilke knot to haue. How els (qd. I.) It were great harme (qd. she) that the good were wei∣ued and put out of espoire of the knot, if he it desired. O (qd. I) alas, on such thing to thinke, I wene that heauen weepeth to see such wrongs here beene suffered on yearth: the good ought it to haue, and no wight els. The goodnesse (qd. she) of a person may not been know outfoorth, but by renome of the knowers, wherefore he must be renomed of goodnesse to come to the knot. So must it be (qd. I) or els all lost that we carpen. Sooth∣ly (qd. she) that were great harme, but if a good man might haue his desires in seruice of thilke knot, and a shrewe to be weined, and they been not knowen in generall but by lacking and praysing and in renome, and so by the consequence it followeth, a shrew been praysed and knit, and a good to be forsake and vnknit. Ah (qd. I tho) haue ye lady ben here abouten, yet wold I see by grace of our arguments better declared, how good and bad do accorden by lacking and praysing, me thinketh it ayenst kind. Nay (qd. she) & that shalte thou see as yerne: these elements han contrarious qualities in kinde, by whych they mow not accord no more than good and bad: and in qualities they accorde, * So that con∣traries by quality accorden by quality. Is not yearth dry, and water that is next & be∣tween the earth, is wete, dry & wete ben con∣trary, and mowen not accorde, and yet this discordaunce is bounde to accorde by clouds, for both elements ben cold. Right so the eyre that is next the water, is wete, and eke it is hote. This eyre by his heat contrarieth wa∣ter that is cold, but thilke contrariously is oned by moysture, for both bee they moist. Also the fire that is next the yearth, and it en∣closeth all about, is dry, wherethrough it con∣trarieth eyre that is wete: and in he••e they accord, for both they been hote. Thus by these accordaunces, discordaunts been joyned, and in a manner of accordaunce they accorden by connection, that is knitting togider: of that accord commeth a manner of melody, that is right noble. Right so good and bad arne contrary in doings, by lacking and praysing: good is both lacked and praysed of some, and badde is both lacked and praysed of some: wherefore they contrariously accorde both by lacking and praysing. Then followeth it, though good be neuer so mokell praysed, ow∣eth more to ben knit than the bad: or els bad for the renome that he hath, must be taken as well as the good, and that oweth not. No for∣sooth (qd. I.) Well (qd. she) then is renome no way to y^• knot: lo foole (qd. she) how clerkes writen of such glory of renoume. * O glory, glory, thou art none other thing to thou∣sands of folke, but a great sweller of eares. Many one hath had full great renome by false opinion of variaunt people: And what is fouler than folke wrongfully to beene pray∣sed, or by mallice of y^• people guiltlesse lack∣ed? Needes shame followeth thereof to hem y^• with wrong prayseth, & also to the deserts praised, and villany and reproofe of him that disclaundreth.

Good child (qd. she) what echeth such re∣nome to the conscience of a wise man, y^• loo∣keth & measureth his goodnes, not by sleue∣lesse words of the people, but by soothfastnesse of conscience: by God nothing. And if it be faire a mans name be eched by much folkes praysing, & fouler thing y^• mo folke not pray∣sen. I said to thee a little here beforn, that no folke in straunge countries nought praysen, suche renoume maye not commen to their eares, because of vnknowing, & other obsta∣cles, as I sayed: Wherefore more folke not praysen, and that is right foule to him y^• re∣nome desireth, to wete lesse folk praysen, than renome enhaunce. * I trow the thank of a people is naught worth, in remembraunce to take, ne it proceedeth of no wise judgement, neuer is it stedfast perdurable: It is veine &

sleyng, with winde wasteth and encreaseth. Truly such glory ought to be hated. If gen∣tillesse be a cleare thyng, renome & glorye to enhaunce, as in reckening of thy linage, than is gentillesse of thy kinne, for why it seemeth that gentillesse of thy kinne, is but praysing & renome y^t come of thyne auncestres deserts, & if so be that praysing & renome of their de∣serts, make their clear gentilesse, then mote they needs been gentil for their gentle deeds, & not thou: for of thy self commeth not such manner gentillesse, praysing of thy deserts. * Then gentillesse of thyne auncesters, that forrain is to thee, maketh thee not gentle, but vngentle and reprooued, & if thou continuest not their gentillesse. * And therefore a wise man ones said: Better is it thy kin to ben by thee gentled, than thou to glorifie of thy kins gentillesse, & hast no desert thereof thy self.

How passing is y^e beauty of fleshly bodies? More flittyng than mouable flours of Sum∣mer. And if thine eyen weren as good as the Linx, y^t may seen thorow many stone wals, and both faire & foule in their entrailes, of no manner hewe should appear to thy sight, y^t were a foule sight. Then is fairnesse by fee∣blesse of eyen, but of no kind, wherefore thilke should be no way to the knot: When thilke is went, the knot wendeth after. Lo now at all prooues, none of all these thyngs mowe parfitly ben in vnderstanding, to beene way to the duryng blisse of the knot. But now to conclusion of these matters, herkeneth these words. Very summer is know from y^e win∣ter: in shorter course draweth the dayes of December, than in y^e moneth of Iune: The springs of May faden & followen in October. These thynges be not vnbounden from their old kind, they haue not lost her work of their proper estate. Men of voluntarious will withsit y^t heuens gouerneth. Other things suffren thinges patiently to werche: * Man in w^t estate he be, yet would he ben chaunged. Thus by queint thyngs blisse is desired, and the fruit that commeth of these springs, nis but anguis and bitter, although it be a whyle sweet, it may not be withhold, hastely they de∣part: * Thus all day fayleth things y^t fooles wend. Right thus hast thou fayled in thy first wening. He y^t thinketh to sayle, & draw after the course of that starre, de Polo Antartico, shall he neuer come Northward to y^e contrary sterre of Polus Articus: of whyche things if thou take keepe, thy first outwaye going, prison and exile may be cleaped. The ground falsed vnderneath, and so haste thou fayled. No wight I wene blameth hym that stinteth in misgoyng, and seecheth ready way of his blisse. Now me thinketh (qd. she) that it suf∣ficeth in my shewing the wayes: by dignity, richesse, renome, and power, if thou looke clearely, arne no wayes to the knot.

