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.

The Prologue of the Testa∣ment of Love.

MAny men there been, that with eres openly sprad, so moch swalowen the deliciousnesse of iestes and of ryme, by queint knitting coloures, that of the goodnesse or of the badnesse of the sentence, take they litle hede or els none.

Sothely dull witte and a thoughtful soule so sore haue mined & graffed in my spirites, that soch craft of enditing woll nat been of my acquaintaunce. And for rude wordes & boistous percen the hart of the herer to the in∣test point, and planten there the sentence of thinges, so that with littel helpe it is able to spring. This booke that nothing hath of the great flood of witte, ne of semeliche colours, is doluen with rude wordes and boistous, and so drawe togider to maken the catchers therof ben the more ready to hent sentence.

Some men there been that painten with colours rich, & some with vers, as with red inke, & some with coles & chalke: And yet is there good matter to y^• leude people of thilke chalkie purtreyture, as hem thinketh for the time, and afterward the sight of the better colours yeuen to hem more joye for the first leudnesse. So soothly this leude clowdy oc∣cupation is not to praise, but by the leud, for commenly leude leudnesse commendeth. Eke it shall yeue sight, that other precious things shall be the more in reuerence. In Latin and French hath many soueraine wits had great delite to endite, and haue many noble things fulfilde, but certes there been some that spea∣ken their poisie mater in French, of which speche the French men haue as good a fanta∣sie as we haue in hearing of French mens English. And many terms there ben in En∣glish, which unneth we English men connen declare the knowledging: How should then a french man borne such termes conne ium∣pere in his matter, but as the Iay chater∣eth English, right so truly the understand∣ing of English men wol not stretch to the priuie termes in Frenche, what so euer we bosten of straunge langage. Let then Clerks enditen in Latin, for they haue the propertie of science, and the knowing in that facultie: and lette Frenchmen in their French also en∣diten their queint termes, for it is kindely to their mouthes, & let us shewe our fantasies in such wordes as we learneden of our dames tongue. And although this booke be little thanke worthy for the leudnesse in trauaile, yet such writings exciten men to thilk things that been necessary: for euery man thereby may as by a perpetual mirrour seene the vi∣ces or vertues of other, in which thing lightly may be conceiued to escheue perils, & neces∣saries to catch after, as auentures haue fal∣len to other people or persons. * Certes, the soueraignst thing of desire and most creature reasonable, haue or els should haue full ap∣petite to their perfection: unreasonable beasts mowen not, sith reason hath in hem no work∣ing: Then reasonable that woll not, is com∣parisoned to unreasonable, and made like hem. Forsooth the most soueraigne and finall perfection of man, is in knowing of a sooth, withouten any entent deceiuable, and in loue of one very God, that is inchaungeable, that is, to know and loue his creator.

Nowe principally, the meane to bring in knowledging and louing his creatour, is y^• consideration of things made by y^e creatour, where through be thilke thynges that beene made, understanding here to our wits, arne the unseen priueties of God, made to us sight∣full and knowing in our contemplation and understonding. These things then forsooth much bringen us to y^e full knowledging sooth, and to y^t parfite loue of the maker of heuen∣ly things. Lo Dauid faith: thou hast delited me in making: as who saith, to haue delite in the tune how God hath lent me in considera∣tion of thy making. Whereof Aristotle in the booke de Animalibus, sayth to naturel Philo∣sophers: * It is a great liking in loue of knowing their creatour: & also in knowing of causes, in kindely things considered. Forsooth the formes of kindely thynges, & the shape, a great kindely loue me should haue to the werkemen that hem made. * The crafte of a werkeman is shewed in the werke. Herefore

truely the Philosophers with a liuely studye many noble things, right precious & worthie to memorie written, and by a great swete and trauaile to us leften of causes the proper∣ties in natures of things, to which therefore Philosophers it was more joy, more lyking, more heartie lust in kindely vertues & mat∣ters of reason, the perfection by busie studie to know, than to haue had all the treasour, all the richesse, all the vaine-glory that the passed Emperours, Princes, or Kings had∣den. Therfore the names of hem in the booke of perpetuall memorie, in vertue and peace arne written: and in y^e contrary, that is to sayne, in Styxe, the foule pitte of hell, arne thilke pressed that such goodnesse hated. And because this booke shall be of loue, and the prime causes of stering in that doing with passions and diseases for wanting of desire, I will that this booke be cleaped the Testa∣ment of Loue.

But now thou Reader, who is thilke that will not in scorne laugh, to heare a dwarfe or els halfe a man, say he wil rend out the swerd of Hercules handes: And also hee should set Hercules gades a mile yet ferther, and over that hee had power and strength to pull up the speare that Alisander the noble might ne∣ver wagge.

And that passing all thing to been mayster of Fraunce by might, there as y^e noble gra∣cious Edward the third for all his great prowesse in victories ne might all yet con∣quere.

Certes, I wote well there shall be made more scorne & iape of me, that I so unwor∣thely clothed all togither in y^e cloudie cloude of vnconning, will putten me in prees to speke of loue, or els of y^e causes in y^t matter, si∣then all the greatest clerkes han had ynough to done, and as who laith, gathered up cleane toforne hem, and with their sharpe sithes of conning all mowen, and made there of great rekes and noble, full of all plenties to feed me and many another. * Enuy forsooth commen∣deth nought his reason, that he hath in haine, be it neuer so trustie. And although these no∣ble reapers, as good workmen, & worthy their hire, han all draw and bound vp in y^• sheues, and made many shockes, yet haue I ensam∣ple to gader the small crums, and fullin my wallet of tho that fallen from the bourde among the small hounds, notwithstanding the trauaile of the almoigner, y^t hath drawe vp in y^• cloth all y^e remissailes, as trenchours, and the releefe to beare to the almesse. Yet also haue I leaue of y^t noble husband Boece, although I be a stranger of conning to come after his doctrine, & these great worke men, and gleane my handfuls of y^• shedding after their hands, & if me faile ought of my full, to encrease my portion with y^t I shall draw by priuities out of shockes: a slye seruaunt in his owne helpe is often muche commended, knowyng of trouth in causes of thyngs, was more hardier in the first seechers, and so sayth Aristotle, and lighter in us that han follow∣ed after. For their passing study han freshed our wits, & our vnderstanding han excited, in consideration of trouth, by sharpnesse of their reasons. Vtterly these thynges be no dreames ne yapes, to throwe to hogges, it is lifelyche meate for children of trouth, and as they me betiden when I pilgrimaged out of my kithe in Winter, when y^• weather out of measure was boistous, and the wylde winde Boreas, as his kinde asketh, with drying colds, maked y^• wawes of the Decian sea so to arise vnkindely ouer y^• commune bankes, that it was in point to spill all the earth.

¶Thus endeth the Prologue, and hereaf∣ter followeth the first booke of the Testa∣ment of Loue.

The Testament of Love.

This book is an Imitation of Boetius de Consolatione Philosophiae; in the first part whereof, Love (by way of Legacy) doth bequeath to all them which follow her lore, the knowledge of Truth from Errour, whereby they may rightly judge of the Causes of cross Fortune, and such Adversities as befall them, whether in their Suits of Love, or otherwise, and so in the end obtain their wished Desires. In this second part she reacheth the Knowledge of one very God our Creatour, as also the State of Grace, and the State of Glory; all the which good things are figured by a Marga∣rite Pearl. Chaucer did compile this book as a Comfort to himself after great Griefs conceived for some rash Attempts of the Commons, with whom he had joyned, and thereby was in fear to lose the Favour of his best Friends; and also therein to set end to all his Writing, being command∣ed by Venus (as appeareth by Gower in the end of his eighth Book, entituled Confessio Amantis) so to do, as one that was Venus's Clerk, even as Gower had made his Confessio Amantis his last Work, and shrift of his former Offences.

ALas Fortune alas, I that sometyme in delicious houres was wont to en∣ioy blisfull stoundes, am now driue by vnhappy heauinesse to bewaile my sundry euils in tene. Truly I leue, in mine herte is writte of perdurable letters all the ententions of lamentation that now been ynempned: for any manner disease outward in sobbyng manner, she weth sorowfull yex∣ing from within. Thus from my comforte I ginne to spill, sith she that should me sollace, is ferre fro my presence. Certes, her absence is to me an hell, my steruyng death thus in wo it myneth, that endelesse care is through∣out

mine heart clenched, blisse of my ioy, that oft me murthed is tourned into gall, to thinke on thing that may not at my will in armes me hent. Mirth is chaunged into tene, when swinke is ther continually, that rest was wont to soiourne and haue dwelling place. Thus witlesse thoughtfull, sightlesse looking, I endure my pennaunce in this dark prison, caitisned fro friendship and acquain∣taunce, and forsaken of all that any worde dare speake. Straunge hath by way of in∣trusion made his home there me should be, if reason were heard as he should. Neuer the later, yet heartely ladye, precyous Mar∣garite, haue mind on thy seruaunt, & thinke on his disease, how lightlesse he liueth, sithe the beames brennende in loue of thyne eyen arne so bewet, that worldes and cloud a∣tweene vs twey, wol not suffer my thoughts of hem to be enlumined. Thinke that one vertue of a Margarite precious is amongs many other the sorrowful to comfort yet will of that me sorrowful to comfort, is my luste to haue nought els at this time, deede ne death, ne no manner trauyle hath no pow∣er myne heart so much to fade, as should to heare of a twinckling in your disease. Ah, God forbede that, but yet let me dey, let me sterue withouten any measure of pennaunce, rather than myne hartely thinking comfort in ought were diseased. What may my ser∣uice aueile in absence of her, that my ser∣uice should accept? is this nat endlesse sor∣row to thinke? Yes, yes, God wote, mine heart breaketh nigh asunder: howe should the ground without kindely noriture▪ brin∣gen forth any fruits? Howe should a shippe withouten a sterne in the great sea be go∣uerned? How should I withouten my blisse, my heart, my desire, my ioy, my goodnesse endure in this contrarious prison, y^t thinke euery houre in the day an hundred Winter? Well may now Eue sayne to me Adam, In sorrow fallen from wealth, driuen art thou out of Paradise, with sweate thy sustenaunce to beswinke. Deepe in this pining pitte, with wo I ligge ystocked, with chaynes linked of care and of tene. It is so high from thence I lie, & of the common yearth, there ne is cable in no land maked, that might stretch to me, to draw me into blisse, ne steyers to steye on is none, so y^t without recouer endlesse, here to endure I wote well I purueide. O, where art thou now friendship, that sometime with laughande chere, madest both face and coun∣tenaunce to me wardes? Truely nowe art thou went out of towne, but euer me thin∣keth, he weareth his old clothes, and that the soule, in the which the life of friendship was in, is drawne out from his other Spi∣rits. Now then farewell friendship, and farewell felawes, me thinketh ye all han taken your ••eaue: no force of you all at ones.

But lady of loue, ye wote what I meane, yet thinke on thy seruaunt, that for thy loue spilleth, all thyngs haue I forsake, to follow, en thyne hestes: reward me wyth a thought, though ye doe naught els. Remembraunce of loue lithe so sore vnder my breast, y^t other thought commeth not in my mynd, but glad∣nesse to thinke on your goodnesse, and your merry cheare, frendes and sorrow, to thinke on your wretch and your daunger, from whych Christ me saue. My great ioy it is to haue in meditations the bounties, the vertues, the nobley in you printed: sorrow and hell commen at ones, to suppose that I be veined. Thus with care, sorrow, and tene am I shapt, meyne end with death to make. Now good goodly thinke on this.

O wretched foole that I am fallen into so lowe, the heate of my brenning tene hathe me all defaced: how should ye Lady set prise on so foule filth? My conning is thin, my witte is exiled, like to a foole naturell am I comparisoned. Truely lady, but your mercie the more were, I wote well all my labour were in idle: your mercie then pas∣seth right.

God graunt y^t proposition to be verified in me, so y^• by trust of good hope I mow come to the hauen of ease, and sith it is impossible, the colours of your qualities to chaunge: & forsooth I wote well, wemme ne spotte may not abide, there so noble vertue haboundeth, so that the defacing to you is verily imagina∣ble, as countenance of goodnesse, with encre∣sing vertue, is so in you knit to abide by ne∣cessary manner, yet if the riuers might fall, which is ayenst kind, I wote well mine herte, ne should therfore naught flit, by y^e least point of Geometrie, so sadly is it fonded, y^t away from your seruice in loue, may he not depart, O loue, when shall I been pleased? O chari∣tie, when shall I been leased? O good goodly, when shall y^• dice tourne? O full of vertue, doe y^• chaunce of comfort vpward to fall. O loue, when wolt thou think on thy seruaunt? I can no more, but here outcast of al welfare, abide y^• day of my death, or els to see y^• sight that might all my welling sorrowes voide, and of y^• flood make an ebb. These diseases mowen well by duresse of sorrow make my life to unbodie, and so for to die: but certes, ye Ladie in a full perfection of loue, been so knitte with my soule, that death maye not thilke knotte unbinde ne depart, so that ye and my saule together, as endelesse, in blisse should dwell, and there shall my soule at the full been eased, that he may haue your pre∣sence, to shew the entent of his desires: Ah dear God, that shall be a great joy. Nowe yearthly Goddesse, take regarde of thy ser∣uaunt, though I be feeble, for thou art wont to prayse them better, that would conserue in loue, all be he full meaner than Kings or Princes, that woll not haue that vertue in mind. Now precious Margarite, that with thy noble vertue, hall drawne me into loue firste, me wenyng thereof to haue blisse, as Galle and Aloes are so muche sprong, that

sauour of sweetnesse may I not atast. Alas that your benigne eyen, in which that mer∣cie seemeth to haue all his noriture, nill by no way tourne the clearenesse of mercie to mee wards. Alas, that your brennande ver∣tues, shinyng amonges all folke, and enlu∣minyng all other people, by haboundance of encreasing, sheweth to me but smoake, and no light. These thynges to thinke in mine heart, maketh euerye daye weepyng in myne eyen to renne. These liggen on my backe so sore, that importable burden mee seemeth on me backe to be charged, it maketh mee backeward to meue, when my steps by com∣mon course euen foorth pretend: These thynges also on ryght side and left, haue mee so enuolued with care, that wanuehope of helpe is throughout mee ronne truely, and leue that gracelesse is my Fortune, whyche that euer sheweth it mee wards by a cloudye disease, all ready to make stormes of rene, and the blisfull side halt still away∣ward, and woll it not suffer to mee wards to turne: no force, yet woll I not beene con∣quered.

O, alas that your nobley, so muche among all other creatures, commended by flowyng streme, by all manner vertues, but there been woonderfull, I not whyche that let the flood to come into my soule, wherefore purely ma∣ted with sorrow through sought, my selfe I crie on your goodnesse, to haue pittie on this captife, that in the inrest degree of sorrowe and disease is left, and without your good∣ly will, from any helpe and recouery. These sorrowes may I not susteyne, but if my for∣rowe shoulde bee tolde, and to you wards shewed, although muche space is betweene vs twayne, yet me thynketh, that by suche joleinyng wordes, my disease ginneth ebbe. Truely me thynketh, that the sowne of my lamentations weepyng, is right nowe flow into youre presence, and there cryeth after mercye and grace, to whyche thynge mee seemeth, thee lift none answer to yeue, but with a deinous cheare ye commaunded it to auoyd, but God forbid that any woord should of you spring, to haue so little ruth. Parde, pitie and mercye in euery Marga∣rite is closed by kinde, amongs many other vertues, by qualities of comfort, but comfort is to mee right naught worth, withouten mercye and pittie of you alone, which thynges hastely God me graunt for his mercye.

REhearsing these thynges and many other, without time or moment of rest, mee seemed for anguish of disease, that all togither I was rauished, I cannot tell how, but holly all my passions and fee∣lings weten lost, as it seemed for the time, and suddainely a manner of drede light in mee all at ones, nought such feare as folke haue of an enemie, that were mightye, and would hem greue, or dooen hem disease: for I trowe this is well knowe to many persons, that otherwhile if a man be in his Soueraignes presence, a manner of feardnesse creepeth in his heart, not for harme, but of goodly sub∣jection: namely, as menne readen that Aungels been aferde of our Sauiour in heauen. And parde, there ne is ne may no passion of disease be, but it is to meane, that Aungels been adradde, not by fiends of drede, sithen they been perfitely blissed, as affection of wonderfulnesse, and by ser∣vice of obedience: such ferde also han these louers in presence of their loues, and sub∣jects aforne their Soueraines: right so with ferdnesse mine hert was caught. And I suddainely astonied, there entered into the place there I was lodged, a lady, the seeme liche and most goodly to my sight that euer toforne appeared to any creature, and truly in the blustering of her look she yaue gladnesse & comfort suddainly to all my wits, and right so shee dooth to euery wight that commeth in her presence. And for she was so goodly (as me thought) mine hert began som∣deale to be enbolded, and wext a little hardye to speake, but yet with a quaking-voice, as I durst, I salued her, and enquired what shee was, and why she so worthie to sight, dained to enter into so foul a dungeon, and namely a prison, without leaue of my keepers. For certes, although the vertue of deeds of mer∣cy stretchen to visiten the poor prisoners, and hem after that faculties been had to comfort, me seemed that I was so ferre fallen into mi∣serie and wretched hid caitifenesse, that mee should no precious thing neigh: and also tha•• for my sorrow euery wight should beene hea∣vie, and wish my recouerie. But when this lady had somedeale apperceiued, as well by my wordes, as by my chere, what thought busied me within, with a good womanly countenance she said these words: O my no∣rie, we nest thou that my manner be to foryet my friends or my seruaunts? Nay (qd. she) it is my full entent to visite and comfort all my friendships and allies, as well in time of perturbation, as of most propertie of blisse, in mee shall vnkindenesse neuer bee founden. And also sithen I haue so few especiall true now in these days, wherefore I may well at more leisar come to hem that me deseruen, and if my comming may in any thing auail, wete well I woll come often.

Now good lady (qd. I) that art so faire on to looke, ryning honey be thy wordes, blisse of paradise arne thy lookings, joy and comfort are thy mouings, What is thy name? How is it that in you is so mokell werking vertues enpight, as me seemeth, & in none other crea∣ture, that euer saw I with mine eyen? My disciple (qd. she) me wondereth of thy words, and on thee, that for a little disease hast foryet∣ten my name. Wost thou not well that I am Loue, that first thee brought to thy seruice? O good Lady (qd. I) is this worship to thee, or to

thyne excellence, for to come into so foule a place? Parde sometime tho I was in prospe∣ritie, and with forraine goods enuolued, I had mokell to doen to drawe thee to mine ho∣stell, and yet many wernings thou madest, ere thou lift fully to graunt, thine home to make at my dwelling place: and now thou com∣mest goodly by thine owne vise, to comfort me with wordes, and so there through I ginne remember on passed gladnesse. Truly lady, I ne wote whether I shall say welcome or none, sithen thy comming woll as much do mee tene and sorrow, as gladnesse and mirth: see why. For that me comforteth to thinke on passed gladnesse, that me anoyeth eft to be in doing: thus thy comming both gladdeth and teneth, and that is cause of much sor∣row: lo lady, howe then I am comforted by your comming: and with that I gan in tears is distill, and tenderly weepe. Now certes (qd. Loue) I see well (and that me overthink∣eth) that wit in thee fayleth, and art in point to dote. Truly (qd. I) that have ye maked, and that ever will I rue. Wotest thou not wel (qd. she) that every sheepheard ought by reason to seeke his sperkeland sheepe that arne ron into wildernesse, among bushes and perils, and hem to their pasture ayen bryng, and take of hem privie busie cure and keep∣ping? And tho the unconning Sheep scat∣tered, would been lost, renning to wilder∣nesse, and to deserts draw, or els woulden put himself to the swallowing Wolfe, yet shall the shepheard, by businesse and trauaile, so put him forth, that he shall not let him be lost by no way. * A good sheepheard putteth rather his life to be lost for his sheepe.

But for thou shalt not wene me, being of werse condicion, truly for everiche of my folk, and for all tho that to me ward be knit in any condicion, I woll rather die than suffer hem through errour to been spilt. For me list, and it me liketh, of all mine a Shepheardesse to be cleaped. Wost thou not well, I failed never wight, but he me refused, and would negli∣gently go with unkindnesse? And yet parde, have I many such holpe and releved, and they have oft me beguiled, but ever at the end it discended in their own necks. Hast thou not radde how kind I was to Paris, Priamus son of Troy? How Iason me falsed for all his fals behest? How Sesars sonke, I left it for no tene, till he was troned in my blisse for his service. What (qd. she) most of all, maked I not a love day betweene God and mankinde, and chese a maid to be nompere to put the quarell at end? Lo, how I have travailed to haue thanke on all sides, and yet list me not to rest, and I might find on whom I should werche. But truly, mine own disciple, because I have thee found at all assayes in thy will to be ready mine hestes to have followed, and hast ben true to that Margarite Pearle that ones I thee shewed, and she alway ayenward hath made but daungerous chear, I am come in proper persone to put thee out of errours, and make thee glad by wayes of reason, so that sorrow ne disease shall no more hereafter thee amaistrie. Wherethrough I hope, thou shalt lightly come to the grace that thou long hast desired of thilke Iewel. Hast thou not heard many ensamples, how I have comfort∣ed and releeved the schollers of my lore? Who hath worthied Kings in the field? Who hath honoured Ladies in houre, by a perpetu∣all mirror of their truth in my service? Who hath caused worthy folke to void vice and shame? Who hath hold cities and realms in prosperity? If thee lift cleape ayen thine olde remembraunce, thou coudest every poynt of this declare in especiall, and say that I thy maistres have be cause, causing these things, and many mo other.

