QUARTUM CAPITULUM.
HERE SPEKIS THE DOCTOURE OF THE EXAMINACIOUN OF THE SQUYER, WHILK SULD ENTER IN THE ORDER NEWLY OF KNYCHTHEDE.
Sayand, That he suld be first examynyt be ane alde Knycht that knewe and lufit wele the said Order atoure all thing, next to God: ffor thare is mony Princis that rekkis nocht quhat maner of condicioune na of lyf his Knichtis be, sa that he haue grete nomber of Knychtis in his company. Bot it suld nocht be sa: ffor Knychthede takis na hede to multitude bot to noblesse of cheualrye, and of curage, and of gude thewis, that we haue before spokyn of; and tharefore, gif he that is examynour lufys better multitude, na noblesse of curage and of vertu, he is nocht worthy to be examynoure of Squyeris, bot suld be reprovit and punyst be the Prince of Knychthede, of his defoulyng of the Order of Knychthede: and first and foremast it suld be sperit, Gif he trowis, lufis, and doubtis God? but quhilk poynt is na man worthy till nane order of Noblesse. Item, Gif he dredis the defaultis to do, that dishonouris the Order? and thus Squier, but lufe and but drede to do mys, is unworthy to the Ordre. And gif he takis it agayne thir propereteis and condiciouns, he wenis he takis honour till him, bot he takis dishonour; ffor a Squyer but noblesse is nocht worthy to sa hye honour, as to the worthy honour of Knychthede; na ȝit in the weris of his prince or otheris, but horse, armouris, and sik men, ar nocht habil to wyn honour in armes, ffor men may nocht mare cruelly destroye the noble Order of Knychthede, na till haue ane vnworthy examynoure of the Squier that suld enter in the said Ordre; ffor gif he admytt to the Ordre a man of vnworthy curage, that is destructione of the Ordre; and suld a Squier examyne himself first, and think on the mony noble propereteis and condiciouns of the Ordre, to think in him self gif he war worthy, or he put him to the examnacioune. Rycht as Scholaris examynit to be Prestis or greid in scholis, suld nocht sett thame thar fore, bot thai fand thame worthy tharfore, ffor dout thai war repellit, or ellis defoulit thair greis; rycht sa suld Bachelere Squieris in the examinacioune of the Order of Knychthede, ffor he suld nocht alssua ask the Ordre that he wald eftir deffoule be his euill thewis. And alssua Lordis that ar sa informyt, that thai will mak sik men Knychtis, thai do aganis the poyntis of the Ordre, and chargis thair consciences; ffor men knawis nocht noblesse of curage in fair wordis, bot in worthy werkis: Na nocht in faire clething, ffor oft tymes vnder a faire habyte may be a full false hert, full of barate, trechery, and traysoune; na he takis him nocht be his faire harnais, na his faire horse, na othir faire habilliamentis; ffor oft tymes vnder syk faire habilliament ar nocht the best men of armes, and worthiast in vertues. Quharfore, gif thou will wale worthyast and maist noble man of curage, thou seke him be thir takenis, that is, for to say, justice, and temperance, force and prudence, ffayth, esperaunce that is gude hope, and cheritee, and leautee; and be thir takenis, thou sall knawe the nobless of curage; be the quhilkis vertues, the noble hert defendis it fra the inymyes of Knychthede; quhilkis ar falsehede, trechery, traysone, thift and murder, and syk lyke thingis.
Item, Our ȝong men suld nocht be maid Knychtis, bot gif thai had gude tutouris and curatouris, for dout of misgouernaunce of the Ordre for fault of knaulage; ffor quhen a childe is made Knycht, he thinkis nocht on the poyntis of the Ordre that he sueris to kepe. And gif the Squiere that is ressauit be the examynouris to be Knycht and admyttit, be a rekles man and a wikkit, and of vile condiciouns, he dois grete wrang to the Ordre that he beris, and till himself too; ffor and he be vencust in barrier, or he be cowart or full of wikkit vicis, as fleand fra battaillis, revand or steland, he sall neuer haue honour na prouffit of his Ordre: ffor rycht as it honouris the honourable, it dishonouris the dishonourable. Bot of all thing, a Knycht suld kepe him in all vertu to hald the mydwart, for ay the mydwart is vertu, sa is the extremitee vice; and thus a Knycht suld be of resonable gude age, that he knaw the propereteis and poyntis that he aw till haue, that he nouthir excede, na be our lache in his dede.
Item, It suld be sperit at him, Quhat is the cause that he takis the Ordre for? quhethir for fairnes of corssage; or for hardinesse of curage; or for richesse, that he may be proudly cled; or for pryde, that he may take mare state na his falowis that now is; or for that he is wele horsit and enarmyt; or for to be a myrour in his lignie, that nane is sa worthy as he to be Knycht.
Item, Men may mak Knychtis of pure mennis sonis, and thai haue gude, evin in frendschip of lordschip; and with that, that thai haue the vertues foresaid. Bot and a Knycht or a Lord mak ane vnworthy creature Knycht, he puttis his honour in dangere, that disprisis and dishonouris the Noble Ordre of Knychthede, and makis his awin honour mare law na it was; for the fylth and the wrechit vnhonestee, that he has lychtlyit the said Ordre. For be rycht resone of worthynesse and noblesse of the Ordre, thare may nocht, na suld nocht na villaine curage cum be gude, evin to the said Ordre; ffor that war be gude resone vndoyng of the said Noble Ordre, that is ordanyt bot for noblesse and gentillesse of curage and gude vertues, as foresaid is, and gude thewis: For hye parage and ancien honour ar the first poyntis of the rute of Knychthede, that is cummyn fra alde ancestry, and syne worthy persouns with worschipfull condiciouns and propereteis, personale of the Knycht him self, makis mariage betuix worschipfull vertues in hye parage and Knychthede, quhilk aw nocht to lycht bot in noblesse; and tharfore, and a Lord marry nocht hye parage and Knychthede togeder, he is contrarius to Noblesse and to Knychthede, and to Knychthede bathe. Bot a Lord may put of his powere forssably agayn the noble lordis and Knychtis willis, a man in the Ordre that is nocht worthy: Bot he may nocht vndo that he has done, ffor suppose that he haue power to mak a Knycht, he has na power to vnmak him, sa mekle is the vertue of Knychthede; ffor na man but grete cause, and Juge with princis powar, may tak honour away quhare it is anys gevin. Than be resone, it aucht nocht to be that Prince nor Knycht mak na Knycht of ane unworthy persone, na of villaine lignage. ffor wald men understand that alsmekle is nature honourit, as for corporale nature, in tree and beste as in man; bot as for nature spirituale, man is mare honourde. Bot be the noblesse of the spiritualitee of the saule resounable, that accordis with angelis of hevin, thare is grete difference; and sen noblesse of curage suld be in all Knycht, it may stand that a man of a new sprongyn lygnye, that be honourable and worthy in all gentrise, mycht be convenable and worthy to the Ordre, sa that the vertues condiciouns and propereteis of noblesse of curage acord ther till. Bot this opynione is vntrewe and vnworthy, ffor and that mycht be, it war mare lyke that the Ordour of Knychthede suld better or alswele accorde to the propereteis corporalis, and personalis, as spiritualis: the quhilk is false, ffor Knycht gaynis nocht bot for hye parage and noblesse, with the seven vertues before namyt be the Doctour, as Force, Prudence, Justice, and Temperance, with Faith, Gude Hope, and Charitee, with leautee that efferis to Knychthede.
