George Ashby's Poems. Ed. from two 15th century mss. at Cambridge, by Mary Bateson. Ashby, George, d. 1475. 101 pages, ca. 290 kb University of Michigan Library Ann Arbor, Michigan 2018 CME00057 02655246 APA2992 sdr-zephir100320510

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 George Ashby's Poems. Ed. from two 15th century mss. at Cambridge, by Mary Bateson. Ashby, George, d. 1475. Bateson, Mary, 1865-1906 vii, [1], 105, [1] p. 22 cm. London, Pub. for the Early English Text Society by K. Paul, Trench, Trübner & Co., 1899. Early English Text Society (Series). Extra series.76

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57 CME00057 CME00057

George Ashby's Poems.

EDITED FROM TWO 15TH CENTURY MSS. AT CAMBRIDGE BY MARY BATESON.

LONDON: PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY BY KEGAN PAUL, TRENCH, TRÜBNER & CO., PATERNOSTER HOUSE, CHARING-CROSS ROAD.

1899

 George Ashby's Poems. I. A Prisoner's Reflections, A.D. 1463.

MS. R. 3. 19, Trin. Coll. Camb., leaf 41 a.

 Prohemium vnius Prisonarii. (1) [A]t the ende of Somer, when wynter began The season And trees, herbes and flowres dyd fade, Blosteryng and blowyng the gret wyndes than Threw doune the frutes with whyche they were lade, Levyng theym sone bare / of that whyche they hade, Afore myghelmas, that tyme of season̄, Michaelmas, when he is committed I was commyttyd, geynst rygħt and reason̄, (2) In to a pryson, whos name the Flete higħt, Nomen prisone. By a gret commaundment of a lord, to the Fleet prison. To whom .I. must obey for hys gret mygħt, Cause of im∣prisonment. Though .I. cannat therto sadly acord, Yet .I. must hyt for a lesson̄ record, Ther'yn abydyng without help singler, Sauf of god and hys blessyd modyr ther. (3) But otħ, or other declaracion̄, Coude at no season̄ be herd ne takyn̄, By no prayer ne exhortacion̄. But of all pite and grace forsakyn̄, Myne enemyes on me awakyn̄, Ashby's enemies. Takyng awey hors, money, and goodes, Pullyng myne houses downe and gret wordes. Sic in MS. ?woodes. (4) Because of my draugħt and my bryngyng vp Spoliacio Prisonarii. I haue suffryd thys and other spoylyng, His spoli∣ation. Nat leuyng me wortħ a dyssħ, neyther cup, Of asmoche as mygħt come to theyr handlyng, Puttyng on me many fals lesyng, Whyche I must suffyr and bere on my ruge, back. Tyll the trough discussyd hath god or the iuge. (5) George Asshby ys my name, that ys greued Nomen Prisonarii. By enprysonment a hoole yere and more, Name of the prisoner. Knowyng no meane there to be releued, Whyche grevetħ myne hert heuyly and sore, Takyng hyt for my chastysement and lore, Besechyng god I may take my dysease In dew pacience, our lord god to please. (6) Oon thyng among otħer greuetħ me sore That myne old acqueintaunce disdeyned me Lamentacio prisonarii. To vysyte, / thougħ I haue doon̄ to theym more His lament∣ation on the way he is treated by his friends. Kyndnes, / forgetyng me and let me be, Ne yeuyng me comfort, ne wold me se, Ne the werkes of mercy remembryng, Ne my kyndnes to theym before shewyng. (7) The grettest peyne that .I. suffyr of all He cannot get out of debt. Is that .I. am put to vnpayable det, Lykly to be therfore a wrechyd thrall, For the enprisonment that .I. am in set, Without goddes grace wol hyt souner let. Wheropon̄ to god .I. clepe, call and cry To help me out of det or .I. dy. (8) What may I. do? to whom shall I compleyn̄? Or shew my trouble, or myne heuynes? Beyng in pryson̄, wrongfully certeyn̄; But with dylygence and gret besynes, I beseche god of hys gret worthynes, Me to guyde and rewle to hys most plesaunce, And of my wrong to haue humble suffraunce. (9) I gan remembre and revolue in mynde Seruicium Prisonarii. My bryngyng vp from chyldhod hedyrto, His early history. In the hyghest court that I coude fynd, With the kyng, Henry VI. quene, Margaret of Anjou. and theyr vncle also, The duk of Gloucetre, god hem rest do, Kindness of Humphrey, Duke of Gloucester. With whome .I. haue be cherysshyd ryght well, In all that was to me nedefull euery dell. (10) Wrytyng to theyr sygnet full fourty yere, Writer to the Signet. Aswell beyond the see as on thys syde, Doyng my seruyce aswell there as here, Nat sparyng for to go ne for to ryde, Hauyng pen and Inke euyr at my syde, Redy to acomplysshe theyre commandment, As truly as .I. coude to theyr entent. (11) And in theyr seruyce I spendyd all my youtħ, And now in pryson throwen in myn age, Hauyng of me no pyte ne routħ, Cruel treat∣ment. Reuylyng me with vnfyttyng langage, As thaugħ I were neyther wytty ne sage, Whiche greuyd me sore and was gretly sad, To be in pouert and of goodes bad, (12) That before was well in goodes and rest, His former good fortune And no man was ayenst me dysplesyd, And all my dayes was among the best. And so no creature me dyseasyd, But at all tymes with me were pleasyd, Thaugħ fortune lyft make me ryght sory Shewyng that thys weltħ ys transytory. (13) Gef I had in youth suffred any payne, By lake of goodes or takyng hardnes, I myght the better from tene grief. me refreyne, makes his fall harder to bear. And take my fall the better in swetnes. God for hys hyghe grace and gret worthynes Counseyll me in my trobyll for the best, That I may leue hens in quyet and rest. (14) Now me-thynketh Before thynketh thyg struck out. well, yef I had ben euyr In prosperyte and in worldly ioy, And theryn to haue abydyn leuyr Then to haue tastyd of thys peynfull noy, nay in MS., noye, suffering, annoyance. I cast design. me nat to be neyther styll ne coy, But say as me-thynketħ, in verray sotħ. To haue chaungyd my lyf I had be lotħ. (15) And my wrechydnes nat MS. na. to know euyn, Desires to lead the best] life even though it be painful.] So well as by goddes grace I shall And the best lyfe take & the wors leuyn, In consyderall that I am mortall, And so to obey hym that ys eternall, And to chaung my lyf to god greable, Both in pacyence and in feytħ stable. (16) Knowyng in serteyn that my punysshyng Is other-whyle for my soule profytable, For a feth in goddes vengeance ceasyng, Vnto goddes plesure ryght acceptable, The punish∣ments of God are good. By meke pecyence to vertu able, Therfore punysshment ys other-whyle good, Aswell to low degre as to hygħ blode. (17) I thynke to wryte of trouble rehersall, How hyt may be takyn in pacyence, Procedyng theryn for myn acquytall, Though I haue no termes of eloquence, With that I may conclude perfyte sentence; Wherfore I counseyll aftyr wordes thyse, Writes to counsel patience Euery man to be lernyd on thys wyse. Ad sustinendum pacienciam in aduersis. (18) O thow creature of nature ryght noght! Remembre thy sylf, thy lyfe, thy demert, Yef thow to pryson or trouble be broght, Haply by gret wrong and nat of desert, to those in undeserved trouble, Suffryng iniury and ryght peynfull smert, Kepe pacience and wyte impute. hyt thyne offence, Nat for that sylf thyng but of iust sentence. (19) Or perauenture thow mayst ryght-fully and to those who deserve it. Come to trouble or tribulacion. Yet I counseyll the, suffyr hyt wylfully, Without fenyng or simulacion, Nat the exaltyng by elacion. And thus pacience may the woll preserue From gostly sorow, yef MS. yet. thow thys obserue. (20) And so, by process of suffraunce long, Thow mayst atteyne to verrey knowlege Of thy demeryt, and vengeance prolong By thy lamentyng and prayer mekeleche. meekly. And so at last comfort haue trewleche Aswell here as hense, by goddes hyghe grace, And perauenture with-in lytyll space. (21) And as precyous gold ys thorougħ puryd By foull metall led, and claryfyed, As gold is purified, so is the soul. Ryght so ys the sowle by trowbyll curyd, And by humble profe, hygh gloryfyed, As in the scrypture Zech. xiii. 9. Jer. vi. 30. ys specyfyed. So for soules heltħ hyt ys a gret grace, To haue here trouble rather then solace. (22) What ys trouble or trybulacyon̄, Vexed wrongfully, or worldly disease, Lyuyng here without consolacion̄, But callyng of god hymself for to please? Uses of adversity. Wherfore hyt ys best, for thy soules ease. Rather of trouble be mery and glad, Than therof be grogyng, grudging. heuy & sad. (23) Who may haue more heuynes & sorow Then to be welthy and aftyr nedeful? Furst to be ryche, aftyr, redy to borow? Furst prosperous and aftyr carefull? Who ys more comfortable and ioyfull? Then take the world in pacyence and worth, Suffryng hit to come and goo playnly forth. (24) Set the neuyr thy full wyll here In worldly ioy and in felycyte. For all dayes thow mayst botħ see and here, Worldly joys are fleeting. In all thy lyfe there ys contraryte; Yef thow be ryche thow hast aduersyte, Yef thow haue a feyre wyfe and gret plente, Moche sorow peraventur ys sent the. (25) Yef thow tak a wyfe to thy freelte, Rygħt thoutfull thow art, carfull and pensyf; Troubles of family life. Yef thow lyue aftyr censualyte, That ys acursyd and vnthryfty lyf; Yef thow be weddyd, without any stryf, Thow lakkest chyldren, to be thyne heyres, Lesyng redeeming. thy name in market and feyres. (26) Yef thow haue chyldren̄ rygħt plenteuously, Haply suche may be theyr gouernaunce That they woll dysplese rygħt greuously; Yef thow be set in holy obseruaunce, Perauenture thow hast no temperaunce; Everything goes by contraries. Yef thow be set in temporalyte, Thy lust ys in spyrytualyte. (27) Yef thow be well, MS. be seke written as one word. haply thow lackest good, Yef thow haue good, thow suffrest gret sekenes. Thus weltħ ebbetħ and flowetħ as the flood, Neuer welthy, but som maner dystres, Neuyr so mery but som heuynes. Oone thyng lakkyng aftyr thyne apetyte, Nat all thynges beyng in pleasaunt plite. (28) Yef thow be forth be forth written as one word in MS. at large out of pryson̄, There are sorrows outside of prisons. Thow mayst haue sorow ynowgħ Written as two words in MS. and gret wrong. Yef thow be ryght welthy for the seson̄, Many pluckers-at thow mayst haue and strong. Prosperyte here shall neuer endure long. So euyr, whyle thow art on erth lyuyng, Som maner thyng lakketħ to thy plesyng. (29) Wenest thow to haue here perfeccion̄ No perfection on earth. Of worldly ioy, comfort and delyces? Nay bettyr ys sharp persecucion̄ For thy synnes, offenses and vyces, Kepyng pacience without malyces, Puttyng thy wyll to goddes volunte, So thy spyryt may best in quyet be. (30) Thynke that thy lyfe here ys but pilgremage Life a pil∣grimage. Towardes the hygh place celestiall. Wherfore, for any trouble or damage, Preve nat thysylf lewde and eke bestiall, Seyth Sith. thou may be in heuyn̄ menyall Seruaunt thorougħ thy tryumphall victory By mekenes and werkes merytory. (31) Thow canst nat be so pryve ne secret But god ys there present and knowetħ all thyng, Therfore be euyr wytty and dyscret, Nat for to do ne say hym dysplesyng, But as thow woldest before hym beyng, So by mekenes take all thyng for the best, What that god sendetħ, trouble or vnrest. (32) Thynke that worldes weltħ and felycyte Ys nat euermore in oone abydyng, But transitory ys prosperyte, And no certeynte whyle thow art lyuyng. Fortune's wheel. But euyr as a whele, turnyng and meuyng, Knowyng for certayn̄ that thow art mortall, And neuer in thys world verray rest haue shall. (33) Wytnes of oure lord, allmyghty Ihesu, Suffryng Reproves and vexacion̄, Sufferings of Christ, Thowgħ he were clennest in lyf and vertu, Yet no man suffred suche trybulacion̄. And all was for our alther Of us all. See p. 16. saluacion̄. Yeuyng vs example for to take trouble In wortħ, sytħ he hath suffred the double. (34) What suffred Mary the quene of heuyn̄? of the Virgin, Most pure, most clennyst, without any syn̄, Claryfyed from the synnys seuyn̄, Ever to plese Ihesu she wold nat blyn̄. cease. How be hyt that feare and tene she was in, Mornyng, sorowyng, euyr in drede, To opteyne the loue of Ihesu and hyr mede. (35) What sey ye of seynt Iohn̄ the Euaungelist? of St. John the Evangel∣ist, and St. John the Baptist, Of many martyrs and eke confessours, Of holy vyrgyns, and seynt Iohn̄ Baptist? That here in thys lyfe suffred many shours, conflicts. Nat desyryng therof worldly succours, Refusyng all worldly ioy and plesaunce, And all trowble for god take in sufferaunce. (36) Of Iob to suffyr take thow example, Whyche pacyently suffred hys gret smert, of Job, Who had in thys world of losse more ample? Yet for goddes sake he plesyd in hert With hys trowbelous hurt / put out in desert As fowle, vyle, abhomynable and wreche, Takyng hyt in gre pleasure. and therof nold reche. reck. (37) And so to procede in the pacience Of seyntes, and make therof rehersall That suffred trowbyll with out resystence, They be infynyte to be wretyn̄ all. of the saints, are number∣less. Hyt suffysetħ to touche the principall, To thy lernyng and informacion̄ To be of pacyent condicion̄. (38) Rigħt so kyng, Quene, Duke, Prynce and Emperoures, Erle, Baron̄, lord, knygħt, and many squyers, Bysshop, Abbot, Pryour and conquerours, And many gret estates and Rewlours, Clerkes, marchauntes and eke counseylours Haue be put in trouble and gret greuaunce For theyr soules heltħ by humble sufferaunce. (39) Was there euyr lord so gret and so sure, All classes of men have had trouble, Or any gret Clerk lernyd in the law, That may not fall in the snare and in the lure Of trouble, maugre hys hed and his maw? Wherfore hyt may be a lawdabyll saw, Euery man worshyp god in hys season̄ Accordyng to hys law / troutħ and reason̄. (40) Euery man may take example and hede the learned can teach us to bear it. By suche men of good disposicion̄, And by lernyd men that can teche and rede To conforme The m has an extra stroke. hym to lyk affeccion̄, To haue of pacience perfection̄, To take trouble in wortħ and in gre, As other men haue do in liberte. (41) In conclusion̄ of the verrey troutħ, Euery man̄ other fauour and socour, And of hys trouble haue pyte and routħ, And the blessyd men helpe and eke honoure, Doyng your dylygence and peynfull laboure, The virtuous pepyll for to cherysshe, Suffryng the wykkyd Rather to peryssħe. (42) That all pacience, Riches and science Come oonly of god and noon̄ other, Hyt may be prouyd by experience. As oone ryche, another pore; hys brother, Unequal riches. The ryche, slepetħ, the pore laboretħ vnder. So that Ryches commeth nat by labour Oonly / but to hym that god lyst shew fauour. (43) And sytħ all thynges come of Ihesu A prayer. And nothyng without hym may avayle, I beseche hym so full of vertu To guyde me, Rule me / and counsayle, That by pacience .I. may wyn batayle Of my troubles, and haue the vyctory, Thorough my symple werkes merytory. (44) And with humylyte and soburnes, With feruent loue and feytħfull reuerence, I beseche the, god, of thy worthynes, Yeue me grace, comfort and assistence, Good wyll, good werkes, good thougħt and eloquence, With loue, charyte and feyth the to please, That I may dwell in heuyn̄ at myn̄ ease. Amen. (45) Lenuoy. Goo fortħ, lytyll boke, mekely, without rous, boasting. To folk troubelyd and vexed greuously, Steryng theym by thy counseil vertuous To kepe pacience thereyn̄ ioyously, Redyng thys tretyse fortħ ceryously, By the whyche they shall fynde grace as .I suppose, To comfortable entent and purpose; (46) Besechyng all folk, thougħ I am no Clerk, For to vndyrstand that I nat presume Apology for writing this poem. To take opon me labour of thys werk For worldly glory and thank to assume, But vertu to encrese and lewdnes consume, And namely to take trowble in suffraunce Paciently to deseruyd penaunce. (47) Also vndyr protestacion̄ That I wyll nat kepe presumptuosly Any errour or feynyd opinion̄, But me to theym̄ conforme graciously, That of hygh connyng haue plenteuously, Besechyng theym̄ my defaut to correct, He is open to correction. Yef any be, and nat to me hyt to arect, impute. (48) But my dylygence and good wyll to accept In to theyre fauour, support and goodnesse, And in no maner me therof except, Thougħ .I. haue offendyd in my lewdnesse, ignorance. Vnaduised and nat of wylfulnesse, Kepyng euermore vertuous entent With discrecion̄ that god hath me sent. (49) Wretyn̄ in pryson̄, in oure lordes date, Written in the Fleet, A.D. 1463. A thowsand foure hundryd syxty and thre, Thus occupying me, thys was my fate, Besechyng the, our lord god in trynyte, To take my makyng in plesure and gre, And therto hau mannys benyuolence, To thyne owne preysyng, laude and reuerence. Amen. (50) Explicit. Pryson properly ys a sepulture Remarks on Prison. Of lyuyng men, with strong lokkes thereon̄, Fortyfyed without any Rupture, Of synners a gret castigacion̄, Of feythfull frendes a probacion̄, Of fre liberte a sharp abstinence, Lackyng volunte for theyr dew penaunce. II. Active Policy of a Prince.

MS. Mm. IV. 42, leaf 2 a, Cambridge University Library.

[P]resens Libellus compilatus, extractus et anglicatus in Balade per Georgium Asshby, nuper Clericum Signeti George Ashby, late Clerk of the Signet to Queen Margaret, Suppreme domine nostre Margarete, dei gratia Regine Anglie, etc. ex bona voluntate, Amore et cordiali affec∣cione, quos ipse naturali iure gerit, tam erga celsitu∣dinem & regiam maiestatem suam & prepotissimum et excellentissimum dominum suum Edwardum, eadem written for Edward, gratia suppremi domini nostri Regis Henrici et eiusdem regine Consortis filium progenitum, principem wallie, Prince of Wales. ducem Cornubie, et comitem Cestrie, pro cuius amore et complacencia fit ista compilacio . . . . . (illegible) suum nobilem Sanguinem, sub quo Ipse a iuuentute sua hucusque & nunquam tota vita sua in alio servicio fuit tentus (?) et nutritus. Dividitur in tribus tempori∣bus, To be divided into three parts: Past, videlicet in tempore preterito, presenti & futuro. Tempus preteritum exortatur, sepius meminire de rebus preteritis, ita bene in legendo sacram scripturam et Cronica, sicut alias speculaciones & experiencias . . . . . . . . . Ipse potest perfecte condere bonorum factorum bonitatem & opinionem librorum. Et miserimam ruinam malefactorum & miserorum, . . . nde se sapienter & feliciter gubernare. Tempus presens facit quomodo Present, se gerriet (sic) in sapiencia & pollecia deo placenti∣bus & populis suis & pro suimet ipsius securitate. Tempus futurum prouidet discrete & prudenter pro and Future. rebus futuris . . . . diendo se in honore beata fama et bona gubernitate et euitando dampna vituperia et in∣conueniencia . . . . etiam fore activum in pollecia et sapi∣encia . . . . subditorum securitate & bona custodia sub debita et fideli obediencia per aduisamenta edicta & Opinions of Philosophers. opiniones diuersorum Philosophorum, quorum nomina . . . in tractatu breuiter subscribuntur. (Much defaced.)

