I KNOWE WEL that all men of a grosse iudgement , and gyuen to the pleasures of this presente lyfe , drowned in worldiynesse , bound seruantes to theyr owne lustes , that regarde not the spirituall sence , shall thynke my tale meruaylous and newe , and peraduenture wyll mocke me , as though in the fyrste entre and title of our sermon , we propose a thyng both folyshe , and that to no mans eares can seme true . But this not withstandyng we woll prosecute our intente , and by this frowardnesse we shall be more sturred to approue the sayde sentence : so that they the whiche seme agreued with our speakynge , wyll in the begynnynge haue a lytell pacience , nor will not at the first herynge interrupt my tale , but be content to abide the ende and conclusion of this matter . For plainly if they so doo , I am perswaded , that they shall vtterly change theyr myndes herein , and cleaue to our partie , denyeng their owne opinion , and rebukynge theym selfe for theyr errour , that they haue hytherto defended : and ferthermore thanking me , as sike men thanke phisitions , whan they haue recouered theyr helthe . So nowe I wolde not haue the bring forth thyne olde roted opinion , but a lytell tary and consider the reasons of my tale , wherby thou mayst iustly iudge of this matter , and specially whan thou hast lopped and cutte away thine own crokid fantasy that thou now arte in , and mayste see the right and streight waye of iudgement . For the iudges of these worldly causes , though they haue diligently herde the fyrst partie , to declare and pleite his action , with stronge and playne reasons : yet this not withstanding they loke what the contrary partie wyll aunswere , whom pa●●ently they also here , and be not moued to gyue sentence , although the former persone broughte forthe neuer so true and iuste reasons . For alwaye there is in theyr courte a place reserued to the seconde partie : Seing it is an ordinate rule amonge these iudges , fyrste well to perceyue the controuersy and cause of bothe parties , and than afterward to gyue sentence accordynge . In lyke maner therfore I requyre the seconde place and audience of my tale , for the first partie hath longe heretofore prosecuted his cause . This aduersary of myne is the roted opinion of longe tyme with many men , that wandereth through the worlde , and confirmeth , that all thinges be confused and trou bled , soo that amongest men nothynge can be iustly and well kepte , nothing in right order . Dayly we see many men hurted troubled and oppresied with al sortes of wronges and iniuries : Feble and weake persons be ouerthrowen by the stronge and myghtye : the symple and poore folke be vndone by the rycher : and as possible it is to telle the waues of the sea , as to reherse all them that suffre wronge and be offended , whom no lawes no feare of iudges dothe helpe . This noyfull pesrylence noo power can resyst , but rather dayly the teares , the syghes , the lamentyng of men , bewaylyng theyr wronges and hurtes , growe more and more . For the iudges , to whome is gyuen authoritie to redresse and amend these wronges , be they that cause into greues they that sturre vp greatter myscheues . And nowe this faute is so farre passed and growen , that many vnfortunate persons and vayne foles breake out into suche madnesse , that they blame for this disorder the Prouidence and wisedom of god , specially whan they behold a man that liueth ●n honest and quiete lyfe , to be drawen to the lawe , to be cast in prison , to be vexed and troubled , and to suffre the extreme rigour and cru eltie : on the contrary part they se a frowarde person , an vngracious lyuer , a man set vpon mischiefe to be at ease , to waxe ryche , to come to high promotion , high dignities , great honour , in so moch that he is made feareful and terrible to all other , and innumerable wayes he vexeth , troubleth , renteth , tcareth , and as you wolde say , stampeth vnder foote the honest good and innocent persons . This vniuste iniquitie , these shameful wronges be vsed and continually exercised in cities , townes , boroughes , vyllages , in euery place by sea and by lande . Seing than in many mens myndes this olde opinion reygneth , necessarily oure course nowe commeth in , to declare the contrary part , that shall ouerthrow the old buyldyng of this foresaid false perswasion . Therfore as I sayd before , though it seme new and meruaylous : yet I promise you , if you wylle diligently with pacience here me , my sayinge shall be founde true . But I saye , ye may not at the fyrst hearyng be therwith offended : I promyse you , to declare and shewe , howe that notwithstandyng men thynke the contrarye , yet it is surely true , that ? no person can be hurted , but onely by hym selfe : but that this sentence maye be more manyfest and playner , let vs fyrste boulte oute , what betokeneth this worde , To Be hurted , and in what mattier , thynge , or substaunce it chaunceth any person to be hurted , the whiche selfe thynge shall be opener , yf we fyrst of all seke out , what is the excellency and vertue of man , and where it resteth . For though it shall appere , wherof and in what wyse it hapneth to a man , to be hurted : and more ouer it shal than be sene , in what thing a man semeth to be hurted , and yet hath no hurte , and this also by examples we shall shewe the playner .