Item, The examynour suld spere of the Squieris condiciounis, and maneris, and gude vertues, and thewis, amang the peple; and quhat documentis and techingis thai ar of; ffor the fault of gude documentis and techingis gerris vnworthy men be reboytit and repellit fra the examinacione of the inquisitouris, that thai cum nocht to that Noble Ordre: ffor worthy examynouris will admytt nane, bot worthy: ffor grete foly war to put in the Ordre thame that efterwart suld be repellit for their misgouernaunce; And forthy suld the Knycht, that is the inquissitour, seke wele the poyntis of noblesse and of valour, and of the vertuouse propereteis and gude thewis of the Squyer that suld be Knycht; and quhy, and for quhat cause, he will tak the Ordre; and quhethir it be for meritable cause till implye him for the Haly Kirk, the Cristyn faith, and for the commone prouffit, for the peace, and for all peceable persouns; or he takis the Ordre for pryde or couatise, or for to be honourit, or for vane glore, or to wyn richesse thareby, quhilk, gif he may persaue that his entencione cummys of ane vnworthy cause, admytt him neuer: ffor rycht as Homycide, Symony, Usure, and Scismatyke condicioune, repellis Clerkis fra benefice and honoure, and all dignitee; in lyke cas suld thir faultis before namyt repelle a Squyere fra the noble Ordre of Knychthede, that suld haue nane affinitee bot till noblesse of corage, as said is; ffor and men wald wele knaw and consider the grete chargis and dewiteis that folowis the said Ordre, with saule perile, and worschip oft in were, thay sald stand grete aw to tak that noble Ordre, mare na to be outhir monk, or frere, or othir religiouse of the hardest Ordre that is; ffor traistis wele, that grete honour beris ay grete charge, and gretter disese it is, to fall fra grete honoure agayne that anys a man has bene at, na euir it was joy, to be thareat:Quia non est tanti gaudii excelsa tenere, quanti est meroris de excelso cadere. And tharfore Knycht suld mare dout honour na dede, and schamefulnes suld mare chastise a worthy Knycht, and geve him a hardar passione; and it suld happin him, na suld outhir hunger or thrist, or hete or calde, or ony disese that he mycht haue; and namely, grete princis and lordis sonis suld think grete schame to wyn ane euill name for lak of thair condiciouns in thair ȝouthede, gif thai thocht euer to cum to the worthy and worschipful Ordre of noblesse that Knychthede is callit; ffor thai may wele traist that the name that thai wyn in thair ȝong age remaynis with thame for euermare: And than is it grete auenture, and euer thai be worthy to ressaue that Ordre, quhen the examynouris knawis thair condiciounis; and tharfore, all syk perilis suld be schawin to the Squier or he sett him to cum to the examynyng. Cheualry may nocht be vp haldyn but grete costis, and als expensis on horse, harnais, mete, and men, and othir necessair thingis that till it appertenis; and tharfore, thare suld na man, supposs he war worthy, desyre to tak the Ordre bot he war a lorde, or that he had lord to mynister him all his necessiteis, and hald his honour abufe in tyme of weris; ffor ellis, in default of horse, harnais, and othir necessiteis, euill sett Knychtis, quhen thai wantt, assemblis syk euill men as thame selff, and gerris mony ruggaris and revaris, and othir wikkit men, destroy the commouns, and distrouble the realme, and makis mekle wrang to be done in thaire default.
Item, Men countrefait in thair persone, na oure grete growin men, na men oure fat, or that has euill disposicione, or euill sekenes in thair body; ffor it war lak to the makare to mak men Knychtis that war nocht hable till armes, and to do vailliaunce in tyme of weris; ffor the nobilnesse of the Ordre is sa worschipfull, that it sufferis na man that has mahaigne, na demembrit, na othir wayis manket in corssage, visage, na membris—be he neuer sa riche—to be admyttit to the said maist noble Ordre, the quhilk excludis vttraly all ignobilitee and vilitee.
Item, The inquisitoure examynour suld mak inquest at the Squyar gif euer he did ony grete excessiue syn, as tresoune, or scisme, sorcery, or wichecraft, or grete murderis, or syk lyke thingis; the quhilk, suppose he prise thame lytill, may lett him to ressaue the noble Ordre, in company to be falowe to the worthy Cheualrye: na ȝit na vane glorius Squyare suld be na Knycht, ffor vane glore tynis the meritis of all gude vertues. Na he suld nocht be a gabusoure, na a flaitour Squyare, that suld enter in the said Ordre; na ȝit hautane, na fiere in pride, na orguillouse Squyere suld nocht enter in Knychthede; and namely outrageus in word, and sclanderouse bakbytare, suld nocht enter in the Ordre; na commone leare, na commone viciouse hurdomare hasartour, commoune tauernouris full of sleuthe, barganouris, commouns glotouns, kid and knawin for syk, dronkynsum, manesuorne, and all outrageus commoun vicius men, ar nocht to be ressauit to the Ordre of Knychthede, bot suld be repellit be the examynouris of the Ordre: And thus sald nane be ressauit to the Ordre bot nobles of parage, vertuouse, honest, and of worthy curage; and in all this suld Squyer be inquerit, or he be Knycht.
QUINTUM CAPITULUM.
HERE DECLARIS THE DOCTOUR IN QUHAT FASSONE AND MANER SULD A SQUYER THAT WALD BE KNYCHT, RESSAUE THE ORDRE OF KNYCHTHEDE.
