^G ===R: not found EANext? DY TO RECEIVE=== ===READY: not found Next? ^G ===READY TO REC: not found ENext? IVE=== ===READY: not found Next? cat enough.txt I know that this worshipful audience Is at this time together congregate Of our practice to have intelligence And with the same themselves to recreate. God grant us grace the same well to publicate. But for them that have slept at Parnassus This faculty is more meet for them than for us; Pandite pierides vestro sacra ostia vitae. Open your holy doors O pleasant Muses; Direct our tongues to speak eloquently, Virtues to praise and to touch abuses, Dividing either of them plain and direclty That it may appear to all our audience evidently That this matter which we now go about By your inspiration was first found out. O that with some grace you would us inspire And deal with us as with Orpheus you dealt; Then should all affections have their desire, For through his music he made stones to melt. No kind of pain in hell then the souls felt, For he played so pleasantly with his harp That they forgot their pains grievous and sharp. Tantulus forgot his hunger and thirst; Sisyphus left off rolling his stone; Ixion, tormented among the worst, Forgot his wheel that he was hanged on; The women Belides left work anon Whose labor was continually to fill a tun Whereout by clefts the liquor still doth run. These fables wherefore do I call to mind? Truly because I desire with all my heart That our English meter may be of such a kind, Both to leave all grievousness and smart And also to be pleasant in every part, That those which come for recreation May not be void of their expectation. Poets feigned Mercurius to have wings, Both on his head and on his heels also, For lively and swift he was in all things, Appearing rather to flee than to go; Of him they feign many goodly things mo. But for our purpose this shall serve this season And why I speak you shall know the reason Mercurius is the god of eloquence, By whom I understand the ministers of talk; Such must have the wings of intelligence In their heads before their tongues too far do walk. The danger of rash speech they must wisely calk. When, where, and to whom they speak they must note Before that anything pass out of their throat. As Mercurius hath wings upon his head So hath he wings on his heels ready to fly; When affections standeth in reason's stead, Reporters of tales use eftsoons to lie: The heels afections do also signify. The wings do always reason comprehend Which unto virtue ought to condescend. Few words to wise men are sufficient; Without a cause I give not this monition. Unto good men it is plain and evident That many men have that lewd condition By their evil words to bring good men into suspicion; By their undiscreet talk they do much harm Because they want reason their tongues to charm. Let this pass and go we to the argumeent Which we will declare in words general. Now such as have a learned judgment Know that among the poets comical In brief sentence it was usual To show the whole contents of the comedy In the argument, which did well verily. But our tongues hath not so comely a grace In that point, as hath the Latin and Greek; We cannot like them our sentences eloquently place That our poets to their orators may be like As they know well which for such matters do seek. But to do our best indeed we will not neglect Trusting that wise men the same will accept. Our title is Enough is as good as a feast Which rhetorically we shall amplify So that it shall appear both to most and least That our meaning is but honesty; Yet now and then we will dally merrily. So we shall please them that of mirth be desirous, For we play not please them that be curious. For a preface I fear I am too long But I have said that I will say now, The Worldly Man is frolic, lusty and strong Who will show his qualities before you; Stout he is and in any wise will not bow. Behold, yonder he cometh into his place; Therefore, thus I finish our simple preface. Enter Worldly Man stout and frolic Because I am a man endued with treasure, Therefore a worldly man men do me call; Indeed I have riches and money at my pleasure, Yea, and I will have more in spite of them all. A commmon saying, better is envy than ruth; I had rather they should spite than pity me, For the old saying nowadays proveth truth: Nought have, nought set by, as daily we see. Iwis, I am not of the nimd as some men are Which look for no more than will serve necessity; No, against a day to come I do prepare, That when age cometh I may live merrily. "O," saith one, "enough is as good as a feast." Yea, but who can tell what his end shall be? Therefore, I count him worse than a beast That will not have that in respect and see As by mine own father an example I may take. He was beloved of all men and kept a good house Whilst riches lasted, but when that did slake, There was no man that did set by him a louse. And so at such time as he from the world went, I mean when he died, he was not worth a groat; And they that all his substance had spent For the value of twelve pence would