¶ Euery thynge in this worlde hathe somewhat , wherby it maye be corrupted and hurted , as in example : Rustynesse hurteth yron , mothes hurte wolle , sheepe be hurted by wolues , the chaungynge into vynegre corrupteth wyne , the swetenes of hunney is corrupted by bytternesse , wormes noyen corne , hayle hurteth the vynes , and lest in rehersynge I be to longe , to euery thing dyuers kyndes bringeth corruption , so that the hurt alway resteth in that part , wherin standeth the saufenes and helthe of the same , and that is hurt , wherby the welthy estate of any thyng is dimynished and corrupted . Let vs nowe serche out , what thynge that is , wherby the vertue of mannes mynde may be noyed or hurted . Dyuers men herein haue dyuers myndes . We must brynge forth also fals opinions , and destroy the same , that by such meanes the very trouth may appere : wherof we intend to proue , that of none other person nor thynge we can be hurted in very dede , but onely of our owne selfe . Some there be , the which thinke , that pouertie hurteth a man , some saye the losse of goodes or sclaunder , some brynge forth deathe . In these and such like thinges , men wepe and bewaile theyr wretchednes and mysfortune : and great pitie is taken of them that be in such case , and with moche lamentation they complayne , sayinge amongest them selfe : O what an hurt or losse hath he suffered ? all his substaunce and goodes were sodeynly taken away . Of some other is sayd : He is extremely sycke , phisitions haue gyuen hym ouer , there is no hope in hym of lyfe . For some other that lye in prison is great m●ne made : for other that be outlawed and banysshed theyr countrey . for other that be plucked into bondage from their fredome : for other that be spoyled of their ennemies , that be in thrauldome , that be throught sea wrackes distroyed , through fyre bourned , through ruines squashed . All this sorte is lamented bewayled mourned for of all menne . They that do naught , and lyue vngraciously , be of no man pitied or weped for , but rather oftentymes they be of all men preysed , and be callid fortunate , and had in great honour , and this truely is the cause of all euylle and myschiefe . But nowe , so that ( as I sayde in the begynnyng ) no man interrupt my tale , let vs shewe how that none of the forsayd yuels and mysfortunes can hurt a wise man , nor yet corrupt the vertue of this mynde . For tell me , he that by theues is spoyled of all his goodes , what hurt hath he in the vertue of his mind ? But ( if you wyll ) let vs fyrste , as we proposed , describe what is the vertue of the mynd , and that this inuisible vertue may the better be knowen , let vs make a coniecture and take a lykelyhode of sensible and bodyly thinges : and for exaumple let vs see , what is the excellency and vertue of an horse . I pray you , wyll ye saye it is in the gaye trapper , in the syluer brydell , in the harneys besette with preciouse stone and perle , begarded with golden frynges , with riche tassels , shal the vertue and noblenes of an horse be in these thynges ? or els Goodn●●● of an h●● rather in the swystnes of runnyng , in the sted fastnes of fote , in the assurednes of pace , and lusty courage of stomak , and such other pointes apte and mete eyther to make a iourney , or to vse in warre , as to be an horse , that nothinge amased nor afrayde , rusheth agaynste our ennemies : or whan nede shal be , can delyuer his master by swift flight from slaughter . Is it not clere ? that the vertue of an horse resteth rather in these thinges , than in the other foresayd ? In lyke maner what shall we saye of other beastes ? Is not the goodnes of them in theyr strength and theyr propretie mete for oure vse ? For he that wolde prayse an oxe , Goodnes an oxe . wyll he consyder the stall , where the oxe standeth , or any thynge caste vppon the beaste , or els onely beholde the bygnesse of his body , the strength of his lymmes , the surenesse of his hooffe ? And he that wolde preyse a vyne , wyll Goodnes a vyne . he not consyder the largenes of the leaues , the lengthe of the wrynkled spurges , or elles rather loke howe thycke the clusters be , howe bygge the grapes growe ? and other fruites and trees in the same maner . Wherfore let vs also of this fashion speake of men , boultynge out in them , what is the very vertu of a man : and than let vs recken the man to be hurted , whan he is hurted in that vertue . What now is the excellency and vertue of a man , it is not ●he excel●cy of man rychenesse , feare not pouertie : nor it is not bodily helth , feare no syckenes , nor it is not renowme and fame , let no yuel tonge feare the , nor it is not this common lyfe , thou nedest not feare deathe : nor it is not libertie nor noblenes , lest thou be afrayd of bondage , or of that we call churles bloudde . but yet what is this vertue of mans mynde ? It is to thynk right of god , and to do ryght amongest men . For al the foresayd vanities may be taken from man agaynst his wyl : but this said vertue , he that hath it , can not lose it by noo mans violence , nor yet by the dyuels , excepte he hym selfe destroy it . Our aduersary the dyuell knew well this order and degree of thinges , and therfore whan he assauted the blessed man Iob , he destroyed al his substance , not to make hym pore , but that he agreued with so great losse , shuld speake som wordes of blasphemy ageinst god , and for the same selfe cause the dyuell fynally vexed and turmoyled the hole bodye of this pacient saynt , not that he shuld be sycke , wher of rose none hurt to Iob , but the dyuelles intent was , to moue hym through the panges of syckenes , yf perchaunce he myght forget his constant wyll toward god , and so be priuated of that vertue , that his mynde alway kepte . For this onely purpose the fynde slewe all his chyldren : for this intent he turmented Iobs bodye with more cruell and greuous peynes than though he hadde bene rent with the violent handes of hangemen , or of turmenters . For no nayles nor fleshchokes coulde so haue torne the sydes of that holy man , as the fynde dygged in theym with wormes , to hurte hym was the dyuels purpose : and therfore al these peynfull sorowes he cast vpon Iob , to make hym thynke somwhat amysse of god , without the whiche poynte Iob coulde not be hurted . To this