And as to that, the Squyer quhen he is examynyt and admyttit, he suld schriue him clene of all synnys and defautis that he may think on, that euer he maid aganis God, and his Magestee; and tak his Sacrament, sayand "In the name of thee, and in entencione to serue thee, and honour thee, My Souerane Lord God, and thy dere moder Mary, and all thy haly Sanctis of Paradise, I tak this day this worthy Ordre." And this suld be done be prince or lord in a grete feste, as Zule, Pasche, or Witsonday, or All Halowmesse, ffor the mare honourable assemble is maid thay dayes na in otheris: And than suld the Squyere fast the Fest evin, and wake all that nycht in prayeris of grace asking, and otheris als suld pray for him, to geve him grace, worthily to ressaue and kepe, and worthily gouerne the said Ordre, at the plesaunce of God, and the haly Court of Hevin: And on the day before, he suld pas to the Kirk, in his best array as efferis and custum of the countree is, thair to be in prayeris, and to here a preching, or a proposicione langand the said mater; na he suld nouthir here na speke viciouse speche, na trompouris, na janglouris, for that is lak to the Ordre: And on the morne eftir, quhen he is arayed in habyte of Knychtis wede, thare mon be grathit a solempne Messe with note, and in the tyme of the Offeratore, he sal cum before the altare and offer: And syne sall he mak ane athe to the Ordre till honoure it eftir his powere, in the honour of Almychtj God, Prince of all Chevalrye; and thare in present place, suld thare be maid a faire sermone, declarand the poyntis of the Christyn faith, acordand thame togeder with the poyntis of the Ordre of Knychthede. To the quhilkis poyntis of acordans the Squyre suld take gude tent, and knaw thame all, and hald thame prentit in his hert percure, with all the Vij. sacramentis, the X. Commandmentis, the Xij. articles of the treuth, and to kepe him fra the Vij. dedely [synnis]. To all the quhilkis poyntis of the faith, to kepe and honoure and fulfill at his powere, incontynent that he haue tane the said Ordre at the honoure and reuerence of God, and thareto suld mak his speciale prayeris for all, the tyme of the Messe: And fra thyne furth for all his lyf dais. And quhen the preching is done, than sall cum furth the Prince or Lord that suld mak him Knycht; the quhilk aw of dett to be Knycht or he mak ony Knychtis: rycht as nane may mak Preste bot he be Preste, sa may nane mak Knycht bot first he be maid Knycht, saiffand the Pape: ffor how may he geve that he has nocht? ffor herbes and bestis may geve thair nature ilkane till othir, to mak thair nature perpetuall; bot sa may nocht Knychtis be maid, bot first the makare be possessit of his gift, and of his Ordre: ffor gif ony lord wald geve the Ordre and nocht haue it, or vnworthily geve it othir wayis na the Ordre requeiris, he dois grete dishonour to the Ordre. And thai that takis the said Ordre of thame that has na powere vnworthily, thai haue na grace in the Ordre to do wele, na prouffit to thame na otheris; and thus is the Squyere begylit, and dissauit of his Ordre, and all Cheualrye sclanderit. And than suld the Squier hald vp his handis to the hevyn, and his eyne to the hicht, and his hert to God, syttand on his kneis, and thare suld the Prince haue the Suerd redy of Honour, gylt with gold, and belt it about his sydis, in takenyng of Chastitee, Justice, and Cheritee, and thare the Knycht suld outhir geve him a strake with his hand, or with a drawin suerd, in the nek, to think on the poyntis and defend his dewiteis. And syne suld he outhir kys him in the mouth, or ellis kys the croce of the suerd, and geve it him, and ger him kis it agayne, and sa put it in the scalbourd, and bid him think on his athe, ande charge that he has vndertane, and the honour that he suld manetene. And efter that all the seruice of God be done, the new maid Knycht suld ryde on ane coursere out throw the citee, or toune, and schaw him to the peple, sa that thai may knaw him for a Knycht, defendour of Haly Kirk and commone prouffit, and halder of lawe and justice, and mayntenour of the peple, that quhasa has ado thai suld draw till him for help; and that he suld haue mare raddour and drede to do mys, or oucht that suld be agayne the lawe euer mare in tyme to cum, and to saif the honour and the worschip of his noble Ordre; ffor raddour, drede, and schamefulnes is hye grace till all persouns that has honour to kepe. And in that day suld thare be grete festyng, justyng, and tournaymentis, with other actis, as lissis and behurdis, geue grete giftis, and mak grete solempnitee in the honoure of God and the grete feste, and that Herauldis and Kingis of Armes and Menstralis war rewardit. And than suld the Prince rewarde the new Knycht with landis, lordschippis, or othir worthy giftis and gouernementis, till eke his estate and help to manetene the honoure of the Ordre. And thus suld giftis be gevin bathe till him, and be him till otheris; ffor the Ordre requeris giftis to be gevin in daly placis; for honoure and worschip of lordis of estate may nocht be kepit, bot quhare giftis ar gevin, and noble actis of honour excersit: ffor quhare honoure is nocht kepit, ordere gais bakwart.
SEXTUM CAPITULUM.
HERE SPEKIS THE DOCTOURE OF THE SIGNIFICATIOUNE OF THE ARMES OF THE ORDER OF KNYCHTHEDE.
Now declaris the Doctour, that as the Preste quhilk in the Mess sayand has syndry habitis and habilliamentis, quhilkis ilkane has a syndry significacione, as is acordand to thair office and order, and that office of Preste and office of Knycht has sa grete affinitee and alliaunce togeder; ffor quhy? that rycht as office of Preste has certane thingis that pertenis to the Ordre; and ilkane has a certane significacione, sa has the Ordre of Knychthede: ffor ilk thing pertenand till his Order has a certane significacioune, be the quhilkis is signifyit the noblesse of the Order of Knychthede.
And first and formast, Thare is to the Knycht gevin a Suerd with a crossit hilt, that signifyis that rycht as our Lord Jhesu Crist vencust in the Croce the inymy of mannis lygnage, to the quhilk he was dempt throu the syn of Adam, oure first fader, that rycht sa suld a Knycht vencuse the fais of the Croce throu the suerd; ffor the suerd is ordanyt to do justice with; and tharefore is it maid with twa egeis, in takenyng that he suld manetene and defend bathe Temporalitee and Spiritualitee with the double scherand suerd.
Item, To the Knycht is gevin a Spere quhilk is evin, and betakenis rychtwisenesse and veritee; ffor as the spere is evin, and rycht sa suld he be bathe evynlyk and rychtwise, and manetene and defend lautee and equitee, in contrary of falshede and trecherye; and the scharp hard stelin poynt of the spere hede betakenis, that suppose falsehede be neuer sa wele armyt, ȝit will lautee pas throu him, and vencuse him. And be the pennone on the spere end, it schawis that veritee hydis him nocht, bot schawis him to falsehede, sayand ay, quhen it movis, Lo me here Veritee, that has na drede of falsehede, na trecherye; and Veritee is the foundement of esperaunce that is gude hope, and of all othir thingis that ar signifyit be the spere.
Item, Chapellat of stele alssua is gevin to the Knycht, in takenyng of drede of schame and repruf; ffor a Knycht suld be schamefull as a maydin dredand repruf: ffor Knycht or woman, but drede of schame, may nocht kepe honour langsumly, na be obedient to thair ordre: ffor rycht, as drede and schamefulnes, gerris a persone cast doune the hede, and luke to the erde, sa dois the stelin hat the Knycht cast doune his eyne; and rycht as the stelyn hat kepis the knychtis hede, quhilk is the hyast membre, and maist principale of his persone, sa kepis drede of schame the Knychtis honour, that is the hyast poynt of his ordre, and maist principale poynt of all. The quhilk drede of schame suld haue in it fyve wittis to kepe, that throu nane of thai suld dishonour cum, and that the noblesse of his curage suld defend thai fyve wittis, that neuer throu thame euill na wikkitnesse cum.
Item, Haubergeone is gevin to the Knycht, in takenyng of castell, to kepe him fra his inymyes, that is, euill vicis; ffor rycht as a castell is wallit all about with stanis togedir junyt, to kepe Knycht fra his fais, rycht sa is the haubert to kepe him rycht sa fra his fais that ar vicis and defaultis, till his maist noble Ordre of Knychthede, the quhilk is maid of mony syndry pecis as of maillis.
Item, Leg-harnais is gevin the Knycht, that his leggis and fete were seker to passe in the wayes and stretis, and kepe thame, that na robbouris, na thevis, na murderaris, vmbesett the wayes to reve na strouble lele merchandis, na labouraris, men of kirk, na pilgrimys, that passis in the contree for the commone prouffit of the Realme: And in sik keping he suld be garnyst in his armouris and his wapnis, that he mycht do scathe and tak nane.
Item, Thare is gevin him Maisse, that is to say Pollax, in takenyng that he is officere ryale; and that gif ony man disobeyis till his wand, that he lay that maisse on thame to hald the Kingis rychtis on fut.
