Tho. Lupsets workes

Tho. Lupsets workes .

Londini . ANNO. M. D. XLVI .

¶ The contentes of this boke . ¶ A treatise of charitie . ¶ An exhortacion to young men , perswadyng them to walke in the pathe waie that leadeth to honestee and goodnes . ¶ A com●endious treatise , teachyng the waie of dieyng well . ¶ A sermon of Chrysostome , that , No man is hurte but of hym selfe . ¶ A swete sermon of . S. Cyprian of the mortalitee of man . ¶ The rules of a Christian lyfe made by Iohn Picus the elder Erle of Mirandula . ¶ Bathered counsels out of Saynt Is●dore .

Treatise of Charitie .

I Am wel mynded to stycke to my promesse , Haec est e●● nim char●●tas del , v● precepta eius serue●●mus . 1. 10. 5. of charitie , by cause you can not mislike my writing how rudely so euer I write , onles you diminishe your owne charitie . For charitie taketh all thinges in good worth , and consydereth more the good will of the workeman , then the beautie of the worke . Herevpon I am bolded to shewe my mynde in fewe woordes , what is charitie and how we maie kepe charitie . A saiyng muche vsed with euery man and woman , but not so well perceyued , as it is commonlye spoken . Spekers of cha●●tie be plentie , kepers of charitie be veraie scase , althoughe you wold make serche through out all religious cloisters . To be without malice and hate is not inough , yet veraie fewe be founde so clere : nor it is not inough to loue in a slyght or a common , or in a meane wyse . If you kepe in you , Charitie , ye bespotles of al grudges , and therwith ye loue in the moste hyghest degree of louyng bothe god and man , god for hym selfe , and man for goddis sake .

But here nowe me thynketh , we be to sodeinly entred with a skyp to the myddes of this mater : let vs make some conuenient beginning , and therafter lette vs procede .

For both you shall with the more ease gather the fruite of this lesson , and I shall the better se what is taught , if the sentences be ●yde in their due ordre .

And for as muche good sister , as this thynge that we here take in hande to treate of , is all holy , all godly , all heauenly , farre passyng the relyques of sayntes , farre passyng the halowed chalices . Lette vs , I praie you , beware of presumpcyon , Be were of presumcion . to touche this mattier with foule fingers . It is our part to wasshe oure handes cleane , I meane , as the matter is spirituall , so our spirite muste be prepared in a due reuerence , accordyng to the highe dignitie of this vertue . the water that clenseth our spirite and mynde , is mekenes . Mekenes● Here with I saie we must prepare vs , both you to here , and I to speke of holy charitie : bycause Christe saieth , Matt 〈…〉 that in charitie is conteined all the law of god : And goddis lawe dothe chiefely enforce .ii. thynges , one to make vs , by thretening of peynes , to flee from syn : an other , to cause vs , promisynge of ioyes to folowe vertue . What charitie causeth . It muste nedes then be true , that Charitie maketh men do bothe these thinges , to forsake synne , and to embrace vertue .

This is to saie , by Charitie we refuse euyll , and take good , by charitie we flee doyng naughtly , and cleaue to doyng well , by Charitie we escape disprayse , and deserue prayse , by charitie we duly bothe feare and loue god , finally by charitie , we be ryd from the bondage of our ennemy the prynce of this worlde , and be franke in the libertie of goddis kyngdome .

¶ In this speakynge of charitie , there semeth to be an other strength in the worde , than comenly we vnderstande in our englyshe tonge : and surely the trouthe is soo , that farre aboue our commen vnderstandynge , this worde signifiethe the hole perfection of a christen man : Charitie is the ho●e perfection of a chry●sten man . It is a worde borowed with vs of the latyne called Charitas . If you nowe will considre , what is the fountayne lyfe and soule of mans vertue , the spacing and rote of all his good workes : you shall see , that it is only the true loue of god .

For who so euer hath his mynde inwardly ameled , baken , & through fyred with the loue of god : he is the blessed man , that kepeth goddis worde , that fulfylleth all goddis lawe , that neuer willethe doyng euyll , and euer willeth doyng well , in the perfecie forme , facion , shappe , and kynde of well doyng .

This loue of god , that causethe suche perfections in man , 〈◊〉〈◊〉〈◊〉 is called Charitie . But remembre , it maie not bee taken in the weake common maner : for all they haue not this charitie , that saie thei loue God : Nor all they loue not God , that so say . We be not as our seyyng soundethe , but as god seeth our thoughtes , so we be● None of vs loueth god , that enforcethe to wyll any thyng besydes goddys wyll . He loueth not god perfetly , that thynkethe any thyng besyde god : he loueth not god perfitely , that dothe any thing without god . The perfecte loue of god can not stande with any care or studye for this lyfe : the perfyte loue of god abydethe not the couplyng with any other loue : the perfect loue of god knoweth none affection to kinred , it knoweth no difference betwene poore and ryche , it knoweth not what meneth myne and thyne● it ●anne not diuyde a foo frome a frende . For he that truely and perfectly loueth god , muste loue god alone , nothynge besyde god , nor with god : but loue all indifferently in god and for god .

We that saie , we loue god , when we scant ones in a daie remembre god , and yet neuer remembre we God in suche a maner , but that more often and more ernestly we remembre other thynges , in saiyng we loue god , and doyng thus , we can not proue true that we saie . For the perfecte louer of god is so wedded togod , that ●his thought nothyng abydeth , but the quycke remembraunce of god . Our spirites and senses be occupied with so many other matters , that scante we haue leiser to thynke on god , so farre we be from this charitie : the whiche I saie , is a vertue of that dignitie , power , and maiestee , that by it selfe , it conteineth all the preceptes of the patriarkes , all the lawes of the prophetes , all the doctrine of Christe , all the rules of the apostels , all the inuencions of the holy churche : ye more then all this , charitie hath a lybertee of power ouer bothe the olde and the newe testament . For the true louer of god , the whiche is the charitable persone , is vnder no rule : but he is a lorde aboue all lawes , all inuencions , all preceptes , all commaundementes , that god hath gyuen to man . For charitie hathe no bonde .

But alwaie sister remembre , that charitie is not perfecte , oneles that it bee burnyng . It is not a quenched loue , a colde loue , a loue growinge in the tethe or lyppes , that is charitie : but the hotte feruente burnynge hertes affecte towarde god , is the loue that is vnderstand in the name of charitie , the whiche ( as is saied ) doth not only contein all the doctrine of Christe , but also it is aboue all lawes , to rule rather then to be ruled .

The ende of all the course and walkynge of the sonne of god in this worlde , was to leaue amonge men this Charitie . The marke , wherto our sauiour in all his prechyng and teachynge loked , was to haue men indued with charitie . For our diuine maister sawe , that there neded no rehersall of syn●es , the whiche were to bee eschewed , nor yet of vertues , that were to be folowed , if man could take charitie , that is by it selfe suffycyent for all , bothe to kepe menne from stumblyng in the waie , from wanderyng out of the waie , and finally , to conducte men to the blessed wayes ende . Here you se , that the compasse and circuite of charite is large and wyde , in as muche as it comprehendeth all that can be spoken , either ageynste vice , or with vertue .

You paraduenture thought , that charitie was nothyng els , but to kepe pacience , and not to be displesed nor angry . It is trouthe , this poynt is one parte of charitie : but it is not all . For what so euer the loue of god prouokethe vs to , or the feare of god dryuethe vs from● all in one summe is concluded to be vnderstande in charitie .

Whervpon I maie , if you kepe charitie , saie , that you be the very doughter of god , and moste dere syster of Christe . But I feare me , youe haue more ofte spoken the worde charitie , then you haue studyed to learne , what thyng shulde bee Charytie : and therby ye saie paraduenture of your selfe , more then you dooe . For I haue noted your mynde to be somewhat troubled with certayne fantasyes , the which could haue no place in you , if you were fylled with this charitie . For here a lytell more in fewe wordes , what is the playne definicion of this vertue , as I fynde it writen of a greatte holy man , and a common doctour .

Charitie ( saiethe he ) is a good and a gracious effect of the soule , wherby mans herte hathe no fantasie to esteme , valour , or ponder any thynge in this wyde worlde , beside or before the care and study to knowe god . For who so euer is inclined to loue these erthly thynges , it is not possible for hym euer to attaine , so longe as he so dothe , to the assured constant & perfit vse of this charitie , bycause his mynd hath so many and soo dyuerse lettes , that hyndre and withdrawe hym from takynge the possessyon of this great treasure , wherin bee touched the heapes of all vertues . And a lyttel now to speake of these impedimentes and lettes , it shall muche appertaine to our purpose : for we shall the quycklyer come to charitie , if we can knowe and escape all the blockes , that lye in our waie to lette vs : not onely to lette vs to come to charitie , but to dryue and chase awaie frome vs this vertue , that neither we canne come to it , nor that to vs .

The perfyte loue of god The perfite loue of god . hath in it a meruailous quietnes and rest , it is neuer moued , styred , nor caried awaie by no storme of worldly troubles , but sytteth faste and sure in a continuall calmnes , agaynst all wedders , al blastes , al stormes . No rocke is more stylle , then is the mynde of a charitable man , whan the worlde tumbleth , rolleth , and tosseth it with the vomye wawes of temptacions , the whiche drowneth the myndes of all vs , that be weake or sicke in charitie . I wold therfore syster , that you diligently learned , what be these blastes , that turmoylen our myndes out of the reste , the which charitie requireth .

You shall vnderstand , that there be certain mocions called passions , that soore assaulte our soule , and bringeth our spiritie to muche vnquietnes , as to be moued with anger is a great rolling of the mind , to brede enuie , to fede rancour , to nourisshe malice , to be mindeful of any miure , to be studious of auengynge , to be greued with yll speakynge , to fume at backe byting , to grudge at compleyntes , to frette with chyding , to striue for shame , for sclaunder . These be the thynges , that suffre no mynde reste , any of these passions troublethe the mynde continually from one fantasy to an other : so that no quietnes can be had .

Agayne , to study for promocion , to care for mariage , to fyshe for riches , to be gredie of honour , to be desirous of fauour , to couette preferremente , to gape for prayses : these also be sharpe spurres , that chasen the mynde , and kepen the mynde euer styrrynge and voyde of quyetnes .

Like wise to ensue a delite of deintye and swete fedynge , to be taken with pleasure of the body , to be ouer throwen with sorowe , to perche vp with gladnes , to holde vp the chyn to highe in prosperitie , to hold downe the head to low in aduertise , to be in bondage vnder the fierse rules of censual luste . Whose crueltie ouer man hath noo pytie , measure , nor ende . These and suche other be thynges , that so troublen & disquieten mans mind , that quiet charitie can not abyde there . For loke a lytell vpon the vnmercyfull man , that can not forgyue , see howe he boyleth in his appetite to be auenged . Loke vpon the enuious stomacke , howe he without reste freteth , in couetyng the syght of his hurte , whome he spyteth . Looke vppon the glotton , howe beastly he purueyeth bealy cheate , Loke vpon the lecherer , how busy he is in his vngracious thoughte . Loke vpon the couetous wretche , howe withoute reason he scrapeth and shrapeth for gaynes .

Loke vpon the ambicious felowe , howe he besturrethe hym to gette worshyppe . These men throughe theyr corrupte fantasies be no lesse gredie to satisfie their desires , than the hungrye and the thurstye bodyes throughe naturall necessitie seke to bee refresshed . Wherof we maie se , that slepyng and wakyng these mens myndes rolle without takyng reste . Suche wrastlynge phantasies , suche inordinate appetites be called passions , the whiche moue and styrre the soule contrary to his nature , eyther by loue without reason , or by hate without measure , when we wyllyngly consente to the wynde of these sensyble thynges .

The mother of all these passions is a parciall loue , Parciall loue . that we beare to our selfe , that is to saie , the loue of th●s carcas , and of this lyfe . To kylle in vs this mother to all myschefes , our maister Christ teacheth vs to hate this lyfe , and to set our bodies at naught : He saith , Mat. 16. it is the nexte waie to fynde lyfe , Mar. 8. if we sette nothynge by the losse of this life : Luc. 9. he saith , Io 12. the caryng for our body importeth and bringeth with hit a mystruste of goddes prouidence , Mat. 6. as though ●od had better , Luc. 12. prouyded for the state of byrdes than for man , whome he hath created after his owne image . Nowe then to gete this reste , that therby we maie gete charitie , we muste caste awaie the loue of this lyfe : the whiche causeth all the saied ruffelynge passions , by the whiche our soule standeth in peryll of deathe . For learne you , that to the soule it is a soore deathe , to be seperated frome god . And these passions be they , that onely plucke the soule from god , and causeth the soule to forgete heauen in the busy occupacions of this worlde , the whiche worlde swarmeth full of deed soules , that nyght and daie trauelyn , and sweatte in the workes of darkenes , from whens they shall departe in to an other darkenesse endles , neuer to se the face of god .

And this is the conclusyon of the passionat soule that lieth in the fetters of fylthye ●●●tes without reste drawen nowe hyther nowe thyther in a continuall waueryng of vayne fantasies . But on the other syde the quycke lyuyng soule , that quietly resteth in the loue of god , dryueth frome hym by the power of grace , wherwith he is indued , all these vnquiete passions . If he stande in feare to be moued with vncomely appetytes , he fasteth , he watcheth , he laboreth . The man ( I saie ) or woman dothe this , in whome suche a blessed soule beareth rule .

Lyke wise against anger , wrath , and vayne glorie he settethe atte naught bothe honour and dyshonour : shame , sclaunder , and worshyppe in this worlde bee nothyng in his reputacion . Against remembraunce of displeasures he praieth for his euyll wyllers . Suche a maner charitie teacheth and courageth this blessed soule to bee occupied in the mainteinyng and defendyng the myndes quietnesse , What charitie causeth . a thynge aboue all thynges in this worlde to be kepte warely .

The rest that aungels in heauen haue , is none other but this , not to be moued nor sturred with these passions , of louyng , of hating , of beyng pleased , of beyng diseased , of trustyng , of lusting , of abhorring , of couetyng , of refusyng , of reioysyng , of lamentyng , and of innumerable such other , that scourgeth and whippeth mans minde by reason of the corrupte affection and loue that he beareth in his ytching bodie , a loue mooste contrarye to charitie : the whiche hath as muche ease , as that hath trouble . You shall here a lesson of our mayster Christ , the auctour and preacher of charitie : He aduysethe , Mat. 5. counsaileth , and commaundeth me , Luc. 6. if I be his disciple , not to resist ageinst euill , to offre my lefte cheke to him that hathe bee blowed me on the righte , to leaue my gowne to hym that hath taken from me my cote , to walke two miles with hym that hath vexed me , and compelled me to walke one myle .

The forme of this lesson that Christe here gyueth , is to enstructe and warne all christen men , to regarde nothynge of the bodye or of the worlde , aboue the rest and quietnesse of the mynde : but that we shoulde suffre the losse of our goodes , with the hurte , ye with the deathe of our bodies rather then we shulde lose any smalle porcion of charitie , to bee moued with any passion of minde , wherby our loue towarde god , myght decaie .

It is not possible , after Christes doctrine , to take in this worlde by any kynde of vyolence soo greatte domage or hurte in bodye or goodes , as is the least drope of trouble in the mynde , where no tyrant , nor the deuyll hym selfe hath any dominion . For there onely ruleth our owne free wyll : soo that if we will disordre our mynde with any passion , we be to our selfe more violente and cruell , than the deuyll can be . Wherfore my good syster , let vs beleue our maister Christe , and to the deathe , lette vs neuer breake peace with god . For if we do , fare well all reste . We breake peace with god , when we tourne vs for any cause to the care of this lyfe .

If you fele your selfe inordynatly moued with displeasante woordes , with angry countenaunces , with euyll reportes , with dyspraises , with rebukes , with fals sclander , with vntrue complaintes : beware syster , for surely you be not in charitie with god . If you mumble vpon coniectours , if you fede vpon suspicions , if you gnawe vpon shrewde tales , if you delyte to gyue taunte for taunte : beware agayne good syster , for withoute doubte , god and you betwayne .

And if you beleue the sonne of god your selfe with your owne will , do more then any fierce prynce ouer you coulde dooe , all thoughe he brought you to extreme wretchednes , and at the laste to the deathe tourmented your body . It is with out comparison worse to bee sette with these passions , than it is to suffre the panges of death . But at this pointe peraduenture you will saie and aske me : whether we shuld forsake al the commodities of this worlde : whether we shulde make no force to gette suche thynges , as kepeth vp the welthe of our bodie : whether we shulde vtterly refuse all thynges ordeyned for this lyfe : whether we shoulde be cleane careles of good name ? No no , syster not soo . Holly scripture forbeadeth vs nothynge , that is for vse or profyte : as by Chrystes lawe it is not forbyd to eate , to drynke , to haue and gette , wherwith suche sustinaunce maie bee mainteyned , to gette chyldren , to haue money , to haue possessions , to bee in honour , to bee regarded : but the worde of god suffrethe not glottony , and a delyte in the belye cheare , nor lechery , and an vnlauful pleasure in bodylye lustes : nor couetousnesse , nor a gredye desyre to be ryche : not vaynglory and a proude desyre to be magnified . Lykewise the commaundemente of god forbeadeth vs not the thynkynge of these and of suche other thynges : but it is playne contrarye to the wylle of god , that we shoulde with any great intencion , solicitude , or carefulnesse of mynde , prosecute these bodyly necessities . And in the hauynge of the goodes , promocions , and honours , we maie not iudge to be any hygher at all , then is to haue thynges for mans necessitie : So that towarde theim we maie not beare any maner of loue or affection , but only we must with suche a mynde take theym to help forthe this lyfe , as the craftes men take the instrumentes and toles to helpe theyr handye woorkes , that in the hauynge of ryches our mynde considre nothyng , but a plentie of thynges apperteinyng to our vse and necessytyes . And thus we maie bothe for our selfe and for our neyghbours bethynke vs well , howe we shall lyue : but it maie be noo care nor yet any erneste studye , least therby our charitie with god be dimynysshed . For holde faste my syster in your remembrance , that to haue and kepe charitie with god , To kepe Charitie with god . is to loue God with your holle herte , with your hole mynde , with your hole power . If any smalle parte of your herte , or of your mynde , or of your wit , be bestowed in any affection or loue towarde this life : ye mynishe the perfection of your charitie with god , the which requireth of you all and hole , to be withoute a felowe by hym selfe alone loued .

You maie right well syster putte youre mynde and witte to gette these thynges that mainteyne this lyfe , but it muste be done without all loue and affection : there maie bee no parte of loue spente in suche matters , for your mynde can not with any loue and affect labour to get and to holde this worldly commodities , but in the meane season your charitie with god is greatly decayed and welnyghe broken .

Also you betray your selfe , to mystruste the promission of god , with the whiche mistruste god is moste displeased . For there be three causes noted , that shulde chiefly moue mens mindes to desyre these worldelye goodes : Three mocions to desyre worldly goodes . One is the loue of welthe , case , myrthe , and pleasure : An other loue of worshyppe , honour , and glorye : the thyrde the doubtefulnes and mystruste of lyuyng here , the whiche mystrust I saie , is worste of all , and muche more to bee blamed then the other two . For a felowe set to his pleasure , loueth money to serue hym to make merie , and to make therwith good cheare : the other sette vpon honour loueth the present goodes , bycause by theim he wolde bee regarded . Bothe these men spende as faste as they gette , and smalle stoore they putte in the vylenes of money : but he that vpon mystrust seketh goodes , loueth then to hyde them to kepe theim as well frome hym selfe as from other , beyng euer in feare , either of famine , scarcenes , or of olde age , or of syckenes , or of tribulacions : and muche better confidence and trust he putteth in his owne policy and prouysion , then he dothe in the goodnesse of god , that made all , and that nouryssheth vs all , not leauynge the smalleste gnatte , the leaste worme or flye withoute dyspensacion to haue conuement sust●naunce : and of man he clerely is myndefull , yet man can not truste hym . Wherfore the loue of this worlde vppon a mystruste of lyuynge , is a thyng in the syght of god mooste detestable . Thus I saie we maie vse this worlde , but we maie not abuse hit , whan for the world we breake charitie with god . And if our herte be not hollye gyuen to loue god , we haue not god with perfyte charitie : god hath not our holle herte , if the worlde haue any parte .

This is the waie to come to perfitte Charitie , The waie to comme to perfytte Charitie . to kepe our hert , our soule , our minde , our witte all hole for god : the whiche kepyng of our herte and mynde holle , is the reste and quietnes of the soule from the saied temptacions and passions . And this is the dry●yng awaie of the lettes and impedimentes to attaine charitie , wherof nowe here a lyttell more .

This perfecte loue of god , maketh , as we haue saied , the mynde stronge to withstand the thursting and shulderyng of synne : and the same bringeth forthe consequently the ioyfull rest and quietnes from the forsaied passions : whiche the corrupte loue of this lyfe bredeth . So that this calmnes of mynde is a certaine effecte and worke of charitie . And hope in god Hope in god . maketh vs fyrmely to awayte for the fulfyllyng of the promesse of god in vs , and to vs : which hope is goten by pacience , that is constante endurynge of aduersitie , the whiche paciente endurynge is purchased with abstinence , that is a stronge resistyng against euyll enticementes . And feare of god Feare of god . causeth courage to flie and to absteine from euill , the whiche feare of god groweth of an vndoubted belefe in our maister Christes teachyng . Thus from faith we come to feare , from feare to fleyng of synne , and in fleynge of synne , we take a paciente mynde to suffre , wherby we take hope and trust in god , through the which Hope our soule sytteth in a sure chaire of a certain expectacion of that whiche is laide vp in stor● for vs in heauen : And therof finally cometh in vs this charitie , whiche causeth vs to loue god for his infinite goodnes in the same promesse makyng , whereof nowe we wayte for the fulfyllyng : the whiche is also the thing that inforceth and ordereth all oure thoughtes , in suche a dewe rule , that our life thereby rendrethe in all his actes a swete sauour bothe to god and to man . But agayne let vs ones repete the effect of this lesson : who so euer beleueth Beleue in Chryste . our maister , he feareth his punysshement , and he that feareth to be punyshed of Chryste , refrayneth hym self ●rom sensuall lustes , the whiche be the causes of punysshmente : he that kepeth of suche causes , abydeth wel and suffreth tribulacion : he that paciently suffreth tribulacion , hath a blessed hope and truste in god , the whiche drawethe and pluckethe the mind from worldly affections : and the mynde ones frely discharged of all loue to this worlde , streighte taketh the pure burnynge charitie towarde god , and that makethe quietnes rest and peace in our conscience . Thus euery waie we must resolue ourselfe to reste finally in the possession of charitie , or elles we neither canne beleue nor feare Chryste , as we oughte to doo , nor refraine euyll lustes , as we oughte to dooe , nor suffre tribulacions as we ought to dooe : nor hope in god as we oughte to dooe , nor leaue the loue of these worldely dregges as we oughte to dooe : but in the fame we shall bee drowned boothe ●yght and daie durynge the space without interrupcion of any lette in this worlde . And touchyng charitie in god the which is vtterly to for sake al loue of this worlde , that thereby we maie cleane bee rydde from all passions to loue and honour god alone , lette this that we haue hetherto spoken be inoughe .

Nowe a lyttell harken , what is this saiyng , to haue and kepe charitie . What is to kepe charitie . Truely hit is to deryue and to take out from our loue in god , an other loue towardes man for god . For he that hath perfect charitie in god , loueth for goddes sake all men as hym selfe , by cause in man he knowethe is the image of god , the whiche image of god , the charitable herte embraceth indifferently in the holle kynde of man , withoute makynge excepcyon of frende and no frende , of well wyllers and ennemies , of kynsfolke and strangers : but as the fygure of god is equalle in all , soo he equally fauoureth all . For though with obstynate synners and with men wedded to theyr passions he bee displeased , yet his dyspleasure becometh hym as a louer that so●oweth his frendes hurte . Wherfore if he bee a synner amended or conuerted , he is fulle of gladnes , and neuer cessethe he laiynge his waite and watche to do man good so that by his charitie toward man for goddes sake , he continuallye myndeth man well : and therof he neuer slaketh . In vysytynge the sycke , in clothyng the naked , in fedyng the hungrye , in refreshynge the poore , in comfortyng the miserable , in praying for synfull , in all workes of mercie , pitie , and deuocion , he laboureth with pleasure , by reason of his fast loue towarde god . He freely and gladlye forgyueth all maner displeasures , of iniuries , of rebukes , of hurtes , and so depe he is in his loue , that nothing can cause hym to hate . For it is a true saiyng , that who soo euer felith in his herte any poynte of hatred , for any maner of cause , against any maner a man , this person maie be assured , that he is not in charitie with god . For our maister Christ saith : lo. 14. c● . 15. He that loueth me kepeth my commaundement : my commandement is , that one of you loue an other . Wherfore he that loueth not his neyghbour ( euerye man is neyghboure vnto other , dwellyng in the smalle compasse of this erthe ) kepeth not our maisters commaundemente : and he that kepeth not the commaundement , can not loue oure mayster Christe , whom he that loueth not : loueth not god . Wherfore he that loueth not his neyghbour , halteth in his Charitie towardes God .