have cut his throat. But I trow I will take heed of such; They shall go, ere they drink when they come to me. It doth me good to tell the chinks in my hutch More than at the tavern or ale house to be. God careth for his, as the prophet David doth say, And preserveth them under his merciful wing - The heavenly I mean, that his will do obey And observe his holy commandments in all thing; Yet not for our sakes, nor for our deserving, But for his own namesake openly to declare That all men here on earth ought to live in his fear. This same is one of our jolly talkers That prattleth so much of heaven and hell. O, I tell you these are goodly walkers, Of many strange things they can tell. They pass men, yea angels they excel. -- Sir, are you not called the Heavenly Man? I have been in your company ere now but I cannot tell when. Yes certainly sir, that is my name, Unworthy of any such title I do confess; God grant that I may deserve the same And that my faults I may amend and redress. Therefore now the truth do you here express, Is not the Worldly Man your name? Yea indeed sir, that is my name, From the Heavenly Man I cannot be long absent Which in God's promises hath his consolation, Considering that he always is content Patiently to suffer God's visitation. For understand you, my name is Contentation Whom the Worldly Man doth mock and deride And will not suffer him once in his mind to abide. This same is the grandsire of them all, This is he that will through water and fire. Good reasoning betwixt us now hear you shall, For to follow him he will me earnestly require; But he shall be hanged or he have his desire. - You are welcome sir, saving my quarrel indeed; You have reported of me much more than you need. Nothing but truth sir, certainly I have said; Oft times I have counseled you your covetousnes to leave, But my words as feathers in the wind you have weighed And stuck to them as glue to the water doth cleave. But take heed the reward thereof you shall receive; Once again I advertize thee to be content And give thanks to God for that he hath thee sent. I pray you be you content, for I am pleased, And meddle you no more with me that I do with you. To be angry without a cause, without mends, must be eased; We will be more earnest than ever we were now. Woe (saith our Savior) to those that are rich, Which therein only have their consolation. He curseth them not because they have much, But because they receive it not with contentation, Building therewith to themselves a good foundation, That is to lay here on earth treasure great store To purchase a kingdom that lasteth evermore. Passion of me, masters! what would you have me to do? You are fond fellows indeed as ever I knew. If I should not take pains, ride, run and go For my living, what thereof would ensue? A beggar should I die, masters this is true. Then my wife and children that I leave behind, I fear me at your hands small relief should find. I have been young (saith David) and now am old, Yet the righteous forsaken I never did see, Nor their seed begging bread I did not behold; Therefore, your mind to the prophets doth not agree. Cast all thy burden and care (saith Christ) on me, And I will provide to keep thee from danger and strife; Only seek thou to live a godly and good life. When Solon was asked of Cressus the king, What man was most happy in this vale terrestrial, To the end he seemed to attribute that thing When men be associate with treasures celestial. By the beginning no man can judge; the same Solon doth say That any man is happy that beareth breath; But yet by the end partly judge we may, For true happiness (saith he) consisteth after death. If this be true as undoubtedly it is, What men are more wicked, wretched and miserable Than those that in riches account their bliss, Being infected with ambition that sickness uncurable. The treasure of this world we may well compare To Circe, the witch, with her crafty cautility Wherewith many men's minds so poisoned are That quite they are carried to all infidelity. They are conjured so indeed and bewitched so sore That treasure is their trust, yea, hope and delight. Enough serveth them not till that they have more, So against Contentation they still strive and fight. Though the worldly man do follow their lust, Crying, "On earth is our felicity and pleasure"; Yet God doth so rule the hearts of the just That their study is chiefly to get heavenly treasure. Friends, I take you both for honest men, I promise you I would be glad to do for the best; Marry then, I take care which way and when I may get treasure therewith to live in rest. O, methinks it is a very pleasant thing To see a great heap of old angels and crowns; When I have store of money, I can be merry and sing, For money, as men say, winneth both cities and towns. Alas, why should you not have that in estimation Which God hath prepared for his dear elect? Should not our minds rest in full contentation, Having trust in that treasure most high in respect? Saint Paul, whom the Lord so high doth erect, Saith, it passeth the sense, our memories and