Alssua, Spuris ar gevin him, in signifiaunce that rycht as spuris spedis the horse to ryn fast, and besy in tyme of nede, quhen his inymyes cummys nere, rycht sa suld Knycht in tyme of nede be besy quhen the King or his Contree is ouresett with lourdanis and revaris or traytouris or other wikkit misdoaris, sa that he slepe nocht his time, bot be besy and diligent in the commone prouffit. Of the suerd we haue spoken of before, in quhat takenyng and significacioune it is gevin.
Item, The quhip is gevyn to the Knycht in his hand, quhen he is on horse, to that significacione, that he suld stand aw and be obedient till his Lord; ffor disobeisaunce vndois the Knycht and brekis his Ordre, that all his ofspring will forthink: as for the inobedience of Adam, all his ofspring was punyst.
Item, Gorgelin is gevin him, in takenyng that thare suld nouthir enter na isse throu his gorge thing that suld be villanie, na lak thing to the honour of the Ordre; as to be at bidding of his lord, but disobeysaunce, and but murmur do his lordis commandementis; and nouther do, na consent, to tresone or guille, barate, na trechery, vnleautee, na othir vice, that may cum throu word na thocht be the gorge outwart; na excesse of glutony, drunkynnesse, na othir mystemperaunce throu the gorge inwart. And thus the gorgelyn suld kepe the Knychtis gorge.
Item, Masse is gevin him, that betakenis strenth and force of curage, the quhilk masse is lyknyt till a false sterap, quhilk strykis on all sydis, apon all kynde of harnais; sa dois force of curage, it strykis on all sydis, and defendis the honour of Knichthede agayne all vicis, and enforcis vertues.
Item, Thare is gevin to the Knycht his lytill schort Suerd, that sum callis Misericorde, in signifyand that quhen he has implyde his spere, his lang suerde, his polax, his false sterap, and his falow be sa nere him that he may nocht help himself with nane of thay, than it is gude at schort strakis; and it is callit outher Schort Suerd or Misericord; ffor cause that a Knycht suld nocht all traist in his armoure na wapnis, bot in his awin vertu, and in him that maid him, and in his mercj; and traist that throu his help, quhen all wapnis are faillit, that he sall saue his honour and bring him fra the perile of dede and dishonour.
Item, Schelde or targe is gevin to the Knycht in signifiaunce that as office of schelde is to be the targe betuix the Knycht and the strakis, sa suld the Knycht be betuix the Prince or his Lorde and the strakis; as the schelde ressauis the strakis before the Knycht, sa suld the Knycht before his lorde, kepe strakis fra him. And as schelde is couplit to the Knychtis brest, thare his hert is, sa suld the Knycht be till his lord bound in lautee as till his awin hert, and is a myd moyen betuix him and his peple.
Gloues of plate ar gevyn to the Knycht in takenyng, that as thai kepe his handis fra strakis and woundis and manglyng, throu the quhilkis the body mycht be tynt, sa suld he kepe his handis, that he give na faith, na athe, na mak nane condicioune na obligacioune agayn his Lord, ffor than war he vndone; and as Knycht liftis his wapnis mare seurely and traistly, that his handis ar enarmyt, sa suld he list mare seurely to God Almichtj, that he be enarmyt, that his handis wirk na misgouernaunce in taking of wrangwise gudis; na strykyng of vnlefull personis; na making of vnlefull condiciouns, and vnlefull touchingis; na put his handis in vnlefull placis.
The Sadill that he rydis in, betakenis sekernes, that he be nocht lychtly put by his purpose, sa kepis the sadill him, that he be nocht lichtly put fra his hors; ffor quhen he war doune strykyn than war his honour lawe. And rycht as he is ferme and seker in his sete, sa suld he be ferme and seker in his curage, in justice, lautee, noblesse, veritee, and charitee; ffor throw seuretee of a gude hardy knycht mony gude dedis ar done, throu gude hardy men of armes, and mony cowartis ar declarit, quhen hardy men ar approuit, vantouris and vayn glorious men, that dar nocht be sene quhare the hardy and worthy knychtis apperis in worthynes in bataill place, and thare fortune enforsis hardynesse. And as the sadill, with the grathe that langis it, haldis him ferme, that he movis nocht for na strake of spere of inymy, sa suld forse of curage kepe him, that he move neuer again gude faith na resone, and bow nocht with vice agayn vertu. And as the hors beris grete charge of the armyt Knycht, and sadill and harnais, sa beris the Knycht, be vertu of his Ordre, grete charge, the quhilk he suld nocht lychtly be movit fra. And as he is sett apon a hie sadill, aboue a hye coursour, sa suld his curage be hye to defend the rycht, and manetene the poyntis of his maist hye and noble temporale Ordre.
And tharfore is Courser gevin him or Destrere, to betakyn noblesse and hicht of curage, that Knycht suld haue aboue all othir peple, sen he has bathe maist hye and noble order, and syne maist noble habilliament of armoure, and syne maist hye and noble hors; sa sulde he haue maist hye and noble curage, with force to passe all otheris in vailliaunce of armes and honoure, and to be sene aboue all his men, and mare fere of, sa that men that had nede of his help suld se him of fere, to draw till him for help.
Item, his Coursere or destryere has Bridill gevin till him, with irne bytt in the mouth, and reynis in the Knychtis hand, sa that the Knycht may refreyne the hors, that he pas nocht away with him. And that iryn bitt in mouth betakenis, that he suld refrenȝe his mouth fra bathe euill viciouse speche and euill thouchtis. And be the reynis is betakenit, that he suld hald his handis undefoulit, or fylit with oure vilaynouse dedis, or that he be oure large to geve till othir that he haue nede him self, and that he be nocht sa lycht of striking with his handis that thare be na discrecione in his dedis, and that be thai reynis he suld be led with pure folk that war nede bestad of help, quhare thane nedis war to trauaile to help thame; and that he war nocht oure narow na nedy that he had lak tharethrou, nocht to spare his gude and spend his honour; and that he be of handis hardy to defend him fra his fa; and doubte na thing, ffor oure grete doubte makkis Knychtis to haue lathe curage.
Item, The Horse-Hede is bundyn with ane hede-stell of the bridill, in that kynde that he suld do na thing, but be ordynaunce of the Knycht, that efferis till course of armes: and bot be resone; and the hede of the horse gais before, and is bundyn to do resoune, sa suld the resone ga before all dede of armes, and other actis honourable that he dois. And as his hede-stele byndis his hede to resone, sa dois resone the Knycht, and kepis his worschip. Alsua, the Knychtis hors is enournyt with harnais before and behynd, on his body, sa efferis it to Knychtis to be honourably enournyt with honourable clething, and alsa with vertues honourable. And because that sum horse ar enarmyt with sik harneis as efferis to defend thair corps fra harmes, sa suld Knycht be enarmyt with richessis of temporale gudis, or ellis he may nocht gudely do his worschip, nouthir in pes na in were, and oft tymes gerris mony reueryes and wrang wynnyngis be: for Clerkis sais,Quod propter inopiam multi deliquerunt, etc.
