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So if someone calls with a group of 10 interested ladies, i begin the process of pricing the bus companies, reserving the 4 consignment stops,etc. However the minimum number is 17 passengers. With traveling time factored in, the trip is usually from 9am to 5pm. So please call me with 10 interested ladies in taking a "consignment bustrip" at The mother-daughter team envisioned a store where customers would find high quality, contemporary resale merchandise in an attractive and comfortable setting.
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With no formal background in business, Terry credits much of the success of the business to a great working relationship with her mother and partner. As a registered nurse and certified lactation consultant, Terry can sometimes be found in the maternity department of the Moon store, talking with a pregnant or nursing mom. They credit the organization with keeping them up to date on the resale industry.
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The first is this: And secondly, he that is irous and wroth, he may not well deem: The third is this; he that is irous and wroth, as saith Seneca, may not speak but blameful things, and with his vicious w r ords he stirreth other folk to anger and to ire. And eke, Sir, ye must drive covetousness out of your heart.
Tor the Apostle saith, that covetousness is the root of all harms. And trusteth well, that a covetous man cannot deem nor think, but only to fulfil the end of his covetousness ; and certes that may never be accomplished; for ever the more abundance that he hath of riches, the more he desireth. And, Sir, ye must also drive out of your heart hastiness: Bewray 2 not your counsel to no person, but if so be that ye ween surely that through your bewraying your condition shall be to you more profitable.
For Jesus Sirach saith, "Neither to thy foe nor to thy friend discover not thy secret, nor thy folly: The book saith, " While that thou keepest thy coun sel in thine heart, thou keepest it in thy prison: For Seneca saith, " If so be that thou mayest not thine own counsel hide, how darest thou pray any other wight thy counsel secretly to keep 1? First, thou shalt make no semblance whether thee were lever l peace or war, or this or that; nor shew him not thy will nor thine intent: And after that thou shalt consider thy friends and thine enemies.
And as touching thy friends, thou shalt consider which of them be most faithful and most wise, and eldest and most approved in counselling: For Solomon saith, "That right as the heart of a man delighteth in savour that is sweet, right so the counsel of true friends giveth sweetness to the soul.
And then shall ye keep this for a general rule. First, ye shall clepe to your counsel a few of your friends that be especial. For Solomon saith, " Many friends have thou, but among a thousand choose thce one to be thy counsellor. But look alway that thy counsellors have those three conditions that I have said before; that is to say, that they be true, wise, and of old experience.
And work not alway in every need by one counsellor alone ; for sometime behoveth it to be counselled by many. For Solomon saith, " Salvation of things is where as there be many counsellors. First, ye shall eschew the counselling of fools: The book saith, " Thou shalt rather dread and flee from the sweet words of flattering praisers than from the eager words of thy friend that saith thee sooths.
He saith also, " He that speaketh to his friend words of sweetness and of pleasance, he setteth a net before his feet to catch him. The book saith, that no wight returneth safely into the grace of his old enemy. And Peter Alphonse saith, " Make no fellowship with thine old enemies, for if thou do them bounty, they will pervert it to wicked ness.
And therefore saith a philo sopher in this wise: For Solomon saith, "There n'is no privity there as reigneth drunkenness. For Cassiodorus saith, " That it is a manner sleight to hinder his enemy when he shew- eth to do a thing openly, and worketh privily the con trary. And David saith, " Blissful is tliat man that hath not followed the counselling of shrews. In examining then of your counsellors, ye shall consider many things.
Alderfirst 2 thou shalt consider that in that thing that thou purposest, and upon what thing that thou wilt have counsel, that very truth be said and conserved; this is to say, tell truly thy tale: And after this, thou shalt consider the things that accord to that thou purposest for to do by thy counsellors, if reason accord thereto, and eke if thy might may attain thereto, and if the more part and the better part of thy counsellors accord thereto or no.
Then shalt thou consider what thing shall follow of that counselling; as hate, peace, war, grace, profit, or damage, and many other things: Then shalt thou consider of what root is engendered the matter of thy counsel, and what fruit it may conceive and engender. Thou shalt eke consider all the causes from whence they be sprung.
And when thou hast examined thy counsel, as I have said, and which part is the better and more profitable, and 1 Evil- disposed persons. For certes reason will not that any man should begin a thing, but if he might perform it as him ought: For the proverb saith, " He that too much em- braceth distraineth 1 little. And Peter Alphonse saith, " If thou hast might to do a thing, of which thou must repent, it is better Nay than Yea: Then mayest thou understand by stronger reasons, that if thou hast power to perform a work, of which thou shalt repent, then is thee better that thou suffer than begin.