purpose Iobs frendes that came to comfort him , were by the find pricked to prouoke greuously Iob , and they sayd to hym , O Iob , thou art not yet punyshed accordyng to the greatnes of thy trespasses and weighte of thy synnes . And many such wordis they spake and accused hym . But the blessed Iob , priuated and spoyled of citie , of house , of goodes , of seruauntes , of chyldren , had for his palaice a dunge hyll , for his bedde the grounde , for his clothes cotten and stinking straw . Yet al this not with and ynge the blessed man Iob is not only by these meanes nothing hurted , but also by this persecution he is made better , more noble , and of higher dignity . For where the find had spoyled him of all his goodes , and also of all bodily ease and healthe , there blessed Iob , through his pacience , gatherid infinite riches of vertue . Nor he was not with god in soo great hope and truste before he swette and laboured in this cruell batayle . Than of this let vs consyder , if this holy man Iob , that suffred so moche and so intollerable thinges , & suffred of him that far passeth al maner of men in al kides of cruelty , & of vngraciousnes : yet if he could not be hurted in the vertu strength and power of his mynde , who nowe than is there , whose excuse shal appere right and iust , whan he saith : That person lettid me , that man offended me , that man hurted me , that person dyd me great wrong . For if the dyuel , that is full of al mischief , with his hole power and al his might setting vpon the house substance and body of so iust and holy a man , with al his dates , al his ingins , & al his artillery , yet coulde not hurt hym , but as I said made him hereby more glorious , and more worthy to be looked vpon : how than ( I pray the ) can any persone blame an other , as though he might be by an other man hurted or noyed ? Here thou obiectest and sayst , what , was not Adam hurted of the dyuell , was not he deceyued and dryuen out of Paradyse ? To this I tell the , The diuell hurted not Adam , but his owne fraylnes and sluggishnes hurted him , whilest he regarded not the kepinge of goddis commandement . For this synd that cam so armed with so many weapons & deceytes agaynst the sayd blessed man Iob , yet was not able to conquere and ouercome him . Howe could he by any meanes haue deceiuid Adam , except Adam by his own yper negligence willingly had hurtid & distroid him self ? But again thou saist . what than ? A man betrayd & accused of backbiters loseth all his substance & goodes , is not he hurtid ? whan he is spoyled of all his patrimonye , of all his heritage , and brought to extreme wretchednes . is soore vexed and troubled ? I say no. Ye not onely he is not hurted , but he shall haue here of great aduantage and gaynes , yf he be diligent and take good hede . For I pray the tel me , in what poynt dyd the pouertie of Christ hurt the apostles ? Lyued not they in hunger , in thyrste , poore and naked ? and yet hereby they grewe more noble , and were more gloryous , and opteyned a great hope and truste in god by theyr misery . Dyd not syckenes , scabbes , extreme wretchednes , nede , and pouertie bryng Lazar to the blessed lyfe : and for his vexation and troubles in this worlde , was not he crowned in the euerlastynge ioye ? What shall we say of Ioseph ? was not he contynually sclandered and rebuked , both at home in his owne countrey and forth : in so moch that he was punished for an aduoutrer , and driuen from his kynne , howse , and all acquayntance : is not he for these thynges in greate honour with all men , and with god in great glorye ? But why do we reherse , that by banyshmentes , by rebukes , by bondages , by prisonmentes , holy men came to great glory ? I pray the shewe me , deathe it selfe , what hurte dyd it to the moste iuste and blessed Abell ? I saye , that bytter and cruell death , committed of no straunger but of his owne naturall brother ? Is not Abell for this thynge celebrated and worshipped through al this world ? Thou seest howe my processe declareth more than I promysed , for it dothe not only open , that no man is hurted of an other besyde hym selfe , but also that holy men take infinite gaynes and profytes in these thynges , by the which they seme to be yuell handled . Here thou sayst , what nedeth so many peynes , so many punyshmentes ? What nedeth hell , and so many thretnynges , if it be true , that no man hurteth , nor no man is hurted ? Here me to this , peruert not , nor myngle not my tale . For I sayde not , that no man hurteth : but I sayd , that no man is hurted of an other . Agayne thou sayste , howe can this be , that some shall hurt , and yet noo man be hurted ? It may be as I haue shewed . for his owne bretherne hurted Ioseph , and dydde wyckedly agaynst hym : but Ioseph him selfe was not hurted . And Layn dyd wyckedly agaynst Abell , whan he layde in wayte to slaye hym : yet Abell hym selfe was not hurted nor suffred no part of yuell . To this purpose serueth peynes and punyshementes . For the vertue of pacience in them that suffre , dothe not take away the trespasse of them that with an vngratious intent set vppon other , and doo wrongfully . For albeit that they by theyr pacience be made more glorious : yet the other be not redemed of theyr mischiefe in their malicious purpose . And therfore the vertue and nobulnes of mynde auaunceth the sufferer to honour , and the malicious stomak drowneth the doers in depe peynes . Thus the rightous iudge almyghty god , to them that constantlye contynue in a vertuous lyfe , and come to receyue the reward of victory , prepareth a kingdome in heuen , and for them that without repentaunce , persecute euer theyr synfull pourpose , hell is ordeined . Therfore if thy goodes be taken from the , say with holy Iob : I cam Iob ... naked out of my mothers wombe , and naked I shall depart hence . Put hereto the apostles saying : We brought nothing into this world , Tim. 6. nor we can not take hens with vs any thynge . Thou hast hard thy self to be yuell spoken by , to be infamed and sclaundered with men : remember thou , and put before thyne eies the wordes of our maister , where he sayth : Wo Luc. 6. be ye whan ye be of al men preysed . And in an other place : Be ye mery and reioyce , whan men reuyle your name as naughte for my sake .