Hic Incipit Prologus. (1) Maisters Gower, Chauucer & Lydgate, Primier poetes of this nacion, Compliment∣ary notice to Gower, Chaucer, and Lydgate. Embelysshing oure englissħe tendure algate, Firste finders to oure consolacion̄ Off fressħe, douce englissħe and formacion̄ Their use of English and new ballad forms. Of newe balades, not vsed before, By whome we all may haue lernyng and lore. (2) Alas! saufe goddes wille, & his plesaunce, Lament over their death. That euer ye shulde dye & chaunge this lyffe, Vntyl tyme / that by youre pourueunce (sic) Ye had lafte to vs / sum remembratife Of a personne, lerned & Inuentif, Disposed aftur youre condicion̄, Of fressħe makyng to oure Instruccion̄. (3) But sithe we all be dedly and mortal, And no man may eschewe this egression̄, I beseche almygħty god eternal Prayer for their souls. To pardon̄ you all / youre transgression̄, That ye may dwelle in heuenly mansion̄, In recompense of many a scripture That ye haue englisshede without lesure. (4) So I, George Assħby, not comparison̄ Making to youre excellent enditing, George Ashby follows them a long way after. Witħ rigħt humble prayer & orison̄, Pray god that by you I may haue lernyng, And, as a blynde man in the wey blondryng, As I can, I shall now lerne and practise Not as a master but as a p[r]entise; (5) Besechyng almyghti god of support, That thorougħ his gracious instruction̄ I may confourme me aftur the report Of vertuous / and sad construccion̄, Without minisshyng or addicion̄, Principally in thentent and substance Of my matere, with all the obseruance. (6) And thaugħ all thynges be nat made perfyte Ashby is sorry his English is so bad. Nor swetely englisshed to youre plesance, I byseche you hertely / to excuse it, So that I kepe intential substance, While I haue of makynge none assurance, Nor of balades haue experience, He has had no experi∣ence. Acceptyng my goode wille & diligence. (7) Some personnes peraventure woll thenke That it mygħt be saide better thus or thus. For I cannat swym / I stand on the brynk, To cavillers. Wadyng no forther / but as crist Iesus Sendith me konnyng, showing vnto vs That a litle childe may natt so well bere A grete burthen / as a man, withoute dere. injury. (8) Rigħt so thougħ I haue not seien scripture Of many bookes rigħt sentenciall, He has no books or glosses. In especial of the gloses sure, I woll therfor kepe true menyng formal, Nor rigħt meche delatyng spinning out, dilating. the rehersall, Thaugh I do nat so wele / as thei before, Ostendyng my beneuolence & lore, (9) By protestacion̄ that my menyng He hopes his poem will vex no one. Shall not be wilfully for to displease Any creatures to my konnyng, Principally suche as I aught to please, Ner their estat in no wyse to displease, But to my pore power / it to magnifie, And in al my seruice / it to multiplie. (10) Thaugh I be fallen / in decrepit age Rigħt nygh at mony yeres / of foure score He is nearly eighty, I pray god that in my wytt / I ne rage But that I may wryte aftur goddes lore, Encrecyng vertuous liffe more & more, As myne entente is / and also shalbe, To goddes plesance / & to my dutie. (11) Under a support / and beneuolence, With a fauorable direction̄, I woll put to Put to written in one word. / my peine & diligence, but will do his best. After the simplesse of mine opinion, To my cunnyng and erudicion̄; This matier is finisshe to the pleasance, Of almygħty Iesu & his suffrance. (12) In the name of almyghty Lorde Iesu, To whom heuen erth and helle—yne, Illegible. ? inclyne. Whiche is the grete name / higheste in vertue, And in all gracious goodenes dothe shyne, Whom I biseche me for to Illumyne, That in my mater I may so procede Without offense / & therin not texcede. De actiua pollecia principis. (13) [R]ight [high] & myghty prince and my right goode Lorde, Linially comyn of blode royal, Bothe of Faders & moders of recorde, Occupying by grace celestial Thaier Roiaulmes, with grace especial (?) To whom be al honnour and reuerence, Dewe to youre high estate / and excellence, (14) I mene, to youre highnesse Edwarde by name, Dedication to Prince Edward. Trewe sone & heire to the higħ maiestie (?) Of oure liege lorde / Kynge Henry & dame (?) Margarete, the Quene / bothe in Charitee Character of his parents. Euer though grete was their maiestie (?) Yit they eschewed / vengeance and Rigoure, Shewynge their beneuolence and Favour. This verse is damaged. (15) God, verrey Recompenser of goodenesse, Rewarde at large their blessidnesse therfore, Blessings on them. And so I dar say / he wil of his Rightwisnesse; Enlarge theim daily / his grace more & more, Blissed be tyme in whiche thei were bore, Namly for youre birthe of theim discended, In whome al vices ben vilipended. thought ill of. (16) My goode Lorde, trewe hertly affection̄ Compellithe me somewhat to entremete, intermeddle. In fyndyng sum goode exhortacion̄ That mygħt be to you / gracious & mete, Ensuryng youre estate in quiete sete, Whiche may neuer endure but by vertue, According to the pleasance of Iesu. (17) And so youre bringyng vp hath be rigħt sad, Prince Edward's good bring∣ing up. In all vertuous disposicion̄, And to the honnour of god / euer ladde, Whome I biseche be youre proteccion̄, That ye may abide in suche affeccion̄, Not oonly to youre profite & honnour, But als to oure althre See above, p. 8. wele & socour. (18) Besides whiche thre thinges I wolde meve Do not forget Time. Your high estate to haue in Remembrance, Kepying (sic) theim in youre breste and neuer leue, For any busynesse or attendance, Puttyng youre high estate in assurance, That is tyme Passed present and future, Kepynge thees three tymes with due mesure. In tempore preterito. (19) [O]f tyme passed I wolde ye sholde take hede, Importance of reading the Bible. Redyng the bible & holy scripture, And there ye may see to what ende dothe lede Vertuos dedys & condutes seure, Principally suche as haue noble cure, For certeyne a blissed entencion̄ Must determine wele withoute question̄. (20) And other men, in the contrary wise, That be indisposed to rightwisnesse Two words in MS. Must nedis fal, and al folk theim dispise, Sith their werkes bene without aduisinesse, Hauing no regarde to goode stedfastnesse, And so who so euere wol preve the sothe, He endithe not wele that wykkidly dothe. (21) Seintes of youre noble blode ye may knowe, Saints his ancestors, Diuers many that lyued blessedly, Bothe of this England and of Fraunce ynowe, French and English. That yave theire hertes to god Inwardly, Abydy in goddes feith stedfastly, Whos pathes ye may beholde & eke see, And theim folowe in theire benignitee. (22) Beholde eke youre noble progenitours, Howe victorious thei were in corage, How Iuste, how sad & eke wise at al houres, Holdyng theire enemyes in seruage, So that thei durst nat so hardy outrage, Their works are chron∣icled. Whos werkes be cronicled to their fame. Be suche as thei were, & no man wol you blame. (23) Ye may rede in cronicles the ruine Of high estates and translacion̄, Perhaps the meaning is "and of their transference." That to vices and outrage dud incline, For the whiche thei suffred mutacion, Wherof ye haue daili probacion. For certeine no persoune may longe indure, But he attende wele to his charge & cure. (24) Ther was neuer yet fal / of high estate, But it was for vices / or negligence, Were he neuer so high / or eleuate, Withoute he wolde attende wele by prudence To his charge, avoidyng from his presence, Men vicious, and namely couetous; Where thei abide thei distroy euery hous. (25) Ther hath be in late daies right grete change Some recent remarkable charges. Of high estates and grete diuision, Right meruelous, wonderful & eke strange To myche folk unportable punicion, Sorouful, peineful, and tribulacion, Whiche might [haue be] eschewed in this wise, Line much defaced. To haue had counseil without couetise. (26) Ther was goode ynougħ if ther had be hert To haue departed therwith in all haste, And saued many a man that toke smert, But rather thei wolde take the deth is taste Than thei wolde for theimselfe theyr goode oute cast, And so loste there maister, Perhaps he alludes to the death of Richard, Duke of York, 1460. theimselfe & goode, Oonly couetise shedynge their blode. (27) Howe may any estate be in seurtee Dangers of covetousness. Of his welthe, prosperite & honnour, Or in any wise be in sikertee, If couetous folke be in his favour? Whiche people wol do / their peine & labour Euer for their owne singularitee, Charging no personne [h]is aduersitee. (28) The higħ estate of oure king god preserue, And if deuoided had folke couetous The late grievous battles show they might have been avoided. From his persoune, his people had not sterue With suche grete batellis dispiteous, Whiche to here & telle is ful piteous. For to late the couetous folk toke hede To haue holpen theim selfe whan it was nede. (29) Ful openly shewithe experiens Sins of the covetous. To what effect couetise drawitħ to. It is apte to vntrouthe and negligence, To falsenesse and subtel treson also, Euer for lucre, go where he go, Hauyng no regarde to trouthe ne worship̄, So he may come to goode and Lordeship̄. (30) Who that herith many Cronicles olde, History teaches cir∣cumspection. And redithe other blessid Scripture, Shall excede al other bi manyfolde Resons, and his discrecions ful sure, Circumspect in his actes, wytt pure, And so to guyde hym in siche cases lyke As other men dudde that were polletike. (31) Tempus preterit kepe in youre Remembrance, And reuolue in youre cogitacion, How mysruled haue fallen in comberance, And wele ruled in exultacion. Chese the best for youre consolacion̄, Euer gracious & blissed entent, Maketh to fynisshe wele youre tyme present. Iam de tempore presenti. (32) Tthe (sic) god / of his omnipotencie Hath brought you now forth to our grete comfort, So Iesu encrece you, to Iustifie And rule this present tyme for owre support, That al people may haue cause to report The blessednesse of youre estate Roial, Pleasyng god and to the wele of vs al. (33) And also al wronges for to redresse, Edward's opportunity. With lauful and dewe moderacion, And all rebellion for to suppresse, Aftur Iust & dewe informacion, All thing doon with consideracion, As the case requireth, in his due wise, For to youre highnesse is this entreprise. (34) Suche as ye be, so shall ye be taken, Youre dedys & werkes shal prove al thing, Your works will go down to posterity in history. Wele or evyl thei shalbe awaken, In cronicles youre Rule rehersyng, Either in preisyng either in blamyng. Nowe here ye may chese wherto ye wol drawe, Best is to confourme you / to goddys lawe. (35) Goddys lawe is man to knowe his estate, And goddis wille haue in dewe obseruance, And his owne Cure if he be fortunate, And thise three euer haue in assurance, And so shall he his high estate enhaunce, And his goode dedys be magnified, Bothe here and in heuyn glorifieed. (36) To entremete / of youre magnificence, Of magnifi∣cence. I woll make therof but litil wrytyng, Aduertising youre estate & excellence Not to be to hasty in youre wyrkyng, Ne to slowe, ne to feint, for no temptyng, Ne to riall, ne in to grete simplesse, Duty of moderation. Ne to liberal for no frendlynesse. (37) Ne ouer streit for noo necessite, But in a meane bi moderacion̄, And so youre estate shall encrece & thee, thrive. And yet thaugh bi consideracion̄, Of youre honnour and nominacion̄, At a point al other ye do excelle, Another A nother in MS. tyme ye may it Repelle. (38) And euer drawe to youre noble seruice Choose your servants well. The mooste vertuos folkes and cunnyng, That may youre entencion accomplice, Youre high estate and grete honnour sauyng And suche ye may haue that cause no blamyng, Suche as a man is / suche drawithe hym to, Either vertuous folk or therto fo. (39) And also beware of the couetous, He is nat for youre profett and honnour, He shall appere false and sedicious, Be al quaint socibbilitees and labour, Corruptyng his fellawship bi errour, Of his false couetous opynion, This is verrey soothe withoute question̄. (40) Take you to liue of youre own properte Keep within your income Of youre Revenues, lyuelode & Rent, Propornouning after the quantite Youre expenses by youre oune Iugement, Paying all that is to youre estate lent. Thus ye shall oure lorde god & the world please, And all men fayne to leue you at youre ease. (41) The wiseman saithe do all thinge with counseil, Not biddynge youre counsail do al thing, Right so if ye go youre selfe to batail, All folk woll folowe you in youre helpyng. Do youre selfe and all shall be obeying, See to every∣thing your∣self. Truste to no man is execucion, So wele as to youre oune inspeccion̄. (42) Principally I wolde you aduertise, Things to remember. The thynges to kepe in youre remembrance. Oon is the vertuous folk to cherisshe And þe vicious to put in grevance, Disseuering theim bi youre ordynaunce, Yevyng hym rewarde & other expence, According to his merites and desert, And thus ye shall avoide euery smert. Docet Perhaps for decet. Regem satisfacere / de stipendiis stipendiariis suis Plato. Alioquin societas despiciet eum & dominium suum; hec Plato. (43) And paie youre men theire wages & dutee, Pay your debts. That thei may lyue withoute extorcion, And so wol god trouthe & equitee, And therfore take hertili this mocion, And in their nedys be their proteccion. And so shal youre fame encrece & rise, And euery man youre pleasire accomplise. (44) Be ye rather clept an executer Execution before elo∣quence. Of wisdam, in his deue & formal wise, Than to be proclamed a wise speker, And nought folowethe aftur that guyse, Of bothe, weldisposed, fame shal arise, So youre estate to wisdam do Incline, Wherbi al myshappe fallith to Ruine. (45) All thynges aftur wisedam to gouerne Is verrey suretee and trusty assurance, And pleasith almyghti Jhesu eterne, If ther be put in hym trewe affyance, Whiche ye may obserue in youre Remembrance, That noght eschape in dissolucion, Ne wested by delapidacion. (46) And in al thynges kepe order deuly. Keep order What is curtesye, trouthe, Reason, pite Or Iustice but a true ordre truly? All thes vertues returned may be To vices, withoute ordre in his degree. Therfore ordre other while wol nat speke, But in couenable tyme he wol owte breke. (47) That ye must nedis doo bi rightwisenesse, Two words in MS. Bi trouthe, goode conscience or Iuggement, Do it with pite & pacientnesse, With no vengeance in youre commandement, For that longithe to god omnipotent, And who that is withoute grace and pite, At last bi reason he shall vnthe. Not thrive. Fundamentum timoris dei est pietas hec Pitogoras. (48) Pite withoute rightwysnesse is folye, One virtue needs another. Rightwisnesse withoute pite tiranship̄, The toon withowte the tother withoute any lye May not contynue in myght of Lordeship̄, But at last it woll come to shenshipp̄, Ruin. Therfore haue herto a goodely respect, That ye be not herein founden suspecte. (49) Yeuethe no light credence to euery tale, Sound advice. Ner beleue not euery suggestion, Nor by not euery thynge that is to sale, Ner graunte ye not euery peticion, But hauethe ye consideracion To euery thing, as the cause requirethe, Just, trewe, necessarye, as it semythe. (50) Delay no thyng to be doon bi reason, Do not pro∣crastinate. Ne deferre it withoute cause resonable, For thing done quykly in his season, Is right worthi to be commendable, And to al creatours laudable. Bothe profit and worship shal herby sewe To theym perfourmyg (sic) it and never rewe. Sitis intra et extra idem ab hiis que loquimini; The English version runs, "Be all one within and without in that ye shall speak." ad inuicem ne sit quod linguis exprimitis diversum ab eo quod reconditis in corde; hec Hermes. (51) Say nat oon thyng and do the contrarie, Lete youre worde & dede be in accordance, Kepe secretnesse as a secretarye, Be secret as a secretary. For youre worshippe, proffite and assurance, Withoute langage, speche or vtterance, But vnto suche personnes oportune As may be furthering to youre fortune. (52) Heere euery man is counseil & aduise Hear counsel patiently. Paciently & chese therof the best, And than I wold youre highnesse aduertise That ye sholde kepe youre entent in your brest, As ye wolde your owne tresoure in youre chest. And so shall ye youre estate magnifie, And youre grete wisdam daily multiplie. (53) And kepe no selfe-willed oppunion, But to all reason bethe appliable, And allowe als withoute obliuion, Euery man is goode wille / resonable, Thaugh your wytt excelle & be more hable To discerne the vtterest Iugement In any case to you appurtenent. Iam de tempore Futuro. (54) [N]ow of two tymes I wol speke no more, The Future. It suffiseth to youre discrecion. But of futur temps I wol meve therfore, Biseching you / vnder youre proteccion, That ye wol take herin Inspeccion. And kepe it in youre noble remembrance, For the web of youre estate and surance. (55) Be wele ware by discrete prouision For to suppresse youre false conspiratours, Conspiracy. Aftur the lawe & constitucion, Established ayenst Two words in MS. opyn traiterous, Being circumspect as youre progenitours, In suche caas (sic) haue bene to the preseruing, Of their Royal estate and preseruyng (sic). (56) Wolde to god that ye wolde prouide sadly To subdewe al maner rebellyon, Rebellion. Namely of suche countreies that gladly Be disposed to insurreccion, Wherof ye may haue intelleccion Redyng Cronicles, and then ye may fynde Whiche places bene to thair deue kyng vnkynde. (57) In euery thyng haueth a prouidence That no hurt fal to youre noble highnesse, Not bi conspiryng ner bi necligence, Exilyng from you slough & simplenesse, In suche thing as sholde sowne tend. to youre distresse, Hauyng al waies a tendre regarde, to youre seuretee sparing for no Reward. (58) Almyghty Jhesu was disobeied, Traitors to Christ. First by Adam and Eve in paradise, Thurgh the fals deuel to theim conueiede, And in heuyn by lucifer vnwise, And in erthe bi Iudas in his false guyse. Haue not ye now nede aboute Two words in MS. you to loke? Sith god was deceyvede hy wiles croke. (59) Be wele ware of falsehode in felawship̄, And namly of corrupte bloode and suspecte, Abidyng in power, myght & lordeship̄, And be towardes thair rule circumspecte, And to thaire werkes haueth respecte, And if thei trespace Lete not theim eschape, Iustly punysshyng then & not with Iape. (60) Oon thyng I warne you, if ye wol be Kyng, Pretenders. Thurgh goddes grace, of any Region Ye must subdewe with al suppressyng Euery persoune withoute submission Pretendyng right to your coronacion̄. Or ellis ye may not regne in seurte, Nor set youre subiettes in quiete. (61) And euer remembre olde Sarueyeres, Old servants. Hauyng suche persounes in tendernesse That hathe be feithfull & trewe welewyllers To thair ligeance withoute feintnesse, Suffryng therfore / grete peine & butternesse (sic) And be ye ware of the Reconsiled Beware of reconciled enemies. That hathe deserued to be reuiled. (62) May nat ye see late the experience Recent ex∣perience. Howe falshede, mysreule & extorcion Mysguidyng, Robbery & necligence, Withe all ther wiles haue conclusion Of destruction and confusion, Wherto shal we expresse thair proper name, That so haue perisshed to thair grete blame? (63) The trouthe is not hid, ne neuer shalbe, Cronicles faueurithe no man