Well say they that defend 2 every wight to assay a thing of which he is in doubt whether he may perform it or no. And after when ye have examined your counsel, as I have said before, and know well that ye may perform your emprise, con firm it then sadly 3 till it be at an end. Soothly, a man may change his purpose and his counsel, if the cause ceaseth, or Forbid.
For the law saith, that upon things that newly betide, behoveth new counsel. And Seneca saith, " If thy counsel is come to the ears of thine enemies, change thy counsel. Also if thy counsel be dishonest, either else come of dishonest cause, change thy counsel: Reduced to no thing.
And trust me well,' quod she, ' that your counsel as in this case ne should not as to speak properly be called a coun selling, but a motion or a moving of folly, in which counsel ye have erred in many a sundry w r ise. But certes ye have suddenly cleped to your counsel a great multitude of people, full chargeant 1 and full annoyous for to hear. Also ye have erred, for where as ye should have only cleped to your counsel your true friends, old and wise, ye have cleped strange folk, young folk, false flatterers, and enemies recon ciled, -and folk that do you reverence without love.
And eke ye have erred, for ye have brought with you to your counsel ire, covetowsness, and hastiness, the which three things be contrary to every counsel honest and profitable: Ye have erred also, for ye have shewed to your counsellors your talent 3 and your affections to make war anon, and for to do vengeance, and they have espied by your words to what thing ye be inclined: Ye have erred also, for ye have not examined your counsel in the foresaid manner, nor in due manner, as the case requireth.
Ye have erred also, for ye have made no division betwixt your counsellors; this is to say, betwixt your true friends and your feigned counsellors: The proverb saith, "For to do sin is mannish, 2 but certes for to persevere long in sin is work of the Devil. And for asmuch as the examination is necessary, let us begin at the surgeons and at the physicians, that first spake in this matter. I say that physicians and surgeons have said you in your counsel discreetly, as them ought: And, Sir, right as they have answered wisely and discreetly, right so rede 1 I that they be highly and sovereignly guerdoned 2 for their noble speech, and eke for they should do the more attentive business in the curation of thy dear daughter.
For albeit so that they be your friends, therefore shall ye not suffer, that they serve you for nought, but ye ought the rather guer don them, and shew them your largesse. But certes the words of the physicians should be understood in this wise; for good and wickedness be two contraries, and peace and war, vengeance and sufferance, dis cord and accord, and many other things: And hereto accordeth Saint Paul the Apostle in many places: But now will I speak to you of the counsel, which that was given to you by the men of law, and the wise folk, and old folk, that said all by one accord, as ye have heard before, that over all things ye shall do your diligence to keep your person, and to warnestore 4 your house: And, Sir, as to the first point, that toucheth the keeping of 1 Alike.
To this sentence accordeth the Prophet David that saith, " If God ne keep the city, in idle 1 waketh he that keepeth it. For Cato saith, " If thou have need of help, ask it of thy friends, for there is none so good a physician as thy true friend. For Piers Alphonse saith, " Ne take no company by the way of a strange man, but if so be that thou have known him of longer time;" and if so be that he fall into thy company peradventure without thine assent, inquire then, as subtilly as thou mayest, of his conversation, and of his life before, and feign thy way, saying thou wilt go thither as thou wilt not go: And after this then shall ye keep you wisely from all such manner people as I have said before, and them and their counsel eschew.
And Solomon saith, "Wealful 1 is he that of all hath dread;" for certes he that through the hardiness of his heart, and through the hardiness of himself, hath too great presumption, him shall evil betide. Then shall ye evermore counterwait ambushments and all espial. For Seneca saith, that the wise man that dreadeth harms escheweth harms; nor he ne falleth into perils, that perils escheweth.
And albeit so, that it seem that thou art in sure place, yet shalt thou alway do thy diligence in keeping of thy person ; this is to say, ne be not negligent to keep thy person, not only from thy greatest enemy, but also from thy least enemy. Seneca saith, " A man that is well advised, he dreadeth his least enemy. And the book saith, " A little thorn may prick a king full sore, and a little hound will hold the wild boar.