mind, Much less can our outward eyes the same find. As for the treasure that you possess here, Through fickleness of fortune soon fadeth away; The greatest of renown and most worthy peer, Sometime in the end falleth to misery and decay. Record of Dionysius a king of much fame, Of the valiant Alexander, and Caesar the strong Record of Tarquinus which Superbus had to name, And of Heliogabalus that minister'd with wrong: To recite them all it would be very long. But these be sufficient plainly to prove How soon and uncertainly riches doth remove. It is true, and therefore a mind well content Is great riches as wise King Solomon doth say; For we have seen of late days this canker pestilent Corrupting our realm to our utter decay, Ambition, I mean, which chiefly doth reign Amongst those who should gave been example to other. Yea we see how the Brethren they did disdain, And burned with fire the child with the mother. It is often seen that such monstrous ambition, As spareth not to spill the blood of the innocent, Will not greatly stick to fall to sedition, The determinations of God thereby to prevent; But God I trust shall disappoint their intent, And overthrow the power of fading treasure, And cause us all to wish for the heavenly pleasure. O you ancient men whom God hath furnished with fame, Be ye always mindful to walk in the ways of the just, And add ever more virtue to your honest name, And at no hand be overcome with covetous or lust, But in God's holy promise put confidence and trust. And then double felicity at the last we shall possess, And then in all earthly doings God shall give good success. Ye poor men and commons, walk in your vocation, Banish fond fantasies which are not convenient, Settle your minds with enough to have contentation, Considering that that leadeth to treasures most excellent; For these are uncertain, but they are most parmanent. Your necessity apply with treasure, faith and trust, And you shall have enough always among the just. And indeed, enough is as good as a feast. Good Lord, how your words have alter'd my mind; A new heart methinks is enter'd in my breast, For no thought of mine old in me I can find. I would to God you would take me in your company, And learn me how I may be an heavenly man; For now I perceive this world is but vanity, Let a man therefore make of it as much as he can. Do you speak as you think, and as you mind do you say? Could you be content to lead the rules of a godly life? I do mean it truly and I will study them night and day, For I regard neither treasure, children nor wife. Give me your hand, then together let us depart. And I will wait on you sir, with all my heart. Exeunt Enter Temerity, Inconsideration and Precipitation singing this song. When Covetous is busy Then we three be all merry, For he doth trimly invent To make us fine frolic cheer, Be vitailes never so dear And all our money clean spent. Therefore, we spare for no cost; We can be trusted of our host For shillings twenty and one. Covetous hath a good wit, He findeth a mean to pay it When all our money is gone. Therefore, troll the bowl to me With "huff, childe" and "have to thee," The longest liver pay all. Our trust is in Covetise, For he is prudent and wise; Therefore, money can not fall. O Covetous, prudent prince, All strong walls thou dost convince And rulest them every one; Thou dost drive many a drift, When all our money is gone. Enter Covetous the Vice alone. At Blackheath field where great Golias was slain, The moon lying in childbed of her last son, The Tiborne at Warwick was then king of Spain, By whom the land of Canaan then was won. It happen'd between Peterborough and Pentecost, About such time as ivy was made of wormwood. That child's work in Easilwood with fire was lost, And all through the treason of false Robin Hood. That saw Sir Guy of Warwick and Colebrand, Which fought against the sun and stopped his light: Yea (quoth Hobgoblin) let me take them in hand, Children, children not able to resist my might. A wonderful bloodshed was in those days, For Saint Stephen fought against the golden knight: Insomuch that Peter was fain to give his keys To those, God knows, that had to them no right. With the grief of that, all the saints in heaven Proclaimed open wars at Barnard-in-the-Field; They fought from six of the clock to eleven Or ever the traitors would give over and yield. But to say there was triumph, in faith there was; Saint Stephen the younger was made Captain of the Guard. Wonderful it was to see such things he brought to pass, As I am sure the like of them ye never heard. By gis (quoth Saint Stephen) it was time to trudge; Friar Francis took his flight to Paul's steeple: In faith he was even with them for an old grudge, For he carried away the weathercock in spite of the people. Then was I dubbed knight at Kinistone, And made officer of all courts and laws; I gave offices and livings many a one: Marry indeed you may say it was for a cause. In faith the same day that midsummer was married, I never laughed better in my life, For even suddenly away Saint Uncumber carried