of Reason. Chronicles Their disclaundre shal neuer die of equite do not favour traitors. That falsly haue conspired bi treson, Or lyued vngodly in iche season̄. Do youre parte as longithe to your higħnesse, To avoide prudently suche heuynesse. (64) For truste me, verreyly god wol be knowen̄, He rewardythe euery benefet, And punyssheth bothe high & eke the lowe, Be he neuer so queinte or countrefet, His rightwise Iuggement he neuer let, Thawe he delay it of his diuine grace, For a tyme of better leiser and space. (65) Muche folke wisshen̄ hertely to be alorde (sic) For grete plente, worship̄ & reuerence Duties of lordship. Takyng no hede what sholde therto accorde, So thai haue thair pleasir and complacens. To whiche entent god neuer yaue suche sentence, But that thei sholde be in chageabe (sic) cure, To directe other vndur dewe Mesure. (66) Also take this for a note and Lesson, Yf ye be put in high estate & cure, But ye reule deuly at tyme & season̄, Accordyng to right, as seithe Scripture, A wreche shall reule theim withoute mesure, To a grete punisshyn̄g and chastement To be at a wreche is commaundent. (67) Prouide you sadly for youre sowles is helthe Have a Confessor, Of a Confessour in discrecion̄, Of a goode leche for youre body is welthe, Doctor, Of a Secretarie withe Inspection̄, Secretary. Secrete, sad, and of goode Intencion, That can accomplisshe your commaundement. To thonnour and profit of youre entente. (68) Also chese your servantes of goode draugħt, That wol attente and be seruiable, Remembryng with whom thei haue be vpbraugħt, Servants For to suche thei shalbe appliable. Whether thei be good or nat vailable, So take herin a goode direccion̄, To haue seruice withoute suspecion. (69) Looke that youre servauntes be of the best, Bothe Knygħtes, Squiers, Clercs & yomen, of all ranks. And eueriche in his degre vertuest Whiche shalbe to your glorious fame then, In all countrees that men may you ken, As well in grete strenght, profit & honnour As to al youre trewe Soubgettes socour. (70) Prouide bifore for al thing in season̄ Buy things when in season. In youre estate, householde & other thing, And ye shall haue better chepe bi reason Of youre prouision in the bying, Than whan ye may make therof no tarying, For whan a thing must right nedys be had, It must be receiued, goode, chepe or bad. (71) A peny spent bi wise prouision Auailith two in time seasonable, And in lyke wise the execucion Of dedys by tyme is right profitable, Where in taryeng it is mutable, A stitch in time. Therfore some thinges oons by tyme doon Ben worthe twyes / other thing ouergoon. (72) Prouide that your Communes may be welthy, In richesse, goodes and prosperite, And to occupacion theim applye, Vndur drede of the lawe is Rigourstee. For of what condicion that he be, And he be of goodes right plentuous, The comfort∣able are the most law∣abiding. He dar not be to lawe contrarious. (73) For he that nought hatħe is nat vnder drede, Neither of lawe, ne of punicion, For in other place / he may his nede spede, No thing rechyng of transgression, Ne willyng to come / to submission. For he that hathe of goodes no substance, He may the soner make than auoydance. (74) It hathe be, and yet is a comyn sawe, A proverb. That Poverte departithe felaship̄. Therfor vnder rule & drede of the lawe, Kepe youre Comyns bi helpe of your lordeship, Keep your commons, That they may growe to richesse & worship, And than at tyme of nede thei may you aide, As often sithes as they shalbe praied. (75) Prouide that lawe may be excercised, and provide laws And executed in his formal cours, Aftur the statutes autorised By noble Kynges youre progenitours, Yeving therto youre aide helpe & socour. So shall ye kepe folk in subieccion Of the lawe and trewe dispocision. (76) Yif ye wol bryng vp ayen Two words in MS. clothe makyng, to revive cloth mak∣ing; And kepe youre Comyns oute of ydelnesse, Ye shull therfore haue many a blessyng, And put the pore people in busynesse, Bi the whiche thei shal come to grete swetnesse, And robbery lafte by that excercise, And strumpery als by this entreprise. (77) Lete nat the pouer Comyns be dysguised pass sump∣tuary laws. Nee haue precious clothe in theire Vesture, But in thair excesse be ther supprised And obserue a resonable mesure In their arraye, with oute chaunge but tendure, Accordyng to degree of Laborours, Aftur statute of youre / progenitours. 37 Ed. III. c. 8-14. (78) Youre Comyns shude nat bere dagger, ne Lance, Commons not to bear arms. Ne noon other wepins defensife, Leste therby thei cause debate & distance, Yeuynge other occasions / of Striff, Swhiche wepyns haue made folk to lese their liff. And if this statute 2 Ed. III. c. 3. were executed Meche folk sholde be Laufully rebuked. (79) Also gentilmen shuld nat yeve clothyng Liveries But to their howshold meyne, for surance That no man be their power excedyng, Ne maynteine no people, by youre puissance, Ner false quarels take thorough maintenance, and mainten∣ance. But euerry man lyve of his owne in rest, And that pleasithe god and man most best. (80) Euery man ought to lyve vnder a lawe, And namly cristenmen that wold god please, And for drede therof to lyve under awe. For miscreantes, for drede of disease, Bene obedient to their lawe doutelesse, And muche more rather to be obseruante MS. obseruance. Of cristen lawe we shulde yeve attendance. (81) What region may Lyve withoute a reule? Liberty and Licence. Or abide quietly In assurance, Thaugh he were an asse hede or a dulle mule, He mygħt not lyve wildly at his pleasance. But at last ye shall falle in grevance, As ye may bi experience it se, Mysruled folk evyll doon thrive or thee. flourish. (82) By lawe euery man shold be compellede Compulsory archery. To vse the bowe and shetyng for disport, And al insolent pleies Repellede, And iche towne to haue Buttes for resort Butts. Of euery creature for their comfort, Especially for al oure defence Establisshed before of grete prudence. (83) Iff any people put to youre higħnesse Treatment of subjects' petitions. Billes of compleint or peticion Onswere theim in haste with aduisinesse, Werto they shal trust withoute decepcion, Aftur the trouthe & Iuste perfeccion That folke be nat delaied friuolly, Otherwyse then the case askith iustly. (84) My lorde al men shuld be vnder your drede, That bene vnder your reule & obeisance. So must ye vnder god in worde & dede, In eschewing his wrathe & displeasance. He wol be deled with in sad constance, Neither with Iapes, mokke ne scornyng, But Iustly, truly, even & mornyng. (85) No man reuleth god, be (sic) he reulith al, The ruling of God. Bothe heuen, erthe, and also helle. What man is he that is terrestial But of hym thus sadly wol speke & telle? Al kynges & princes he dothe excelle. Suche a maister that is worthi & best Is surest to serue and at longe moost rest. (86) And for most especial Remembrance You are His subject. Thinketh that men be erthly & mortal, Ner there is worldly Ioy ne assurance But in almyghti Ihesu eternal, Bi whos mygħt & power especial, Reignen kynges, and be to hym soubget, And hym to obey is thaire deutee & dette. (87) Oon thing kepe rigħt stedfastly in your mynde, If any man do thinge for youre plasance, Requite services, or show you don't forget them. Acquite you ayein Two words in MS. of natural kynde, Though ye wil nat hym therfore auance, Yit lete hym wyt that ye haue therof rememberance, Whiche is to hym a sufficiant Reward, And ever to please you wol haue regarde. (88) And als euer amonge cherisshe straungers, Sic in MS. What classes to cherish. Marchandes, pilgrymes & great Clerkes, In especial suche as be makers. Thise may exaltat youre name & werkes, Aftur the oolde dogge the yonge whelpe barkes; Proverb. Study euer to haue men is fauour By vertue, or elles lost is youre labour. (89) Whan any man tellethe you any tale, A Tudor policy. Serche it priuely to haue trewe knowlege Whether it be soothe, and to you no bale, And than kepe it in secretnesse treuleche, Til ye haue youre ful entente feithfullyche, And so ye may ful many thynges knowe, Where bi blabbynge thei may be overthrowe. (90) Oon thing kepe in youre noble memorie, Enrich your descendants in modera∣tion. Do magnifie & enriche youre dscent (sic), And thaugh al other ye do modifie, I holde it a prouision prudent, Lete not theime be to you equiuolent, Neither in myghti pouer ne Richesse, In eschewyng hapley youre oune distresse. (91) To make many lordys bethe aduised, Do not make many lords. But thei be of youre lyue or cause vrgent, Leest the Realme be charged & supprised, And therbi the folke haue cause to repent. God hathe you grace and plentuous wit sent, Take this lesson to noon obliuion, For many folke holde this opinion. (92) Make knyghtes, squiers & gentilmen riche, Lessons learnt from Henry VI. And the pore Comyns also welthy, But to youre richesse make neuer man liche, If ye wol stande in peas and be set by. So wol god and polleci sykerly, Lyke as ye in estate other excelle, In propre richesse ye sholde bere the belle. (93) Yf god sende you children plentuously, Teach your children. As I truste to god he wole right wele, Do theim to be lettred right famously Wherby thei shall reule bi Reason and skele, For leude men litle discrecion fele. Who that is lettred suffician[t]ly, Rulethe meche withoute swerde obeiceantly. (94) Satis cito sit quidquid bene MS. benet. sit. Euery day be ware of that extremite Not to be to hasty in mandement, But medle th[e]rwith youre benignite, Being to high and lowe Indifferent. For youre Lawe is to bothe equiuolent, Lyke as al other ye do Rectifie, Right so god wol youre highnesse iustifie. (95) Euery day oons showe your higħ presence Show your∣self once a day to your subjects. Before the Comyn people opynly, To thentente that ye may yeve audience To al compleintis shewid perfitly, Yeuyng theim lauful remedy iustly, Defendynge the pore from Extorcion̄, Withe al your power / myght & tuicion. (96) Oure nature desirith to haue a man To reigne here vppon vs with gouernance, Circumspecte of tymes than & whan He shal execute thyng in assurance, Quykly & iustly to goddys plesance, Not as a wreche, Tiraunt ne oppresour, Nor in subtel wiles a Coniectour. (97) I wold fain ye wolde kepe in remembrance Grounds for going to war. To be right wele aduised by goode sadnesse, By discrete prudence & feithful constance Er ye begynne werre for any [MS. a any] richesse, Or of fantesie or of symplenesse. For werre may be lightly commensed, Doubt is how it shal be recompensed. (98) I mene nat for vnthrifty Cowardise, Whiche is in al Realmes abhominable, But of wilfulnesse people to supprise, That micht otherwise be recouerable, By iuste meanes to god acceptab[l]e, For man knowith nat what he bygynnetħ, Howe fortume of vntrifty werre enditħ. (99) Wo worthe debate that never may have peas. Seven curses. Wo worthe penance that askithe no pite. Wo worthe vengence that mercy may nat sease. Wo worthe that Iugement that hathe none equite. Wo worthe that trouthe that hathe no charite. Wo worthe that Iuge that wol no gilte save. Wo worthe that right that may no favour haue. Facias aliis quod tibi vis fieri & non facias aliis Do unto others as you would be done by. Quod tibi non vis fieri; hec Socrates. (100) If forgoten be al lawe positife Remembre the noble lawe of nature, Obse[r]uyng it / al daies of your lif, And ye shal kepe equite iust & suer, As to ministre to iche Creature Suche misericorde, iustice & eke grace, As ye wold be doon to in semblable case. (101) What is wisdam, no to be this day wise, Wisdom. And for to be a fole a nother day, But euermore to a bide in wise guise In wordes & dedis to goddes pay. And in al thing that men wol hym assay, Neither in malice, ne in Cruelte, Nor owte of tempre for aduersite. (102) On al wise if your counsail aduise you The Council. To do thing for your profit and honnour, Yet heere þair reason & cause why & how, Thei be to you suche a Solicitour, Nor for mistruste but for better favour. For perauenture, al thyng discussed, The case bi you may be better trussed. (103) A mater discussed & wele betyn Importance of thorough discussion. And reasoned by goode discrecion̄, The sadnesse therof men may owte setten. In the contrarie men finde decepcion, Thurgħ thaire owne simple intelleccion. For who that many Reasons wol wele here, May chese the better & with hym it bere. (104) Amonges other I wolde you aduertise To be wele aduised in your grauntyng Grants of offices or fees. Any fee or office in any wise That it securly MS. serurly. stande withoute resumyng. Suche variance hathe be grete rebukyng To many folk, that haue be preferred, And aftur of their livelode differred. (105) A man to be preferred to honour Resumption of grants dangerous. Of fee or office to his grete makyng, And aftur to be put to dishonnour By resumyng of graunt or forsakyng, Better had be neuer be suche takyng. It is nought a man to be cherisshed, And aftur for povertee perisshed. (106) Studie how ye may stande in ful conceite Your serv∣ants' good opinion. Of youre owne seruantes beneuolence, Bothe in love & in drede withoute deceite, That thei may haue comfort of your presence, For your manly & wytti diligence, In Iustly rulyng with circumspeccion Bothe higħ & lowe with deue direccion̄. (107) Than your seruauntes wol bere oute your fame, That in this world It shal nat quenched be, And renowne your glorious & goode name, Spryngyng it for the to eueryche degree, Blissyng you daily with goode hert & free, Whos worship shal be cronicled sadly Yn remembryng your goode workes gladly. (108) Looke þat your maters be with god standyng, Virtue not its own reward. And ye shal acheue / your blessed entent, The contrarye shal mischeue in al thing. He endith not wele that vngodly ment, Withoute a reconsiled amendment. A man of goode wille shal determyne wele, A malicious man evel shal fele. (109) Whan any man maketh suggestion How to listen to tales. A yenst another for any greuance Heerithe hym wele & make sad question How his tale may be had in assurance. But yeueth therto no trusty affiance, Vntil tyme that ye haue herde the tother. Thaugh it seme sothe / it may be founde other. (110) Light credence hath done muche harme & damage Danger of light cre∣dence. In this world, and euer more herafter shall, While men wol bileue wilde folk & sauage Withoute examynyng lytil or smalle. Many men haue had / therby a grete fal, He that is warned is not deceiued; Yeue no credence / til trouthe be perceiued. (111) If I shal speke of the vniuersal The common weal. And the comyn wele of this Region̄, I wol aduise you in especial To haue goode guidyng & Inspeccion To euery trouble in this nacion, For thaugh by a litil it begynnyth, It may distroy vs al or it endithe. (112) My lorde, if any man hathe offended And is brought to the lawe at your owne wille, Of what maner bloode he be discended, Thaugh ye be above & high on the hille, Yet lete not people vtterly spille, If any gracious misericord Wol helpe & it to god & man accord. (113) I mene not / this mercy generally, Use of mercy. But to suche people that by lyckelyhede Bene wele disposed vniuersally, To goode gouernaunce & vertuous dede. If it be so, ye may deserue grete mede, This I commyt / to youre discreccion̄, As the case askith in submission̄. Inferas cito penam malefactoribus terre ex quo tibi constiterit de delictis (illegible) impediet regnum tuum, decapita eum publice vt alii terreantur; MS. terrenant. hec Hermes. (114) And if thoffence touche the subuercion Proceed sharply with treason. Of the Realme, puttyng it in disturbance, Procede sharply to deue execucion Aftur lawful and rightful ordynaunce, In eschewynge al suche mysgouernaunce. For in suche case mercy is nat nedefull, Neither for the Realme, ne for you spedeful. (115) Truste me verely, & take it for trouthe, That ye shul moe people hertis conquere Bi compassion & piteuous routhe Accordyng to god and his moder dere, Than bi crueltee, & rigoroussete. So lawe & mercy must be discerned, That it be suer to god concerned. (116) My lorde, lete neuer temporal Lorde The Trea∣surer should not be a lord. Be your tresourer, ne your Receyvour, For a meane personne wol therto accorde More mete & a bitter (sic) solicitour, More availeable in actiffe socour. For a lordis rewarde is infinite, A mene personne may be content with lite. Little. (117) Loke that youre counseil be rather godly set, Choice of Council. Wele aged, of goode disposicion, Than worldly witty & no vertue knet. Quaere. Vicious men yeve no gladly inicion To gracious werke ne goode direccion, But often theire purpose & their entente Comyn to nought when they be euil ment. In deum statuas principia tuorum negociorum & fines; hec Gregorius. (118) Take this for general conclusion, In euery case where counsail is lackyn̄g General con∣clusion. Committ you to goddes direccion̄, And your matiers shall haue goode begynnyng, And consequently come to goode endyng. For that thyng that is bi god comenced Shal fynyssh wele with hym so insenced. Cum inceperis aliquid bene operare incipias deum rogare quod tibi bene succedat; hec pitagoras. (119) In al your maters, er ye bygynne, Think at the beginning what will be the end. Thenke what ende wol be the conclusion. In suche guidyng ye shal grete prudence wynne, And eschewe mischife & confusion, In wise forsight & goode discussion, In althing take god at your commencement, And al thing shal folowe after your intent. (120) Be wele ware that ye haue not by wisshes, Good inten∣tions alone are not enough. Wisshing that ye had doon or lefte suche thing, Suche maner reule is nat worthe two Russhes, To haue cause of repenting your doying. Therfore in iche thing at the begynnyng, Studie sadly by goode discrecion How ye may take a goode direccion̄. Aspectus ostendit quod iacet in corde plus quam verbum; hec Omerus. (121) Auoide alwaies frownyng Cowntenaunce A king's countenance. Being fressh, not disguised, ne deyuous, Ay gladsom and chierful with sad constance, To the wele of your people amerous, And þereto with al youre hert desirous, Attempryng you als betwyx colde & fire, Kepyng your selfe from Angre, wrathe & Ire. (122) Retoriq̄ & musyk been two scoles, Moderation in rhetoric and music. Right miche commendable in their nature, Without restreint many may be fooles That rekke not to take herin goode mesure. Neither of thise withoute reule wol be seure, Musyke is disposed to grete lightnesse, Feire speche for the most parte to grete falsenesse. (123) Feire speche I mene i-peynted withoute trouthe, With flatering speche to blere a man is Ie, Suche personnes to cherisshe it were routhe, For grete parte of their langage þei do lye So craftily that is harde theim tespie. Feire speche mesurably & godly ment, Accordith to goddis commaundement. (124) Whan ye be in doubte of any Reulyng, In doubt, await God's guidance. For to say, do, commaunde or determyn, Better is of al thise to make cesing, Vntil time that god you illumine. Of al the certente bi wisedam fine, Thus MS. This. ye may obserue goode auisement, And the more suerly topteine youre entent. (125) Put no ful truste in the Comonalte, Do not trust the Com∣monalty. Thai be euer wauering in variance, But in god feithfulnesses and equite, In plaine trouthe, Iustice & goode gouernaunce, Men haue be bigiled in affiance, For al other truste is decepcion, Brynging men to