Now iwis madame (qd. I) all these thyngs I know well my selfe, and that thyne excel∣lence passeth the understanding of us beasts, and that no mannes wit yearthly may com∣prehend thy vertues. Well then (qd. she) for I see thee in disease and sorrow, I wote well thou art one of mine nories, I may not suffer thee so to make sorrow, thine owne selfe to shend: but I my self come to be thy fere, thine heavy charge to make to seem the lesse, for wo is him that is alone: * And to the sorry to been moned by a sorrowful wight, it is great gladnesse. Right so with my sick friendes I am sick, and with sorry, I cannot els but sor∣row make, till when I have hem releeved, in such wise, that gladnesse in a maner of coun∣terpaising shall restore as mokell in joy, as the passed heavinesse beforn did in tene. And also qd. she) when any of my servaunts been alone in solitary place, I have yet ever busied me to be with hem, in comfort of their hearts, and taught hem to make songs of plaint and of blisse, and to enditen letters of Rhethorike in queint understandings, and to bethinke hem in what wise they might best their La∣dies in good service please, and also to learn maner in countenaunce, in words, and in bearing, and to ben meek and lowly to every wight, his name and fame to encrease, and to yeue great yefts and large, that his re∣nome may springen: but thee thereof have I excused, for thy losse and great costages, wherethrough thou art needy, arne nothing to me unknowen, but I hope to God somtime it shall been amended, as thus, as I saied. In norture have I taught all mine, and in cour∣tesie made hem expert their Ladies hearts to winne, and if any would endeynous, or proud, or be envious, or of wretches acquaintaunce, hasteliche have such voided out of my schoole: for all vices truly I hate: vertues and wor∣thinesse in all my power I auaunce.

Ah worthy creature (qd. I) and by juste cause, the name of goddesse dignely ye mowe beat: in thee lithe the grace through which any creature in this worlde hath any good∣nesse, truly all manner of blisse and precious∣nesse in vertue out of thee springen, and wel∣len, as brookes and rivers procceden from

their springs: and like as all waters by kind drawen to the sea, so all kindly thinges thre∣st••••, by full appetite of desire, to drawe after thy steppes, and to thy presence approch, as to their kindely perfection: howe dare then beasts in this world aught forfete ayenst thy Divine purueighaunce? Also lady ye knowen all the privy thoughtes, in heartes no coun∣sayle may been hidde from your knowynge. Wherefore I wate well Lady, that ye knowe your selfe, that I in my conscience am, and have been willyng to your service, all coud I never doe as I should, yet forsooth fayned I never to love otherwise than was in myne heart: & if I coud have made cheare to one, and ythought another, as many other done all day afore mine eyen, I trowe it would not me have vailed. Certes (qd. she) haddest thou so done, I would not now have thee here vi∣sited. Ye wete well Lady eke (qd. I) that I have not plaid raket, Nettle in, Docke out, & with the Weathercocke waved, and truly there ye me set, by accord of my conscience I would not fly, till ye and reason by apert strength maden mine hert to tourne.

In good faith (qd. she) I have knowe thee ever of tho conditions, & sithen thou would∣est (in as much as in thee was) a made mee privy of thy counsaile, and judge of thy con∣science, though I forsoke it in tho dayes, till I saw better my time, would never God y^t I should now faile, but ever I woll be ready, witnessing thy sooth, in what place that ever I shall, ayenst all tho that woll the contrary susteine: and for as much as to me is naught vnknowen, ne hid of thy privy heart, but all hast thou tho thynges made to mee open at the full, that hath caused my comming into this prison, to void the webbes of thyne eyen, to make thee clearely to see the errours thou hast been in: & because that men been of di∣vers conditions, some adradde to say a sooth, and some for a sooth anone ready to fight, & also y^• I may nor my selfe beene in place, to withsay thilke men that of thee speaken o∣therwise than the sooth, I woll and charge thee, in vertue of obedience that thou to mee dwest, to writen me wordes, and set hem in writings, that they mowe as my witnessing beene noted among the people. For bookes written neither dreden ne shamen, ne strive conne, but onely shewen the entent of y^• w••••∣ter, and yeve remembraunce to the hearer: & if any woll in thy presence say any thing to tho writers, looke boldly trust on Mars to answere at the full. For certes, I shall him enforme of all the trouth in thy love, with thy conscience, so that of his helpe thou shalt not vary at thy neede. I trowe the strongest and the best y^• may be found, woll not trans∣vers thy words, whereof then wouldest thou dreade.

GReatly was I tho gladded of these words, and as who saith, wexen some∣dele light in hert, both for the authority of witnesse, and also for sikernesse of helpe of the foresayd beheste, and said: Truly Lady now am I well gladded through comfort of your wordes, be it nowe liking vnto your nobly, to shewe which folke diffame your ser∣vants, sith your service ought above all o∣ther thynges to beene commended. Yet (qd. she) I see well thy soule is not all out of the amased cloud: thee were better to heare thing, that thee might light out of thine hea∣vy charge, and after knowing of thine owne helpe, then to stirre sweet wordes, and suche reasons to heare: for in a thoughtfull soule (& namely such one as thou art) wol not yet such things sinken. Come of therefore, & let me seene thy heavy charge, that I may the lightlier for thy comfort purveigh.

Now certes Lady (qd. I) y^• most comfort I might haue, were vtterly to w••te me bee sure in heart of that Margarite I serve, & so I thinke to done with all mights, while my life dureth. Then (qd she) mayst thou thereafter, in such wise that mispleasaunce ne enter? In good fayth (qd. I) there shall no mispleasance be caused through trespace on my side. And I doe thee to weten (qd. she) I set never yet per∣sone to serve in no place (but if hee caused y^• contrary in defaults and trespaces) that hee ne sped of his service. Mine owne yearthly lady (quod I tho) and yet remember to your worthinesse, how long sithen, by many revol∣ving of yeares, in time when October his leave ginneth take, and November sheweth him to sight, when Bernes been ful of goods, as is the Qutte on every halke, & then good lond tillers ginneth shape for y^• yearth, with great travayle to bring forth more Corne to mannes sustenaunce ayenst the next yeares following. In such time of plenty, hee that hath an home, and is wise, list not to wander mar vailes to seech, but he bee constrayned or excited: of the lothe thyng is done by excita∣tion of other mannes opinion, whiche would∣en fayne have myne abiding, take in heart of lust to travayle, and see the windyng of the yearth, in that time of Winter, by woodes that large streetes weren in, by small pathes, that Swine and Hogges hadden made, as lanes with ladels, there maste to seech, I wal∣ked thinking alone, a wonder great whyle, and the great beastes that the wood haunten and adorneth all maner forrests, and heards gone too wisd: then ere I was ware, I neigh∣ed to a sea bank, and for ferde of the beasts, shipcraft I cride: for lady I trow ye wete well your self, nothing is werse than the beastes, that should••n beene tame, if they catche her wisdnesse; and ginne again waxe ramage: Thus forsooth was I aferde, and to Shippe me hied. Then were there ynow to lach mine handes, and drawe me to Shippe, of which many I kn••we well the names. Sight was the first, Lust was another, Thought was y^• thirde, and Will eke was there a Mayster: these broughten mee wythin boorde of this Shippe of travaile. So when the sayle was

sprad, and this Ship gan to mooue, the Wind and Water gan for to rise, and ouerthwart∣ly to tourn the Welkin, the wawes seemden as they kist together, but often vnder colour of kissing, is mokell old hate priuely closed and kept. The storm so strangely, and in a deuouring manner, gan so fast vs assail, that I supposed the date of my death should haue made there his ginning, now up, now down, now vnder the wawe, and now abouen, was my Shippe a great while. And so by mokell duresse of weathers, and of stormes, and with great auowing pilgrimages, I was driuen to an Isle, where vtterly I wend first to haue be rescowed, but truly at the first beginning, it seemed me so perillous, the ha∣uen to catch, that but through grace I had been comforted, of life I was full despaired. Truly Lady, if ye remember aright of all manner things, your self came hastely to seen vs sea driuen, and to weten what we we∣ren: but first ye were deignous of cheare, af∣ter which ye gone better alight, and euer as me thought ye liued in great dreade of di∣sease, it seemed so by your chear. And when I was certified of your name, y^• lenger I look∣ed on you, y^• more I you goodly dradde, and euer mine hert on you opened the more, & so in a little time my Ship was out of minde. But Lady as ye me lad, I was ware both of beastes and of fishes, a great number thron∣ging togider: among which a Muskle in a blew shell had enclosed a Margarite Pearle, the most precious and best that euer toforne came in my sight, & ye tolden your self, that ilke iewel in his kind was so good & so ver∣tuous, that her better should I neuer finde, all sought I thereafter to the worldes ende, and with y^t I helde my peace a great whyle: and euer sithen I haue me bethought on the man, that sought the precious Margarites, and when he had founden one to his liking, he sold all his good to buy that iewel: Iwis, thought I, and yet so I thinke, now haue I founden the iewel that mine herte desireth, whereto should I seeche further, truly nowe wol I stint, and on this Margarite I set mee for euer. Now than also, sithen I wist wel it was your will, that I should to such a seruice me take, and so to desire that thing of which I neuer haue blisse, there liueth none, but he hath disease: your might then, that brought me to such seruice, that to me is cause of sor∣row and of ioy, I wonder of your word that ye saine, to bringen men into ioy, & parde ye wote well, that default ne trespace may not reasonable been put to me wards, as fer as my conscience knoweth: but of my disease me list now a while to speak, & to enform you in what manner of blisse ye haue me throng. For truly I wene, that all gladnesse, all ioy, and all mirth is beshet vnder lock, and the key throw in such place, thet it may not bee found: my brenning, who hath, altered al my hew. When I should sleep, I wallow and I thinke, and mee disport. Thus combred, I seeme that all folk had me mased. Also lady mine, desire hath long dured, some speaking to haue, or els at y^• least, haue been enmoised with sight: & for wanting of these things, my mouth would, and he durst, plein right sore, sithen euils for my goodnesse arn manyfold to me holden. I wonder Lady truly, saue euer∣more your reuerence, how ye mow for shame such things suffer on your seruaunt, to be so multiplied: wherefore kneelyng with a low heart, I pray you to rue on his caytife, that of nothing now may serue. Good Lady, if you list now your help to me shew, that am of your pryuiest seruauntes, at all assays in this time, and vnder your wynges of prote∣ction. No help to me wards is shapen, how shall then straungers in any wyse after suc∣cour looke, when I that am so pryuie, yet of helpe I doe fayle? Further maye I not, but thus in this prisone abide: what bondes and chaynes me holden, Ladie ye see well your self? A reniant foriudged hath not half the care. But thus sighyng and sobbyng I waile here alone, and nere it for comfort of your presence, ryght here would I sterue. And yet a little am I gladded, that so good∣ly such grace, and none happe haue I hent, graciouslye to finde the precyous Margarite, that all other left, menne should buye, if they should therefore sell all her substaunce. Wo is me, that so many let games, and purpose breakers, beene maked wayters, such prysoners as I am, euermore to ouer∣looke and to hinder, and for such lettours, it is hard any such iewell to winne. Is this lady an honour to thy deity? Me thynketh by ryght, suche people shoulde haue no may∣stry, ne been ouerlookers ouer none of thy seruauntes. * Truely were it leful unto you, to all the goddes would I playne, that ye rule your Diuine purueighaunce amonges your seruauntes, nothynge as yee shoulde. Also Ladye, my moeble is insuffisaunte to counteruayle the price of this iewell, or els to make the eschaunge: eke no wight is wor∣thy such pearls to weare, but Kings or Prin∣ces, or els their peers: This iewell for ver∣tue, woulde adorne and make fayre all a realme, the nobley of vertue is so much, that her goodnesse ouer all is commended. Who is it that would not waile, but he might such riches haue at his will, the vertue thereof out of this prison may me deliuer, & nought els. And if I be not therethorowe holpen, I see my self withouten recouery: although I might hence void, yet would I not, I would abide the day that desteny hath me ordeined, which I suppose is without amendment, so sore is mine heart bounden, that I may thin∣ken none other. Thus straight (Lady hath sir Daunger laced me in stocks, I leue it be not your will: & for I see you taken so little heed, as me thinketh, and woll not maken by your might the vertue in mercy of the Margarite, on me for to stretch, so as ye mow well, in case that you list: my blisse & my mirth arn felde,

sickenesse and sorrow been alway ready, the cope of tene is wound about all my body, that standing is mee best, vnneth may I ligge for pure miseasie sorrow, and yet all this is little ynough to be the earnest siluer in forward of this bargain, for treble fold, so mokell must I suffer, er time come of mine ease. * For he is worthie no wealth, that may no woe suffer. And certes, I am heauie to think on these things, but who shall yeue me water ynough to drink, least mine eyen drie for renning streames of teares? Who shall waylen with mee myne own happie hea∣vinesse? Who shall counsayle mee now in my liking tene, and in my goodly harse? I not. For euer the more I brenne, the more I co∣veit: the more that I sorrow, the more thirst I in gladnesse. Who shall then yeue me a contrarious drink, to staunch the thurst of my blisfull bitternesse? Lo thus I bren and I drench, I shiuer and sweat, to this reuersed yuell was neuer yet ordained salue, forsoth all leches ben vnconning, saue the Marga∣rite alone, any such remedy to puruey.

And with these words I brast out to weep, that euery tear of mine eyen for greatnesse semed they boren out the ball of my sight, and that all the water had been outronne. Then thought me, that loue gan a litle too heauy for miscomfort of my chear, and gan soberly and in easie manner speak, well aui∣sing what she said. * Commonly the wise speaken easily and soft for many skils: One is, their wordes are the better beleeued, and also in easie speaking, auisement men may catch, what to put forth, and what to holden in. And also the authoritie of easie wordes is the more, and eke they yeuen the more vn∣derstanding to other intention of the mat∣ter. Right so this Ladie easily and in a soft manere gan say these wordes.

Meruayle (qd. she) great it is, that by no manner of semblaunt, as ferre as I can espie, thou list not to haue any recour, but euer thou playnest and sorrowest, and ways of remedy for foolish wilfulnesse thee list not to seech: but enquire of thy next friends, that is thine inwit, and mee that haue ben thy maistresse, and the recour and fine of thy disease, for of disease is gladnesse and joy, with a full vessell so helded, that it quencheth the feeling of the first tenes. But thou that were wont not only these things remember in thine heart, but also fools thereof to en∣fourmen, in adnulling of their errours, and in destroying of their derk opinions, and in comfort of their sear thoughts: now canst thou not been comfort of thine own soul, in thinking of these things. O where hast thou be so long commensall, that hast so mikell eaten of the potages of foryetfulnesse, and dronken so of ignoraunce, that the old souk∣ing, which thou haddest of mee, arne a mai∣stred and lorne fro all manner of knowing? O this is a worthy person to helpe other, that cannot counsaile himself. And with these wordes for pure and strong shame I wox all reed.

And she then seeing mee so astonied by di∣vers stounds, suddainly (which thing kind hateth) gan deliciously me comfort with su∣gred words, putting me in full hope, that I should y^• Margarite getten, if I followed her hests, and gan with a fair cloth to wipen the tears that hingen on my cheeks: and then said I in this wise. Now well of wisedom and of all welth, withouten thee may no∣thing ben learned, thou bearest the keys of all priuie things. In vain trauail men to catch any stedship, but if ye lady first the lock vnshet, ye lady learn vs the ways and the bypaths to heauen: ye lady maken all the heauenly bodies goodly and benignely to done her course, that gouernen vs beasts here on earth. Ye armen your seruaunts ayenst all debates, with imperciable harneis, ye setten in her herts insuperable blood of hardnesse, ye leaden hem to the parfit good. Yet all thing desireth, ye werne no man of help, that wele done your lore, grant me now a little of your grace, all my sorrows to cease. Mine own seruant (qd. she) truly thou sittest nie mine hert, and thy bad chere gan sorely me greue: but among thy plaining words, me thought thou alledgest things to be let∣ting of thine helping, and thy grace to hin∣der, wherethrough me thinketh that wanhope is crope through thine hert: God forbid that nice vnthriftie thought should come in thy mind thy wits to trouble, sithen euery thing in coming is contingent, wherefore make no more thy proposition by an impossible. But now I pray thee rehearse me ayen tho things, that thy mistrust causen, and thilk things I think by reason to distroyen, and put full hope in thine hert. What vnderstandest thou there (qd. she) by that thou saidest, many let games are thine ouerlookers? And also by that thy moeble is insuffisaunt? I not what thou thereof meanest.

Truly (qd. I) by the first, I say that janglers euermore arn speaking rather of euil than of good, for euery age of man rather enclineth to wickednesse, than any goodnesse to ad∣vance. Also false words springen so wide, by the stering of false lying tongues, that fame als swiftly flieth to her ears, and faith many wicked tales, and as soon shall falsenesse ben leued, as trouth, for all his great sothnesse. Now by that other (qd. I) me thinketh thilk jewel so precious, that to no such wretch as I am, would vertue thereof extend, and also I am too feeble in worldly joys, any such jewel to countreuail. For such people that worldly joys han at her will, been set at the highest degree, and most in reuerence ben accepted, for false wening maketh felicity therein to be supposed: but such caitiues as I am euermore ben hindred. Certes (qd. she) take good heed, and I shall by reason to thee shewen, that all these things mow not let thy purpose, by the least point that any wight coude prick.

REmembrest nat (qd. she) ensample is one of the strongest maner, as for to preue a mannes purpose. Then if I nowe by ensample enduce thee to any proposition, is it nat proued by strength? Yes forsooth, qd. I. Well, qd. she, raddest thou neuer how Paris of Troy and Helaine loued togider, and yet had they not entrecommuned of speech? Also Acrisius shete Dane his dough∣ter in a toure, for suertie that no wight should of her haue no maistrie in my ser∣vice, and yet Iupiter by signes, without any speech, had all his purpose ayenst her fathers will. And many such mo haue been knitte in trouth, and yet spake they neuer togider, for that is a thyng enclosed vnder secretnesse of priuitie, why twey persons entremellen herts after a sight. The power in knowing of such things so preuen shall nat all vtterly be yeuen to you beasts, for many things in such preci∣ous matters, been reserued to iudgement of diuine purueyaunce, for among liuyng peo∣ple, by mannes consideration mowen they not be determined. Wherefore I say, all the en∣vye, all y^• iangling, that welnie people vpon my seruaunts maken efte, is rather cause of esploite, than of any hindering. Why then qd. I, suffer ye such wrong, and moun when ye list, lightly all such yuels abate? me see∣ineth to you it is a great vnworship. O, qd. she, hold now thy peace, I haue founden too many that han been to me vnkind, y^• truly I woll suffer euery wight in that wise to haue dis∣ease, & who that continue to the ende well and truly, hem woll I helpen, and as for one of myne into blisse to wend, as martial doing in Greece. Who was ycrowned, by GOD nat the strongest, but he that rathest come and lengest abode & continued in the iour∣ney, and spared nat to trauayle as long as the play lest. But thilke persons that pro∣fered him nowe to my seruice therein, is a while, & anone voydeth, and ready to ano∣ther, and of now one he thinketh, and nowe another, and into water entreth, and anone respireth, suche one liste mee nat into parfite blisse of my seruice bryng. * A tree oft set in diuers places, woll not by kinde endure to bring forth fruits. Looke nowe I pray thee, howe myne olde seruauntes of time passed continued in her seruice, and follow thou af∣ter their steppes, and then myght thou not fayle, in case thou worche in this wise. Cer∣tes, qd. I, it is nothing liche, this worlde to time passed, eke this country hath one man∣ner, & another countrey hath another. And so maye nat a man alwaye put to his eye, the salue that hee healed with his heele: For this is sooth, betwyxe two thynges lyche, oft diuersitie is required. Now, qd. she, that is soothe, diuersitie of nation, diuersitie of lawe, as was maked by manye reasons, for that diuersitie commeth in by the contrari∣ous malice of wicked people, that han en∣vious heartes ayenst other. But truely my lawe to my seruauntes euer hath been in ge∣neral, whiche may not fayle: for ryght as mannes lawe, that is ordeined by many de∣terminations, may not be knowne for good or badde, till assay of the people han proued it, and to what end it draweth, and then it sheweth the necessitie thereof, or els the im∣possibilitie: right so y^e law of my seruaunts so well hath been proued in general, that hitherto hath it not fayled. Wist thou not well, that all the lawe of kinde is my lawe, and by God ordayned & establyshed to dure by kynde reasoun: wherefore all lawe, by mannes wit purveied, ought to be vnderput to lawe of kinde, whych yet hath be com∣mune to euerye kindely creature, that my statutes and my lawes that been kyndely, arne generall to all peoples. * Old doyngs, and by many turnings of years vsed, & with the peoples manner proued, mowen not so lightly been defaced, but new doings contra∣riaunts such old, often causen diseases, and breaken many purposes. Yet say I nat there∣fore, that ayen new mischeef, men should not ordaine a newe remedie, but alway looke it contrary not y^• old, no ferther than the mal∣lice stretcheth. Then followeth it, y^• olde do∣ings in loue han ben vniuersal, as for most exploit for thee vsed: Wherefore I wold not yet that of my lawes nothing be annulled.