EVery argument lady (qd. I tho) that ye han maked in these fore nempned mat∣ters, mee thinketh hem in my full witte conceiued, shall I no more, if God wil, in the contrary be beguyled: But fayne would I, and it were your will, blisse of the knot to me were declared, I might feele the bet∣ter howe my hearte myght assent to pursue the end in seruice, as he hath begon. O (qd. she) there is a melody in heuen, whych clerks cleapen armony, but that is not in breaking of voyce, but it is a manner sweet thyng of kindly werching, that causeth ioy out of nomber to recken, and that is joined by rea∣son and by wisedome, in a quantity of pro∣portion of knitting. God made all thyng in reason & in witte of proportion of melody, we mow not suffice to shew. It is written by great clerks & wise, y^t in earthly things light∣ly by study & by trauayle, y^t knowing may be getten: but of such heauenly melody, mokell trauayle woll bring out in knowing right lit∣tle. Sweetnesse of this paradice hath you ra∣vished, it seemeth ye slepten, rested from all other diseases, so kindly is your heartes there∣in ygrounded. * Blysse of two hearts in full loue knitte, may not aright been imagined: euer is their contemplation in ful of though∣ty study to pleasaunce, matter in brynging comforte eueriche to other. And therefore of earthly thyngs, mokell matter lightly com∣meth in your learning. Knowledge of vnder∣standing that is nigh after yee, but not so nigh y^e couetise of knitting in your hearts: * More soueraign desire hath euery wight in little hearing of heauenly conning, than of mokell materiall purposes in yearth. Right so it is in property of my seruaunts, y^t they ben more affyched in stering of little thing in his desire, than of mokell other matter, lasse in his con∣science. This blisse is a manner of sowne de∣licious, in a queint voice touched, & no dinne of notes: there is none impression of breaking labour. I can it not otherwise nempne, for wanting of priuy words, but paradise terre∣stre, full of delicious melody, withouten tra∣uayle in sown perpetuel seruice in full joy co∣veited to endure. Only kind maketh hearts in vnderstanding so to sleep, that otherwise maye it not been nempned, ne in other ma∣nere names for likyng sweetnesse can I nat it declare, all sugar & honey, all minstralcy & me∣lody been but soot & gall in comparison, by no manner proportion to recken, in respect of this blisful joy. This armony, this melody, this perdurable joy may nat be in doing, but between heauens & elements, or twey kindly hearts, full knit in trouth of naturell vnder∣standing, withouten wening and deceite, as heauens and planets, whych things continu∣ally for kindly accordaunces, foryeteth al con∣trarious meuings, that into passyue diseases may sowne, euermore it thristeth after more werking. These thyngs in proportion be so well joyned, that it vndoeth all thyng, which into badnesse by any way may be ac∣compted. Certes (qd. I) this is a thyng pre∣cious & noble. Alas, that falsenesse euer or wantrust should euer be mainteined, this joy

to void. Alas y^• euer any wretch should tho∣row wrath or enuy, jangling dare make, to shoue this melody so far aback, y^• openly dare it not been vsed: truely wretches been fulfil∣led with enuy & wrath, & no wyght els. Fle∣bring and tales in such wretches dare appear openly in euery wights eare, with full mouth so charged, mokell mallice moued many in∣nocents to shend, God would their soul there∣with were strangeled. Lo, trouth in this blisse is hid, & ouer al vnder couert hym hideth: He dare nat come a place for waiting of shrewes. Commonly badness, goodness amaistereth with my self & my soul this joy would I buy, if y^• goodness were as much as y^• nobly in me∣lody. O (qd. she) w^t goodness may be accomp∣ted more in this material world, truly none, y^• shalt thou vnderstand. Is not euery thing good y^• is contrariaunt and destroying euill? How els (qd. I.) Enuy, wrath, and falsenesse been generall (qd. she) and y^t wote euery man being in his right mynd, y^• knot y^• whych we haue in this blesse, is contrariaunt, & distroy∣eth such manner euils. * Ergo it is good, w^t hath caused any wight to do any good dede? Find me any good, but if this knot be the cheefe cause: Needes mote it be good, that causeth so many good deeds. * Euery cause is more, and worthier than thing caused, & in that mores possession, all things lesse been compted. As the king is more than his peo∣ple, & hath in possession all his realme after: Right so y^• knot is more than all other goods, thou might recken all things lasse, & that to him longeth oweth into his mores causes of worship and of will do tourne, it is els rebell, and out of his mores defendyng to voyde. Right so of euery goodnesse into the knot & into the cause of his worship oweth to tourne. And truely, euery thyng y^• hath being, profi∣tably is good, but nothyng hath to been more profitably than this knot: Kings it main∣tayneth, & hem theyr powers to maintayne: It maketh misse to been amended, with good gouernaunce in doing: It closeth herts so togider, y^• rancour is outthresten: Who y^t it lengest keepeth, lengest is gladded. I trow (qd. I) heretikes, and misse meaning people hence forward woll maintain this knotte, for therethrough shull they been maintayned, & vtterly woll tourne, & leaue their old euill vn∣derstanding, and knit this goodness, & profer so fer in seruice y^t name of seruaunts might they haue. Their jangles shall cease, me think∣eth hem lacketh matter now to alledge. Cer∣tes (qd. Loue) if they of good will thus tour∣ned as thou sayest wollen truly perform, yet shull they be abled party of this blisse to haue: and they wol not, yet shull my ser∣vaunts that werr wel susteyne in mine help of maintenaunce to the end. And they for their good trauaile shullen in reward so been me∣ded, y^• endless joy, body & soul togider, in this shullen abiden, there is euer action of blisse withouten possible corruption, there is action perpetuell in werke without trauayle, there is euerlasting passyfe withouten any of la∣bour: continuell plite without ceasing co∣veited to endure. No toung may tell, ne heart may think the least poynt of this blisse. God bring me thider (qd. I then.) Continu∣eth well (qd. she) to the end, and thou myght not fail then, for though thou speed not here, yet shall the passion of thy martired life been written, & radde toforne the great Iupiter, y^t God is of routh, an high in the hollownesse of heauen, there he sit in his trone, and euer thou shalt forward been holden among all these heuins for a knight, that mightest with no pennaunce been discomfited. He is a very martir, that liuingly going, is gnawn to the bones. Certes (qd. I) these been good words of comfort, a little mine heart is rejoyced in a merry wise. Ye (qd. she) and he y^• is in hea∣uen feeleth more joy, than when he first heard thereof speak. So it is (qd. I) but wist I the sooth, that after disease comfort would follow with bliss, so as ye haue often declared, I would well suffer this passion with y^• better cheare, but my thoughtful sorrow is endless, to think how I am cast out of a welfare, & yet daineth not this euill none heart none heed to meward throw, which things would great∣ly me by wayes of comfort disport, to weten in my selfe a little with other me been ymo∣ned: and my sorrows peisen not in her bal∣launce y^e weight of a pease: Slinges of her daunger so heauily peisen, they drawe my causes so high, y^t in her eyen they semen but lite and right little.