a false conclusion. (126) Loke that ye kepe alway attemperance In youre langage & eke commaundement, Auoidyng al vengeance & displesance With al mansuetude gentleness. conuenient, This is to your estate expedient. So the mekenesse in your hert may habonde To the people of god & of your londe. (127) I biseche almyghti god of his grace Good wishes. To sende you longe lif with prosperite, Hertly comfort, reioysyng & solace, And in al your daies tranquillite. Yet think ther is no suche feli[ci]te, But al is transitorie and passyng, Sauf your vertues & godly menyng, (128) Whiche bene enchaunced See 55/284, 58/339. in Erthe & also In heven lastyngly glorified. To your noble blode grete whorship þereto Where no Ioy may be now certified, Than in thise wise to be sanctified, For vertu shalbe lauded & preised, And misreule atte laste disobeied. (129) Saint petur saithe þat soubgettes shold be 1 Pet. ii. 18. Buxom obedient. to thar lorde, goode or vnworthy, Rigħt so a lord shold be in equite, A lord should deal justly by low folk as well as high. Be-tuyx the high & the lowe Rightfully Procedyng & in iche case equally, Hauyng no respecte to grete alliance, Ner therfore dredyng manne-is displeasance. (130) Whan al lawe, Reason and discrecion, When human powers fail, trust God. Wisdam, prudence, counseil & secretnesse Faile & dispeire / in ymaginacion, Than ther may be noon other stabilnesse. But trustyng to god & his feithfulnesse There is verrey relief and goode seurte. Sith it is so, lete vs to hym trewe be. (131) Thinges past, remembre & wele deuide; Remember the past; manage the present; provide for the future. Thinges present, considre & wele governe; For thinges commyng, prudently provide; Al thinges in his tyme peise & discerne, That to trouthe & worship̄ it may concerne, Avoidyng from you al Impediment, Showing ayenst al vertuous entente. III. Dicta & opiniones diversorum philosophorum. Non exponas te ad dormiendum donec consideres opera que fecisti eadem die vt scias si errasti, et in quo, et si feceris quod non debuisti, et si inueneris quod male feceris, tristeris, et si quod bene leteris et per hoc peruenies quod sis circa deum; hec Aristotiles. (1) Euery day before ye go to youre bede, Before you go to bed, examine your day's be∣haviour. Serche wele al youre quidyng guiding. by remembrance. Yf it be Il, pray god of better spede, Yf it be goode, to god be the plesance. Thus ye may knowe your selfe in assurance, How ye stande with god and with his goode grace. And daily better you while ye haue space. Rex iustus bene regit. Rex faciens re(c)tum & seruans iusticiam regit volunt[at]es populi et ille qui facit iuiusticiam & Violenciam regimen illius querit alius qui regnet pro eo. Oportet dominum rectificare prius seipsum quam populum suum; hec Zelon. (2) Truste nat oonly in men is multitude, Trust not only in men, but in God. Ne in thair mygħt, ne in Comon clamour, But in god & in goode consuetude Of trewe iustice, without any rigour, Otherwise than god wolde, owre Saueour: A Kynge, Reulyng al thynges rightfully With lawe reigneth with al folk plesantly. Decet Rem agere de nocte cogitare in bono regimine et in die perficere cognatum; et qui seruos habet seu subiectos & eos bene gubernat hunc super tuam miliciam statue principem, et qui hereditates possidet et eas de∣center procurat super prouenientibus tuis ipsum pro∣cu[ra]torem constituas; hec Plato. (3) Bethink in the nyght of goode ordennance, At night, plan. By day, carry it out. And in the day execute thy thynkyng. And suche folk as be in goode gouernance, Lete theim bene aboute you awaytyng; And suche folk as mysreule theire spendyng, Exile theim and other in heritage, Rulyng wele, take theim for wytty & sage. Iusti nullum timent; qui heret iusticie non habet vnde aliquem v[er]eatur; quare dixerunt aliqui quod iusti non habent ex quo deum non formident ex quo quod Imita[n]tur et suo obediunt mandato. Et si Rex iustus non est, non est Rex sed predo & violens spoliatur; hec Aristoteles. (4) Yf ye live aftur god & rightfull lawe, If you live justly, fear no one. Iustly, truly, after goode gouernance, Be not in drede ner in no man is awe, For god hathe constitute an ordennance. Yf man showe in his lif a grete substance, Of his werke being goode & vertuous, Drede nat al othre þereto odious. Gubernare populum non conuenit puero, nec ei qui est mundanorum negociorum ignarus, nec suam inmu∣tanti concupiscenciam, nec ei qui plurimum vincere con∣cupiscit. Non est differencia inter pue[ro]rum etate & pue[ro]rum moribus, quia mores hominum non pendent ex tempore, sed ex eo quod in suis actibus concupiscen∣cias muta[n]tur. Qui concupiscencias vbi quum quan∣tum et vt conuenit, non mutatur bonus ad gubernandum existit; hec Aristoteles. (5) Thage of man preuith not discrecion̄, Age is no proof of discretion. Ner the youthe of man shewith not madnesse, Of thise two ye may take inspeccion̄: Whiche guidith hym wisely / with goode sadnesse, He is the verray man of Stedfastnesse; For that man that childly hym gouernetħ Is a childe, while he that reule obserueth. (6) So he that hethe childis condicion̄ A childish man is not fit to rule. Ys not acceptable to gouernaunce. For he that aught to haue subjeccion̄ Of the people and verrey obeissaunce Must put hym selfe in witty assuraunce. As ye may oft see bi experience, He that shal reule must hau grete diligence. Recorderis semper anime tue ut stet in nobili cogitatu. Pauci enim sunt allegantes aduersus hunc sublimem statum; hec Pitagoras. (7) Lete you[r] mynde be euer in noble thougħt, Set your mind on noble thoughts. In blessid menyng of goode gouernance, With al other vertues of god sought; Than ye shal acheue al in assurance; Otherwise your werkys gone to mischanche. Al thyngis begonne wele & godly ment Comyn to goode ende withoute repent. Cauete ab eis qui non gubernant se veritate, sed tamen audiunt eam & non operantur per illam. Et non paretis Laqueos vt noceatis hominibus nec conemini ad dampnificandum eos nam ista est res que non abscon∣detur que licet non cognoscatur a principio cognoscetur finaliter; hec Hermes. (8) Beware of theim that lyve not truly, Beware of evil livers. In iuste gouernance & operacion̄; And noyes no man ne hurte hym wilfully; For thaugh ther be no demonstracion At begynnyng by nominacion, The ende shall showe euery thinge as it is, The end shows what everything is. Truly iustly, or els falsly iwys. Infelix in hoc mundo & malus MS. malio. est qui caret sensu Sapiencia & doctrina; hec Hermes. (9) He may be clept wele an vnhappy man A man with∣out wit and teaching is unhappy. That is MS. it. withouten wytte, wisdam and doctrine, Withoute whiche no personne wele guide hym can̄. Therfore euery man augħt to do his peine, The saide vertues to hau and opteine, Principally suche as hau gouernance To kepe theim selfe & other from greuance. Conuenit vt honores quemlibet iuxta condicionem suam & ipsius discrecionem et iuxta sui scienciam pub∣licando honorem quem feceris ei vt populo manifesten∣tur bona merentes; hec Hermes. (10) Eueri personne, cherissħ ye & honoure Honour every one as he deserves. Aftur his merite & discrecion, Publisshing to his connyng your fauour, Causyng other to take direccion To goode & blissed disposicion, Coraging al people to take grete hede To guide theim wele, & to vertue theim lede. Honoranti fit honor. Aristoteles. (11) Worship euery man in his degre, Honour every man in his degree. Lordis, knyghtes, Squiers and other men, Some for thair goodnesse & benignite, Some for manhode that men of them tellen̄, Some for grete wisdam that ye in theim sene; So it shal rebounde to youre honour, Causynge you to stande in men-is favour. Non infligas incontinente penam peccatori sed inter∣mittas MS. intermittere. spacium ad exculpandum: hec Hermes. (12) Set you neuer to hasty to corre[c]te, Don't be too hasty to punish. Or punnissh a-noon eueri trespassour, But with leisour theim do protecte, Til ye haue of the trouthe better savour. Then ye procede after the clamour Iustly, truly as the case requirethe, Punisshyng hym that falsely conspireth. Quando rex non potest exprimere suas cupiditates, qualiter potest cupiditates reprimere aliorum; et qui non potest suos defectus proprios reprimere non poterit suum reprimere populum a se distantes. Ergo decet Regem incipere dominare sibi deinde intendere dominio aliorum; hec Hermes, (13) Howe shold a kynge that can nat wel represse You can't stop covet∣ousness in others, unless you suppress it first in yourself. His owne couetise, in his owne persone, Other men is couetise suppresse, That ben many, and selfe but a-lone. Yef ye wol remedie this mater sone, Ye must pure youre selfe fyrst withoute blame, And than procede to youre glorious fame. Te non rectificato prius tuum populum rectificare non potes, nec gubernare ipsum poteris te errante, / nam qualiter poterit cecus alium ducere pauper ditare alium, Inhonoratus seu honore carens aliquem honorabit & debilis qualiter poterit suis viribus debilem confortare? Certe numquam poterit aliquis alios dirigere MS. diligere. nisi qui sciat & dirigat principaliter seipsum. Igitur si im∣mundicias aliorum volueris abstergere primo cor tuum illis abstergas eo quod anima tua existente inmunda, non poteris alium expiare nisi agere velis vt medicus qui a morbo quo periuntur curare nititur alium, et seip∣sum ab eodem curare non potest; hec Aristoteles. (14) A principale note / and direction̄ If you want to check vice in sub∣jects, see that you've none yourself. To gouerne youre soubgettis, To euery vice making obieccion, Looke that the same be not in you, Iwis, How may youre self correcte that is amys, And the same be founde in your personne? Reule youre selfe first and than al other sone. In vetendo vt non debet dominio Inuidia oritur. Inuidia mendacium prouenit, mendacio odium, odio, vero, iniusticia nascitur, iniusticia, inimicicia erumpit, inimicicia bellum, bello lex perit, et heredita[tes] per∣duntur et in vetendo vt debetur vero dominio veritas procreatur, veritate procedit iusticia et iusticia amor pululatur. Amore MS. Amor. vero dona procedunt et tutela cum quibus lex manutenetur et mundus populis adaugetur. Aristoteles. (15) A prince to misuse his owne Auctorite, Grete inconueniencis sewe ensue, follow. therbi, Grete mischief et (sic) muche enormite, Many recuperable treuly. He that vsith his power Rightfully, The just Ruler shall prosper. Shal prospeire in his vertuous levyng, To his famous honnour & grete preisyng. Quomodo adquiruntur amici? honorando eos cum presentes fuerint & benefaciendo eis & commendando eos cum fuerint absentes; hec Zelon. (16) By thre meanes ye may Freindes purchase: Three ways to get Friends. Firste, when they be present, do theim honour; And do wele vnto theim in euery case; When thei be absent, prayse theim with fauour. This ye aught to do your peine & labour, The higher that ye be in high estate, Obserue ye this if ye be fortunate. Qui est bonorum morum, est bone vite & secure, & homines diligunt eum; et qui est malorum morum, est male vite, & fugiunt eum homines; hec Socrates. (17) Wele manered people bene of goode lif, All folk love well-mannerd people. And al folk theim loven for thair goodenesse. Euel named bene often in striff, And men fle theim for thair vnthriftynesse. Thus ye may eschewe many a distresse Taccompaignie you with folk vertuous, And avoide from you people vicious. Qui dominatur hominibus necesse habet habere me∣moriam semper trium. Primum est gentis plurime que subest ei. Secundum est quia licet sint sub suo dominio liberi sunt & non serui. Tertium est quod sua dominacio durare non potest nisi modico tempore; hec Hermes. (18) A lorde aught to hau thre thinges in mynde, Three things for a lord to bear in mind. First, numbre of folk in his governance. Seconde, that they be free, nat bonde in kynde. The thirde that he hathe no sad assurance Of his lordeship in longe contynuance. So ye may Reuolue in cogitacion That here ther is no longe habitacion̄. Sciatis quod populus obedit benefacienti sibi, nec potest accidere Regno bene nisi quum benefacias populo; nam quum populus MS. dominus; but the English version runs, "For when the people is gone, the prince abideth lord of himself alonlie." carebit eo erit dominus sui tamen; hec Hermes. (19) The people haue a goode condicion, Folk obey those who do them good. To yeue to theire goode doer obesance; Take this for a trewe erudicion, The roiaulme may neuer be in assurance, Bot folk bene wele doon-to without distance. Kepe theim laufully in peas & in rest, This This = thus. they shall obey youre highnesse most best. Non egrediatur ex ore vestro Indignacionis tempore verbum turpe, quia hec est Res dehonestans, et ducens ad penam; hec Hermes. (20) In any tyme of Indignacion, Never use foul or angry rebukes. Or in other reason of displesance, Withowte al other excusacion Tuche not of fowle rebukynge speche vtterance, Nor of no maner vengeable semblance. But rather attende with mansuetude Tamende folk, than to fere frighten. with wordes rude. Melius & nobilius in hoc mundo est bona fama & in alio mundo exclusio a pena. Valencius est tacere quam loqui cum ignorante & solitudinem querere quam iungere se malis. Sapiencia adquiritur humilitas bona voluntas pietas & priuacio peccatorum; hec Hermes. (21) The best thinge in al this wide world is this, A good report is the best thing in this wide world. For to be renouned in blessed fame. Who wol this haue, must be wytty & wise; By vnthriftynesse, men lesen theire name. Speke not to folis that bene in diffame; Stablisshe you in your hert to grete wisdam, Withoute whiche lost may be a grete kyngdam. Qualis sit sensus ostendit eloquium; hec logmon. Et ex habundancia cordis os loquitur; hec Omerus. Et os ostendit quod iacet MS. iacit. in corde; hec Socrates. (22) To be of to myche speche is a grete vice; Much talking is a great vice. To be of to litle speche is Fooleship. Ches MS. Thes. therfore þe best if ye wolbe wise, Bestowyng your wordes to your worship̄ Truly, wisely longyng to your lordeship. Suche as people bene, suche is thair vsance, After thair hertes þei make thair vttrance. Tribus de causis honorantur Reges, ex legum Institu∣cione bonarum, ex bonis Regionibus conquerendis et ex desertarum populacione terrarum; hec Aristotiles. (23) By thre thinges is honnoured a kynge, A king gains honour—1. by good laws; 2. con∣quering lands; 3. peopling deserts. Fyrste for makynge of lawe acceptable, Seconde for many landes conqueryng, The thirde to make desertis habitable, With myche people þere to couenable; Thus a goode kynge is taken as he is, And renounned here, and in heuyn blisse. Opera hominum non ad vnguem discucias, quia cum homines non possunt erroribus omnino excludi si mul∣tum examinentur et districte confundetur tua discrecio; igitur a aliquibus eorum auertendi sunt oculi, ad in∣dulgendum eisdem. Hiis enim penes te existentibus corda dirigentur ipsorum & procedent ad melius facta tua. Aristoteles. (24) Blame never people to the vtterest, Don't blame folk too much. Ner never examine thaim to straitly. Withowte blame or errour is not the best; Soumtyme ye must forgeue graciously, Forgive sometimes. And thus ye shall wynne hertes stedfastly. Euery man-is traspasse be not lyke; Considre theim wele as man polletyke. Ignorancia hominis tribus causis cognoscitur. In non habendo cogitatum in rectificacione sui ipsius, & non repugnando suis cupiditatibus, et gubernando se consilio sue consortis in eo quod scit & quod nescit; hec Socrates. (25) By thre thinges a man-is ignorance A man's ignorance is shown by—1. not cor∣recting him∣self; 2. not hating covet∣ousness; 3. following his wife's advice. Ys knowen, hymselfe not rectifie, To couetise to haue no repugnance, Bi his wiffe his counseil hym to fortifie: Thise thre thinges no man may Iustifie. Therfore take goode hede and sad attendance To eschewe the mischeif of this dance. Decet regem cognoscere adherentes sibi quorum quemlibet statuat suo loco iuxta cuiuscumque discre∣cionem Sapienciam et felicitatem, prouidens vnicuique iuxta exigenciam meritorum; nec sint talia dona que non acceptentur nec placeant; hec Hermes. (26) A kynge sholde knowe al his owne seruantes, A king must know his servants, Their rule, ther gidyng and condicion; And to eueriche of theim make his grauntes, and reward them accord∣ing to their deserts. Afteir their wisdam & discrecion To their merites make prouision, In eueryche degree mete to their desert; Acceptable & plesant in thair hert. Hillaritas est intelligendum signum & e contra; hec Hermes. (27) To dissimile, sum men holde a wisedam, Don't dis∣simulate, except under necessity. And it may be in some herd distresse, But for the moste in euery kyngdam, Suche as ye be by your chere expresse, Either in hate or in loue showe thexcesse. And so men shall knowe you bi countenaunce How men shall guide theimself to your plesance. Decet hominem non odire nec offendere illum qui eum offendit; immo bene faciat & mitiget motus & verba eius; hec hermes. (28) If your servauntes displea (sic) your highnesse, If folk dis∣please you, As euery man is nat in that seurte To guide hym perfitely in stedfastnesse, Yet showe hym louely your benygnite be gracious to them. Withoute hatefull wrathe of your dignite. A Soubget may nat bere your displeasance But your grace be showed to your grevaunce. Quando errabit amicus penes te non recedas ab eius amicicia donec remaneat ad in eo quo (sic) ipsum videris posse Rectificari; hec Aristoteles. (29) If ye haue any friende in your Favour, If a friend offends you, Thaugh he erre or do to you displeasance, Make not of his defaute to meche clamour don't make too much fuss about it. While he hathe any power or substance To rectifie his defaute or greuance, Puttyng hym in his aquital & peyne To aveange hym, ye muste your self refreyne. Rex sapiens imperat cum mansuetudine & placabili∣tate; quod non imperat displicitate & superbia & perpere MS. proprie. cum bonis propter illud quod putat facere iusticiam rectam et equam; hec hermes. (30) Obserue mekenesse in youre maundement Be meek and kind to all. With al benignite and mansuetude, Takyng this goode blessid aduertisment, Neuer in displesant consuetude, Ne with rigorous wordes, ne with rude, Don't use rude words to good folk. Yeue no charge ayenst goode people, namely While ye wot Iustifie theim equally. Si Rex aggregavit thesaurum & non expenderit illum vbi conuenerit, aut perdet illum aut Regnum; hec hermes. (31) If ye make of tresour aggregacion̄ Unless you spend your treasure well, By any maner meanes possible, To youre estate & nominacion̄ But thexpense therof be incorrigible, Conuenietly to men visible Bestowed, either loste is the treasour, you'll lose it or your realm. Or elles the Roiaulme bi men is clamour. Duo sunt laudabilia & bona, lex & Sapiencia, quia lege cohibemur a peccatis et Sapiencia adquiremus cunctas bonitates; Rex est bonus qui non permittit vnum alium offendere; hec Aristoteles. (32) Two thinges be right goode and commendable, Law and Wisdom are two good things. That bene, Lawe & Wisdam in temprance. Lawe constreineth folk from offence culpable, And wisdam guideth al goode assurance. Al thise two thynges kepith in substance, And rectifie iche man in his degree, That noon hurt oþer by Iniquite. Non rideas multum, nec irasceris, quia ista sunt duo opera fatuitatis. Aristoteles. (33) Two