Both the bridegroom and the bride his wife. No remedy on God's name, but I must bear them company. Cheer, in faith there was, cheer in bowls, And who was minstrel but Saint Anthony; He made melody for all Christian souls. A quarter of a year we tarried there in the tent, Wherein we had capricorn baked like red deer; I tarried so long till I was shent, Jesu, how they cried out of me there. Well, I must abroad among my friends, Every hour till I come they think a day; I will go among them to fulfill their minds. Fare ye well, gossip, I must needs away. What, brother Covetous? whither away so fast? I saw you not, by the mass, till I was almost past. What, mine own brother Temerity? I rejoice to see you, I swear by the Trinity. For thee we three have taken great thought. Lord, how far about for you we have sought. And I pray you where have you three sought for me? In the King's Bench and in the Marshalsea. Yea, and in all the Counters, and at Newgate, For these are places meet for thine estate. I perceive well it must be my chance Above all your kinsfolk you to enhance. Your place is at Saint Thomas-a-Wat'rings, Or else at Wapping beyond Saint Katherine's There will I dub you kinghts of the halter, Among yur mates there stronly to tolter. You are to blame, in faith, Precipitation, For you began this fond communication, You are knaves to use such salutation. Why, brother, we speak for your consolation. Speak what you will, even with you I can make; Speak you in mirth, and in mirth I do it take. But by the mass and if you go about me to flout, I will make the better of all you three a lout. No sir, no. We came not hither you to molest; Our business, I tell you, is very earnest. By God's arse, true. If now we make not shift, We are all four like to have a great lift. If ever Covetous were in danger of punishment, He standeth now at the point of banishment. Sancti Blaci! you make me much to muse. Passion of mee sirs, why? what news? I think the Day of Judgment be now at hand, For it was never thus since the world did stand; The Worldly Man hath forsaken Covetous clean, And unto Contentation and Enough he doth lean. What doth he? Benedicte,is this true? Yea faith, he is quite becomen anew, Moreover, with the Heavenly Man he is associate, Where he studieth the rules of godly life early and late. Body of me! Precipitation, fetch me my gown, My cap, and my chain. I will to the town. Marry, sir, indeed it is time to stir coals; I will go near to fetch some of them out of their holes. Haste maketh waste, brother Covetous, ye wot; No love so soon cold as that is most hot. I warrant you the Worldly Man will soon be weary, For they will not suffer him once to be merry. And verily he is inclined to be nought; Therefore, think not that by them he will long be taught. Now by the mass, of one that should have sapience I never heard none utter such a foolish sentence. Know you not that whensoever a sinner doth repent That God forgiveth him his wickedness incontinent? Your place is at Saint Thomas-a-Wat'rings, Or else at Wapping beyond Saint Katherine's. True indeed as heretofore hath been seen; Many have been made heavenly that worldly have been. Here is your gown, your chain, and your cap. Body of me, but for shame thou shouldst bear me a rap. Whoreson thief, the devil in hell thee choke! What meanest thou, foolish knave, to bring my cloak? Why, my brother is blind, I hold you a crown; Body of me, he knoweth not a cloak from a gown. Tush masters, he was stirring in the morning betime; At four of the clock in a cellar he was saying of Prime. I blame him not, though betimes he stir, For he is made aleconner in our parish this year. His pains is so great in tasting of drink That many times his eyes into his head do sink, And then he looketh prettily as narrow as a crow; I tell you he can scarce read the letters of his crossrow. Body of me, you are knaves all three; Take gown, chain, cap and all for me. I will be even with you all, I swear by God's mother. Choose you, shift how you can one for another. Be going out. I warrant you I shall be able to shift for myself, Or else you may say I were a foolish elf. Why brother, you said you would all things well take. Yea, but I would not have you your fool me to make, Come in again. For you know well enough that of you all three I am worthy the governor and ruler to be. Covetous (saith the wise man) is the root of all evil; Therefore, Covetous is the chiefest that cometh from the devil. But this is that knave I mean, Precipitation; But I will be even with him, I swear by the Passion. I am sorry by my truth that you are so sore offended. What sir, if a fault be made, it shall be amended. Nay faith, I am an aleconner, or some drunken fool! I am no better, but your courage I wil cool. He fighteth with them both with his dagger. That witless knave too, Inconsideration, He was beginner of this disputation. But it is no matter; once or Christmas day I will be even with you, be as be may. What, worshipful Master Covetous, are you angry with me? I am sorry for it, man, what can I more be? Hang me