Item, Jakkis war ordanit to Knychtis, thai tymes of ȝeris that war of grete solempnitee, of sylk aboue all thair harnais, that signifyit grete trauailis that effeiris till him to do; ffor rycht as the jakkis ar aboue the hauberkis, and ordanyt nerest bathe wynd and rayn, and othir stormys, sa suld a Knycht for the peple susteyne all stormes and trauailis for thame, sa that all mysterfull and peceable persones that had myster, suld, throu him, haue reconfourt and refuge at nede, for the honoure of noble that ordanyt that Noble Order, for that cause to be a protectour and ane aduocate of all poore, miserable, and peceable persones: The quhilkis be the noblesse and the creacione of the Ordre, he is ordanyt to defend, manetene, and hald in thair richtis, quhen thai haue mister, and thai be requerit: Quhilkis Knychtis suld erar expone thame outhir to be dede, or presonare, or woundit sare, or he left thame but help that ar vnder thaire cure and saufgarde: Be the quhilkis poyntis of the Ordre, men may se that Knychtis, be vertu of thair Ordre, has a grete charge, quhat of justice halding, quhat of thair landis gouernyng, and of thair peple maynteyning, and of thai peceable persones defending, as ar kyrk men, and maidnis fra forse and ravisyng, wedowis, and faderles and moderles barnis fra supprising, labouraris, merchandis, and traualouris fra distroubling, and all peceable persones fra fors and wrangwise vexacione.
Eftir this, Takyn of Armes to bere is gevin the Knycht in his schelde, or in his cote of armes, or othir wayis, sa that he be knawin and kend in bataill be otheris; sa that gif he dois wele he suld have honoure and worschip, and gif he dois evill he suld haue dishonoure and disworchip, and sik as efferis till ane inymy of the Ordre of Knychthede: for gif he be vailliaunt and hardy in bataill; or he be feigned, slak, and cowart, and flee fra his lorde in bataill.
Item, Baneris ar gevyn, bot that is bot to Kingis, and Princis, Erllis, Dukkis, Marquis, Vavassouris, Barones, and Knychtis Banneroll; And thus quhen a Baroun Banneroll has mony Knychtis vnder him, thai aw to diffend thaire lordis landis, and his lyf, and his honoure: ffor the honoure of Knychthede standis in that, that he be lufit, lovit, prisit, honourit, and doubtit, with the prince, lordis, and peple of the realme; ffor the honoure of lordis and princis standis in the pluralitee of mony worschipfull and honourable Knychtis: And as Knychtis of honoure ar honourde with princis, lordis, and peple, for hardynesse, noble curage, vertu, and worthynesse, that thai haue wonyn with thair princis, lordis, and maisteris honoure in thair ȝouthede; rycht sa ar vnworthi cowartis, full of tresone and falsehede, barate and trechery, and othir viciouse lyf, suld be haldyn as dishonourit, and vnworthy to be amang thame that ar honourable in the said Order, and mare to be blamyt na othir lawlyar folk, suppose thai had done mys.
SEPTIMUM CAPITULUM.
HERE SPERIS THE DOCTOURE OF GUDE CUSTUMES THAT EFFERIS TO KNYCHTHEDE.
And, first, he sais that Noblesse of curage has chosyn Knychtis of honour to be aboue the small peple, and the small peple to be at thair seruice and gouernement. Than suld Noblesse and gude custumes be intill all noble knychtis, be vertu of thair Ordre; ffor noblesse of Knychthede cummys neuer to man of gude evin rychtwisely na honourably, bot it be throu noblesse of curage; ffor but noblesse of curage it may neuer cum to that hie degree of honoure, and but electioun of vertu, and gude custumes and thewis; and thus on nede force it behufis the Knycht, or he cum to that hye worschip and estate, worthily but vsurpacione, that he be knawin full of gude vertues, gude custumes, and gude thewis in gouernance. And fyrst and formast, all Knycht or he tak Ordre suld knaw all the Seven Vertues, and thair branchis; that is to say, the four Vertues Cardinale, and the thre Vertues Theological. The thre Theological is Faith, Gude Hope, and Cheretee, as we have before touchit. The Four Cardinale Vertues ar Justice, Temperance, Fors, and Prudence.
And first and formast, a Knycht bot he be of gude Faith, all is for nocht that he dois; ffor he may neuer haue othir vertewe na gude custumes; ffor but faith all is bot syn that euer man dois: ffor be faith men has all gude knawlage and vnderstanding of God and his haly Sanctis; and but faith man is wer na nocht; ffor be oure faith we haue sight spirituale of hevin and hell, and all Goddis workis, visibilis and invisibilis. And be Faith men has Esperaunce, Cheritee, and Leautee, and ar servitouris to Veritee, and fault of Faith myssaris all thir thingis. Knychtis be gude ancien custumes was wont to ga in the Haly Land, to defend and manetene the Cristyn Faith, fechtand agains the inymyes of the Croce, and was marterit: but full few now dois that. Alsua, be vertu of fayth and gude custumes, Knychtis defendis the Clerkis and Kirkmen fra wikkit tyrane men, the quhilk aganis the faith, and for default of faith schapis thame to derob and ourethraw bathe clerkis and kirkmen, for thair tyranny and wikkitnes.
Item, Esperaunce is a noble vertu, be the quhilk Knychtis traistis to haue the victory in battail and in feicht. Clerkis be Esperaunce traistis to haue the joy of hevyn, and be thair teching gerris vs trow rycht sa: but the quhilk Esperaunce, that is Gude Hope, we war all forlorne. Thairfore Esperaunce sittis well as in a Knycht, ffor be esperaunce he has mare traist in God, na in his horse, harnais, and menze; throu esperaunce the curage of knychtis is reinforssit, and the curage of cowartis ouresett. Gude Hope gerris the knycht oursett grete trauailis, and hard fortunes, in hope of better ay. Alssua Esperaunce gevis knychtis curage to kepe and defend citeis, castellis, and wallit townis on small evyn, and thole bathe hungir, thrist and waking, and mony grete strakis, oft tyme. And war nocht Esperaunce of gude hope Knychtis had neuer honour, ffor it is the principale instrument that gouernis Knychthede in honoure.
Item, Knycht but Cheritee may neuer be but crueltee and euill will, quhilkis concordis neuer with the honour of Knychthede; and thus mon Cheritee be chief in a Knycht; ffor throu Cheritee man lufis his God atoure all thing, and, as himself his nychtbour: but the quhilk poynt is na man may be perfyte Cristyn man.
Item, A Knycht suld haue in him grete pitee of all pure folk maleesy persones, and of pure prysonaris quhen he has the maistry of thame, and till haue mercy of thame for resonable finaunce; and throu cheritee men has pitee, but the quhilk charitee na Knycht mycht sustene the grete charge of Knychthede; ffor as horse but fete may nocht bere grete chargis, sa may nocht Knychthede, but cheritee: the quhilk cheritee makis hevy birding lycht to bere, and grete charge soft, bathe for the vphald of honour of Knychthede, and meryt of the saule behufe.
Item, Justice is till all Knychtis nedefull, ffor Knycht but justice is but honoure; for Justice and Knychthede is sa wele acordaunt that Knycht but justice is a body but saule, for but justice may na Knychthede be; ffor Knycht injurius is inymy of justice, and castis him self out of the Ordre, the quhilk reuys him and dispisis him in that cas.