thinges bene signe of grete foleship̄, Too much laughing and too much wrath are signs of Folly. The toon is laugh myche in compaigni The tother is to wax wrothe in shenship, Thise two bene the vices of grete folie Causyng many other to multiplie. Therfore guide your selfe in suche blessednesse That the people may Ioy of your highnesse. Decet Regem ad sua seruicia sucepere quem prius∣quam regnaret bonum et fidelem cognouit. Cum Rex postquam regnauerit non valet eos bene cognoscere quia omnes ei postmodum adulantur & honorantur eundem; hec Socrates. (34) A kynge sholde take of his olde acquaintance, A king should em∣ploy old servants whom he proved before he reigned. His familier seruauntes vertuous, That he knewe before his Regne of Substance, Wele disposed, trewe, not malicious. When he reigneth, eche man wolbe Ioyous To glose hym, to please hym with al circumstance: Harde it were to knowe than their variance. Qui reputat omnes Homines equaliter, Amicos habere non potest; hec Socrates. (35) Oon thing I wolde aduertise your hignesse, Take not euery man̄ in oon qualite: Don't think every man is the same, (some are wise; some, fools;) or you'll have no true friends. Oon is wise and a nother in lewdenesse, Sum be in welth, sum in aduersite, Sum be mery and sum in nycyte; [folly] Who that cannat disseure wise from bad Shal haue no verrey freendes þat be sad. Qui gubernat bene seipsum, expedit esse gubernator; hec Plato. (36) In this wise ye shul knowe a gouernour A good Governor is he who can rule himself. Hable to reule & guide in euery place, That can be in hym self a goode myrrour, Guidynge hym selfe aftur oure lordes grace, Shewyng euer a playne & a trewe face. He that can not his owne personne gouerne, How shuld he other folkes therin lerne? Tribus de causis dolet homo, de diuite qui venit ad paupertatem, de honorabili qui dispeccionem incurrit, & de sapiente quem ignorans derisit; hec Plato. (37) Of thre thinges a man may be heuy: Three things to grieve a man. Riche man for to come to pouerte; A worshipful man in dispite reuly; ruefully. A wiseman, MS. A wiseman man. of the ignorant to be Scorned or mocked, þat folk may it se. So this world is not certeine ne stable, But whirlyng a bowte and mutable. Non expectes merentibus benefacere quousque requi∣rat illud, sed eis benefacias a tempore; hec Plato. (38) If any man haue deserued rewarde If a man has deservd re∣ward, give it him at once, before he asks for it. For his meritis & goode gouernance, In his hasty recompense be toward, Competently betyme by your puissance, Er it be askad withoute daleance, And by your selfe lete it be doon frely: That shal be best, and the more price sette by. Non irasceris subito, quia si facere consueueris do∣minabitur tibi Ira. Cum posse habes vites Iram que non permittet rei inspicere finem; hec Plato. (39) I counseil, be nat sodenly wrathfull: Don't get angry sud∣denly. And ye be accustomed so to do, And ofte displeased & also Ireful, It shal ouercome you when ye wold nat so, That ye may not tempre your self therfro. Therfore guide youreself in suche pacience, Be patient. That wrath ouercome you nat for negligence. Si volueris scire naturam alicuius super aliquo, con∣sulas eum, et ex hoc cognosces suam iniquitatem vel equitatem, & suam bonītatem vel maliciam; hec Plato. (40) Yef ye wol knowe euery man is nature, To know a man's nature, consult him on a matter of import∣ance. Wit, purpos, entente and condicion, Counseil with hym of sum thyng in grete Cure; Anoon ye shall knowe his entencion Of goode or Il his disposicion̄, And whether he be set to equite, Or ellis to false iniquite. Scias quod inter dei dona, Sapiencia excellencior est. Dilige sapienciam, et audias sapientes, et obedias deo; hec Plato. (41) Of al the yeftes that euer god made Wisdom is the best gift that God made. Wisedam is the most excellent by name, By whiche vertue wol encrece and not fade, And most is enchaunced worship & fame, And most eschewith vices & eke blame, And bryngith a man best to goddes plesance, And kepith best in worldly assurance. Aduersarium tuum contra te machinantem, nitaris ad equita[te]m reducere, pocius quam procurare vindictam; nam vindicta est utrique dampnosa, & preseruans equi∣tas vtilis est vtrique; hec Plato. (42) Be neuer disposed to grete vengeance, Don't long for Venge∣ance. Yf ye may other wise do by Iustice, But entrete folkes to obedience, By meke & gentil wordes in feir guise. Win folk by gentleness. Thus men shalbe wonnen to your seruice. Vengeance is nat often prophitable, But the contrary is commendable. Reduc homines ad equitatem suauiter; al[i]oquin eris in labore & pugna cum eis; hec Plato. (43) Reduce your subgettes to equite, Use gentle∣ness first; Firste swetely and by meanes Resonable; Yf thei wol rest in their iniquite, Compelle theim bi vigour couenable, then, force. Fyghtyng a-yenst theim til they be stable, Kepyng your self ever in trewe iustice, And doubte not your entente thei shal accomplissh. Qui non mansuescit vel acquiescit castigacione blanda, fac eum mansuefieri correpcione turpi vel aspera; hec Hermes. (44) Yf ye can not brynge a man by mekenesse, If a man won't yield to persua∣sion, punish him sharply. By swete glosyng wordes and feire langage, To the entente of your noble highnesse, Correcte him sharpely with rigorous rage, To his chastysment and ferful damage; For who that wol nat be feire entre[te]d, Must be foule & rigorously threted. Noli seruiri ab aliquo de eo quod non est a natura sibi licet debite teneatur, quia plurimum tecum turba∣bitur, cum labor[ar]e oporteat in faciendo eo ad quod non est aptus; hec Plato. (45) Considre ye euery man-is nature, Let folk serve you according to their nature. A[nd] aftur their oune disposicion, Receyve theire seruice & put theim in crure ? for "cure." (sic), Acordyng as shal be expedicion To bothe parties in admission. To chose a man nat apte to youre seruice, How shold he your ful pleasure to accomplice? Non tuearis illum qui per te defendi intendit in eo per quod tua bonitas minuatur vel minus apprecieris. Propterea ymmo in aliis rebus promoneas & iuues eun∣dem; hec Plato. (46) Protecte ne defende no man by your myght, Don't protect wrong-doers. That by you to holpyn antendith, That shold mynyssh your goodenesse or ellis right, For any pite that he pretendith. Resonable wisedam god you sendeth To diseure right from wronge prudently; Therfore support never wronge wyttyngly. Modicum non reputes vnum Inimicum habere, quia malum magis quam cogites tibi poterit oriri ab eo. Res que est contra naturam, vires habet in suo inicio for∣ciores, et res naturalis forciores suo fine; hec Plato. (47) Repute neuer oon enemye litel, Never think a foe too small. For he may hurt you more bi his malice Then ye wolde wene þat a wreche & fykel Might greve or compasse for to accomp[l]ice. In-disposed ? a genuine word, or for 'ill-disposed.' See 'wele-disposed,' 67/967, 75/710. men myche hurt can deuise. Of youre enemye take goode attendance Þat he hynde hinder. you nat by his greuance. Non est conueniens prauorum dominium, quia licet bonum videatur aliquo tempore, ad malum tamen deuenit finem; hec Plato. (48) Lordeship of Shrewes is nat accordant The rule of Shrews is an evil. Ne conuenient to be cherisshed; Thaugh at sum tymes it semith plesant, Euyl thinge at eend is perisshed, And comyth to nought & is vanyshed, Where goo[d]nesse abideth in assurance, And evel is reward with myschance. Magis detrime[n]tum quod regnum habere potest, est propter elatos corde habentes meliorem quam merue∣runt statum; nam alios se meliores despiciunt, et tali modo ordinacio Regis peruertitur et turbatur; hec Plato. (49) Of al the detrimentis, hurtis & hyndrance Pride is the greatest harm to a realm. That may betide to a Roiaulme, is pride To be enchaunced to grete gouernance A-yenst desert, and other put aside. The better he wold euer ouer-ride, And peruerte al the kynges ordenaunce, And auenture it in great distourblance. Saluus est qui seruit Regibus in fidelitate, & cum pietate populo; nec status in quo est decipit eum, nec propter bonum quod possidet, nec propter malum aliquatenus desperat quo grauatur; hec Plato. (50) He is seure and saufe that seruith kynges, He who shows pity, In fidelite shewyng grete pite To al people in his doinges. His estate shal come to prosperite, Whether he be in welthe or aduersite. Lerne this lesson, to be right piteuous, is lovd every∣where. And ye shul come to loue in euery house. Consulas in negociis equalem tibi, quia ipse maxime intelligit quod opus est tibi; hec Plato. (51) Aske counseil of a man to you equale, Take counsel of your equals. In your grete nedys and meche besynesse. He can yeve you best counseil & moost formal; He knowethe what longeth to your prowesse, To your estate, honnour & noblenesse. Suche lessons haue otherwhile in mynde, In whiche wisdam & profyt ye shul fynde. Moderata verecundia facit hominem omitti quod non competit sibi; nimis superflua facit omitti quod competit sibi, sed diminuta et modica, ad quod non competit cogit incedi; hec Plato. (52) A moderate shame makith men to leve Modesty is helpful. Many shameful thinges & vnfyttyng; Ouer moche shame makith men to bileve Don't be too shamefast. To leve that thing þat were to hym fyttyng. Goode discrecion take to youre lernyng, What is to [be] lefte & what to be doon, And guide you aftur goode discrecion. Non vtaris operibus cum verba sufficiant; hec Plato. (53) Use neuer for to execute in dede, Don't act, when a word is enough. Where ye may haue deue execucion Bi wordes, and al folkes iustly lede. What nedith Rigour in submission Of hym amendyng his transgression? He that may reule wele bi benignite, Leue Rigour, or in vnrest shal he be. Res regi prohibita censetur ebrietas. Quia Rex regni sit custos: quam turpe erit ipsum sui custodia indigere. Inter Reges est felix ille, in quo dominium predecess∣orum dirigitur; & infelix est ille, in quo ipsum subsi∣ditur & priuatur; hec Plato. (54) That king is ful blessed & happy The king is happy who doesn't mis∣rule and get drunk. That can kepe hym from mysreule & dronkship, And directe his leuelode profitably, Encreasyng his heritage and lordeship. What dishonnour is to hym, & shenship, That mysguideth his liuelode & lesith, loseth. And al his reuenues mysvseth! Non te intromittas ad aliquid faciendum quousque sensus prouiderit illud delectabiliter faciendum; hec Plato. (55) Neuer entremete you of erthly thinge Don't begin till you've secured a good ending. Til your wise wytt haue prouided before How it may be doon to a goode endyng. Than accomplisshe it with hert more & more. He that dothe nat soo, is lewde & a poore. A thing foreseien is light texecute. Unauised men, foles bene repute. Oportet iudicem non rigidum esse sermone contra maleficii patratores, quia si non se haberet hoc modo abuteretur auctoritate scensoris; hec Plato. (56) A Iuge shold not be in worde rigorous Judges should not speak too savagely to ill-doers. A-yenst malefactours in eny wise. He is to þat power contrarious, If he any boistorous worde deuise; But in gentil and most piteous guise He must attempre wele his Iugement, That no bousterous Rigour þere be ment. Qualis Rex, talis populus. Cupiditates & hominum voluntates reperiuntur iuxta Regum cupiditates & vo∣luntates ipsorum; hec Plato. (57) Suche as the kynge is, suche bene al other, Like king, like folk; Bothe in wille & also in couetise; The toon may not be withoute the tother; For the kynge hathe the charge theim to supprise, That wolde surmonte, or in vices arise. The kyng may make his people as hym liste, Either evil or vertuous & iust. bad or good. Quid est quo cognoscitur iustus? Ex eo quod non agat aliquid dampnosum alicui, nec loquitur mendacium ob sui profectum; hec Plato. (58) A Iuste man shalbe knowen in this wise, A just man harms no one, and lies not for gain. To do no man Iniuri wilfully, Ner ly not for his profett in suche guise That it shuld harme any man skilfully. Thus euery man sholde lyve rightfully, And euer to haue God before his face, By the whiche he shal Ioy & blisse purchase. Si Rex omittit inuest[ig]are populi sui facta milicie sue & inimicorum, non vno die securus de regno suo; hec Hermes. (59) Yf a king serche nat the condicion̄ Unless a king finds out his folks' state, Of his people, knyg[t]hode, & enemy, And al thair dedes bi discrecion̄, He may nat be sure of his regne treuly, he can't be sure of his reign for a day. Not oon day, but he attende prudently With circumspecion̄ and gouernance To put al thise thinges in assurance. Quam bene est populo, cuius Rex est bone discrecionis & boni consilii, et sapiens in scienciis; & quam male est ipsi quum ad eo predictorum deficit ei! hec Hermes. (60) How goode & blissed is that Region̄ How blest is the land that has a wise king! That haue a king wise, discrete, & witty Bothe in science & circumspection̄, That can guide al his soubgettes seurely; And if he be the contrary treuly, Al gothe at MS. As gothe &. Mr. H. Bradley suggests 'Al gothe at' as a possible emendation. hauoke and mysgouernance, And the Roiaulme diuided & in distance. Quando Rex despiciet aliquid modicum de quo facere debet, augebitur illud, sicut debilis infirmitas corporis, cui non occurritur cum medicina, magnificabitur, & totum corpus molestabit; hec Hermes. (61) That king that reputeth that he shold do If the king neglects a small ill, it will grow like disease in a body. For litil or nought, It shal multiplie As a litil sykenesse dothe in man; so Where first with litil he might modifie, And with litle labour it rectifie; For of a litle sparkel a grete fyre Comyth, displeasaunt to many a sire. Interest regis informare filium scienciis qualiter suum Regnum conseruet, et qualiter sit rectus in populo suo, et qualiter dirigat miliciam suam; nec permittit eum multum vti venacione nec aliis vagac[i]o[n]ibus; & in∣struat eum loqui composite, & vitare faciat vanitates; hec Hermes. (62) A king sholde enfourme his sone in this wise, A king's son should rule with know∣ledge, do justice, With science to conserue his Region, And to be rightful to folk in goode guise; Knyght-hode to put in goode direccion; To do moche huntyng haue none intencion̄, and not hunt too much. Ner to wanderinges, ne to vanite; And to speke ornatly with equite. Interest Regis quod sua beneficia in bonis viris apar∣eant, et in hiis qui scire intuentur MS. intuitur. vt ob hoc ad predicta melius mutantur; hec Hermes. (63) It longithe to a king For to auance A king should help virtuous folk. And to do wele to goode men & vertuous, And thei shal wille wele his profitt & assurance; Where misgoverned men and vicious, And delicate men and delicious, Wol tendre thair owne proper volunte, Hauyng no regard to other bounte. Interest Regis, cum vult sibi seruiri ab aliquo de suo ministerio, scire prius mores ipsius & qualiter se guber∣net, & domum suam et socios. & si percepit eum esse bonorum morum, et gubernatorem status sui, & obserua∣torem legis, & tollere MS. tolleret. pacienter qui contingunt sinistros euentus, faciat sibi seruiri; si non, de[te]stetur eum; hec Hermes. (64) A kynge sholde take seruantes famulere; A king should take as servants, only those whose life he knows to be good. First knowe their maners & thair gouernance, How thay reulen their howse withoute dere, And to thair feliship in assurance, Yf thei be wele named in substance, Wele demeaned, & of lawe a keper, Pacient, take thaim for feithful louer. Purum Animum diligentem te dilige, meliorem enim fratre ex patre et matre optante mortem tuam vt here∣ditet bona tua. Hec Hermes. (65) Yf ye finde a pure freinde, Louyng and sure, Cherish a true Friend Constant, wele-willed and beneuolent, And eke stedfastly a-bide and endure, And euer his actes to you wele ment, Accordyng to your pleasire and entent, Do cherissh hym better than your brother, better than a Brother. So that he excelle in loue al other. Qui deficit in eo quod tenetur Creatori suo, quanto magis deficit in omnibus aliis bonis operibus. Hec Hermes. (66) He that lackythe for to do his duetie He who does not his duty to Jesus, To al myghti Iesu, oure creatour, In al tymes of his necessite, And displeasith ofte owre Sauiour, Standyng owte of goddes loue & fauour, Must nedis lakke myche more oþer goode werke, will lack other good works. Wytnessyng hermes, the noble, goode clerke. In multum dormiendo non est profectus sed damp∣num. Assuesce igitur benefacere nocte et die, ad hoc quod medium vite tue in ocium non expendas. (67) To slepe miche, is no profytt ne availle, Too much sleep is hurtful. But hurte, damage and derogacion. Therfor, for remedie and acquitaile, Accustome you bi goode probacion̄ Do good constantly, For to do wele withoute mutacion, That the myddyl of your liffe be not spent so that your life may not be wasted. In ydelnesse, ne in vnthrifte myswent. Beatus est ille Rex qui mutat suas leges in melius; et melior & nobilior est Rex qui in regno suo commutat legem malam propter bonam; hec Hermes. (68) That kynge is blissed and honourable The Im∣prover of Laws is blest; That chaungeth his lawes for the better, In goode actes & statutes laudable, By the whiche ? text corrupt; needs 'But he is the gretter' &c. whiche (sic) he is gretter & gretter, but the Changer of Bad to Good is more glorious. That can of Injury be a letter, hinderer Into his glorious fame Renommed, So often that it may not be sommed. (69) In al your noblay and prosperite, In your worshipful richesse & blessed name, Kepe ye thre thinges for your moost seurete—Keep a good Conscience and an un∣blemisht character. Goode conscience and vnblemysshed fame, By the whiche ye shul be kepte from grete grame; And from al dishonour and vice coarted, forced And to grete worship̄ þere-by exalted. hec Ouidius. Dic bona de amico tuo cui vis occurrere, eo quod inicium amoris est benedicere, et Inicium odii maledi∣cere; hec Socrates. (70) Say goode of your freinde in al freenly wise. Speak well of your Friend, and he'll love you. The begynnyng of loue is to say wele; The begynnyng of hate, with evil guise. Thus man-is tonge shewith swetnesse or felle. cruel Of al thinges the tonge berith the belle. The tonge breketh boon, thaugh he be tendre, And shethe shoots (? sleeth, slays). many men thaugh he be slendre. Maior rectificacio est dirigere Regem elongare se a malis, ne mala que fiunt imputentur eidem; hec Socrates. (71) The most grettest Rectificacion The best rec∣tification is to lead a king from evil. Ys, from evel thinges to directe a kinge, Leest vnto hym fal Reprobacion̄ By his euil doyng or mysguidyng. Meche people awayte vppon his reulyng: Yf it be goode, people greetly reioise; Yf he be euel, for suche thei wol hym noyse. Rex est uelud est magnus fluuius, nascens de paruo; vnde, si dulcis est, dulces sunt omnes parui; et si salsus, omnes erunt salsi; hec Plato. (72) The king is a grete and a myghti Floode, The King is like a mighty River. Ascended and comen of many smale. Yf the floode be swete, douce, fresshe & goode, If he is sweet, his subjects are too; Of suche sauour & Fresshnesse bene the vale. If it be salte, of suche taste withoute tale if salt, so are they. Bene the tother, by al maner nature. As the kyng is, suche bene al in his cure. Non iudices priusquam vtrosque audias contenden∣tes; hec Plato. (73) In any striff, make neuer iugement Don't judge till