Thus we maie see , that charitie in god teacheth what is to be done of vs towarde man , and euer we be assured to worke wel , if we kepe in vs this holy charitie : the whiche onely can kepe and knowethe the waye howe to kepe goddes worde . It is our maister Christe , Mat. 5. that byddethe vs loue oure ennemies , to dooe well with theim that haten vs , to praye for theym that persecute vs . Chryste thus commandeth vs , to th entent he wolde clense and rydde vs from hatred , from doyng iniuries , from beyng myndefull of displeasures , to haue vs pure from hate , rancour , angre and grudging : he commandeth vs to loue without excepcion as well our foo , as our frende . He wolde haue vs of our charitie in god , to loue man after the ensaumple of god , the which wolde haue all men indifferently to be saued and come to the lyghte of trouthe , lyke as his sonne shynethe ouer the good and euylle , his rayne fallethe as well vpon the vniust , as vpon the iuste : Ibidem . so wolde Christe haue vs indifferentely sprede our affections to all men , after the free lyberalle distribucion of charitie . For and if you be in this case , that some persones ye loue , some you hate , some you nother loue nor hate , somme you loue so so , in a meane facion , somme you loue veraie ernestly : by this inequalitie of louyng learne , that you be fare from perfecte charitie with god , the whiche perfecte charitie indifferentely louethe all men for goddes sake , the good sort of men as his dere frendes , the euyll sorte , as theim of whome maie be made dere frendes . In charitie is no knowladge of any difference betwene ryche and poore , betwene maister and seruant , betwene bond and free , betwene faithfull and vntrue , betwene male and female , betwene kinne and no kinne : the charitable spirite lokethe vpon mans symple nature , the whiche in all men is lyke and one thyng : wherof he conceiueth in his mynde one indifferente contemplacion of all , and at all seasons he is well mynded , euer well dysposed to doo all men good with whome is neyther englyshe , nor scottisshe , aquayntaunce nor straunger : but with hym one is all and in all , Chryste Iesus alone , whome and whose crosse he knoweth , and nothynge elles .

Thus by our Charitie with god we learne , what is our dueitie towarde man . But here in louynge your neyghbours and bretherne , loke you deceiue not your selfe , for hit is not inoughe to loue youre neyghbour , but ye muste in the ordre and rule of charitie loue hym , that is onelye or chyefely , to loue hym for goddes sake . There bee fyue waies noted of louynge one of vs an other , of the whiche numbre one waie is praised , thre be vtterly dispraysed , and one neyther praysed nor dispraised . Fyrste I maie loue my neyghbour for goddis sake , as euery good vertuous man loueth euery man . Seconde I maie loue my neyghbour of a naturall affection , bycause he is my sonne , or brother , or kynsman . Thirdly I maie loue for vainglorye , as if I loke by my neyghbour to be worshypped or aduaunced to honour . Fourthly I maie loue for couetousnes , as whan I cheryshe and flatter a ryche manne for his goodes , whan I make muche of them that haue done me pleasures , and may do me mo . The fifte waie , I maie loue for my sensuall luste , as when I loue to fare delicately , or elles when I madde or dote vppon women .

The fyrst waie to loue my neighbour , for the loue I beare to god , Fyue maner of loues . is onely worthy to bee praysed .

The seconde waie naturally deserueth neyther praise nor dispraise . The thyrde , the fourthe , and the fyfte to loue for glory , aduantage , or plesure all thre be stark naught .

Therfore syster , oute with your loue , and consydre welle , in what waie your herte is gyuen to loue pour neyghbour . Charitie hath but one way of louing a man truly an well , that is onely for goddes sake .

To conclude nowe this mattier , the whiche of him selfe is in sight , lette vs knytte vppe charitie with this generall knotte , that man is made absolute and perfecte in all vertues , through this one vertue of Charitie . But whan I saie all vertues , loke that you vnderstand what is ment in the name of vertue : or elles this generalle clause maie deceyue you . Wherfore you must learne , that the body hath his propre vertues , and the soule lyke wyse hath his owne aparte frome the other . The vertues of the bodie Uertues of the bodye . bee , as to faste , to watche , to goo on pylgremage , to trauaille with hande and fote , for to helpe theyr neyghbours , to distribute your goodes in almes dedes , to buylde vp churches , wherein the people maie here the worde of god , and come together to praier , to punyshe the fleshe with roughe heer , to slepe vpon the harde grounde , to socour the nedy , to ayde the miserable , and other suche actes bodilye men dooe for the loue and honour of god . The vertues of the soule Uertues of the soule . be of a nother sorte , as mekenes , pacience , abstinence , hope , faithe , charitie , pitye , mercy , and other lyke . Nowe if it so bee , that of some infirmitee I can not faste , nor watche , for lacke of money I can not do any almes , for lacke of bodily strengthe , I canne not traueyle , if suche necessarie and true consideracions make vs wante the vertues of the bodie , we bee without blame , and had excused before god , the whiche beholdethe the secrete and priuie cause of oure defaulte . But in the vertues of our soule , we haue no maner of defence , if it bee soo that we lacke any of theim . For they haue noo necessitie , nor constraynte of any thyng , but all be frely vnder the election and choyce of oure free will . And whan it is generally said , that charitie maketh a man absolute and perfecte in all vertues , ye must vnderstande in all the vertues of the soule , the whiche be very vertues , to speake and to name the truthe .

Whereby the bodye can haue of hym selfe no vertue , nor nothyng can be done of the bodie worthy of praise , onles the acte bee coupled and ioyned with the vertues of the mynde . But contrarye , the soule is perfecte in his vertues without all assistence and helpe of the body .

Then boldelye we maie saie , that from charitie cometh all vertues , and none other worke there is of charitie , than to make and bringe forth in vs vertue . It is holy scriptures testimony , that charitie can not bee ydle . Alwaie than a charitable spirite is doyng , and what so euer he dothe , hit muste nedes bee a good worke . For what can come frome the loue of god , but it shall sauer and smelle of god ? the whiche sauour is this onelye thynge , that geuethe to mans acte all th● goodnes .

Nowe then my entierly beloued syster , to obserue and keepe this mooste precious and mooste holy charitie with god , you shall in fewe woordes haue a shorte rule . The beste waie to kepe you frome fallynge out of charitie with god , is neuer to suffre your christen neighbour to slepe in a displeasure with you , and agayne that you neuer slepe in a dyspleasure with your chrysten neyghbour . Remembre , we all be knytte in a faste kynrede vnder one father in heuen , the whiche commaundethe vs to loue together as bretherne and systerne , without regarde of hyghe or lowe , poore or ryche , whether your neighbour be in defaulte , or you , this is to saie : whether he bee dyspleased with you , or you with hym , make thereof noo question , care not for the begynnyng of wrathe , but studye euer for the ayde , and incontinently folowe alwaie the counsaill of our mooste charitable mayster Christe : labour alwaie to make agremente , that at all seasons you maie be redye to offre vppe to god your swete smellyng sacrifice , the whiche is in goddis sence the delectable sauer of a charitable brethe● whose strength is so mighty in his pleasaunte sente , that hit hath his place amonge the incomparable sauours of heuen , where god with all his sainctes and aungels smelleth it .

Dooe you beare awaie syster the shorte lesson , that I haue gyuen to you ? SVSTER . Whiche shorte lesson meane you brother ? for partely in writynge , partely in communicacion I haue hadde manye lessons of you : of the whiche some I beare well awaie , as yet it is out of my mynde , howe you haue proued to me , that a foole shoulde not lyue solitarye , that I muste forgette displeasures , if I forgyue theym , that I should euer enclyne and obey more to reason , then to any intreatie . BROTHER . It is welle good syster that you haue of these thynges remembrance , but I thought not to aske you this : I wolde you rehersed to me , what you haue by me learned of Charitie . SVS . Why brother , call ye that the shorte lesson when it conteyneth soo manye lynes , that it weryed me thre daies to rede them ouer ? BRO. I thinke well , that you were weryed , more peraduenture with my vnfauerye tellyng , than with the length of the tale . For surely the tale was but short . SIS . If that be a short tale , I confesse to you brother , that I can not tel what is short and what is longe . For to me your lesson of charitie semed veraie long . BRO. It is not syster the numbre of wordes or of lynes , that maketh a tale or a boke to bee called longe or shorte : But the mattier that is intreated maketh bothe : soo that of some mattier you maie in veraie fewe woordes here a veraie longe tale , and againe of some mattier a greatte heape of wordes maketh but a shorte tale . Lyke as we saie of tyme , that it is but a lyttel while ago , sins Fraunce was vnder our rule , and that paper , printynge of bokes , and gunnes , bee thynges inuented within fewe yeres , and that the .iiii. orders of fryers beganne in christendome within a lyttell time past : yet in eche of these foresaied saiynges , we vnderstand more than a hundred yeres . Contrarie wyse ye wyll saie , that my ladie princes hath lyen a great while atte Eltham , and yet her grace hath not lien there one yere . Soo you wyll saie , that it is a long season syns you and I were togyther : and yet I was with you within this moneth . Whan you knocke at a dore , and tarye one houre , you saie you haue veraie longe taryed there . Thus you maie see , it is the dignitie and the worthynes of the thynge , that causeth the tyme to be named longe or shorte , and not the tyme of his owne space .

In this maner it is in your lesson of charitie , the whiche is a matter so plentiful , so copious , so long , so large , so depe , so hyghe , that no tale therof can be called longe , onles the teller tryfle in vayne woordes , and then you maie saie this tale is longe , bicause he telleth and sheweth his folysshenes : but spekyng dyrectly of charitie , he neuer can saie to muche . For whan we haue saied all that we can , yet shal the matter of charitie lye in heapes infinite to be spoken more of . For syster , what tongue or penne of man can make an ende in tellynge the smallest porcion of goddis substaunce ? This charitie is god , and God is this Charitie . 1. ●o. 4. Therfore thynke not youre lesson longe of charitie . For all that I haue saied , is in effecte nothynge . SIS . You haue somewhat made me knowe , what is a longe tale and what is a shorte : but yet brother , bycause the common prouerbe is trewe , that womens wittes in dede bee shorte , I praie you , if it bee possible , lette my lesson be rehersed in fewe wordes . BRO. It is a thyng syster , sone done , to comprehend in a fewe lines all that you haue hard of me . For the summe of the hole is : This charitie contaynethe all the lawes of god , and teacheth vs our duetie bothe towarde God and man : the whiche charitie requirethe a quiete spirite , and noo spirite is quyete , that is subiecte to any passion .

Wherfore to haue charitie we must chase from vs all passions to reste so in our loue of god , that nothing withdrawe vs nor plucke vs inordinately to any thoughte bee syde god : wherof shoulde folowe that in this worlde , we woulde reken laughynge to bee wepyng , sorowe to bee myrthe , ryches to be pouertie , miserie , to be welth , wisedome to be foly , honour to bee shame , so depely we shulde be buryed in god that to this lyfe our senses shoulde lye deed , and quicke onelye in the loue of god : from the whiche true and entier loue of god , we shoulde take a loue with all hertes affecte to the hole kynde of man , in whom beholde spiritually the ymage of god : For the whiche image sake we shulde beare no lesse fauour to man than were sufficient to resiste and vtterly vanquysshe all hate , without the remembraunce of any grudge to be taken with any maner of occasion , to be euer with all men ioyned in herte throughe our loue in god , as fast as kynred ioyneth a fewe persons throughe a naturall loue : yea faster knytiethe mens hertes togythers charitie , than nature can dooe .

This is the some of our lesson sister . The whiche you shall haue againe made shorte , if you wyll . SIS . Nay brother , I praie you let this be no shorter . For in my mind it is all redye somewhat to shorte . For I wolde desyre you to lette me in order to aske you a repeticion of myne olde lesson , that I maie in a shorte forme learne , what was fyrste , what was seconde , and soo forthe to the conclusion of youre tale . BRO. I do not yet well perceyue , what you woulde haue me do● but aske me what you wyl , and I shall therto make answere . SIS . Then brother telle me , what was the fyrste poynt , that you tolde me of Charitie . BRO. Fyrste I shewed to you the significacion of the worde , that charitie was not onely taken for peace , 〈…〉 this ryse . pacience , mercy , and pitye , as in our englyshe tong commenly we vse it for nothynge elles , as whan I saie I wyll not breake charitie , I wyll kepe charitie , I wyll forgyue hym for charitie : trouth it is that charitie signifieth all these , and as I shewed to you , muche more : for the woorde in the same , that is in latine called Charitas , the whiche signifiethe an ordynate loue , and a due rule towarde god and man , the whiche ordinate loue the soule hath , whan he holly with all his power is wedded to god : so that besyde , he neyther wyllethe nor desyrethe anye thyng . By the whiche feruent loue in god , he exerciseth amonge men all the kinde of vertue . And thus was the fyrst thyng syster , to haue you to knowe , what the woorde of charitie sygnifieth . SISTER .

Me thought brother , that fyrst of all you shewed , that charitie conteyneth all goddes lawes . BRO. I dyd in dede , to brynge you to the syght of the greatte compasse , that was in the name of Charitie . wherby you might the better lerne that in englysshe tongue we conceyue but a lyttell porcion of this infinite vertue , whan we commenly speake therof . But howe soo euer I begonne , the fyrste poynte of youre lesson was to learne the strengthe of charities name . SIS . I wold nowe aske you the second , if it cam not in my minde to doubt , whether charitie and loue bee not all one , as in communycacion I haue harde some clerkes saie they be . BRO. I thinke well some clerkes wyll so saie . For I note in the last englishe translacion of the gospels out of latine , the translatour alwaie for Charitas writeth Loue : wherin I can not consent with him For after mine opinion there is as muche difference betwene loue and charity , as it is in your occupacion betwene threde and twined threde . For you will saie , that all twined threde is threde , but all threde is not twined threde : So this worde Loue is more commen and more general then is charitie . For trouth it is , that all Charitie is loue : but it is not trouthe , that all loue is charitie . In greke charitie is agape , and loue , is eros , as in latine loue is amor , and charitie is Charitas . In all these thre tonges there is the same difference in the tone woorde frome the tother , that is a penne and a quylle . All our pennes for the moste parte be quylles : but all our quylles be not pennes : The quylle is that remaineth in his nature , without any other facion or forme put to it : the penne is a quille shaped , and formed , and made apte to write . Lyke wise loue is the common affecte of fauoure : charitie is loue reduced in to a due order towardes god and man , as to loue god alone for him selfe , and to loue man for goddes sake . Do you perceyue syster what I saye ?

SVS . Me thynketh brother , that you meane as I woulde saie , that betwene charitie and loue is a like difference , as is betwene my perles and wiers . For I see that my pierles bee wiers , but they haue a facion by my labour putte to , the whiche facion wyers haue not .

And here maie I saie as you saied of Charitie and Loue , that al pierles be wyers but all wyers , be not pierles : But brother , if all charitie be loue , what defaulte put you in the translatour , the whiche writeth loue for Charitas . BROTHER .

The same defaulte I put in hym , that you wold put in one , the whiche doth giue to you wiers for pierles , or quyls for pennes . But sister remembre , you wolde haue me bee shorte . SIS . It is trouthe brother : but the beste shortenesse is to bee playne . For whan I vnderstande my lesson , I canne soone make hit shorte . Nowe thenne if you wyll , I praie you telle me the secounde poynte .

BRO. The seconde was to shewe you , that charitie could not be had without the assured myndes quyetnes , as an effecte folowynge the same , the whiche stedfast quietnes of mynde is not to be inordinatlye styrred or moued with passions .

SIS . Sauyng your tale brother : I praie you tell me some englyshe woorde what you call passion .

For truely I knowe no nother passion but the passion of Christe .

BRO. Than I haue loste many wordes . For I thoughte I hadde sufficiently declared vnto you , that any mouynge of the mynde in to an vngodlye desyre , was called a passion , as malyce , rancour , yre , enuy , ambicion , couetousenes , letchery , glottony , pryde , hatred , study of prayse , study of auengynge , and suche other , whiche styrre vp and moue the mynde oute of his naturall reste , to loue or to hate without reason and measure : As whan our bodie suffreth any tourment , we saie , we be in a passion : so when our mynde suffreth any suche inordinat desires , we haue the myndes passion : and euery suche mocion of mynde out of due cours is called a passion . The mynde is moued out of his due cours , as often as hit is stirred with these affectes , that bee engendred of our principall loue to this lyfe , as to bee dispraised with oure dispraises or sclaunders is a thyng that ryseth in vs frome the loue of this lyfe , where if we studie to be magnified , we bee in a soore passion agaynst reason , the whiche teacheth vs to seke our glorye in more stable thynges , then can bee founde in this life . But bycause you speke of the worde , shortely as you saie , it is no veraie englysshe woorde : howe be it whan we bee dryuen to speake of thynges that lacke the names in our tongue , we bee also driuen to borowe the wordes , that we haue not , sometyme out of latine , sometyme out of greke , euen as the latine tongue dothe in lyke necessitie borowe and take of other . And thoughe nowe at the firste hering this worde standeth straungely with you , yet by vse it shal waxe famyliar , specially whan you haue it in this maner expressed vnto you .

Nowe then to obteine this reste of mynde , the chefe effecte of charitie , we must beware that no passion rule in vs , but alwayes in all thynges we muste ordre our desyres by the draughte and traine of this one desire , the whiche we haue for louing god alone with all our holle hertes , power , wittes , and intellygence , neuer suffring aduisedlye the corrupte loue of this false flattering lyfe , to haue any smalle place in our soule , wherby we shuld waxe the weaker in the full vniyng and knittyng of all our intencions to the wille and pleasure of god . And syster , it was the seconde part of your lesson . SISTER .

Ye brother I wolde I had learned well , that I myghte euer bee quiete , howe so euer I were handeled , ryghtwisely or vnryghtwisely , well or euill , gentilly or chorlishly .

It were an aungels condicion to be nothing changed or moued with well or woo : but to be continually in one tenure , in one temperature , neither heryng , nor seyng , nor felyng , nor smellynge , nor tastynge , nor wysshynge , nor myndyng any erthly thyng besydes god , but hauyng continually a feruent desire to knowe , to loue , and to honour god . But brother , what meane you by this , to speake thus , as thoughe it were possible , to make of men aungelles , and more ouer to make of this worlde heauen ? as longe as man is man , and as long as this worlde is this worlde , I reken hit not possible to kepe vs thus cleane from passions , as you saie the perfecte reste of charitie requyreth . BRO. You entre with me nowe sister , into a mattier of a longe communicacion , but at this tyme I wyll make you therto a veraie shorte aunswere .

Chryste wolde neuer teache man to praie , and to aske of god thynges impossible to be opteined .

He instructed vs to saie in our prayer , Adueniat regnum tuum . Mat. 6. O lorde god lette thy kyngdome be here amongest vs . Where the kyngdome of god is , there god reygneth ouer suche subiectes , as bee woorthy to haue suche a kynge : and plainely there is heauen , where so euer is the kyngdome of god : So that of this worlde , there might bee made an heauen .

Againe our maister and sauiour taught vs to praie , Fiat uoluntas tua sicut in caelo et in terra , Oh good lorde graunt , that thy will maie be fulfylled in this worlde , as it is in heauen : that we men maie in euery thoughte and acte agre with thy will , as aungelles do : that we in this lyfe make noo more resystence againste thy pleasure , then the blessed company of heuen doth . This peticion can not take effecte onles man be made lyke an angel , all pure and clene from the dreggy appetites of this lyfe : that is to saie , vtterly ridde frome all passions , the whiche euer striue against the wyll of god .

Now than in as muche as I beleue , that Christe byddeth vs aske nothynge , but the same maie bee : I thinke it possible to make of this worlde the kyngdome of god , and to make men the kepers of goddis will : The whiche two thynges , to lyue in the kyngdome of god , and to obserue and kepe goddes will , I recken to be a perfection of aungels lyfe in heauen .

But syster , remembre , Christ byddethe vs not to attempte to performe this perfection by our owne power : for that were playnely impossible , but it is our maisters instruction , that we shulde turne vs in praier to god , and of his infinite goodnes craue and aske his grace , wherby we shall be comforted , susteyned , and coraged to saie at the laste with saincte Paule ,

We be able to do all in hym , that helpeth vs Iesus Christe . Eph. 4. This were to haue our spirite holly gyuen to serue god , to knowe god , to loue god , and nothyng elles .

And if you wolde saie , that sainct● Paule came not to this perfection , nor none of the sainctes , but the beste men were synners , lette it soo be : yet be assured , if man duely applye his will , to be without synne , so that in his wyll be noo lacke nor faynyng , this man before god is an aungell . And syster , as he shoteth nerer the marke , then he dothe that seeth none , and shoteth at all aduentures : so you seyng now and knowyng the veraie perfection of charitie , you shal the better enforce towarde it , than if you were beset with blynde ingnoraunce . Of all this matter sister , with you I will not reason out of your Pater noster , the whiche I thinke is inough for your requestes at this tyme . SIS . I holde me contented brother , and praye I will fyrste , that I maie thinke possible to be thus perfecte . Next that I maie haue grace to enforce thytherwarde the vertuous power of my herte . BRO. There is noo more required of you , but this appliyng of your wyll to get grace , but grace shall you neuer gette , but if you aske it without any doubt or mistruste in the goodnes of god , who is euer redye to gyue , when he hereth one , that accordyngly asketh .

And to shewe you what praier is shaped accordyngly to goddis eares , it were a mattier for no lyttell boke . Therfore syster , bee contented to leaue your digressions , and retorne to your purpose . SIS . I haue no purpose , but to learne , and learne I shulde if you taughte me to praie . Ye lest I trouble you to to muche , I wylle go forth , to require of you what was the thyrde poynte in my lesson of charitie .

BRO. It was to shewe , that charitie is not lyke one vertue , Charitie is not like one vertue but it is suche a thynge , that by manye degres of diuers vertues , it muste bee goten , as a fynalle conclusion of all labour and trauaile in vertue . As fyrste we muste be endued with a vndoubted Faithe , to beleue perfectely the historie of our sauiour : whose doctrine brought firste into this worlde this charitie for an absolute conclusion of al lawes . After this faithe we must entre into a feare of god Feare of god . not the feare of vile bondmen , the whiche haue no mind to kepe their masters pleasure , but only loke vpon the punishment , our feare must be a reuerence to god , lyke as louynge children feare to displease theyr fathers .

By this reuerent and louing feare we must procede to Abstinence , Abstinence that is to saie , we must beare such feare and reuerence to God , as shall cause vs for the honour of god , to refraine the sensuall inticementes of synne , the whiche bespottethe , deformethe , and defeatethe the ymage of god in vs , the greattest euyll that man hath . To kepe this abstinence we muste gather Pacyence , Pacience . a vertue that maketh strong our soule , to suffre the violence of all resistence to vertue , by the whiche pacience we shall take an hope to be parte takers of goddes mercifulnesse , and to inioy a rewarde , that passeth all the powers of men , to shewe it . Out of this spryngeth a feruente loue to god , whiche is called charitie , through whiche the mynde shall bee seteled in suche a quietnes , that all the chaungeable and sondry blastes of this worlde , shall nothyng moue as frome our desire to rest in god : And this mindes reste and perfecte quietnesse is the pryncypall effecte of charitie , the conclusion and finall perfection of all vertue .

I will nowe ende these mattiers , with a wonderfull prayse , that the chosen vessell of god sainct Paule wryteth of charitie , of the whiche praise I woulde haue you syster note and marke diligently , what a dignitie is in charitie , to be aboue all thinges pondred and regarded of all Christen men : This apostle saieth in effecte thus . If almyghty god the father woulde gyue to me all giftes of his grace , as to endue me with the holy spirite of prophecie , to make me a priuie counsailor of all the secrete misteries in heuen , 1. Col. 13. to cause by the power and strength of faithe to worke wonders , to do miracles in quicknynge the deed , in gyuinge sight to the blynde , yet all this not withstandynge , I am not in the waie of saluacion , if I wante charitie . Howe muche then shoulde man bestowe , endeuour , enforce , and exercise all his wittes to gette and kepe the possession of this high vertue , the whiche 〈◊〉 the soule of lyfe , the grace 〈◊〉 ●aces , the one thynge that ●●nethe man in fauour with god , and that god onely requireth of man for all his goodnes towarde man : It is suche a thyng th●s charitie , that by the auctoritee of holy writ , I wyll not onely call this vertue a godly thyng , but I sai it is god him selfe , that who so euer kepeth him in charitie , he hath god with hym : 1. Io. 4. and he in god dwelleth , that dwellethe in charitie . For bothe god is charitie and charitie is god : to whom nowe and euermore be all glorie , praise , and honour .

Amen . FINIS . ¶ Thus endeth this tre●tyse of Charitie .

An exhortacion to younge men .

IT HAPPENETH at this time ( my herty beloued Edmond ) that I am in suche place , where I haue noo maner of bokes with me , to passe the tyme after my maner and custome . And thoughe I had here with me plentie of bokes : yet the place suffreth me not to spende in theim any studie . For you shall vnderstande , that I lye waitynge on my lorde Cardinall , whose houres I muste obserue , to be alwaie at hande , lest I bee called , whan I am not by : the whiche shuld be streyght taken for a fault of greatte negligence . Wherfore , now that I am well saciated with the beholdynge of these gaie hangynges , that garnyshe here euery wall : I will tourne me and talke with you . For you muste knowe , that my mynde hath long coueted , to shewe what affecte I beare towarde you : the which hitherto paraduenture I neuer vttered vnto you soo plainely , that you myghte take thereof any perfecte knoweladge . And that I so dyd kepe in , suche outwarde tokens , wherof when you were with me , you shuld haue perceiued my loue : the cause was none other , but that in dede , I loued you . For long I haue ben taught that the maister neuer hurteth his scholer more , Howe maisters hurte their scholers moste . than whan he vttereth and sheweth by cheryshing and cokeryng , the loue that he beareth to his scholers . I think you lacked with me no cherishing , but of cokering you had veraie lytell , bycause I was lothe to hurte you : the whiche lothnesse came , I saye , of that I loued you . But now in as muche you be of age , and also by the common borde of houselynge admitted in to the noumbre of men , to bee noo more in the company of children , and specially for as muche as my rule ouer you is ceassed , I will not deferre any longer the expressing of mine hert , that no lesse loueth and fauoureth you , than yf nature had made you , either my son or my brother . For this alwaie is my mynde , if I haue a frend , in whom I fynde such faith , and honestee , that I inwardly ioy in hert with him : I reken streight , that al his be mine without any excepcion : Trewe frendshyp . So that in very dede I take to my care , as mine owne , all thinges that bee in my frendes care .