Item, Prudence is a vertue als, that Knychthede may nocht be but; ffor Prudence is a knawlage that man has of all thing, bathe gude and euill, throu the quhilk he is maid inymy to euill, and frende till all gudenes; and alsa be Prudence man has knawlage of the thing that is for to cum, and that be the notice of the present tyme, as he seis the warld gais: Item, Prudence can with cautelis and subtiliteis, a man can, as be the apperaunce of the thingis that he seis, eschewe perilis that ar to cum, and mend ane euill fortune apperand be vertynasse, bathe corporalis and spiritualis. And thus knaw thai all tymes that is, and wes, and sal be, and puttis gouernaunce till all as efferis. The commone proufit, and the prince, ar mekle behaldin to the worthy Knychtis, for the mony perilis that thai expose thaim in for it: and thus is Prudence ane of the maist nedefull poyntis that may be for Knychtis; worschipfull custume is in Knycht in tyme of necessitee to request of party to arme him, and defend the commone prouffit. Bot mekle mare is it honourable custume to Knychtis till vse resoun in all his dedis, and gude will and wele sett, that is the glore of Knychthede; ffor oft tymes bataillis ar mare wonnyn be grace, na be force, and be wit and subtilitee na be multitude of armyt company, as sais Macabeus to the Peple of Israel, quhen he sawe his inymyes cum on him sex tymes ma na he; "Ha! Ha! Dere Brethir, reconfort ȝow, and makis gude chere, and traistis wele that God sall help vs in this houre, ffor traist nocht that grete multitude makis grete victory, bot mekle erare, grete confusione; ffor sa grete multitude mycht nocht be gouernyt togeder, ffor thay may nocht wit in the tane end, quhat the tothir dois; and a lytill misreugle or affray makis all to flee, etc.:" And gert his peple put thame in gude estate, and prayde to God to help thame. And thus was the bataill wonnyn throu his wit and counsaile, and confourt quhilk come of grete prudence and grace. And thus suld all gude Princis and Lordis that wald haue thaire barnis worthy and wyse men, and hable to the Ordre foresaid: thai suld ger doctryne thame, instruct thame, and teche thame first in thir virtues before namyt, and specially till vse resone and justice, and gude vnderstanding of wit, and that prudence teche thame to be a frende till all gudelynes, and inymy till all wikkitnes, ffor be thai vertues, the vertew of prudence junys him with Knychthede, and dois it mekle honoure.
Item, Force is a grete vertu in all noble actis, and specialy agayn the Seven Dedely Synnis, quhilkis, quhen thai haue the maistry, ledis man to the paynis of hell; off the quhilk sevin synnis, Glutony is ane of the werst; fforthy, that quhen a glutoun has chargit him our mekle with metis and drinkis than bringis it in Suerenesse, that he mon slepe or rest; and in his rest than desyris he Luxure; and quhen he seis that all this charge may nocht be uphaldyn but grete gudis and richess, than cummys Couatise, that settis nocht by how that gude be wonnyn bot he haue it; off the quhilk conquest cummys Ire, and Inuye, and redy Murther and slauchter, quhilkis cummys seldyn, bot that Pryde be in thair falouschip. And thus throu glutony is gaderit and assemblyt all the foule company of the Seven Dedely Synnis: And thus Knychtis that haldis thir wayis, gais nocht in the hall of noblesse; Glutony makis the corps feble, and schortis the lyf, agaynis the quhilk vicis, and namely of glutonye, the worthy curage of a noble Knycht stryvis full stoutly, and wynnis the victory on him that is inymy to the noble Ordre of Knychthede. And thus be Force he feichtis agayn his inymyes throu hye noblelesse of curage with help of abstynence and of temperance: And agayne Luxure feichtis Chastitie forsably, and beautee of corps, mekle etyng and drinking, quynte clething, and joly polist corps; falsate, tresoune, injure and misprising of God, and of his Sanctis and of his mekle gloire, and no doubt the paynis of hell, na sik like thingis is agayne the Ordre of Knychthede, and all gude thewis. Perfyte Chastitee forsably feichtis aganis Lechery throu the remembraunce of God and his commandementis. And to wele vnderstand the the hye graces and gudelynes and glore of the hyast God, quhilkis he has ordanyt for thame that lufis and honouris him, and seruis him treuly; and alssua to think on the sorow and disese that ordanyt is for thame that dois the contrair, that mysprisis his commandementis, and mystrowis him; for to lufe him, serue him, and honour him, that is sa worthie to be lufit, man has forss and grace, with Chastite forsable, with stark curage vnvencusable, werrays and ourecummys the vice of mysordinate Lecherye, be force of curage and noblesse, quhilk will nocht put him in subjectione of evill thouchtis; na be oure cummyn with sik wrechitness; na his hye honour lawit na defoulit, that sa mekle charge has sustenyt in grete honourable actis in weris that he suld thole his worthi curage of Knychthede be ourecummyn with vicis. For suppose he be curageous and hardy, and of corps strenthy to ourecum his corporale inymyes; and nocht noblesse in him of forss of curage to vencuse and ourethrawe his inymyes spirituale, that is vicis; he has nocht all the verray noble poyntis, propereteis, na condiciouns of Knychthede that he suld ficht with; ffor noble curage of Knycht suld alswele feicht again the Deuill that is inymy of the saule as agayne man inymy to the corps.
Item, Auarice is a vice that gerris oft tymes the curage of mony noble Knycht descend full lawe; ffor quhy, the gredynesse of gude blyndis thair hye curage for glytwisnesse of gold and of richesse, that it ourecummys the force that suld vencuss his inymy with, and makis him subject till sa lawly wretchitnesse and vnhonest thing, that is bot for defaut of forss; that suld be his pillare of worschip till hald him ferme; the quhilk pillare faillis him at nede quhen noblesse of hye corage is slokit throu Cuvatise, nocht defendand thame aganis it, as the worthynesse of the Ordre requeris: bot tholis him to be ourecummyn and vencust throu cowardise spirituale, and lachesse of curage souplit throu Auarice; and changit thair curage again the noblesse of the Ordre: And tharefore it is a grete maugre in a realme quhare lordis and knychtis ar gredy to gudis, and couatouse; ffor it is rute of all wikkitnesse; ffor of it cummys wrangwise extorsiouns, and euill wonnyn gudis, wrangwise conquestis of landis, and syne ar thay fast haldand, that na gude will part with, bot the nede peny; and be this way thai becum bondis and subjectis to thair gudis, and varyis fra the rycht way of liberalitee that manetenis noblesse of Cheualrye, and is inymy to the noble Ordre, to be wrechit of the gudis that God has send thame to preue thame, and assay thair vertu with; and nocht to be hid, na hurdit. And as for remede of this, thare is a vertew callit Fortitude, that is stifnes in hert aganis vice, that will nocht falde no mare na rank stele, quhilk is sa ferme in itself, that it will nouthir bow to frende na faa, to help thame at nede, bot he be requerit and askit, and that is for the hie stifnes that is in him, of the vertu of fortitude of curage; that sa grete honour it is worthi to have for his worthynes, that he is euer redy to be at bidding of worthy dedis and honourable, quhen he is requerit. And the hyenes of his noble corage he thrawis him fra all appetite mysordinate of all vicis; as quhen a Knycht is tempt with Couatise or Auarice, that his hert is sett and enclynit to that wrechit gredynesse that is moder of all wikkitnesse, and of traysounis, falsate, barate, trechery, manesuering; than suld he sauf his honour to have recourse to Fortitude, and thare sall he fynd na fault of help, counsale, and confourt, to supplee him at nede; for he is nouthir lache na ȝit cowart, na false hertit na negligent; bot with him sall be foundyn strenth and fors, hye curage in gudelynes, quhilk efferis wele to be fere to the noble Ordre of Knychthede; ffor throu that, a Knycht may be lorde of his curage, and be maister of himself, and ourecum all vicis. And thus suld ilke noble Knycht think on the noble King Alexander of Macedoyne, and of his liberalitee, the quhilk had sa noble a curage, that he dispisit auarice and couatise; in largesses of giftis, he had euer the hand opyn till all men, alswele frende as fa; throu the quhilk renoune of fredome the souldiouris of his inymyes that war auariciouse and couatouse, come fra thame till hym, and gert his company grow, and euermare and mare he conquest, and euermare and mare delt till his men; and thus, throu his renoune of liberalitee and dispising of the vice of auarice, with othir vertues of noblesse of fortitude, he come to the honour of Conqueroure of all the Warld. Quhairfore, all nobil Knychtis suld euer think on vertues of noblesse and of largesse, and despise auarice and couatise; that he be nocht subject till vnworthy persounis, na wyrk nane vnworthy dedis; na think to mak nane vnworthy conquestis throu auarice, the quhilk efferis nocht to noble and worthy Ordre of Knychthede—Accydo est male.