The book saith, that some men [have taught their deceiver, for they have too much dreaded] to be deceived. Yet shalt thou dread to be empoisoned; and [therefore shalt thou] keep thee from the com pany of scorners: And understand well, that the greatest and strongest garrison that a rich man may have, as well to keep his person as his goods, is, that he be beloved with his subjects, and with his neighbours.
For thus saith Tullius, that there is a manner garrison that no man may van quish nor discomfit, and that is a lord to be beloved of his citizens, and of his people. For Tullius saith, " In every need, ere thou begin it, apparail thee with great diligence. For Tullius saith, that long apparailing before the battle, maketh short victory.
And Cassiodorus saith, "The garrison is stronger, when it is long time advised. Certes, Sir, as I have said before, ye have greatly erred to have cleped such manner folk to your counsel, which counsellors be enough reproved by the reasons aforesaid. But, nevertheless, let us now descend to the special. Ye shall first proceed after the doctrine of Tullius. Certes the truth of this matter or of this counsel needeth not diligently to inquire, for it is well wist 2 which they be that have done to you this trespass and villainy, and how many trespassers, and in what manner they have done to you all this wrong, and all this villainy.
And after this, then shall ye ex amine the second condition, which that the same Tullius addeth in this matter. For Tullius putteth Advise. And let us consider also who be they, and how many be they, and which be they, that consented to your adversaries. As to the first point, it is well known which folk they be that con sented to your wilfulness.
For truly, all those that counselled you to make sudden war, be not your friends. Let us now consider which be they that ye hold so greatly your friends, as to your person: Ye know also, that your riches must be dispended in divers parts ; and when that every wight hath his part, they will take but little regard to avenge your death. But thine enemies be three, and they have many brethren, children, cousins, and other nigh kindred: And though so be that your kindred be more steadfast and sure than the kin of your adversaries, yet nevertheless your 'kindred is but a far kindred ; they be but little sibbe l to you, and the kin of your enemies be nigh sibbe to them.
Then let us consider also of the counselling of them that counselled you to take sudden ven geance, whether it accord to reason: And yet more over of that word that Tullius clepeth 2 consenting, thou shalt consider, if thy might and thy power may consent and suffice to thy wilfulness, and to thy counsellors: Then may ye see that your power ne consenteth not, nor accord- eth not to your wilfulness.
Now let us examine the third point, that Tullius clepeth consequent. Thou shalt understand, that the vengeance that thou pur- posest for to take is the consequent, and thereof followeth another vengeance, peril, and war, and other damages without number, of which we be not ware, as at this time. And as touching the fourth point, that Tullius clepeth engendering, thou shalt consider, that this wrong which that is done to thee, is engendered of the hate of thine enemies, and of the vengeance-taking upon that would engender another vengeance, and much sorrow and wasting of riches, as I said ere.
The far cause, is Almighty God, that is cause of all things: But for to speak of the far cause, as to what end they shall come, or what shall finally betide of them in this case, ne can I not deem, 1 but by conjec turing and supposing: For the Apostle saith, that the sciences and the judgments of our Lord God Almighty be full deep ; there may no man comprehend nor search them sufficiently. Neverthe less, by certain presumptions and conjectures, I hold and believe, that God, which that is full of justice and of righteousness, hath suffered this betide by just cause reasonable.
Thou hast drunk so much honey of sweet temporal riches, and delights, and honours of this world, that thou art drunken, and hast for gotten Jesus Christ thy Creator: Thou hast done sin against our Lord Christ, for certes the three enemies of mankind, that is to say, the flesh, the fiend, and the world, thou hast suffered them enter into thine heart wilfully, by the windows of thy body, and hast not defended thyself sufficiently against their assaults, and their temptations, so that they have wounded thy soul in five places, this is to say the deadly sins that be entered into thy heart by thy five wits: And they that have will to do wickedness, restrain their wicked purpose, when they see the punishing and the chastising of the trespassers.
For Seneca saith thus: I bethink me now, and take heed how that Fortune hath nourished me from my childhood, and: And as the same Seneca saith, " The more clear and the more shining that Fortune is, the more brittle and the sooner broke she is. And whereas ye say, that Fortune hath nourished you from your child hood, I say that in so much ye shall the less trust in her, and in her wit.