This mynde hadde I to my frende Andrewe Smythe , whose sonne , Christofer your felow , I euer toke for my sonne : and nowe I thinke plainely , that he is so in very dede . This strengthe hath trewe loue in frendeshyp , the whiche hath likewise ioyned your father in such maner to my herte , that me thinke you shulde be no more his son than you be myne . And though I can suffre your father to take the rule of you , more then I do : yet I can not suffre , that he shoulde care more for your profyte than I do . For as I desire and wysshe , that you neuer haue nede of me : soo surely yf you euer shoulde haue , it shoulde well than appere , that as nature hath gyuen you one father , so your fathers frendeship hath prouided for you an other father . Wherefore good Edmonde , reken no lesse affecte in me to do you good , than is in your owne father , whose onely studie and care is , to se you growe and prosper towarde the state of an honest man : and I to further you to the same , am as desirous as he is . and as muche as I can , I will helpe you bothe with my counsaile and power , suche as I haue .

¶ If you wil cal to your minde al the fraies , that haue bene betwene you and me , or beetwene me and Smith , you shall finde , the causes euer depended of a care , I had for your and his maners , whan I sawe certaine phantasies in you or hym , tha●iarred from true opinions , the which true opinions , True opinions . aboue all lernyng , I wolde haue maisters euer teache their schoolers . But nowe that you bee of better habilitee to take counsaile , I will begynne to shewe you my mind , in staiyng you for the hole course of your life , that you maie in time learne , what is to be done , to be a good and an honest man . You be yet in the firste entre of your lyfe , and nowe is the tyme to haue a guide , that may faithfully conducte you in the right waie . For there be so many pathes , and for the moste parte all by pathes be more worne with the steps of your foregoers , than is the veraie true pathe of liuyng : that if you go alone you maie paraduenture long wander out of the streighte waie . Wherfore as nere as I can , I will in fewe wordes apoynte vnto you certaine markes , vpon the whiche if you dilygently loke , you can not erre nor faile of the waie , that leadethe to the rewarde of an honeste good man , whose vertue sauoureth pleasauntly to heauen , pleaseth the worlde , and nourishethe hym selfe with an incomparable delyte and gladnes , that continually reigneth in his cleane and pure conscience . With these markes and tokens , the whiche I wolde you loked still vpon , I will assigne you certaine auctors , in whose workes I wolde you shoulde bestowe your lesure , when you maie haue time to reade , that by theim you maie at the fulle be instructed in all thynges apperteinyng to vertue : and in all your lyfe I wolde you medled not greatly with any other bokes , then with these , that I shall name vnto you : It is not the readyng of many bokes , that getteth increase of knowladge and iudgement : for the moste parte of them , that redeth all indifferently , confounde their wits and memory without any notable fruit of their readyng . It muste be a dilygente reader , that shall take the profytte of his laboure and dilygence . No man ( specially of theim that haue other occupacions ) can vse readyng , but in very fewe workes , the whiche I wolde shulde be piked out of the best sorte : that the fruite of the reders diligence maie bee the greatter . I see many lose their tyme , when they thinke to bestowe their time best : bycause they lacke iudgement or knowladge , to pike out the bokes , the whiche be worthy to be studied . And in euery thing , an order wel obserued , bringeth more prof●te than any labour or peme beside . Wherfore my good withipol , take hede to my lesson . I am in doubt , whether you haue any other louer , that can and will shewe you a lyke tale : but well I am assured , that you haue none , that can thus teach you with a better will , to haue you take profytte by him , than I do : and of me howe longe you shall haue this vse , it is in goddes will to determyne : As muche as lyeth in me , I will nowe procure and prouide , that these letters shal kepe to your vse the summe of my counsaille , by the whiche yf you order your will , I putte noo doubte , but first the grace of god shall be roted in you , and next you shall liue with a mery hert , and fynally neuer to lacke the commodities requisite for the shorte tyme in this worlde . In the which case you shall opteine the worshyp and dignitee of a goodde and an honeste man , whose condicions I had rather see youe haue with pouertee , than in great aboundance to bee a man of small honestee . You mai be good , honest , & riche , and so studie to be , orels thinke neuer of riches : for otherwise you shal deceiue your selfe , and do contrary to that waie , that as well worldly wisedome , as the trouthe of our faithe sheweth you . But nowe here what I saie .

¶ First and last ( myne owne good withipol ) remembre earnestely to haue in your mynde three certaine thynges , the whiche be of suche valure , that he that forgetteth either their dignitie and nature , orels the degrees and order of theym : he canne not please neither god , nor himselfe , nor the worlde . I saie , in all the course of your life , there he thre thinges to bee loked so vpon , that the fyrste of them must be fyrst of you regarded : the seconde next● after , and the thirde in his place after the second . Beware , as of dedely poyson , that you ruffil not than without care , one before the other , as to take the .iii. in the place of the firste , or the secounde after the thyrde , or both the seconde and the thirde before the first . In this conclusion you shall ( as I haue saied ) both offend god and displease your selfe , and also nothyng content the worlde . Like as the most parte of men nowe a daies treaspasse all for the rechefulnes and negligence in not kepyng these .iii. thynges , vnder the dignitee and degree accordyng as they ought to be obserued and kepte . And what bee we ( my good Edmond ) if we be out of god des fauour● odious to our selfe , and dispiteful to men . Therfore againe I exhorte you , to the entente you maie eschewe this abhominable condicion , and growe to be admitted in the blessed noumbre of them that reste in the grace of god , in the ●lennes of their conscience , and in the fauour of the worlde , to bee iudged a good , a wise , and an honeste man . For this finall ende mine exhortacion is now , that you in all your actes , in the hole course of your life , remembre these three thynges , that I will reherse vnto you . But I saie to you , that you must not onely remembre these thre thynges , but also specially haue in minde the degres of them : so that euer the first of theim be cheifely in your thought aboue all other : and than in his place put the seconde , and let not the thyrde be regarded , but as his place requireth , that is , whan you haue done with the first , and also with the secounde . There lieth more weighte and valure vpon the knoweyng and kepynge of this tale , that I shall tel you : then if I could shew you the waie within fewe monethes , to bee a man of great power , bothe in excedyng abundaunce of ryches , and also in passing auctortie of rule . Therfore as wel for the fruit , that foloweth , if you doo after mine exhortacion , as for the infinite hurtes , that you can not escape , if you shoulde forget that I sai : I warne and warne you a gayne , here this lesson with a glad eare , and print the same in your minde , to execute with liuely diligence the effect of this cousail , wherin is conteined your life and deathe , your ioye and sorowe , as wel in this world , as in that shal be hereafter : These .iii. thinges , be the Soule , Soule . the Bodye , and the Substance of this world . The first place hath by good reson the Soule , seyng it is a thing immortall , that is created and made after the figure and shape of almightye god . The next & seconde roume hath the Bodie , Bodie . as the case and sepulture of the soule , and nereste seruaunt to the secretes of the spirite . The thirde roume occupiethe the riches and goods of this world , Goodes of this worlde . as the necessary instrumentes or toles for the bodie , the whiche can not wante nor lacke such thinges . Lette than the eie of your inward mind first and cheifly euer behold the first thing in you , that is your Soule : Next therto haue a respect to your body : & thirdly consider the world : care for your Soule , as for your cheife iewel and onely trea sure . Care for your Bodie , for the soules sake . Care for the worlde , for the bodies sake . Beware aboue all thinges , that you go not backe warde , as he doth , that careth first to be a riche man , next to be an helthy man , and thirdely to be a good man : where he shoulde doo cleane contrary , fyrste to studie for goodnes , nexte for helthe , and then for welthe . You see so great blindnes among men , that some folke so careth for ryches , that very litle they loke for the helthe of the bodie , and nothyng at all they minde the state of the soule . I saie to you , some folkes doo thus , I woulde to god I might not truely reporte , that for the mooste parte all men in maner nowe a daies dooe no notherwise . Loke vpon either the spiritual sort or the temporall , and muche a doo you shall haue , in the great swarming multitude of this blinde sort , to finde out theim that first aboue all thinges care for their soule , next for their bodie : and thirdly for goodes of this world . You shal se marchauntes spare no trauaile nor ieo pardie of the body , to get these goodes . They be ( to saie the trouth ) so occupied in the studie of this thirde thing , that scante thei haue time to care for the second : & as for the first thei passe nothig thervpon , it semeth a thing lest in their thought , where , of conuenienci the same care , studi● and thought , that they gyue to the opteining of these worldly goodes , thei shuld spende it all in the maintenaunce of the first thyng , that is the Soule : and the small littel regarde , that they take for the fyrste , shulde be bestowed for the thirde : and more than thei doo , thei shulde cherisshe the seconde .

¶ The same confusion is with vs scholers , Sholars . for our first studi is to get promocion , to get these goodes , to liue welthily . In this care we busily be occupied continually . Somewhat more we cherisshe our bodies than dothe the marchant : but our cherisshing is for the longer vse of these goodes , not as it shulde be for the soules sake . And as for the soule we haue as litel regard as other men haue , although we speke therof more than paraduenture other men do .

This ouerthwarte confusion of these three thynges marrethe all . And plainly I may sai , that al mischeife cometh onely of this misorder , that we put the cheife care of our studie to the thirde thyng , and not to the fyrste , as of duit●e , we oughte to dooe the contrarye . If my purpose were to shewe youe , what other men do , and not rather what I woulde haue you dooe : I woulde further procede to expresse vnto you , how farre out of square our life is nowe a daies : and howe blessed a life we shulde haue in this transitorie world , if the care of our soule were firste and cheifelye in mens myndes , lyke as the care of the worldely substaunce occupieth oure hertes aboue all other thynges . If it were as it oughte to be , that in our phantasie reygned the studie for the Soule , thanne shulde be here that celestiall kingdome , the whiche Chryste teacheth vs to praye for in our Pater noster , Where we craue of God , that his rule and reigne maie come among vs . But as I despaire , that commonly this studie and care can not be chaunged from these worldly riches to the soule : soo I am full of good hope , that you will take hede to your lyfe , to order therin your desires , in this due maner , more re●ar●g●ng what shulde be done , then what is done . Whan you see and know the ryght pathe , I trust you wyll not walke in the croked h●e waie . The trouth shall more drawe you to loue and to folowe vertue , than the common ensaumple shall intice you to folowe vice , the which no man can loue , not the s●nner him selfe . But now my owne good Edmond here of these thre thinges somwhat more you must prynt in your minde , with a perfecte perswasion that your soule is the chefe treasure , that you haue : whervpon your continuall thoughte and care must be , to kepe it , to defende it , to nourishe it , to comforte it , by all waies and meanes possible for you . In this study you must spend all your wittes , nyghte and daie you muste thynke on this thynge , what so euer you do , you must dyrecte your acte to this thynge . If you bee occupied in the state of your bodie , either to driue awaie sickenesse , or to susteine helth , lette it bee for the seruyce your bodye oweth to the soule . If you trauaile for goodes of this worlde , to gette your owne liuyng , or to helpe your frende , or elles to prouide for your children , when god shall sende you theim : let your trauaile be for the necessities of the bodie , and so fynally for the soule . Consider what the goodes of the worlde be , howe they bee but instrumentes for the bodie . Use than the worlde in his kynde . Loke againe vppon your bodie , howe it is preciouser than the goodes : vse hym than in his worthynes , and hurt not your bodie for a thyng of lesse value . And as ye haue nothynge , nother your bodie nor your goodes , to be compared with the dignitee of youre soule : so my swete Withipol , lette nothyng be in your reputacion aboue this cheife and principal iewell , the whiche muste onely for him selfe be cared for , and al other thinges in this life , muste be cherisshed for it . I sticke muche with you in repetyng one thyng , but maruaile not thoughe I so do : for I see vs all in this worlde so blynded , partly by a vse and custome frome the cradill , in the magnifiyng of these goodes , partely by the insaumple of theim , with whome we be daiely conuersaunt : that scant after long criyng , it can nowe be harde , that the Soule must bee cheifely cared for . And excepte grace worke with you , that you your selfe wyll consente to the trouthe , it is not possible to perswade you , that the vcrie true waie of liuyng is this , to care cheifely for the soule , and to care for all other thynges onely for the soules sake . This saiyng though it be true , yet I saie , it can not bee harde : in as muche the liues of all theim , with whome ye shall be continually conuersaunt , shal crie out clene contrarie against my saiyng . For on all sydes you shall see men sweatyng in a continuall worke , bothe of bodie and of minde , to get these worldely goodes , without any mencion made of the Soules state , the whiche the veraie friers care lyttell for , as it openly appereth . But euer I saie to you , loke what christen men shulde doo , and if you se men so do , be glad of that sight , and folowe the same : if you se the contrary , flee from the ensaumple , and cleaue euer fastely to the trouth with a sorowful hert for the losse of other men that so blyndely rushe forthe in the traine of a vicious liuyng , where the Soule , is so lyttel cared for .

¶ That this fyrste thyng maie be the better in your studie , I wylle briefely touche somewhat of two thynges that appertaine hereto : to haue you knowe what nourisheth and comforth the Soule , and what hurteth and noyeth the same . The Soule can not but euer lyue , it hath noo ende of liuynge : yet we maie saie , that the soule lyueth and dieth ? It liueth in the grace of god , and dieth in the malice of the deuil . The Soules lyfe is the lighte of vertue : his death is the darkenes of synne . You haue a free will gyuen you , Free will . whereby you maie either quicken or slaie at your owne pleasure , your Soule in the bryghte paradyse of lyfe , and you maie set your soule in the blacke dungeon of deathe . Let therfore this will of yours euer studie to procure for the soules lyfe , the which is your owne life : and in the same study you shall deliuer the soule frome his deathe , the whiche is the perpetuall paine ordained for sinne , that seperateth the ymage of god frome his patrone . I saie , synne plucketh your soule from god , whose ymage your soule shulde beare . Therfore in all your actes so do , that you willingly displease not god : who can not be pleased but with a pure and cleane conscience : pure and cleane if you suffre no sinne to remaine soo long in your desyre and mind , that it cankarethe the thoughte . Your thought is cankared with the long residence of synne , when either you be weake in the studie of vertue , or elles make veraie littell of a fault , or defend your vice , or nowsel your selfe in a custome of an inordinate desyre . The frailenes of our fleshe is so great , that it can not bee , but that sinne shall come to our desire : but it is our blame , if sinne tarie and abyde with in vs . God hath gyuen vs a mightie power ouer our selfe : we maie whan we wyll correcte our desires , and dryue out all synne . If you knowe not what is Sinne , nor what is vertue : by the feare and loue of god you shall knowe both . The feare of god Feare of god . will teache you to fle sinne , and folowe vertue . The loue of god Loue of god . will teache you to folowe vertue , and slee sinne : wherby your preuie and secrete conscience shall better and more clerely perceiue , what is to be done , and what is not , than any diffinicion or descripciou can appoynte out to you . Therfore my dere Withipol , enwarpe your selfe faste and sure in the feare and loue of god , from your fyrste rysyng to your reste , drawe forth the daie in all your busines , as this louynge feare and feareful loue shal secretly admonishe and warne you : and die rather than you wolde pursue any lust against your knowladge of goddes pleasure .

¶ What marchandyse so euer you occupie , remembre , it is the busines of the thirde care , for the whiche you maie not leaue any poynte of this fyrst care , that belongeth to the soule . Likewise if ye be occupied aboute the bodie , remembre , it is the worke of the seconde care , the whiche also muste be ordered vnto the fyrste , the whiche first must alwaie sticke in your mynde , sturred vp and led in all desyres and appetites by the saied feare and loue of god . Do neuer that thinge , wherin you feare goddes displeasure .

¶ More particularly in wrytynges you shall learne this lesson , if you wolde some tyme take in your handes the Newe testamente , Newe testament . and reade it with a due reuerence . For I wolde not haue you in that boke forget , with whome you talke . It is god that there speketh , it is you a poore creature of god that readethe . Consider the matche , and meke downe youre wittes . Presume not in no case to thynke , that there you vnderstand ought : leaue deuisyng thervpon : submit your selfe to the exposicions of holy doctours : and euer conforme your consent to agre with Christis churche . This is the sureste waie that you can take , both before god and man . Your obedience to the vniuersalle ●aithe shall excuse you before god , althoughe it might bee in a faulse belefe : and the same obedience shal also keepe you oute of trouble in this worlde , where you see , howe folisshe medlars be daiely sore punisshed , bothe to their owne vndoyng and also to their great sorowe and lamentyng of their louers and frendes . Surely the trouth is , as I haue saied , that it is your parte to obey , and to folowe the churche : so that bothe for your soules sake , and for your bodily quietnes , with the comforte of your frendes , I exhorte you to meddle in no poynt of your faith , otherwise than the churche shall instructe and teache you . In the whiche obedience reade for you increase in vertue , the storie of our maister Christe , that lyuely expresseth the hole course of a vertuous life . And there you shall here the holy goost commaunde you , to seke first afore al thinges , Math. 6. the king dome of heauen , Luc. 12. and than ( saieth the spirite of god ) all other thynges appertaining to the bodie and worlde , shall by theim selfe folowe without your care .

¶ In readynge , the gosples , Readyng the gospels . I woulde you had at hande Chrisostome Chrisostom . and Ierom , Ierom. by whome you might surely be broughte to a perfecte vnderstandynge of the texte . And hereafter at leysure , I wolde you reade the Ethikes of Aristotell , Ethica . Arist. either vnder some experte philosopher , or elles with comment of Futtiracius . And let Plato Plato . be familiar with you , speacially in the bokes that he writeth De re pu●ica . Also you shall fynde muche for your knowladg in the morall philosophie of Cicero . Cicero . as in his bokes De officns , de senectute , de Fato , de Finibus , de Achademicis questio . de Thusse . Speacially reade with diligence , the workes of Seneca , Seneca . of whom ye shall learne as muche of vertue , as mans witte can teache you . These workes I thinke sufficient , to shewe you what is vertue , and what is vice : and by readyng of these you shall growe into a highe courage , to ryse in a iudgement aboue the common sorte , to esteme this worlde accordynge to his worthines , that is farre vnder the dignitie of the vertues the whiche the mynde of man conceiuethe and reioyseth in , these bokes shall lyfte you vp from the claie of this erthe , and set you in a hyll of highe contemplacion : from whens you shall loke downe , and despise the vanitee , that folysshe men take , in the deceitfull pompe of this shorte and wretched lyfe . Mo bokes , I will not aduise you , for your soules studie , to reade , than these , excepte it be Enchiridion , Enchiridion . that Erasmus writethe , a worke doubtles , that in fewe leaues conteineth an infinite knowladge of goodnesse . Thynke not my good Edmonde , that I ouercharge youe . For I knowe , what pleasure you haue in readyng : and in better bokes you can not bestow your pleasure , than in these , the whiche bee in noumbre but fewe , and yet they shall do you more good than the readyng here and there , of many other . I wold to Iesus I had in your age folowed lyke counsaile , in readyng onely these workes , the whiche nowe at last by a great losse of time in readyng of other , I haue chosen out for my purpose , to refresshe with theym the reste of my life . And I counsaile you nowe to beginne to do the same , whan time and conueniente leisure shall bee gyuen you to reade any boke .

¶ The seconde care is for the Bodie , Bod●y h●lthe . the whiche you muste cherisshe as muche as maie stande with the seruice of your fourmer thoughte and studie for your cheife treasure . Haue a respecte to kepe your bodie in good helth , the whiche resteth in the ayre , and in your diete . Diete . Abide not where corrupcion Corrupte 〈◊〉 . or infection is : Eate not , nor drynke not out of tyme or measure : nor yet of suche meates and drinkes , as be more delicate and pleasant , than holsome . Knowe the measure of youre stomacke before you ouerlade your bealy . Choke not your appetite , but fede your hunger . Drowne not your lust , but quenche your thirst , and euer for your soules sake , kepe you from gluttonie . Faste Faste . Slepe . sometime , bothe for deuocion and also for your helth : Slepe Slepe . rather to lytell than to muche , as muche as you take from slepe , so muche you adde to your life . For slepe is death for the time . Exercise Exercyse . you continually : for in labour , your bodie shal finde strength : and lustines is gotten by the vse of your lymmes . Let neuer the son ryse before you : you shall haue to all your affaires the lenger daie : and euer for your soules sake , flee from idelnes , Idelnes . the whiche is not onely in hym that dothe nothing , but also in hym that doth not well : and idell you bee , whan you be not well occupied . Temperans . Be temperate in your lustes , touchynge the bodily pleasure : the time shall not be longe , tyll your frendes by goddis grace , wyll prouide you of an honest mate . In the meane season lette the feare and loue of god kepe you in chastitee , the whiche apperteineth to your cheife care● for nedes you muste so doo , seinge that otherwise lechery shal sore defoyle your soule , the whiche you must regarde before the bodies appetite . For this parte I wolde you reade , as your leisure shall bee , a littell worke of Galen De bona valetudine tuenda . Galen . De bona valetud . tuen . And in the workes afore named , you shall finde many thynges , that shall instructe you well for this parte also , and lyke wyse for the thyrde , the which third euer hath occupied mens stomackes more than either the first or the seconde . Wherfore as well in holy scripture , as in the other philosophers , and speacially in Seneca , Seneca . you shall finde many lessons , that appertein to the thirde care . This third care is for the goodes in this worlde . In this parte I can gyue you smalle aduise of my selfe , bycause I haue had but small experience herein : yet euer I see , that you maie not in the studie of gettynge these goodes , leaue or slacke the cheife care , for the first thyng , nor yet the secondarie care for the bodie . Labour you must for your lyuing in a due order , as in the thirde degre of your thinges , If matens masse or a sermon bee to bee harde , set your marchaundise aparte for the season , and prefer the matens of your soule , that loketh to haue suche goostly fode . If the time require to haue you take a mele , either a diner or a supper for your refection , let not your marchaundise differre the goyng therto in a due tyme . For remembre , that busines is one degre aboue your marchandise . Alme● dede . If you espy a poore man to be in nede of your helpe , hast to helpe hym before any care of makyng a bargaine , for that worke of mercie pertemeth to your cheife iewell : and therfore your soule shall grow in the grace of god Brcke not muche , to the hurte of your helth , the conuemente tyme of goyng to bed for any occupacions or rekeninges in your study for these goodes . For remembre , that rest and slepe . Slepe . pertaine to the seconde thynge , where your countyng bokes belonge to the thyrde . In makyng your bargaine , Bargaine . kepe faith and promise , deceiue noo man with any guile or false colour . For let it bee euer in your phantasie , howe the games that you shulde get with suche vntrue dealyng , bee contemed vnder your thirde , that is to saie , vnder your leste care , where the breaking of faith and promise , with false deceite and vntrue delyng , sore hurteth your soule : in whome restethe your cheife thought . And by false heade , you could not get so muche of ryches , as by the same you shuld lose of honestee and goodnesse .

Wherfore trauaile euer as the degrees of these thre thinges shall require . If an infinite hepe of worldly goodes mighte bee gotte with a smal hurt and domage of the soule , forsake rather that greatte heape , than you woulde suffre this small hurte . There can bee no comparison betwene the soules helthe and the ryches : the lest droppe that can be of your soules parte , must pondre and wey more in your thought , than all this worlde beside can do .

¶ Let not any similitude Similitudes . deceiue your iudgemente . As if par case a man wold reason , that the goodes of the soule be all gold , the goodes of the worlde be all lead : although that golde is euer better than lead , yet there maie be a great quantitee of leade , that shall bee valured aboue the smalle porcion of golde . So in your phantasie a great gaines and lucre of the worldely goodes maie seme better than a smalle poynte of our soules substaunce . Wherfore he will conclude , that with a lyttelle losse of honestee or goodnesse , we maie venture to gette a great aduantage in this worlde : and some littell smalle porcion we maie borowe of our soule , to wyn by that meanes a great summe of ryches . Beware good Withipol , of such reasoning , and to the death to gaine all the holle royaltee of this hole worlde , neuer trespasse againste your soule in the smalleste iote that can bee imagined , As yf ye myght be made a lorde of great might and power , with abundance of possessyons and goodes , onely for the speakyng in witnesse of one woorde againste the trouthe , with grudge of your conscience : forsake you all that offer , rather than you woulde feale the priuey bit of your offence . For if you loke well , you shall se , that there is a greatter value of gaines in the smallest iote of vertue , than is in the moste power of ryches : and that the losse of the smallest mote , perteinyng to your soules state , is more hurte and domage , than the refusyng or forgoynge of all that is vnder heauen . Soo that I saie , it is not lyke betwene the soules goodes , and the goodes of this worlde , as it is betwene golde and leade valured aboue a peny weyght of gold : where there is no tytle ●o smal of vertue , that is not to be valuted without comparison aboue the hole power of the erth and seas , throughout Asia , Affrica , and Europa The profe of my saiyng dependeth herevpon , that euery iote , euery title , euery mote of vertue , wherin is conteined the soules welthy state , hath appoynted his propre state and place in the heauen and kingdome of god : and all the spirituall goodes , bothe small and greate be vnder god , of whom vertue receiueth hir reward : Of the which rewarde he that leseth any maner porcion , losethe more than the losse of the holle domynion and reule of this worlde , whose prynce is the diuell , Dyuell . that reigneth ouer all them , as ouer his bonde seruantes , the which can f●nde in theyrhertes to forsake ve●tue , to wynne these faulse and vayne goodes , that stande to vs in no erthly stede : but for the shorte tyme of a fewe yeres in this life , where the possessions of vertue bee euerlastyng . Thus I shewe you good Edmonde , that your care to get these worldly goodes muste be subdued vnder dewe order , as in this third place . But what be these goodes , and what waie you maie lawfully get theim , I doubte not , but your father will in time conuement shewe you . He is of that sort of men , the whiche hath by longe approued honestee , purchased hym a good name , and is thereby beloued and regarded of good men : Whose steppes if you folowe , you shall by goddes grace come to lyke worshyppe , and be of lyke or more habilitee to leaue to your children sufficiente to passe this lyfe with . Here remembre , the more your father louethe you , the lesse is your thyrde care : and the lesse that your thirde care is , the more leisure you haue to thynke vppon your cheife iewell , the whiche god hath gyuen you to be ordered after your will , in the whiche iewell , you shall after this lyfe well passed , haue the fruicion of goddes presence , wherin restethe the ioye ineffable of the blessed lammes . The gotes , that is to saie , the gredie soules of this thirde care , the whiche neuer mindeth , or veraie littell and weakely mindeth the first care , shall remain for euer more in the peinfull darknes , where is nothyng but criyng out and lamentyng , with frettyng of stomackes , and snarring of teth , as the gosple shall teache you ? Math. 8. In the whiche boke of god , Luc. 13. you shall here what an harde thing it is for a ryche man to entre in to heauen : Math. 19. bycause that moste commonly ryche men spende all theyr care and thought out of order , only for this worlde , and seldome or neuer they thynke of theyrsoule : and whan they thynke therof , they so thynke , that they put that care farre vnder the care of these worldely businesses , doing clene contrary to this order . The whiche god woulde haue vs to keepe . The whiche order though you shall see veraie littell regarded of all sortes of men , yet good Edmond regarde you it , and haue pitie of theim that regarde it not . It is the son of god , the whiche saith , Math. 20. & . 22. Many be called to heauen , but fewe bee chosen . Enforce your selfe to bee amonge the fewe , and forsake the multitude . Be not drawene to an yuell opinion , neither with the ensaumple of popis cardinals and priestes , nor with the ensaumple of prynces lordes knightes gentilmen and marchantes , nor yet with the ensaumple of monkes , and fryers . You maie by your selfe knowe what is the right pathe , folowe you couragiousely the same , and forsake the common hye waie of synners .