O, for (qd. she) heauen with skies, that foul clouds maken, and dark wethers, with great tempests and huge, maketh the merry dayes with soft shining sonnes. Also the year with∣draweth floures, and beauty of hearbes & of yearth. The same years maketh springes & jolity in Vere so to renouel with painted co∣lours, that earth seemed as gay as heauen. Sees that blasteth, & with wawes throweth shippes of which y^• liuing creatures for great perill of hem dreden: right so the same sees maketh smooth waters and golden sayling, and comforteth hem, with noble hauen that first were so ferde. Hast thou not (qd. she) lear∣ned in thy youth, * That Iupiter hath in his wardrobe both garments of joy & of sorrow? What wost thou how soon he woll turne of thee that garment of care, and clothe thee in bliss? Parde it is not ferre fro thee. Lo an old prouerb alleadged by many wise: * When bale is greatest, then is bote a nie bore. * Wherof wilt thou dismay? Hope well, & serue well, and that shall thee saue, with thy good bileue. Ye, ye (qd. I) yet see I not by rea∣son how this bliss is comming, I wote it is contingent, it may fall another. O (qd. she) I haue mokell to done to clear thine vnderstan∣ding, & void these errours out of thy mind, I woll proue it by reason thy wo may not al∣way enduren. Euery thing kindly (qd she) is gouerned & ruled by y^e heuenly bodies, which hauen full werching here on earth, and after

course of these bodies, all course of your do∣ings here been gouerned and ruled by kind. Thou wost well by course of planets all your dayes proceeden, & to euerich of singular houres be enterchaunged stoundmele about, by submitted worching naturally to suffer, of whyche chaunges cometh these transitory times, that maketh reuoluing of your yeares thus stoundmele, euery hath full might of worching, till all seuen han had her course a∣bout. Of which worchings and possession of hours, y^e days of y^• week haue take her names, after denomination in these seuen planets. Lo your sunday ginneth at y^• first hour after noon on y^• saturday, in which hour is then the sunne in ful might of worching, of whom sun∣day taketh his name. Next him followeth Venus, & after Mercurius, & then the Moon, so then Saturnus, after whom Iouis, & then Mars, and ayen then the Sunne, and so forth be xxiiii. houres togider, in which hour, gin∣ning in the ii. day stant the Moone, as maister for y^• time to rule, of whom Munday taketh his name, & this course followeth of all other days generally in doing. This course of na∣ture of these bodies changing, stinten at a certain term, limitted by their first kind, and of hem all gouernments in this elemented world proceden, as in springs, constellations, engendrures, & all y^• followen kind & reason, wherefore the course that followeth sorrowe and joye, kindely moten enterchaungen their times, so that alway one wele as alway one wo may not endure. Thus seest thou apert∣ly thy sorow into wele mote been changed, wherfore in such case to better side euermore encline thou shouldest. * Truly next the end of sorrow anone entreth joy, by manner of ne∣cessity, it woll ne may none other betide, & so thy contigence is disproued: if thou hold this opinion any more, thy wit is right leud. Wherefore in full conclusion of al this, thilk Margarit thou desirest, hath ben to thee dere in thy hert, & for her hast thou suffered many thoughtfull diseases, hereafter shall be cause of mokell mirth and joy, and look how glad canst thou beene, and cease all thy passed hea∣vinesse with manifold joyes: & then woll I as blithely here thee speaken thy mirths in joy, as I now haue yheard thy sorowes & thy complaints. And if I mowe in aught thy joy encrease, by my trouth on my side shall nat be leaued for no manner trauaile, y^• I with all my mights right blithely woll helpe, & euer been ready you both to please. And then thanked I that lady with all goodly manner y^t I worthely coud, and truly I was greatly re∣joiced in mine heart of her faire behests, and profered me to be slaw in all y^t she me would ordain while my life lested.

ME thinketh (qd. I) that ye haue right well declared, that way to the knot should not beene in none of these disproo∣vyng things, and now order of our pur∣pose this asketh, that ye should me shew if any way be thither, and which thilke way should been, so that openly may be sey the very high way in full confusion of these o∣ther things.

Thou shalt (qd she) vnderstand, that one of three liues (as I first said) euery creature of mankind is sprongen, & so forth proceedeth. These liues been thorow names departed in threee manner of kinds, as bestiallich, man∣lich, & reasonabliche, of which two been vsed by fleshly body, & the third by his soul. Bestial among reasonables is forboden in euery law and euery seet, both in Christen and other, for euery wight dispiseth hem y^• liueth by lusts & delites, as him that is thrall and bounden ser∣vaunt to thynges ryght foule, such beene compted werse than men, he shall nat in their degree been reckened, ne for such one allowed. Heriticks saine they chosen life bestiall, that voluptuously liuen, so that (as I first said to thee) in manly and reasonable liuyngs, our matter was to declare but manlye life in ly∣ving after flesh, or els fleshly wayes to chese, may nat blisse in this knot be conquered, as by reason it is proved. Wherefore by reaso∣nable life he must needs it haue sith a way is to this knot, but nat by the first tway liues, wherefore needs mote it been to the third: and for to liue in flesh, but nat after flesh, is more reasonablich than manlych rekened by clerkes. Therefore how this way commeth in, I woll it blithly declare.

See now (qd. she) that these bodily goods of manlich liuings, yeelden sorrowfully stounds and smertand hours. Who so well remem∣ber him to their ends, in their worchings they ben thoughtfull and sorry. Right as a bee y^• hath had his honey, anone at his flight be∣ginneth to sting: So thilke bodily goods at the last mote away, and then sting they at her going, wherethrough entreth and clean voideth all blisse of this knot.

Forsooth (qd. I.) me thinketh I am well ser∣ved, in shewing of these words. Although I had little in respect among other great and worthy, yet had I a fair parcel, as me thoght for y^• time, in forthering of my sustenaunce, which while it dured, I thought me hauyng mokell honey to mine estate. I had richesse sufficiauntly to weiue neede, I had dignity to be reuerenced in worship. Power me thought that I had to keep fro mine enemies, and me seemed to shine in glory of renome, as man∣hood asketh in mean, for no wight in mine ad∣ministration, coud none euils ne trechery by soth cause on me put. Lady, your selue weten well, y^• of tho confederacies, maked by my so∣veraigns, I nas but a seruaunt, & yet mokell meane folke woll fullye ayenst reason thilke matters mainteine, in which maintenaunce glorien themself, and as often ye hauen said, thereof ought nothing in euill to be laid to me wards, sithen as repentant I am tourned, & no more I think, neither tho things ne none such other to sustene, but vtterly destroy with∣out meddling maner, in all my mights. How