For Seneca saith, " What man that is nourished by Fortune, she maketh him a great fool. For it is written, " If thou take no vengeance of an old villainy, thou summonest thine adversaries to do thee a new vil lainy: For some men say, " In much suffering shall many things fall unto thee, which thou shalt not mo we 1 suffer. And the judges and sovereigns might in their land so much suffer of the shrews and misdoers, that they should by such sufferance, by process of time, wax of such power and might, that they should put out the judges and the sovereigns from their places, and at last make them lose their lordships.
I say ye be not of might and power, as now to avenge you: For Solomon saith, " It is a great worship 5 to a man to keep him from noise and strife. For Seneca saith, that he putteth him in a great peril, that striveth with a greater man than he is himself.
First and forward, if ye will con sider the defaults that be in your own person, for which defaults God hath suffered you have this tri bulation, as I have said to you herebefore.
For the Poet saith, that we ought patiently take the tribu lations that come to us, when that we think and con sider that we have deserved to have them. And Saint Gregory saith, that when a man considereth well the number of his defaults and of his sins, the pains and the tribulations that he suffereth seem the less unto him.
And inasmuch as him thinketh his sins more heavy and grievous, insomuch seemeth his pain the lighter and the easier unto him. Also ye owe 1 to incline and bow your heart, to take the patience of our Lord Jesus Christ, as saith Saint Peter in his Epistles.
Furthermore, ye should enforce you to have patience, considering that the tribulations of this world but little while endure, and soon passed be and gone, and the joy that a man seeketh to have by patience in tribulations is perdurable ; after that the Apostle saith in his Epistle; " The joy of God," he saith, " is perdurable," that is to say, everlasting.
Also trow and believe steadfastly, that he is not well nourished nor well taught, that cannot have patience, or will not receive patience. For Solomon saith, that the doctrine and wit of a man is known by patience. And in another place he saith, that he that is patient, governeth him by great prudence.
And the same Solomon saith, " The angry and wrath ful man maketh noises, and the patient man attemp- reth 1 and stilleth them. And he that may have the lordship of his own heart, is more to praise, than he that by his force or strength taketh great cities.
For Cassiodorus saith, that as evil doth he that avengeth him by outrage, as he that doth the out rage. And therefore ye shall avenge you after the order of right, that is to say, by the law, and not by excess, nor by outrage. And also if ye will avenge you of the outrage of your adversaries, in other man ner than right commandeth, ye sin.
And therefore saith Seneca, that a man shall never avenge shrew- edness 2 by shrewedness. And if ye say that right asketh a man to defend violence by violence, and fighting by fighting ; certes ye say sooth, when the defence is done without interval, or without tarrying or delay, for to defend him, and not for to avenge.
And it behoveth that a man put such temperance in his defence, that men have no cause nor matter to reprove him, that defendeth him, of outrage and excess, for else were it against reason. Pardie, ye know well, that ye make no defence as now, for to defend you, but for to avenge you: For Solomon saith, that he that is not patient, shall have great harm.
For the law saith, that he is culpable that intermitteth or meddleth with such thing as appertaineth not unto him. And Solomon saith, that he that intermitteth of the noise or strife of another man, is like to him that taketh a strange hound by the ears: But ye know well, that this deed, that is to say, my grief and my disease, 1 toucheth me right nigh. And therefore though I be wroth and impatient, it is no marvel: And Solomon saith, that all things obey to money.
For right as the body of a man may not live without soul, no more may it live without temporal goods, and by riches may a man get him great friends. And right so as by riches there come many goods, right so by poverty come there many harms and evils: And therefore clepeth 3 Cassiodorus poverty the mother of ruin, that is to say, the mother of overthrowing or falling down. And therefore saith Piers Alphonse, " One of the greatest adver sities of this world, is when a free man by kind, or of birth, is constrained by poverty to eat the alms of his enemy.
And therefore saith Solomon, that better it is to die, than for to have such poverty. And as the same Solomon saith, " Better it is to die of bitter death, than for to live in such wise. And there fore saith Solomon, " He that hasteth him too busily to wax rich, he shall be none innocent. And, Sir, ye shall get riches by your wit and by your travail, unto your profit, and that without wrong or harm doing to any other person. For the law saith, " There maketh no man himself rich, if he do harm to another wight;" this is to say, that nature de- fendeth 3 and forbiddeth by right, that no man make Prohi- himself rich, unto the harm of another person.
And though the great men and the mighty men get riches more lightly 1 than thou, yet shalt thou not be idle nor slow to do thy profit, for thou shalt in all wise flee idleness. For Solomon saith, that idleness teacheth a man to do many evils.