But then to thy purpose, such iangelers and lookers, & wayters of games, if they think in ought they mowe dere, yet loue well alway, & set hem at nought, & let thy port been low in euery wights presence, & readie in thine heart to maintaine that thou hast be∣gonne, & a little thee fayne with meeknesse in wordes, and thus with sleight shalt thou surmount & dequace the yuel in their herts. * And wisdome yet is to seme flie otherwhyle there a man woll fight. Thus with suche thyngs the tongues of euil shall been stilled: els fully to graunt thy full meaning, forsooth euer was & euer it shall be, that mine ene∣mies been aferde to trust to any fighting: & therefore haue thou no cowards heart in my seruice, no more than sometime thou haddest in y^• contrary, for if thou drede such ianglers thy voyage to make: vnderstand well, That he y^• dreadeth any raine to sow his cornes, he shall haue thin bernes: also he that is a∣fearde of his clothes, let him daunce naked: Who nothing vndertaketh, and namely in my seruice, nothing atcheueth: After great stormes y^• weather is often merry & smooth. * After much clattering, there is mokell row∣ning: thus after iangling wordes commeth huisht, peace, and be still. O good lady, qd. I then, see now how seuen yeare passed, & more, haue I graffed & groubed a vine, and wyth all the ways that I could, I sought to a fede me of y^• grape, but fruit haue I none found. Also I haue this seuen year serued Laban to a wedded Rachel his doughter, but blear ey∣ed Lia is brought to my bed, which alway en∣gendereth my tene, and is full of children in tribulation and in care: and although the

clippynges and kissyngs of Rachell shoulde seeme to me sweet, yet is she so barraine, y^t gladnesse ne ioy by no way wol spring, so y^t I may weep with Rachell, I may not been counsayled with sollace, sithen issue of myne heartely desire is fayled. Now then I pray that to me sone freedom and grace in thys eight yeare, this eyghteth mow to me both by kynreste and masseday after these seauen werke daies of trauaile, to follow the christen lawe: and what euer ye doe els, that thilke Margarite be holden so lady in your pryuye chamber, that she in this case to none other person be committed. Look then, qd. she, in this case to none other person be committed: Look then, qd. she, thou perseuer in my ser∣uice, in which I haue thee grounded, y^t thilke scorne in thy enemies mowe thus on thy per∣son be not soothed: lo this man began to edi∣fie, but for his foundement is bad, to the end may he it nat bring. For meeknesse in coun∣tenaunce, with a manly heart in deeds & in long continuance, is the conisance of my li∣very, to all my retinue deliuered. What we∣nest thou y^t me list aduaunce such persons as louen y^e first sittings at feasts, y^e highest stoles in churches, and in hall, loutings of peoples in markets and fairs, vnstedfast to bide in one place any while together, wening his own wit more excellent than other, scorning all manner device but his owne? Nay, nay, God wote, these shall nothing parten of my blysse. Truely my manner heretoforne hath beene, worship with my blisse, * Lions in the field, and Lambes in chamber, Eagles at assaute, and Maidens in hall, Foxes in counsaile, still in their deeds, and their protection is graunted ready to been a bridge, and their banner is ar∣••ered like Wolves in the field. Thus by these ways shull men been auaunced: ensample of David, y^t from keeping of sheepe was drawn vp into the order of kingly gouernaunce, and Iupiter from a bulle to beene Europes fere, and Iulius Cesar from the lowest degree in Rome to be maister of all earthly princes, and Eneas from hell to be King of the coun∣trey, there Rome is now stonding. And so to thee I say thy grace by bering thereafter, may set thee in such plight, that no iangling may greeue the leaste tucke of thy hems, that all their iangles is nought to counte at a cresse in thy disaduantage.

EVer, qd. she, hath the people in this worlde desired to haue had great name in worthinesse, and hated foule to beare any fame, and that is one of the obiections thou alledgest to be ayen thine hertely desire. Ye forsooth, qd. I, and that so commonly the people woll lie and bring about such en∣fame. Nowe, quod she, if men with lea∣singes put on the enfame, wenest thy selfe thereby been enpeired? y^• wening is wrong, see why, for as much as they lyen thy Me∣rite encreaseth, and make thee ben more worthy to hem that knowen of thee the sooth, by what thing thou art apeired, that in so mokell thou art encreased of thy beloued friends: & soothly, a wound of thy friend to the lasse harm, yea sir, and better than a false kissing in deceiuable glosing of thyne enemie, aboue that then to be well with thy friende, maketh such enfame, Ergo thou art encrea∣sed and nat apeired. Lady, qd. I, sometyme yet if a man be in disease, y^e estimation of the enuious people ne looketh nothing to deserts of men, ne to y^e merites of their doings, but only to the auenture of fortune, and thereaf∣ter they yeuen their sentence. And some loo∣ken the voluntary will in his heart, & ther∣after telleth his iudgement, not taking heed to reason ne to the qualitie of the doing, as thus: if a man be rich & fulfild with world∣ly welefulnesse, some commenden it, & saine it is so lent by iust cause, and he y^t hath ad∣uersitie, they saine he is weaked, & hath de∣serued thilke annoy. The contrary of these things some men holden also, and saine that to y^t rich, prosperitie is purveied vnto his confusion: & vpon this matter, many autho∣rities of many & great witted clearkes they allegen. And some mensayne, though all good estimation forsaken folke y^t han aduersitye, yet is it merite and encrease of his blysse: so that these purposes arne so wonderful in vn∣derstanding, that truly for mine aduersitie, now I not how the sentence of y^e indifferent people will iudgen my fame. Therefore, qd. she, if any wight should yeue a true sentence on such matters, y^e cause of the disease mayst thou see well, vnderstand thereupon after what end it draweth, y^t is to sayne, good or bad, so ought it to haue his fame, or by good∣nesse enfame by badnesse: For euery reasona∣ble persone, & namely of a wise man, his wit ought not without reason toforne heard, sud∣dainly in a matter to iudge. After y^e saws of the wise, thou shalt not iudge ne deme toforne thou know. Lady, qd. I, ye remember well, that in most laud & praising of certain saints in holy church, is to rehearsen their conuersa∣tion from bad into good, and that is so re∣hersed, as by a perpetual mirrour of remem∣braunce in worshipping of tho saintes, and good ensample to other misdoers in amend∣ment. How turned the Roman Zedeories fro the Romans, to be with Hannibal ayenst his kind nation: And afterwards him seeming the Romaines to be at y^e next degree of con∣fusion, turned to his old allies, by whose wit after was Hannibal discomfited. Wher∣fore to enforme you lady, the manner, why I mean, see now now in my youth I was draw to be assentaunt, and in my mights helpyng to certaine coniurations, & other great mat∣ters of ruling of citezins, & thilke thynges beene my drawers in, and excitours to tho matters werne so painted & coloured, that at the prime face me seemed then noble and glorious to all y^e people: I then wening mi∣kell merite, haue deserued in furthering and maintenaunce of tho thyngs, busied and la∣boured

with all my diligence, in werkyng of thilke matters to the end. And truly lady, to tell you y^e sooth, me rought little of any hate of the mighty Senatours in thilke city, ne of communes mallice, for two skilles: One was, I had comfort to ben in such plite, that both profite were to me and to my friends: A∣nother was, for common profit in communal∣ty, is not but peace & tranquility, with just gouernaunce proceden from thilke profite, sithen by counsail of mine inwit, me thought the first paynted thynges, mallice and euill meanyng, withouten any good avaylyng to any people, and of tyranny purposed: and so for pure sorrow and of my meddling, and bad infame that I was in ronne, tho teares lash∣ed out of mine eyen, were thus away washe, than the vnderhyd mallice and the rancour of purposing envy, fornecaste and ymagined, in destruction of mokel people shewed so o∣penly, that had I been blind, with myne handes all the circumstaunce I might well have feeled.

Now then tho persones that such thinges have cast to redresse, for wrath of my firste meddling, shopen me to dwell in this pynande prison, till Lachases my threade no lenger would twyne. And ever I was sought, if me list to have grace of my life, and freenesse of that prison, I shoulde openly confesse howe peace might been enduced to enden all y^• first rancours. It was fully supposed my know∣ing to be full in tho matters. Then Lady I thought that every man, that by any way of right, rightfully done, may helpe any com∣mune helpe to been saved, which thynge to keepe above all thinges I am holde to main∣taine, & namely in destroying of a wrong, al should I therethrough enpeach myne owne fere, if he were guilty, & to do misdeed assen∣taunt. And maister ne friend may nought a∣vayle to the soule of hym that in falsenesse deyeth, and also that I nere desired wrath of the people, ne indignation of the worthy, for nothyng that ever I wrought or did, in any doings my selfe els, but in y^• mayntenaunce of these foresayd errours, and in hidyng of the privities thereof. And that all the peoples hearts holdyng on the errours side, weren blind, and of elde so ferre forth beguiled, y^t debate and strife they maintayned, and in di∣struction on that other side, by whyche cause, the peace, that most in communalties should be desired, was in point to bee broken and annulled. Also the city of London, that is to me so deare and sweet, in which I was forth growne, and more kindely love have I to y^• place, than to any other in yearth, as every kindely creature hath full appetite to that place of his kindely engendrure, and to wilne reste and peace in that steede to abide: thilke peace should thus there have been broken, which of all wise is commended and desired. * For know thing it is, all men that desiren to commen to y^• parfit peace everlasting, must y^• peace by God commended, both maintain and keepe. This peace by angels voyce was confirmed, our God entring in this world: This, as for his testament, he left to all his friends, when he retourned to the place from whence he came: This his Apostle admone∣steth to holden, without which man parfitely may have none insight. Also this God by his coming made not peace alone between hea∣uenly and earthly bodies, but also among us on earth, so he peace confirmed, that in one heed of love one body we shoulde perfourm. Also I remember me well, how the name of A∣thens was rather after the GOD of peace than of battaile, shewing that peace most is necessary to Communalties and Cities. I then so stered by all these ways toforne nemp∣ned, declared certain points in this wise. First that thilke persons that hadden mee drawen to their purposes, and me not witting the pri∣vy entent of their meaning, drawen also the feeble witted people, that have none insight of gubernatife prudence, to clamure and to cry on matters that they stirred, & under points for commune auantage, they embolded the passife to take in the actives doing, and also stirred innocents of conning to cry after things, which (qd. they) may not stand but we ben executours of tho matters, & authority of execution by common election to us be deli∣vered, & that must enter by strength of your maintenaunce, for we out of such degree put, oppression of these old hinderers shall agayn surmounten and putten you in such subjecti∣on, that in endlesse woe ye shull complain. The governments (qd. they) of your citie, left in the hands of torcencious citizens, shal bring in pestilence and distruction to you good men, and therefore let us have y^• commune admi∣nistration to abate such yuels. Also (qd. they) * It is worthy the good to commend, and thy guilty deserts to chastice. There been citi∣zens many for ferd of execution that shall be done, for extortions by hem committed, been evermore ayenst these purposes, and all other good meanings. Never the latter, Lady, truly the meaning under these words, was fully to have appeached the mighty Senators which hadden heavy heart for the misgovernaunce that they seen. And so Lady, when it fell that free election, by great clamour of much peo∣ple for great disease of misgovernaunce so fervently stooden in her election, y^t they hem submitted to every manner face, rather than have suffred the manner & the rule of the ha∣ted governours, notwithstanding that in the contrary helden much commune meiny that have no consideration, but only to voluntary lusts withouten reason. But then thilke go∣vernour so forsaken, fayning to scorn his un∣doing, for misrule in his time, shope to have letted thilke election, and have made a newe himself to have been chosen, and under that mokell rore have arered. These things Lady knowen among the Princes, and made open to the people, draweth in amendment, that every degree shall ben ordained to stand there

as he should, and that of errors coming here∣after, men may lightly toforn hand puruay remedy in this wise, peace and rest to be fur∣thered and hold. Of the which things Lady, thilk persons broughten in answere toforne their most soueraigne judge, not coarted by paining dures openly knowledgeden, and asked thereof grace, so that apertly it pre∣veth my wordes been sooth, without forging of leasings.

But now it greueth me to remember these diuers sentences, in jangling of these sheepie people: certes, me thinketh they oughten to maken joy that a sooth may be knowe. For my trouth and my conscience been witnesse to me both, that this knowing soothe haue I said, for no harm ne malice of tho persons, but only for trouth of my sacrament in my liegeaunce, by which I was charged on my Kings behalf. But see ye not now Lady, how the fellonous thoughts of this people, and couins of wicked men, conspiren ayen my soothfast trouth. See ye not euery wight that to these erronious opinions were assen∣taunt, and helps to the noise, and knewen all these things better than I my seluen, appa∣railen to finden new friends, and cleapen me false, and studien how they mowen in her mouthes werse plite nempne? O God, what may this be, that thilk folk which that in time of my maintenance, & when my might auayleth to stretch to the foresaid matters, tho me commended, and yaue me name of trouth, in so manifold maners, that it was nigh in euery wights ear, there as any of thilk people weren: and on the other side, thilk company sometime passed, yeuing me name of bad loos. Now both tho peoples turned the good into bad, and bad into good, which thing is wonder, that they knowing me saying but soth, arn now tempted to re∣ply her old praisings, and knowen me well in all doings to ben trew, and sain openly that I false haue said many things. And they al∣leaged nothing me to been false or vntrew, saue thilk mater knowledged by the parties hemself: and God wot other mater is none. Ye also Lady know these things for trew, I auaunt not in praysing of my self, thereby should I lese the precious secre of my consci∣ence. But ye see well that false opinion of the people for my trouth, in telling out of false conspired maters, and after the judgment of these Clerks I should not hide the sooth of no maner person, maister ne other, wherefore I would not drede, were it put in the conside∣racion of trew and of wise. And for comers hereafter shullen fully out of denwere, all the soth know of these things in act, but as they wern, I haue put it in Scripture, in perpetu∣ell remembrance of true meaning. For truly Lady me seemeth that I ought to bear the name of trouth, that for the loue of rightwise∣nesse haue thus me submitten: But now then the false fame which that Clerks sain flieth as fast as doth the fame of trouth, shall so wide sprede, till it be brought to the jewell that I of mean, and so shall I been hindred withouten any measure of trouth.

THen gan Loue sadly me behold, and said in a chaunged voice, lower than she had spoken in a time. Fain would I (qd. she) that thou were holpen, but hast thou said any thing, which thou might not prouen? Par∣dee (qd. I) the persons euery thing as I haue said, han knowleged hemself. Yea (qd. she) but what if they hadden naied, how would∣est thou haue mainteined it? Soothly (qd. I) it is well wist both amongst the greatest, and other of the Realm, that I profered my body so largely in to prouing of tho things, that Mars should haue judged thend: but for sothnesse of my words they durst not to thilk judg trust. Now certes (qd. she) aboue all fames in this world, the name of marci∣all doings most pleasen to Ladies of my lore, but sithen thou were ready, and thine aduersaries in thy presence refused thilk do∣ing, thy fame ought to be so born, as if in deed it had take to the end. And therefore euery wight that any drop of reason hath, and heareth of the infame, for these things hath this answer to say: trewly thou said∣est, for thine aduersaries thy words affirmed. And if thou haddest lied, yet are they discom∣fited, the prise leaned on thy side, so that fame shall hold down infame, he shall bring vpon none half. What greueth thee thine enemy to sain their own shame, as thus: We arn discomfited and yet our quarell is trew. Shall not the loos of thy frends, ayenward dequace thilk enfame, and say they graunt∣ed a sooth without a stroke or fighting. Ma∣ny men in battell been discomfited and ouercome in a rightfull quarrel, that is goddes priuy judgement in heauen: but yet although the party be yolden, he may with words say his quarrell is trew, and to yeeld him in the contrary for dread of death, he is compelled, and he that graunted and no stroke hath feled, he may not creep a∣way in this wise by none excusacion. In∣different folk will say, ye who is trew, who is false himself knowledgeth tho things. Thus in euery side fame sheweth to thee good and no bad. But yet (qd. I) some will say I ne should for no deth haue discouered my mai∣stresse, and so by vnkindnesse they woll knet infame to pursue me about: thus enemies of will in manifold maner woll sech priuy ser∣pentines queintises, to quench & distroy by ve∣nime of many businesses, the light of trouth, to make herts to murmour ayenst my per∣son, to haue me in hain, withouten any cause. Now (qd. she) hear me a few words, and thou shalt fully been aunswered, I trow. Me thinketh (qd. she) right now by thy words that Sacrament of swearing, that is to say, charging by Othe, was one of the causes to make thee discouer the malicious imagina∣cions tofore nempned: euery othe by knitting

of copulation, must haue these lawes, that is, trewe iudgment and rightwisenesse, in which thyng, if any of these lacke, the oth is iturned into the name of periury: then to make a true serment, must needs these things follow, for ofte tymes a man to say soothe, but iudgement and iustice folow, he is for∣sworne: ensample of Herodes for holding of his serment, was dampned.

Also to say trouth rightfullithe, but in judg∣ment, other whyle is forboden, by that all sothes be not to saine. Therefore in judge∣ment in trouth and rightwisenesses, is euery creature bounden vpon payne of periury full knowing to make, though it were of his own person, for dread of sinne, after that word bet∣ter is it to die than liue false: and al would peruerted people, false report make in vn∣kindnes, in y^• entent thy fame to reise, when light of truth in these matters is forth spron∣gen, and openly published among commons, then shall not soch dark enfame dare appear for pure shame of his falsnesse, as some men there been that their own enfame, can none otherwise void or els excuse, but by hindring of other mens fame, which that by none other cause cleapen other mens false, but for with their own falsnesse, mowen they not been a∣vaunsed: or els by false sclaundring words, other men shendin their own true sclaunder, to make seem the lasse, for if soch men woul∣den their iyen of their conscience reuoluen, shoulden seen the same sentence they legen on other, spring out of their sides, with so many branches, it were impossible to number: to which therefore may it be said in that thing, this man thou demest, therein thy self thou condempnest. But (qd. she) vnderstand not by these words, that thou wene me say thee, to be worthy sclander, for any matter tofore writ∣ten, truly I would witnesse the contrary, but I say that the beames of sclaundring words may not been done away, till the day of dome. For how should it not yet amongs so great plenty of people, been many shrews, sithen when no mo but eight persons, in Noes ship were closed, yet one was a shrew, and scorned his father. These things (qd. she) I trow, shewen that false fame is not to drede, ne of wise persons to accept, and namely not of thy Margarite, whose wisedom hereafter I think to declare, wherefore I wote well soch thing shall not her astert, then of vnkindnesse, thine othe hath thee excused at the full. But now if thou wouldst not greue, me list a few things to shew. Say on (qd. I) what ye wol, I trow ye mean but trouth, and my profit in time coming. Truly (qd. she) that is soth, so thou con well keep these words, and in the inrest secret chamber of thine hert, so fast hem close, that they neuer flitt, then shalt thou find hem auailing. Look now what people hast thou serued, which of hem all in time of thine exile euer thee refreshed, by the value of the least coigned plate that walketh in money. Who was sory, or made any ruth for thy disease? If they hadden getten their purpose of thy mi••a∣venture, set they not an haw. Lo when thou were enprisoned, how fast they hied in help of thy deliueraunce. I wene of thy death, they yeue but lite: They looked after no thing, but after their own lusts. And if thou list say the sothe, all that meinie that in this brigge thee broughten, lokeden rather after thine helps, than thee to haue releued.

Owen not yet some of hem money for his commons? Paidest not thou for some of her dispences, till they were tourned out of Se∣land? Who yaue thee euer ought, for any ri∣ding thou madest? Yet pardie, some of hem tooken money for thy Chamber, and put tho pens in his pourse, vnweting of the renter.

Lo, for which a company thou medlest, that neither thee, ne them self mighten help of vn∣kindnesse, now they bear the name, that thou supposest of hem for to haue. What might thou more haue done, than thou diddest, but if thou wouldest in a false quarell, haue been a stinking martire? I wene thou fleddest as long as thou might, their priuitie to conceal, which thing thou helest lenger then thou shouldest. And thilk that ought thee money, no pennie would pay, they wend thy return had been an impossible. How might thou better haue hem proued, but thus in thy needy diseases? Now hast thou ensample, for whom thou shalt meddle: truly this lore is worth many goodes.

OFt gan loue to stern me these words, think on my speach, for truely hereaf∣ter, * it woll do thee liking, and how so euer thou see fortune shape her whele to turne, this meditacion by no way reuolue. For certes, Fortune sheweth her fayrest, when she thinketh to beguile. And as me thought here toforne, thou saidest thy loos in loue, for thy rightwisenesse ought to be raysed, should be allowed in time coming: thou might in loue so thee haue, that loos and fame shull so been raysed, that to thy freends comfort, and sorow to thine ene∣mies, endlesse shull endure.