Thou art cast out of thy cuntrey , and dryuen frome thy house and possessions : remembre that we haue not here our dwellyng cuntrey , but that we seke the worlde to comme . Why than doest thou thynke , that thou haste loste thy countrey whan in this whole world thou arte a straunger , an alien , and a pylgryme ? Thou arte fallen into a greuous and ieoperdous 2. Cor syckenes : vse and exercyse the apostles sayeng , that is this : Although our bodye the outwarde man be infected and sycke , yet our sowle the inwarde man is therby renued and refreshed day by daye . Thou art closed and shette in prison , and some cruel death hangeth ouer thyne head : Loke vpon S. Iohn beheaded in prison , and there fastly behold so great a prophetes head granted and giuen to a tumblyng wenche in the rewarde of bodyly pleasure . These thynges whan they chance to the wrongfully : loke thou regarde not the iniury and malyce of them that do hurt , but ponder and way thou , the reward and glory that shal be gyuen the for these wronges . For he that willyngly and paciently suffreth all such troubles , is not only forgiuen of his trespases and synnes , but also he opteyneth therby the merites & the rewardis due to vertu & goodnes : so high & great a thing it is to kepe stedfastly an assured and ful saith in god . Than seing that nother the losse of goodes and substaunce , nor sclaunder , nor defyaunce , nor banysshement , nor syckenesse , nor tormentes , nor deth it self , that semeth the mooste greuous thynge of all the foresayde , ran hurte men , but more rather helpe and do good to men , in makinge vs better and worthy of soo great a rewarde , howe and wherof shal we proue any man to be hurted , when of none of these sayd greues a man can be hurted ? But I wyll nowe assay to lay plainly before thine eies , that they only be hurted , the which do hurt , and that the hurte , the whiche they do , noyeth not , nor toucheth not none other person , but only them self that inforceth to hurt . for tel me , what can now be more vnhappy than Cain ? The deth , by the which he with his owne handis slew his proper brother , hath made Abel for euermore a saynt and a glorious martyr , and hathe caused the slear for euermore to be taken for a wicked mankiller , and that against his own blud . Also what is more wretched than that Herodis wyfe ? the whiche desired to haue S. Iohnns heade in a dishe , that her owne heade shuld be drowned in the euerlastyng flames of bournynge helle . What is in worse case than the diuel hym self the whiche by his malice made the holy Iob so glorious , that as moch as that blessed man waxed nobler , so moche grewe and increased the dyuels peyne . I thynke thou nowe seest , that my tale hath shewed moche more than I promysed . For it is open and playne , not only howe noo man is hurted of theym that doo wronge , but also that the hurters and none els be hurted and suffre yuell . For nother riches , nor libertie , nor noblenes , nor helthe , nor lyfe , nor suche other thynges be the proper goodes and substaunce of manne , that hathe nothynge proprely his owne , but onely the vertue of mynde . And therfore whan in these out warde thinges , other hurte or losse , or trouble happeneth , man is not hurted , seinge all his treasure is in the sayd vertue of mynde . Here thou askest , what if a manne be hurted in the sayde vertue ? It can not be but thus . If any be hurted therein , he is hurted of none other persone , but onely of hym selfe . Thou desyrest to here howe a man is hurted of hym selfe . Whan he is beaten of somme other , or robbed and spoyled of his goodes , or by any meanes troubled , yf than he speake any opprobrious worde , any vnpacyent sentence , he is hurted , yea and soore hurted : and yet ( I say ) not of an other , but of hym self , through his owne lacke of pacience . For as it is said before , Beholde what the blessyd Iob suffered , not of any manne , but of hym that passeth all menne in myschyefe and crueltie .

That yf he , that blouddye tourmentour the dyuell that haynouse kaytyfe , with soo many inginnes , soo many craftes , soo many peynes , coulde nothyng preuayle in constraynyng Iob to trespasse with his toungue before the face of God , specyally whanne Iob hadde neuer herde the lawe of God , nor hadde not part of the redemption of the glorious resurrection of our sauiour Christe : If the blessed Iob I say , lackyng this ayde of Christis passion , was able to resyst all the fyndes malice : howe moche more thou christen man arte able to withstande all stormes ▪ If thou wylte vse and exercise thy power , and take ayd and succour of thy feyth , it is not possible for the to be ouercom . For behold S. Paule how moch he suffred , his peynes can scante be tolde , the prisons , the bondes , the scurges , the whippes , the strokes , the blowes , the tormentes , bestoned he was of the Iewes , with roddis al beaten , caste downe headlynge , in the handes of theues , he suffred of his enemyes , of his false bretherne contynuall treason , in his mynde he suffred feare , outwarde he suffred striues , batayles , hunger , thyrst , nakednes , defamynge , tribulation , beastis , and what nede I speake more , he dayly dyed , and yet all this not withstandynge , not one small vnpacient worde escaped his lyppes , but he in these thynges glorieth and reioyceth , and with myrthe sayth : I take pleasure in my passions and tribulations . If than S. Paule sufferyng soo greate vexations , was glad and ioyfull , and gloried in the same , what excuse shall they haue , that for euery tryfle and small wronge , or beatyng or other trouble , farre vnlyke to these forsayd , aske a vengeance , cry out and make a sorowfull a do ? Here thou comest agayn and sayst , If I without resisting suffre , my goodes shal be taken from me , and therby I shall be made vnmete to doo any worke of mercy . This is an euasion nothynge laudable . For if thou desyre to worke mercy , and to do almose dedes , here what I say : Pouertie letteth not a man to exercyse mercifull actes , I say it letteth not a man that is mercyfull . For though thou be pore , thou shalt haue . ii . mites , or one farding , the whiche whan thou haste offered , it shal be reckened to the aboue all the treasure of riche men . Though thou be pore , thou hast an hand full of meale , that suffiseth to fede a prophete : that if thou be so poore , that thou lackest these sayd lyttell and small thynges , yet beleue me , thou shalt neuer lacke a cuppe of colde water , whereby thou mayste passe all manier