up by the neck like a strong thief If ever I speak any word that shall put you to grief. I would do for you, sirs, for I love you all three; Marry then, I look that, as I am, you should accept me. By my troth brother, I dare say none of us all But that to do as you bid us, ready find you shall. Marry then, on good felllowship let us like friends agree. Why, above all things that desire we. Will you help then to make me gay? As you will wish it , so we will you array. Will you consent to show unto me reverence? Yea, at all times we will show to you our obedience. Will you take me for your master and head? Yea marry sir, for so it standeth us in stead. And do you say as you think in very deed? Yea, that shall you prove in all time of need. First, to help on my gown some pains do you take, And then I will see what curtsy you can make. It is trim indeed; by the mass, in that gown Methinks you be worthy to be mayor of a town. Say you so? then how like you this countenance? Very comely and like a person of great governance. Then all is well. Come, come do your duty. O worthy Prince Covetous, we humbly salute ye. Body of me, that same will mar all When in company I come if Covetous you do me call. Therefore, it is best for us all to change our names. Or else peradventure we shall come to shames. Well, hold your peace then, let me alone, And I wil devise names for you every one. Study Sirrah, nay you gape at me. What shall my name be? You will have it or I have it, will ye? Sirrah, thy name shall be -- Study. What, I pray you? A shame take thee, unmannerly lout! Thou camest so hastily thou hast put me out. Nay, that maid looks on me. Study Come hither, Inconsideration, I have a name for thee. Have you sir? I pray you what shall it be? Nay, by the mass, it is gone again. And I would know it, I tell you very fain. Yea, but you must tarry till I have it. I tell you my brother hath a brave wit. A shame take them, I have them now all three. Speak to Inconsideration. Come hither brother, I will tell you what your name shall be, You know that men nowadays to reason do trust, Therefore, Reason yourself from henceforth name you must. Temerity, I know well thy quality: Thou art heady, thou shalt be called Agility. I study a name for Precipitation if it may hit. Let me see, by my truth, thou shalt be called Ready Wit. An excellent name indeed, for I am ready and quick with a pen: For before I see one, I can condemn ten. I pass not for any man's matters or cause; Money and wit shall govern the laws. Well, masters, I have chosen names for each one of you, But mine own name I know not, I make God a vow. How if I call my name Wit or Policy? Marry sir, that agreeth to your nature exceedingly. Truth, for what shall the Worldly Man do with you three, Except to maintain you, he take in me? Little worth is reason, ready wit, and agility Except to maintain them there be a policy. Sirs, you tell me the Worldly Man is converted? Yea faith, that forever from us he is departed. Forever (quoth he) ha, ha, ha -- no, no I warrant thee, I -- What this gear meaneth full well I do espy. Tush, he purposeth to go both to heaven and to hell And fetch news from thence to the people to tell; He will be a prophet that was wont to be a devil. But his prophecy, I think, will prove but evil. Well, no more words, enough is as good as a feast; They say it is perilous with edge-tools to jest. Now sirs, I will tell you, this is all my drift, To get the Worldly Man hither by some shift. Temerity, thou shalt with him thyself acquaint And what thou canst do, to him forth thou shalt paint. Virtue is made an error by Temerity, For stoutly he standeth against the verity; For temerity learned men do say Is a quality to do all things without delay. So that if thou mayest get into his habitation, He will soon be weary of Enough and Contentation. Then with him shall work Precipitation, Who is of this property and inclination To see and to do all without forecast, Not thinking of things fo come or of things past. Therefore, after that Temerity doth once enter, Thou shalt put thy service in adventer. Then Inconsideration shall get into his mind Who is a quality much of the same kind. He weigheth neither the time, person, nor place, Neither (as they say) the tail nor the face; Thus if you three within him once be placed, You shall see that Enough of him shall soon be disgraced. Under the name of Policy to enter I do not doubt, And I being enter'd Enough shall be cast out, For where Covetous in any place doth remain, There Content with Enough cannot abide certain. So that he shall run hedling into the pit, Doing all things hedling without modesty or wit. Lo here to you my mind I have disclosed, All have I said that I have now purposed. By the faith of my Body, it is worthily devised. In all thy haste go thou and be thou disguised. Marry now, there cometh another thing to my remembrance; Are none of you acquainted with ghostly Ignorance? What he? pardy, he is my ghostly father. I would speak with him so much the rather, For divers causes that I do consider. My brother and