Suerenes is a vice quhilk makis a man to hate all gudelynes and to lufe all viciousnes. Be the quhilk vice, thare is ma folk condampnyt na be ony othir vice in this warlde be takenis and signis may be persauit; and be the contrair, that is wilfulnes in gudelynes to do gude werkis, men may knawe the takenis of a man that sal be savit fra dampnacioune better, and mare clerely, na be ony vertuouse condicione that man may haue; and thus, quha will ourecum and vencuse Suerenesse, he mon nedely begyn at gude, and fortitude of curage, throu the quhilk he ourecummis the inclinacioune of Suerenes that mannis flesch is inclynit to, be the syn of Adam, our held fader, quhilk of the erde takis inclinacioune mare to sleuth na to diligence, and mare till euill na to gude; ffor sleuth and leithfulnesse drawis efter it dule and displesaunce of othir mennis gude auentures, and is blythe of thar mysfortunys: and quhare thai haue euill, thai wald it war wer, and thus has he ay disese; ffor he has disese and dule of thair gude, and syne he has disese and dule of that, that thai haue nocht sa mekle euill as he wald; the quhilk puttis thame in ire and in passione dolorouse contynualy, bathe in body and saule; and tharefore, thou Knycht that wald vencuse that vice of sleuth, pray to God to graunt thé force in curage of diligence aganis that vice of sleuth, that thou may ourethrawe him, and halde him at vnder; and think how that our Lord God, quhen he gevis till othir men ony grace or gudelynes for thair gude meritis, he takis nocht fra thé to give thame, na he gevis thame nocht all the gudis that he has to geve; bot that he has yneuch bathe to geve thé and otheris, that makis him gude cause; of the quhilk he gevis vs ane example in the Ewangel, sayand,Amice, non facio tibi injuriam, That is to say, Quhen the vignerones labouraris had wroucht all the day, fra the morne early till nycht, and otheris began at the Evyn-sang tyme, and wroucht rycht sa to the nycht; and the Lord of the wynis gave thame y-lyke feis for thair day werk; and thai that had wrocht fra the morne airly murmurit the Lord, sayand, He was vnrychtwise, that gave thame alsmekle that began at Evyn-sang tyme as to thame that began at morne airly: and he ansuered, That he did thame na wrang, quhen he departit his awin gude at his awin will, and payde tham all that he hecht thame; quharefore thai had na cause to murmur him, na to haue nane envy at thair nychtbouris, as said is.
Orgueille, that is callit Pryde, thinkis na man pere till him, and is a grete vice; ffor he wald na man war sa gude na sa worthy as he, and had leuer be him allane, na in ony company that him thocht na pere till him. And Humilitee and Fortitude are twa vertues that lufis evynlynes, and sa ar thai aganis Pride; and, tharefore, gif a proud, hichty, hautane Knycht may nocht stanche his awin pride, call till Mekenes and Fortitude; ffor mekenesse withoutyn stedefastnes may nocht gaynstand pryde; ffor quhen thai twa ar togidder, than may thai wele gaynstand pryde; na pryde may neuer be vencust, but mekenesse and stedefastnes of fortitude; ffor kyndely thing is, that quhen a ȝong King is sett on his hye horse, he is proud and hautane, but syne cummys fortitude of humilitee, with grete stedefast mynde, thinkand how he suld haue pryde in his hert, quhen he rememberis of all the poyntis of his Ordre, and quhy he is maid Knycht. Bot quhat is the pryde of a proud haultane man worth, quhen he can nocht remembre of the poyntis that God may sone lawe him with? ffor thare is na man sa proud and full of orgueill, bot and he had bene disconfyte and ourecumyn in bataill place and vencust, bot he suld be full meke; and that fallis ofttymes amang Knychtis of honoure: for quhy? the fors of ane othir mannis corps has strykyn doune the pryde of his curage: And thus sen fors corporale in a strange persone has lawit his pryde, it war lyke that fors of humilitee spirituale, that is fer mare vertuouse, suld in his awin persone ourecum pryde; sen the tane is spirituale noblesse, and the tothir corporale.
Item, Envy is a vice that is not agreable to God, na justice, na charitee, na to largesse, the quhilk pertenis to the Ordre of Knychthede, and thus quhen ony Knycht has his hert failit, and his curage lawlyit, that he may no mare folow the actis of noblesse, na dedis of were, for faulte of strenth of curage that is failit in him, na has nocht in him, Justice, Charitee, na Largesse, syk men dois injure to thair Ordre of Knychthede, that gerris mony Knychtis be envius of othir mennis gude fortune, and thai ar suere and lythir to trauaile thame to wyn honoure in armes, the quhilk bringis the richessis; for euer efter honour thare cummys rychesse, and thai that ar thus enviouse takis fra othir men the gude that is nocht, na may nocht be thairis, ffor thai wald pres thame to reve thame thair honoure, quhilk, quhen thai had gert thame tyne, throu murmuracioune and enviouse langage of bakbyting, that honour that thai tak fra thame, may nocht cum to thameself; and be syk Enuy he dois mony thingis that ar discordant till his Ordre.
Item, Ire is a stroublance of curage, and of gude mynde, and gude will, and disturnis a mannis curage to vengeaunce; and thus, quha sa lykis to sett remede in this vice of Ire, he mon haue recourse to forse of corage; that is, the lord and maister of mannis mynde and his passions, and syne seke to Pacience and to Charitee, the quhilkis ar cheif of counsale to Knychthede, and with temperaunce, mese his mynd and bryng his hert to sobirnes; and thir Vertues ay bringis allegeaunce of the grete paynis and trauailis that Ire has movit in mannis hert: and in samekle as the ire is the mare, in samekle suld force of curage of noblesse of Knychthede be the starkare to ourecum the vnresonable passions of ire, the quhilkis cummis ay of euill, and dois bot euill, ffor the ire of man makis nocht man to haue mare rycht anent Godwart; bot man suld be armyt with gude will, sobernesse, humilitee, and pacience, charitee and abstinence, and syne cummys justice, and bringis wisedome with him, and annoblis the Ordre of Knychthede fere mare na it was before, and thus we haue that aganis all vicis of the Seven Dedely Synnis: The vertu of Force, with help of thir othir counsalouris that we haue here before namyt, is souerane remede aganis thame.