But if thou were that one Sheep amongs the hundred, were lost in desert, and out of the way had erred, and now to the flock art restored, the Shepeheard hath in thee no joy, and thou ayen to the Forrest tourn. But that right as the sorrow and anguish was great, in time of thine out way going, right so joy and gladnesse shall be doubled, to seen thee conuerted, and not as Lothes wife ayen looking, but hoole counsail with the Sheep folowing, and with them grasse and hearbs gader. Neuer the later (qd. she) I say not these things for no wantrust that I haue, in supposing of thee otherwise than I should: for truely I wote well, that now thou art sette in soche a purpose, out of which thee list not to part: But I say it, for many men there ben that to knowing of other mens do∣ings setten all their cure, and lightly desiren

the bad to clatter, rather than the good, and haue no will their owne manner to amende. They also hate of old rancour lightly hauen, and there that soch thing abideth, sodainly in their mouths proceedeth the haboundance of the herte, and words as stones, stones out throw. Wherfore my counsaile is euermore, openly and apertly, in what place thou sitte, counterplete therrours and meanings, in as far as thou hem wistest false, and leaue for no wight, to make hem be know in euery bo∣dies eare: & be alway patient, and vse Ia∣cobs words, what so euer men of thee clap∣pen, I shall sustain my Ladies wrath, which I haue deserued, so long as my Margarite hath rightwised my cause. And certes (qd. she) I witnesse my self, if thou thus conuerted, sor∣rowest in good meaning in thine herte, wolt from all vanity parfitely depart, in consola∣cion of al good pleasaunce of that Margarite, which that thou desirest after will of thyne herte, in a manner of a mothers pity, shul ful∣ly accept thee into grace. For right as thou rentest clothes in open sight, so openly to sow hem at his worshyp, withouten reproofe com∣mended: Also, right as thou were ensample of moch fold error, right so thou must be en∣sample of manifold correction, so good fauour to forgoing all error destroying, causeth dili∣gent loue with many plaited praysings to fol∣low, and then shall all the first errours make the following worships to seeme hugely en∣creased, black and white set togider, euery for other more seemeth, and so dothe euery things contrary in kind. But infame that goeth alway tofore, and praysing worship by any cause following after, maketh to rise thilk honour, in double of wealth, and that quen∣cheth the spot of the first enfame. Why we∣nest I say these things, in hindering of thy name? Nay nay God wot, but for pure en∣creasing worship, thy rightwisenesse to com∣mend, and thy trouth to seem the more. Woste not well thy selfe, that thou inform of making, passeth not Adam that eate of the apple. Thou passeth not the stedfastnesse of Noe, y^• eating of the grape became dronke. Thou passeth not the chastity of Lothe, that lay by his doughter. Eke the nobly of Abra∣ham, whom God reproued by his pryde. Al∣so Dauids meeknesse, which for a woman made Vry be slaw. What also Hector of Troy, in whom no defaut might be found: yet is he reproued that he ne had with man∣hood not suffred the warre begon, ne Paris to haue went into Grece, by whom gan all the sorow: for * truly him lacketh no venime of priuy consenting, which y^• openly leaueth a wrong to withsay. Lo eke an old prouerbe, among many other. * He that is still, seem∣eth as he graunted.

Now by these ensamples, thou might ful∣ly vnderstand, that these things been writ to your learning, & in rightwisenes of tho per∣sones, as thus: To euery wight his default committed, made goodnesse afterwards done be the more in reuerence, and in open shew∣ing, for ensample is it not songe in holy church? Lo how necessary was Adams sin, Dauid the king gat Salomon the king, of her that was Vries wife. Truly for reproof is none of these things writte: Right so tho I rehearse thy before deed, I repreue thee ne∣uer the more, ne for no villany of thee are they rehearsed, but for worship, so thou con∣tinue well hereafter: and for profite of thy self, I rede thou on hem thinke.

Then saied I right thus: Lady of unity and accorde, enuy & wrath lurken there thou commest in place, ye weten well your selue & so done many other, y^• while I administred the office of common doing, as in ruling of y^• establishments amongs y^• people, I defouled neuer my conscience for no maner deede, but euer by wit & by counsaile of the wisest, the matters weren drawen to their right endes. And thus truly for you Lady, I haue desired soch cure, & certes in your seruice was I not idle, as far as soch doing of my cure stretch∣eth. That is a thing (qd. she) y^t may draw many hertes of noble, & voice of common into glo∣ry, and fame is not but wretched and fickle.

Alas, that mankind coueteth in so leud a wise, to be rewarded of any good deed, sith glo∣ry of Fame in this world, is not but hinder∣ing of glory in time comming. And certes, qd. she, yet at y^• hardest such fame into heauen is not the yearth but a centre to the cercle of heuen. A pricke is wonderful little in respect of all the cercle, & yet in all this prick may no name be born in manner of persing, for many obstacles, as waters and wildernesse, and straunge languages, & not onely names of men ben stilled & holden out of knowledg∣ing by these obstacles, but also cities and realms of prosperity ben letted to be know, and their reason hindred, so that they mowe not ben perfitely in mens proper vnderstand∣ing. How should then the name of a singuler Londenoys passe the glorious name of Lon∣don, which by many it is commended, and by many it is lacked, and in many mo places in earth not knowen, then knowen: for in many countrees little is London in knowing, or in speach, and yet among one manner of people may not soch fame in goodnesse come, for as many as praisen commonly as many lacken. Fie then on soch maner fame, sleep and suffre him that knoweth priuity of hertes, to deale soch fame in thilke place, there nothing ayenst a soth shall neither speake, ne dare appere, by atturney, ne by other maner. How many great named, & many great in worthinesse lo∣sed, han be tofore this time, y^t now out of me∣mory are slidden, & cleanly forgetten, for de∣faute of writings, & yet scriptures for great elde so been defased, that no perpetualty may in hem been judged. But if thou wolt make comparison to euer, w^t joy mayst thou haue in yearthly name it is a fair likenesse, a pees or one grain of Wheat, to a thousand ships full of corne charged. What nomber is be∣tween

the one and the other, and yet mowe both they be nombred, and end in recknyng haue. But truely all that may be nombred, is nothing to recken, as to thilke that may not be nombred, for oft things ended is made comparison, as one little, an other great, but in things to haue an end, and an other no end, soch comparisoun may not be founden. Wherefore in heauen to been losed, with God hath none end, but endles endureth, and thou canst nothing doen aright, but thou de∣sire the rumour thereof be healed, and in eue∣ry wightes eare, and that dureth but a prick, in respect of the other. And so thou seekest re∣ward of folks, small words, and of vain pray∣sings. Truly therein thou lesest the guerdon of vertue, and lesest the greatest valour of conscience, and unhap thy renome euerlast∣ing. * Therefore boldly renome of fame of the yearth should be hated, & fame after death should be desired, of werks of vertue asketh guerdoning, and the soul causeth all vertue. Then y^• soul deliuered out of prison of yearth, is most worthy soch guerdone among to haue in the euerlasting fame, and not the bodye, that causeth all mannes yuils.

OF tway things art thou answered, as me thinketh (qd. Loue) and if any thing be in doubt in thy soul, shew it forth thine ig∣noraunce to clear, and leaue it for no shame. Certes (qd. I) there ne is no body in this world, that aught could say by reason, ayenst any of your skils, as I leue: and by my wit now fele I well that euil speakers, or bearers of enfame, may little greue or let my purpose, but rather by soche thing my quarel to be forthered. Yea (qd. she) and it is proued also, that the like jewel in my keep∣ing shall not there through be stered, of the lest moment that might be imagined. That is soth (qd. I.) Well (qd. she) then leueth there, to declare that thy insuffisaunce is no manner letting, as thus: for that she is so worthy, thou shouldest not climbe so high, for thy moebles and thine estate arne void∣ed, thou thinkest fallen in soch misery, that gladnesse of thy pursute woll not on thee discend. Certes (qd. I) that is soth: right soch thought is in mine herte, for commonly it is spoken, and for an old Prouerb it is ledged: * He that heweth to hie, with chips he may lese his sight. Wherefore I haue been a∣bout in all that euer I might, to study ways of remedy, by one side or by an other. Now (qd. she) God forbede, ere thou seek any other doings but soch as I haue learned thee in our resting whiles, and such hearbes as been planted in our Gardens. Thou shalt well vnderstand, that aboue man, is but one God alone. How (qd. I) han men to forne this time, trusted in writs and chauntements, and in helps of Spirites, that dwellen in the air, and thereby they han getten their desires, where as first for all his manly power he daunced behind.

O (qd. she) fie on soch matters, for truely that is sacrilege, and that shall haue no sort with any of my seruants, in mine eyen shall soch thing not be looked after. How often is it commanded by these passed wise, y^t to one God shall men serue, & not two Gods. And who that list to haue mine helps, shall aske none help of foul Spirits. Alas, is not man maked semblable to God? Woste thou not well, that all vertue of liueliche werking by Gods purueighance, is vnderput to reasona∣ble creature in yerth, is not euery thing a this∣half God? made buxom to mans contem∣placion, vnderstanding in heauen & in earth, and in hell. Hath not man being with stones, soul of wexing with trees and herbs.

Hath he not soul of feling with beasts, fish∣es, and fouls, and he hath soule of reason and vnderstonding with Angels, so y^t in him is knit all maner of liuings, by a reasonable proporcion. Also man is made of all y^• fower Elements. All uniuersity is rekened in him alone: he hath under god principality aboue al things. Now is his soul here, now a thou∣sand mile hence, now farre, now nigh, now high, now low, as farre in a moment, as in mountenance of ten Winter, & al this is in mans gouernance & disposicion. Then shew∣eth it, that men been lich vnto gods, & children of most height. * But now sithen al things vn∣derput to y^• will of reasonable creatures, God forbid any man to win that Lordship, & ask help of any thing lower than himselfe, and then namely of foule things innominable.

Now then, why shouldest thou wene to loue to high, sithen nothing is thee aboue, but God alone. Truly I wote wel, that the ilk jewel is in a manner, euen in line of degree, there thou art thy selue, & nought aboue, saue thus: Angel vpon Angel, Man vpon Man, & Deuil vpon Deuil, han a maner of Souerainty, & that shal cease at y^• day of Dome: & so I say, though thou be put to serue thilk jewel du∣ring thy life, yet is that no seruage of vnder∣putting, but a maner of travailing pleasance, to conquere and get that thou hast not.

I set now the hardest in my seruice now thou deydest for sorrow of wanting in thy de∣sires: Truly all heauenly bodies, with one voice shul come & make melody in thy com∣ming, & say welcome our fere, and worthy to enter into Iupiters joy, for thou with might hast ouercome death, thou wouldest neuer flit out of thy seruice, & we all shul now pray to the gods, row by row, to make thilke Mar∣garite, that no routh had in this person, but vnkindly without comfort let thee dye, shall beset her self in soch wise, that in yearth for part of vengeaunce, shall she no joy haue in loues seruice: and when she is dedde, then shall her soul been brought vp into thy pre∣sence, and whider thou wilt chese, thilke soule shall been committed. Or els after thy death, anone all the foresaid heauenly bodies by one accorde, shall be nommen from thilke perle, all the vertues that firste her were ta∣ken,

for she hath hem forfeyted, by y^• on thee my seruaunt, in thy liue she would not suffer to worche all vertues, withdrawen by might of the high bodies: Why then shouldest thou wene so any more. And if thee liste to looke vpon the law of kind, and with order, which to me was ordayned, soothly none age, none ouertourning time, but hitherto had no time ne power, to chaunge the wedding, ne that knotte to vnbinde of two hertes, through one assent in my presence, togither accorden to en∣duren till death hem depart. What trowest thou euery ideot wot the meaning & the pri∣uy entent of these things? They wene forsoth that soche accorde may not be, but y^• Rose of maidenhede be plucked, do way do way, they know nothing of this: * For consente of two hertes alone, maketh the fastning of y^e knot, neither law of kind, ne mans Low determi∣neth, neither y^• age, ne the quality of persons, but onely accord between thilke tway. And truely, after time that such accorde, by their consent in herte, is ensealed & put in my tre∣sory, amongs my priuy things, then ginneth the name of spousaile: and although they bre∣ken forward bothe, yet soch matter ensealed, is kept in remembrance for euer. And see now that spouses haue the name anon after accord, though the Rose be not take. The Aungell bad Ioseph take Mary his spouse, and to Egypt wend: Lo she was cleped spouse, and yet toforne ne after, neither of hem both meant, no fleshly lust know, wherfore y^• words of trouth accorden, y^• my seruants shoulden forsake both father and mother, & be adhe∣rand to his spouse, and they two in unity of one flesh, shoulden accorde, And this wise two that werne first, in a little manner disaccor∣daunt, higher that one, and lower that other, been made euenliche in gree to stonde.

But now to enforme thee, y^• ye been liche Goddes, these Clerkes sain, and in determi∣nacion shewen, that three things hauen the names of Goddes been cleped, y^• is to saine, Man, Deuil, and Images, but yet is there but one God, of whom all goodnesse, all grace, and all vertue commeth, & he is louing and true, and euerlasting, & prime cause of al be∣ing things: but men been goddes, louing & true, but not euerlasting, & that this by adop∣tion, of the euerlasting God. Deuils been goddes, stirring by a manner of liuing, but neither been they true, ne euerlasting, & their name of godlihed, they han by vsurpacion, as the Prophet saieth: Al Goddes of Gentiles, that is to say, Painims, are Diuels. But I∣mages been Goddes by nuncupacion, & they been neither liuing, ne true, ne euerlasting: After these words they clepen Gods, Ima∣ges, wrought with mens hands.

But now reasonable creature, that by a∣doption alone, art to y^• great god euerlasting, & therby thou art good cleped: let thy fathers maners so entre thy wits, y^t thou might fol∣low, in as much as longeth to thee, thy fathers worship, so that in nothing, thy kind from his will decline, ne from his nobley pouerty. In thus wise if thou werche, thou art aboue all other things, saue Ood alone, and to say no more thine herte, to serue in too hie a place.

FVlly haue I now declared, thine estate to be good, so thou follow thereafter, and that the objection first by thee alleged, in worthinesse of thy Margarite, shall not thee let, as it shall further thee, and increase thee: it is now to declare, the last objecti∣on in nothing may greue. Yes certes (qd. I) both greue, and let must it needs, the con∣trary may not beene proued, and see nowe why. While I was glorious in worldly wel∣fulnesse, and had soch goodes in wealth, as maken men riche, tho was I draw into com∣paignies that loos, prise, and name yeuen: Tho loureden blasours, tho curreiden glo∣sours, tho welcomeden flatteres, tho wor∣shipped thilke, that now deinen not to looke. Euery wight in soch yearthly weale habun∣daunt, is hold noble, precious, benigne, & wise, to do w^t he shall, in any degree that menne him set, all be it that the soth be in y^t contra∣ry of all tho thinges: But he that can, ne ne∣uer so well in him behaue, and hath vertue habundant, in manifold maners, and be not wealthed with soch yearthly goodes, is hold for a fool, and said his wit is but sotted. Lo how false for euer is hold true. Lo how trew is cleaped false, for wanting of goodes. Also Lady, dignitees of office maken men mikell commended, as thus: he is so good, were he out, his pere should men not find. Truely I trowe of some soche that are so praised, were they out ones, an other should make him so be know, he should of no wise no more been loo∣ked after: but onely fools wel I wot, desiren soch new things. Wherefore I wonder that thilke gouernour, out of whom alone the cau∣ses proceden, that gouerneth all things, which that hath ordeined this world, in werkes of the kindly bodies so be gouerned, not with vnstedfast or happious thing, but with rules of reason, which shewen the course of certain things: why suffreth he such sliding chaunges, that misturnen soch noble things as been we men, that arne a faire persel of the yearth, & holden the vpperest degree vnder GOD, of benigne things, as ye saiden right now your selfe, shoulde neuer man haue been set in so worthy a place, but if his degree were ordained noble. Alas, thou that knittest the purueigh∣aunce of all things, why lookest thou not to amenden these defaults: I see shrewes that han wicked maners, siten in chairs of domes, Lambes to punishen, there Woolues should been punished. Lo, vertue shined naturelly, for pouerty lurketh, & is hid vnder cloude: but the Moon false forsworn, as I know my self, for auer and yeftes hath vsurped, to shine by day light, with peynture of other mens praysings: & truly thilke forged light foully should fade, were the trouth away of colours feyned. Thus is night tourned into day,

and day into night, Winter into Sommer, & Sommer into Winter, not in deed but in miscleapyng of foolish people.

Now (qd. she) what wenest thou of these things? How felest thou in thine hert, by what governaunce that this commeth about?

Certes (qd. I) that wote I never, but if it be, that Fortune hath graunt from abode to lede the end of men as her liketh. Ah now I see (qd. she) the entent of thy meaning: Lo, by∣cause thy worldly goods, been fullich dispent, thou berafte out of dignity of office, in which thou madest thy gathering of thilke goodes, and yet diddest in that office, by counsayle of wise, any thyng were ended: and true were unto hem, whose profite thou shouldest looke, and seest now many, that in the ilke Heruest made of thee mokell, and now for glosing of o∣ther, deyneth thee nought to forther, but en∣haunsen fals shrewes, by witnessing of truth: These thinges greeveth thine herte, to seene thy self thus abated, and then frailty of man∣kind ne setteth but litle, by the lesers of soch rechesse, have he never so moche vertue, and so thou wenest of thy Iewell, to renne in di∣spite, and not been accepted into grace: All this shall thee nothing hinder. Now (qd. she) first thou woste well, thou lostest nothing that ever mightest thou challenge for thyne own: When nature brought thee forth, come thou not naked out of thy mothers womb? Thou haddest no richesse, and when thou shalte en∣ter into the ende of every fleshly body, what shalt thou have with thee then? So every ri∣chesse thou haste in time of thy living nis but leant, thou might therein chalenge no proper∣ty. And see now, every thing that is a mans own, he may do therewith what him liketh, to yeue or to keep: but richesse thou playnest from thee lost, if thy might had stretched so ferforth, faine thou wouldes have hem kept, multiplied with mo other: & so ayenst thy will been they departed from thee, wherefore they were never thine. And if thou laudest and joy∣est any wight, for he is stuffed with soche ma∣ner richesse, thou art in that beleeve beguiled, for thou wenest thilk joy to be selinesse, or els ease, and he that hath lost soche haps, to been unseily. Ye forsoth (qd. I.) Well (qd. she) then woll I prove that unsely, in that wise is to praise, and so the tother is the contrary to be lacked. How so (qd. I?) For unsely (qd. she) begileth not, but sheweth the entent of her working. Et è contra. Selinesse begileth, for in prosperity, shee maketh a jape in blindnesse, that is, she windeth him to make sorow when she withdraweth. Wolte thou not (qd. she) praise him better, that sheweth to thee his hert, tho it be with bitande words, and dispi∣tous than him that gloseth, and thinketh in their absence, to do thee many harmes. Cer∣tes (qd. I) the one is to commend, & the other to lack and dispise. A ha (qd. she) right so ease while he lasteth, gloseth & flattereth, & light∣ly voideth when she most pleasantly sheweth, and ever in her absence, she is about to dothee tene and sorow in hert: But unsely all be it with betande chere, sheweth what she is, and so doth not that other, wherefore unsely doth not beguile. Selinesse disceiveth: unsely put away doubt. That one maketh men blind, that other openeth their iyen, in shewyng of wretchednesse. The one is ful of drede, to lese that is not his owne: That other is sober, and maketh men discharged of mokel heavi∣nesse in burthen: The one draweth a man from very good, the other haleth him to ver∣tue, by the hookes of thoughts. And wenest thou not, that thy disease hath done thee mo∣kell more to winne, than ever yet thou lost∣est, & more than ever the contrary made thee winne? Is not a great good to thy thinking, for to know y^• hearts of thy soothfast freends? Parde they been proved to the full, and the true have discevered from the false. Truely at the goyng of thilke brotell joye, there yede no more away, than the ilke that was not thyne proper: He was never from y^• light∣ly departed, thine owne good therfore leaveth it still with thee. Now good (qd. she) for how moch wouldest thou sometime have bought, this very knowyng of thy frende, from the flattering flies that they glosed, when thou thought thy selfe sely? But thou y^• plainest of losse in richesse, haste founden y^• most dere worthy thing: that thou cleapest vnsely, hath made the moche thing to winnen. And al∣so for conclusioun of all, * He is frende that nowe leaveth not his heart from thine helps. And if that Margarite denieth now not to suffre her vertues shine to thee wardes, with spreading beams, as farre or farther than if thou were sely in worldly joy: Trewly I say not els but she is some deale to blame.

Ah, peace (qd. I) and speak no more of this, mine heart breaketh now thou touchest any soche wordes. A well (qd. she) then let vs singen, thou herest no more of these things at this tyme.

¶Thus endeth the first booke of the Testa∣ment of Love, and hereafter foloweth the second.

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.

OF nombre sain these clerks that it is naturell some of discrete thinges, as in telling one, two, three, and so forth: but among all nombres three is determined for most certaine. Wherfore in nombre certain this werke of my besie leudenes, I think to end and parfourme.