¶ Yet before I leaue this thyrde care , I will shewe you my minde , what is cheifely in this parte to be cared for : as the beste porcion of worldely ryches . Surely I reken no possession of landes , nor yet no substaunce of marchaundise , nor yet no abundance of money , A good frende . to bee comparable to a good frend . Therfore aboue al thinges in this world , procure to haue plentie of frendes , and make of them your compte , as of your beste and mooste precious goodes . Alwaies your frend shall be more profitable to you than any treasure or power beside can be . Howe you shall knowe theim that be worthy to be your frendes , and by what meanes , and what waie frendes , be bothe gotten and also kepte , ye shall best learne in Ciceros littell boke De amicitia , Cicero de amicicia . I can not saie in this thynge any poynte that is lefte of hym , wherfore I remit you to that worke .

¶ An other pointe touchyng this care of worldely goodis , is to vse accordyngly your wyfe , whan the time shall come that you shall haue one . For to opteine substaunce of goodes , it lyethe as muche in the wife , to kepe that you bring home , as in your trauaile to bryng home . Houswife . And surely onlesse she be the keper and sparer , the houseband shall littell goo forwarde in his labour of gettyng : And the veraie trouth is , that there is noo yuell housewife , but for hir faultes the good man is to be blamed . For I am vtterly of this opinion , that the man maie make , shape , and forme the woman as he will . I woulde good further with you in this thinge , and shewe somwhat of the waie to order your householde , if I sawe not this matier so largely intreated of dyuerse philosophers , of whom ye shal here as muche , as maie be saied in this thynge . Specially I woulde you reade with moste diligence , the propre boke , Xenophon that Xenophon writethe hereof , it is called oeconomia , Economia that is to saye , the crafte to order and kepe an house , where this authour gyuethe suche counsaile , for all the course of an honeste mans lyfe in this worlde to grow in ryches , vnder the meanes of discrecion and wisedome , that no man in my mind can saie more therin , or better : the which iudgement of mine I doubt not but you will aproue whan you haue reade the saied worke : it is translated out of greke into latine by one Raphael , but in his translacion the worke leseth a great parte of the grace , that it hathe in the greke tonge , and also his translacion in many places is false : and it plainely appereth , that Raphaell vnderstode not well , what Xenophon wrote in greke . I haue therfore , for diuers of my frendes sake , translated the same worke oute of greke tonge into englishe , and you shall haue the same with my good wylle , whan your pleasure is to reade it .

¶ I wolde also for some parte of this thirde care , haue you read the vii . and the .viii. boke of Aristotels politikes , Politie . Aristot. for to here his counsaile , concernyng the bryngyng vp of children , and the vse of other certaine thinges .

¶ This is the effecte and summe , mine owne good Edmond , of my counsaile , touchyng the thre saied thinges in the which I reken to rest the hole course of your lyfe : and if you obserue and kepe them in their degrees and order accordyngely , you shall surely content god , nexte please your selfe , and thirdely satisfie the worlde . One the contrary part , misorder these cares , and you shall renne into the vengeaunce of god , in to the hate of your self , and in to the indignacion of all men . Behold I praie you these hungrie and gredie wretches , that make of the thyrde thing their first thought and care , what life leade they in the sclander of all their acquientance ? what deathe haue thei in the sighte of their priuie conscience● whan thei remembre their faulse swearinges , their deceitefull bargaines , their plaine robberies , their pollynges , their cruel exactions , their oppressynges of the poore menne ? what hope haue they of goddis fauour , whan they remembre all their care and thoughte hathe bene for the welthe of this worlde ? the whiche when they leaue and forsake , they despeire of all other welthines : in as much their mindes neuer ernestly cared for that welthe , the whiche euer endureth . This remembrance of their misorder , is an heuy burthen to their conscience . It can not be otherwyse . Consyder nowe agayne , howe clere and lyghte his mynde is , that in all his lyfe hath euer cheifely studied for the soules welthe , that remembreth euer how his care hath bene for the rewarde of vertue ? Of this man how well doth euery man speake ? what ioye and comforte enbraceth the conscience of this man , whan the hande of god calleth hym from his shorte lyfe , to that perpetuall lyfe , for the whiche he hath so much laboured ? The tother be he neuer so riche , is called a faulse felowe , a wretched knaue . This man , be he neuer so poore , is called an honest person , a good man , for whome the heauen gates standethe open , whilest the tother fallethe to enles tourmentes . This is the ende of misorder , and this is the ende of good order , in breakynge and kepynge the degrees of the foresaied .iii. thynges . Wherfore I can not warne you to often to take hede of this counsail : and you can not to often here the same . The ieopardie is not small , if you shulde forget this tale , it is no lesse perill than vtter shame in this worlde , with deathe euerlastyng . where soo euer is sclaunder , there is shame : greatter sclaunder there can bee none , than folowethe on all sydes the vniust ryche man . And he euer , where some euer he be , gathereth vniustly ryches , that careth cheifely for these wordly promocions : the whiche man hath ( I saie ) both in his life extreme shame , and also after this lyfe extreme punishement . You be not forboden to get riches , but the vnordinate desire of getting riches is abhominable bothe in the sighte of god and man : your desire is vnordinate , if it bee not ordered vnder the degree of your cheife care , as now often enough hath bene repeted . I wolde nowe leaue you and make an ende of these thre cares and studies , apperteining to your soule , body , and goodes : sauynge that bycause I somewhat knowe your disposicion , I will particularly touch on thing or two , that you must moste ernestly beware of : bycause you be muche naturally inclined otherwise to fal into certaine poyntes that sore disquieteth the minde , hurteth the bodie , and hindreth the profites of this lyfe : soo that frendely I wyll admonishe you of one or two thynges , that pertaine to all your three charges .

¶ Take hede my good Withipol , of your passion towarde wrath , ire , Wrath , ire , and anger . and anger , resiste as muche as you can the prouocacion of your stomacke to this vehement pange . Be not● lighte eared in heryng a worde of displeasure : Consider the kinde of lyfe that you take : you muste be conuersant with many and dyuers marchauntes , amonge whom euerye one thynkethe hym selfe bothe lorde and maister . In suche company chanseth to be often disdainfull lokes , proude countenaunces , scornes mockes , scoffes , comparisons , byting tauntes , odiouse checkes , spitefull reproches , with frettynge enuy , and with many other corrupte affections , wherby riseth muche debate , and sometyme there folowethe plaine furie , Furie . that maketh men more like wilde beastes , for the tyme of their madnesse , than to reasonable creatures . It is a great grace in him that felethe his herte agreued , and yet sheweth not outwardely his greife . This prudent dissimulacion more auengeth his quarell , than any rendryng of wordes coude do . For it is a dedly stroke , Pacience . that the paciente man gyueth , in this softe and mylde sufferyng the rages of an angrye foole . Loke well vppon theim bothe , he that suffreth , and saieth naught , is like a man , the railer or taunter , is lyke a beaste or a foole . The sufferer alwaie bothe in his tyme of suffryng , and also afterwarde , whan all fumes bee ceassed , hath a gre●● praise of all that beholdethe hym : and euer he hath cause of reioysing and gladnes , where the tother fretteth with him selfe : and scant the nexte daie after he can shewe his face : behynd whose backe his company reporteth the follie of his hastines , and sore they blame him for his vncomely behauiour . Let the quarell be what you luste , euer by your pacience and sufferance , you shall haue aduantage of hym that prouokethe you , and finallye , for your often forbearyng , a name of sobrenesse , wysedome , and discreacion : wherof shall folowe greatte credence , and a loue of all honeste persones towarde you , where he that will suffer naught , but wyll ease his stomacke , in giuing mocke for mocke , checke for checke , shal be taken for a wrangler , a brawler : and fewe or none honeste men will gladly medle with him .

¶ To rule this passion of ire , you shall be muche more stronger than mine exhortacion can make you , if you wil ( as I haue counsailed you before ( haue Plato Plato . your familiare . And Seneca Seneca . shal be a mete phisicion for to helpe your minde against these greuous panges . The beste is , not to be angry , the next is , not to shewe in wordes or counteaunce your anger , but remembre , if it chaunce that you bee angred , and that you haue in shewing your anger moued and sturred some other to bee displeased : beware that you nourisshe not this grefe , spitte out of your stomacke all peuisshenes , and seke a tonmente as sone as it can be possible . If the party speke not to you , speke you to hym , it is no shame to be agreed , it is a foule shame to continue in angre : and in the meane season youre prayer to god is voide . For out of charitee , out of fauour and grace of god . It is the grounde and onely staie of our religion , to loue togither lyke bretherne , all vnder one father that loketh ouer vs in heuen , for whose sake , see that you neuer slepe with grude against any person : in so doyng you shall finally optaine , that no man will beare you grude and for your loue you shall haue loue plentifully of god and of the world ; Begynne mine owne good withi●ol to ouerthorw this bestly passion of wroth , before your age make your stomacke stubburn ouercome nowe in time sullines , before men haue regarde of your displeasure : accustome your selfe with mildnes softenes , pacience , suffrance , and specially with gentilnes , that can not abide an hert mindefull of any grefe . To your inferior be piteful buxom and redy in offeryng your selfe , bothe to take and kepe frendship . With your felowe and companion stryue not , compare not : but alwaies studie to increase familiaritee by louing maners , and easily forget iniuries . Let noo displeasure be taken of you , how many so euer displeasures bee gyuen you . To your better and superior if you obey and giue place , it shall be reputed to your commendacion and praise . There is noo man soo vile , but his loue maie stande in stede to you , and of the pooreste mans hatred , you maie haue sometyme hurte .

¶ Thus I saie both for the worldly wysedome , and also for the bondes of your faith , you muste take hede to this warning : and the more ye be inclined , not onely to be quickely angrie , but also to nourisshe longe your angre , the more diligence you muste betymes take , to correcte and amende your nature , remembrynge alwaye your cheife care , that perteinethe to the firste thyng , the whiche is with nothyng more hurted and hyndered in his waie to grace warde , than with the brekyng of loue and charitee . And as often as you be angrie , so often plucke you your soule frome the presence of god , by the same passion . Also you disquiete your bodie , and often times folow diseases by the fierse pursuyng of a griefe , and sometime by rages chanceth plaine bataile , and therof your body standethe euer in ieopardie . Also nothyng more hyndreth the gaines of your thirde care , than dothe vnpaciente chidynge with other . For it causeth many to forbeare company : and by that euer foloweth losse of occupieng . And somtime a good worde behynde your backe maie auauntage you more than a longe failyng into Spaine , and an euyll worde likewise maie doo you more hurte , than a losse of a ship . Let no man haue cause to bee angrie with you , and euer you be sure to be wel reported by .

¶ One other thing or two I wold warne you of , with as many woordes as I haue done of the said passion , if I thought not , that by the readynge of the saied woorkes , you shall muche better than I can shewe you , not onely flee from all misbehauours , and corrupte vses of ill fantasies , but also folowe the cleane piked vertues , and by your owne studie growe to be a perfitte man , in the fauour of god and all other . No man shall counsaile you better , than you shall do your own selfe , if in redyng you wil examine secretely your conscience , whether suche propreties bee in you as you reade , or no. If they be in you and be dispraised , determine with your selfe to amende them : if thei be not in you , and bee good , determyne with your selfe to get them . As in readyng you shall here aboue all other faultes dispraised an vntrue tonge , Untrue tongue , whiche bryngeth a man out of credence , a thyng veraie hurtefull for marchantes , whose crafte you be like to exercise : and besyde , it sore offendethe the eares of god , to here his beste beloued creatur● make that noise against his knowladge and priuic conscience : where nothinge garnishethe mans voyce better than trouthe of his tale .

This thyng cheifely apperteineth to the care of the soule that is your fyrste charge . It maketh also for the seconde and for the thirde care . For surely whan the minde is disquieted with the remembraunce of the offence in liyng , the bodie hath his part of ill rest : And by the same vntrue speakyng , muche hurt and domage ensu●th against your credence , a thyng I saie mooste necessarie to be kepte and mainteined of all theim , that seke by marchaundise any lucre or gaines . Therfore let your minde my good withipol , neuer delite to vtter any lye . Either speake not , or speake truely . What faulte so euer you maie doo , let it not be defended with a faulse tale : for that were to flee out of the smoke in to the fyre , as to dooc a worse fault in clokyng an yll , and in the meane season your soule suffreth a sore stroke . This euer as you reade of this mattier , haue minde of your selfe , to take fruite of your readyng .

¶ In consideracion also of all thre partes , that is to saie , bothe for the defence of your soules state , and for the welth of your bodie , and also for the worldly goodes sake , vse in all your actes a certayne commendable wysedome , neuer to bee none of these Busi medlars : Leaue other mens faultes , leaue correctyng , that you haue noo power in , leaue teachyng of that you know● not . Let the gospell be ordered by theym , that bee admitted for doctours therof . Lette the priestes be blamed of them , that haue the rule of the order . Let common cerominies , and all olde customes alone . Put euer your truste in the power and wil of god , and obey to the consent of the church , without quarellyng or resisting . Goo you forthe your waie after the meke steppes of a true christen man . Lette the world bluster and blowe as it wil , bee you none of the blowers .

Scourge who will , be you none of the scourges . For beleue me , soner shall the rodde , than the childe that is beaten , be cast into the fyre . In eschewyng all meldlyng , you shall saue your goodes , you shall kepe your bodie from trauaile , and by the same meanes you shal best prouide a sure buckelet for your soule . For vnder the cloke of obedience , Obedience chaunce what chaunce shall , your soule is euer sure for takynge any hurte : the iustice of god will kepe you harmelesse , how some euer the tempest of enormyties ouerfloweth this worlde . If you shulde be malaperte , Malapert and presume to be a doer : report me to you , what may in this worlde happen , to your vndoyng bothe in goodes and bodie : and by the same trouble you shall be caste from the succoure of god , who abideth not any presumpcion . Presumpcion . You fal into presumpcion , whan you grudg against your rulers , thoughe they bee woorthy of all dispraises . You presume , whan you meddell with theim , that be not vnder you . You presume , whan you take in hande to amende this or that , where your part is not to speake . And specially you bee presumptuous , whan you dare crake , that you knowe goddis will . Leaue therefore my good Edmonde , all maner of medlyng , and praie to god to accepte your obedience . Praie also bitterly , that his wyll maie be fulfylled in this worlde amonge vs , as the angels fulfill it in heauen . Thus praie , and meddyll no further . For I assure you , it is so to be done .

¶ Many thinges might bee saied for these thre cares , but to you I recken it enough this much that I haue here touched . Yet one woorde or two more shall not bee superfluous . For I wolde not haue you deceiued by any woorde that I haue here vsed : As paraduenture you might be , if I shoulde thus leaue you . Seyng that I haue byd you first to care for your soule , next to care for your bodie , and thirdely to care for the goodes of this worlde . More ouer I saied , there bee goodes of the soule , goodes of the bodie , goodes of this life . But lette these wordes be to you as not spoken in their exact and propre significacion . For to speake truelye , there is no care but one , nor there be no goodes but of one . We must haue a certaine slyghte regarde to our bodie , and a slyghter regarde to the worlde : but care we maie not for neither of these two . You know , that to care , wer to take an inward weyghty thought : the which must not bee taken , but for a thynge of great worthynes , and also of more suretie , then is either our bodie , or the worlde . Onely our soule is the thynge to bee cared for : and these small commodities , with certaine pratie pleasures of the bodie , and of the worlde , can not truely be named goodes : for in very dede they be not good . For this worde Good , includeth a dignitee in him that sauoureth of god and heauen : so that those thynges be onely woorthy to be called goodes , the whiche haue a perpetuitee and stedfastenes of godly substaunce : Other thynges variable , chaungeable , flitteryng , suche as maie bee taken frome vs ma●ger our heade , bee not worthy of this high name . Neither the bodye nor yet fortune hath any goodes : our spirite and mynde onely hath thynges , that truely be called goodes , Trewe goodes . the whiche be so constantly and surely ours , that euer they remain with vs in spite of al chances , and all our aduersaries . Mercie , pi●ee , deuocion , mekenes , sobrenes , pacience , faithfulnes , charitee , and suche other vertues , bee the veraie true goodes , the whiche we maie ius●ely recken ours , and for them we shulde continually labour . For these bee the substaunce that our soule muste haue , to bee with them richely decked and garnis●hed , that we maie haue our holy daie araie , and our nupciall vesture accordynge , to come to the great feaste , that Christe saieth we shall ones bee called to . All these faulse goodes Faulse goodes . of the bodies lustinges , beautie , fairenes , strengthe , helthe : and also the●e tri●ing goodes of fortune , Goodes of fortune . roiall houses , large heritaunce , greatte renies , implementes , costely apparaile , golde , syluer , honour , power , frendshyp , nobilitee , and what you will els in this worlde : All these vaine thinges , bothe of bodie and fortune , can make but a ragged garmente for our soule , the whiche shall bee with extreme shame drawen frome the saied feast , if it come to goddes presence with these beggarly ragges . This saiyng good Withipol , I speake to ease and comfort your minde : for by this tale that is true , you nowe learne , that althoughe before I saied you shuld haue thre cates in this lyfe , yet in dede you haue but one care , the whiche is to care for the true goodes , that be to be purchased for the soules welthy state . Wherfore of your thre cares , stryke of two , if you will speake of ernest care . Yet I will sticke a littell more with you in this poynte : for fame I wolde you shoulde se a true marke , wherby you maie gouerne and rule al your phantasies and opinions . If your phantasie be well directed to the true marke , you can not mysse of the right path to vertue , the which bryngeth man thyther , where he shall receiue the inestimable rewarde for his trauaile . I saie your soule onely must bee cared for : and this onely care muste be to gette and kepe the true goodes , that bee onely the goodes of the minde . Other goodes be not called proprely goodes . You see , howe these pratie commodities of the bodie , and also these small gyftes of fortune , maugre our heade , be taken from vs , as I can not escape alwaie sickenes , I can not escape misfortunes : I can not fle from the cruell handes of tyrauntes , I maie be cast into tortures , I maie rotte in fetters , I maie lose all my substaunce , by water , by fier , by theues , or by other violente robberie . Against these chaunces noo man can resist , no care nor thought preuailethe to assure vs , either of oure bodies , or of suche goodes . Wherfore learne you , that I saie before god , we haue noo goodes , but onely the goodes of the spirite and minde , the whiche goodes ( as I haue saied ) be so sure ours , that thei can not be taken from vs , but with our owne will , consentyng to the losse of theim . In this spirituall possession , euery man is an inuinsible emperour . We maie despise all vyolence of prynces , all worldely chaunces , touchyng the kepyng of vertue ma●ger the hole power of the dyuell , and all his retinue . Hereof learne and marke mine Edmonde , wherin you maie be hurted , that your care maie the better bee bestowed . For to care , where you have no hurt , it is nedeles : or not to care , where you bee hurted , is a blynde ignorance . We be hurted , whan we lose any part of gods fauour : we lose gods fauour , whan we lose any goodes of the mind : we lose the goodes of the mind , whan we either reioice of the hauing bodili & worldly goodes , or make sorow of the lacking the same . We be not hurted whan god continuethe his fauour , whan we decaie not in the strengthes of minde : we decaie not in the strengthes of minde , whan we bee not ouercome , neither with the gladnes of the bodies and worldes prosperitee , nor with bewaieling of their aduersitee . Thus you se , no●her in the goodes of the bodie , nor in the goodes of the world , you can other take or escape hurte : it is onely the vertue of your mind , wherin you muste serche , whether you be saufe or hurted . Now whan you knowe the place of your hurt , know also what maie do you hurt , that you maie bee more charie of your hurter . You se ones , the place wherin you maie be hurted , is your secrete mynde , a veraie sure place . For it is not fyre , nor water , nor thefe , that can come there , it is noo prynces sworde , that can perce into this place , it is no mislucke of fortune , that can light vpon your spirite : fynally there is noo dyuell of helle , that can fasten a stroke vpon you , to dooe you in this place any hurt . This shulde be a great gladnesse vnto you , to consider , in how stronge a towre you bee frome all hurte : but see than againe , who it is that maie hurte you . For surely you can not bee hurted but of one , in whome is power to do hurt : this is your owne freewill . This will of yours , and nothyng elles , hath power to hurte you . Se shortly in ensaumple , howe your landes bee taken from you , you be spoyled of your goodes , fyre burneth vp your house , you bee haled to prison , you be beten , you bee torne with whippes , you bee drawen vpon the rackes , you lye in chaines , you come forthe to open shame , you suffer colde , you be gnawen with hunger and thirst , fynally you be putte to deathe . What of all this : yet I can not saie , that you be hurted : I se , that with al this the fauour and grace of god maie continue with you , as it dyd with the holy martyres . And also before Christis passion holly Job suffred all this , and was not hurted . This is a greatte comfort for you , to se that nothing can hurt you , but onely your owne self . This is the high grace of god , that so hath made man to bee ouer all a myghty conquerour , that can take no hurt but of him selfe Wherfore I truste you will liue euer safe and sounde . For I will not thinke , that euer you will be so mad , as to hurte your selfe . Than for these trifles of the bodye and worlde , take noo care : it is neither the seconde thing , nor the thyrde thyng , that can be so vnto you , that in either of theim you can bee hurted .

Marie take hede lest by the displeasures done in the second and in the thyrde , you of madnes take occasion to be hurted , and willingly hurt your selfe in the fyrste thynge , the which only is the place , where you maie bee hurted . And none besyde your owne will hath power to hurt you there : as if in the tyme of the losse of worldly goodes , you wyll fret in anger , you will dispise god , you wil curs & ban , you wil enforce to be auenged , you crie out in fury & madnes : now take you thought and care . for surely you be hurted , and your cheife iewel hath a great losse . For god withdraweth frome your soule a greatte parte of his grace : so that this hurte you do to your owne selfe by this frowardnes . Likewise whilest your bodie is tourmented , either with sicknes or otherwise : if you therfore forsake pacience , and swell in wrothe : you be than hurted in dede , but of none other person beside your selfe onely . Thus you maie take from the seconde and 〈◊〉 thyrde , in the whiche two you can not be hurted , an occasion to hurte your selfe , and to haue therof a great cause of a sore and an earneste care , for the peryll that your soule therby falleth in .

¶ To confirme you the faster in these right opinions , I wolde you reade the littell boke of Epictetus , Epictetus intitled his Enchiridion , wel translated into latine by Angelus Policiane : But to saie the trouthe , the worke is soo briefely and darkely writen , that without a comment , or a good maister , you shall not perceiue the frute of the text : I am in minde , if I maie haue thereto letsure , to translate the comment of Simplicius upon the saied worke : and than shal you finde such swetnes in that boke , that I beeleue it wil rauishe you in to an higher contemplacion , than a gret sort of our religious men come to . And one thing beleue me , my good Withipoll , that in readyng of these olde substanciall workes , the whiche I haue named vnto you , shall beside the perfection of knowladge , gendre a certaine iudgemente in you , that you shall neuer take delite nor pleasure in the trifles and vaine inuencions that men nowe a daies write , to the inquietyng of al good order : by reason that the most part of men , that reade these newe flitteryng workes , lacke perfecte iudgement to descriue a weighty sentence frome a lyghte clause , the whiche iudgement can not bee gotten , but by a long exercisyng of our wittes with the best sorte of writters . And to me it is a pitefull thing , to beholde the folishe dreames of these yong clerkes in mens handes : and to se these noble olde workes of the holy fathers and philosophers lye vntouched . Where if these newe writers speake any thyng well , it is piked out of these aunciente bokes . But what so euer these petie clerkes pike out nowe a daies , for the mooste parte it is defaced and broughte out of good facion with their yuell handelyng .

¶ I will nowe make an ende , it is sufficient to a willyng minde , suche as I trust is in you , to haue with a frendes fynger the waie appointed , where you muste walke , if you will procede in vertue : the whiche is onely the thynge , that makethe a man both happye in this worlde , and also blessed in the worlde to come . Beleue you my counsaile , and vse the same , or elles hereafter you wille paraduenture bewayle your negligence . Fare ye well . It More , a place of my lorde Cardinals , in the feast of saincte Bartholomew . 1529.