am I now cast out of all sweetnesse of blysse, and mischeeuously stongen my passed joye? Sorrowfully must I bewayle, and liue as a wretch. Euery of tho joyes is turned into his contrary: for richesse, now haue I pouertye, for dignity now am I enprisoned, in steede of power, wretchednesse I suffer, & for glory of renome I am now dispised, & foulich hated: thus hath farne fortune, that suddainly am I ouerthrowen, & out of all wealth dispoyled. Truly me thinketh this way in entree is right hard, God graunt me better grace ere it be all passed, y^• other way lady, me thought right sweet. Now certes (qd. Loue) me list for to chide. What aileth thy dark dulnesse? Woll it not in clerenesse been sharped. Haue I not by many reasons to thee shewed, such bodily goods failen to yeue blesse, their might so ferre fo••th woll not stretch? Shame (qd. she it is to say) thou liest in thy words. Thou ne hast wist but right few, that these bodily goods had all at ones, commonly they dwellen not togi∣ther. * He that plenty hath in riches, of his kin is ashamed: another of linage ryght noble and well know, but pouerty him handeleth, he were leuer vnknowe. Another hath these, but renome of peoples praysing may he not haue, ouer all he is hated, & defamed of things right foule. Another is faire and semely, but dignity him faileth: and he y^t hath dignity, is crooked or lame, or els mishapen, and fouly dispised. Thus partable these goods dwellen, commonly in one houshold been they but ••ilde. Lo how wretched is your trust, on thing y^• woll not accord. Me thinketh thou clepest thilke plite thou were in, selinesse of fortune, & thou sayest for that y^• silinesse is departed, thou art a wretch. Then followeth this vp∣on thy words, euery soul reasonable of man way not dye, and if death endeth selinesse, & maketh wretches, as needes of fortune ma∣keth it an end. Then soules after death of the body, in wretchednesse should lyuen. But we know many that han getten the blisse of heauen after their death. How then may this life maken men blisful, y^• when it pas∣seth, it yeueth no wretchednes, & many times blisse, if in this life he con liue as he should. And wolt thou accompt with Fortune, that now at the first she hath done thee tene and sorrow: if thou looke to the maner of all glad things and sorrowful, thou maist not nay it, that yet, & namely now, thou standest in noble plite in a good ginning, with good forth go∣ing hereafter. And if thou wene to be a wretch, for such wealth is passed, why then art thou not well fortunate, for badde thinges & anguis wretchednes ben passed? Art thou now come first into the hostry of this life, or els y^• both of this world, art thou now a sud∣daine guest into this wretched exile? Wenest there be any thyng in this yearth stable? Is not thy first arrest passed, y^t brought thee in mortal sorrow? Ben these not mortal things agone, with ignoraunce of beastiall wit, and haste receiued reason in knowing of vertue? What comfort is in thy hert? The knowyng sikerly in my seruice be grounded. And wost thou not well, as I said, that death maketh end of all fortune? What then, standest thou in noble plite, litle heed or recking to take, if thou let fortune passe ding, or els that she flie when she list, now by thy liue. Parde a man hath nothing so lefe as his life, & for to hold that, he doth all his cure & dilligent trauaile. Then say I thou art blisful and fortunate selie, if thou know thy goods, y^t thou hast yet be loued, whych nothing may doubt, y^t they ne ben more worthy than thy life? What is that (qd. I) Good contemplation (qd. she) of well doing in vertue, in time comming, both in plesaunce of me, & of thy Margarite pearle: hastely thyne heart in full blisse, with her shall be eased. Therefore dismay thee not, fortune in hate greeuously ayenst thy bodily person, ne yet to great tempest hath she not sent to thee, sithen the holding cables and ankers of thy life holden by knitting so fast, y^t thou dis∣comfort thee nought of time that is now, ne dispair thee not of time to come, but yeuen thee comfort in hope of well doyng, & of get∣ting again the double of thy lesing, with en∣creasing loue of thy Margarite pearle there∣to. For this hiderto thou hast had all her full danger, & so thou might amend all y^t is misse, and all defaultes y^t sometime thou diddest, & that now in all thy time, to y^• ilke Margarite in full seruice of my lore, thine heart hath continued, wherefore she ought much y^• ra∣ther encline fro her daungerous seat. These things ben yet knit, by y^• holding anker in thy liue, & holden mote they: To God I pray all these things at full been performed. For while this anker holdeth, I hope thou shalt safely escape, and while thy true meaning seruice about bring, in dispite of all false meaners, y^• thee of new haten, for this true seruice, thou art now entered.

CErtes (qd. I) among things I asked a question, whych was the way to the knot. Truely lady, how so it be, I tempt you with questions and answeres, in speaking of my first seruice, I am now in full purpose in the pricke of the hert, that thilk seruice was an enprisonment, & alway bad & naughty, in no manner to be desired. Ne y^• in getting of y^• knot may it nothing a∣vaile. A wise gentill heart looketh after ver∣tue, & none other bodily joyes alone. And be∣cause toforne this, in tho wayes I was set, I wot well my selfe I haue erred, & of the blisse failed, & so out of my way hugely haue I ron. Certes (qd. she) y^t is sooth, & there thou hast miswent, eschew y^t path from hence forward I rede. Wonder I truely, why the mortall folke of this world seech these ways outforth, and it is priued in your self. Lo how ye ben confounded with errour and folly. The knowing of very cause and way, is goodness and vertue. Is there any thing to thee more precious than thy self? Thou shalt haue in thy