thou shall depart hence together. Look you make you trim as fast as you can, And then in haste seek to speak with the Worldly Man. Inconsideration to ghostly Ignorance, thou shalt resort, And this message from me to him thou shalt report. First, that he name himself Devotion And we will help him to dignity and promotion. Charge him not to be out of the way For we purpose to send for him this present day. For as much as you put your trust and confidence in me, What I can do for you, or it be long, you shall see. Where to find ghostly Ignorance I am sure, Seldom or never at home at his own cure. No, the sermons that ghostly Ignorance hath made Hath almost brought all the parishes in England out of trade. Well, hie you a pace, that you were gone. Precipitation and I will tarry here alone. Farewell, Covetous, till we meet again. That shall not be long if our purpose we obtain. Nay hear you? God be with you, will you be gone? Body of me, you are no better than knaves every one. Farewell Covetous? nay, farewell good lob! Be going out. You have even as much manners as hath a dog. Come in. Plain Covetous? this is according to promise is it not? Well, what I intend to do for it, I wot what I wot. I cry you mercy, right worshipful Master Covetise, Most prudent, politic, sapient and wise. Pardon us by my truth, it was but forgotten. Nay, I take it even thus, soon ripe, soon rotten. I am nobody with you, but by him K swear I look the greatest stroke amongst you to bear. Enough is as good as a feast; we are warned I trow, From henceforth our duties I warrant ye we will show, We take our leave of you, noble prince Covetise, The king, emperor, yea the god of all vice. O worthy visage, and body well compact, O goodly man in wit, work and fact, We simple creatures do show to you obedience, Being minded to depart under your patience. Yea marry, this is somewhat like the matter. Crafty knaves, how they can a fool flatter. Fare ye well both, give me your hands one after another. I love ye as dearly as the children of my mother. Exeunt ambo. How say'st thou, Precipitation? How likest thou this matter? By my truth, I will tell the truth, yea and not flatter. I perceive well enough what herein you do mean. You will not leave till you have marred him clean, Not only riches singular and private, But also public weal's you will spoliate. For I perceive by your former monitoon That through ghostly Ignorance you will destroy devotion, I mean true faith in God's love and hope, And cause him in clear sunshine for light to grope. Thou thinkest as truth is in very deed; I intend no less if my device may likely speed. There will I begin and if error once rage in religion, I warrant thee in public weal will soon be division. Well, what you intend to me doth not appertain; My nature is to rage where hast doth reign. And what causeth haste? but only Temerity That maketh fools hardy with security. Precipitation forth doth this Worldly Man lead So that all his affairs be done rudely on head; Then Inconsideration both night and day Shall prompt him forward nothing at all to weigh, Neither to consider his beginning, Neither at the end what shall be the winning. So that if all we do our proper nature and kind, He shall not regard who shall the profit find. Lupus est in fabula, no more words. I never fear any such kind of bourds. This is the Worldly Man, I suppose indeed. Enter the Worldly Man and Enough. Let the Worldly Man stand afar off in a strange attire. To work wisely with him I see we had need. I find it true as the wise king Solomon doth say, It is better to have a little with the fear of the Lord Than to have much treasure and yet go astray, I mean to decline from God's holy word. The proverb saith enough is as good as a feast; He that hath enough and cannot be content In my judgment is worse than a beast, For he wanteth a good conscience, mind and intent. The chariot of Covetous, as Bernard doth write, On four wheels of vices is carried away; And these be the four vices that he doth recite: Contempt-of-God, Forgetfulness-of-death-each-day, Faint-courage, and Ungentleness he doth say. These be the wheels that to adversity's cart doth belong; These have persuasions to beguile men many and strong. The same chariot hath two horses which doth it draw; The one named Raveny and the other Nigardship; Their carter is Desire-to-have, who always doth claw, By fraud or guile one another to nip. This carter hath two cords to his whip, The one is Appetite and Felicity-for-to-get, The other is called Dread and Fear-to-forlet. When this chariot goes in the ground of man's mind, He is not once able to think a good thought, For Covetous doth the heart so much to lucre bind That he judgeth all things to be vain and nought Except some gain or profit thereby be brought. I myself am able to say it, for I do it know; To have gotten money I studied to deceive high and low. But thanks be to God the father of all might, Which will not the death of sinners as Scripture doth say, It hath pleased him to open unto me the true light Whereby I perceive the right path from