FINIS .

A compendious treatise teachyng the waie of diyng well .

THey saie , it is a point of a proude vanitee , or a stubburne foly , to kepe sure and certaine , what some euer is ones saied , always , it semeth not to wyse men , that a promisse shulde bee sticked by , in as muche there maie chaunce greatter causes to breake a promisse , than the reasons bee , why promisse shoulde be performed . As if I haue saied , that I will suppe with you : hit is not enough to binde me against al chances . I maie fall sicke , I maie haue at home some necessary impediment , the wether maie so fal , that it is no goyng out , many casualties maie happen , that were not in mynde , whan suche promysse was made . Wherfore wyse men saie , in all makyng of promisse , there be euer vnderstande some secrete excepcions , suche as be these : If I can , If I maie , If it bee conuement , If noo greatter cause happen to lette me . By the whiche excepcions , a promisse neuer bindeth a man further , than is accordyng to bee obs●rued and kepte .

¶ If I thought ( my frende Iohn walker ) that you wolde take mine excuse by the saied excepcions , I woulde rather by theim escape my promisse , that I haue made to you , than I wolde fulfyl it for whan I sodenly agreed to your requeste , that was to haue me wryte to you the waie of diyng well : I considered not at that time , what the thing was . After I perceiued more difficultee in it , than was mete for my poore wit specially beyng ( as you maie see me ) other wyse occupied , in suche studies as appertaine to my leisure : and of shortely this lesson to lerne the waie of diyng well , hath nede to haue a maister , the whiche knowethe bothe what our lyfe is , and what the losse of the same is . Nor no man in my minde can effectuously teache the waie to die wel , except he be one that knoweth the waie to liue wel . And plainly the mattier requireth a philosophers stomacke and a sadde . For suche a one as Marcus Cato was , were a man mete to entreate this thyng : he knewe what valure laie in deathe , the whiche he soughte bothe with sworde , and his nayles , tearyng ●ut his owne bowelles .

¶ I wolde thynke a Catulus or a Mercula shoulde speake lustely to you of deathe , seynge they shewed theyr couragious herte nothing to esteme lyfe , whan the tyme required , either to die with honour , or to liue with shame . These men and suche other woulde shewe you the waie to go to deathe , longe before deathe came to you . But none of all the painymes canne either with worde or with ensaumples of their actes declare this thyng soo truely and effectually , as maie he that is exercised in Christes philosophie , a Paule , or a Peter , or a Hierom shulde here in speake more lyuely : than all the subtylle clerkes of the olde grekes . Yet to me , for my part , it is an harde thyng , either to plaie with you one of this sort , or of that sort . It passeth my power to speake to you either like Socrates , or like Chrisostome . So that if the saied excepcions bee with you admitted in a promisse makyng , I maie truely denie you the performaunce of my grauntyng , in as muche whan I promised you this thyng , there was vnderstanded , if I could , and if it were conuenient : I nother can wel declare this waie of diyng , nor yet me thynke , it is not conuenient for me , liuing in this common course of the worldely folke , to speake of deth so ernestly , as a monke of the Charter house shoulde and myght dooe . But bycause I knowe your importune desire , to be so set vpon this thing that nedes you wil haue me saie somewhat herein : I will praie you so to reade me , as the tale not onely to bee wrytten of me for you , but that I my selfe am also an auditour of the same , and as muche shal I enforce to folow the counsaile , that in my saiynge I aduise you , as thoughe the holle woorke pertained onely to my selfe , wherin take this note for your comfortes . that I write nothyng to you , that I wyshe not were in my owne power to execute . Thus I with you , and you with me bothe of vs fast yoked to gethers , let vs endeuour our selfes to be in dede suche men as we commende and praise . For as it is shame to speake one thyng and to thynke an other , soo it is a more shame to write holyly and to lyue worldly . And as great a rebuke there is in hym that can here and praise good saiynges but doo there after he will not . Nowe than let vs not speake onely of the waie to die well , but in effecte lette vs indeuer our mindes to haue the frute of this lesson , to make in dede a good ende of our lyfe . And here nowe without any further proces I will begin to paie you my dette , and shortelye you shall knowe my minde howe you maie die well .

¶ As I was bethynkyng me , to write some thing of this mattier to the satisfiynge of your desire , I tourned a boke , where my memorie g●ue me , to bee a storie of one called Caniu● , that lyued vnder the tyraun : Caligula Cesar . This Canius beside his hye learnynge was a man of a greatte spirite , the whiche he w●ll declared in the maner of taking his death . It chaunced hym to faile out for a certaine cause with the saied tiraunte , and many sore woordes were betwene theim : at the laste whan the tone was departyng frome the tother , this emperour in his fiers ●re said : well thou foole , make mery if thou wilte , for I haue pointed the within fewe daies to be ●●ame . Therat Canius turned him with low courtesy and saied : My mooste gentill prynce I hertely thanke you .

¶ This answere came from a noble stomacke , whereby he shewed the madde rages of the cruell tyraunt to be soo farre intollerable , that vnder hym deathe was to be reckened for a benefit and a good tourne : wherfore he thanked hym for his offer , as for a specially rewarde . And great maruaile men had to beholde this Philosopher , howe merie he was after this tyrantes thretenyng . There were .x. daies gyuen of respite , before he shoulde die the whiche tyme he soo passed , that he neuer semed to be in lesse care , nor to haue his mynde in better quietnes .

¶ Whan the daie came of execucion , the kynges geyler and hangman wente about the towne with a great company of them that shuld suffer deathe , the whiche passinge by this Canius house , they called hym to bee broughte also forthe amongeste the other , at the whiche tyme Canius was plaiyng at the chestes with one of his companyons , and hearing them make hast , he rose and telled his men , saiyng to his companion : Loke now that after my deathe you lye not , nor make noo faulse crakes , that you haue won this game . There with also he bekenyd to the geyler and saied : I praie you beare witnes , that I haue one man in this game more than my felowe hath .

¶ In this wyse this philosopher plaied with death , and shortly his quiete herte gaue a fouie checke mate to the tyrauntes crueltie : he shewed hym selfe to be in spirite as farre aboue all kinges violent power , as these mighty prynces think to haue a stronge dominyon ouer all theyr subiectes . The frendes and familiars of this philosopher were veraie sorowfull , bewailyng the losse of suche a man , to whome : what meane you quoth he ? why be you sad ? why mourne you for me ? Is hit not youre studye to knowe , whether the soule of man be mortal or immortal ? The trouth of this harde question I now shall learne : and nowe shall I see the trouth of all our doubtes of heuen and of god .

¶ Thus talking with his frendes he came to the place of execucion , and there a lyttell , whyleste other were headded , he stode styl in a musyng dumpte . What thynke you nowe good Canius , quoth one of his frendes ? Where vppon nowe muse you so ernestly : Mary ( quoth he ) I haue determined with my self to marke wel , whether in this short pange of death my soule shall perceiue and feele , that he goeth out of my bodie . This pointe I fully entende to take hede of : and if I can , I will surely brynge you and the rest of my felowes worde , what I felte , and what is the state of our soules .

¶ Here was a wonderfull caulme stomacke in the middest of soo stormye a tempest , this mans mynde was worthy of an euer lasting life , that was not only to the death studious of knowladg , but also in the selfe death founde occasion of learnyng . It was not possible for any mans minde to continue his studie longer , or to a further pointe than this noble philosopher dyd .

¶ This storie and certaine other like , maken me often to reson with my selfe , what a strength of knowladge is in mans braine , to serche and to finde by hym selfe the truth , if he enforce his wittes to learne . For this Canius and many other were not taught of Christe , as we nowe be , they had not the rules of faith , the which shewe the vndoubtfulle waie to come to the perfytte knowladge of all priuie misteries , they were not comforted with the preachyng of goddis son to set lyttell by this life as we now be . Thei wer not plucked to conceiue a loue of vertue aboue nature : as the holy scripture draweth vs from this world to the beholding of an other place , where vertue receiuethe hic crowne . Wherfore to me it is noo smalle cause of maruailyng , whan I here suche ensaumples of naturall men , that by them selfe coulde in suche a maner ryse aboue theyr nature , in settynge lyttell by that thyng , that naturally euery creature mooste abhorreth and feareth ( for deathe is the thing that in this worlde by nature is made mooste doubtfull , most terrible , most heynous , and moste worthy to be feared , to be eschewed , and by all meanes , waies , gynnes , or craft to be escaped ) To here than a naturall man , without the teachyng of god , to ryse vp in his phantasie aboue nature , to iudge of deathe farre other wise then nature teacheth him , to dispise the duraunce in this lyfe whan he knoweth no certainetie of none other world , to vse the strength and myghte of the spirite againste the puisant power of all tyrantes :

It semethe to me a wonderfulle thynge , and more wonderfull the same shulde be , if I sawe not written in holi scripture , how that from the fyrste creacion of Adam , the goodnes of god hath bene so great towarde mankynde , that he hathe gyuen vs alwaie sufficiente grace to knowe the righte , to see the hye maiestee of vertue , to finde out the true dignitee of the soule , to perceiue the vanite of this present life , and fynally to vnderstande where in standethe the pleasure of god , and wherein standeth his displeasure . Euer by goddis mere goodnes man knewe what was well to bee done , and what was contrarie yuell to be done . It is a lawe written in the herte of man with the finger of god in our creacion , to be enduced by reasonne to praise alwaie vertue , and to thinke synne woorthy of dispraise . The minde of man hath a grace to se further than the bodye syghte can attaine to , the mynde of man feleth more subtilly than our fyue wittes can aproche to , the losse of bloudde or of brethe is a smal trifull in the mindes consideracion , whan the mynde vsethe his owne cleare sighte , and is not blynded with the darkenesse of the bodie , the whiche stombleth at euerie strawe in this worlde . A worldly man . Euery mote choketh a worldely man . Euerie littel sounde maketh a worldly man trimble and shake . I call a worldely man him that giueth al ●is care to vse his wittes in this worlde , that creapeth vppon suche thynges as be lene , harde , felte , tasted , and sinelte , that clymeth not in no consideracion aboue the mist of this valey . The moste parte of men euer haue bene of this weake sorte and yet styll the moste part of men is the same . This worlde euer hath his multitude , that honoureth , worshyppeth , and magnifieth nothyng beside this shorte life , and those thynges that pertaine to this life . Yet againe euer hath there bene some and styll there bee some , that playe the philosophers , the whiche studied to know the dignities and woorthynesses of euerye thing , howe muche it shuld be estemed , valuied , or regarded of vs , the whiche laboreth to picke out in euerye thynge what is good and what is naught . Men of this sorte be called spirituall men . Spirituall men . For you must know , that a taillour , a shomaker , a carpenter , a bote man , without both lernyng and orders , maie be spirituall , whan a maister of arte , a doctour of diuinitee , a dean● , a bishop both with his cunning and dignities maie be temporall , seyng the true diffinicion of a spiritual man is to be one , in whom the mynde and spirite cheifelye ruleth . Like wise the temporall man is he , Temporal men . in whom this present time of this traunsitorie lyfe hath mooste rome . Thus I saie spirituall men haue euer sene the trouth , to ponder and valure euery thyng in this worlde accordingly . And as to the temporall mynde nothyng semeth sweter than to lyue here , so the spirituall minde fyndeth swetenes in deathe , by the whiche this lyfe endeth . For lyke as the prince of this world neuer agreeth with god , nor yet the bodie with the soule , nor the erthe with heauen : soo he that studieth for this time , hath cleane contrarie opinions to him that foloweth the spirite . And as the temporall man saieth , it is a pleasaunte thynge to lyue here , and a bytter thyng it is to die : so the spirituall man thynkethe it a better tyme to induce the space of this lyfe , and muche ioy he conceiueth by the riddaunce of the soule from the heauy burden of this bodie .

¶ Of these contrarye opinyons you shall lesse maruaile , whan we haue a littell considered the thyng it selfe , what shoulde be death , the whiche one parte of vs soo muche feareth , and an other sort setteth so littel by the same : and so by a short processe you shall see , whether the saied Canius bee more woorthy of praise for his littell regardyng the deadly punishement , Frances● Philippe . than is frances Philip , that within fewe yeres passed was put to execucion with vs for treason , the whiche died soo cowardely , in soo great panges of feare , that he semed extracte from his wittes scant for quakyng and trimbling the wreche could speake one worde . The fewe wordes that he coulde with muche stutterynge sounde , were onely in the declaracion of his dispraie● nor nothynge was sene nor harde of hym , but we●yng , lamentyng , wryngyng of his handes , with banninge the houre and daie of his byrthe , continually sighing , as though his hert shuld haue burste for sorowe . The difference of these affectes wil here after be ( I thynke ) plainer to you , whan we haue a littel more spoken in this mattier . For nowe good John , I will crepe a littel nygher to your desyre the which you haue , of learnyng the waie to die well .

¶ THIS DIYNGE well is in effecte to die gladly . To die well . For who soo euer dieth gladlie , he departeth from this lyfe in a sure hope to lyue againe , beynge nowe wery of this worlde : but nother this hope of the lyfe to come , nor this werynes of the lyfe presente , can make in any man a glad herte to die , Oneles he be one that hath lyued well here . For in deathe there can be no gladnes , excepte there bee a fulle truste of opteyning the rewarde of vertue , partely by the truste and faith of a good mynde , partely by the mercie of god , that fulfilleth euer our insufficiencie , yf we bryng ought with vs woorthy of his fauour . For goddis grace supplieth , where our power lacketh , if it soo bee that our soules appere before hym in an apparelle mete for his presence , the whiche apparell requireth a perfecte faith , and an ernest will of doing well , all though we haue not alwaie done wel . The mercie of god neuer failethe hym , that fully trusteth in it : But a ful truste canne not bee withoute the strength of charitee , the whiche euer burneth in the loue of doynge good : and faith can not be perfect , oneles there bee good workes , the whiche maie stur vp and quycken in vs faithe to take a beeleue , that by Christis actes our final demerites maie grow to be perfect . Thus a cherefull hert , be sette with faith , hope , and charitee , taketh no pensifulnes in the remembraunce of death , but rather it reioyseth to remembre , that by death it shall passe to lyfe , neuer more to die . Wherfore to die well euer , is to die gladly , either to be ridde from the bondes of this prison , or to optaine the lybertee of heauen : bothe waies commeth from a good lyfe passed : so that surely no man can die well , that lyueth not well , for euer death is a sorowfull thyng to the euyl lyuer , bycause he hath nothing to lay before the mercie of god , whervpon he maie take hope and truste to be made worthy of the sure lyfe , in the whiche deathe medleth not . Nowe than yf we can gether , what maie let vs to be gladde of deathe , and what wyll bring vs to a desire of diyng gladdely , we shall by the same picke out the waie to die well , For in my minde these .ii. be alwais one , to die well , and to die gladly .

¶ The glad desire of diyng is letted cheifely by two thynges : Two lett●s to die gladly . one by the feare of death , the tother by the loue of this lyfe . The tone of these foloweth the tother . For he that loueth this lyfe , feareth to die : and he that feareth to die , loueth this lyfe . Yet we maie speake of eche parte by him selfe , and fyrste let vs assaie the greatteste , the whiche is the feare of death : than next after we will come to the tother , the whiche is the loue of this life . If these two blockes bee taken out of our stomackes , we shall fynde an easy and a plaine wa● to the ende of our purpose . For who someuer nother feareth to die , nor loueth to tarie in this lyfe , he is redie alwaie to die gladly . But to performe my promisse , let me saie some what of the saied feare and loue .

¶ Fyrste and cheifely the feare of death taketh awaie all gladnes of diyng , and therby after myne opinion , no man that dieth fearefully can die well : soo that to learne the waie of diyng well we must learne the waie to die without feare . And yet how I shulde proue , that death is not to be feared , I can not well tel , seyng the hole power of nature sheweth , that of all thynges death is most fearefull : and to reason againste nature , it were paraduenture not soo harde as vaine . For what can reason preuaile , if nature resist● It is a thing to farre aboue mans power to striue or to wrastell with nature , hir strengthe passeth the myght of our will , what helpe some euer we take of reason or of auctoritee : nother counsaile nor commaundment hath place , where nature dothe hir vtter mooste . It is none excu●e to saie , that men feare death bycause they be loth to leaue the commoditees of this lyfe , or bycause they feare the thretenynges of purgatorie and of hell , or elles bycause they thynke vpon the sore peynefull panges , the whiche be in the tyme of death . Naie these thinges make not cheifely the feare of diyng , it maie well be that of suche thynges the feare is increased and made more ful , but there is a feare before and beside all these thinges , the whiche feare nature ( I saie ) giueth , as it is well sene in yong children , that haue no remembraunce nother of this life , nor of the dedely panges , nor of heauen , purgatorie , or helle . Whan we in sporte threten to caste theim headling out at some hye windowe , they quake , trimble , and waxe pale , shewynge plaine and euident tokens of a naturall feare towarde deathe . And thoughe by learnyng , or by a curragious minde , somme few amongest vs , seme lyttell or nothyng to be moued with deathe : yet the ensaumple of these fewe can not take awaie the trouth , that nature in all the reste worketh . For howe many be there that onely to eschew death suffre al wretchednes , al beggarie , all peyne , in pycking vp crommes of nourisshement , to abide a while in this lyght : And the more shamfully , that men for the moste parte feare to die , the greater proffe there is , that suche extreme poyntes of feare against all shame shulde not in soo many daiely appere , whan death approcheth , onles by nature some iuste feare were of the same .

For as the exceasse of feare cometh by weakenes of herte and lacke of stomacke , the whiche is worthy to be rebuked for shamefull cowardnes : so there is a meane measure of feare n● death , that maie be reckened honest and iuste , bycause nature maketh it necessarie .

¶ Loke you howe bothe olde and newe stories kepe in memorie their names that appered to dy without feare : as who saie , it is to be written for a wonder and lyke to a myracle , beynge a thynge beside the course of nature , to here of a man that can in death ouercome the passion of feare , as we wonder to here of some that lyue withou●e sustinaunce of meate or of drinke . Bycause I saie it is a naturall thynge to feare deathe , we greately maruaile of them that feare it not . Yet reason saith , we shoulde not feare that thynge , the whiche we knowe not , and onely euyll is woorthy to be feared . But seyng we know not death● we maie wel by reion doubt , whether it bee euyll or good . And now before we speake any more of feare , let vs a littel consider death by it selfe , what thyng it is of his owne nature , and whether by it self it be good or euyll .

¶ We call ones deathe the losyng a sonder and departyng of .ii. thinges , What death is ? the soule frome the bodie : the whiche departyng no man can escape , but necessarily die al we must that be borne in this worlde . Whan the body by any violence loseth his sensis , and is spoiled from the quicke vse of his principall partes , than departeth the soule from hym : and in maner the body leueth the soule , before the soule leaueth the bodie . For it is not the soule by hym selfe that goeth frome the bodie , but it is the bodie by his forsakyng lyfe , that causethe the soule to departe .

For where lyfe is not , there the soule can not abide : and as the bodie is lyuely before the soule entereth , so the same bodie is deadly before the soule departeth . Bloud in his measure and temperaunce betwene colde and hotte , kepeth lyfe in the bodie : the whiche bloud by innumerable wais of chances may be altered and constramed to leaue his nourishyng whervpon shal insue the losse of life , & then streight after foloweth the soules goyng away . For well you knowe , that the soule is one thyng , and life is an other . Where so euer the soule is , there is life . The soule . The lyfe . But it is not true , that where some euer life is , there is the soule . For trees and herbes haue a parte of life , & a more parte of life is in muskelles , oysters , and wormes : yet a more perfecte life is in these beastes and birdes● the which haue amongeste theim some more some lesse of lifes perfectnesse . But though in them life , the whiche resteth in the vse of the sensis , that be to here , to se , to fele , to smel , to tast , and in swifte mouynge is a greate worke of life , the which thynges I say , though they be in the perfection amongest these beastes : yet the hand of god hath not giuen to any creature liuyng in the earth water or ayre , to haue besyde life a soule : the whiche is a thyng formed after his likenesse , sauyng onely to man , whom he hathput here to rule ouer thynges created , like as he ruleth in heauen ouer all . It is the creatours wyll , that no thynge in this worlde shal haue a soule , but man alone : the whiche soule bryngeth with him the vse of reason , a thyng that maye teache vs bothe that we haue a soule , and that god is he the whiche hath thus made vs to be in this worlde his cheife and most excellent creature . Reason doth thus teache vs , yet beside reason we be herein better instructed by our master the sonne of god , so that nowe we can not doubte , that in vs is a thyng , the whiche can not die . But of suietie we euidently se , not only by reason , but muche better by belefe , that the ymage of god in vs is perpetual and can not fele any corruption , onelesse suche as our frowarde will maie giue , wherof groweth syn , that is the lyuyng death of the soule . But lette vs come to our mattier .

¶ To speake of this bodily deathe we now haue a great fordel in comparison of some olde clerkes , that were in doubte , whether there was in man any soule beside lyfe , more than is in an horse or a gose . They were in doubte whether any thyng of man remayned after death , that myghte feele or perceiue eyther ioy or peyne . For as to the faynynge poetes , that spake of delicious gardeynes for good spirites , and of diuers soore turmentes for vngracious sowles after this life , mooste parte of olde clerkes , gaue no maner of credence : and they that beleued other an heauen or an hell , to bee ordeyned for mens soules , yet they so beleued , that muche doubtfulnes was in theyr belefe , in as muche as their reason suffised not to fynde out the certaintee of goddes workes From the which doubtis the vnfallible doctrine of Christ hath nowe deliuered vs all , so that as many as wyll gyue eare to the voyce of god , they can not mistrust their knowladge , but that without ●uestion both we haue a soule , and the same soule is immortal a thing that neither in this worlde nor out of this worlde can perishe or feele any pointe of death , to lacke by the same any iote of his beyng . I saie our soules continuallye withoute ende shall euer more endure , the which be created and made by god after the fourme of god . What forme that is , it is as harde to shew as it passeth our capacitie to know what god is , whose shap and facion our soules beareth .

¶ Nowe than what shall we saye of deathe ? the whiche by hym selfe is not vnlyke to an endles slepe of the bodye , wherof the bodye lyeth without power to vse anye sence , beyng after life like to a stone , that neuer hadde life . This chaunge of the bodies state , Whether death by it selfe be good or euill . whether by it selfe it bee good or euyll , it is an hard● thynge for vs to iudge , seeyng the trouth is , that no man liuynge expertly knoweth what thyng death is : and to determine of a thing vnknowen , it semethe a presumpcion full of folye . Therfore without any certaine determinacion we may for our learnyng debate with reason the thyng , as muche as shal be within the bondes of our capacity , Deathe is not good . and fyrst if death were by hym selfe good , it shoulde be no trespasse for one man to kyll hym selfe or an other . For in giuing to other a good thynge or in takynge to our selfe a good thynge , can bee noo rebuke . Where the dede is good , there is well doyng in the doer : But euer , not onely by Christes teachynge , but also by naturall reason manslaughter hath bene iudged an abhominable synne . Wherfore it can not be that by hym selfe deathe is a good thing . And againe an euyll thynge it is not . Deathe is not euill . For Chryste died wyllyngly , the whiche will in god and goddis sonne coulde not haue consented to deathe , if deathe had bene a thyng of his owne nature euyll . Nor yet it coulde not be , that vertue shuld be praised in the glad suffering of death as now be crowned in heauen many holy marters , the whiche couragyously toke vpon theim not death . And surely it shoulde not be the naturall ende of mans course in this life , if it were a thing , by it selfe naught . For euill magrie mans heade , is neuer put to him , as it shuld be yf death were euyll : the whiche necessariely man is constrained to suffer . Therfore it semeth true , that deathe considered alone by it selfe , is nother good nor euill . Deathe is nother good nor euill . But whan we here of diyng wel or diyng euil , or of a good deathe or an euill deathe : it is not deathe by it selfe that is spoken of , but rather the circumstances , the maner , the facion , the cause of deth , or that goeth before death , or that foloweth death . These be the thinges that gyuethe and takethe this name of goodnes or euilnes , As to saie that deathe is good , bycause it endeth this sinneful life , and is the meane to passe from this worlde to heauen : or els whan we saie , that Iudas died an euil death , it is not ment that the departing of Iudas soule from the bodie was euill , but the maner of his diyng , was the euill thyng , his cursed desperacion , his dampnable mistrust of goddis mercy , his dispitful refusing grace , made his death euil . The two theues , he at the ryght hande , and he at the lefte , bothe died one kinde of death , both nailed to crosses , bothe woorthy for their trespasses : yet it is trouthe , that the tone died well in a good deathe , the tother died naughte in an euill deathe , not for the deathe by it selfe , wherin was no difference , but for the diuersitee of their .ii. mindes in takynge of death . The tone repented him , and asked mercie , wherof he died graciouslye , the tother continued in his blaspheming god , the whiche stubburne stomacke in sinne caused him to die vngraciously . It is a thing that foloweth death , and is not in deathe it selfe , whervpon we loke , whan we iudge to bee a good ende or an euil . For by the maner of him that dieth , we coniecture the state and condicion of the soule : the whiche if we finde in our fantasie to be in an euill case , as in the daunger of goddes curse , we calle deathe euil , wherby the soule passed to com to suche sorowe . And contrarie , if we thinke the soule to be in the fauour of god , or to bee redie to take mercie we call death good , the whiche conueied the soule to his blys . So that by it self death remaineth indifferent to be iudged of diuers consideracions , other a good ende or an euill ende .