of rychesse , largely bestowed in mercyfull workes . For god requyreth a mercyfull mynde , not the quantitie of money , nor the heape of goodes . Doest thou nowe see , that thou sufferest none hurte whan thou losest al thy goodes , ye thou haste a great gaynes and vauntage . For thou haste with two mites , or for the price of a cup of colde water , bought the crowne of euerlastynge lyfe , the whiche other scant with their infinite expences opteyne . I doubte not , but this tale is playne to them that be studious of the trouth , and haue care for their spyrituall helthe and saluation : but to theym that lye in the bondes of theyr pleasures , in the pryson of theyr lustes , that waaste theyr holle lyfe in the course of synne , to theym this tale is vayn and foolyshe , bycause theyr mynde and srudye enbraceth nothynge but shadowes and wyndes . For these thynges that seme to them the goodis of this world , shal slyppe out of theyr handes , and flie from them lyke as shadowes and the wynde Wherfore it is well , that we open to this sort the priuy causes of these fantasies : and let vs take awaye the image that deceyueth them , and shewe to them the verye plaine face of this filthy and sluttyshe harlot , the which they loue and enbrace . For surely I call this present lyfe an harlot , an hoorish woman , the whiche lyfe is spent in the pleasures , and the vanity of riches , in the delitis and the power of this worlde . And I do not only call this lyfe an hatlot ▪ but a foule stynkyng sluttyshe and beastly harlot , whose face is so farre out of shape and fashion , so bytter , so croked , and cruell a loke , that there is none excuse for them that be deceiued by her loue . And yet this not withstanding we se many , ye the most part of this world , to be drowned in the plesure of her , and though they se that in this life , al thin thinges be cruel and bloudy , ful of ieoperdies , full of dethes , of misfortunes . And where men see her beset with most vnhappy naughty packis , with sclanders , rebukes , hatred , enuy , deceites , treasons , complaintes , thoughtes , extreme cares , continual feare , and with a thousand such other vngratious gosseps and handmaides be compassed round about , as with a gard of serpentes , amongest whome is noo comforte nor fruit , but only cruel slaughter , deth , pestilence , & perpetual peyn : yet how many be there , that loue her , and that busily folowe her ? The folyshnes of them is so great , so stockysshe , that no reason can plucke them from this destruction , no euident example of innumerable other , that continually and hourely perish . Shal not I reken these foles more blockishe , more rude , more childyshe than litell babes ? the which be holly gyuen to sportis and plays , and so busily driue about a round houpe , so busily scurge a top through the longe cloysters , or about the stretes , that they can not be pluckid from their game , beinge vtterly ignoraunt and without knowledge , that in such plays is no profite , nothing of valure ▪ yet the foly of these yong babes is excused by their fewe yeres and tender age , but these other , in their perfect age , old in the number of yeres , what excuse shal they bring forth , for defending and keping a mind moche folysher & weaker than any childes . Now than tell me & pray the , why semeth ryches worthy to be desyred . For me thynke I must of riches begyn with the. Thou aunswerest , bycause it appereth to many men , that rychesse for oure healthe , lyfe , name , and fame , and the state of our countrey , be more commodious than other frendes , kynsmen , ye than all other thynges that be . This goodly and semely sentence is not onely obserued bothe by the sea and land , but is nowe mounted vp aboue the clowdes to the sterres . I knowe well that this reason is not so moche a sounde of wordes , as it is a bournyng flame and fyre , that distroyeth the holle worlde , and no man there is , that gothe about to quenche it , but many there be that blowe to it , and more and more kendle it . For all sortes of men fauoure this mischiefe and preyse of ryches , not onely they that be parttakers thereof , but they also that yet be not come therto . Thou mayst see euery kynde of men , whether it be man or woman , seruant or maister , riche or poore , to the vttermoste that he can , helpeth to increase this fyre , and caste some matter thervpon , labourynge in it both by day and night : all I say , bryng to this fyre plenty of mattier , plenty of faggottes , not of wodde , nor strawe , nor hey : for this kynde of fyre consumeth no suche mattier , but they cast vpon it heapes of yuell workes and vngracyous dedes , bothe of theyr bodye and sowle , wherwith this fore fyre is kyndled and fedde . For these couetous ryche men , though it were possible for eche of them to haue in possession the hole erth , yet neuertheles they wold burne in theyr desire and appetite to haue more . And poore men likewise , whilest they couete to be equall with rich men , they be turmoyled with an incurable fury , they be madde , they be wod they rage , they raue : and thus one sycknesse , and one disease , gendreth in eche of them a diuers kynde of fransy . The loue of money soo ruleth and cleaueth in euery mans mynde and hart , that it passeth the loue of frendeshyp , of kynrede , ye somtyme of wife and children , the which semeth the greatest affection amongest men : yet the loue of money ouerthroweth to the ground all these loues , and trampeth them vnder foote as a wylde beast , like a fierce and cruell maistresse she possesseth and holdeth all mens hartes , and as a tyran subdueth theym to al vncomly bondages . This loue of riches rageth , furieth like a hornewode and madde tyranne , and playeth euer a shamelesse parte lyke an harlot , she neuer taketh pitie , neuer abashith , in euery place she comith forth proude disdaynfull , stubborne , terrible , cruelle , churly she , wicked : and though she more furiousely rageth than eyther beare , wolfe , or lyon : yet she semeth to men pleasant and amiable : what sayd I more pleasant , ye sweter th●● sugar or hunny . And where as she sharpeth swordes to her louers , and daily prepareth for theym snares , pynfalles to the dethe , & with many thousand seawrackes hurleth and tosseth them , to this rocke , to that rocke : yet she is styll loued , styll imbraced , stylle desired and sought for of them : and by their owne innumerable slaughters and deathes they be glad , that at the last somtyme they may approch nere , though it be but to the vtter