And the same Solomon saith, that he that travaileth and busieth him to till his land, shall eat bread: And he that is idle and slow, can never find covenable 2 time for to do his profit.
For there is a versifier saith, that the idle man excuseth him in winter because of the great cold, and in sum mer by encheson 3 of the heat. For these causes saith Cato, wake, and incline you not over much to sleep, for overmuch rest nourisheth and causeth many vices.
And therefore saith Saint Jerome, " Do some good deeds, that the devil which is our enemy, ne find you not unoccupied, for the devil taketh not lightly unto his working such as he find- eth occupied in good works.
And afterward ye shall use the riches, which ye have gotten by your wit and by your travail, in such man ner, that men hold you not too scarce nor too sparing, nor fool-large, that is to say, over large a spender: I say then that ye shall flee avarice, using your riches in such manner, that men say not that your riches be buried, but that ye have them in your might and in your wielding. For a wise man reproveth the ava ricious man, and saith thus in two verses ; " Where to and why burieth a man his goods by his great ava rice, and knoweth well, that needs must he die, for death is the end of every man, as in this present life?
And as well as ye would eschew to be called an avaricious man or chinche, as well should ye keep you and govern you in such a wise, that men call you not fool-large. Therefore saith Tullius, [iserly. Afterward, in getting of your riches, and in using of them, ye shall alway have three things in your heart, that is to say, our Lord God, conscience, and good name. First, ye shall have God in your heart, and for no riches ye shall do nothing which may in any manner dis please God that is your Creator and Maker.
For after the word of Solomon, it is better to have a little good with love of God, than to have much good, and lose the love of his Lord God.
And the Prophet saith, " That better it is to be a good man, and have little good and treasure, than to be held a shrew, and have great riches. And the Apostle saith, that there n'is thing in this world of which we should have so great joy, as when our conscience beareth us good witness.
And the wise man saith, "The substance of a man is full good, when sin is not in man's conscience. For Solomon saith, that better it is, and more it availeth a man to have a good name, than for to have great riches: And Cassiodorus saith, that it is a sign of a gentle heart, when a man loveth and desireth to have a good name.
And therefore saith Saint Augustine, that there be two things that are right necessary and needful ; and that is good con science, and good los; 1 that is to say, good conscience to thine own person inward, and good los for thy neighbour outward. And he that trusteth him so much in his good conscience, that he despiseth and setteth at nought his good name or los, and recketh not though he keep not his good name, n'is but a cruel churl.
I counsel you that ye begin no battle nor war in trust of your riches, for they suffice not wars to maintain. And therefore saith a philosopher, "That man that desireth and will algates 2 have war, shall never have sufficiency: And, dear Sir, 1 Praise.
And therefore Judas Maccabeus, which was God's knight, when he should fight against his adversary, that had a greater number and a greater multitude of folk, and stronger than was the people of this Maccabaeus, yet he comforted his little com pany, and said right in this wise; "All so lightly," 1 said he, " may our Lord God Almighty give victory to a few folk, as to many folk; for the victory of a battle cometh not by the great number of people, but it cometh from our Lord God of heaven. For Solomon saith, " He that loveth peril, shall fall in peril.
For Saint James saith in his Epistle, that by concord and peace, the small riches wax great, and by debate and discord great riches fall down. And ye know well, that one of the greatest and most sovereign things that is in this world, is unity and peace. And therefore said our Lord Jesus Christ to his Apostles in this wise: Ye know well that mine adversaries have begun this debate and brige l by their outrage, and ye see well that they ne require nor pray me not of peace, nor they ask not to be reconciled ; will ye then that I go and meek me, and obey me to them, and cry them mercy"?
Forsooth that were not my worship: For the wise man saith, "The dissension beginneth by an other man, and the reconciling beginneth by thyself. Therefore the Prophet saith, that troubled eyes have no clear sight. But say and counsel me as you liketh, for I am ready to do right as ye will desire.
For Solomon saith, that he that reproveth him that doth folly, he shall find greater grace than he that deceiveth him by sweet words. For Solomon saith, " When the condition of man is pleasant and liking to God, he changeth the hearts of the man's adversaries, and constraineth them to beseech him of peace and of grace.
And when she saw her time, she sent for these adversaries to come unto her into a privy place, and shewed wisely unto them the great goods that come of peace, and the great harms and perils that be in war; and said to them, in a goodly manner, how that them ought have great repentance of the injuries and wrongs that they had done to Meliboeus her lord, and unto her and to her daughter.