the broad way; Therefore, I am content myself for to stay With Enough which bringeth me to quiet in body and mind; Yea, and all other commodities therewith I do find. Godliness is great riches if a man can be content When God hath sent him plenty and enough; Let us praise him for our food and raiment, And live godlily all our lives through; For we must tread the paths of death so sharp and rough. And then shall we be sure to carry as little away As we brought with us, thus Saint Paul doth say. Body of me, he is marvelous foregone; We shall have somewhat to do with him anon. It was ill luck that he came not alone. I would that beggarly knave in hell were. Well, let me alone; I will go near To cause him of his company to be weary. I have done as great acts thrice this year; I am not to learn to row in Illiran's ferry. I will go to him and thou shalt wait upon me. Thou shalt hear what a tale to him I will tell. If thou speed well now, I dare promise thee The devil will give thee the crown of hell. God speed you sir, I pray you, might I be so bold As to have a word or two with you in your ear? Yea, hardily my friend, say what you would. Your mind unto me you may boldly declare. I pray you, are you not acquainted with this gentleman? I would fain speak with him a word or twain alone; I beseech you help me to my request if you can, For I have haste on my way, I must needs be gone. If you had required a greater thing of me, I would have done it for you I tell you certain. Sir, one of yonder men which you do see Would speak with you alone very fain. I will go to him and know his mind.-- Is it you that would speak with me, my friend? Yea, forsooth sir. What say you to me? O sir, O good sir, O, O, O, my heart will break-- O, O, for sorrow God wot, I cannot speak. Weep. What is the matter? wherefore weep you thus? Weep. Pure love causeth him sir, iwus. I am sure that he loves you at the heart. I thank him truly, it is undeserved on my part.-- Gentle friend, I pray you cease your lamentation; Sure it is a strange thing to see a man weep on this fashion. Let the Vice weep and howl and make great lamentation to the Worldly Man. I cannot choose, O, O, I cannot choose. Whow! I cannot choose if my life I should lose. To hear that I hear--O, well, it is no matter. O, O, O, I am not he that any man will flatter. To hear what you hear? Why, what hear you of me? Marry sir, he heareth that wonderfully changed you be. I am so indeed, for that I give God the glory; And if you be my friend, for my change you are not sorry. I trust I have chosen all for the best, For my former wickedness I hate and detest. Whow! nay, I would to God that were the worst, But I shall have ill will, I think I am accurst. I judge him not to be of a discreet mind That for the truth will be angry with his friend. The talk of talker's tongues I do not much weigh; Yet I pray you heartily tell me what they say. Covetous, covetous, every man saith you be. A shame take them all prattling knaves for me; I am of such a nature as no man is but I, To hear my friend ill-spoken of I had rather die. Yea wisse man, you are called even so, All the country of you speak both shame and woe. He was wont (saith one) to keep a good house, But now (saith another) there is no living for a mouse. If this be the worst, for their talk I do not care; Let them say so still hardily and do not spare. I trust I have chosen with Mary the better part. O, yet good sir, this grieveth him to the heart. Yea God wot, it is none other, it is none other. I love you as well as mine own born brother. Think you that it grieveth me not to hear each boy and girl To say that the Worldly Man is become a churl? He had need to live very circumpspectly That would take upon him to please all men directly. Behold Enough. Go towards him. Nay hear you, this grieveth me worst, so God me save. They say you keep company with every beggarly knave. Where I keep company they have nought to do; As near as I can, into none but honest company I go. See you, I pray you, Enough. Nay but hear you, is Enough his name? Yea indeed, it is even the very self same. Saint Dunstan! a man would not judge it by his coat. Now truly I would not take him to be worth a groat. Hark you, hark you, in faith know you not me? No truly, that I wot of I did you never see. That is marvel indeed the truth for to tell; I dare say your father knew us both very well. Did you never hear him speak of one Policy? Yes, that I have, sure an hundred times verily. I am he verily and this your friend Ready Wit, With whom to be acquainted for you it is fit. Truth indeed as Seneca sayeth wittily: The wise man and not the rich is void of misery. Policy and Ready Wit: now the truth is so, There is no man living that can spare you two. I trust God worketh for me happily indeed To send me all such things whereof I have need. For with out a ready wit, who can answer make? Without a policy all commodities will slake. A ready wit will soon gather and conceive What he shall forsake and what he shall receive. Truly now I remember a saying of Tully the divine, Where