¶ Now than we maie here saie , he that feareth deathe , To feare deathe . shewethe him selfe to bee in doubte of his soules state , or els to be certaine that his soule is in goddis curse . The whiche fearefull minde is in them that haue soo passed this presente life , that either thei haue doen nothing , wherby thei maie hope to be rewarded in heauen : or els thei haue done so vngraciously , that thei can haue no trust of escaping damnable punishement , specially if he be a christened man . For if he bee not christened , and feareth to die , he declareth him selfe to haue none higher thoughte of lyfe , than the dumbe beastes haue , the whiche make by the lawe of nature so much of their lifes , that they can minde nothing beside , and the losse of their bloud maketh with theim an hole conclusion of their beyng . Wherfore beastes mai iustly fle and feare death , as the worste thinge that can happen to their state : but a man doth hym selfe to muche wronge , if he thinke hym selfe in no better condicion than be these beastes , It is not in the diuels power to doo man soo great hurte as this false imaginacion dothe . And surely vnworthy he is to haue in hym the power of vnderstanding , of thinking , of prouiding , of learning , of teaching , of diuisyng , of remembrynge , of louing , of hatyng of reasoning , of counsailing , of infinite mo giftes , who some euer iudgeth him selfe to haue noo more than a swyne or an ape hath : Loke as by the fiue wittes the bodie knoweth this or that : soo by these powers of minde , the soule walketh to his vnderstanding , and of an heauenly mattier is made this maruailous thinge , that dwelleth in mans bodie for a time , to be made worthy other of euerlastyng lyfe , or of euerlastinge death , for the damned soule lyueth in death without ende .

¶ But yet what shal we saie to the place we lefte before , that naturally deathe is feared . Deathe is not to be feared . Lette it bee the woorkyng of nature , yet I see not but the strength of mans mind fully fastened in faithe , maie victoriously ouer come all this feare , as we finde many ensamples of men that so haue done , not only of them that haue bene helped with faith , but also of many paynymes , the whiche toke a courage to dispyse death , onely of a mightie and valiant minde to haue reason subdue in theim the power of all affectes .

¶ I finde , a lerned painime wrote that we shoulde nother care for life by it selfe , nor yet for deathe by it selfe . He saith that we shulde care to liue well and to die well , and let life and deathe passe without care . For life is not good , but to liue wel is good .

¶ If painymes haue this righte consideracion of life and of death , what shame is it for Christened men to care for deathe ? seeyng Christe whose wordes can not but be true , soo vehemently forbyddeth vs the same , that painimes sawe by reason to be done . Againe , seyng this death is so common a thyng daiely in our sight , why shoulde we feare it . Thynges that sildome chaunce mai stur vp by their ra●enes great fere : thinges that be euer at hande shuld by their familiaritee and custome nousell vs to sette littell by them . Furthermore he that feareth death comyng to hym , wolde feare by lykelyhode death , if it coulde be with hym , whan deathe is suche a thing , that other it is not yet come , or els it is paste . For noo man can saie , that death is present . So this feare can neuer be ioyned with the thing that is feared . Againe that thyng that euery man maie do , no man lightly dothe , that thyng that no man can helpe him selfe in , that for the moste parte all men do . No man almost studieth or careth how well he maie liue , but howe longe he maie liue euerye man musethe , whan the trouthe is , that it might of all men be optained to liue wel , and noo man can further him selfe to liue longe . A like frowardenes is in our remembraunce of deathe , we busilye labour and enforce to dreame of deathe , the whiche thing we can not do : we might finde the waie to die well , and this thing we will not do . This madnes John I trust , you will put of , and feare not deathe , the whiche you can not escape : But feare an euill death , the whiche you maie flee .

¶ Amonge many commoditees of death I reken one cheifely to be set by , that it is good to die well , to escape therby the occasion of liuinge euill , and surely he dieth well , that for suche an intente taketh deathe gladdely .

¶ More ouer consider you well , and you shall see , that in hym the whiche is curious to lyue , fortune hath a great rule , but in hym that can die gladdely , fortune hath noo power . And what a wretchednes it is to be vnder fortunes vanitee , I reporte me to theim , whome we beholde daiely diuersly vexed as wel with immoderate lustes of to muche welth , as with passing sorowes of to muche trouble . Therfore to be out of fortunes thraldome sette littell by this lyfe , that is to saie , feare not deathe .

¶ It pleased me to reade a painimes opinion , that saied . He is as foolishe that feareth deathe , as he that feareth to be olde . For as after young age foloweth the old : so after olde age streighte folowethe deathe . And a madde mans pointe it is to feare deathe , seyng thinges vncertain , the whiche maie chance and maie not chance , bee only worthie of feare , but thing certain without doubt comming , must be loked for , not feared . The necessitee of deathes comminge is equalle and without remedie , soo that other to complaine , or to flee at deathe it is a plaine maddenes . For who can complaine to be in the condicion , in the whiche indifferently all men of this worde be ?

¶ And againe if the paine of dyyng were a thinge to make deathe fearefull , firste it shoulde be a comforte to remembre , that after the paine of deathe , there shall bee noo more paine , and as Epicure saith , If it be an extreme sore paine , it is shorte . For no vehement paine can bee longe . This were enoughe to make death not muche to be cared for . Euerie waie deathe is a thing neuer to bee feared of a wise man , and neuer to be out of minde bothe with good men and wise men . And as for the feare of deathe were not he ( I praie you ) a starke foole , that woulde wepe and waile bycause he was not borne to this life a thousande yeres ago ( no lesse a foole is he who so euer soroweth because he can not liue a thousande yeres to come . For these .ii. saiynges be euen and equallye trew : you were not , you shall not be . So that one minde shulde be in vs , as wel to remembre we shall not bee , as to remembre we ones were not . It is no newe thing to die , our fathers , our graundfathers , our great forsiers be gone the waie that both we shall goo , and all that folowe vs muste come the same .

¶ More ouer in as muche noo labour , wit , crafte , nor diligence preuaileth to escape death , no power , no tyches , no auctoritee helpethe , but all indifferentely bee called of death , all without choyse muste folowe the traine of death , no corner can hide vs , no walles can defende vs , no waie nor meane , no intreatie , no praier , no suite , nothing vnder heauen can kepe vs from deathes hande . Let vs than take a lustie courage of this desperacion , seyng there is no remedy : let vs man fully go to it .

¶ The moste feareful and coward beastes , that of nature be made to flee , whan thei be driuen in to suche straites , that thei can renne no further , thei turne theim● and with the power of their mighte thei enforce to escape . And surely it is euer sene that those ennemies bee euer moste terrible , the which be driuen by extreme force to fight . For necessitee Necessitee correctethe and chastiseth our hertes muche more sharply , than vertue can doo . Wherof a desperate minde shall do greatter actes , or at the least no lesse than a valiant stomacke can do . In this necessitee of death we nowe be al , it is vaine for vs to flee or to ren awaie , our feare can finde no place of flighte . Lette vs imagine the trouthe as in dede it is , that we be all betraied to die . It is so John , that without doubt we be all kepte in a streite corner to bee ridde of this life . There is no hope of remedie . All this people that you se , howe long thinke you shall be . It shall not be longe , but all shall by the course of Nature be called hens to death and there hid . It maketh noo force neither of the daie nor of the place . There nedeth no question to be asked either where or whan , al must come to one ende , other soner or later , other before or after ? What now John ? doth not he seme vnto you a shamefull cowarde , and a feareful wretch , a plain kikkes without an herte , that with much intercession , with many praiers desireth a littel delay of death ? If you sawe one stand in the numbre of many that shoulde be headeded , makyng most instant suite to the hangman , that he might be the last that shulde put his head to the blocke , wold you not saie , fie vpon such a wretched knaue , that so muche feareth deathe , beyng nowe at the pointe to die , whether he will or noo ? and yet this maner nowe is with vs all . For the most part it is greattely valured with vs to die some what behinde other , none is so nighe death by age , that desireth not to differre from this daie vntil to morowe , whan in trouth suche a weake minde is in effecte dead and buried longe before the bodie faileth . Lifte vp therfore your herte onely bycause there is no remedie , desire not to flee whan there is noo place to ren to , lette necessitee giue you a courage , if al other strength decaieth . What a stomacke was in the saied Canius ? of the which sort the stories make mencion to haue ben many amongest the painimes .

¶ A tirant fiersly thretened Theodore the philosopher , that he shuld die , and that his bodie shulde lie to crowes vnburied : worshippefully saied , aunswered this Theodore to the tiraunt : Thou maist be proude of thy power . Bycause one ounce or two of bloud is in thy handes . And as for the buriall of my body . O howe folishe thou art , if thou reken it to be any difference , whether I rot vnder or aboue the grounde .

¶ Of such couragious aunsweres the stories of pa●unes be ful . But muche more the bokes of Christened men be full of such ensamples .

¶ Christes faith made innumerable stronge champions , inuincible stomackes , not only toward death but againste all the cruell deuises that could be found to make death more painfull than death . The holy martires were so farre from all pointes of feare , that thei semed to enforce and to striue to haue death giuen theim . Their mirthe was to suffer the horrible persecucion of tirauntes . No reason nor learning coulde worke suche strengthnes of hertes in mennes mindes , as the faith of Christe brought .

¶ Loke howe sainct Paule reioyseth in his troubles , howe he glorieth in his scourginges , whyppinges , in his prisonment , in his fetters , all his lyfe semed to be a continuall deathe , yet his herte neuer gaue ouer , but vexed by the paines daily stronger and stronger , to suffer a freshe . Feare of death was so farre from his minde , that he was gladde to remembre howe ones he shoulde die , and thereby passe to Christes presence whose quarell he defended in this world with all his might and power .

¶ Loke vpon sainct Laurence liyng broyling vppon the burninge cooles , as merie and as quiete as thoughe he laie vppon swete reed roses : Whan the turmentours turned his body vpon the fierie grediernes , he bad the cruel tiraunt eate of his burned side , whiles the tother part was a rostyng . This saiyng declared that this holy marter feared no deathe .

¶ How many thousande marters suffered incredible paines of flaiyng with hokes their skynne from the fleshe , of scrapyng with tile stones the fleshe frome the bones , of rentyng and tearing membre from membre with horses , with bowed branches of trees , of beatyng with whippes till the bowelles fall out , of hangyng , of burning , of Crucifiyng , of infinite straunge and new deuises for paine ? Howe many I saie , suffred all that cruell tirauntes could imagine either with hand , fier , or iron , rather than they wold ones denie them selfe to be of Christes profession ? Whan it was proclaimed , that who so euer wold saie he was Christened , he shulde cruelly be put to death . There passed no daie , without a greatte numbre of them that boldly spoke tho woordes , of the whiche shulde folowe so blouddie a slaughter . This was a manyfest token , that feare of death hadde no maner of place with our blessed martiers , the whiche with a constant boldnes defied and dispised the mighty , cruel , and fierse emperours , their courage to die ouerthrewe the ragynge madnes of tyrauntes . The cause of this mirthe in soo pitious martirdomes was , that this blessed men knewe , howe Christ nother coulde nor wolde deceiue them , but that for their littell regardyng of this life , thei shulde optaine an other life , where their ioy shuld neuer haue nother chang , nor decrease , nor ende . Therefore my good Walker , mistrust you not Christe , whose doctrine the heauen and the erth hath by innumerable miracles , this many hundreth yeres approued and confirmed to be true , the bloud of so many sainctes haue witnessed the same : and the diuels with all the damned spirites , so surely beleue the trouthe of Christes teachyng , that thei trimble and quake there . Bee not moued with the common ensample of the hole worlde , though bothe spirituall and temporall men , though the pope with all his cardinals byshoppes and priestes , thoughe the princes with all their gentilmen and subiectes magnifie , esteme , loue , norishe , and by all meanes cherish this life , yet beleue you the trouth , and thinke all the worlde faulse , where Christes saiyng agreeth not with that the worlde dothe . If it wer possible , that you sawe the angels of heauen liue contrary to the preachyng of Christe , yet againste theim all beleue the sonne of god , and loue not to abyde in this lyfe , whan Christe callethe you hense , make a final valure of this present pleasures , whan Christ saith all be vanitees , and maie bee tourned to endles sorowes : Regarde noo honoure , noo promocion here , whan Christe saith , the place of honour is in heauen , and here is none aduancement , that is not both shame , and also may be cause of a perpetuall wretchednes . Dispise the ease and rest that theie riches bringeth , in as muche Christe saithe , that of them be taken many impedimentes and le●s to entre into the sure quietnes of blessed soules . Thinke no place to be for your abiding in this worlde , whan Christe saith , here is not your countrey , but your father and your dwelling place is in heauen . Hast therfore hense . This is to saie bee willinge to forsake this straunge countrey . And seyng the waie to your homewarde lieth by death , take a couragious stomacke to die , and die gladly , that you may die well . Beleue I saie Christ● and you shall thinke it painfull to be in this life . Beleue Christe and you shal be gredie to be partaker of the heauenly ioyes , whervpon will folowe a pleasant remembraunce of deathe , by the whiche you shall departe from your paine to that ioye , the whiche you desire . And hereof is made a glad diyng , the whiche I still name a good diyng . Thus if we can take this feare a waie , we bee well forwarde , and hereof will easily ensue the reste , that is to die gladdely . It is a true saiyng , that who so euer feareth deathe , he shall neuer doo a dede woorthie for a lyuing man . Therfore if it were but onely for lifes sake it is our part to dispise the feare of deathe .

¶ Beside this feare of deathe , Loue of this lyfe . the loue ( I saie ) of this life sore hindereth the gladnes of diyng , no man dieth gladly , that estemeth muche this life . He that rekeneth in this worlde him selfe happie , whan he hathe gotten ryches , possessions , auctoritee , promocion a roial state , a prince like courte , abundaunce of welthie fare , a rule and power bothe to auaunce his frende , and to vndoo his foo : this man I saie that gloriethe in his fantasye for these and suche other thinges , can not but with muche sorowe depart hense . To this mans herte the remembrance of death is a euer greuous thought , his minde can not but lament whan he seeth the necessitee to be pluckid and drawen from these commoditees , in the whiche resteth the ioye , pleasure and gladnes of his minde , he hath soo stedfastlie accustomed him selfe to take this worlde for heauen , that it will not synke in his braine , to hope of an other heauen : he hath so corrupted his taste with thinking this life to be swete , that nedes it must be a bytter thing to make an ende of all his pleasures , and in this case bee not onely thei that haue this world at their will , but also thei be in the same case that haue naughte , and be gredie of hauing . As muche loueth he this worlde that woulde faine be riche , as he that is riche . It is not the hauing nor the lackynge of abundance in goodes , that maketh a sorowful hert in the remembrance of death , but it is the minde that valureth and pondreth these presente goodes to bee of a greatte price , and worthie to be taried for . This minde I saie as wel in a communer , as in a kynge , as well in a yoman as in a lorde , as well in an hermite , monke , or frier , as in a marchant plowman or vacabund , as well in beggars , as in riche men , is the thyng that causeth sorowe in diyng . And gladly no man dieth , that loueth the welthe of this life . Wherfore the learning to die well requireth necessarie a lesson , howe much the goodes of this worlde be worthie to be regarded . And let the truthe haue in your stomacke his place , so that if it be true , that the thinges of this life be worthy to be loued and to bee cared for : thanne loue you them and care for theim . If the truthe be other wise , change your minde , and nother loue these saied thinges , nor care for theim . Of the truth in this matter no man can doubte , that beleueth Christe , whom if you thinke to be god , you muste also thinke it all trouth that he saithe . It can not bee otherwise than Christe testifieth , whose preaching euer exhorteth vs to wilfull pouertee , the whiche is nother to loue the goods of this world though we haue them nor to care for them , though we haue them not : onely by Christes teachynge we shoulde care for the kingdom of heuen , the whiche standethe in the cleanes of conscience , where euer is a place and a seate for the hie maiestee of the holy trinitee . All other thinges necessarie for this life be not to bee cared for , nor yet to bee valured more than their dignitees requireth : that is to saie , no more than is conueniente for instrumentes and tooles to the pylgrimage and passage of this straunge countrey . For in this worlde wee haue noo home , our father dwellethe not in this region we be in this life out of our propre countrey , we shuld hast homewarde to the ioyfull presence of our owne father , that abidethe vs in heauen , the whiche hathe a greatter charge ouer vs his children here , than he hathe ouer the beastes or birdes , the which by his only prouision without their care , lacketh nothing for their necessitie . Muche more ( saithe oure maister Christ ) if we tourned al our care to godward , we shuld not be destitute of suche thinges as necessarily this presente life nedethe . And where Christ so streightly commaundeth almes dedes , saiyng , that who soeuer helpeth not a poore man in his nede , he will not helpe him nor yet knowe hym at the fearefull daie of dome , in so muche that it pleaseth Christ to say , that euery poore man representeth the person of goddes son , so that he that regardeth not a poore man , dispiseth the son of god . In this doctrine what thinke you ? Whether dothe Christ commaund almes deades for the poore mans sake , that shoulde take almes , or for the riche mans sake , that shuld giue almes ? In takynge almes I fynde noo vertue and nedes it is a thing partainyng to vertue , that Christ wolde haue done . Therfore surely it is for the riche mans sake . For it is Christes lesson , that teacheth vs to haue noo inwarde loue to these casuall good●s , the whiche we muste put from vs , where we se them that want such thinges . And a profe of a perfect stomacke is taken in him , that vtterlie leauethe and forsaketh al this worlde to folowe Christe : the whiche byddeth the riche man , that wil be perfecte , to go and sell all that he hath , and deale all to poore men . For as hard a thing it is to plucke through the smale nedles e●e a greatte caboull rope , as to bringe a riche man in at heauens wycket : not that it is impossible for a rich man to be saued , but because it is harde for a man in a welthy state to kepe his minde in a due order to godwarde , without beyng drowned or infected by the contagious lustes and corrupted pleasures , the whiche foloweth the fortunate life of this worlde . And nothinge is more in a riche man to be feared , than lest he set his minde to loue his riches , the whiche loue can neuer stande with the pleasure of god . Remembre the saiyng of the apostell sainct Paule : The loue of riches is the rote of all sin . Therfore let not this loue grow in your herte , from whense shoulde spring the fruite of damnacion . Here of my frende Walker , I trust you se , that withoute question it is Christes will to haue vs littell regarde this life , and muche lesse to regarde all the commoditees appertaynninge to this life . It is god that saithe , The losynge of life in this worlde , is the findyng of life in a nother worlde : and that wepyng , sorowe , peine , tribulacion , pouertee , shame , persecucion , and finally deathe in this life , is laughing , ioye , pleasure , ease , riches honour , quietnes , and fynally life , in the kyngdome of god .

¶ Contrarie the same maister testifieth , that mirthe , welthe , reste , glorie , abundaunce , strengthe , libertee , rule , and finally life in this worlde , is lamentyng , grefe , trouble , slaunder , miserie , weakenes , thraldome , bondage , and finally deathe in goddes reigne . In this tenour and key sowneth al our holy scripture . Wherfore me thinke it is enough to proue to a Christened man , that the welthye state of this worlde is vayne and ieoperdous , because Christe so teachethe and precheth , and surely a greater profe by reson for this matter with you I will not use at this time . Let Christe bee beleued , that biddethe you gether a treasure in heauen , where your riches shall be sure from mothes , wormes , and rusting , from theues , fier , and water . If your treasure be ones couched in heuen , streighte your herte shall also bee there : and so shal you take no pleasure of tariyng in this life , but rather it shal be werines and tediousnes to you to be here absente frome your hertes desire , the whiche alwaie sticketh and cleaueth to your treasure in heauen , If it so be that after Christes counsaile you haue there put all your goodes and substaunce . If nother we feare deathe nor loue this life . I thinke the chefe impedimentes and lettes of oure purpose to die wel , be taken awaie , and nowe we maie a littell deuise , what thinge maie helpe vs in our iourney after these stones and blockes be gone .

¶ In my minde nothing shal further vs more to a glad death , What furdreth most glad deth . than shall an ordinate life , that is to liue in a iuste and due maner after one rule and one forme , euer awake in a quicke remembrance of death , as though euery houre were our laste space of induraunce in this world . Whan you rise in the morning , determine so to passe the daie folowyng as thoughe at nyghte a graue shulde be your bed . Let euery daie be reckened with you as your last .

This minde shall make you bestow wel your life , the whiche is to you vncertaine , howe long it shall continue : ye rather in doubte you be , howe sone or howe shortely life shall be taken from you . What so euer you take in hande be thinke you , that before you ende it , death maie oppresse you workyng . This is the thing that Christ wold haue vs do , whan he soo often warneth and admonisheth vs to take heede and to loke aboute vs , because nother the daie nor the houre of our callynge is certaine to vs . Therefore it is our parte , of a tyme soo muche vncertaine to make a tyme sure , certaine , and present , that we neuer bee taken vnwares : by the whiche meanes we shall gladdely suffer death seeyng it is a thing so longe before prepared . For whye shulde it be a straunge thing to reken euery daie to be the laste ? I see not but that thing , that happeneth and chanseth to some of vs , might come to any of vs , and like wise all might haue that that a fewe hath . There is no cause to denie , but as well this daie you or I might die , as we se this daie some other deed : and thoughe we bee not deed this daie , yet it is trouth that this daie we die , and daiely sithen our firste byrthe we haue died , in as muche that daiely some parte of our life , hath bene diminisshed , and euer as we haue growen , so euer life hath decresed . We were babes , we were children , we were boyes , we were young men , all these ages be loste , and tyll yesterdaie all tyme past is gone and lost . This same selfe da●e that we nowe liue , is deuided and parted with death . Still without ceassing we approche to deathe by the expence and wast of life . Thus diyng we alwaie be , though death ●e not alwaie vpon vs . Conceyue than this ordinate life in your mind , and bestowe your time whilest you haue the time . Aboue all thinges flee idelnes , the whiche is a thing bothe to the bodie and to the soule , like a kankeryng rustines , and as an eatyng consumpcion , it wasteth to naught both vertue & strength . A man the whiche is in the life that you be , may sone be corrupted with this contagion of idelnes , if he bee not well ware , and diligentely enforce him selfe to the contrarie . For I se you haue a maister so affectionate and giuen to you , that he will nother suffer you lacke any thinge mete for your helth or q̄etnes , but also he had rather for●ere his own commoditees , than for his seruice you shulde be disquietted : So tender he is in all poyntes ouer you , that if you ponder well his state and your own condicion you shall find your life better defended frome all stormes againste the mindes reste , than your maisters condicion is . He is in suche a sight of the world , tha● necessarilie his studie and care must moue him to satisfy the great expectacion , that his hole countrey hath of his towardenes . And fortune one the tother side , is soo contrary to him , that nedes he must by wisedome procure , with no smalle thought , howe he maie in penurie maintaine the outward face of his reputacion : so that for your quietnes his minde often labourethe , where you maie doo what you will withoute feare of the worldes displeasure , without feare of lackyng or not hauing enough for your necessaries , and muche more than necessitee requirethe . Labour haue you none , but that maie be rather taken for a pastyme , thoughte to please your maister you neede not take , in as much you maie be assured , that he can not nor will not for the time of his life chaunge his affection towarde you . Therfore I saie it maie be feared in one of your state leste idelnes shoulde brede a foule slouens neste , the which were enoughe to distroye all lustines of vertue , and to make you long deed and buried in this worlde , before life forsakethe you . For my good Iohn , I will haue you knowe and remembre , that idelnes is called the graue of liuinge men : it is the thing , wherin life dieth , and therby your soule is twyse buried in you , ones in your bodie , nexte in your slouth . The which vice in seruing men moste reighneth , and the same is roote of many vnthryftie thoughtes , whervpon foloweth a worse idelnes than the tother is . For it is an euill idelnes to do noo thyng , but a worse idelnes it is to do not well . Suche an euill felow saincte Chrisostomus calleth a dissolatyng , or a boide baiting place , where into the diuell entreath , as in to his own house by good right . For where vertue is not exercised , there the ennemy of grace claimeth his rule , it is not now my purpose to shewe what you shulde do , that you might not only f●e idelnes , but also be well occupied . This were a matter enough for a nother worke . I haue my entente at this time , if you see that death is not to bee feared , and that by continuall remembraunce of deathe , you shall prepaire your self to die gladly with a good will : the whiche you can not do , oneles you be in hope of the eu●rlastyng life , and this hope requireth some truste in the clenes of a good conscience , the whiche euer foloweth a gracious enten●e of liuing well So that if you liue wel , you shall die well . And of the waie to liue wel you can not misse , if you arme your minde to bee stronge against all suddennes of deth . Praie euer continually without cessinge you muste : but what is this continuall praier I wolde you learned . For of praier it is but one final porcion , the saiyng of psalmes or axyng with wordes of god his grace , the b●raie praier is to be euer well minded , to bee euer in charitee , to haue euer the honour of god in remembraunce to suffer no rancore , none ire , no wrathe , no malice , no synne to abide in your delite , but to be in a continuall good thoughte , the whiche you maie kepe whether you sleepe or wake , whether you eate or drinke , whether you feast or fast , whether you reste or labour , & neuer paraduenture you can praie better , than whan you muste giue your selfe to serue your maister , to whom the course of your life is due and bounden specially whan god hath giuen you such a maister , whome your seruice can not please without you be studious to please god . For well you se , that without vertue your seruice weere to your maister an vnsauerie thing but ( as I haue said ) it is not now my purpose to apoynte you the waie of liuinge well : if you haue harde enoughe to die well , I haue for my part now saied enough , and shortlie by the same you shall of yourself without further helpe finde the waie to liue wel . Now that by this I thinke my promisse fulfilled , I will at this point bed you farewel . And I praie god giue you a strong corage to passe valiantly through death , to come from thense to euerlastyng life , by the helpe and grace of our maister and sauiour Christe , to whome let vs for euer more render al glorie praise , and honour . Amen . At Paris the .x. day of Ianuarie .

FINIS .

A sermon of sainct Chrysostome , that no man is hurte , but onely of hym selfe .