Ensample by this worlde in three times is deuided: Of which y^• first is cleped Dema∣tian, that is to say, going out of true way: & all that tho dieden, in hell were thy punished for a mans sinne, till grace and mercy fet hem thence, & there ended the first time. The se∣cond time lasteth from the coming of mercia∣ble grace, vntill the end of transitory time, in which is shewed y^• true way in fordoing of y^• badde, and that is ycleped time of grace: & that thing is not yeuen by desert of yelding, one benefite for another, but onely through goodnesse of y^e yeuer of grace in thilke tyme. Who so can well vnderstand, is shapen to be saued in souled blisse. The third time shal gin when transitory things of worldes han made their end, and that shall been in joy, glory, and red both body and soule, that well han deserued in the tyme of grace. And thus in y^• heauen togither shull they dwell perpetuelly, without any ymaginatife yuel in any halue. These times are figured by tho three dayes that our God was closed in yearth, and in the third arose, shewyng our resurrection to joy & blisse, of tho y^t it deseruen, by his merciable grace. So this leude booke in three matters accordaunt to tho times, lightely by a good inseer may been vnderstande, as in y^• first er∣rour of misse goyng is shewed with sorrowful pine, punished is cried after mercy. In the second is grace in good way proued, which is fayling without desert, thilk first misse amen∣ding in correction of tho errours and euen way to bryng with comforte of welfare, in to amendement wexing. And in the third joye and blisse, graunted to him that well can de∣serue it, and hath sauour of vnderstandyng in the tyme of grace. Thus in joye of my third booke shall the matter be till it end. But spe∣ciall cause I haue in my heart to make this processe of a Margarit pearl, that is so preci∣ous a gem, with cleere and littell of which stones or Iewel, the tongues of vs English people tourneth the right names, and clepeth hem Margery pearles: thus varieth our speech from many other langages. For trew∣ly Latine, French, and many mo other langa∣ges clepeth hem Margery peerles, the name Margarites or Margarit perls: wherefore in that denominacion I woll me accord to other mens tonges, in that name cleping. These clerkes that treaten of kindes, & studien out the property there of things, sayne the Mar∣garit is a littel white pearle, throughout ho∣low and rounde, and vertuous, and on the sea sides in the more Britaine, in muskle shels, of y^• heavenly dewe y^e best been engendred: in which by experience ben found three fayre ver∣tues. One is, it yeueth comforte to the feling spirits in bodily persones of reason. Another is good, it is profitable health ayenst passions of sory mens hearts. And the third it is need∣full and noble in staunching of blood, there els too much would out ren. To which perle and vertues me list to liken at this time Phi∣losophy, with her three speces, that is, naturel, and moral, and reasonable: of which things heareth what saine these great Clerks. Phi∣losophy is knowing of deuinely and manly things joyned with study of good liuyng, and this stante in two things, that is, conning and opinion: conning, is when a thing by cer∣taine reason is conceiued: but wretches, and fooles, and lewd men, many will conceyue a thyng & maintaine it as for a sothe, though reason be in the contrary, wherefore conning is a straunger. Opinion is while a thyng 〈◊〉〈◊〉 in non certayne, and hidde from mens very knowledging, and by no parfite reason fully declared, as thus: if the sonne be so mokel as men wenen, or els if it be more then y^e earth. For in soothnesse y^• certaine quantity of that Planet is vnknowen to erthly dwellers, & yet by opinion of some men, it is holden for more than middle erth. The first spece of Philoso∣phy is naturel, which in kindely things trea∣ten,

& sheweth causes of heauen, & strength of kindly course: as by Arsmetrike, Geome∣try, Musike, & by Astronomy, techeth ways and course of Heauens, of Planetes, and of Sterres about Heauen & Earth, & other Ele∣ments. The second spece is morall, which in order of liuing maners techeth, & by rea∣son proueth vertues of soule most worthy in our liuyng, which been Prudence, Iustice, Temperaunce, & Strength. Prudence is goodly wisedome in knowyng of thynges: Strength voideth all aduersities aliche euen. Temperaunce distroyeth bestiall liuing with easie bearyng. And Iustice rightfully judg∣eth, and judging, departeth to euery wight that is his own. The third spece tourn∣eth in to reason of vnderstanding, al things to be said sothe & discussed, and that in two things is deuided: one is Art, another is Rhetorique, in which two all lawes of mans reason been grounded or elles maintayned. And for this book is all of Loue, & thereafter beareth his name, and Philosophy and law must hereto accorden by their clergial dis∣cripcions: as Philosophy for loue of wisedom is declared: Law for maintaynaunce of peace is holden: and these with loue must needs ac∣corden, therefore of hem in this place haue I touched. Order of homely things and honest manner of lyuing in vertue, with rightful judgement in causes, & profitable administra∣cion in communalties of Realms & Cities, by euenhede profitably to rayne, nat by singu∣ler auantage, ne by priuy enuy, ne by solein purpose in couetise of worship or of goods, ben disposed in open rule shewed, by Loue, Philo∣sophy, & law, and yet loue toforne all other. Wherfore as susterne in vnity they accorden & one end y^• is peace & rest, they causen nou∣rishyng, & in the joy mainteynen to endure. Now then, as I haue declared, my boke ac∣cordeth with discripcion of three things, and the Margarite in vertue is likened to Phi∣losophy, with y^• three speces. In which mat∣ters euer twey been accordant with bodily reason, & the third with the soule: But in conclusion of my book and of this Margarit pearle, in knittyng togider law by three son∣dry manners shal be lykened, y^t is to say, Law, Right, & Custom, which I woll declare: all that is law, commeth of Gods ordinaunce by kindely worchyng: & thilke things ordayned by mans wittes arne icleped right, which is ordayned by many maners and in constitu∣tion written: But custome is a thing y^• is a••cepted for right or for law, there as law & right faylen, and there is no difference, whe∣ther it come of Scripture or of reason. Wherefore it sheweth that law is kindly go∣vernaunce: right commeth out of mannes probable reason: and custome is of commen vsage by length of time vsed, and custom nat write is vsage, and if it be writte constitution it is iwritten and ycleped: But law of kinde is commen to euery nation, as conjunction of man & woman in loue, succession of children in heritaunce, restitucion of thing by strength taken or leant, & this lawe among all other halte the soueraynest gree in wurship, which lawe beganne at y^• beginnyng of reasonable creature, it varied yet neuer for no chaung∣ing of time: cause forsooth in ordainyng of Law, was to constrain mens hardines in to peace, & withdrawing his yuell will, & turning malice into goodnesse, and y^• innocence siker∣ly withouten teneful anoy among shrews, safely might inhabite by protection of safe conduct, so that shrewes harm for harm by brydle of feardenesse shoulden restrayn. But forsothe in kindely lawe nothing is commen∣ded, but soche as Gods will hath confirmed, ne nothing denied but contraryoustie of Gods will in Heauen: eke then all lawes or custome, or els constitution by vsage, or wri∣ting, y^t contrarien law of kinde, vtterly been repugnant & aduersary to our gods will of Heauen. Trewly lawe of kinde for goddes own lusty will is verily to mayntaine, vnder which law (and vnworthy) both professe and reguler arn obediencer and bounden to this Margarit pearl, as by knot of loues statutes & stablishment in kind, which y^• goodly may not ben withsetten. Lo vnder this bonde am I constrained to abide, & man vnder liuyng lawe ruled, by y^t law oweth after desertes to been rewarded by paine or by mede, but if mercy weiue the pain: so than be parte, rea∣sonfully may be sey, that mercy both right & lawe passeth, thentent of all these matters, is the lest cleere vnderstanding, to weten at the end of this third boke ful knowyng tho∣row Gods grace, I thinke to make neuer∣thelater, yet if these things han a good and a sleght inseer which that can souke hony of the hard stone, oyle of y^• dry rock, may lightly feele nobly of matter in my leude imagina∣cion closed.

But for my booke shal be of joy (as I said) and I so ferre set fro thilke place, fro whens gladness should come, my corde is to short to let my boket ought to catch of y^• water, and few men be abouten my corde to ech, & many in full purpose been ready it shorter to make, & to enclose thenter, y^• my boket of joy nothing should catch, but empty returne, my carefull sorrowes to encrease, & if I die for payne, y^• were gladnesse at their hearts. Good Lord send me water in to the cop of these Moun∣tains, & I shall drink thereof my thrustes to stanch: and sey these be comfortable welles in to health of goodnes of my sauiour am I holpen. And yet I say more, the house of joy to me is not opened. How dare my sorrow∣ful goost then in any matter of gladness thyn∣ken to trete? for euer sobbings & complaints be ready refrete in his meditacions, as wer∣bles in manyfold stoundes comming about I not than. And therefore what maner of joy coude endite, but yet at dore shall I knock, if y^• key of Dauid would y^e lock unshyt and he bring me in, which that childrens tonges both openeth and closeth. Whose

spirite, where he well worcheth, departing goodly as him liketh. Now to Gods laude & reuerence, profite of y^e readers, amendment of maners of y^e herers, encreasing of worship among loues seruaunts, releuing of my hert in to grace of my jewel, & frendship pleasance of this pearle, I am stered in this making, & for nothing els: & if any good thing to mens likyng in this scripture be found, thanketh y^e maister of grace which y^• of that good and all other is authour, & principal doer. And if any thing be insufficient or els mislikyng, with y^• that y^• lewdness of mine vnable conning, for body in disease annoyeth the vnderstanding in soule. A disesely habitation leteth the wits many thinges, and namely in sorow. The cu∣stome neuer the later of loue, be long tyme of seruice in termes I thinke to pursue, which beene liuely to yeue vnderstanding in other thinges. But nowe to enforme thee of this Margarites goodness, I may her not halfe prayse. Wherefore not she for my book, but this book for her is worthy to be commen∣ded, tho my book be leude: right as thinges nat for places, but places for things ought to be desired and praysed.

NOw (qd. Loue) truely thy words I haue well vnderstond. Certes me thinketh hem right good, and me wondreth why thou so lightly passest in the law. Sothly (qd. I) my wit is leude and I am right blind and that mater deepe, how shuld I then haue wa∣ded, lightly might I haue drenched and spilt there my self. Yea (qd. she) I shal help thee to swim. * For right as law punisheth brekers of precepts, and the contrary doers of y^e wri∣ten constitucions: right so ayenward, law rewardeth and yeueth mede to hem that law strengthen. By one law this rebel is punish∣ed, & this innocent is mede, y^e shrew is empri∣soned, & this rightful is corowned. The same law that joyneth by wedlock without forsa∣king, y^• same law yeueth libel of departicion bycause of deuorse, both deemed & declared. Ye ye (qd. I) I find in no law to mede & re∣ward in goodnes, the gilty of deserts. Fool (qd. she) gilty conuerted in your law, mykel merite deserueth. Also Pauly of Rome was corowned, y^t by him y^• mainteiners of Pom∣peus weren known & distroyed: & yet toforn was this Paulin chiefe of Pompeus coun∣saile. This law in Rome hath yet his name of mesuring in mede, y^e bewraying of y^• con∣spiracy, ordained by tho senatours y^e death. Iulius Cesar is accompted into Catons rightwisnesse, for euer in trouth florisheth his name among y^e knowers of reason. Perdicas was crowned in y^• heritage of Alexander the great, for telling of a priuy hate y^• king Por∣rus to Alexander had. Wherefore euery wight by reason of law after his rightwisenes apertly his mede may chalenge: & so thou y^• maintainest law of kind, & therefore disease hast suffred in y^• law, reward is worthy to be rewarded and ordayned, & apertly thy mede might thou chalenge. Certes (qd. I) this haue I well lerned, & euer henceforward I shal draw me thereafter in one hed of will to abide this law, both maintain & kepe, and so hope I best entre in to your grace, well deser∣uing in o worship of a wight, without needful compulsion ought medefully to be rewarded. Truly (qd. Loue) that is soth, & tho by consti∣tucion good seruice in to profite & auauntage stretch, vtterly many men it demen to haue more desert of mede, then good wil nat com∣pelled. Se now (qd. I) how may men holden of this the contrary. And w^t is good seruice? Of you wold I here this question declared. I shall say thee (qd. she) in a few words, reso∣nable workings in plesaunce & profite of thy soueraine. How shuld I this perform (qd. I.) Right wel (qd. she) & here me now a litell. It is hardly (qd. she) to vnderstand, that right as mater by due ouerchaungings followeth his perfection & his form: right so euery man by rightfull werkings ought to follow y^• lefull desires in his heart, & see toforne to w^t end he deserueth, for many times he y^• loketh not af∣ter thendes, but vtterly thereof is vnknown, befalleth often many yuels to done, where∣through er he be ware shamefully he is con∣founded, thende thereof neden to be before looked to euery desire of such foresight, in good seruice three things specially needeth to be rulers in his works. First y^• he do good, next y^t he do by his election in his own hert, & the third, that he do godly withouten any sur∣quedry in thoughts. That your werkes shul∣den be good in seruice, or in any other acts, authorites many may be alledged, neuer the latter, by reason thus may it be shewed. All your works be cleped second & mouen in ver∣tue of y^e first wercher, which in good works wrought you to proceed, & right so your werks mouen in to vertue of y^• last end, & right in y^• first working were nat, no man should in y^• se∣cond werch. Right so but ye feled to w^t end, and sen their goodnesse closed, ye should no more retch w^t ye wrought but y^e ginning gan with good, and there shall it ceafe in the last end, if it be well considred. Wherfore y^• midle, if other ways it draw then accordaunt to thends, there stinteth the course of good, and another manner course entreth, & so it is a party by him selue, & euery part be not accor∣daunt to his all, is foule & ought to be es∣chewed, wherefore euery thing y^• is wrought & be nat good, is nat accordaunt to thendes of his all hole, it is foul, and ought to be with∣draw. * Thus the persons that neither done good ne harme, shamen foule their making: Wherefore without working of good acts in good seruice, may no man bene accep∣ted. * Trewlye thlike that han might to do good, and done it not, the crown of worship shal be take from hem, and with shame shul they be anulled. And so to make one werke accordaunt with his endes, euery good ser∣uaunt by reason of consequence must do good needs. Certes it suffiseth not alone to do good

but goodly withal follows, y^• thank of goodnes els in nought he deserueth: For right as all your beyng, come from the greatest good, in whom all goodness is closed. Right so your ends been direct to y^• same good. * Aristotel de∣termineth y^• end & good been one, & conuerti∣ble in vnderstanding, & he y^• in wil doth away good, & he y^• loketh not to thend loketh not to good, but he y^• doth good and doth not goodly, draweth away thy direction of the end, not goodly, must needs be bad. Lo bad is nothing els, but absence or negatiue of good, as dark∣nesse is absence or negatiue of light. Then he that doth goodly directeth thilke good into thend of badde. So must thing not good fol∣low, eke badnes to such folk oft followeth. Thus contrariaunt workers of thend that is good, been worthy y^• contrary of thend that is good to haue. How (qd. I) may any good deed be done, but if goodly it helpe. Yes (qd. Loue) the Deuill doth many good deeds, but good∣ly he leueth behind, for euen badly & in des∣ceiuable wise he worketh. Wherefore y^• con∣trary of thend him followeth. And do he ne∣ver so many good dedes, bycause goodly is a∣way, his goodnes is not rekened. Lo then tho a man do good, but he do good, but he do goodly thend in goodnesse wol not folow, and thus in good seruice both good deed and goodly done, musten joyne togider, and that it be done with free choyse in heart: and els deserueth he nat the merite in goodes, that woll I proue. For if thou do any thing good by chaunce or by hap, in what thing art thou thereof worthy to be commended? for nothing by reason of that, turneth in to thy praising ne lacking. Lo thilke thing done by hap by thy will is nat caused, and thereby should I thanke or lack deserue: and sithen y^• faileth, thend which y^• wel should reward, must needs faile. Clerkes saine, no man but willing is blessed, a good deed y^• he hath done is not done of free choyse willing, without which blissed∣nes may nat follow. Ergo nether thanke of goodnesse ne seruice in that is contrary of y^• good end, so then to good seruice longeth good deed goodly done, thorow free choise in heart. Truely (qd. I) this haue I well vnderstand. Well (qd. she) euery thing thus done suffi∣cient by lawe that is cleped Iustice, after re∣ward claime. For law & Iustice was ordain∣ed in this wise, soch deserts in goodnes after quantite in doing, by mede to reward, and of necessite of soch Iustice, y^• is to say, rightwise∣nes was free choise in deseruing of well or of euil graunted to reasonable creatures. Eue∣ry man hath free arbitrement to chose good or iuell to perform. Now (qd. I) tho if I by my good will deserue this Margarit pearle, & am thereto compelled, & haue free choise to do w^t me liketh: She is then holden as me thinketh to reward thentent of my good will. Goddes forbode els (qd. Loue) no wight meneth other∣wise I trow, free will of good hert after mede deserueth. Hath euery man (qd. I) fre choice by necessary maner of will in euery of his do∣ings, y^• him liketh by Gods proper puruey∣aunce, I wold see y^t well declared to my leud vnderstanding, for necessary & necessite ben words of mokel intencion, closing (as to say) so mote it be needs, & otherwise may it nat be∣tide. This shalt thou learn (qd. she) so thou take hede in my spech. If it were nat in mans own liberte of free will to do good or bad, but to y^• one tied by bond of Gods preordinaunce: Then do he neuer so well it were by needful compulcion of thilk bond & not by free choise, whereby nothing he desireth, & do he neuer so yuell it were not man for to wite, but onelich to him that soch thing ordained hem to don. Wherfore he ne ought for bad be punished, ne for no good deed be rewarded, but of necessite of rightwisnes was therefore free choice of arbitrement, put in mans proper disposition: truely if it were otherwise, it contraried Gods charity, y^• badness & goodness, rewardeth af∣ter desert of paine, or of mede. Me thinketh this wonder (qd. I) for God by necessity for∣wote all things comming, & so mote it needs be: and thilk things y^t ben done, be our free choice comen nothing of necessity, but onely by wil: how may this stand togider? and so me thinketh truely, y^• free choice fully repug∣neth Gods forweting. Truely lady, me seem∣eth they mowe not stand together.

THen gan loue nigh me neere, & with a noble countenance of visage & limmes, dressed her nighe my sittyng place. Take forth (qd. she) thy penne, and redily write these words, for if God woll, I shal hem so enforme to thee, that thy leudness, which I haue vnderstand in y^• matter, shall openly be clered, & thy sight in full loking therein amen∣ded. First, if thou think y^• Gods prescience, re∣pugne liberty of arbetrie of arbitrement, it is impossible y^• they should accord in onehed of soth to vnderstanding. Ye (qd. I) forsoth so I it conceiue. Well (qd. she) if thilke im∣possible were away, the repugnaunce that seemeth to be therein, were vtterly remoued. Shew me thabsence of y^t impossibility (qd. I.) So (qd. she) I shall. Now I suppose that they mowe stande togyther, prescience of God, whom followeth necessity of things coming, & liberty of arbitrement, through which thou beleeuest many thyngs, to be without neces∣sity. Both these proporcions be soothe (qd. I) and well mow stand togider, wherefore this case as possible I admit. Truely (qd. she) and this case is impossible. How so (qd. I.) For hereof (qd. she) followeth and wexeth an other impossible. Proue me that (qd. I.) That I shall (qd. she) for something is com∣ming without necessity, and God wote that toforne, for all thyng commyng he before wote, and that he beforne wot of necessity is commyng: as he beforne wot, be the case by necessary maner then, or els thorowe ne∣cessity, is something to be without necessity, and whiderto euery wight that hath good vn∣derstandyng, is seene these things to be re∣pugnaunt.

Prescience of GOD, which that followeth necessity, and liberty of arbitre∣ment, fro which is remoued necessity, for tru∣ly it is necessary, that God haue forweting of thing, withouten any necessity comming. Ye (qd. I) but yet remeue ye not away fro mine vnderstanding, the necessity following Gods before weting, as thus. GOD beforn wote me in seruice of Loue, to be bounden to this Margarite pearl, and therefore by necessity, thus to loue am I bound, & if I not had lo∣ved, through necessity had I been kept from all loue deeds. Certes (qd. Loue) bicause this matter is good & necessary to declare, I think herein well to abide, and not lightly to pass. Thou shalt not (qd. she) say all only God be∣forn wote me to be a louer, or no louer, but thus: GOD beforn wote me to be a louer, without necessity. And so it followeth, whi∣ther thou loue, or not loue, euery of hem is & shal be. But now thou seest the impossibility of y^• case, and the possibility of thilk that thou wendest had been impossible, wherfore the re∣pugnance is adnulled. Ye (qd. I) and yet do ye not away the strength of necessity, when it is said, though necessity it is me in loue to a∣bide, or not to loue without necessity, for God beforn wote it. This maner of necessity for∣soth, seemeth to some men into coaccion, that is to sain, constraining, or els prohibicion that is defending, wherfore necessity is me to loue of will. I vnderstand me to be constrained, by some priuy strength, to y^e will of louing, and if no loue to be defended from the will of lo∣ving, and so through necessity me seemeth to loue, for I loue, or els not to loue, if I not loue, wherethrough neither thanke ne mau∣gre, in tho things may I deserue.