gate of this strumpet & harlot . For as swyne they reioyce to tumble and walow in her dounghyll , and as blind betyls they delite to sturre and to wrappe togydders her fylthy and stinking mucke . All they in maner , that defoyle theyr handes with this shameful couetousnes , be more vnhappy , more filthy than be the said most vile beastis . And in this part their misbehauor is more for this poynt to be noted , that the more they be rolled in these filthes , the gretter plesure they take of the same : The whiche vice and faute chaunceth not to theym through the nature of the thinge selfe , but of their owne corrupted wyll . How now maye we heale theyr myndes oppressed with suche diseases , except they wyll a lyttell gyue vs the herynge , and take good hede , and also gyue place to reason in grauntyng our sayinges . For the said vnreasonable vile and brute beastes , that tumble and walowe in lyke fylthes , can not be plucked from their fylthy appetite ? , bicause they want perceyuance wytte and reason : but we now haue adoo with men , to whome the goodnes of god hath giuen vnderstanding and the vse of reason : so that they wyll here , they may easily without great peyn or labour , be delyuered frome the stynche and fylthe of this worldly myer . Nowe than harken , and as men shulde answere me , telle me , why semeth ryches worthy to be loued and folowed ? There is no doubte , your answere is , that riches be coueted , fyrst for the pleasure of lyfe and welthe of body : secondaryly for the honor that is in this lyfe . and for offices , dignities , promotions that be gyuen to men for theyr rychesse . Ferthermore , thyrdly bycause the ryche man may sone be auenged , may sone bewreke his angre vpon them that do hym any wronge or displeasure , and that he maye been feared of other , as a man of power . I thynke thou hast no cause to alledge besyde these forsayde , that is to say , besyde pleasure , honour , offices feare and auengeaunce . For rychesse canne not make a manne nother better nor sobrer , nor more mercyfulle , nor wyser , nor yet make a manne softe , quyete , and gentylle , nor fynally rychesse neuer teacheth an hastye man pacience , an outragious , man contynency , a drunkarde sobrenes , a shamelesse person shamefastnes , nor none other kynde of vertue is opteyned by rychesse , no vyce nor synne is tourned into the better by riches . So than if ryches prouayle nothing to the gettynge , or to the increasynge of the goodnes in the sowle and mynd , nor they make not a man in vertue better , tell me I pray the , for what cause shuld ryches be desyred ? Ye contrary wyse this is trouthe , that ryches dothe not onely nothyng prouayle for vertue , but also whan they ones come into the mynde , yf they fynde any thing towarde goodnesse , and mete for vertue , they vtterly distroye and corrupt the same , and in the stede and place of vertue , they brynge in vice and synne . For the handmaidens and folowers of riches be bodily lustes , sensual appetites , lechery , angre , gluttony , intemperancy , fury , wronge , pryde , bostynges , and al beastly and vnreasonable motion . But let vs deferre the speakynge of these enormities to an other place . For these men that haue their myndes sycke in the desyre of rychesse , wyll not gladly here communication of vertue or of● synne .

For they defende lustes and pleasure , and they wyll not suffre any thing to be sayd herin ageynst theym . Therfore we wyll nowe moue this questyon , whether there be any thynge in rychesse , that maye delyte and please men : or whether there be any honour in the same . And here , yf it please you , lette vs begynne from feastes , from the great aboundance of meates . For in this thynge chiefly is praysed the magnificence and glorye of ryches . Lette vs in this place compare togythers the table of a ryche man , and of a meane person , and let vs boulte out the gestes of eyther party , whether of theym take of theyr chere more pleasure . They that syt eatyng in feastis tyl their armes be wery , and ioyn their supper to their dyner , and in maner stretche theyr bealyes tyl they burste , ouerladed with the bourdeyne of meate and drynke , in whose bodye the sowle swymmeth , drowned in the fluddes as in a sea wracke , of ale biere and wyne : whose nother eies nor tonge , nor fote can do his duetie , but al theyr membres lye more greuouser fettered with the bondes of drinke , than men that lye in cheynes , to whom slepe bringeth no rest nor helth , but with madde furious dreames they be feared and made worse , and in maner willyngly they bryng into their soules and phantasies yuell spirites , being mocked and skorned of all that see them , ye of theyr owne seruauntes : They remembre nothyng that they see , they perceyue nothyng , they fele nothing , they knowe nothyng , they can not her here nor speake , but fynally with shame they be borne from the table to bedde . Is there than more pleasure in suche feastis than in other , where is as moche of meate and drynk , as is sufficient to dryue away hunger and thyrst ? the whiche moderate diete Nature taught : the other superfluous maner was brought in by corrupt lustes and beastly pleasures , and therfore also healthe abydeth in the sayde temperate diete , and Honestie with sobrenes continueth in the same : and rysynge fro the table , the bodye is not ouerchargid or oppressid , but rather amended and cased , and increased in strengthe and lustynesse : That if thou wylte not beleue my tale , consyder thou the mindes and bodies of bothe parties , and thou shalt find them stronger , lustier , and of better courage , that vse this moderate and meane dyete . Nor thou nedest not to lay to me , that of these also som be now and than sycke : as for that chanceth of an nother cause , the whiche we wyll at an other season speake of . But these that lyue in their lustes , delites , in superfluousnes of meates and drynkes , haue their bodyes loused slaked and made softer than wexe , and in manier fylled with an hoste and multitude of diseases and syckenesses , whome foloweth to increase the heapes of their peynes , the goute , the paulsey , and feble olde age longe before his tyme : their lyfe euer hath adoo with phisitions , with medicines : theyr fyue wittes and senses be dull , slowe , heauy , dead , halfe buried in them . And if there be any ioy , any pleasure or myrthe in their lyfe : who is there that can set by it , specially if he be one that knoweth , what is the very ioy and pleasure ? For of wyse men pleasure Pleasu●● is thus