he doth both wisdom and learning define. Learning maketh young men sober (saith he) And it causeth old men of good comfort to be, Policy is the riches and possession of the poor, Yea it garnisheth the rich with goodly adore, So that there is no strait calling or degree That may conveniently without you be. Give me your hands for you are welcome heartily. I am exceeding joyful of your good company. Enough, I beseech you, bid my friends welcome hither, For from henceforth we must dwell all together. Be not rash in taking of a friend, Aristotle doth say; Nor when thou hast taken him, cast him not away. Admit not thy friend either high or low, Except his behavior to others thou dost know. For look how before he hath served his other friend, Even so will he serve thee also in the end. Your parables truly I do not well understand. Except you mean I should have no friend but you by me to stand. Enough is as good as a feast, well you wot. More than enough, a man needeth not; Whether it be lands, money, friends or store, If he have enough, what needeth he any more? I perceive that against us two you do grutch. Can a man of policy and ready wit have too much? The noble King Solomon was rich and had wisdom great store. Yet he ceased not daily to pray to God for more. Get thee store of friends (saith Cicero) for it is deemed, A true friend more than kinsfolk is to be esteemed. It is an old proverb and of an ancient time Which saith, it is not all gold that like gold doth shine. No more are all friends that friendship pretend, As is approved with many in the end. Yea Enough, but I am sure that this Policy And this Ready Wit are my friends verily. Are we? yea, faith therof you may be sure We are they which your wealth shall procure; Enough is not enough without us two, For having not us, what can Enough do? Enough is maintained by wisdom and policy Which is contained of a ready wit naturally. Having a ready wit and of policy the skill, You need not to care for this Enough except you will. There is another Enough which is invisible, Which Enough, to want is impossible. As for this, Enough is enough I cannot deny, But this Enough serveth but even competently. You have no more now than doth yourself serve, So that your poor brethren for all you may starve; But enough that cometh by us twain Is able yourself and many other to sustain. Your words are even as true as the Gospel, As one named Reason of late to me did tell; You may be more heavenly, saith he, having riches Than if you had nothing, the truth to express. And I find his words true, for when alms I would give, I have not wherewith the needy to relieve. Enough I have for myself I cannot say nay, But I would I had more to succor the needy alway. These words proceed from a covetous mind And from a worldly lust which doth you blind. Was not that poor widow for her offering praised more Than all they that offer'd of their superfluity and store? The sacrifice of God as the prophet David doth say Is a broken heart and a good mind alway. He says well, by Lady, yea and like an honest man, But yet sir, riches to be good, well prove I can. For every man is not called after one sort, But some are called to prophesy, some to preach and exhort, And he, by that means, heaven joys to win. But every man knoweth not that way to walk in; Therefore, every man (as his vocation is) must walk. I am sure that against this you will not talk. The greatest boasters are not the best givers, Nor the earnest preachers are the best livers; As lucre increaseth riches and honor, So covetous enlargeth daily more and more. I know some in this realm which once were content With poorly enough which God to them had sent, Wishing of a good conscience, as they said verily, That God would once again restore the verity. If it please thee, good Lord (said they) thy word to us again send And then truly our covetous lives we will amend. But since it hath pleased God, them to wealth to restore, They are ten times more covetous than they were before. Yea hedling without all consideration They for covetous make some laws in that nation. Such buying and selling of leases and benefices, Such doubling of wares to extreme prices, So shamefully God's ministers they poll and shave That not half enough to live upon they have. But it is an old saying and a true certainly: It will not out of the flesh that is bred in the bone verily. The worldly man will needs be a worldly man still. Well, choose you; I will let you alone, do what you will. I cannot think but those that of me hold scorn Will be glad of me or ever the year be half worn. Exit. Marry, farewell! adieu to the devil. Body of me, he would make his drivel. You may see what a trusty friend he is. A beggarly knave, I warrant you by the bliss. And even so he and they went about me to make; Within a while I should have gone to the hedge for a stake. I warrant you that you should have proved shortly; They would not have left you one groat nor penny. I marvel you would tarry with them any time or season, You are old enough, I trow, to be ruled by reason. Next? ny. I ma