Now (qd. she) thou shalt well vnderstand that often we sain thing, through necessity, to be that by no strength, to be neither is co∣acted, ne constrained, and thorow necessity not to be, that with no defending is remo∣ved, for we sain, it is thorow necessity, GOD to be immortal nought dedlich, and it is ne∣cessity, GOD to be rightful, but not that any strength of violent manner constraineth him to be immortal, or defendeth him to be vnrightful, for nothing may make him ded∣ly or vnrightful. Right so if I say, through necessity is thee to be a louer or els none, on∣ly thorow will, as GOD beforn wete: it is not to vnderstand, that any thing defendeth or forbit thee thy will, which shall not be, or els constraineth it to be, which shall be: that same thing forsooth God before wot, which he beforne seeth, any thing commend of onely will, that will neither is constrained ne de∣fended through any other thinge. And so through liberty of arbitrement it is do, that is done of will. And truly my good child, if these things be well vnderstand, I wene that none inconuenient shalt thou find, between Goddes forweting, and liberty of arbitre∣ment, wherefore, I wote well they may stand togider. Also farthermore, who that vnder∣standing of Prescience, properlich conside∣reth, through the same wise, that any thing be afore wist, is said for to be comming, it is pronounced, there is nothing toforne wist, but thing comming, fore wetting is but of trouth, doubt may not be wist: wherefore, when I sey, that God toforn wot any thing, through necessity is thilke thing to be com∣ming, all is one if I sey, if it shall be, but this necessity neither constraineth, ne defendeth any thing to be, or not to be. Therefore sooth∣ly if loue is put to be, it is said of necessity to be, or els for it is put not to be, it is affirmed not to be of necessity: not for that necessity constraineth or defendeth, loue to be, or not to be. For when I say, if loue shal be of neces∣sity, it shall be, here followeth necessity. The thing toforn put, it is as much to say, as if it were thus pronounced: y^t thing shall be: none other thing signifieth this necessity, but one∣ly thus, that shall be, may not togider be, and not be. Euenlich also it is sooth, loue was, and is, and shall be, not of necessity, and need is to haue be all that was, and needfull is to be all that is, and coming to all that shall be: and it is not y^• same to say, loue to be passed, and loue passed to be passed, or loue present to be present, and loue to be present; or els loue to be comming, and loue comming to be com∣ming: * diuersity in setting of words, maketh diuersity in vnderstanding, altho in the same sentence they accorden of signification, right as it is not all one: loue sweet to be sweet, and loue to be sweet: for much loue is bitter, and sorrowfull ere hearts been eased, and yet it gladdeth thilke sorrowfull hert on soch loue to think. Forsooth (qd. I) otherwhile I haue had mokell blisse in hert of loue, that stound∣mele hath me sorily annoied: and certes lady for I see my self thus knit, with this Marga∣rite pearl, as by bond of your seruice, and of no liberty of will, my heart will now not ac∣cord this seruice to loue: I can deemin in my self none otherwise, but through necessity am I constrained in this seruice to abide. But alas then, if I through needfull compulsion, maugre me be withhold, little thank for all my great trauail haue I then deserued. Now (qd. this lady) I say as I said: Me liketh this matter to declare at the full, and why: For many men haue had diuers fantasies and reasons, both on one side thereof, & in the other. Of which right soon I trow, if thou wilt vnderstand, thou shalt con yeue the sen∣tence, to the party more probable by reason, and in sooth knowing, by that I haue of this matter maked an end. Certes (qd. I) of these things, long haue I had great lust to be lear∣ned, for yet I wene, Gods will and his presci∣ence accordeth with my seruice, in louing of this precious Margarite pearl. After whom euer in my heart, with thursting desire wete I doe bren, vnwasting I langour and fade, and the day of my desteny, in death or in joy I vnbide, but yet in the end I am comforted be my supposail in blisse, and in joy to deter∣mine

after my desires. That thing (qd. Loue) hastely to thee neigh, God grant of his grace and mercy, and this shall be my prayer, till thou be likened in heart at thine own will. But now to enform thee in this matter (qd. this Lady) thou wost where I left, that was loue to be sweet, and loue sweet to be sweet, is not all one for to say: For a tree is not alway by necessity white, sometime ere it were white it might haue be not white: & after time it is white, it may be not white: but a white tree euermore needful is to be white: for nei∣ther toforn ne after it was white, might it be togider white & not white. Also loue by neces∣sity is not present, as now in thee, for ere it were present, it might haue be, that it should now not haue be, & yet it may be, y^• it shall not be present: but thy loue present, which to her Margarite thee hath bound, needfull is to be present. Truly some doing of action, not by ne∣cessity, is comming far toforn it be, it may be that it shall not be coming: thing forsooth coming, needful is to be coming, for it may not be that comming shall not be comming. And right as I haue said of present and of fu∣ture times, the same sentence in soothnesse is of the preterit, that is to say, time passed, for thing passed, must needs be passed, and ere it were it might haue not be, wherfore it should not haue passed. Right so when loue coming is said of loue that is to come, needful is to be that is said, for thing coming neuer, is not coming, and so oft the same thing, we sain of the same, as when we sain euery man is a man, or euery louer is a louer, so must it be needs, in no way may he be man, and no man togither. And if it be not by necessity, that is to say, needfull all thing coming to be com∣ing, then some thing coming is not com∣ing, and that is impossible, right as these terms needfull, necessity and necessary, be∣token and signifying needs to be, and it may not otherwise be. Right these terms impos∣sible signifieth, that thing is not, & by no way may it be then throgh pert necessity, al thing coming is coming, but that is by necessi∣ty, followeth with nothing to be constrained. Lo when that coming is said of thing, not alway thing through necessity is, altho it be coming. For if I say to morrow, loue is coming in this Margarites heart, not ther∣fore through necessity shall thilk loue be, yet it may be y^t it shall not be, altho it were com∣ing. Neuer the later, sometime it is sooth, that some thing be of necessity, that is said to come: and if I say to morrow by coming the rising of y^• Sun. If therefore with neces∣sity I pronounce coming of thing to come, in this maner loue to morn coming in thine Margarite, to thee ward by necessity is com∣ming, or els the risinge of the Sunne to morne comming through necessity, is com∣ming. Loue soothly, which may not be of ne∣cessity alone following, through necessity co∣ming it is made certain. For future of future is said, that is to saine, coming of coming is said: as if to morrow coming, is through necessity coming it is. Arising of the Sun through two necessities in coming, it is to vnderstand, that one is to forgoing necessity, which maketh thing to be, therefore it shall be, for needful is that it be. Another is fol∣lowing necessity, which nothing constraineth to be, and so by necessity it is to come, why: for it is to come.

Now then, when we saine, that God be∣forne wote thing coming needfull, is to be coming, yet therefore make we not in cer∣tain, euermore thing to be through necessity comming. Soothly thing comming may not be, not coming by no way, for it is the same sentence of vnderstanding: as if we say thus, If God beforn wote any thing, need∣full is that to be coming. But yet therefore followeth not the prescience of God, thing through necessity to be comming: for altho God toforn wote all things coming, yet not therefore he beforn wote euery thing coming thorow necessity. Some things he beforne wote, coming of free will, out of reasonable creature. Certes (qd. I) these terms, need and necessity, haue a queint manner of vnderstan∣ding, they woulden dullen many mens wits. Therefore (qd. she) I woll hem openly declare, and more clearly than I haue toforne, ere I depart hence. Here of this matter (qd. she) thou shalt vnderstand, that right as it is not needful God to wiln y^• he will, no more in ma∣ny things is not needful a man to wiln that he woll. And euer right as needful is to be, what that God woll, right so to be it is need∣ful, that man woll in tho things which that God hath put into mans subjection of wil∣ling: as if a man woll loue, that he loue: and if he ne woll loue, that he loue not: & of such other things in mans disposition. For why: now then, that God woll, may not be, when he woll the will of man thorow no necessity to be constrained, or els defended for to wiln, and he woll the effect to follow the will, then is it needful will of man to be free, & also to be y^• he woll. In this maner it is sooth, that thorow necessity is mans werke in louing, that he woll do, altho he woll it not with ne∣cessity. (Qd. I then) how stant it in loue of thilk will, sithen men louen willing of free choise in heart. Wherefore if it be thorow ne∣cessity, I pray you Lady of an answer this question to assoil. I woll (qd. she) answer thee bliuely: right as men will not thorow necessi∣ty, right so is not loue of will thorow necessi∣ty, ne thorow necessity wrought thilk same will, for if he would it not with good will, it should not haue been wrought, altho y^• he doth it is needful to be done. But if a man do sin, it is nothing els but to will, y^t he should not: right so sin of will is not to be manner necssary done, no more than will is necessary. Neuer y^• later, this is sooth, if a man woll sin, it is necessary him to sin, but though thilk necessity, nothing is constrained ne defended in the will, right so thilk thing that free will

woll and may, and not may, not wiln, & need∣full is that to wilne he may not wilne, but thilke to wilne needfull is, for impossible to him it is one thing, and the same to wiln, he may not wiln, but thilk to wiln needful is: for impossible to him it is one thing and the same to wiln, and not to wiln.

The werke forsooth of will, to whom it is yeue, that it be that he hath in will, and that he woll not, voluntary of spontany it is, for by spontany will it is do, that is to say, with good will, not constrained: then by will not constrained, it is constrained to be, and that is it may not together be. If this necessity maketh liberty of will, which that aforn they weren, they might haue been eschued and shunned: God then, which that knoweth all truth, and nothing but truth, all these things, as they arn spontany, or necessary sight, and as he seeth, so they ben: and so with these things well considered, it is open at the full, that without all manner repugnance, God beforn wote all manner things ben done by free will, which aforn they weren, might haue been neuer they should be, and yet been they thorow a manner necessity, from free will discendeth.

Hereby may (qd. she) lightly ben know, that not all things to be is of necessity, though God haue hem in his prescience, for some things to be, is of liberty of will: and to make thee to haue full knowing of Gods beforne weting, hear me (qd. she) what I shall say. Blithly lady (qd. I) me list this matter entire∣ly to vnderstand. Thou shalt (qd. she) vnder∣stand, y^t in heauen is Gods being, although he be ouer all by power, yet there is abiding of diuine person, in which heauen is euerlast∣ing presence, withouten any mouable time there, fool haue I not said toforn this, as time hurteth, right so ayenward, time healeth and rewardeth: * and a tree oft failed, is hold more in deinty, when it fruit forth bringeth.

A Marchaunt that for ones lesing in the Sea, no more to auenture thinketh, he shall neuer with auenture come to richess: so oft must men on the Oke smite, till the happy dent haue entred, which with the Okes own sway maketh it to come all at ones. So oft falleth the lethy water on the hard rock, till it haue through pierced it. The euen draught of the Wier drawer maketh the wier to ben euen, & supple werching, and if he stinted in his draught, the wier breaketh asunder. Eue∣ry tree well springeth, when it is wel groun∣ded, and not often remoued. What shall this fruit be (qd. I) now it ginneth ripe? Grace (qd. she) in parfite joy to endure, and therewith thou begon. Grace (qd. I) me thinketh, I should haue a reward for my long trauail? I shall tell thee (qd. she) retribution of thy good wils, to haue of thy Margarite pearl, it bea∣reth not the name of mede, but only of good grace, and that cometh not of thy desert, but of thy Margarites goodness and vertue a∣lone. (Quod I) should all my long trauail haue no reward, but through grace, & some∣time your seluen said, rightwiseness euen∣lich rewardeth to quite one benefit for ano∣ther. That is sooth (qd. Loue) euer as I said, as to him that doth good, which to done, he were neither holden, ne yet constrained. That is sooth (qd. I.) Truly (qd. she) all that euer thou dost, thine Margarite pearl, of will, of loue, and of reason, thou owest to done it, yet is it nothing els but yeelding of thy debt, in quiting of thy grace, which she thee lent, when ye first met. I wene (qd. I) right little grace to me she deliuered. Certes it was hard grace, it hath nigh me astrangled. That it was good grace, I wote well thou wilt it graunt, ere thou depart hence. If any man yeue to another wight, to whom that he ought not, & which that of himself nothing may haue, a garment or a coat, tho he wear the coat, or els thilk clothing, it is not to put to him that was naked, the cause of his clo∣thing, but only to him that was yeuer of the garment. Wherfore I say, thou y^• were naked of loue, and of thy self none haue mightst, it is not to put to thine own person, sithen thy loue came through thy Margarite pearle, Ergo she was yeuer of the loue, although thou it vse, and there sent she thee grace, thy seruice to begin. She is worthy the thank of this grace, for she was the yeuer.

All the thoughts, busie doings, and plea∣saunce in thy might, and in thy words, that thou canst deuise, been but right little, in qui∣ting of thy debt: had she not been, such thing had not been studied. So all these matters kindly drawn homeward to this Margarite pearl, for from thence were they borrowed, all is holly hers, to wit, the loue that thou hauest, and thus quitest thou thy debt, in that thou stedfastly seruest. And keep well that loue, I thee rede, that of her thou hast bor∣rowed, and vse it in her seruice, thy debt to quite, and then art thou able right soon to haue grace, wherefore after mede, in none halue maist thou look.

Thus thy ginning and ending is but grace alone, and in thy good deseruing, thy debt thou acquitest: without grace is nothing worth, whatsoeuer thou werch. Thank thy Margarite of her great grace, that hitherto thee hath guided, and pray her of continu∣ance forth in thy werks hereafter, and that for no mishap thy grace ouerthwartly tourn. Grace, glory, and joy, is comming through good folks deserts, and by getting of grace, therein shullen end. And what is more glo∣ry, or more joy than wisedom, and loue in parfite charity, which God hath graunted to all tho that well can deserue. And with that, this Lady all at ones start into mine heart: here woll I onbide (qd. she) for euer, and neuer woll I gone hence, and I woll keep thee from medling, while me list here onbide: thine entremeting manners into stedfastnesse shullen be chaunged.

SOberliche tho threwe I vp mine eyen, and hugely tho was I astonied of this suddain aduenture, and faine would I haue learned howe vertues shoulden been known, in which thinges I hope to God hereafter she shall me enformen, and name∣ly sithen her resting place is now so nigh at my will: and anone all these thinges that this lady said, I remembred me by my self, and reuolued the liues of mine vnderstanding wits.

Tho found I fully all these matters per∣fitely there written, how misse rule by fained loue both realms and citties hath gouerned a great throw. How lightly me might the faults espy, how rules in loue should been vsed, how sometime with fained loue foul I was beguiled, how I should loue haue know, and how I shall in loue with my seruice pro∣ceed.

Also furthermore, I found of perdurable let∣ters, wonderly there grauen, these matters, which I shall nempne. Certes, none age, ne other thing in yearth, may the least sillable of this is no point deface, but clerely as the sun in mine vnderstanding soul they shinen. This may neuer out of my mind, how I may not my loue keep, but through willing in heart: wiln to loue may I not, but I louing haue. Loue haue I none, but through grace of this Margarite perl. It is no manner doubt, that will woll not loue, but for it is louing, as will woll not rightfully, but for it is rightfull it selue. Also will is not louing, for he woll loue, but he woll loue, for he is louing: it is all one to will to be louing, and louings in possessi∣on to haue. Right so will woll not loue, for of loue hath he no party, and yet I deny not louing, will wiln more loue to haue, which that he hath not, when he would more than he hath, but I say he may no loue wiln, if he no loue haue, through which thilk loue he shuld wiln: but to haue this louing will, may no man of himself, but onely through grace toforn going: right so may no man it keep, but by grace following. Consider now euery man aright, and let sen if that any wight of himself mowe this louing well get, and he thereof first nothing haue: for if it should of himself spring, either it must be willing or not willing. Willing by himself may he it not haue, sithen him faileth y^• matter that should it forth bring, the matter him faileth: why? He may thereof haue no knowing, till when grace put it in his heart. Thus willing by himself, may he it not haue, and not willing may he it not haue. Parde euery conceit of euery reasonable creature, otherwise will not grant: will in affirmatife with not willing by no way mow accord. And although this louing woll come in mine hert by freenesse of arbitrement, as in this book fully is shewed, yet owe I not therfore as much allow my free will, as grace of that Margarite, to me lean∣ed, for neither might I without grace toforn going, and afterward following, thilk grace get ne keep, & lese shall I it neuer, but if free will it make, as in willing otherwise than grace hath me granted. For right as when any person taketh, willing to be sober, and throweth that away, willing to be dronk, or els taketh will of drinking out of measure: which thing anone, as it is done, maketh through his own guilt by free will, y^• leseth his grace. In which thing therefore, vpon the nobley of grace I mote trusten, and my busie cure set thilke grace to keep, that my free will otherwise than by reason it should werch, cause not my grace to void: for thus must I both look to free will and to grace. For right as naturel vsage in engendering of children may not ben without father, ne also but with the mother, for neither father ne mother in begetting may it lack: right so grace and free will accorden, and without hem both maye not louing, will in no party been getten. But yet is not free will, in getting of that thing, so mokell thank worthy as is grace, ne in the keeping therof so much thank deserueth, and yet in getting and keeping both done they ac∣cord. Truly oftentime grace, free will helpeth in fordoing of contrary things, y^• to willing loue not accorden, and strength will aduersi∣ties to withsit, wherfore all together to grace oweth to been accepted, that my willing de∣serueth: Free will to louing in this wise is ac∣corded. I remember me well, how all this booke (who so heed taketh) considereth all things, to werchings of mankind euenly ac∣cordeth, as in tourning of this word loue into trouth, or els rightwisenesse, whether y^• it like. For what thing that falleth to man, in help∣ing of free arbitrement, thilk rightwisenesse to take, or els to keep, through which a man shall be saued, of which thing all this booke mention hath maked, in euery point thereof, grace oweth to be thanked.

Wherefore I say, euery wight hauing this rightwisenesse, rightfull is, and yet therefore I feel not in my conscience, that to all right∣ful is behoten y^• blisse euerlasting, but to hem that been rightful, withouten any vnright∣fulnesse. Some man after some degree may rightfully ben accompted, as chast men in li∣ving, and yet been they janglers, and full of enuy pressed: to hem shall this blisse neuer ben deliuered. For right as very blisse is without all maner need, right so to no man shall it be yeuen, but to the rightful, void from all ma∣ner vnrightfulnesse found, so no man to her blisse shall been followed, but he be rightful, and with vnrightfulnesse not bound, and in that degree fully be know. This rightfulnesse in as much as in himself is, of none euil it is cause, and of all manner goodnesse truly it is mother. This helpeth the spirit to withsit the leude lusts of fleshly liking: this streng∣theth and mainteineth y^e law of kind, and if that otherwhile me weneth harm of this pre∣cious thing to follow, ther through is nothing the cause, of somewhat els commeth it about, who so taketh heed. By rightfulnesse forsooth

werne many holye Saintes, good sauour in sweetnesse to God almighty, but that to some folks they weren sauour of death, into deadly end, that come not of the saints right∣wisenesse, but of other wicked mens badnesse hath proceeded. Truly thilke will, which that the Lady of Loue me learned, affection of will to nempne, which is in willing of profitable things, euill is not, but when to fleshly lusts it consenteth, ayenst reason of soule: but that this thing more clearely be vnderstand, it is for to know whence and how thilke will is so vicious and so readye euill deeds to performe.

Grace at the ginning ordained thilke will in goodnesse, euer to haue endured, and neuer to badnesse haue assented: men should not beleeue, that God thilk will maked to be vici∣ous. Our first father, as Adam and Eue, for vicious appetites, and vicious will to such appetites consenting, been not one thing in kind, other thing is done for the other. And how this will first into man first assented, I hold it profitable to shew: but if the first con∣dition of reasonable creature woll be conside∣red and apertly looked, lightly the cause of such will may been shewed. Intention of God was, that rightfully and blessed should reaso∣nable nature ben maked, himself for to keep, but neither blisfull ne rightfull might it not be, withouten will in them both. Will of rightfulnesse is thilk same rightfulnesse, as heretoforn is shewed: but will of blisse is not thilk blisse, for euery manne hath not thilke bliss, in whom the will thereof is abiding. In this bliss, after euery vnderstanding, is suffisaunce of couenable commodities, with∣out any manner need, whether it be bliss of Angels, or els thilk, that grace first in Pa∣radice suffered Adam to haue. For although Angels bliss be more than Adams was in Pa∣radice, yet may it not be denied, that Adam in Paradice ne had suffisaunce of bliss: for right as great heart is without all manner of coldness, and yet may another hearte more heat haue, right so nothing defended Adam in Paradice to been blissed, without all manner need.