power, y^• thou wouldest neuer lese, and that in no way may be taken fro thee, and thilke thing is y^• is cause of this knot. And if deth mowe it not reue, more than an yearthly creture, thilk thing then abideth with thy self soul. And so our conclusion, to make such a knot thus getten, abideth with this thing, & with the soul, as long as they last. * A soul dieth neuer, vertue and goodnesse euermore with the soule endureth, and this knot is per∣fite blisse. Then this soule in this blisse, end∣lesse shall enduren. Thus shull herts of a true knot been eased: thus shull their soules been pleased: thus perpetually in joy shul they sing. In good truth (qd. I) here is a good beginning, yeue vs more of this way. (Qd. she) I sayd to thee not long sithen, that reasonable life was one of three things, & it was prooued to the soule. Euery soul of reason, hath two things of steryng life, one in vertue, & another in y^• bodily workyng: * And when the soule is the maister ouer the body, then is a manne maister of himselfe: and a man to be a mai∣ster ouer himself, liueth in vertue, & in good∣nesse, and as reason of vertue teacheth. So the soule and the body worching vertue to∣gider, liuen reasonable life, whiche clearkes clepen felicity in liuing, and therein is y^• hie way to this knot. These old Philosophers, that hadden no knowyng of Diuine grace of kindely reason alone, wenden that of pure na∣ture, without any helpe of grace, me might haue ishoned the other liuings, reasonably haue I liued: and for I thinke hereafter, if GOD woll (and I haue space) thilke grace after my leude knowyng declare: I leaue it as at this tyme. But (as I said) he that out foorth looketh after the wayes of this knot, conning with which he should know the way in foorth, sleepeth for the time, wherefore he that woll this way know, must leaue the loo∣king after false waies out foorth, and open the iyen of his conscience, and vnclose his hearte. Seest not he y^• hath trust in y^• bodily life, is so busie bodily woundes to annoint, in keeping from smert (for all out may they not be heal∣ed) y^t of woundes in his true vnderstanding, he taketh no heed, the knowing euen foorth sleepeth so hard, but anone as in knowing a∣wake, then ginneth the priuy medicines, for healing of his true entent, inwards lightly healeth conscience, if it be well handled. Then must needs these wayes come out of y^• soule by steryng lyfe of the body, and els may no man come to perfite blisse of this knot: and thus by this way he shall come to the knot, and to the perfite silinesse y^• he wende haue had in bodily goods outfoorth? Ye (qd. I) shall he haue both knot, riches, power, dignity, and renome in this manner way? Ye (qd. she) y^t shall I shew thee. * Is he no riche y^t hath suffisance, and hath the power that no man may amaistrien? Is not greate dignity to haue worshippe and reuerence? And hath he not glory of renome, whose name perpetuall is duryng, & out of nomber in comparacion? These be things that men wenen to get∣ten out foorth (qd. I.) Ye (qd. she) they that loken after a thing y^• naught is, thereof in all ne in party, longe mowe they gapen af∣ter: that is soth (qd. I) therfore (qd. she) they y^t sechen gold in greene trees, and wene to gader precious stones emong vines, & laine her nettes in mountaynes to fishe, & thinken to hunt in deepe Seas after Harte & Hinde, and sechen in yearth thilke things that sur∣mounteth Heauen. What may I of hem say? But foolish ignoraunce, misledeth wandryng wretches by vncouth wayes, that shullen be forleten, and maketh hem blinde fro the right pathe of true way, y^t should been vsed. There∣fore in generall errour in mankinde, depart∣eth thilke goodes by misse seching, which he should haue hole, and he sought by reason. Thus goeth he beguiled of that he sought, in his hode men haue blowe a iape. Now (qd. I) if a man be vertuous, and all in vertue liueth, how hath he all these things? That shall I prouen (qd. she) What power hath any man, to let an other of liuing in vertue? For prisonment or any other disease, he take it paciently, discomfiteth he not, the tiraunt ouer his soule, no power may haue? then hath y^t man so tourmented soche power, y^t he nill be discomfite, ne ouercome may he not been, sithen pacience in his soule ouercometh, and as not ouercommen. Soch thing that may not be a maistred, he hath neede to nothyng, for he hath suffisaunce inow to helpe himself. And thilke thing that thus hath power and suffisaunce, and no tiraunt may it reue, and hath dignity to sette at naught all thynges, here it is a great dignity that death may a maistry. Wherefore thilke power suffisaunce so enclosed with dignity, by all reason re∣nome must haue. This is thilk riches with suffisaunce ye should look after: this is thilke worshipfull dignity ye should coueit: this is thilke power of might, in which yee shuld trust: this is thilke renome of glory, y^• end∣lesse endureth, & all nis but substaunce in ver∣tuous liuing. Certes (qd. I) all this is sothe, and so I see well y^• vertue with full gripe, en∣closeth all these things. Wherefore in sooth I may say, by my trouth vertue of my Mar∣garite, brought me first into your seruice, to haue knitting with that jewell, not sodaine longynges ne folkes small wordes, but onely our conuersacion togider: and then I seeyng thentent of her true meanyng, with flourish∣ing vertue of Pacience, y^t she vsed nothing in euill, to quite y^• wicked leasings, that false tongues oft in her haue laid. I haue sey it my selfe, goodly foryeuenesse hath sprong out of her hert, vnity and accorde aboue all other things, she desireth in a good meeke maner, & suffreth many wicked tales.

TRuely Lady, to you it were a great worship, that soch things by due cha∣stisement were amended. Ye (qd. she) I haue thee excused, all soch things as

yet mow not be redressed: thy Margarites vertue I commend well the more, that pa∣ciently soche annoies suffreth. Dauid king was meeke, and suffred mokell hate, and many euill speaches: no dispite ne shame that his enemies him deden, might not moue pacience out of his hert, but euer in one plite mercy he vsed. Wherefore GOD himself toke reward to the things, and there∣on soch punishment let fall. Truly by reason it ought be ensample of drede, to all manner peoples mirth. A man vengeable in wrath, no gouernance in punishment ought to haue. * Plato had a cause his seruaunt to scourge, and yet cleped he his neighbour, to perform the doing himself would not, least wrath had him a maistred, and so might he haue laid on to moch: euermore grounded vertue shew∣eth the entent fro within. And truly I wot well for her goodnesse and vertue, thou hast desired my seruice, to her pleasaunt well the more, and thy selfe thereto fully hast profe∣red. Good Lady (qd. I) is vertue the hie way to this knot, that long we haue ihandled? Ye forsooth (qd. she) and without vertue, goodly this knot may not be gotten. Ah now I see (qd. I) how vertue in me faileth, and I as a sere tree, without burioning or fruit alway welk, and so I stond in dispair of this no∣ble knot, for vertue in me hath no manner working. A wide where about haue I tra∣veiled. Peace (qd. she) of thy first way thy trauail is in idel, and as touching the second way, I see well thy meaning. Thou would∣est conclude me if thou coudest, bicause I brought thee to seruice, and euery of my ser∣vants I help to come to this bliss, as I said here beforn: and thou saidest thy self, thou mightest not be holpen as thou wenest, bi∣cause y^• vertue in thee faileth. And this bliss perfitly without vertue, may not be gotten, thou wenest of these words, contradiccion to follow. Parde at the hardest I haue no ser∣vant, but he be vertuous in deed & thought, I brought thee in my seruice, yet art thou not my seruant: but I say, thou might so werch in vertue hereafter, that then shalt thou be my seruant, and as for my seruant accompted. * For habit maketh no Monke, ne wearing of guilt spurs, maketh no Knight. Neuer the later, in comfort of thine hert, yet woll I otherwise answer. Certes Lady (qd. I tho) so ye must needs, or els I had nigh caught soch a cordiacle for sorrow, I wot it well I should it neuer haue recouered. And therefore now I pray to enform me in this, or els I hold me without recouery. I may not long eudure, till this lesson be learned, and of this mischief the remedy knowen. Now (qd. she) be not wrothe, * For there is no man on liue, that may come to a precious thing, long co∣veited, but he sometime suffre tenefull disea∣ses, and wenest thy self to been vnlich to all other? That may not been: * And with the more sorrow that a thing is getten, the more he hath joy, the ilk thing afterwards to kepe, as it fareth by children in Schole, that for learning arn beaten, when their lesson they foryetten, commonly after a good discipli∣ning with a yerde, they keep right well do∣ctrine of their Schole.