you've heard both sides. Til ye haue herde boothe parties wisely, Leest after ye haue cause to repente, For lack of Foresight and serching treuly. A kynges worde muste nedys stand iustly; Therfore in al thing be wele approved, That nought eschape, digne to be reproued. Cum habueris amicum, expedit quod sis suimet Ami∣cus; nec expedit quod sis inimicus inimici ipsius; hec Plato. (74) If ye haue a frende, be frendly to his; Be a friend to your Friend's friends; and don't be a foe to your foes. If ye haue an enemy comberous, Ye aught nat to be his enemy I-wis, But euer in charite vertuous. Thus ye may betuyxe bothe be Ioyous, And set youre selfe in quiete & Rest; And thus ye may demene you moost surest. Si pius es, non cum ea pietate que conuertatur in dampnum. Et penam merentibus inferre non differas; et ad roborandam Legem labora, quia in ea domini timor constat. Aristoteles. (75) If ye be disposed to grete pite, Don't let your Pity turn into harm. Lete not that into harme be conuerted, Ner differred peine to theim that worthy be To be punisshed in vice peruerted. Ner lete nat your lawes be subuerted, The fear of God consists in keeping the Law. But theim mayntene and sustene rightfully, In whiche the drede of god standith iustely. Debiliorem ex inimicis tuis, forciorem te reputas, eo modo requirens tuam miliciam, MS. maliciam. velud qui ex magnis causis emergentibus egens ad sui tutelam Requirit ean∣dem; hec Aristoteles. (76) Youre leest enemy, Repute ye strenger Think your least Foe stronger than yourself; Than your selfe in his fals Iniquite, Suppressyng hym, leest he a-bide lenger in his feruein malice and subteltee; Puttyng your personne euer in seurte; And kepe your enemy vnder your fote; and keep him under your foot. To be in rest, þere is noon other boote. Si sapiens Rex fieri volueris, ad Rudos & inscios non auertas, Sed ad illos qui sapiencia te transcendunt; hec Asseron. (77) If a kynge wol be wytty and eke wise, The Wise King must keep clear of Fools, He muste abstene from Rude & Unkunnyng, And al suche vnthrifty folkys despise, To th[e] moost wytty & wisest drawyng, and draw to the Wise. By whome he may be in wisedam lernyng. Right as a king is grettest in noblenesse, So is wisdam moost best to his hignesse. Mundus MS. Mumdus. non est perpetuus; ergo, cum poteritis bene facere, non differatis nitentes ad habendam famam bonam; hec ypocras. (78) The worlde is [not] in perpetuite, The world won't last. So do good at once. Therfore, for to do wele, make no delay; And if ye wolbe in felicite, Put you in peyne and deuour To be in blissed fame while that ye may. It is a comon sawe, he that doth wele, He who does good, shall get good. Shal haue it by goode lawe, Reason & skyle. Non sis dissipator sicut ignorans quod habeat; nec sis parcus vt non fias seruus; sed in omnibus habeas moderanciam, quia in omnibus vtilis est mensura; hec Pitogoras (79) Be nat in youre expenses ouer large, Don't be a spendthrift or niggard, Ne to sca[r]ce by maner of nygonship. niggardliness. A goode mesure, kepe euer in your charge, but ever moderate. Worshipfully longyng to your lordeship, Eschewyng al dishonour & shenship, That your blessed name may spryng & florissh. [ . . . . . . . line omitted.] Ne sis suspiciosus; quia suspicio inter te & amicorum quemcumque, amorem abscindit; hec Logmon. (80) Amonges many thinges, oon thing kepe, Don't be too suspicious, Not to be ouer meche suspecious, Ner compasse, ner wade therin ouer depe, For that is a conceyte sedicious, Bryngyng many a man right vertuous or you'll lose folk's love. To departe from the grete affeccion̄ That he was of by goode entencion̄. Amicus cognoscitur in necessitatibus, quia in gaudio quilibet est amicus; hec Diogenes. (81) A Freende is knowen in necessite; Need proves Friends. In Ioy, men may haue frendes plenteuous. A man whan he is in felicite, To please hym, al men be right studious. In aduersite, men be nat Ioyous A Friend in need shows his worth. To be freendly, withoute he be rigħt goode, Wele disposed, and of natural bloode. Regna perduntur propter quatuor. Quia si a Rege necligantur Radices / et solummodo ad Ramorum guber∣nacula intendatur, Regna perdiunt; & vt fortuitis atten∣datur fiduciis que expedirent omissis operibus Regna perduntur; et vt ad populacionem terre minime inten∣datur, Regna perduntur; & propter diuternitatem bello∣rum, Regna perduntur; hec Plato. (82) By foure thinges, loste is a Region: A land is lost by 4 things: 1. attending to Youth, not Age; 2. Re∣bellion; 3. trust in Luck; 4. want of care of People. Tattende to youthe, and not to men of Age, And daily batel by Rebellion, And truste to fortune / with-owte werke sage, And not tentende (thaugh he be high in sage) To the landes goode populacion. Thise foure / bene a Roialmes is destruccion. Tua beneficia bonis collata, Retribucionem expetunt, et impensa vili ad plura petenda inducunt; hec Plato. (83) Your benefetis geuen to goode men, Your gifts to good folk are repaid you: those to bad folk make them ask for more. Asken daily grete retribucion. That goode that is to euel folk geuen, Asken gretter multiplicacion̄; For thei take not in reputacion̄ No-thynge as goode, vertuous men wol do; Therfore goode men bithe (sic) appliable so. Non oportet Regem in eum despicientem confidere, nec in avido MS. opido, but the English versions have "in him that is covetous;" and the following phrase is not rendered. multum, nec in eo pro quo (sic) meruit pena[m] et commisit errorem, nec in illo quem dominio priuauit et bonis, nec in eo qui suo regimine passus est dampna, nec in eo qui amiciciam contraxit cum inimico; ymmo necesse est talibus nullam concedere potestatem; & si est possibile eorum carere suffragio in nullo eis incumbit; hec Asseron. (84) A kyng shulde neuer put his confidende A King shouldn't trust one who despises him. In any creature hym despisinge, Ner in a couetous man-is sentence, Ner in a man errynge, peine deseruing, Ner in hym that hathe be of goode pryuyng, depriving. Whom a King shouldn't trust. Ner in hym that is hurt for his trespasse, Nor in hym that is in your enemyes grace. Decet Regem studiosum siue solicitum esse, Requirere suum Regnum et suum populum, sicut dominus orti suum Ortum requirit. & conuenit Regi quod sit primus ostendere leges pertinentes populo, in bonum exemplum populi; hec Pitagoras. (85) A kynge shude be right besy and studious A King should govern his Realm well, To gouerne his Roiaulme & his people pure, As a Gardyner is right laborous To kepe his gardeyne clene from wedys seure, Leuyng Believing wele in Rightfulnesse to endure. A kyng sholde be fyrst kepynge his lawe; and keep his Laws him∣self. Al other must doo the same for his awe. Decet regem non multum appreciare seipsum, nec gubernari suo consilio, nec vti frequenter venacione, nec incedere semita quam ignorat, nec angusta, nec nocte obscura; et quod sit hillaris vultus, & aspiciens libenter homines, & salutet eos et quod placite conuersetur, quia populus multum attendit ista; hec Pitagoras. (86) A kynge sholde not sett hym selfe in myche price, Ner his counseil haue of hym gouernance, Ne ofte use huntyng, kepiug wele his trice, Station in huntyng. A King should not hunt too much, Ner take any newe way by ignorance, Ner greuyng, ne by mygħt for surance, But gladsom of chere, al folk salutyng; and should be civil to his folk. Thanne al men wol be his highnesse blessyng. Fac omnia cum consilio; hec Salamon. Caxton's Salon. (87) By advis and goode counseile to gouerne He shouldn't let his Coun∣cil rule him. Is goode, but not to be in gouernance Of his counseil, but of theim for to lerne, And texecute your selfe in al substance; A King should con∣sult wise folk. Thus ye may guide your selfe in assurance. And asketh of wise people ofte; And that shal kepe your high estate a lofte. Caueas a comedendo & bibendo a manu multum ha∣bencium zelotipiam, et ab aliis vilibus, nisi ab illis de quorum securus est credencia et sensu, et qui diligunt eum & dominium suum; hec Pitagoras. (88) And be ye ware of your etynge & drynkyng, Don't eat and drink with jealous or poor men. Principally of men of gelousye, And of symple wreches pourely lyuyng; But drede never theim þat can rectifie Theim selfe, & wittily theim Iustifie,— For suche personnes bene of grete credence,— Ner theim that ye loue with grete diligence. Si cum volueris aliquem corrigere, non te geras velut homo optans de alio habere vindictam, ymmo agas velut volens curare seipsum; hec Diogenes. (89) If ye wol do any correccion, Punish to cure, not to revenge. Behaue you not as ye wolde do vengeance, But as ye wolde cure hym from Corrupcion̄, And so ye shal deserue of god pleasance, And kepe your selfe in blissed assurance. For ye be a leche of Iniquite, Chast[en]yng wronge bi felicite. Sciatis pro certo quod timor dei est maior sapiencia & maior delectacio & est illud a quo fluit omne bonum & aperit portas intellectus et sensus legis et non poter∣itis esse iusti nisi habueritis timorem dei. Vtamini sapiencia & sequimini legem assuescatis mansuetudinem et ornetis vos bonis documentis & cogitetis bene in vestris rebus et excludentur anime vestre a seruitute ignorancie et seruitute Iuventutis; hec Hermes. (90) Knowe for certeyne that the dre[de] of Iesu The fear of God is the best wisdom. is the grettest wisedam & dilectacion, Of whiche springeth al goodenes & vertue, Of wise vnderstandyng exultacion̄, And of goode guidynge dominacion̄. So who that wolbe wytty & eke wise, Fear God, and you'll grow wise. Drede god, and he shal haue it in best guise. Fac filios tuos a sua prauitate addiscere, priusquam precedant multum & trahantur a malicia, & non pecca∣bitis in eis; hec Hermes. (91) Suche childred (sic) as ye haue in gouernance, Train chil∣dren while they're young, Whether thei be your owne or other men-is, While thei be yonge, put theim in assurance Of lernyng & vertuous doinges, Leeste in age thei wol make eschewyngis, or they'll go wrong when old. And ye therof haue the synne & the charge, When first ye were at libertee & large. Cum festa celebrabitis existe[n]s hyllares in domibus vestris cum familia, Recordemini pauperum, largientes elemosinas & beneficia, & confortemini angustuosos & tristes; Redimatis captiuos, curetis infirmos, induatis nudos, cibetis famelicos, sicientes potetis. Recipiatis perigrinos, satisfaciatis Creditoribus, tueamini iniuriam pacientes, non addatis affliccionem afflictis, ymmo con∣fortemini & mutetis eos placitis et ornatis operibus; hec Hermes. (92) Ay the werkys of mercy haue in mynde, Be merciful to the poor. Especially the poure & the heuy, And lete not god fynde you herin vnkynde, But in obseruance herof beth besy, Whiche ye [are] bounden to do sekerly. For on a day ye shul make rekenyng, One day you shall give account of your deeds. How of thise dedys ye haue made guidyng. Cauete a societate malorum & inuidiorum, ebriorum & ignorantum; hec hermes. (C.) Malo te non associes, quia tua natura absque tui noticia aliquid subripiet de natura ipsius; hec Plato. (93) Associe you nat with men enuious, Don't asso∣ciate with envious or drunken folk. Dronkelowe, ignorant, ne of Il nature, But with the best, ay most vertuous, Of whom ye shal haue no shame ne lesure; Of Il, ye may haue of vertue rupture. Yf ye desire to come to famous name, Kepe this as ye luste to esche your blame. Non iurare faciatis mendaces, quia participes eritis peccatorum quando scietis eum veritatem denegasse. Eciam decet Regem non vti homine men[daci] nec prauo; hec Hermes. (94) Yf ye knowe a lesyngmonger and fals, Don't make a liar swear. Make hym not swere; he is of no credence; Yf ye do, ye be in synne als; Exile al suche owte of your high presence; Banish all such. Suche doon many tymes grete diligence To make discorde, debate & variance, When goode vnite sholde be & pleasance. Si percipiatis in aliquo aliquam lesionem vel aliquam maculam, non dehonestatis vel derideatis eum, sed rece∣datis ad deum quod omnes estis creati ex vna materia; & qui deridet, non assecuratur, vt ad tempus non incidit in idem, quia decet, quum videritis, eleuare oculos ad deum, gratifica[n]tes eidem de salute vobis concessa, & petentes misericordiam, quod vos custodiat & caue[at] a derisione, quia per hoc nascitur odium; hec Hermes. (95) Yf ye finde any spotte, fylth, or lesion injury. Don't laugh at a disfig∣ured man. In any personne or in creature, Dishonnour hym not with derision: Ye be nat in suche suerte ne mesure, But that the same may happ to you ful sure. Therfore, if ye stande in case resonable, Thanke god that ye nat therof culpable. Tria sunt opera sapientis, facere de inimico amicum, de nesciente scientem, de malo bonum; hec Hermes. (96) Thre thinges longen to a wytty man, A wise man That is, in wisdam & sapience, To make of an enemye, a frende that can̄ turns foes into friends, be lovyng with a frendeli diligence; And of vnkonnyng, to be in grete science; fools into wise men, and ill-dis∣posed folk into good ones. And of il disposed in wykkednesse, To be reconsiled to blissednesse. Nullus debet dominari, nisi pius. Decet reges non dare posse, nec dominium, nisi pietatem habentibus; et ex hoc diliget omnes, sicut bonus pater, bonos filios; hec Hermes. (97) A king aught not to geue auctorite, Give author∣ity only to merciful and just men. Might, power, lordeship, ne also puissance, But to piteous men of Equite, For no praier, grete requeste or instance. Rigorous men make grete disseuerans. Ye shul loue al forlkes (sic) in charite, As the fader the sone with grete pite. Vita hominis est tam breuis quod quis non haberet MS. haberent. alium in odio; hec hermes. Et tractetis amicos MS. tragemicos. vestros cum amore vero, nec ostendatis vna hora signum odii. Socrates. (98) Considre that your liff is shorte and brief As your life is short In this transitory world and passing; Therfore, for a goode & blessed relieff, Ye aught not to haue other in hatyng, don't hate any one, but cherish all. But hertely cherissh theim withoute prating, Neither wronging theim bi extorcion̄, Ner plukking theim als bi compulsion. Qui non bene faciat Amicis cum potest, deserent eum cum indigebit eisdem; hec Plato. (99) Cherissh wele your freendes while that ye may, Cherish your friends, and show your love to em daily. As wele in worde as preferrying, Showying theim semblance of love euery day, Corogeng theim to be to you lovyng. Thus your glorious fame shal be springing To high & lowe, of your noble kyndnesse. Who is he that wold nat please your highnesse? Tria sunt que Regibus obsunt, superflua vini potacio, Musicorum frequens auditus, & amor nimis mulierum; hec hermes. (100) Thre thinges bene contrary to a kyng, Kings must not drink too much, hear music too often, or care greatly for women. To be in superflue drinkyng of wyne, And of musyke to haue to ofte hering, And to be to women in love-is pyne, anguish Whiche hath brought many a man to Ruyne. Al suche thing noyant to your high estate, Eschewe al wey, if ye be fortunate. Rex qui suum regnum statuit seruum legis, debet regnare; et qui legem subiectam Regno efficit, Regnum angustiatur propter eum; hec Aristoteles. (101) That kyng that maketh his Region̄ The King that enforces just laws, shall reign in peace. To be obedient to his iuste lawe, That ? does. The to do. See vn-the 78/784. Or is That for Shal? reigne peasibly in an vnyon̄. He that makethe his lawe souget to awe Or to his Roialme, his wyt is not worth a strawe. He that dwelle in grete prosperite, Must obey lawe, and therto subget be. Quando volueris consulere aliquem super factis tuis, Inuestiga illum qualiter seipsum gubernet in suis; quia si videris eum non dirigere animam suam, nec studere, quod aliquas bonitates adquirat, multo plus tui negligens erit, cum te minori precio reputet quam seipsum; hec Socrates. (102) If ye wol aske counsaile of any man̄, Don't consult any man till you find what he is in private. Serche fyrste of his owne proper gouerna[n]ce. If he be not wele disposed, ner can Putte hymselfe in goode assurance, How shuld [ye] put in suche oon affiance? That That = who, he that. can nat be to hym selfe proffitable, He shal not be to other availeable. Sis vigilans in tuo consilio, quia dormire in eo est participare cum morte; hec Pitagoras. (103) In your counsail be quick and ay wakyng. Be watchful and quick in counsel. Who shold tendre so meche your owne availle As your self? or els more Reasons making To your entencion that myght prevaille, And therto with al diligence travaile, That best knoweth your estate & pleasance, And how it may best be had in assurance, Caueas ne innitaris tui tantum consilio, sed consulas qui fuerit bone discrecionis & etatis prouecte, qui in pluribus est expertus; & plurium vtaris consilio & in∣uento, quod rectum sit in aliquo eorum, illud assumas, alioquin vtilioribus consilio comprehensis ab omni habito per te dirigas, et deus te diriget; hec Hermes. (104) Trust neuer to your owne wytte, ne in Counseil, Trust only aged men for counsel. But of aged men in discrecion̄, Being experte of thrifty antiquaile; And by meche aduis and inquisicion̄ Of the moost wisest, take MS. tate. discrecion̄, That nought eschape bi Innocencye, Neither bi negligence, ne by foly. Quare sensatus petit consilium? Quia sui volun[ta]∣tem veretur, que suo sensui sine racioni miscetur; hec Socrates. (105) Why dothe a wytty man aske counsaile? A sensible man seeks counsel, For he is ashamed of his owne wille, Leest his owne wytt & Reason̄ do hym faile, lest his own wits fail him. And brynge hym to grete shame and for to spille, Sith his owne Reason wil his owne wille fille. A wise Man wol nat put great affiance In his oune discretion ne constance. Non est danda potestas super se, Underlined in MS. quia si dederis potestatem amico, vt suos pedes tuis pedibus superponat, superponet in erastinum collo tuo; hec Diogenes. Caxton gives this quotation as applying to wives particularly. (106) Yeue neuer power ne auctorite Don't set any one ever you, To no maner personne on erthe lyvyng Vppon your self for any freilte. If ye be to any man licencyng To set his fote vpon youres areryng, He wol after set his fote vppon your nekke. or he'll put his foot on your neck. [ . . . . . . . . line omitted.] Oportet dominum secedere a populo suo, & non fami∣liariter conuersari cum eis. Alioquin despicietur, cum de natura populorum sit despicere se inuicem, & conuer∣santes cum eis, unde quemlibet conuersantem unum et idem Reputant sibi Ipsius. Underlined in MS. Nimia familiaritas MS. familialitas. parit contemptum; hec Plato. (107) A lorde shold nat be over conuersant A Lord mustn't be too familiar with folk. With folke, ne in familiarite, Leest they be to his honnour repugnant, And haue hym in despite of freilte, After nature of theire Iniquite. For to meche humblesse, vsed of olde, Makethe meche people to be over bolde. Non intromittas te nisi de veris rebus, vt sint tua opera veritas & non derisio; hec Hermes. Et assume illos in amicos qui veritatem sectantur; hec Pitagoras. (108) Entremete you neuer of other thing Take part only in true things. But of trewe withowte any soubtelte. And that your werkes be of trewe meanyng, Withoute derision or nycete, Whiche shal put you in grete tranquillite. For god is trouthe, & louyth it moost best, God is Truth. And of all vertues is most surest. Sapiencia adquiritur humilitas, bona voluntas, pietas & priuacio peccatorum. Non recte agit qui querit Sa∣pienciam non legendo; et ille qui cogitat habere eam cum multa habilitate, est ignorans; hec Hermes. (109) By wisdam is goten humilite; Wisdom begets Humility, And of many synnes priuacion̄, Meche other grete vertues & pite. Wisdam must haue grete applicacion̄ In meche redyng and other laboracion̄. It wol not be gotyn bi Ignorance, and is got only by Diligence. But with diligence & goo[d] gouuernance. Bonum consilium ostendit In principio finem rei; hec Socrates. (110) Goode & trewe counseille is of this nature: Good counsel sees at first how a matter will end. In euery mater atte begynnyng, The eende is knowen perfitely & sure, Wheder it wol perissh or be duryng, The verray sothe in al thinge concludyng. Therfore goode Counseil is necessary, That wol guide hym wele, & not miscary. Qui obseruat Secretum est discretus & qui patefacit est insipiens. Oportet hominem occultare Secretum quod si reuelatur (sic) & magis gratus est ille, qui occul∣tat licet ex secreto non obligetur, et occultare secretum est nobilitas anime. Cum tuum secretum cor tuum non continet multum minus tenebitur in cordibus aliorum; Underlined in MS. hec Socrates. (111) To be secrete is a noble vertue; Secresy is a noble virtue. And he that is a blabber is nat wise. Secretnesse pleasith almyghti Ihesu; Where the contrari men greatly despise, A secrete man is discrete in that guyse. He that can not kepe his owne secretnesse, If you don't keep your own secrets, who else will? How shold a nother kepe it in sadnesse? Cotidie addiscit homo experiendo que contingunt; sufficit homini scire que intuetur de contingentibus mundo, & per id die quolibet potest nouam scienciam habere; hec Socrates. (112) Al day men may lerne by experience To se of euery werke the conclusion̄. Of goode guydyng & blessed diligence Honour follows good guidance, Sewith worship and goode direccion̄. Of vnthriftynesse is despeccion̄. despising bad. Therfore euery man may wele knowe & se, As he dothe, so shal he thriue or vnthe. Deum recto amore diligens & amans sapienciam ipsius et opera bona. Deus honorat eum, & curiosus est bene∣facit eidem; hec Aristoteles. (113) Suche men as louen god with Rightful love, God honours those who love Him. And his wisdam and goode werkes also, God wol honnour theim, & set them aboue, And is curious, doyng wele theim to, Endowyng theime with plentuous grace so, That god wolbe euer thair protectour, In al tymes of nede and dependour. Alium rectificare si poteris cupiat sicut cupis rectifi∣care te ipsum, quia honor est & nobilitas anime tue. Aristoteles. (C). Oportet dominum rectificare prius se∣ipsum quam populum suum; hec Zelon. (114) Rectifie a noþer, if that ye may, Set others right, as you would be set right. As ye wolde your selfe be rectified. And rectifie youre selfe first euery day, Thus blessedly to be Iustified, Do right, By whiche grete noblesse is multiplied, Bothe in honnour, rightfulnesse & grete fame, Purchasyng you MS. your. therby a blessed name. and win a blessing. Si amorem tuum volueris cum aliquo durabile esse, eum bene agendo informes; hec Enesius. (115) Yf ye wol that your loue be with man durable, To make folk love you, do good to them. Enfourme hym to do wele with grete stering, For vertue shal euer be pardurable, Where vice shalbe abhorred & hatyng, And euer be in trouble & crakyng. crying out. Loue standith in god & in his swetnesse, And wol not be had but in blessidnesse. (116) Amonges your other soubgettes al, Prefer your own servants before out∣siders. Your owne seruantes preferre & avaunce, Bothe spiritual and eke temporal, Suche of your owne bringyng vppe in substance, In whom ye may stande in trewe assurance Of body and goode their l[i]ffes duryng, Redy at al tymes to youre pleasyng. Potens est homo suos dirigere cum agnouerit seipsum, Underlined in MS. nam excellentis est sapiencie hominem sui ipsius habere noticiam, nec ex dileccione quam habet in seipso fal∣latur et bonum se reputet cum non sit; videmus enim plures reputare se robustos et liberales, cum non sint, et vniuersaliter, quasi omnes discreciores aliis reputant. Et qui in se cogitat ista, minoris discrecionis existat; hec Galienus. (117) To knowe hymself is a vertuous thing, Know your∣self, First to godward & to the world also; Than he is myghty hym self directyng, and then you can rule others. Bryngyng al other goode gouernance to, With many noble direccions, so That it shal be to his glorious fame, Want of self∣knowledge brings an ill name. Where not to knowe hymself may haue Il name. Quis est iustus et quis sensatus? Justus est ille qui potest iniusticiam agere, & non agit; & sensatus sive discretus est Rex omni[s] qui nouit id quod humana natura sufficit; hec Galienus. (118) Who is iuste, who is discrete & wytty? He is just, who can do wrong, but does right. He is dis∣creet, who knows men's nature. He is iuste, that may do wronge, & dothe right. He is discrete, that knoweth perfitly Al thing after Manne-is nature & myght. Therfore alwey, in euery man-is sight, Attempre you to be iuste & discrete, Whiche bene to your high mageste mete. Vt non irascatur homo, memoretur assidue qualiter sua non interest vt obediatur ei continue, sed vt quisque obediat, nec vt serviatur ei iugiter, sed vt aliqui alteri seruiat, nec vt inferatur eidem; et quod deus circum∣spicit omnia quibus consideratis non vexaberis ira, vel modico turbeberis si turberis; hec Tesilius. (119) Ayainste wrathe & Ire is a remedy You are not alway to be obeyd, To remember, that it is nat leful Not to contynue in obstinance To be obeyed, but to-beie [to obeie] rightful; Ner to be serued, but serue skylful Thinges, & to be in obedience but must obey God and man in due season. To god and man in their deue existence. (120) Yf a man haue offended in oon thing, If a man offends in one thing, don't hold him all bad. Repute hym not in al thinge culpable. There is no man so wele hym behauyng, But he may be in some thyng chargeable; Yet the case may be Remediable. So considre euery man for the best: Take every man at his best. Thus ye shul lyve cheritably in rest. Cum inimico pacificare studeas, licet fortitudinis et tue potencie sis securus; hec Maedarges. Caxton's Sacdarge. (121) To pacificie your enemye, be studious, Strive to make peace with your foe. Thaugh of youre strengh & power ye be seure, Whiche is a diligence right gracious, Causyng you in tranquillite tendure In confourmyng you to holy scripture. Syche as man sekythe, so shal he haue; If you seek Peace, God will save you. If he seke peas and Rest, god wol hym saue. Si rex egerit iustum & Rectum populi sui, principa∣bitur animis; et si iniustum & iniquum commiserit ipsum suum Regem ostendit exterius, sed ad alium principantem ipsorum corda dec[l]inant (sic); hec Enesius. (122) Yf a kyng do iustly & Righ[t]fully, A King who does right is lovd; one He standithe wele in the peoples conceyte. Yf he do wyckedly & wrongfully, who does wrong is tolerated but not lovd. He purchasethe hym in grete deceyte, And for kynge they wolde haue hym in Receite, Howe be it that they haue hym not in love, Willyng that he shold never he a-bove? Qui te bonum existimat, eum stude Reputare veri∣dicum; & pro bono MS. bone. habeas qui te pro bono elegit, siue sit humilis siue altus. Non potest multis p[re]cipere, qui anime sue non precepit cum sit vna; hec Enesius. (123) Yf any people holde you vertuous, If you're thought good, strive to be good. Goode, gentil, kinde, curteise with al mekenesse, To repute hym trewe be right labourous, Whether he be lowe or in grete highnesse. He that hathe grete labour & besynesse, How shold he reule and gouerne many moo? [. . . . . . . . line omitted.] In mundo nihil deterius est quam generositate & doctrina carere; hec Maedarges. (124) The worst thing of al this wide World is [MS. in] The worst thing is lack of learning and gentle∣ness. To lakke doctrine and also gentilnesse. Uncunning showeth grete lewednesse, y-wis Gentilnesse considereth al goodenesse, Who that lakkithe it muste falle in distresse. These vertues haueth wele in your mynde, That the profittes of theim ye may fynde. Oportet quemlibet assudue scrutari opera sua, & scire niti quod refrenantur de eo vicini, et hii specialiter qui mercantur et conuersantur cum eo, & in quo vituperant aut laudant eundem; quia cum incedit tali via, non latebit eum aliquid viciorum suorum; hec Aristotiles. (125) Men shuld serche often the opynyon That men wol saien of there gouernance, Find out what folk say of you, Eyther preising or makyng obieccion̄, Wherof thei shuld be in ful assurance Of what reule þei be in substance, Where-vpon thei may guide theime in suche wise and amend what is wrong. To amende theime, and to be holden wise. Decem modis de[o] seruitur, & sunt hii: Gratias age Serve God in 10 ways. si aliquid impenditur tibi; Si male habueris, s[us]tine 1. 2. pacienter; Si loqueris, loquare veritatem; Quod promi∣seris, 3. 4. perfice. Si iudicaueris, Recte iudica; mensuram 5. 6. habeas siquam potes; Benefacias priusquam requiraris; 7. 8. 9. Amicum honora, Indulgeas amici & inimici errori. Non 10. nisi quod tibi vis, amico consideres; hec Arcules (sic). (126) In ten Maner wise god must be serued, Euel thinges suffre paciently, 1. Suffer patiently. For to speke truly must be oserued. 2. Speak truth. Yche promisse must be performed truly; 3. Perform promises. Iche iugement must be deuided iustly. 4. Judge justly. Kepe euermore conable mesure; 5. Be moder∣ate. Er ye required, doo goodenesse sure. 6. Give before you're askt. (127) Showe to al maner freindis grete honnour, 7. Honour your friends. Thankyng god of his yefte & benignite; 8. Thank God. And pardon freendes & vnfreendes errour; 9. Forgive friend and foe. And desire neuer of your frende to be Other than ye wolde the same in you see. 10. Expect no more than you'd give. And thise ten thinges kepe euer suerly. Thus keping your self to god demeurly. Cum tua discrecio prohibuerit aliquid te facturum, inobediens esse non debes; quia maius peccatum quod potest accidere est quod investiget te id agere quod vetauit; hec Plato. (128) When your discrecion̄ forbedith thing When you forbid any∣thing, don't do it yourself. For to be doon in eny maner wise, Therto ye shuld not be disobeying; For it is gretter synne, I promisse, To do ayeinste conscience in suche guise, Whiche shal frete and gruge in your soule & mynde, And daily to grete repentance you bynde. Ex tribus cognoscitur sapiens, MS. sapience. quod per ea que nouit; quod non se magno habeat precio, nec ob vituperantem aliquem irascatur, nec cum laudatur fiat elatus; hec Plato. (129) By thre thinges is knowen a wiseman, A wise man is known by—1. not thinking too much of him∣self; 2. not getting angry at dispraise; 3. not being puft up by praise. That he repute not hym selfe in grete price, And that from wrathe he him self restreine can Whan he is set at nought & holden nyce; And whan he is preised in noble wise, Not to be elate ne in pride therfore, But in grete pacience & mekenesse more. Cum rex vincit suos inimicos, oportet eum sequi bonas consuetudines, scilicet in iusticia, in largitate pecunie, in paciencia, in diligencia, et in aliis consu[e]∣tudinibus bonis; hec hermes. (130) Yf god sende you in this world victory If a King conquers his foes, he must be liberal, Of your enemyes by your manhode, Ye muste kepe in your noble memory Goode noble custumes vsed of olde: In largenesse of money be right bolde; In pacience, iustice and diligence, patient, just, and diligent. Do your peyne to haue true experience. Cum seruieris alicui domino, noli fieri equalis sibi, nisi in fide, in sensu, in paciencia, in aliis vero nequa∣quam caueas, ne te aspiciat sibi equalem in statu, aut vestitu, aut in suis deliciis; hec Plato. (131) A seruaunt shold nat be euen equal Let a servant equal his lord in Faith, Wit, and Patience, To his lorde, but in thre thinges trewly, That is, in feithe, wytte, & pacience al, Not in estate nor clothinges richely, not in State, Dress, or Luxuries. Ner in other delites excessely; But iche man knowe hym self and his degre, Non excedyng for possibilite. Si quesieris facere facere (sic) despeccionem inimico; non offendas teipsum pro inimico; hec pitagoras. (132) Yf ye propose to make despeccion̄ If you despise your foe, To youre enemy bi any greuance, Beware ye make no suche offencion̄ take care you don't hurt yourself by it. To hurte your self for suche wilful vengeance; But kepithe in your noble remembrance, To attemper you in suche maner wise That no hurte of your enemy arise. Bonus gratificat de bonis receptis iuxta possibili[t]a∣tem conferentis et satisfaccionem recipientis. vilis vero non gratificat nisi iuxta qualitatem benefactorum; hec Plato. (133) A goode man thanketh euery benefete, A good man thanks every giver accord∣ing to his ability. After the yeuers possibilite. Vile & euel men be other-wise sett, For to thanke aftur the quantite A bad man looks only to the quantity of the gift. Of benefit, what euer it be; So goode men haue gentil condicion, And Il men other dispocision. Aliqui Reges habent pro bono conseruare semper statum vn[i]us generis ex subditis tantum, et in hoc valde falluntur et errant, quia vnum genus hominum non neccessario est in condicione & statu eodem, ymmo minuuntur, bonitas ipsius assimilans terre in qua seritur continue semen vnius generis, quod temporis processu corrumpitur et imitatur; hec Plato. (134) Sum kynges conseruen MS. corseruen. alwey oon̄ kynde Some kings favour but one kind of their sub∣jects, Of your (sic) soubgettis. & theime meche preferre Oonly, and noon other haue in theire mynde, Wherin thei be deceyued and meche erre, For men of other kynde may be more derre. tho' others may be better. Man-is kinde is right meche chaungeable, MS. claungeable. As sede often sowen is mutable. Bonum est loqui dicere modicum Racione, completum est respondere laudabiliter et confestim; hec Aristoteles. (135) Grete wisdam is, litil to speke, To talk little is wisdom. Pronuncing wele & complete of reason, Anoon with laudable aunswere & make, Hauing regarde to iche tyme & season; To meche language hauith in geason The adj. meaning "scarce" used as a substantive. Alweyes spekyng with aduisement, Bestowyng your vttrance to goode entent. Fornicator laudari non potest, nec esse hillaris ira∣cundus, nec liberalis inuidus, nec cupidus esse diues; Underlined in MS. hec Aristoteles. (136) A fornicatour may not be preised, Don't praise a fornicator. Ner a Ireful man to be meche gladful, Ner a liberal man to be seised In envye, nor the couetouse richeful. Thise thinges be thus ordeyned righful; For, as golde is pured by fire craftly, Man is puri∣fied by his works. So is man bi his workes feithfully. Sapiencia exornat diuitis diuicias, et pauperis pauper∣tatem occultat; hec Aristoteles. (137) Wisdom exorneth nobli the richesse Wisdom adorns riches, hides poverty, Of a Richeman, and hideth pouerte Of a pore man, being in wrechednesse. What may be more felicite Then to be wytty in prosperite? When ye haue serched al the worlde aboute, and excels all else. Wisdam excellithe other withowte doubte. Hominis lingua sue discrecionis est Scriba; quia quidquid dici voluerit, ipsa scribit; & compescere linguam est virtus prima; hec Aristoteles. (138) The first vertue is to kepe man-is tong, Restraint in speech is the first virtue. For it is scribe of his discrecion̄; For what it wol say, it writith at longe. By sure tonge, al noble direccion̄ Ys assured, and al [MS. al &] correccion̄, Thaugh it be bi the swerde or bi iustice. The wise tong commanndeth þat shal suffice. Non est apud Regem minus decencius quam predari, cum Regis intersit vice patris se gerere; hec Aristoteles. (139) On erthe ther is no thing so vnsemyng Plundering by a King is disgraceful. As a kynge to be in predacion̄, Or by compulsion to be taking, Sith in hym shold be al saluacion̄, And as a fader in probacion̄; Who shold be the people-is protectour, But oonly the kyng & their defendour. Mali timore obediunt, boni beneficio; ergo hos duos modos agnoscens, libenter vni beneficia; Reliquo vero penam infligas; hec Aristoteles. (140) Euel men, for drede done obedience; Bad men obey for fear; good, to do good. Good men doon soo for benefete truly. Of thise too thinges hauing experience, Doo to the toon, benefettes freely, And to the tother, punysshment iustly. Thus, bi your witty disseuerance, Ye shul make men tobey their legeance. Benefaciendo populo domineris, quia tuum dominium durabilius erit, prouide quam aggrauando eosdem; nam cum eorum dominareris ante corporibus, deinde domina∣beris animis propter beneficia que concedis. & scias quod populus dicto presumptuosus, facile ad factam collabitur; igitur nitere quod non labatur ad dictam, & sequitur quod non ad factam labetur; hec Aristoteles. (141) In dowynge wele to the people ofte tyme, Be kind to your folk, and you'll reign long. Your maieste shal be more durable Than in grevyng theime, theire dedis to lyme. 1 limit For where their bodies were appliable To youre highnesse in al thinge prophetable, Now thei shul be in body & soule For your benefite in feire & fowle. (142) For certaine, the people presumptuos People pre∣sumptuous in word, will soon be so in deed. In wordis, wol slyde to dedys lightly; Therfore be ye therin right laberous, That folk slyde nat to wordes wykedly, In eschewyng theire dedes iniustly: A king aught to haue a wise prouision̄ To kepe his folk in goode direccion̄. Obseruatores fidei siue leges Fideles promoueas, et ex hoc Reputaberis in hoc mundo compositus, et in alio finem consequeris optatum; & malos refrena, quia, cum hoc, et leges diriges & populum; hec Aristoteles. (143) Cherisshe kepers of the feithe & iuste Lawe, Promote keepers of faith and law, Referryng theim to grete promocion̄, And refreine Ivel men with fere & awe; And thus ye make goode direccion̄ Of the lawe, & kepe folk in subieccion̄, An[d] eke kepe your Roialme in tranquillite, and you'll have your realm in peace. Restful peas, comfort & feelicite. Quam turpe est pronunciare aliquod, et opere non complere; & quam pulcrum apparere operibus prius dictis; hec Tholomeus. (144) How fowle, how vnhappy it is, to speke How bad it is to speak good and not do it! Perfitly, & not be in dede; And how feire, and how goode and polletike, Firste the people to goode werkes theim lede, And therafter to speke, is right grete mede. Whan euery goode man-is dede is before, Than euery goode speche accordeth therfore. Philosophi dixerunt Alexandro imperatori, quomodo in etate tam tenera 1 MS. teneri. potuisti, & vt regna perquirere. Respondit: quia reconsilians inimicos amicos feci, & amicis beneficiis satisfeci; hec Tholomeus. (145) Philosophers asked a question̄ Alexander said Of kyng Alex[an]dre, the Emperour, How in his tendre age in possession Hathe goten mony Realmes with fauour. he got his Realms by reconcil∣ing his foes, and doing good to his friends. He onswered, by two meanes with honnour, Oon to reconsile his enemyes, Another to do wele to his freindes. Si regis consultor & phisicus eiusdem in cunctis vota sequantur, dampnificabitur semper, et erit infirmus con∣tinuo boni finis exspec[ta]cione fraudatus; hec Asseron. (146) Yf a Counselor or phisicion̄ If a King's adviser and doctor follow his will, Of a kynge folowe his wille & entente, At al tymes of his