I Knowe well that all men of a grosse iudgemente , and giuen to the pleasures of this present life , drouned in worldelines , bound seruanies to their owne lustes , that regarde not the spirituall sence , shall thinke my tale meruailous and newe , and paraduenture will mo●ke me , as thoughe in the firste entre and title of our sermon , we purpose a thing bothe folishe , and that to noo mans eares can seme true . But this not withstanding we wol prosecute our entente , and by this frowardnesse we shal be more sturred to approue the saied sentence : so that thei the whiche seme agreued with our speakyng , will in the beginning haue a littell pacience , nor will not at the first hearing interrupt my tale , but bee contente to abide the ende and conclusion of this mattier . For plainlie if thei so do , I am perswaded , that they shall vtterly change their mindes herein , and cleaue to our partee , deniyng their owne opinion , and rebukynge theim selfe for their errour , that they haue hitherto defended : and further more thankyng me , as sicke men thanke phisicions , whan they haue recouered their helth . So now I wold not haue the bring forth thine olde rooted opinion , but a littel tarie and consider the reasons of my tale , wherby thou maist iustlie iudge of this mattier , and speciallye whan thou haste lopped and cutte awaie thine own croked fantasi that thou nowe arte in , and maist se the right and streighte waie of iudgemente . For the iudges of these worldely causes , though they haue diligentlie harde the first partee , to declare and pleite his action , with stronge and plaine reasons : yet this not withstandynge they loke what the contrary partie wil answere , whom pac●entlie thei also here , and be not m●ued to giue sentence , although the former persone brought forthe neuer so true and iust reasons . For alwaie there is in their courte a place reserued to the second partie : Seeyn●e it is an ordinate rule amonge these iudges , firste well to perceiue the controuersy and cause of bothe partees , and than afterwarde to giue sentence according . In like maner therfore I require the secounde place and audience of my tale , for the firste partee hath long heretofore ꝓsecuted his cause . This aduersarie of mine is the roted opinion of longe time with many men , that wandereth throughe the worlde , and confirmeth , that al thinges be confused and troubled , so that amongest men nothing can be iustly and well kept , nothing in right order . Daily we se many men hurted troubled & oppressed with all sortes of wronges and iniuries : Feble and weake persons be ouerthrowen by the strong and mighty : the simple and poore folke bee vndone by the richer : and as possible it is to tell the waues of the sea , as to reherse al them that suffre wrong and bee offended , whom no lawes no fere of iudges doth helpe . This noyful pestilence no power can resiste , but rather daiely the teares , the sighes , the lamenting of men , bewailing their wronges and hurtes , growe more and more . For the iudges , to whom is giuen auctoritee to redresse & amend these wronges , bee thei that cause mo greues thei that sturre vp greatter mischeues . And nowe this faulte is soo farre passed and growen , that many vnfortunate persons and vaine fooles breake out into suche madnes , that they blame for this disorder the Prouidence and wisedome of god , specially whan thei behold a man that liuethe an honeste and quiete life , to be drawen to the law , to be cast in prison , to be vexed and troubled , and to suffer the extreme rigour and crueltee : on the contrarie parte thei see a froward person , an vngracious liuer , a man set vpon mischeife to be at ease , to waxe riche , to come to highe promocion , highe dignitees , greatte honour , in so muche that he is made feareful and terrible to all other , and innumerable waies he vexeth , troubleth , renteth , teareth , and as you woulde saie , stampeth vnder foote the honest good and innocent persons . This vniuste iniquitee , these shamful wronges be vsed and continually exercised in cities , townes , boroughes , villages , in euery place by sea and by lande . Seeyng than in many mens mindes this olde opinion reignethe , necessarilie oure course nowe cometh in , to declare the contrarie part , that shall ouerthrowe the olde buildinge of this foresaied faulse perswasion . Therfore as I saied before , thoughe it seme newe and meruailous : yet I promisse you , if you will diligently with pacience here me , my saieyng shal be found true . But I saie , ye maie not at the first hearing bee therwith offended : I promisse you , to declare and shewe , how that not withstandyng men thinke the contrarie , yet it is surely true , that no person can be hurted , but onely by hym selfe ● but that this sentence maie be more manyfeast and plainer , let vs first boult out , what betokeneth this woorde , To be hurted , and in what mattier , thing , or substance it chaunceth any persone to be hurted , the whiche selfe thing shall bee opener , if we firste 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 wise it hapnethe to a man , to be hurted : and more ouer it shall 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 plainer .

¶ Euery thing in this world hath somewhat , wherby it maie bee corrupted and hurted , as in example : Rustinesse hurtethe iron , mothes hurt wolle , shepe be hurted by wolues , the chaunging into vynegre corruptethe wine , the swetenes of hunney is corrupted by bytternes , wormes noyen corne , haile hurtet● the vines , and leaste in rehersing● I bee to longe , to euery thing ●uers kindes bringeth corrupcion , so that the hurte alwaie resteth ● that part , wherin standeth the sau●nes and helth of the same , and t●● is hur●e , wherby the welthie e●● of any thing is diminished and corrupted . Lette vs nowe serche out , what thing that is , wherby the vertue of mans minde maie bee noyed or hurted . Diuers men herein haue diuers mindes . We muste bringe forth also fauls opinions , and destroy the same , that by suche meanes the veraie trouth maie appere : wherof we entende to proue , that of none other person nor thing we can bee hurted in veraie dede but only of our own selfe . Some there be , the whiche thinke , that pouertee hurteth a man , some sai the losse of goodes or sclaunder , some bring forth death . In these and such like thinges , men weepe and bewaile their wretchednes and misfortune : and greate pitee is taken of theim that be in such case , and with much lamentacion thei complaine , saieyng amongest them selfe : O what an hurt or losse hath he suffered● al his substance and goodes were sodemly taken awaie . Of some other is saied : He is extremely sicke , phisicions haue giuen him ouer , there is no hope in him of life . For some other that lie in pryson is greatte ●one made : for other that bee outlawed & banisshed their countrey● for other that be plucked into bondage from their fredome : for other that bee spoiled of their ennemies , that be in thra●dōe , that be through sea wrackes distroied , through fire burned , through ruines squashed . All this sort is lamented bewailed mourned for of all men . Thei that do naught , and liue vngracioussy , be of noo man piteed or weped for , but rather oftentimes thei be of all men praised , and bee called fortunate , and had in great honour , and this truely is the cause of all euill and mischeife . But nowe , soo that ( as I saied in the beginning ) noo man interrupte my tale , lette vs shew how that none of the foresaid euils and misfortunes can hurte a wise man , nor yet corrupte the vertue of this minde . For tell me , he that by theues is spoyled of all his goodes , what hurte hath he in the vertue of his minde ? But ( if you will ) let vs firste , as we purposed , describe what is the vertue of the minde , and that this inuisible vertue maie the better be knowen , let vs make a coniecture and take a likelihode of sensible and bodilye thinges : and for exaumple let vs see , what is the excellencie and vertue of an horse . I praie you , will ye saie it is in the gaie trapper , in the siluer bridell , in the harneis beset with preciouse stone and perle , begardedde with golden fringes , with riche tassels , shall the vertue and noblenes of an hors be in these thinges ? Goodnes of an horse or els rather in the swiftnes of renninge , in the stedfastnes of foote , in the assurednes of pace , and lustye courage of stomacke , and suche other pointes apte and mete either to make a iourney , or to vse in warre , as to be an horse , that nothing amased nor afraide , rusheth againste our ennemies : or whan nede shall be , can deliuer his maister by swift flight from slaughter . Is it not clere● that the vertue of an horse restethe rather in these thinges , than in the other foresaid● In like maner what shall we saie of other beastes ? Is not the goodnes of them in their strength and their propretee mete for oure vse ? Goodnes of an oxe . For he that woulde praise an oxe , will he consider the stal , where the oxe standeth , or any thing caste vpon the beast , or els onely behold the bignes of his body , the strength of his limmes , the surenesse of his hooffe ? Goodnes of a vyne . And he that wolde praise a vine , wil he not consider the largenes of the leaues , the length of the wrinkled spurges , or elles rather loke howe thicke the clusters bee , howe bigge the grapes grow ? and other fruites and trees in the same maner . Wherfore lette vs also of this facion speake of men , boulting out in theim , what is the veraie vertue of a man : and than let vs recken the man to bee hurted , whan he is hurted in that vertue . What nowe is the excellencie and vertue of a man , The excellencie of man . it is not richenes , feare not pouertee : nor it is not bodily helth , feare no sickenes , nor it is not renowme and fame , let no euill tongue feare the , nor it is not th●s common life , thou nedest not feare deathe : nor it is not libertee nor noblenes , least thou be afraide of bondage , or of that we cal churles bloud but yet what is this vertue of mans minde ? It is to thinke right of god , and to do right amongest men . For all the foresaied vanitees maie be taken from man against his will : but this saied vertue , he that hath it , cannot lose it by noo mans violence , nor yet by the diuels , excepte he him selfe destroy it . Our aduersarie the diuell knewe well this order and degree of thinges , and therfore whan he assauted the blessed man Iob , he destroyed all his substaunce , not to make hym poore , but that he agreued with so great losse , shuld speke some wordes of blasphemy against god , and for the same self cause the diuell finally vexed and turmoiled the hole body of this pacient saint , not that he shoulde be sicke , whereof rose none hurte to Iob , but the diuelles entent was , to moue hym through the panges of sickenes , if perchance he might forget his constaunt will towarde god , and so be priuated of that vertue , that his minde alwaie kepte . For this onelye purpose the finde slewe all his children : for this entent he turmented Iobs bodie with more cruelle and greuous peines than though he had bene rent with the violente handes of hangmen , or of turmentours . For no nailes nor fleshehokes coulde so haue torne the sides of that holy man , as the finde digged in them with wormes , to hurt hym was the diuels purpose : and therfore all these peinfull sorowes he caste vppon Iob , to make hym thinke somwhat amisse of god , without the whiche pointe Iob coulde not bee hurted . To this purpose Iobs frendes that came to comforte him , were by the finde picked to prouoke greuouslye Iob , and thei saied to hym , O Iob , thou art not yet punished according to the greattenesse of thy trespasses and weighte of thy synnes . And many suche wordes thei spake and accused hym . But the blessed Iob , priuated and spoiled of citee , of house , of goodes , of seruauntes , of children , had for his palaice a dunge hyll , for his bedde the grounde , for his clothes rotten and stinkynge straw . Yet al this not withstanding the blessed man Iob is not onely by these meanes nothyng hurted , but also by this persecucion he is made better , more noble , and of higher dignitee . For where the find had spoyled him of all his goodes , and also of al bodily case and helth there blessed Iob , through his pacience , gathered infinite riches of vertue . Nor he was not with god in soo great hope and truste before he swette and laboured in this cruell bataile . Than of this lette vs consider , if this holy man Iob that suffered so muche and so intollerable thinges , and suffred of him that farre passethe all maner of men in all kindes of crueltee , and of vngraciousnes : yet if he could not be hurted in the vertue strengthe and power of his minde , who now than is there , whose excuse shall appere right and iust , whan he saith : That person letted me , that man offended me , that man hurted me , that person dyd me great wrong . For if the diuell , that is full of all mischeife , with his holle power and all his might settyng vpon the house substaunce and bodie of soo iuste and holy a man , with all his dartes , all his ingins , and all his artillerie , yet coulde not hurte him , but as I saied made him hereby more glorious , and more worthie to be loked vpon : howe than ( I praie the ) can any personne blame an other , as thoughe he mighte bee by an other man hurted or noyed ? Here thou ob●ectest and saiest , what , was not Adam hurted of the diuel , was not he deceiued and driuen out of Paradise ? To this I tell the , The diuel hurted not Adam , but his own frailnes and sluggishenes hurted him whilest he regaded not the kepyng of goddes commaundement . For this finde that came so armed with so many weapons and deceites againste the saied blessed man Iob , yet was not able to conquere and ouercome him . Howe coulde he by any meanes haue deceiued Adam , excepte Adam by his owne propre negligence willingly hadde hurted and destroyed hym selfe ? But again thou saiest . what than ? A man betraied & accused of backbiters loseth all his substance and goodes , is not he hurted ? whan he is spoyled of all his patrimonie , of al his heritage , and brought to extreme wretchednes , is soore vexed and troubled ? I saie noo . Ye not onely he is not hurted , but he shall haue here of great aduantage and gaines , if he bee diligent and take good hede . For I praie the tel me , in what pointe dyd the pouertee of Christe hurte the apostles ? Liued not they in hunger , in thrist , poore and naked ? and yet hereby they grewe more noble , and were more glorious , and optemed a greatte hope and truste in god by their miserie . Dyd not syckenes , scabbes , extreme wretchedenes , nede , and pouertie bringe Lazar to the blessed life : and for his vexacion and troubles in this worlde , was not he crowned in the euerlasting ioye : What shall we saie of Ioseph ? was not he continually sclandered and rebuked , both at home in his owne countrey and forth : in so much that he was punished for an aduoutrer , and driuen from his kynne , house , and all acquaintance : is not he for these thinges in great honour with al men , and with god in great glorie ? But why doo we reherse , that by banishementes , by rebukes , by bondages , by prisonmentes , holy men came to great glorie ? I praie the shewe me , deathe it selfe , what hurte dyd it to the moste iuste and blessed Abell ? I saie , that bytter and cruell deathe , committed of no straunger but of his own naturall brother ? Is not Abel for this thing celebrated & worshipped throughe all this worlde ? Thou seeste howe my processe declareth more than I promissed , for it doth not only open , that no man is hurted of an other beside him selfe , but also that holy men take infinite gaines and profites in these thynges , by the whiche they seme to bee euill handled . Here thou saiste , what nedeth soo many peines , so many punishmentes ? What nedeth hell , and so many thretninges , if it be true , that no man hurteth , nor noo man is hurted ? Here me to this , peruerte not , nor mingle not my tale . For I said not , that noo man hurteth : but I saied , that no man is hurted of an other . Againe thou saist , howe can this be , that some shall hurte , and yet no man bee hurted ? It maie be as I haue shewed , for his own bretherne hurted Ioseph , and did wickedly againste him : but Iosephe him selfe was not hurted . And Caine did wickedly against Abell , whan he laide in wait to slaie him : yet Abell him selfe was not hurted nor suffred noo parte of euill . To this purpose seruethe peines and punishementes . For the vertue of pacience in theim that suffre , dothe not take away the trespasse of them that with an vngracious entente set vpon other , and do wrongfully . For all bee it that they by their pacience bee made more glorious : yet the other bee not redemed of their miscsheife in their malicious purpose . And therfore the vertue and noblenes of minde auaunceth the sufferer to honour , and the malicious stomacke drowneth the doers in depe peines . Thus the rightous iudge almightie god , to them that constauntly continue in a vertuous life , and come to receiue the rewarde of victorie , preparethe a kyngdome in heauen , and for them that without repentance , persecute euer their sinfull purpose , hell is ordeined . Therfore if thy goodes bee taken from the , saie with holy Iob : Iob. 1. I came naked out of my mothers wombe , and naked I shall depart hense . Put hereto the apostels saiyng : 1. Tim. 6. We brought nothing in to this worlde , nor we can not take hense with vs any thyng .

Thou hast hearde thy selfe to be euyll spoken by , to be infamed and sclaundered with men : remembre thou , and put before thine eyes the wordes of oure maister , where he saith : Lu● . 6. Wo be ye whan ye be of al men praised . And in an other place : Be ye mery and reioice , whan men reuile your name as naught for my sake . Thou art cast out of thy countrey , and driuen from thy hous and possessions : remembre that we haue not here our dwelling countrey , but that wee seke the worlde to come . Why then dost thou think , that thou hast loste thy countreye whanne in this whole world thou art a stranger , an alien , and a pilgrim ? Thou art fallen into a greuous and ieoperdous sycknes : vse and exercise the apostles saieng , 2. Cor. 6. that is this : Although our body the outwarde man be infected and sycke , yet our sowle the inward man is therby renued and refreshed day by day . Thou art closed and shette in pryson , and some cruell deathe hangethe ouer thine head : Loke vpon S. Iohn beheaded in pryson , and there fastely beholde soo great a prophetes heade graunted and giuen to a tumbling wench in the reward of bodily plesure . These thynges whan they chaunce to the wrongefully : loke thou regarde not the iniurye and malyce of theim that do hurte , but ponder and way thou , the rewarde and glorye that shall bee gyuen the for these wronges . For he that willingly and pacientelye sufferethe all suche troubles , is not only forgiuen of his trespasses and synnes , but also he opteynethe thereby the merytes and the rewardes due to vertue and goodnes : so hygh and great a thing it is to kepe stedfastly an assured and full faith in god . Than seing that nother the losse of goodes and substaunce , nor sclander , nor defyaunce , nor banysshement , nor sickenesse , nor tormentes , nor deathe it selfe , that semethe the most greuous thing of all the forsaid , can hurt men , but more rather helpe and do good to men , in making vs better & worthy of so great reward , howe and wherof shall we proue any man to be hurted , whan of none of these sayd greues a man can be hurted ? But I will nowe assay to lay plainly before thine eies , that they only be hurted , the which do hurt , and that the hurt , the whiche thei do , noieth not , nor toucheth not none other persone , but onely them self that inforceth to hurt . For tell me , what can now be more vnhappy than Caine ? The death , by the whiche he with his owne handes slewe his propre brother , hath made Abell for euermore a saincte and gloriouse martyre , and hathe caused the slear for euermore to be taken for a wicked mankyller , and that against his owne bloud . Also what is more wretched than that Herodis wife ? the which desired to haue S. Iohnns head in a dishe , that hir owne head shuld be drowned in the euerlasting flames of burning hell . What is in worse case then the dyuell hym selfe the whiche by his malice made the holly Iob waxed nobler , so muche grew and increased the diuels peine . I thinke thou nowe seest , that my tale hath shewed much more than I promised . For it is open and plaine , not only how no man is hurted of theim that do wronge , but also that the hurters and none els bee hurted and suffre euill . For nother riches , nor libertee , nor noblenes , nor helthe , nor life , nor suche other thinges be the propre goodes and substaunce of man , that hath nothynge proprely his owne , but onely the vertue of minde . And therfore whan in these outwarde thynges , other hurte or losse , or trouble happeneth , man is not hurted , seeyng all his treasure is in the saied vertue of mind . Here thou askest , what if a man be hurted in the saied vertue ? It can not be but thus . If any be hurted therin , he is hurted of none other person , but only of himself . Thou desirest to here how a man is hurted of him selfe . Whan he is beaten of somme other , or robbed and spoiled of his goods , or by any meanes troubled , if than he speke any opprobrious word , any vnpacient sentence , he is hurted , yea and soore hurted : & yet ( I saie ) not of an other , but of hymselfe , through his own lacke of pacience . For as it is saied before , Behold what the blessed Iob suffered , not of any man , but of him that passed the al men in mischefe and crueltee . That if he , that blouddie tourmentour the diuell , that haynouse kaitife , with so many ingins , so many craftes , so many peines , culd nothing preuaile in constraining Iob to trespasse with his tong before the face of God , speciallye whan Iob had neuer hearde the lawe of God , nor had not parte of the redempcion of the glorious resurrection of our sauiour Christe : If the blessed Iob I saie , lackyng this ayde of Christes passion , was able to resist all the findes malice : howe muche more thou christen man art able to withstand al stormes . If thou wilt vse and exercise thy power , & take ayde and succour of thy faith , it is not possible for the to be ouercome . For beholde S. Paule howe muche he suffred , his peines can scant be tolde , the prisons , the bondes , the scurges , the whippes , the strokes , the blowes , the tormentes , bestoned he was of the Iewes , with roddis all beaten , cast down headlyng , in the handes of theues , he suffred of his enemies , of his false bretherne continuall reason , in his minde he suffred feare outwarde he suffred striues , batailes , hunger , thrist , nakednes , defaming , tribulacion , beastes , & what nede I speake more , he daily died , and yet all this not withstanding , not one smalle vnpaciente worde escaped his lippes , but he in these thynges glorieth and reioyceth , and with myrth saieth : I take pleasure in my passions and tribulacions . If than S. Paule suffering so great vexacions , was glad and ioyfull , and gloried in the same , what excuse shall they haue , that for euery trifle and small wronge , or beating or other trouble , farre vnlike to these foresaied , aske a vengeaunce , crie out and make a sorowfulle a doo ? Here thou comest againe and saist , If I without resisting suffre , my goodes shal be taken from me , and therby I shall be made vnmete to do any worke of mercy . This is an euasion nothing laudable . For y● thou desyre to worke mercy , and to do almese dedes , here what I say : Pouertie letteth not a man to exercyse mercifull actes , I say it letteth not a man that is mercifull . For though thou be poore , thou shalte haue . ii . mytes , or one fardyng , the whiche whan thou haste offered , it shal be reckened to the aboue al the treasure of ryche men . Thoughe thou bee poore , thou haste anne handfull of meale , that sufficeth to fede a prophete : that if thou bee so poore , that thou lackest these saied littell and small thinges , yet beleue me , thou shalt neuer lacke a cuppe of colde water , whereby thou maist passe all maner of rychesse , largely bestowed in mercifull workes . For god requireth a mercifull mynde , not the quantitie of money , nor the hepe of goodes . Dost thou now se , that thou sufferest none hurt whan thou loseste all thy goodes , ye thou hast a great gaines and vantage . For thou hast with two mites , or for the price of a cup of cold water , bought the croune of euerlasting life , the whiche other scante with their infinyte expences opteine . I doubt not , but this tale is playne to theim that be studious of the trouth , and haue care for their spirituall health and saluacion : but to theim that lye in the bondes of their pleasures , in the prison of theyr lustes , that wast theyr holle lyfe in the course of syn , to theym this tale is vayne and foolyshe , bycause theyr mynde and studye enbraceth nothyng but shadowes and wyndes . For these thinges that seeme to them the goodes of this worlde , shall slyppe out of their handes , flee from theim lyke as shadowes and the wynd . Wherfore it is well , that we open to this sorte the priuy causes of these fantasies : and let vs take away the image that deceiuethe theym , and shewe to theym the veraie plaine face of this filthy and sluttish harlotte , the whiche they loue and enbrace . For surely I call this present lyfe an harlot , an hoorishe woman , the whiche life is spent in the plesures , and the vanitie of riches , in the delites and the power of this world , And I do not only call this lyfe an harlot , but a foule stinking . sluttishe and beastly harlot , whose face is so farre out of shape and facion , soo bytter , so croked , and cruell a loke , that there is none excuse for theim that bee deceiued by hir loue . And yet this not withstanding we see many , ye the most part of this worlde , to be drowned in the pleasure of hir , and though they se that in this lyfe , all thinges be cruell and bloudy , full of ieoperdyes , full of dethes , of misfortunes . And where men see hir beset with moste vnhappy naughtye packis , with sclanders , rebukes , hatred , enuy , deceytes , treasons , complaaintes , thoughtes , extreme cares , continuall feare , and with a thousand such other vngracious gosseppes and handmaides be compassed rounde about , as with a garde of serpentes , amongest whom is no comfort nor frute , but only cruel slaughter , deathe , pestilence , and perpetuall peyne : yet how many be there that loue hir , and that busily folow hir● . The folishnes of them is so great , soo stockisshe , that no reason can plucke theim frome this destruction , no euidente exaumple of innumerable other , that continuallye and hourely perishe . Shall not I reken these fooles more blockisshe , more rude , more childishe than littell babes● the whiche be holly giuen to sportes and plaies , and soo busily driue about a round houpe , so busily scourge a top through the long cloisters , or about the stretes , that they can not bee plucked from their game , beynge vtterlye ignorant and without knowladge , that in suche plaies is noo profite , nothynge of valure , yet the folye of these younge babes is excused by their few yeres and tendre age , but these other , in their perfect age , old in the numbre of yeres , what excuse shal thei bring forth , for defending and kepyng a minde much folisher and weaker than any childes .