RIght with these woords, on this Lady I threw vp mine iyen, to see her coun∣tenaunce and her cheare, and she apper∣ceiuing this fantasie in mine hert, gan her semblaunt goodly on me cast, and said in this wise.

It is well know, both to Reason and Ex∣perience in doing, euery actiue woorcheth on his passiue, and when they been togither, ac∣tiue and passiue, been icleaped by these Phi∣losophers, if fire be in place, chafing thing a∣ble to be chafed or heat, and the ilk things been sette in soche a distaunce, that the one may werche, the other shall suffre. The ilk Margarite thou desirest, is full of vertue, and able to be actiue in goodnesse: But eue∣ry hearb sheweth his vertue, outfoorth from within, the Sunne yeueth light, that things may be sey.

Euery fire heateth the like thing that it neighed, & it be able to be heat, vertue of this Margarit outforth wrethe, & nothing is more able to suffer woorching, or woorke catche of the actife, but passife of the same actife, and no passife to vertues of this Margarite, but thee in all my donet can I find, so that her vertue must needs on thee werche, in what place euer thou be, within distaunce of her woorthinesse, as her very passife thou art clo∣sed: but vertue may thee nothing profit, but thy desire be perfourmed, and all thy sor∣rows ceased. Ergo through werching of her vertue, thou shalt easely been holpen, and dri∣ven out of all care, and welcome to this long by thee desired.

Lady (qd. I) this is a good lesson, in gin∣ning of my joy: But wete ye well forsooth, though I suppose she haue moch vertue, I would my spousale were prooued, and then may I liue out of doubt, & rejoyce me great∣ly, in thinking of tho vertues so shewed. I hearde thee say (qd. she) at my beginning, when I receiued thee first for to ferue, y^t thy jewell, thilk Margarite thou desirest, was closed in a musk, with a blew shell. Ye for∣soth (qd. I) so I said, & so it is Wel (qd. she) eue∣ry thing kindly, sheweth it self, this jewell closed in a blew shell, excellence of colours, sheweth vertue from within, * and so euery wight should rather look to the proper ver∣tue of things, than to his forrain goods. If a thing be engendered of good matter, com∣monly, and for the more part it followeth, after the congelement vertue of the first mat∣ter, and it be not corrupt with vices, to pro∣ceede with encrease of good vertues: Eke right so it fareth of bad. * Truly great ex∣cellence in vertue of linage, for the more part discendeth by kind to the succession in ver∣tues to follow. Wherfore I say, the colours of

euery Margarite, sheweth from within the finenesse in vertue.

Kindely heauen, when mery weather is a lofte, appeareth in mans iye of colour in Blewe, stedfastnesse in peace, betokening within and without: Margarite is engen∣dred by heauenly Dewe, and sheweth in it self, by finenesse of colour, whether the en∣gendrure, were maked on morrow or on eue: thus saith kind of this perle. This preci∣ous Margarite that thou seruest, sheweth it self discended by nobley of vertue, from this heauenlich dew, nourished and congeled in meeknesse, that mother is of all vertues, and by werks that men seen withouten the sig∣nification of the colours, been shewed mer∣cy and pitty in the hert, with peace to all o∣ther, and all this is iclosed in a Muskle, who so readily these vertues loken. All thing that hath soule, is reduced into good by meane things, as thus: Into GOD manne is reduced by soules reasonable, and so foorth beasts, or bodies that mow not mouen, af∣ter place been reduced into man, by beasts meue that mouen from place to place: so that thilke bodies that han feeling soules, and moue not from places, holden the lowest de∣gree of soling thinges in feeling, and soche been reduced into man by means. So it fol∣loweth, the Muskle as mother of all vertues, halt the place of meeknesse, to his lowest de∣gree discendeth doun of heauen, and there by a manner of virgin engendrure, arn these Margarites engendred, and afterward con∣geled. Made not meekenesse so low the hie heauen, to enclose and catch out therof so no∣ble a dew, that after congelement a Marga∣rite, with endlesse vertue and euerlasting joy, was with full vessell of grace yeuen to euery creature, that goodly would it receiue. Cer∣tes (qd. I) these things been right noble, I haue ere this heard the same saws. Then (qd. she) thou wost well these things been sothe? Ye foresothe (qd. I) at the full. Now (qd. she) that this Margarite is ful of vertue, it is well proued, wherefore some grace, some mercy emong other vertues, I wot right well on thee shall discend? Ye (qd. I) yet would I haue better declared vertues in this Mar∣garite, kindly to been grounded. That shall I shew thee (qd. she) (& thou wouldest it learn? Learne, qd. I, what needeth soche wordes: were ye not well Lady your self, that all my cure, all my diligence, and all my might, haue tourned by your counsail, in pleasaunce of that perle, all my thought and all my study, with your help desireth, in worship thilke Iewell, to encrease all my trauail, and all my businesse in your seruice, this Margarite to glad in somhalue: me were leuer her honour, her pleasaunce, and her good chear, thorow me for to be maintained and kept, and I of soch thing in her liking to be cause, than all the wealth of bodily goods ye could reeken. And would neuer GOD, but I put my self in great jeopardy of all that I would, that is now no more but my life alone, rather then I should suffer thilk jewell in any poinct been blemished, as far as I may suffre, and with my might stretch. Soch thing (qd. she) may mokell further thy grace, and thee in my ser∣vice auance. But now (qd. Loue) wilt thou graunt me thilke Margarite to been good? O good good (qd. I) why tempt ye me and tene with soch maner speach: I would grant that, though I should anon die, and by my trouth fight in the quarel, if any wight would counterplead. It is so moch the lighter (qd. Loue) to proue our entent. Ye (qd. I) but yet would I hear, how ye would proue, that she were good by reasonable skill, that it mowe not been denied, for although I know, and so doth many other, manifold goodnesse and vertue in this Margarite been Printed, yet some men there been, that no goodnesse spea∣ken: and where euer your words been heard, and your reasons been shewed, soch euil spea∣kers Lady, by aucthority of your excellence, shullen been stopped and ashamed. And more, they that han none acquaintance in her per∣son, yet mowe they know her vertues, and been the more enformed in what wise they mow set their herts, when hem list into your seruice any entree make, for truly all this to begin, I wote well my self, that thilk jewell is so precious a pearl as a womanly woman in her kind, in whom of goodnesse, of vertue, and also of answering, shape of limmes, and fetures so well in all poincts according, no∣thing faileth: I leue that kinde her made with great study, for kind in her person no∣thing hath foryet, & y^t is well seen. In euery good wights herte, she hath grace of com∣mending, and of vertuous praising. Alas that euer kind made her deadly, saue onely in that I wot well, that Nature in forming of her, in nothing hath erred.

