Ne othir wemen that wise be.
Avdromatha was Hectoures wyffe, and the nyght afore that he was sleyne there com to his wyfe in a vision that the next daye that Hector went to the batayle withowten dowte there he shuld be sleyne. For the which Andromatha with grete seghens and vepynges dide hire power that he shuld no goo into the batayle; but Hector wold not beleue hir and there he was slayne. Wherefor it is seide that a goode knyght shuld not holy disprayse visions of his wife, that is to sey, in avice and the counsell of his wyfe, if he be wyse and well condiciond, and anamly of othir wise women. For Platon seith, “Thou shuld not disprayse the counsell of a lytill wise person, for, þough thou be neuer so olde, be not ashamed to lerne, though a childe wolde teche the, for some tyme the ingnorant may avise the wise man.”
The avision of Andromatha, the whiche shulde not be dispreysed, |f. 67.| is that a good purpose sent by the Holy Gost Jhesu Cristis knyght shuld not sette it at nought, but anoon sette it in effecte vnto his power. Thereoff spekyth Seynt Gregory in his Moralles that the good Sperite for to draw vs to goodnes andmonychit vs, meveth vs and techitht vs. He admonychyt owre mynde, he meuith oure will and techyt owre vnderstondynges. The Sperite, softe and swete, suffirth no maner of litell spote of chaffe[[527]] abydyng in the habitacion of the herte where he inspiryth, but broyleth it anoon with his subtile circunspeccion.[[528]] Therefore the postile Seynt Powle seith, [“Spiritum nolite extinguere”].[[529]]
LXXXIX.
If that thoue haue grete werre and besy,
In Babilonies streynght verely
Troste not, for be Minos[[530]] and that soone
It was take; trosteth not than thereone.
Grete Babilony was founded bi the grete gyaunt Nambroth,[[531]] and it was the streyngest cete that euer was; but notwithstondyng it was take by knynght Minos.[[532]] Therefore it is seide to the good knyght that he shuld not so myche truste in the streynght of his cete or off his castell in tyme off werre, but that it be full purveide off pepyll and of all thyng that behoueth for dwe defence. For Platon seith, “Who so trostith all only in his streyngth is often ouercomen.”
Be the streynth of Babilonie, wherein men shuld not trost, it is to vndirstonde that the good sperite shulde not trust ne attende to thynges that the worlde promysith; and Seynt Austyn spekith therof in the booke of Syngularite of Clerkes,[[533]] that it is to lewde a trust[[534]] to name his lyffe to be swre ayens the perell of this worlde. And it is a folych hope to wene to be saue among the byttynges[[535]] of synnys; yit the victorie incerteyne is as long as men be among the dartes of there enmyes and kepith theyme vnhurte,[[536]] but who so is envirouned with flawmes is not lyghtly delyuered withowtyn brennyng. Trost to hym that hath the experience; though the world lawith[[537]] on the, tryst it not, lete thi hoope be sette in God. Therefor seith the prophete Dauid, “Spera in Domino,” etc.[[538]]