defined and called , That there is onely pleasure , where a man hath the franke vse of his desyres . For where a man can not vse his desires , whilest that eyther syckenesse letteth hym , or elles is so full , that he hath no desyre : without doubt there all pleasure and swetenesse is loste and gone . For looke vppon these sycke men , howe they looth all thynges : and althoughe there be neuer so delicate and swete meates put before theym , yet they take them rather with tediousnes , than any luste or plesure to eate . In lykewise , whan by to moch abundance the lust & desire is quenched , there also the pleasure and swetenes is lost For the delicatenes of meates gendreth not swetenes and pleasure , so moch as the fulfyllyng of our appetite and desyre dothe . Wherof a certaine philosopher , well expert in this matter , saith : Whan the mynd is ful & satiated , he mocketh & dispiseth the swete hony comes . Declaringe that plesure restith not in the nature of metis , but only in the strength of our desire and lust . Wherfore the prophete , rehersynge the meruayles that were done in Aegypte and in the wyldernesse , amongest the rest he reherseth also this thynge : howe hunny rounnynge oute of the stones satisfied and fylled theym . For we neuer fynde that hunny sprange out of stones : What than meaneth this prophetes saying ? that after theyr labours and werynesse in the longe iourney , hauyng great thyrst , they dranke the swete colde water , that ranne oute of the stones : and of that water with a great luste and desire they tasted . And therfore bycause their desyre and appetite of drinkynge was moste swetely satiated and fylled , the prophete callyd those waters hunney : not that the nature of water was tourned or changed , but that the swetenesse of drynke was in soo thyrsty a desire lyke hunney . Seing than it is so , nor of these foresayd thynges there can be no doubte , excepte the herer be eyther folyshe , or gyuen to stryfe , is it not nowe playne , that the symple and meane diete hath moche pleasure , and keepeth vs in healthe : where contrary wyse these abhominable feastes be fulle of diseases , full of corruption , and as a wyse doctour sayth : The dishes that seme to bring in delyte and pleasure , be fulle of syckenesses , full of grieues and peynes . But Ryches they Ryches . saye , getteth honoure , and gyueth abilitie to be reuenged of our ennemies . Shall we herefore thynke , that rychesse be necessary , bicause they helpe vice and synne , and maketh that anger shall haue his effecte and purpose : and stereth vp vayn blastes to get honour and pro motion , and increaseth the diuellyshe synne of pride : yet to say the trouthe , for suche causes chiefly richesse were to be eschewed & fledde ▪ For in this wyse men shuld willyngly nourish in their hartes wylde and furyous beastis . More ouer , rychesse intice men to forsake the very true and gostly honor , and maketh them seke the false feyned honour and glory , that in very dede is no honour , but onely hath the colour and vtter face lyke vnto honor . As often tymes these harlottes beinge soule of nature , they deceyue men with peinted faces , and vnder fayre white and ruddy colours , they hyde theyr shameful and fylthy visages . In lyke maner dothe riches , with whom flattery and feined curtesy is rekened to be honour For these preyses and homages of the people be not in dede true : but they be reckned vnder the false name of honor and worship . For if thou migh test se the consciences , the hartes and inward thoughtes of the preysers , thou shuldest fynd in euery one mans hart a thousande curses and defiaunces of thy maners . Finally whan thy authoritie cesseth , whan thou arte Iacke out of office , than shalt thou here innumerable defamers , complayners , dispreysers of thy lyfe : And all these shall be the same selfe persones , that before magnified and worshipped the. Callest thou this honour ? and thynkeste thou this worthy to be gotten by ryches , thai bringeth euer , more of hatred then of loue ? Soo that if they came to vs without sekynge , yet they were to be refused , and to be cast awaye , for the vngraciousnes that euer foloweth them . But nowe if thou wylt here me , I shall shewe the , what is the very true glorye and honour . The true worshyp and honor is the vertue of the mynde , the whiche honour no kynge canne gyue the , nor no flattering nor money can get the. This honour hath in hym nothing feined nothyng peyuted , nothing hyd . Of this honor there is no successour , none accuser , nor defoyler . This honour is not varied or chaunged by no tyme , it feareth no ●yran , nor it estemeth nother fauour nor displeasure of princis . But ageyne thou sayst , without ryches thou canste not be reuenged of thyn ennemies ▪ ye for this cause ryches be chiefely worthy to be rehated and cursed , and pouertie is to be louid and cherished . For riches by this way sharpeth for the thyn owne swerd , seing they make the a transgressour of the commandement , where our lord sayd : Leaue to me thy bewrekyng and reuengeaunce , and I wyll requyte thy quarell . for wylt thou see , howe moche hurte is conteyned in the synfull appetite of reuengeance ? It taketh from man the mercy of god , and distroyeth and quencheth the grace that god had gyuen . For it is writen in the gospel of hym that was in many thousande poundes detter , and asked remission and pardon of his dette : his maister and lord graunted therto . Afeerward the same person turned hym to one of his own seruantes , that ought a very small thyng , and punyshed without mercy his said seruant and detter , nat beinge able to repaye hym : by the whiche acte he condemned hym self , not to be worthy to haue for his greatter det the grace and fauour that his lorde had before granted hym , so that he had no remission of his infinite bondage , & was deliuered to the handis of tormen tors , to be constrained by fore peines , to repay euery smal io●e of his d●t . Thus the abhominable fole , through his immoderat desyre to be reuenged , lost the ●don of god . woldest thou than haue ryches , that by them thou mightest haue an easier way to thy distruction ? shuldest thou not rather flee and eschue them in this behalf , as thy deadly ennemies , and causer of all mischiefe ? Nowe agaynste this thou speakest of Pouertie , as of a thynge that is peynefull , and that oftentymes causeth men for nede to banne , to curse , to do many poyntes , vncomly , vnhonest , and full of shame . It is not pouertie that dothe this , it is the weakenes