CErtes (qd. Loue) thou hast well be∣gonne, and I ask thee this question: Is not in generall euery thing good? I not (qd. I) No (qd. she) saue not GOD euery thing that he made, and wern right good. Then is wonder (qd. I) how euill things commen a place, sithen that all things weren right good. Thus (qd. she) I woll declare: eueriche quality, and euery accion, and euery thing that hath any manner of being, it is of GOD, and GOD it made, of whom is all goodnesse, and all being, of him is no bad∣nesse: * Badde to be is naught: Good to be is somewhat, and therefore good and being, is one in vnderstanding. How may this be (qd. I) for often han shrews me as∣sailed, and mokell badnesse therein haue I founden, and so me seemeth bad, to be some∣what in kind. Thou shalt (qd. she) vnder∣stand that soch maner of badnesse, which is vsed to purifie wrong doers is somewhat, and GOD it made, and being hath, and that is good: * Other badnesse no being hath vt∣terly,

it is in the negatiue of somewhat, and that is naught, and nothing being. The par∣ties essenciall of being, arne said in double wise, as that it is, and these parties ben found in euery creature, for all thing a this half the first being, is being through participation, ta∣king party of being, so that euery creature is difference, between being, and of him through whom it is and his own being: right as euery good is a maner of being, so is it good through being, for it is naught other to be: and euery thing though it be good, it is not of himself good, but it is good by that, it is ordinable to the great goodnesse. This duality after Clerks determission, is founden in euery creature, be it neuer so single of onhed. Ye (qd. I) but there as it is isaid, that God saw euery thing of his making, and were right good, as your self said to me, not long time sithen: I ask whether euery creature is isaid good, through goodnes vnformed, either els formed, and afterward if it be accept vtterly good? I shall say thee (qd. she) these great passed Clerks, han deuided good, into good being alone, and that is no∣thing but good, for nothing is good in that wise, but God: Also in good by participacion, and that is icleaped good, for farre fette, and representatiue of goodly goodnesse. * And after this manifold good is said, that is to say, good in kind, and good in gendre, and good of grace, and good of joy.

Of good in kind, Augustine saith, all that been, been good: but peraunter thou wouldst wete, whether of hemself it bee good, or els of an others goodnesse, for naturell goodnesse of euery substaunce, is nothing els than his substaunciall being, which is icleaped good∣nes, after comparison that he hath to his first goodnesse, so as it is inductatife, by meanes into the first goodnesse. Boece sheweth this thing at the full, that this name good, is in generall name in kind, as it is comparisoned generally to his principal end, which is God, knot of all goodnesse. Euery creature cri∣eth GOD vs made, and so they han full ap∣petite to thilk God by affection, soch as to him belongeth: and in this wise all things been good, of the great God, which is good alone. This wonder thing (qd. I) how ye haue by many reasons proued, my first way to be error and misgoing, & cause of badnesse and feeble meaning, in y^• ground ye alledged to be rooted: whence is it, that soch badnesse hath springes, sithen all things thus in ge∣nerall been good, and badnesse hath no being, as ye haue declared: I wene if all things been good, I might then with the first way, in that good haue ended, and so by goodnesse haue commen to blisse in your seruice desired. All thing (qd. she) is good by being in participa∣cion, out of the first goodnesse, which good∣nesse is corrupt by badnesse, and bad mean∣ing maners: GOD hath in good things, that they been good by being, & not in euell, for there is absence of rightful Loue, for bad∣nesse is nothing onely but euill will of the vser, and through guilts of y^• doer, wherfore at the ginning of the world, euery thing by himself was good, & in vniuersall they wern right good. An iye or a hand is fairer & bet∣ter in a body, sette in his kindly place, than from y^• body disceuered. Euery thing in his kindly place being kindly, good doth werch, and out of y^• place voided, it dissolueth and is defouled him selue. Our noble GOD in gliterand wise by armony this world ordein∣ed, as in purtreitures, storied with colours medled, in which blacke and other dark co∣lours, commenden the golden, and the Assu∣red painture, euery put in kindly place, one beside an other, more for other glittereth: right so little fair, maketh right fair, more glorious: and right so of goodnesse, and of other things in vertue. Wherfore other bad, and not so good pearls as this Margarite, that we han of this matter, yeuen by the air little goodnesse, and little vertue, right mo∣kell goodnesse, and vertue in thy Margarite to been prooued, in shining wise to be found & shewed. How shold euer goodness of peace haue been know, but if vnpeace sometime reign, and mokell euill wroth? How should mercy been proued, and no trespass were, by due justification to be punished? Therefore grace and goodness of a wight is found, the sorrowful herts in good meaning to endure, been comforted, vnite, and accord between herts knit in joy to abide.

What wenest thou I rejoyce, or els ac∣compt him emong my seruants, that pleas∣eth Pallas, in vndoing of Mercury, all be it that to Pallas he be knitte by title of Law, not according to the reasonable conscience: and Mercury in doing, haue grace to been suffered: or els him that weneth the Moon, for fairness of the eue Sterre. Lo, other∣while by nights light of the Moon, greatly comforteth in darke thoughts and blinde. Vnderstanding of loue, yeueth great glad∣ness: Who so list no bileue, when a sooth tale is shewed, adew and adew bliss, his name is entred. Wise folk and worthy in gentillesse, both of vertue and of liuing, yeuen full cre∣dence in soothnesse of loue with a good herte, there as good euidence or experience in do∣ing, sheweth not the contrary. Thus mightst thou haue full prefe in thy Margarites good∣nesse, by commendment of other jewels bad∣nesse, and iuelnesse in doing. Stoundmele di∣seases yeueth seueral hours in joy.

Now by my trouth (qd. I) this is well de∣clared, that my Margarite is good, for sithen other been good, and she passeth many other in goodnes and vertue, wherethrough by ma∣ner necessary she must be good: and goodnes of this Margarite is nothing els but vertue, wherefore she is vertuous, and if there failed any vertue in any side, there were lack of ver∣tue: bad nothing els is ne may be, but lack and want of good and goodnes, & so should she haue that same lack, that is to sain bad, and that may not be, for she is good, and that

is good me thinketh all good: and so by con∣sequence me seemeth vertuous, & no lack of vertue to haue. But the Sun is not know but he shine, ne vertues herbes but they haue her kinde werchyng, ne vertue but it stretch in goodnes or profite to another, is no vertue. Then by all wayes of reason, sithen mercy & pity ben most commended among other ver∣tues, and they might neuer been shewed re∣freshment of helpe and of comforte, but now at my most need, & that is the kind werking of these vertues: trewly I wene I shall not vary from these helpes.