Although Angels bliss be much more, for∣sooth it followeth not, lass than another to haue therefore him needeth, but for to want a thing, which that behoueth to been had, that may need been cleaped, and that was not in Adam, at the first ginning: God and the Mar∣garite weten what I mean. Forsooth where as is need, there is wretchedness: God with∣out cause toforn going, made not reasonable creature wretched, for him to vnderstand and loue, had he first maked. God made therefore man blissed, without all manner indigence, togither and at ones tooke reasonable crea∣tures bliss, and of will of blissedness, and will of rightfulness, which is rightfulness it selue, and liberty of arbitrement, that is free will, with which thilke rightfulness may he keep and lese. So and in that wise ordained thilke two, that will, which that instrument is cleaped, as heretoforn mention is maked, should vse thilk rightfulnesse, by teaching of his soul to good manner of gouernaunce, in thought and in words, and that it should vse the blisse in obedient manner, withouten any incommodity. Blisse forsooth into mans pro∣fit, and rightwisenesse into his worship, God deliuered at ones: but rightfulnes so was ye∣ven, that man might it lese, which if he not lost had not, but continuelly haue it kept, he should haue deserued the aduancement into the fellowship of Angels, in which thing, if he that lost, neuer by himself forward should he it mow ayenward recouer: and as well the blisse that he was in, as Angels blisse, that to himwards was comming, should be nome at ones, and he depriued of them both. And thus fill man vnto likenesse of vnreaso∣nable beasts, and with hem to corruption and vnlusts appetites was he vnder throwen, but yet will of blisse dwelleth, that by indigence of good, which that he lost through great wretchednes, by right should he ben punished. And thus for he weiued rightfulnes, lost hath he his blisse: but fail of his desire in his own commodity may he not, and were commodi∣ties to his reasonable nature, which he hath lost may he not haue. To false lusts, which been bestial appetites, he is tourned: folly of vnconning hath him beguiled, in wening that thilk been the commodities that owen to ben desired. This affection of will by liberty of arbitrement, is enduced to wiln thus thing that he should not, and so is will not maked e∣vil, but vnrightful, by absence of rightfulnes, which thing by reason euer should he haue. And freenes of arbitrement may he not wiln, when he it not haueth, for while he it had, thilke help it not to keepe: so that without grace may it not ben recouered. Will of com∣modity, in as much as vnrightfull it is ma∣ked, by willing of euil lusts, willing of good∣nesse may he not wiln, for will of instrument to affection of will, is thralled, sithen that o∣ther thing may not it wiln, for will of instru∣ment to affection desireth, and yet been both they will cleaped: for that instrument woll, through affection it wilneth, and affection de∣sireth thilk thing, whereto instrument him leadeth. And so free will to vnlusty affection full seruant is maked, for vnrightfulnes may he not releeue, and without rightfulnes full freedom may it neuer haue. For kindly liber∣ty of arbitrement without it, vein and idle is forsooth. Wherefore yet I say, as often haue I said y^• same, * When instrument of will lost hath rightfulnes, in no manner but by grace may he ayen retourn rightfulnesse to wiln. For sithen nothing but rightfulnesse alone should he wiln, what y^• euer he wilneth with∣out rightfulnesse, vnrightfully he it wilneth. These then vnrightful appetites and vnthrif∣ty lusts which the flies desireth, in as mokel as they ben in kind, ben they not bad, but they ben ••nrightf••l and bad, for they ben in reaso∣nable

creature, where as they being in no way should been suffred. In vnreasonable beasts neither ben they euil, ne vnrightfull, for there is their kind being.

KNowne may it well ben now, of these thinges toforne declared, that man hath not alway thilke rightfulnesse, which by duty of right euermore hauen he should, and by no waye by himselfe may he it get ne keepe, and after he it hath, if he it lese, recouer shall he it neuer, without especiall grace: wherefore the commune sentence of the people in opinion, that euery thing after destiny is ruled, false & wicked is to be∣leue: For tho predestination be as well of good as of bad, sithen that it is said God had∣nest made, which he neuer ne wrought, but for he suffereth hem to be maked, as that he har∣deth when he nought missayeth, or led into temptation, when he not deliuereth, wherfore it is none inconuenient, if in that maner be said, God toforn haue destenied both bad, and her bad werks, when hem ne their euil deeds neither amendeth, ne thereto hem grace le∣veth. But speciallich predestination of good∣nesse, alone is said by these great clerks, for in him God doth that they been, and that is goodnesse they werchen. But the negatife hereof in badnesse is holden, as y^• lady of loue hath me learned, who so aright in this book looketh. And vtterly it is to weren, that pre∣destination properly in God may not been demed, no more than befornweting. For in the chapitre of Gods befornweting, as loue me rehearsed, all these matters apertly may been founden. * All things to God ben now togither and in presence during. Truly pre∣sence and predestination in nothing disaccor∣den, wherefore as I was learned, how Gods before weting and free choice of will mowe stonden together, me thinketh the same rea∣son me leadeth, that destiny and free will ac∣corden, so that neither of hem both to other in nothing contrarieth. And reasonablich may it not been deemed, as often as any thing fal∣leth free will werching, as if a man another man wrongfully annoyeth, wherefore he him sleeth, that it be constrained to that end, as mokel folk crieth and saith: Lo, as it was destenied of God toforn know, so it is tho∣row necessity fall, and otherwise might it not betide. Truely neither he that the wrong wrought, ne he that himself venged, none of thilk things through necessity wrought: for if that with free will there had it not willed, neither had wrought that he perfourmed: and so vtterly grace that free will in goodnes bringeth and keepet•• and fro badnes it tour∣neth, in all thinge most thanke deserueth. This grace maketh sentence in vertue to a∣bide, wherfore in body and in soul of full plen∣ty of conning, after their good deseruing in the euerlasting joy, after y^• day of dome shull they endlesse dwell, & they shull ben learned, that in kingdom with so mokell affect of loue and of grace, y^• the least joy shall of the grea∣test in glory rejoyce & been gladded, as if he the same joy had. What wonder sith God is the greatest loue, and thee ne ought to look things with reasoning to proue, and so is instrument of will, will: and yet varieth he from effect and vsing both. Affection of will also for will is cleaped, but it varieth from in∣strument in this manner wise, by that name, lich when it commeth into mind, anon right it is in willing desired, & the negatife there∣of with willing may not accord: this is clo∣sed in hert, though vsage & instrument slepe. This sleepeth, when instrument and vs wa∣ken: and of such manner affection truly, some man hath more, and some man lesse. Certes, trew louers wenen euer thereof too little to haue. False louers in little wenen haue right mokel. Lo instrument of will in false & true both euenlich is proportioned, but affection is more in some place than in some, because of goodnesse that followeth, and that I think hereafter to declare. Vse of this instrument is will, but it taketh his name, when wilned thing is in doing. But vtterly grace to catch in thy blisse, desired to been rewarded. Thou must haue then affection of will at y^• full, and vse when his time asketh, wisely to been go∣verned. Soothly my disciple, without feruent affection of wil may no man been saued: this affection of good seruice in good loue, may not been grounded, without feruent desire to the thing in will coueited. But he that neuer retcheth to haue, or not to haue, affection of will in that hath no resting place. Why? for when thing cometh to mind, and it be not taken in heed to commin or not come, ther∣fore in that place affection faileth: & for thilk affection is so little, thorow which in goodnes he should come to his grace, the littlenes wil it not suffer to a••ail by no way into his helps: Certes grace & reason thilk affection follow∣eth. This affection with reason knit, dureth in euerich true heart, and euermore is en∣creasing, no feardnesse, no strength may it re∣moue, while truth in heart abideth. Soothly when falshede ginneth entre, truth draweth away grace and joy both, but then thilk fal∣shed that truth hath thus voided, hath vnknit the bond of vnder standing reason, between will & the hert. And who so that bond vndoth, & vnknitteth will to be in other purpose than to the first accord, knitteth him with contrary of reason, and that is vnreason. Lo then, will and vnreason bringeth a man from the blisse of grace, which thing of pure kind, euery man ought to shun and to eschew, and to the knot of will and reason confirm. Me thinketh (qd. she) by thy studient looks, thou wenest in these words me to contrarien from other sayings heretoforn in other place, as when thou were sometime in affection of will, to things that now han brought thee in disease, which I haue thee counsailed to void, & thine hert dis∣couer, and there I made thy wil to ben chan∣ged, which now thou wenest I argue to with∣hold

& to keepe. Shortly I say, that reuers in these words may not ben found: for though dronkennes be forboden, men shul not alway ben drinkelesse. I trow right for thou thy will out of reason should not tourn, thy will in one reason should not vnbind, I say thy will in thy first purpose with unreason was closed: Con∣strue forth of the remnaunt what thee good li∣keth. Truly that will and reason should bee knit together, was free will of reason, after time thine hearte is assentaunt to them both, thou might not chaunge, but if thou from rule of reason vary, in whych variaunce to come to thilke blisse desired, contrariously thou werchest: and nothing may know will and reason but loue alone. Then if thou void loue, then weuest the bond that knit∣teth, and so needs or els right lightly, that other gonne a sondry, wherefore thou seest a∣pertly, y^t loue holdeth this knot, & amaistreth hem to be bound. These things, as a ring, in circuit of wreth ben knit in thy soule with∣out departing. Ah let be, let be (qd. I) it need∣eth not of this no rehersail to make, my soul is yet in parfit blyss, in thinking of y^t knot.

NOw truly lady, I haue my ground well vnderstonde, but what thing is thilke spire y^t into a tree shuld wexe: Expoune me y^t thyng, what ye thereof mean. That shall I (qd. she) blithly, & take good heed to y^e words I thee rede. Continuaunce in thy good ser∣vice, by long processe of time in full hope abi∣ding, without any change to wilne in thine heart: this is y^e spire, whych if it be well kept and gouerned, shal so hugely spring, till the fruit of grace is plenteously out sprongen: For although thy will be good, yet may not therfore thilk blisse desired, hastely on thee dis∣cenden, it must abide his sesonable time. And so by processe of growing, with thy good tra∣vail, it shall into more and more wex, till it be found so mighty, that winds of euil speech, ne scornes of enuy make nat the trauail ouer∣throw, ne frosts of mistrust, ne hailes of jelou∣sie right little might haue in harming of such springs. Euery yong setling lightly with smal storms is apeired, but when it is woxen som∣dele in greatnesse, then han great blastes and weathers but little might, any disauantage to hem for to werch. Mine owne soueraigne lady (qd. I) & welth of mine hert, & it were lik∣ing vnto your noble grace, therethrough nat to be displeased, I suppose ye erren, now ye maken jelousie envy, & distourbour to hem y^t ben your seruaunts. I haue learned oft toforn this time, y^t in euery louers hert great plenty of jelousies greeues ben sow, wherefore me thinketh ye ne ought in no manner accompt thilk thing among these other welked winers & venomous serpents, as enuy, mistrust, & euil speech. O fool (qd. she) mistrust with foly, with euil wil medled, engendreth y^e welked padde. Truly if they were destroyed, jelousie vndone were for euer, & yet some manner of jelousie I wot well is euer redy in all the hearts of my trew seruaunts, as thus: to be jealous ouer himself, least he be cause of his own di∣sease. This jealousie in full thought euer should be kept for ferdnesse to lese his loue by miskeping thorow his own doing in leudnes, or els thus: Least she that thou seruest so fer∣uently, is beset there her better liketh, y^t of all thy good seruice she counteth nat a cresse. These jealousies in heart for acceptable qua∣lities ben deemed: these oughten euery true louer by kindly euermore hauen in his mind, till fully y^t grace and blisse of my seruice be on him discended at will. And he y^t then jelou∣sie catcheth, or els by wening of his own foo∣lish wilfulness mistrusteth, truly with fantasie of venime he is foule beguiled. Euil wil hath grounded thilk matter of sorrow in his leud soul, & yet nat for then to euery wight shuld me not trust, ne euery wight should me not trust, ne euery wightfully misbeleeue y^e mean of these things owen to be vsed. * Soothly, withouten causeful euidence, mistrust in jea∣lousie should not be wened in no wise person commonly, such leud wickednes should me nat find. * He y^t is wise, & with euil will nat be acomered, can abide wel his time, til grace & bliss of his seruice following haue him so mokel eased, as his abiding tofore hand hath him diseased. Certes lady (qd. I tho) of no∣thing me wondreth, sithen thilk bliss so preci∣ous is & kindly good & well is, and worthy in kind, when it is medled with loue & reason, as ye toforn haue declared. Why, anon as hie one is sprong, why springeth not y^e tother? & anone as y^e one commeth, why receiueth not y^e other? For euery thing y^t is out of his kindly place, by full appetite, euer commeth thider∣ward kindly to draw, & his kindly being there∣to him constraineth. And y^e kindly stede of this bliss, is in such will medled to vnbide, & needs in y^t it should haue his kindely being. Wherfore me thinketh anon as y^t wil to be shewed, & kind him profereth, thilk bliss shuld him hie thilk will to receiue, or els kind of goodnes worchen not in hem as they shuld. Lo, be the sun neuer so ferre, euer it hath his kind werching in earth: great weight on hye on loft caried, stinteth neuer till it come to this resting place. Waters to y^e seaward euer ben they drawing: thing y^t is light, blithely will not sink, but euer ascendeth, and upward draweth. Thus kind in euery thing his kindly course & his being place sheweth: Wherfore be kind on this good will, anone as it were sprong, this blisse should thereon discend, her kind would they dwelleden togider, & so haue ye said your self. Certes (qd. she) thine heart sitteth wonder sore this bliss for to haue, thine heart is sore agreeued y^t it tarrieth so long, and if thou durstest, as me thinketh by thine words, this blisse wouldest thou blame. But yet I say, thilke blisse is kindly good, and his kindly place in y^e will to vnbide. Neuer y^e la∣ter, there comming togider after kinds ordi∣naunce nat sodainly may betide, it must abide time, as kind yeueth him leue, for if a man, as

this will medled gon him shew, and thilke blisse in hast folowed, so lightly coming should lightly cause going, long time of thrusting causeth drink to be the more delicious when it is atasted. How is it (qd. I then) that so ma∣ny blisses see I all day at mine eye, in the first moment of a sight with such will accord. Yea, and yet other while with will assenteth, singu∣larly by himself there reason faileth, trauail was none, seruice had no time. This is a queint manner thing, how such doing com∣meth about. O (qd. she) that is thus, the earth kindely after seasons and times of the year, bringeth forth innumerable herbs and trees both profitable and other, but such as men might leaue tho they were nought in nourish∣ing to mans kind seruen, or els such as tour∣nen soone vnto mens confusion, in ease that thereof they atast, commen foorth out of the earth by their own kind, withouten any mans cure or any businesse in traueil: & thilk herbs y^• to mens liuelode necessarily seruen with∣out, which goodly in this life creatures mow∣en not enduren, & most ben nourishen to man∣kind, without great trauail, great tilth, and long abiding time, commen not out of the earth, and it with seed toforn ordained such herbs to make spring & forth grow. Right so the parfit blisse, y^• we haue in meaning of du∣ring time to abide, may nat come so lightly, but with great traueile and right busie tilth, and yet good seed to be sow, for oft the crop faileth of bad seed, be it neuer so well trauei∣led. And thilk blisse thou spoke of so lightly in comming, truly is nat necessary ne abiding: and but it the better be stamped, and the ve∣nomous jeuse out wrongen, it is likely to en∣poysonen all tho that thereof tasten. Certes, right bitter been the herbs that shewen first the year of her own kind. Well the more is the haruest, that yeeldest many grains, tho long and sore it hath been trauailed. What woldest thou demen, if a man wold yeue three quarters of nobles of gold, that were a preci∣ous gift? Ye certes (qd. I.) And what (qd. she) three quarters full of pearls? Certes (qd. I) that were a rich gift. And what (qd. she) of as mokell azure? (Qd. I) a precious gift at full. Were not (qd. she) a noble gift of all these at ones? In good faith (qd. I) for wanting of En∣glish, naming of so noble a word, I cannot for preciousnesse yeue it a name: Rightfully (qd. she) hast thou deemed, & yet loue knit in ver∣tue, passeth al y^• gold in this earth. Good will accordant to reason, with no manner proper∣ty may be counteruailed, all the azure in the world is not to account in respect of reason, loue that with good wil and reason accordeth, with none earthly riches may not ben amen∣ded. This yeft hast thou yeuen I know it my self, and thy Margarite thilke gift hath re∣ceiued, in which thing to reward she hath her self bound. But thy gift, as I said, by no ma∣ner riches may be amended, wherefore with thing that may nat be amended, thou shalt of thy Margarites rightwisenesse be rewarded. Right suffred yet neuer, but euery good deed sometime to be yold. All would thy Marga∣rite with no reward thee quite. Right that neuer more dieth, thy mede in merite woll puruey. Certes, such suddain blisse as thou first nempnest, right will hem reward, as the well is worthy, and tho at thine eye it seemeth the reward the desert to passe, right can after send such bitternesse euenly it to reward: so the suddain blisse by always of reson in great goodnesse may not be accompted, but blisse long, both long it abideth, and endlesse it woll last. See why thy wil is endles, for if thou lo∣vedst euer, thy will is euer there tabide, and neuer more to change: euen head of reward must ben done by right: then must needs thy grace and this blisse endlesse in joy to vnbide. Euenlich disease asketh euenlich joy, which hastly thou shalt haue. A (qd. I) it sufficeth not then alone good will, be it neuer so well with reason medled, but if it be in good seruice long trauailed. And so through seruice should men come to the joy, and this me thinketh should be the wexing tree, of which ye first meued.

VEry trouth (qd. she) hast thou now con∣ceiued of these things in thine heart, hastely shalt thou bee able verye joye and parfite blisse to receiue. And now I wote well thou desirest to knowe the manner of braunches, that out of the tree should spring. Thereof lady (qd. I) heartely I you pray: For then leue I woll, that right soone after I shall ataste of the fruite that I so longe haue desired. Thou haste hearde (qd. she) in w^t wise this tree toforn this haue I declared, as in ground & in stock of wexing. First y^e ground should be thy free will full in thine heart, and the stock (as I said) should be continuance in good seruice, by long time in trauail, till it were in greatnesse right well woxen. And when this tree such greatnesse hath caught, as I haue rehersed, y^• branches then y^t y^e fruit should foorth bring, speech must they be needs in voice of prayer, in complai∣ning wise vsed. Out alas (qd. I tha) he is sor∣rowfully wounded, that hideth his speech, and spareth his complaints to make, what shall I speke that care: but pain euen like to hell, sore hath me assailed, and so ferforth in pain me throng, that I leue my tree is ser, & neuer shall it fruit forth bring.* Certes, he is great∣ly eased, that dare his preuy mone discouer to a true fellow, that conning hath and might, wherethrough his pleint in any thing may be amended. And mokel more is he joied, y^• with heart of hardines dare complain to his lady, what cares that he suffreth, by hope of mer∣cy with grace to be auanced. Truly I say for me, sith I came this Margarite to serue, durst I neuer me discouer of no manner disease, & well the later hath mine heart hardied such things to done, for the great bounties & wor∣thy refreshments that she of her grace goodly, without any desert on my halue oft hath me rekened, and nere her goodnesse the more with

grace and with mercy medled, which passen all deserts, trauels, & seruings, that I in any degree might endite, I would wene I should be without recouer in getting of this blisse for euer. Thus haue I stilled my disease, thus haue I couered my care, y^• I bren in sorrow∣full annoy, as gledes and coals wasten a fire vnder dead ashen. Well the hoter is the fire, that with ashen is ouerlein: right long this wo haue I suffred. Lo (qd. Loue) how thou fa∣rest: me thinketh the palsie euil hath acome∣red thy wits, as fast as thou highest forward, anon suddainly backward thou mouest. Shal nat yet all thy leaudnesse out of thy brains? Dull ben thy skilful vnderstandings, thy wil hath thy wit so amaistred. Wost thou not well (qd. she) but euery tree in his seasonable time of bourioning, shew his blomes fro within, in sign of w^t fruit should out of him spring, els y^e fruit for y^t year men halt deliue∣red, be y^e ground neuer so good. And tho the stock be mighty at y^e full, & the branches seer, & no burions shew, & Farewel the gardiner, he may pipe with an yuy leaf, his fruit is fai∣led. Wherfore thy branches must burionen in presence of thy lady, if thou desire any fruit of thy ladies grace, but beware of thy life, that thou no wo delay vse, as in asking of things y^• stretchen into shame, for then might thou not speed by no way y^• I can espy. * Vertue woll not suffer villanye out of himselfe to spring. Thy words may not be queint, ne of subtel manner vnderstanding. Freel witted people supposen in such poesies to be beguil∣ed, in open vnderstanding must euery word be vsed. * Voice w^thout clere vnderstanding of sentence, saith Aristotle, right nought print∣eth in hert. Thy words then to abide in hert, & cleane in full sentence of true mening, plat∣ly must thou shew, & euer be obedient her hests & her wils to perform, & be thou set in such a wit to wete by a look euermore w^t she mean∣eth. And he y^• list nat to speak, but stilly his di∣sease suffer, w^t wonder is it tho he neuer come to his blisse? * Who y^• trauaileth vnwist, and coueiteth thing vnknow, vnweting he shall be quited, and with vnknow thing rewarded. Good lady (qd. I then) it hath oft be seen, that weathers and storms so hugely haue fall in burioning time, & by pert duresse han beaten off the springs so clean, wherethrough y^• fruit of thilk year hath failed. It is a great grace when burions han good wethers, their fruits foorth to bring. Alas then after such storms how hard is it to auoid, till eft wedring and years han maked her circuit cours all about, ere any fruit be able to be tasted, he is shent for shame, y^• foul is rebuked of his speech. He that is in fire brenning, sore smarteth for dis∣ease, Him thinketh full long er y^• water come y^• should y^• fire quench. * While men gon af∣ter a leche, the body is buried. Lo how seemly this fruit wexeth, me thinketh y^• of tho fruits may no man atast, for pure bitternesse in fa∣vor. In this wise both fruit & y^• tree wasten away togider, tho mokell busie occupation haue be spent to bring it so fer forth y^• it was able to spring. A litle speech hath maked, that all this labour is in idle. I not (qd. she) wherof it serueth thy question to assoil, me thinketh thee now duller in wits, than when I with thee first met, although a man be leaud, com∣monly for a fool he is not demed, but if he no good woll learn: sots and fools let lightly out of mind the good that men teacheth hem. I said therfore thy stock must be strong, and in greatnes well herted, the tree is full feble, that at the first dent faileth: and although fruit faileth one yere or two, yet shall such a season come one time or other, that shall bring out fruit that is nothing preterit, ne passed there is nothing future ne coming, but all things togider in y^t place been present euerlasting without any meuing, wherefore to God all thing is as now: and though a thing be nat in kindly nature of things as yet, and if it should be hereafter, yet euermore we shull say God it maketh be time present, & now for no future ne preterit in him may be found. Wherefore his weting & his before weting, is all one in vnderstanding. Then if weting & before weting of God putteth in necessity to all things which he wote or before wote ne thing after eternity, or els after any time he woll or doth of liberty, but all of necessity, which thing if thou wene it be ayenst reason, nat thorow necessity, to be or nat to be, all thing y^• God wote or before wote, to be or nat to be, & yet nothing defendeth any thing to be wist, or to be before wist of him in our wils or our doings to be done, or els coming to be for free arbitrement. When thou hast these declarations well vnderstand, then shalt thou find it reasonable at proue, & y^t many things be nat thorow necessity, but thorow liberty of will, saue necessity of free will, as I tofore said: & as me thinketh all vtterly declared. Me thinketh lady (qd. I) so I should you nat displease, & euermore your reuerence to keep, y^t these things contrarien in any vnderstand∣ing, for ye sain sometime is thorow liberty of will, & also thorow necessity: of this haue I yet no sauour, without better declaration. What wonder (qd. she) is there in these things, sithen all day thou shalt see at thine eye, in many things receiuen in hemself reuers, thorow diuers reasons, as thus. I pray thee qd. she) which things ben more reuers than commen & gone: For if I bid thee come to me, & thou come, after when I bid thee go, and thou go, thou reuersest fro thy first coming. That is soth (qd. I:) And yet (qd. she) in thy first alone by diuers reason was full reuersing to vnder∣stand. As how (qd. I) That shall I shew thee (qd. she) by ensample of things y^t haue kindly mouing. Is there any thing y^t meueth more kindly than doth y^• heuens eie, which I clepe the Sun. Soothly (qd. I) me semeth it most kindly to moue. Thou saist soth (qd. she.) Then if thou look to the Sun, in what part he be vnder heauen, euermore be heigheth him in mouing fro thilk place, and heigheth meuing