direccion̄, he'll get neither good advice nor a healthy body. The king is nat suer of goode Aduisement, Ner of his body helthful amendement. Therfore thise two personnes haue grete charge To be trewe & playne to thair king at large. Decet Regem sua negocia illi committere quem fidem et sensu probauit; et si talem habere non poterit, qui cum sapientibus & bonis 1 MS. bonus. conuersatus est, illi com∣mittat; hec Asseron. (147) A king sholde wisely his nedes committe Kings should employ only wise folk, To hym that he had often approved In grete witte and wisedam, & hym not remitte Vnto no folkes to be reproved. Yf he cannot to suche folk be confourmed, Than, to suche folk as be conversant or those knowing them. With goode men and wise, to Il repugnant. Qui sp[l]endide viuit cum Rege et persistit magni∣fice, Impossibile est in aliquem non conuenire defectum, propter quod, Regem Sapientem esse oportet vt cum aliquem audierit de suis contra se commisisse delictum. Hora non transeat quin de veritate aut falsitate constet eidem. Et similiter de quant[it]ate delicti, & si conscien∣cia fuerit aut errore commissum, et si condicionis est talis quod ad illud redeat, vel non indulgendo; hec Asseron. (148) Who that is wele cherisshed with a king, Kings' grandest nobles won't And is with hym grete & splendiferous, And hathe al thinge at his commaunding, It is impossible to be laborous find out hate∣ful defects; To finde any grete defaulte odious. Therf[or]e a kinge must make prouision̄ but lower men can. To haue lowe men to that entencion̄. (149) A wise king aught to haue trewe knowleging Kings ought to know of all conspira∣cies against them. Of al thinge a-yenste hym conspired, Withoute delaye, not oon houre over passinge, No time should be lost in put∣ting down rebels. And that no tyme be loste ne expired, Of the trouthe as it shold be required, Aftur the quantite and condicion, Either for peine or remision. Regi famulantibus expedit suam ostendere virtutem et fidem et nobilitatem generis, vt conscius Rex status et condicionis vn[i]us cuiusque ipsorum, cum eis poterit sua promouere negocia, & vt expedit execucioni mandari. Et si Rex obedienti & fideli, & e contra de merentibus pro meritis non respondet, vt aliqui ob retribucionem vtantur, & alii terreantur acerbitate penarum, nec Rex reputari debet, nec agendorum director; hec Asseron. (150) But a kynge rewarde euery man-is trouthe, Kings must reward true men, and punish trans∣gressors. And in lyke wise punysshe a trespassoure, His direccion̄ ellis were grete Routhe. To take goode & Il in lyke fauour, Accordithe not wele to a Gouernour. So take euery man aftur his deserte, Either in cherisshinge or in smert. Qui Regem a fraude non MS. nor. eripit, & medico ueritatem occultat, et debitum pandere secretum non pandit amico, interimit seipsum; hec Asseron. (151) Who that in Il chalengeth not a King, He who hides ill from a king, or the truth from his doctor, damages himself. And hidithe to his leche the verite, And hidethe secretnesse from frende louyng, He must slee hymselfe, or ellis vnthe. To be playne & trewe is grete libertee; For trouthe at longe shal never be shamed, Thaugh he be other while Iuyl gramed. Si Rex felix constiterit, sua bene agentur negocia; et si sapiens, sapiencia suo in tempore roboratur; & si verus, letabitur populus; & si iustus, sua regnacio durat; hec Asseron. (152) Yf a kyng be [MS. be be] The benefits of a King's being blessed, wise, true, and just. Bene done wele to his proffit & honnour; Yf he be wise, al thinges spedes; Yf he be trewe, he is in man-is fauour; Yf he be iuste, of right a supportour, His Royalme & Region is durable, And his direccion commendable. Plurimum est graue Regnum adquirere, sed est scire grauius conservare; hec Asseron. (153) A king, any Region to conquere, It's hard to conquer a land; but harder to keep it. Is right costlowe, harde, peinful & greuous; But to conserue a Roylme is me more fere, And more wisdame & wytt, & more laborous, Gretter prouision̄, and more tedious. Better were a thing never to [be] had, Than in handes to quaile & to be badde. Expedit sapienti qui Regi adheret, vt si viderit eum aliquid agere sibi aut Regno aut populo suo nociuum, recitare historias & exempla que simili negocio con∣tingunt, vt a tali facto desistat, Eo tamen referat modo quod ille percipiat enunciata pro eo; hec Asseron. (154) To a wise man with a kyng is spedeful, If a wise man sees a King do wrong, If his kinge do meche derogacion To hym self, his Roialme or folk vnrightful, To showe to hym demonstracion he must show him, by stories, what harm 'll come of it. Of Stories exemplificacion̄ Playnly, that he may vnderstand the blame, To eschewe of mysgouernance the name. Bonos honora, ex hoc enim populi optinebis amorem; hec Aristotiles. (155) Put you in peine & deuoire euermore Honour good men, and your folk 'll love you. The goode men to honnour & reuerence; And that shal encrece goodenesse more & more, So ye shal gete louely beneuolence, And stande in grete loue bi this wise prudence, Causyng many oon to be vertuous, Eschewing many a werke vicious. Bone discrecionis est, & fortis animi & laudabi[li]s fidei, qui tolleret aduersitates cum venerint; quia qualis sit homo in prosperitatibus, non probatur; Confortare igitur ex eo quod frater est tibi, et eo quod dominus te absoluit a pestibus, et que tibi contulit non abneges dona; hec Aristotiles. (156) It is of goode and noble discrecion̄, A strong∣sould man can suffer adversity. And of right stronge soule & laudable, And right of a goode feithful entencion̄, That can suffer aduer[si]tise greueable. That a man is, he is not prouable Men can't be tested in prosperity. In prosperite, ne in felicite. So goddes yefte forsaken wol not be. Liberalitas est concedere indigenti & merenti iuxta possibilitatem donantis; quia qui vltra possibilitatem concedit, liberalis non est, sed vere vastator; et qui non indigenti concedit, non est acceptus, sed est velud qui aquam spergit in mari; hec Aristoteles. (157) Liberalite is a graunt to nedi Liberality is, to give what you can to the needy. And to al maner people deseruyng, After his power there to be redy. To graunt ouer his power is wastyng. And who that to [un]nedy wolbe graunting, Giving to the unneedy is waste. Is not accepted as for man witty, As wastyng water in the see, gilty. Bonitatum Inicia Insipida sunt. Fine tenus vero sunt Dulcia. & prauitatum principia du[l]cia; fine tenus vero sunt amara; hec Plato. (158) Two thinges haueth alway in mynde, Goodness is, first, bitter; then sweet. The begynnyng of goodenesse is bittyr, The ende is right swete, of natural kynde. The begynnyng of shreudnesse wickedness is swetter, Evil is, first, sweet; then bitter. But the ende is of bitternesse the gretter. So of goode begynnyng is goode endyng, And of shreudenesse comethe Il concludyng. Ex consuetudinibus, vnamquamque rem quidam ma∣lam reputant, quidam bonam, preter fidelitatem quam reputant omnes bonam; hec Plato. (159) Sum men reputen of consuetude Some think all things good; others, all ill. Euery thinge goode, & sum Il, by nature. But euery man trouthe for goode wol conclude, And lengest wol laste & eke best indure, And to euery man metest & moost sure; But Truth is best. Therfore kepith euer fidelite, In eschewyng sclaunderous enormyte. Bonorum bonitatem inuicem bonos cogit diligere; malorum tum malicia in alios inuicem cogit odire. Nam videre potes quod ueridicus veridicum diligit, et fidelis fidelem. Mendax vero abhominatur mendacem, et latro latronem capit nullam cum eo, cupiens propter iniquitatem societatem habere; hec Plato. (160) The goodnesse of people MS. pleople compellith Goodness brings love; Goode folkes to be [to]gider lovely; The malice of evil men Rebellitħ, malice brings hate. And makithe theime to lyve odiously. Trewe men and feithful loue their lyk sadly; Lyers and theves haten iche other, And the toon wolde fayne vndoe the tother. Sis legalis committenti se tibi, & fidelis ei qui tui gerit fiduciam, et eris securus vitandi malum finem; & propter veritatem et legalitatem, honorabunt te tui amici; et propter omittendum quod non profuit, com∣plebitur tua bonitas; hec Socrates. (161) Be lauful to eueryche man committing Keep faith with those who trust you. Hym self to you bi any submission̄, And be feithful to iche man you trustyng, And ye shul please god in your direcion̄, And be suer of billed registered conclusion. A[nd] for trouthe a noble legalite, For your truth, your friends 'll honour you. Of your free[n]des ye shul worshipd be. Non potes reuocare quod dixisti nec quod fecisti; ergo prouideas ante tibi; hec Socrates. (162) Suche a man may nat reuoke his saying, You can't recall your words or deeds. Ner that he hath doon with his honeste; He hathe grete cause to make prouidyng Before, while he is at his liberte. For thing doon or saide a-yenst equite, Purchaseth vilany & dishonoure, Makyng many a man therfore to loure. De tribus quibusdam esse pietas; quorum vnus est 3 pitiful things: bonus, qui est in Regimine mali et iste est MS. ist. dolorosus semper super eo quod videt et audit; et alter est sen∣satus gubernatus per prauum, qui semper est in labore et tristicia. Tertius est liberalis, quem oportet petere MS. peterere. ab auaro, quia est in magna angustia; hec Socrates. (163) Ther bene thre thinges right meche piteus: A goode man to be longe in Regiment 1. A good man to be under a bad one's rule. Of an Il man, whiche is right dolorous; A wytty man to be in gouernement 2. A wise man to be under a shrew. Of a shrewe, A wicked man, not fem. as in the next century. disposed to il entente; A liberal man̄, of the couetous 3. A liberal man to ask money of a miser. To aske often meche money plentuos. Incedunt male negocia hominum, cum bonum con∣silium 3 evil things: fuerit in eo qui non auditur; & Arma in eo qui (1) non utitur; & Diuicie in eo qui non expendit; hec (2) Socrates. (3) (164) Thre thinges be in a right simpul knot; 1. Good ad∣vice in one who isn't heard. First, goode counseil in hym that is not herde; And armour in hym that vsith it not; 2. Armour on him who doesn't use it. And Richesse in hym that kepith it herde: Of thes thre thinges ye may be a-ferde 3. Riches in one who hoards it. But ye bestowe theim aftur their nature, Wisely, manly, and godly in mesure. Sequaris bona opera, & disce Sapienciam a melioribus 3 things to be observd: (1) (2) (3) qui fuerint tuo tempore, vitans laqueum quem mulieres parant viris, qui est impeditor & disturbator sapiencie, et facit assequi malum statum; hec Socrates. (165) Also I wolde thre thinges ye shul kepe: 1. Do good works. Folowe goode werkes, lerne wisdam of the best, 2. Learn wisdom. In love of women wade nat over depe; 3. Don't be too fond of Women. Thus ye shul kepe you pesebly in rest, In goode werkes, wisdom, & lif honest, And come to grete glory and noble fame Thurgh your goode liffe & vnblemyshed name. Non ponatis dona vestra nisi in locis propriis, quia plures simplices exhibent non indigentibus, sicut exhi∣bere deberent indigentibus; hec Socrates. (166) Yeve your yeiftes conueniently Give only to poor deserv∣ing men. To men nedy & truly deseruyng, Not scatering your goode rechelesly, But after merites, withoute wastyng, Tendryng your folkes in your rewardyng; Wherof people wol haue Joy & comfort, And of youre high estate make goode report. Melior est cognicio quam Ignora[n]cia / quia per cog∣nicionem vitat quis cadere in ignem; et per ignoranciam facit mergere in profundum; hec Omerus. (167) Better is goode knowlege than Ignorance. Knowledge is better than Ignorance. By knowlege, men eschewe in fire to falle; By ignorance, men̄ have no wise substance, From depnes of drownyng helpe to calle. So goode & wise knowledge MS. knowlelge. is best of al, Who that nougħt knowithe, litle can prouide, Ner helpe sike when necessite betide. Iste mundus domus est mercacionis; & est infortuna∣tus ille MS. illi. qui recedit ab eo cum perdicione; hec Omerus. (168) This world is but an house of merchandise. This world is a house of merchandise. He is unfortunat, that vnwisely Departith with losse in vntrifty wise, Sithe he may wynne heuen aduisely, Win the best of it, Heaven. Whiche is the most best merchandise iustly. Al the merchandise in this world is nough[t], But at last to heuen he be brought. Mansuetudo eloquii aufert tedium; hec Omerus. (169) A feire speker with swete mansuetude A fair speaker Refreynethe grete noyes & displeasance, Where rigorous Speche, vengeable & rude, Subvertithe al polletique ordenance. Therfore he that spekith wele in vsance, Bothe in hym selfe & many other easithe, comforts many, and pleases Jesus. And Almyghty Jesu hertly pleasith. Non extollat[ur] quis nobilitate habita diuiciis aut dominio et voluntas dicta et opera equentur; & sic asse∣curabit deus eum & procedentes ab eo Successores suos; hec hermes. (170) Who that wol not exalte hym for Richesse, Him who is not puft up by wealth or position, Or for grete honnour or dominacion̄, And kepe wille, speche & werke in evenesse, God wol bring hym to exaltacion̄, God shall exalt. And his Successours by nominacion, And theim assure in grete nobilite, For their goode gouernance & equite. Error sapientis est sicut fraccio nauis, quod cum sub∣mergitur ipsa, facit submergi multos; hec hermes. (171) Therror of a wise man is in lykenesse A wise man's mistake As brekynge of a Shippe in his drownyng, Brynging many a man to bitternesse. So dothe a wise man grete troble bringing brings many folk into trouble. When he is in errour, for men wenyng That a wise man guydeth, & nought eschape, And al is holden wisdam & no Iape. Prout decet Regiam dignitatem populum sibi com∣missum esse obedientem ei, sic decet vt sit Rex studiosus circa statum eorum prius quam circa statum suum, quia sic est ipse penes eos, sicut anima penes corpus; hec Hermes. (172) As it semeth the kinges dignite As people obey the King, To haue of his people obedience, Right so is accordynge of equite That the kinge do daily trewe diligence he should seek their good before his own. To tendre thair astate with his prudence, Rather than his owne; & euen for why They bene hym so nygh as sowle & body. Qui incedit cum mundo secundum sui disposicionem non est requirendus ad danda consilia, quia non dabit nisi arbitrio voluntatis, pro eo quod illius qui non mu∣tatur mu[n]dum est amor intellectualis, et mutantis eum est Amor voluntarius; hec Socrates. (173) A worldly man in disposicion̄, A worldly self-seeking man can't be trusted to give good counsel. Folowyng the worlde daily in his mynde, May not be of feithful entencion̄ To yeve trewe & iust counseil in his kynde. For aftur his wille he wol hym selfe finde, And euery thinge determen wilfully, Aye[n]ste Reason, & eke vnskilfully. Si volueris quod non erret tuus filius vel seruus, Id queras quod est extra naturam; hec Pitagagoras (sic). (174) Yef ye haue in your hert a volunte Don't expect that your son or servant 'll never go wrong. To ? That your sonne or servaunt er not foly, Ye must be in that liberalite To seke a thing a-ye[n]st nature truly; For no man can be so perfite Iustly, But he is at somme tyme fallible, And at summe tyme right goode & credible. Securior est homo ex silencio quam ex multi-loquio, quia per l[o]cuciones potest incedi in errores. hoc non contingit scienti quid loquitur, sed ignorans errat qui loqui vult proflue aut diminute. Et commodum ta∣cendi est magis commodo loquendi. Et dampnum loquendi magis est dampne tacendi. Et sensatus cog∣noscitur ex multa taciturnitate, & ignorans ex multa loquacitate. Et qui per se non tacet, cogetur tacere per alium, & minus appreciabitur. Et qui tacet donec ad loquendum inducatur, est melior eo qui loquitur, donec tacere mandetur, loqucio est in posse hominis donec donec (sic) loquitur, & deinde euadit a posse Ip∣sius. Et si homo loquitur, cognoscitur si est perfectus aut diminutus; et si tacet, dubitatur qualis sit. Et qui vult loqui, prius consideret aspiciat suum verbum; quia melius est quod ipse suspiciat quam alter. Et eloquium tuum audietur, ergo nitaris recte pronunciare, aut taceas. Et qui tacet, scrutatur eloquia aliorum. Et qui dolet, ex eloquio assecuratur, quod sit percussus; hec Socrates. (175) To profit, to be stille is more profit Silence is better than speech. Thanne to speke; & harme to speke more damage Thanne te be stille, & grettir discomfit. To speke litil, is knowen a man sage; A wise man speaks little. To speke meche, is knowen a man in Rage. Whan a man̄ spekith, his wit is knowen̄, To be stille, doubte is how it MS. is it. shal be blowen. Utere bonis moribus & diligeris, et licet sis turpis, pulcritudo morum superabit sanctificacione MS. sanctificacionem. figurarum. Hec Socrates. (176) Man vsing goode maners, shal be Loued A man of good manners is lov'd. Amonges goode men & honourable; And thaugh he be foule and diffugured (sic), Even if he is ugly, his fine manners The beaute of his maners commendable Shal ouercome al other Reproueable. shall win him praise. And his figure in Recommendacion̄ Shal be had, and in Laudacion̄. Qui amore mundi suam animam replet, tribus replet cam, scilicet, paupertate quam nunquam vitabit, vt di∣uicias contingat; & fiducia, que numquam peruenit ad finem; et impedimento MS. impedimentum. sine expedicione. Hec Socrates. (177) Who that wolbe worldly, & it louynge, The worldly man shall reap poverty, Thre defaultes he shal haue euermore: In grete pouerte, for Riches sekynge; In truste, whiche shal neuer come to end therf[or]e; disappoint∣ment, and hindrance. And in gre[t] impediment more & more, Whiche shal neuer haue expedicion. This is sothe, with-oute any question. Non est paciens qui tam gravatus est quam tollerare potuit, & sustinuit illud; sed ille qui grauatus est ultra possibilitatem sue nature, et sustinuit illud; hec Pitagoras. (178) Thus ye shul knowe a man in pacience, The patient man suffers hardship patiently. Þat is greued ayenst possibilite Of nature, and it sufferith with prudence. But he that is greued in aduersite, And may wele bere it in his freilte, In no wise may be clept pacient By this descripcion̄ or Iugement. Non quiescatis vestris operibus in optinendis magnis delectacionibus, quia sustinere non poteris aduersitates cum venerint; hec Pitagoras. (179) Kepe neuer your body delectably, Don't live luxuriously, Not in softe lyinge, ne delicacye, For ye may nat suffre reasonably or you'll not be able to bear adversity. Aduersite, ne it fortifie, Ner in no maner wise it iustifie. Therfore be nat meche ouer curious In delicacie, ne delicious. Adquesce tuis auribus, nam propter ca, Habuisti duas aures, & os vnum, vt plus audias quam loquaris; hec Diogenes. (180) Euery man hathe oon Mouthe & two eres, You have 2 ears and 1 mouth, that you may listen, and not talk too much. To thentente that he sholde here more MS. more more. thanne speke. To speke meche, many people-is deres; To here many thinges, & to be meke, Right meche wisdam & wertue it dothe seke. So, in litil speche & right meche heryng, Many grete vertues is conquering. Non confidas in mundo, quia numquam soluit quod promissit predecessoribus; & idem faciet tibi. Hec Socrates. (181) Lete never MS. nerver. man putte in ful confdence Trust not in the World, for it does not fulfil its promise. In the world, for he maketh no p[ay]ment Of his promisse, but so in negligence

[MS. imperfect.]