Fyre, and if he yeue none heat, for fire is not deemed. The Sunne but he shyne, for sunne is not accompted. Water, but it wete, y^• name shal been chaunged. Vertue but it werch, of goodnes doth it fail, & in to his con∣trary y^e name shall be reversed, & these been impossible: wherefore the contradictory that is necessary, needs must I leue. Certes (qd. she) in thy person and out of thy mouth these words lien well to been said, and in thine vn∣derstanding to be leued, as in entent of this Margarite alone: and here now my spech in conclusion of these words.

IN these thynges (qd. she) that me list now to shewe openly, shall be founde the mat∣ter of thy sicknesse, and what shall been the medecine that may he thy sorrowes, liste and comforte, as well thee as all other that amisse have erred, and out of the way wal∣ked, so that any droppe of good will in a∣mendement been dwelled in theyr heartes. Prouerbes of Salomon openly teacheth, how sometime an innocent walked by the way in blindnesse of a darke night, whome mette a woman (if it be lefelly to say) as a strumpet arayed, redily purueyed in turning of thoughts with vein janglings, and of rest impacient by dissimulacion of my terms, say∣ing in this wise: come and be we dronken of our sweet pappes, vse we coueitous collin∣ges. And thus drawen was this innocent, as an Oxe to the larder. Lady (qd. I) to me this is a queint thing to vnderstand: I pray you of this parable declare me the entent. This innocente (qd. she) is a scholer learning of my lore, in seching of my blisse, in which thing the day of his thought turning enclineth in to eue, and the Sonne of very light fayling, maketh darke night in his conning. Thus in darknesse of many douts he walketh, and for blindenes of vnderstandyng, he ne wote in w^t way he is in: forsoth soch one may light∣ly been begiled. To whom came loue fained, not clothed of my liuery, but vnlefull lusty habite, with softe spech and mery, and with faire honied words heretikes and mis mean∣ing people, skleren and wimplen their er∣rours. Austen witnesseth of an heretike that in his first beginning, he was a man right expert in reasons, and sweet in his words, and y^• werkes miscorden. Thus fareth fayn∣ed loue in her first werchinges: thou knowest these things for trew, thou hast hem proued by experience. Sometime in doyng to thine own person, in which thing thou hast found matter of mokell disease. Was not fained loue redily purueyed, thy wittes to catch & tourne thy good thoughts? trewly she hath wounded the conscience of many, with flo∣rishing of mokell jangling words: and good worthe thanked I it for no glose, I am glad of my Prudence thou hast so manly her vein∣ed. To me art thou moche holden, y^• in thy kind course of good meaning I returne thy minde: I trow ne had I shewed thee thy Margarite, thou haddest neuer returned. Of first in good parfite joy was euer fayned loue impacient, as the water of Syloe, whiche euermore floweth with stilness & priuy noyse till it come nygh the brink, & then ginneth it so out of measure to bolne, with nouelleries of chaungyng storms, that in course of euery rennyng, it is in point to spill all his circuit of banks. Thus fayned loue priuely at the fullest of his flowyng, new storms debate to arayse. And all be it y^• Mercurius often with hole vnderstandyng, knowen soch perillous matters, yet Veneriens so lusty been and so leude in theyr wits, y^• in soch things right li∣tell or naught done they fele, & wryten and cryen to their fellows: here is blisse, here is joy, & thus in to one same errour, mokel folk they drawen. Come they sayne, and be we dronken of our pappes, y^• been fallas & lying glose of which mowe they not souke milke of health, but deadly venym & poyson, corrup∣tion of sorrow. * Mylke of fallas, is venym of disceite: Milke of lying glose is venym of corrupcion. Lo what thing commeth out of these pappes: vse we coueited collinges, de∣sire we & meddle we false wordes with sote, & sote with false, truely this is y^• sorinesse of fayned loue, needs of these surfets, sicknesse must follow. * Thus as an Ox to thy lan∣goryng death wert thou drawn, y^• sote of the smoke hath thee all defased. Euer y^e deeper thou sometime wadest, y^• sooner thou it found: if it had thee killed it had be littell wonder. But on y^• other side, my trew seruants not faynen ne disceyue conne, soothly their doyng is open, my foundement endureth, be y^e bur∣then neuer so great, euer in one it lasteth: it yeueth lyfe and blisfull goodnesse in the laste ends, though the ginnings been sharp. Thus of two contraries, contrary ben the effects. And so thilke Margarite thou seruest, shall seen thee by her seruice, out of perillous tri∣bulacion delyuered, bycause of her seruice in to new disease fallen, by hope of amendment in the last end, with joy to be gladded, where∣fore of kinde pure, her mercy with grace of good helpe, shall she graunt, and els I shall her so straine, that with pity shall she ben a∣maistred. Remembre in thine heart how hor∣rible sometime to thyne Margarite thou trespassest, & in a great wyse ayenst her thou forfeitest: cleape ayen thy mind, and know thyne owne guiltes. What goodnesse, what

thyne own guiltes. What goodnesse, what bounty, with mokell followyng pity found thou in that time? Wert thou not goodly ac∣cepted in to grace? By my plucking, was she to foryeuenesse enclined. And after I her sti∣red to draw thee to house, and yet wendest thou vtterly for euer haue ben refused. But well thou woste, sithen y^t I in soche sharp di∣sease might so greatly auayle, w^t thinkest in thy witte? How ferre may my wit stretch? And thou lach not on thy side I woll make the knotte: Certes in thy good bering I woll accorde with the Psauter. I haue found Da∣vid in my seruice true, and with holy oyle of peace and of rest long by him desired, vtterly he shall be annointed. Trust well to me, and I woll thee not fayle. The lening of the first way with good hert of continuaunce, y^t I see in the grounded, this purpose to parfourme, draweth my by maner of constrayning, that needes must I been thine helper: although mirthe a while be taried, it shal come at soch season, that thy thought shall been joyed: & would neuer GOD, sithen thyne hert to my reasons arne assented, and openly haste confessed thine amisse going, and now criest after mercy, but if mercy followed: thy blisse shall been ready ywis, thou ne wost how sone.

Now be a good childe I rede. The kind of vertues in thy Margarite rehearsed, by strength of me in thy person shull werch. Comfort thee in this, for thou maist not mis∣cary. And these words said, she streight her on length and rested a while.

¶Thus endeth the second book, and here∣after followeth the third booke.