toward thilk same place, to thilk place from which he goth, he heigheth comming, & with∣out any ceasing to y^• place he heigheth, from which he is chaunged and withdraw. But now in these things, after diuersity of reason, reuers in one thing may be sey without re∣pugnaunce. Wherfore in y^e same wise, with∣out any repugnaunce by my reasons tofore maked, all is one to beleeue, somethyng to be thorow necessity comming, for it is comming, & yet with no necessity constrayned to be com∣ming, but with necessity y^• commeth out of free will, as I haue said. Tho list me a little to speak, & gan stint my pen of my writing, & said in this wise. Truly lady, as me thinketh, I can alleadge authorities great y^• contra∣rien your sayings. Iob sayeth of mans per∣son, Thou hast put his tearm, which thou might nat passe. Then say I y^e no man may short ne length y^• day, ordayned of his doyng, altho somtime to vs it semeth some man to do a thyng of free will, wherethrough his death he henteth. Nay forsooth (qd. she) it is nothing ayenst my saying, for God is nat be∣guiled, ne he seeth nothing wheder it shal come of liberty or els of necessity, yet it is said to be ordained at God immouable, which at man, or it be done, may be chaunged. Such thing also is, y^• Poul y^e Apostle sayeth of hem y^• to∣forne werne purposed to be Saints, as thus, whych that God before wist, & hath predesti∣ned, conformes of images of his son that he should been y^• first begeten, y^• is to say, here amongs many brethren, & whom he hath pre∣destined, him he hath cleaped, & whom he hath cleaped, hem he hath justified, & whom he hath justified, hem he hath magnified. This pur∣pose, after which they been cleped Saints, or holy in y^• euerlasting present, where is nei∣ther time passed, ne time commyng, but euer it is onely present, and now as mokell a mo∣ment, as seuen thousand Winter, & so ayen∣ward, withouten any meuing, is nothing liche temporel presence, for thing y^• there is euer present. Yet emongs you men, ere it be in your presence, it is moouable through liber∣ty of arbitrement. And right as in y^• euerlast∣ing present, no manner thyng was, ne shal be, but only is, and now here in your temporell tyme somethyng was, & is, & shall be, but mo∣uing stounds, & in this is no maner repug∣naunce. Right so in the euerlasting presence, nothing may be chaunged: and in your tem∣porell time, otherwhile it is prooued mouable by liberty of will, or it be do, withouten any inconuenience thereof to follow. In your temporell time is no such presence, as in y^• o∣ther, for your present is done, when passed & to come ginnen entre, which times here a∣mongs you, euerich easily followeth other, but y^• present euerlasting dureth in one head, with∣outen any imaginable changing, and euer is present & now. Truly the course of y^• planets, and ouerwhelmings of y^• Sun in dayes and nights, with a new ginning of his circuit af∣ter it is ended, y^t is to sayn, one yere to follow another. These maken your transitory times, with chaunging of liues, & mutation of peo∣ple. But right as your temporell presence co∣ueiteth euery place, & all things in euery of your times be contained, & as now both sey & wist to Gods very knowing. Then (qd. I) me wondreth why Poule spake these words, by voice of signification in time passed, that God his saints before wist, hath predestined, hath cleaped, hath justified, & hath magnified: me thinketh he should haue said tho words in time present, & that had been more accor∣daunt to y^e euerlasting present, than to haue spoke in preterit voice of passed vnderstand∣ing. O (qd. Loue) by these words I see well thou hast little vnderstanding of y^• euerlast∣ing presence, or els of my before spoken words, for neuer a thing of tho thou hast nempned, was tofore other, or after other, but all at ons euenlich, at y^e God ben, & all togider in the e∣uerlasting present, be now to vnderstanding, the eternal presence, as I said, hath inclose to∣gider in one, all times, in whyche close & one all things, y^• been in diuers times, & in diuers places temporell, without posteriority or pri∣ority, been closed therein perpetuell now, and maked to dwell in present sight. But there thou saiest y^t Poule should haue spoke thilke foresaid sentence be time present, and y^• most shuld haue ben accordant to y^e euerlasting pre∣sence, why gabbest thee to thy words? Soothly I say Poule mooued y^• words, by signification of time passed, to shew fully y^• thilke words were not put for temporell signification, for all thilk time were not thilke Saints tempo∣rallich borne, which that Poule pronounced, GOD haue tofore know, and haue cleaped them magnified, wherthrough it may well be know, y^• Poul vsed tho words of passed sig∣nification, for need & lack of a word in mans bodily speech, betokening the euerlasting presence. And therefore word is most semelich in likenes to euerlasting presence, he took his sentence for things, y^t here beforne ben passed, vtterly be immouable, ilike to y^• euerlasting presence. As thilke that been, there neuer mowe not been present, so things of time passed, ne mowe in no wise not been passed: but all things in you temporall, presence y^• passen in a little while, shullen been not pre∣sent. So then in that it is more similitude to the euerlasting presence, signification of time passed, than of time temporall present, and so more in accordaunce. In this maner what thing of these that ben doen through free ar∣bitrement, or els as necessary, holy writ pro∣nounceth, after eternity he speaketh, in which presence is euerlasting sooth, & nothyng but soth immouable, that after time, in whych naught alway been your wils & your acts, & right as while they be not, it is not needful hem to be: so oft it is not needful, y^• somtime they should be. As how (qd. I) for yet must I be lerned by some ensample. Of loue (qd. she) woll I now ensample make, sithen I know the head knot in y^• yelke. Lo, somtime thou

writest no art, ne art then in no will to write, and right as while thou writest not, or els wolt not write, it is not needful thee to write, or els wilne to write.

And for to make thee know vtterly, that things been otherwise in the euerlasting pre∣sence, than in temporal time: see now my good child, for something is in the euerlasting pre∣sence, than in temporall time, it was not in eternite time, in eterne presence shal it not be. Then no reason defendeth, y^• something ne may be in time temporel mouing, that in etern is immouable. Forsoth it is no more contrary ne reuers, for to be mouable in time temporell, & mouable in eternity, than not to be in any time, & to be alway in eternity, and haue to be, or els to come in time temporell, and not haue be, ne nought comming to be in eternity. Yet neuer the latter, I say not same thyng to be neuer in tyme temporell, y^• euer is eternity, but all onely in some time not to be. For I say not thy loue to morne in no time to be, but to day alone I deny ne it to be, and yet neuer the later, it is alway in eternity.

Also (qd. I) it seemeth to me, y^• commyng thyng, or els passed, here in your temporall time to be, in eternity euer now, and present oweth not to be demed, & yet followeth not thilke thyng, that was, or els shall be, in no manner thereto been passed, or els comming: then vtterly shull we deny, for there without reasing, it is in his present manner. O (qd. she) mine own disciple, now ginnest thou able to haue the name of my seruaunt, Thy wit is clered, away is now errour of cloud in vn∣conning, away is blindnesse of loue, away is thoughtfull study of medling manners, hastly shalt thou entre into the joy of me, that am thine own maistres.

Thou hast (qd. she) in a few words well and clerely concluded mokell of my matter. And right as there is no reuers, ne contrariousty in tho things, right so withouten any repug∣nance it is said some thing to be mouable in time temporell, and for it be, that in eternity dwelleth immouable, not afore it be, or after y^• it is, but without cessing, for right naught is there after time, y^• same is there euerlast∣ing, y^• temporallich sometime nis, & toforne it be, it may not be, as I haue said. Now sothly (qd. I) this haue I well vnderstand, so y^• now me thinketh, that prescience of God, and free arbitrement, withouten any repugnaunce accorden, and that maketh the strength of eternity, which encloseth by presence, during all times, and all things that been, han been, and shull been in any time.

I would now (qd. I) a little vnderstand, sithen y^• all thing thus beforne wote, whether thilke weting bee of tho things, or els thilke things to been of Gods weting, & so of God nothing is: and if euery thing be through Gods weting, and therof take his being, then should GOD be maker and authour of bad werks, and so he should not rightfully punish euill doings of mankind. (Qd. Loue) I shall tell thee this lesson to learne, mine own true seruaunt, the noble Phylosophical Poete, in English, which euermore him busieth and tra∣uaileth right sore, my name to encrease, wher∣fore all that willen me good, owe to doe hym worship and reuerence both, truely his better ne his pere, in schoole of my rules coud I ne∣uer find: He (qd. she) in a treatise that he made of my seruant Troylus, hath this matter tou∣ched, & at the full this question assoiled. Cer∣tainly his noble sayings can I not amend: in goodnesse of gentle manliche speech, wythout any manner of nicety of flarieres imagina∣tion, in wit & in good reason of sentence, he passeth all other makers. In the book of Troy∣lus, the answer to thy question mayst thou learne, neuer y^• later, yet may lightly thyne vnderstanding somedele been learned, if thou haue knowyng of these toforne said thynges, with that thou haue vnderstandyng, of two the last chapiters of this second book, that is to say, good to be some thing, & bad to want all manner being, for bad is nothyng els, but absence of good, and y^• God in good maketh that good deeds been good, in euill he maketh that they ben but naught, y^• they been bad: for to nothyng is badnesse to be. I haue (qd. I tho) ynough knowing therein, me needeth of other things to hear, that is to say, how I shal come to my blisse so long desired.

IN this matter toforne declared (qd. Loue) I haue well shewed, that euery man hath free arbitrement of thynges in his power to do or undo what him liketh. Out of this ground must come the Spire, that by processe of time shall in greatnesse sprede to haue braunches and blossomes, of wax∣ing fruit in grace, of whych the taste and the sauour is endlesse blisse in joy euer to onbide.

Now Lady (qd. I) that tree to sette, faine would I learn. So thou shalt (qd. she) ere thou depart hence. The first thyng, thou must set thy werke on ground siker and good, accor∣daunt to thy springs. For if thou desire grapes, thou goest not to the Hasell, ne for to tetchen Roses, thou sekest not on Okes: and if thou shalt haue Honey soukles, thou leauest the fruit of y^• soure Dock. Wherfore if thou desire this blyss in parfite joy, thou must set thy purpose there vertue followeth, & not to look after the bodily goods, as I sayed when thou were writyng in thy second book. And for thou hast set thy self in so noble a place, & vtterly lowed in thyne heart the misgoyng of thy first purpose, this setteles is y^• easier to spryng, & the more lighter thy soul in grace to be lissed. And truely, thy desire, that is to say, thy will, algates mote ben stedfast in this matter, without any chaungyng, for if it be stedfast, no man may it void. Yes parde (qd. I) my will may been tourned by friends, and disease of manace, and threatening in lesing of my life, and of my limmes, and in many

other wise, that now commeth not to mynd. * And also it mote oft been out of thought: For no remembraunce may hold one thyng continuelly in heart, be it neuer so lusty desi∣red. Now see (qd. she) thou thy will shall fol∣low, thy free will to be grounded, continuelly to abide: It is thy free will y^• thou louest & hast loued, & yet shalt louen this Margarite pearle, and in thy will thou thinkest to hold it. Then is thy will knitte in loue, not to chaunge for no new lust beside: This wyll teacheth thine hert from all manner varying. But then, although thou be threatened in death, or els in other wise, yet is it in thyne arbitrement to chuse, thy loue to voyd, or els to hold: & thilk arbitrement is in a maner a judgement, between desire and thy heart. And if thou deeme to loue, thy good will fay∣leth, then art thou worthy no blisse, that good will should deserue: & if thou chuse continu∣ance in thy good seruice, then thy good will a∣bideth, needs blisse following of thy good wil, must come by strength of thilke judgement: for thy first will, that taught thyne heart to abide, and halt it from the eschange, with thy reason is accorded. Truly this maner of will thus shall abide, impossible it were to tourne, if thy heart be true, and if euery man dilli∣gently the meanyngs of his will consider, he shall well vnderstande, that good will knitte with reason, but in a false heart neuer is voided: for power & might of keepyng this good will, is through liberty of arbitrement in heart, but good will to keep may nat fayle. Eke then if it fail, it sheweth it selfe, that good will in keeping is not there. And thus false will, that putteth out the good, anone con∣straineth the heart to accord in louing of thy good will, & this accordaunce between false will and thyne heart, in falsity been likened togither. Yet a little woll I say thee in good wil, thy good wils to raise & strength. Take heed to me (qd. she) how thy willes thou shalt vnderstand. Right as ye han in your body diuers members, and fiue sundry wittes, eue∣rich apart to his owne doing, which things as instruments ye vsen, as your hands apart to handle, feet to go, tongue to speak, eye to see: right so the soule hath in hym certayne steryngs and strengths, whyche he vseth as instruments to his certain doyngs. Reason is in the soule, whych he vseth thynges to know and to proue, and will, whych he vseth to wilne: And yet is neyther will ne reason all the soule, but eueryche of hem is a thyng by himself in the soul. And right as euerich hath thus singular instruments by hemselfe, they han as well diuers aptes, and diuers manner vsings, and thilke aptes mowen in will been cleaped affections. Affection is an instrument of willing in his appetites. Wher∣fore mokell folke saine, if a reasonable crea∣tures soul any thing feruently wilneth, affec∣tuously he wilneth, and thus may will by tearm of equiuocas, in three wayes been vn∣derstand: one is instrument of wylling, ano∣ther is affection of this instrument, and the third is vse, that setteth it a werke. Instru∣ment of willyng is the ilke strength of the soul, which thee constraineth to wilne, right as reason is instrument of reasons, which ye vsen when ye looken. Affection of this instru∣ment is a thyng, by which ye be draw desi∣rously any thyng to wilne in coueitous man∣ner, all be it for y^• time out of your mind: as if it come in your thought thilke thing to re∣member, anon ye ben willing thilke to done, or els to haue. And thus is instrument will, and affection is will also, to wilne thing as I said? as for to wilne health, when will no∣thyng thereon thinketh: for anone as it com∣meth to memory, it is in will, and so is affec∣tion to wilne sleepe, when it is out of mynde, but anone as it is remembred, will wilneth sleep, when his time commeth of the doyng. For affection of will neuer accordeth to sick∣ness, ne alway to wake. Right so in a true lo∣uers affection of willing instrument, is to wiln truth in his seruice, & this affection al∣way abideth, although he be sleping, or threat∣ned, or els not thereon thinkyng, but anone as it commeth to mind, anone he is stedfast in y^• will to abide. Vse of this instrument for∣sooth is another thing by himself, & that haue ye not, but when ye be doing, in willed thing by affect or instrument of will, purposed or de∣sired, & this manner of vsage in my seruice, wisely needeth to be ruled, from waiters with enuye closed, from speakers full of jangeling wordes, from proud folke and hautaine that lambes & innocents both scornen & dispisen. Thus in doing varieth the acts of willing euerich from other, & yet ben they cleped will, & the name of will vtterly owen they to have, as instrument of will is will, when ye turn in∣to purpose of any thing to done, be it to sit or to stand, or any such thing els. This instru∣ment may been had, although affect & vsage be left out of doing, right as ye haue sight & reason, and yet alway vse yee greatest wise∣dome, in hem shall he be, and they in GOD. Now then, when all false folke be ashamed, whych wenen all bestialty & yerthly thing be sweeter and better to the body, than heuenly is to the soul: this is the grace and y^• fruit y^• I long haue desired, it dooth me good the sauour to smell. Christ now to thee I cry of mercy and of grace, and graunt of thy good∣ness to euery maner reader, ful vnderstand∣ing in this leud pamphlet to haue, and let no man wene other cause in this werke, than is verily y^• sooth: for enuy is euer ready all inno∣cents to shend, wherfore I would y^• good speech enuy euermore hinder. But no man wene this werke be sufficiently maked, for Gods werke passeth mans, no mans wit to parfite werke may by no way puruay the end: how should I then, so leaude, aught wene of perfection a∣ny end to get? Neuer the later, grace, glory, and laude, I yeelde and put with worshipfull reuerence, to the soothfast God in three, with vnitye closed, which that the heauy langour

of my sicknesse hath tourned into myrthe of health to recover: for right as I was sorrow∣ed, through the glotton cloude of manyfolde sickly sorow, so mirth ayen commyng, health hath me gladded & greatly comforted. I be∣seech and pray therefore, and I crie on Gods great pite, and on his mokell mercye, that this present scourges of my flesh mow make medicine and leech craft of my inner mans health, so that my passed trespas and tenes through weepyng of myne eyes been washe, and I voided from all manner disease, & no more to weep hereafter, I now be kept tho∣row Gods grace: so that Gods hand, which merciablye mee hath scourged, hereafter in good plite from thence merciably mee keepe and defend. In this booke be many priuye things wimpled and fold, vnneth shul leaud men the plites vnwinde, wherefore I praye to the Holy ghoste, he lene of his oyntmentes mens wittes to cleere: and for Gods loue no man wonder, why or how this question cum to my minde, for my grate lustie desire was of this ladie to been enformed, my lewdnesse to amende. Certes I know not other mens wittes, what I should aske, or in aunswere what I shuld say, I am so leude my self, that mokell more learnyng yet mee behoueth. I haue made therefore as I could, but not suf∣ficiently as I would, & as matter yaue me sentence, for my dull witte is hindred, by step∣mother of foryetyng, and with cloude of vn∣connyng, that stoppeth the light of my Mar∣garite pearle, wherefore it may not shine on me as it should. I desire not only a good rea∣der, but also I coueite and pray a good booke amender, in correction of words and of sen∣tence: and only this mede I coueit for my trauayle, that euery inseer and hearer of this leud fautasie, deuout horisons and prayers, to God the dread iudge yelden, and praien for me, in that wise that in his dome, my sins mow been released & foryeuen: he that prai∣eth for other, for himselfe trauayleth. Also I pray that euery man parfitely mow knowe, through what intencion of hert this treatise haue I draw. How was it the sightful Man∣na in desert, to children of Israel was spiri∣tuel meate: bodily also it was, for mens bo∣dies it nourished: And yet neuer the later, Christ it signified. Right so a iewell betoken∣eth a gemine: and that is a stone vertuous or els a pearle. Margarite a woman betoke∣neth grace, learning, or wisedome of God, or els holy Church. If bread through vertue is made holy flesh, what is that our God saith? * It is the spirite that yeueth life, the flesh of nothyng it profiteth. Flesh is fleshly vn∣derstanding: Flesh without grace and loue, naught is worth. * The letter sleeth, the spi∣rite yeueth lifelich vnderstanding. Charitie is loue, and loue is charity, God graunt vs all therein to be frended. And thus the Te∣stament of Loue is ended.

¶Here endeth the Testament of Loue.