And when they heard the goodly words of Dame Prudence, they were so surprised and ravished, and had so great joy of her, that wonder was to tell. Now see we well, that the science and conning 1 of Solomon is full true; for he saith, that sweet words multiply and increase friends, and make shrews to be debonaire 2 and meek. And therefore, dear and be- 2 Court- eous.
And nevertheless, I counsel you that ye mistrust not my lord: Furthermore, I know well, and am right sure, that he shall nothing do in this need without my counsel; and I shall so work in this case, that by the grace of our Lord God ye shall be recon ciled unto us. Then said Meliboeus, ' He is well worthy to have pardon and forgiveness of his sin, that excuseth not his sin, but acknowledgeth, and repenteth him, ask ing indulgence.
For the law saith, " There is nothing so good by way of kind, as a thing to be unbound by him that it was bound. And when Meliboaus' friends had taken their advice and deliberation of the foresaid matter, and had examined it by great business and great diligence, they gave full counsel for to have peace and rest, and that Melibceus should receive with good heart his adver saries to forgiveness and mercy. And when Dame Prudence had heard the assent of her lord Meliboeus, and the counsel of his friends accord with her will and her intention, she was won der glad in her heart, and said: And when these trespassers and repenting folk of their follies, that is to say, the adversaries of Meliboeus, had heard what these messengers said unto them, they were right glad and joyful, and answered full meekly and benignly, yielding graces and thanks to their lord Meliboeus, and to all his company: And right anon they took their way to the court of Melibceus, and took with them some of their true friends, to make faith for them, and for to be their borrows.
And when that Dame Prudence saw her time, she f reined 5 and asked her lord Melibceus, what ven geance he thought to take of his adversaries. To which Melibffius answered, and said: For ye be rich enough, and have no need of other men's good ; and ye might lightly in this wise get you a covetous name, which is a vicious thing, and ought to be eschewed of every good man: And therefore it were better for you to lose much good of your own, than for to take of their good in this manner.
For better it is to lose good with worship, 2 than to win good with villainy and shame. And every man ought to do his diligence and his business to get him a good name. And yet shall he not only busy him in keeping his good name, but he shall also enforce him alway to do some thing by which he may renew his good name: And as touching that ye say, that ye will exile your adversaries, that thinketh me much against reason, and out of measure, considered the power that they have given you upon themselves.
And it is written, that he is worthy to lose his privilege, that misuseth the might and the power that is given him. And I set case, ye might enjoin them that pain by right and by law, which I trow ye may not do, I say, ye might not put it to execu tion peradventure, and then it were like to return to the war, as it was before.
For it is written, "He that most courteously commandeth, to him men most obey. For Seneca saith, that he that overcometh his heart, overcometh twice. For Seneca saith, " He overcometh in an evil manner, that repenteth him of his victory. And when the day came that his adversaries should appear in his presence, he spake to them full goodly, Endea vour.
For she n'is no thing of such patience, As was this Melibceus' wife Prudence. Thou dar'st not standen by thy wife's right. Flies in my face. Dispose of my self. For she is big in arme's, by my faith, That shall he find, that her misdo'th or saith. But let us pass away from this mattere. Ride forth, mine owen lord, break not our game. Of what house be ye, by your father kin 1? I vow to God, thou hast a full fair skin ; It is a gentle pasture there thou go'st; Thou art not like a penant 3 or a ghost.
I pray to God give him confusion, That first thee brought into religion. God give me sorrow, but and 1 I were pope, Not only thou but every mighty man, Though he were shorn full high upon his pan, 2 Should have a wife, for all this world is lorn; Religion hath take up all the corn Of treading, and we borel 3 men be shrimps: Of feeble trees there comen wretched imps.
This maketh that our heires be so slender And feeble, that they may not well engender. This maketh that our wives will assay Religious folk, for they may better pay Of Venus' payements than mayen we: God wot, no lusheburghes 4 pay en ye. But be not wroth, my lord, though that I play Full oft in game a sooth have I heard say.
And if you list to hearken hitherward, I will you say the life of Saint Edward; Or elles tragedies first I will tell, Of which I have an hundred in my cell. And they be versified commonly Of six feet, which men clepe 6 hexametron: In prose eke be indited many one, Skull 'Lay.
And eke in metre, in many a sundry wise. Lo, this declaring ought enough suffice.
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