and feblenes of mynd . For Lazar was poore and very poore : whose pouertie also was increased with syckenes , and a very peynfull syckenesse , that caused his pouertie to be faire greuouser seing the peynes of his disease required many thinges of comfort and refreshing , where his pouertie coulde gyue none helpe . Eyther of these two , syckenes or pouertie alone by hym selfe , is peynefull and greuous : but whanne these two , pouertie and sycknesse , be ioyned in one , and haue no succour nor easement , there riseth an intollerable griefe , a fyer not able to be quenched , a sorowe without remedy , a tem pest full of wrackes , a bournyng flame bothe of body and sowle . Yet besyde this , the sayde blessed Lazar had a more griefe , that was a neighbour very riche , that lyued in al ease and pleasure , and fared delicately : and yet moche more his peynes were heaped , in that he laye at the gate of this ryche neighbour , seinge before his eies the superfluous expenses & wast of meates . For moche greatter griefe it was to be constrayned to wante the helpe and succour of thinges , that he presently seeth , than it was to lacke that he saw not . But al this not withstandyng , this cruel riche man is nothing moued , but he continueth in his accustomated pleasures , in rialtie of feastes , in noumber of seruantes , of cokes , of mynstrels , of gesters , not his lustes and plesure in any smal poynt : in the meane season , hunger , thirst and syckenes soore vexeth the said blessed Lazar , no seruant , no comforte commeth to hym , no gobbet , no morselle from that riche mans table , that fedeth a sorte of crauynge knaues and lurdeyns tyl they vomit and burst ageyn , not so moche as the crummes that were caste away , were giuen to succour this poore Lazar being in perylle to die for hunger : and yet he suffered this moste peynefull pouertie in suche manier , that he neuer spake iniurious or angry worde : but as golde by fyre is made purer and cleaner , so he thus examined by passions and peynes was made throughe pacience more noble and glorious . For if it be trouthe , that many poore men only seinge other ryche men , be vexed and greued with enuy , and haue therby a more peynfull lyfe , thoughe that they want not as moch as is for their life necessary , and haue meanely inough of helpe and ease : what dyd than Lazar suffre , that was poorer than any other , and not onely poore , but alsoo sycke , that no man coulde be more sycke , and was in the myddes of the citie as cleane with out all succour and helpe , as though he had lyued in a wyldernesse , sufferynge extreme hunger and lacke of all thynges , and moste of all suffryng hunger in the superfluous feastynge of his neighbour ▪ he saw the riche man swim myng in ouermoch substance , as in fountayns of goodis , and fluddis of riches : but he sawe hym self haue no erthly aide nor help , only pitied of dogges , beinge so weake , that he was not able to driue them from hym . This blessed Lazar , if he had not lerned the verye true and most perfect philosophy and lernynge of god ▪ howe coude he haue suffred so paciently , so assuredly all these greues ? Seest thou not , that he that hurteth not hym self , coude of no man be hurted ? I wyll renew and repete my promise aforsaid . Loke vpon this Lazar , what coulde bodily sycknes ? what coulde the lacke of al thinges , what coude the dogges rubbing vpon his soores ? what coude the neighborhed of that couetous rych & proude man hurt this noble and glorious champion of god ? In what litel point was he for al this hurted or discouraged in the vertue of his mynde ? Surely not one iote , but by these tribulations he was more confirmed in the loue and faythe of god : and hereof the glorious crowne and reward of euerlastyng ioy was prepared for hym wherof he was reputid most vnhappy , of the self same he was glorifyed : and whereof his sorowes his peynes and passyons were heaped , of the selfe same he was rewarded with perpetualle lyfe : His hunger prepared abundance & pleaty of the goodis that were to come ▪ his syckenes prepared the lyfe of heauen : his scabbes that the dogges lycked , brought hym the glorious seruice of aungels , the despite of that proude and cruell riche manne , that vyle canelle at his gate , opteyned the mooste holye companye and blessed embrasynge of Abraham . What dydde the apostle Paule ( for we maye ones agayne speake of hym ) was not he assayde with innumerable storines of tribulation ? And yet in what poynte was he for all that hurted ? Was he not thereby made more gloryous ? Wherein dydde hunger or colde hurte hym ? what dyd whyppes , strokes , or stones to hym ? what hurte suffered he in the sea wrackes , in the bottome of the seas ? Dyd he not alway remayn the same self Paul and the same selfe chosen apostelle of God ? Of thother parte , Iudas also was one of the twelue , & chosen apostell of Christ , but it pre uayled hym nothyng , nother that he was one of the twelue , nor yet that he was callid an apostell , seyng his mynde was not set to vertus and goodnes But Paule with pouertie & strokes , hath run the course that ledeth to heuen . Iudas that was called to be an apostle before Paule that was indued with lyke grace that thother had , that had lerned the heauenly doctrine , that was parttaker of the holy sacrament and bourde of Christ , that had the gyfte also of the holy ghoste , soo that he reuiued the deade , he healed the lepers , he draue oute the yuell spirites , that was thought to despise the goodes of this worlde , that myghte cleaue to the syde of Christe , that had the cure and rule of all Christis expenses , whereby his priuie synne of couetousnes myght haue bene amended , for he was a thiefe : yet not withstandyng all these foresayde gyftes , all these prouisions of our sauioure , he coulde not waxe better . Christ knew well that Iudas was couetous , and that for the loue of money , he shoulde be damned . And therfore Christ not onely rebuked hym for this synne , but also by secrete and priuy meanes , wolde haue holped this faulte , gyuynge to hym the rule and order of money , that he hauynge in his handes the thynge he desired to haue , mighte be satiated and leaue that synfull appetite , nor shoulde not fall into the pyt of deathe , but with lesse yucll shuld represse the greatter . So in all thynges he that hurteth not hymselfe , can not be hurted of an other . And ageyne , he that wylle not amende and correcte hymselfe , as moche as is in his power and wylle to doo , can not be helped of any other .