And now is it spedefull that we se quhat is the vertu of Temperaunce, and quhat it is nedefull and behovefull till: And as to that, the Doctour sais, That Temperaunce is a vertu quhilk haldis him euer in the mydwarde betuene twa vicis, that is to say, betuene oure lytill and oure mekle, and thus techis temperance a man to kepe the mydwarde, ffor vertu is ay in the mydwarde: ffor man that has na mesure in himself, quhen he dois outhir till the hye or to the law, thare wantis discrecione of temperaunce and mesure, (the quhilk is nedefull to be in Knychthede), ffor quhen Knycht knawis nocht his quantiteis of his mesure in all his dedis, his honoure is in were: ffor he suld be temperit in largesse, that he be nouthir fule large na oure wrechit; in hardinesse, that he be nocht fule hardy na oure cowart; in etyng and drinking that he be nocht glutone, na gormand, na slut, na slutheroune, na zit dronkynsum; na that he hunger nocht himself for wrechitnes; in his speche that he haue nocht our mony wordis, na that he be nocht oure bestely, na our blate, that he haue na langage, na collacione in tyme quhen it efferis; alsua in his clething that he excede nocht, na that he be nocht oure wrechit: And thus in all thing to hald mesure is temperaunce: And schortly to say, it is the reugle of all wisedome, and but it na Knycht may well gouerne his Ordre, na neuer sall men fynd temperance bot with wisdome and with vertu.
Item, Gude custume and vsage is till Knychtis to here every day the Messe, quhare euer he be, gif it may gudely be gottyn, and gif ony preching or teching of clerkis, or wyse men be proponyt, he suld be redy euer to here the Word of God, and euer be redy till honoure, anourne, and pray to God, and to lufe him, serue him, honoure him, and obeye him in all place, atour all thing; and in all his dedis, haue euer his hert on him, and euer think on the Passioun of Crist, and on his awin dede, that he mon anyss dee, and think on the schortnes and the wrechitnes of this warld, and of the paynis of Hell, and of the grete joyis and glore celestiall of Hevyn; And euer ask him of his grace that hye glore of Paradise, and traistis wele that he that takis mare plesaunce in haukis and houndis, deliciouss metis, joly clethingis, fair women, gude wynis and spicis, lycht wordis with negligence of Goddis seruice, and lycht lying and despising of Goddis pure peple, and of the lawis of God and man, syk Knychtis ar nocht worthy Knychtis, bot erar dispisaris of the Ordre, and inymyes to Knychthede; ffor sum trowis in wichecraftis, as in meting of bestis, or in fleyng of foulis with thame or agayne thaim, or on rycht hand, or on left hand, sayand, the rycht syde gais aganis him, and the left syde gais with him: And sayand, That all sik folyis efferis nocht to wisedome, resone, na discrecioune, na to gude faith. Bot it as foly of fulis that grevis God, and castis men of Goddis grace, and gerris thair inymyes oft tymes be maisteris of thame, quhen thai will nocht tak documentis of gude teching, na gude thewis to reugle thair dedis, and mare has traist in thair fretis and folyis, na in the faith of God Almychty. And tharfor, thai that vsis thir folyis, and levis the Vertues before said of Fayth, Gude Hope, and Charitee, Humilitee, Largesse and Lawtee, and nobilnesse of Forse of curage, to gaynstand all thir vnworthy fantasyes, he is nocht worthy to bere that hye, worthy, and noble Ordre of Knychthede that dois thus; ffor sum Knycht has syk custumes to trow, quhen euer he seis a nakit womman in the mornyng, he sall nocht do his prouffit na honoure that day, na quhen he seis a womman kemmand hir hede nakit in the mornyng, he sall nocht have honour in armes that day; and this is a false vnworthy treuth, ffor a juge that kepis the lawis that he is ordanyt to kepe, dois wele his office. Sa dois a Knycht quhen he vsis resone and discrecione, and kepis fayth and lawtee with all the laue of Vertues of noblesse, than is he worthy Knycht, and kepis wele his Ordre: Bot a Knycht that wyrkis eftir ȝone fretis, that we have here sum part namyt, and otheris, and levis the ordre of gude vertues and gude thewis, he is dois evin as a juge that leuis gude and suthfast witnessis led in a cause before him, and jugis agayn gude fayth, be the chirmyng of foulis, or be the berking of doggis, and syk lyke thing; and thus Knycht suld be ferme in the faithe, nocht variand, na suld nocht traist in sik fretis, na wichcraft; and leue the verray faith of God, ffor all syk thingis are bot janglyng of fendis, that fleis in the ayre, that temptis Cristyn folk, to ger them vary fra the rycht faith to drawe thame to thair condampnacione.
Item, Till Knychthede efferis; principaly to be amorouse of the commone prouffit, and of the commouns; ffor quhy? be the commouns, and for the commone prouffit Knychthede was foundyn, stablyst, and ordanyt, than suld Knychtis be curius of thair prouffit, be resone; ffor gude resone gevis, that all Princis, Lordis, and Knychtis specialy, sulde be mare curius of the commoun prouffit, na of thair awin propre gudis; ffor quhy? it is mare nedefull and mare spedefull, and grettar and mare necessair, ffor the commoun prouffit riches bathe Prince and Peple, and gude propre gudis, bot a persone proprely, and mare gude, is to be bathe riche, Prince and Peple, na he allane, and nocht his peple.
Item, To Knycht efferis to speke sobirly and wisely, and curtasly; and to be alssua nobly cled in diuerss clethingis, and honourable, fair horse, fair harnais, in the hanting of weris, and gouernaunce that he has: till hald alsua gude house, eftir his power and estate, till haue honest housing; and treuly Curtasy and Knychthede suld neuer part company; ffor foule and vilaynouse speche fylis the mouth of a noble Knycht, and sa dois it of all persone of estate; hamelynes and gude specialitee of acquyntance with gude folk, worthy and honest, is wele accordant to Knychthede.
Item, Lautee, Veritee, Justice, Humilitee, Charitee, Largesse, Hardynesse, Prowesse, with Forse in curage and noblesse, Pitee, Honestee, Drede, Schame, with othir syk like Vertues, and otheris that we haue before namyt, appertenis wele to be in company with the noble Ordre; and rycht as we say, That in God is all vertu, all noblesse, and all gudelyness, sa suld all Knychtis, Lordis, and Princis, folow at all thair gudely powere the futsteppis of thair ledare, lord, and techour, Jhesu Crist, quhilk all his werkis that he wrocht was all to geve us gude instructioun to gouerne vs in syklike maner. And all the writtis that euer was writtin for our documentis and teching, for the teching of the keping of horse and harnais and wapinis, is nocht anerly the instructione of Knychthede till his barnis and otheris that he suld teche vnder him: bot the gude custumes, gude instructiones in vertues, and gude ensamples of gude godlyke gouernaunce, efter all the form and maner before said, suld be the gouernaunce of Knychtis, first in thameself, and syne teche till otheris; ffor he that better techis his horse na his barnis, he gais nocht the rycht gate to teche the Ordre.