Now than tell me I praie the , why semeth riches worthy to be desired . For me thinke I must of riches begin with the. Thou answerest , because it apereth to many men , that riches for our helth , life , name , and fame , and the state of our countrey , bee more commodious than other frendes , kinsmen , ye than all other thinges that be . This goodly and semely sentence is not onely obserued bothe by the sea and lande , but is nowe mounted vppe aboue the clowdes to the sterres . I knowe well that this reason is not so muche a sounde of wordes , as it is a bourninge flame and fire , that distroieth the hole world , and no man there is , that gothe about to quenche it , but many there be that blow to it , and more and more kend●e it . For all sortes of men fauoure this mischeife and praise of riches , not onely they that be partakers therof , but they also that yet bee not come therto . Thou maiest se euery kinde of men , whether it be man or woman , seruaunt or maister , riche or poore , to the vttermoste that he can , helpethe to increase this fire , and caste some mattier thervpon , labouring in it bothe by daye and night : all I saie , bring to this fire plentie of mattier , plentie of faggottes , not of wod , nor strawe , nor hey : for this kinde of fire consumeth no suche mattier , but thei cast vpon it heapes of euil workes and vngracious dedes , bothe of their bodie and soule , wherwith this sore fire is kendled and fedde . For these couetous riche men , though it wer possible for eche of theim to haue in possession the hole earth , yet neuertheles they wolde bourne in their desire and appetite to haue more . And poore men likewise , whileste they couete to be equall with riche men , they bee tourmoyled with an incurable furie , thei be madde , they be wode , they rage , they raue : and thus one syckenes , and one disease , gendreth ●●●he of theim a diuers kinde of fra●●sie . The loue of money so ruleth and cleaueth in euery mans minde and herte , that it passeth the loue of frendeship , of kinreade , ye somtime of wife and children , the whiche semeth the greattest affection amongest men : yet the loue of money ouerthroweth to the grounde all these loues , and trampeth theim vnder foote as a wilde beaste , like a fierce and cruell maistres she possessethe and holdeth all mens hertes , and as a tyran subduethe theim to all vncomely bondages . This loue of riches rageth furieth lyke a hornewode and mad tyran , and playeth euer a shameles parte lyke an harlot , she neuer taketh pitie , neuer abasheth in euery place she cometh forthe proude disdainefull , stubborne , terrible , cruell , churlyshe , wicked : and though she more furiously rageth than eyther beare , wolfe , or lyon : yet she semeth to men plesaunt and amiable : what saied I more plesant , yea sweter than sugar or hunnye . And where as she sharpethe swordes to hir louers , and daily prepareth for them snares , pynfalles to the deth , and with many thousand sea wrackes hurlethe and tossethe theim , to this rocke , to that rocke : yet she is styll loued , still imbraced , styll desired and sought for of them : and by their own innumerable slaughters and dethes thei be glad , that at the laste sometyme they may approche nere , though it be but to the vtter gate of this strumpet and harlot . For as swine thei reioice to tumble and walowe in hir dounghill , and as blynde betils they delyte to stur and to wrappe togithers hir filthie and stinkynge mucke . All they in maner , that defoyle their handes with the shamefull couetousenes , be more vnhappy , more filthy than be the saied moste vile beastis . And in this parte their misbehauour is more for this poynte to bee noted , that the more thei be rolled in these filthes , the greatter pleasure they take of the same : The whiche vice and faute chauncethe not to theyin thorough the nature of the thynge selfe , but of their owne corrupted wyll . How now may we heale their myndes oppressed with suche diseases , excepte they wyll a littell gyue vs the hering , and take good hede , and also gyue place too reason i● grauntyng our saiynges . For the saied vnreasonable vile and brute beastes , that tumble and walow in lyke filthes , can not bee plucked from their filthy appetite ? , bycause they wante perceiuance wytte and reason : but we nowe haue a dooe with men , to whom the goodnes of god hathe gyuen vnderstandynge and the vse of reason : so that they wyll here , they maie easily without great peine or labour , be delyuered from the stynche and filthe of this worldly myre . Nowe than harken , and as men shulde answere me , tell me , why semethe ryches worthy to be loued and folowed ? There is no doubt , your answere is , that riches be coueted , fyrst for the pleasure of life and welth of body : secondarily for the honor that is in this lyfe . And for offices , dignities , promotions that be gyuen to men for theyr riches . Ferthermore , thirdly bycause the ryche man may sone be auenged , may sone bewreke his angre vpon theym that do hym any wronge or displeasure , and that he may be feared of other , as a man of power . I thinke thou hast no cause to allege besyde these foresaid , that is to saie , beside pleasure , honour , offices feare and auengeance . For ryches can not make a man nother better nor soberer , nor more mercyfull , nor wiser , nor yet make a man softe , quiet , and gentill , nor finally riches neuer teachethe an hastye man pacience , an outragious , man continency , a drunkarde sobrenes , a shamlesse person shamefastnes , nor none other kinde of vertue is opteined by richesse , no vice nor sin is tourned into the better by riches . So than if riches preuail nothing to the gettyng , or to the increasing of the goodnesse in the sowle and minde , nor they make not a man in vertu better , tell me I pray the , for what cause shuld riches be desired ? Ye contrarye wyse this is trouthe , that riches doth not onely nothing preuaile for vertue , but also whan they ones come into the mynde , yf thei finde any thing toward goodnesse , and mete for vertue , they vtterly distroy and corrupt the same , and in the stede and place of vertu , they bryng in vice and syn . For the handemaides and folowers of ryches be bodily lustes , sensuall appetues , lechery , angre , gluttonye , intempetancy , fury , wronge , pride , bostinges , and all beastly and vnreasonable mocion . But let vs deferre the speakyng of these enormityes to an nother place . For these men that haue their myndes sycke in the desyre of rychesse , wille not gladly here communicacion of vertue or of syn . For they defende lustes and pleasure , and they will not suffre any thinge to be saied herein againste theim . Therfore we wyll nowe moue this question , whether there be any thyng in rychesse , that maie delite and please men : or whether there be any honor in the same . And here , if it please you , let vs begyn from feastes , from the greate aboundauce of meates . For in this thynge chiefly is praysed the magnificence and glorye of ryches . Let vs in this place compare togithers the table of a riche man , and of a meane person , and let vs boult out the gestes of eyther party , whether of them take of their chere more plesure . They that sit eatyng in festis tyll their armes be wery , and ioine their supper to theyr dyner , and in maner stretch their bealies till they burst , ouerladed with the bourdein of meate and drinke , in whose body the sowle swymmethe , drowned in the fluds as in a sea wracke , of ale biere and wyne : whose nother eyes nor tonge , nor foote can do his dutie , but all theyr membres lye more greuouser fetered with the bondes of drinke , than men that lye in cheines , to whom slepe bringeth no rest nor helth , but with madde furious dreames they be feared and made worse , and in maner willingly they bringe into their soules and phantasies euyll spirites , beynge mocked and scorned of all that se them , ye of theyr owne seruauntes : They remembre nothynge that they see , they perceiue nothyng , thei fele nothyng , they knowe nothynge , they can not here nor speake , but finally with shame they be borne from the table to bedde . Is there than more pleasure in suche feastes than in other , where is as muche of meate and drinke , as is sufficient to driue away hunger and thirste ? the whiche moderat diete Nature taught : the other superfluous maner was brought in by corrupt lustes & bestly pleasures , and therfore also helth abideth in the said temperate diete , and Honestee with sobrenes contynueth in the same : and risynge fro the table , the body is not euercharged or oppressed , but rather amended and eased , & incresed in strength and lustines . That if thou wilt not beleue my tale , consider thou the mindes and bodyes of bothe partees , and thou shalte finde theym stronger lustier , and of better courage , that vse this moderate and mene diete . Nor thou nedest not to lay to me , that of these also some be nowe and than sycke : as for that chaunceth of an nother cause , the whiche we wyll at an other season speake of . But these that lyue in theyr lustes , delites , in superfluousnes of metes and drinkes , haue their bodyes loused slaked and made softer than waxe , and in maner fylled with an hoste and multitude of diseases and syckenesses , whom foloweth to increase the hepes of their peines , the goute , the paulsey , and feble olde age longe before his time : their life euer hath a doo with phisicions , with medcines : their fyue wi●tes and sences 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 Pleasure . is thus defined and called . That there is onely pleasure , where a man hathe the franke vse of his desires . For where a man can not vse of his desires , whilest that either sicknes letteth him or els is so ful , that he hath no desire : without dout there all plesure and swetenes is lost and gone . For loke vpon these sicke men , how thei loth all thinges : and although there be neuer so delicate and swete meates put before theim , yet they take them rather with tediousenes , than any lust or plesure to eate . In lykewyse , whan by to muche abundance the luste and desire is quenched , there also the pleasure and swetnes is lost . For the delicatenes of meates gendreth not swetenesse and pleasure , so muche as the fulfillynge of our appetite and desyre dothe . Wherof a certayne philosopher , well experte in this mattier , saith : Whan the minde is full and saciated , he mocketh & dispiseth the swete hunnie combes . Declaryng that pleasure resteth not in the nature of meates , but onelye in the strength of our desyre and lust .

Wherfore the prophete , rehersyng the meruayles that were doone in Aegypte and in the wildernesse , amongest the reste he reherseth also this thynge : howe hunnie renning out of the stones satisfied and filled them . For we neuer finde that hunnye sprange out of stones : What than meanethe this prophetes saiyng ? that after theyr labours and werynes in the longe iourney , hauyng great thyrst , they dranke the swete cold water that ran out of the stones : and of that water with a great lust & desire thei tasted . And therfore because their desire and appetite of drinking was most swetly saciated and filled , the prophet called those waters hunnye : not that the nature of water was turned or changed , but that the swetenes of drinke was in so thirstye a desire like hunnie . Seyng than it is soo , nor of these foresaied thinges there can be no doubt , except the hearer be either folisshe , or giuen to strife , is it not nowe plaine , that the simple and meane diete hath much plesure , and kepeth vs in helth : where contrarie wise these abhominable feastes be ful of diseases , ful of corrupcion , and as a wyse doctoure saieth : The dishes that seme to bring in delite and pleasure , be ful of sickenesses , fulle of grieues and peines . But Riches Ryches . they saie , getteth honour , and giueth abilitee to be reuenged of our enemies . Shal we herefore thynke , that rychesse be necessary , bycause they healpe vice and synne , and maketh that angre shall haue his effecte and purpose : and stereth vp vayne blastes to ge● honour and promocion , and increseth the deuilly she synne of pride : yet to saie the trouthe , for such causes chiefly riches were to be eschewed and fledde ? For in this wise men shulde willyngly nourishe in theyr hertes wylde and furious beastes . More ouer , rychesse intice men to forsake the veray true and gostely honour , and maketh them seke the faulfe fained honour and glorye , that in veraie dede is no honoure , but onely hathe the colour and vtter face lyke vnto honor . As often tyme these harlots beyng foule of nature , deceyue menne with peynted faces , and vnder faire white and ruddy colours , they hyd theyr shamefull and filthy visages . In like maner doth riches , with whom flatterye and femed curtesye is rekened to be honour . For these preises and homages of the people bee not in ded true : but they be rekened vnder the false name of honor and worshyp . For if thou myghtest see the consciences , the hertes and inwarde thoughtes of the preisers thou shouldest fynde in euery one mans hert a thousande curses and defiaunces of thy maners . Finally whan thy authoritee cessethe , whan thou arte Iacke out of office , than shalte thou here innumerable defamers , compleyners , dispreysers of thy lyfe : And all these shall be the same selfe persons , that before magnified and worshipped the Callest thou this honor ? and thinkest thou this worthy to be gotten by riches , that bryngeth euer , more of hatred than of loue ? So that if they came to vs without seking , yet thei were to be refused , and to be case awaye , for the vngraciousenesse that euer folowethe them . But nowe if thou wi●t here me , I shall shew the , what is the very true glory and honour . The true worshyp and honour is the vertue of the mynde , the which honor no king can giue the , nor no flattering nor money can get the.

This honour hath in him nothyng feined nothynge peinted , nothinge hid . Of this honor there is no successour , none accuser , nor defoyler . This honour is not varied or changed by no tyme , it feareth no tyran nor it esteemeth nother fauour nor displeasure of princis . But agayne thou saiste without richesse thou canst not be reuenged of thine ennennes , ye for this cause ryches be chiefly worthy to be rehated and cursed , and pouertee is to be loued and cherys●●ed . For riches by this way sharpethe for the , thyne owne swerd , seing thei make the a transgressour of the commaundement , where our lord saied : Leaue to me thy bewreakyng and reuengeance , and I will requyte thy quarell , for wylt thou see , howe muche hurte is conteined in the sinfull appetite of reuengeance ? It taketh from man the mercy of god , and destroyethe and quencheth the grace that god had gyuen . For it is written in the gospell of hym that was in many thousande poundes detter , and asked remission and pardon of his det his maister and lord granted therto . Afterward the same person turned him to one of his owne seruantes , that ought a veray sinal th●n● , and punysshed without mercy his said seruant and detter , not beyng able to repaye hym : by the whiche acte he condemned hym selfe , not to be worthy to haue for his greatter det the grace and fauour that his lorde hadde before graunted hym soo that he hadde noo remission of his infinite bondage , and was delyuered to the handes of tourmentors , to be constrained by sore peines , to repay euery smal iote of his det . Thus the abhominable fole , through his immoderate desyre to be reuenged , lost the pardon of god . woldest thou than haue riches that by theym thou mighteste haue an easier way to thy distruction ? shuldest thou not rather fie and eschew them in this behalfe , as thy deadly enemies , and causer of al mischief : Now against this thou speakest of Pouertie , as of a thing that is peinfull , and that often tymes causethe men for nede to ban , to curse , to do many pointes , vncomly , vnhonest , and full of shame . It is not pouertee that dothe this , it is the weakenes and feblenes of mynd . For Lazar was poore and veraye poore : whose pouertee also was increased with sickenes , and veray peinefull sickenesse , that caused his pouertee to be far greuouser seing the peines of his disease required many thynges of comforte and refreshynge , where his pouertee coulde gyue no healpe . Eyther of these two , sickenesse or pouertie alone by him selfe , is peinfull and greuous : but whan these two , pouertie and sickenes , be ioyned in one , and haue no succour nor easement , there riseth an intollerable griefe , a fyre not able to be quenched , a sorowe without remedy , a tempest full of wrackes , a burnyng flame both of body and soule . Yet beside this , the said blessed Lazar had a more griefe , that was a neighbour veray riche , that lyued in all ease and pleasure , and fared delicately : yet much more his peynes were heaped , in that he laye at the gate of this riche neighbour , seyng before his eies the superfluous , expenses and waste of meates . For muche greatter griefe it was to be constrained to wante the helpe and succour of thinges , that he presently seeth , than it was to lacke that he saw not . But all this not withstandyng , this cruell riche man is nothyng moued , but he continueth in his accustomated pleasures , in roialtie of feastes , in noumbre of seruauntes , of cookes , of mynstrels , of gesters , not diminishing his lustes and plesure in any small point : in the meane season , hunger , thirst and sickenes sore vexethe the saied blessed Lazar , no seruaunt no comforte cometh to him no gobbet , no morsel from that riche mans table that fedeth a sorte of crauyng knaues & lurdeines tyl thei vomit and burst againe , not so muche as the crummes that wer cast away , were gyuen to succour this poore Lazar beynge in peryll to die for hunger : and yet he suffered this moste peinfull pouertee in suche maner , that he neuer spake iniurious or angry word : but as gold by fyre is made purer and cleaner , so he thus examined by passions and peines was made through pacience more noble and glorious . For if it be trouthe , that many poore men onely seyng other ryche men , be vexed and greued with enuy , and haue therby a more painefull lyfe , thoughe that they wante not as muche as is for their life necessary , and haue meanly enough of healpe and ease● what dyd than Lazar suffre , that was poorer than any other , and not onely pore , but also sicke , that no man could be more sicke , and was in the middes of the citee as cleane without al succour and helpe as though he had liued in a wildrenesse , suffering extreeme hungre and lacke of all thynges , and moste of all suffering hungre in the superfluous tea string of his neighbour , he sawe the riche man swimming in ouer much substance , as in fountains of goodes , and fluddes of riches : but he sawe him selfe haue no earthly aide nor healpe , onely , piteed of dogges , beyng so weake , that he was not able to driue theim from him . This blessed Lazar , if he had not learned the veraie true and moste perfecte philosophie and learnyng of god , howe coude he haue suffred so paciently , so assured y all these grieues ? Seest thou ●ot , that he that hurteth not him selfe , coude of no man be hurted ? I will renewe and repete my promise aforesaied . Loke vpon this Lazar , what coulde bodilie sickenes ? what could the lacke of al thinges , what coude the dogges rubbing vpon his sores ? what coude the neighbour heade of that couetous riche and proude manne hurt this noble and glorious champion of god ? In what littell point was he for al this hurted or discouraged in the vertue of his minde ? Surely not one iote , but by these tribulacions he was more confirmed in the loue & faith of god : and hereof the glorious crowne and rewarde of euerlasting ioie was prepared for him . Wherof he was reputed moste vnhappie , of the selfe same he was glorified : and wherof his sorowes his peines and passions were heaped , of the selfe same he was rewarded with perpetualle life : His hungre prepared abundaunce and plentee of the goodes that were to come , his sickenes prepared the life of heauen : his scabbes that the dogs licked , brought him the glorious seruice of angels , the despite of that proude and cruell riche man , that vile canell at his gate , opteined the moste holy company and blessed embrasing of Abraham . What didde the apostle Paule ( for wee maie ones againe speake of hym ) was not he assaied with innumerable stormes of tribulacion ? And yet in what point was he for all that hurted ? Was he not therby made more glorious ? Wher in did hungre or colde hurte hym ? what did whippes , strokes , or stones to him ? what hurte suffered he in the sea wrackes , in the bottome of the seas ? Did he not alwaie remaine the same selfe Paule and the same selfe chosen apostle of God ? Of the other part , Iudas also was one of the twelue , and chosen apostle of Christe , but it preuailed him nothing , nother that he was one of the twelue , nor yet that he was called an apostle , seing his minde was not sette to vertue and goodnes .

But Paule with pouertee and strokes , hath ren the course that ledeth to heauen . Iudas that was called to be an apostle before Paule that was indued with lyke grace that the other had , that had learned the heauenly doctrine , that was partaker of the holy sacrament and bourd of Christ , that had the gifte also of the holy ghoste , so that he reuiued the deade , he healed the lepers , he draue oute the euille spirites , that was thought to despise the goodes of this worlde , that mighte cleau● to the syde of Christe , that had the cure and rule of all Christis expenses , wherby his priuie syn of couetousnes might haue ben amended , for he was a thiefe : yet not withstandyng all these foresaied giftes , all these prouisions of our sauiour , he coulde not waxe better . Christe knewe well that Iudas was couetous , and that for the loue of money , he shoulde bee damned . And therfore Christe not onely rebuked hym for this sin , but also by secreat and priuie meanes , wold haue holped this faulte , gyuing to him the rule and order of money , that he hauynge in his handes the thynge he desired to haue , mighte be saciated and leaue that synfull appetite , nor shoulde not fall into the pyt of deathe , but with lesse euyll shulde represse the greatter . So in all thynges he that hurteth not hym selfe , can not be hurted of an other . And againe , he that will not amend and correct him selfe , as muche as is in his power and wil to do , can not be healped of any other .

¶ Finallye besides this , the holly scripture , as it were done in a large image and picture , hath peinted to the many liues of the olde fathers , from Adam to the time of our maister Christe , that therby thou mightest se the sins and fautes of some , and also the rewardes of some other : and by bothe examples thou mightest be instructed and taught , that except a man hurteth him self , he can not be hurted of any other , although the hole vniuersal world wolde conspire and agree againste hym , although there shoulde bee a chaung of all times and of al thinges , althoughe the furie of kynges and princes shoulde rage againste him , and as well frendes as foes shoulde waite to betraie him , other by deceit or by force , yet al this can not moue or stur in any small iote , the constant stomake and waking minde in vertue . Likewise of the other part , the sluggard , the negligente bodie , he that betraieth and distroieth him self , can not be made better , nor be amended , althoughe thou laie to him a thousand medicines and gette for him a thousand bulworkes and defences : excepte he first put forth his own strength , and exercise all the power and will that is in him . The same lesson we maie learne of the similitude and parable , that Christ maketh of dyuers builders , one that buildethe his house vpon a sure stone : an other that buildeth vpon the sande , not that we shulde of these wordes vnderstande , other sande or stone , nor any building of timber : nor yet the we shulde ima●in fluds , showers , or windes , that assaie our houses , but that by th● similitude we shuld remembre other the vertu of mind , or the negligence of the same : and that we shuld hereby perceiue , how except he hurteth him selfe , no man can be hurted of an other , soo that nother stormie raines , nor violente renning fluddes , nor the great blasting windes coude shake an house that is builded vpon a sure stone . Wherby Christe teacheth the , that a man , the which betraieth not him selfe , nor is not of him selfe sturred or troubled , no temptacion canne moue or ouerthrowe him . But the other buildyng is sone cast downe , not for the violence of temptacion , but for the weaknes of the foundacion , that is the feblenes of mans minde and purpose . For sande is a lose thing and fletinge : the whiche without doubte signifiethe the vnstablenes and inconstancy of mind . Wherefore the cause of the houses ruine , is not temptacion , but the negligence and the wauering of the minde , the whiche sometime without any blaste of temptacion is ouerthrowen , as a buildyng that is sette vpon the softe sande , thoughe there rise no winde , nor russh forth noo fluddes : yet the fletynge sande causethe the holle house to ouerthrowe . For by it selfe sande will breake and flitte : but the harde adamante stone can not bee broken with hammers . Soo than he that is not of him selfe hurted , can not be hurted , of other , although he be by many waies violentely assaied , but he that by his owne myndes slouthfulnes and negligence is betraied , though no man touche him : yet by him selfe he falleth and is ouerthrowen : As that synful Iudas fel not only without al constraint but also beyng holpe with many staies and remedies , he coude not stande . This thinge I shall shewe you to be true , not onely in priuate men , but also in hole nacions . For consider thou what a care and prouidence God had towarde the nacion of the Iewes . Were not all other creatures in maner ordeined and made to serue them ? was there not giuen to them aboue all other men certain new and exquisite lawes to liue by ? Was not a dry waie made for them through the middes of the sea ? and in the same place where they were in safetee , their ennemies and persecutours were distroyed . They liued fortee yeres in wildernes without plowyng or sowing . Thei knew not nor felt not the labour of haruest , thei had no pein in baking or brewing their wiues did nother carde nor spin , there was no necessitee of marchandise , no man there to by his meate loked for a market place : but all these commoditees the word of god gaue theim , and fedde theim in the wildernes , without their labour or peine . For this was the nature of Manna , it semed daiely a new meate : and as euerie mans appetite was , so it had his taste . Also by the prouision of god they lacked not clothes , hose , or shoes . For during all the saied yers their clothes continued in one case , nothing worne out : no person among them was diseased , or sick , nor had nede of phisicke , noo man soughte for medicines . The prophete Dauid saieth : Psal. 104 , God brought them forth in siluer and golde , and in al their Tribus none was sicke . But as though they had lefte this present worlde , and had gone into an nother better and more happie place : so all thinges necessarie without their care was giuen them by the woorde of god . And beside all this the greatest miracle of al , least the heate of the bourning son shuld noye and hurte theim , they were in the day time couered with cloudes , and where soo euer they remoued , this heauenly ruffe and coueryng folowed them . In the nyghte also they were not without solace and comforte . For a lampe set a fyre by the woorde of God shyned before theim : the whiche didde not onely giue them comfortable lyght , but also shewed theim the right waie in that desert wildernes . What shuld I speake of the stone , that folowed them with abundaunt yssue of water ? What should I speake of the multitude of byrds , the which with their clusteryng couered the holle earthe ? And other meruailes that were shewed to theym in Egypte what shoulde I reherse ? Or what shulde I repete the great vertues and noblenesse perfourmed in the wildernes ? the battailles done by praiers , the great victories gotten onely by the callyng of God ? For they not like men fightyng , but as thoughe they had bene in a daunce continually triumphed . And howe can it be tolde , that as they passed Aegypte , where the seas fyght for theim , soo with the sounde of theyr songes and trumpettes they ouerthrewe the walles of Hiericho , in suche facion that they semed rather to bee a companye and a quiere of singing men , than an hooste of aduersaries or enemies : and they semed men rather to execute mysteries than warre . All these wonderful signes and tokens , all these miracles were done , not so muche for the pleasure and safegarde of that nacion , as that the doctrine and knowladge of God , the whiche thei learned of Moses , mighte the faster sticke in their mindes . For these meruailous actes wer certain voyces , that declared and preached to theim the knowladge of God , lorde of heauen , of erth , of all the world . The seas that they with drie feete passed ouer , cried vppon theim to knowe God , and the drowning of their enemies cried the same . The same also shewed to theim the waters turned into bloud , the same the rainie storme of toodis taught them : and finallye all the wonders that were done other in Aegypte , or in the wildernes , signified the same . These infinite miracles weere to theim as a boke and writyng , that coude neuer be blotted nor put out , nor tourne frome their conscience : This boke thei might alwaie rede , and haue euer in their hertes . Yet all this not withstandyng , so euident tokens of the power and vertue of almightie god : And not with standynge the honoure and glorye that god gaue to them aboue all other : yet they were vnkinde , and remained infidels , hauing no stedfast faith in god . For the● worshipped the head of a calfe , and wolde haue other goddes made for them , althoughe they had in their sighte and memorie soo many manifeaste signes of the infinite power of god . But loke vpon the people of Niniuites , that was barbarous and aliens , not accustomed with no benefites of the prouidence of god , not instructed with no lawes , not sturred vp with no miracles , noo commandementes , rude and ignorant , they sawe a poore man Ionas , as he came from the fea wracke a straunger neuer before sene or knowen of theim , that saied at his firste entrie into their citee : Within these three daies this citee Niniue shall be distroied . Of the whiche onely saieyng they were conuerted & brought to the feare of God , and streighte they forsoke their sinfulle life , and by penaunce they gaue theim selfe to vertue and goodnes , with so sted faste a faith , that they reuoked the terrible sentence of god , that was giuen of their distruction , and reserued their citie beyng at the point to be destroyed . For the texte saith thus : God sawe that euerye man had lefte his most vngracious life . Tel me , howe lefte thei their life so sinful : for their abhominacion was great , and extended vp to heauen , their iniquitee , was infinite , their woundes were vncurable . For that meanethe the prophete whanne he saith , Their malice and sin mounted vp to heauen : by the whiche infinite space he signifieth the greatnes of their trespasses . Yet all this not withstanding , their terrible sinnes that stretched vnto the heauen , they beyng warned with fewe wordes , and a littel communicacion of a straunger vnknowen , neuer before in that countrey sene , a man to beholde wretched coming from the fea wracke : in a shorte space of thre daies , were so quenched and putte out , that they deserued to here this gracious sentence of god , saieyng : And whan god sawe that euery one of them had lefte their vngracious liuynge , he chaunged his angrie mynde , and reuoked the blouddie sentence that he hadde purposed against theim . Doest thou not here euidently se , how that he that hath his minde redie and bente to resiste sin , and well remembreth him selfe , can not onelye take none hurte of men , but also tourneth frome him the angre and vengeaunce of god , beyng at the point to punishe him ? Contrarye wise he that betraiethe and hurteth him selfe , although he haue an hundred thousand graces and helpes of almightie god to his outwarde furtherance and staiyng vp : yet all sufficeth him not for his saluacion . For as ye see in the foresaied exaumples , all the wonderfulle miracles and prouidence of god , helped nothyng the obstinate Iewes : nor the Niniuites beynge straungers were not hindered for the lacke of such aides and succour as the Iewes had : but in as much they gaue theim selfe to god with hole herte and minde , they greatly preuailed by a litel occacion , to optaine the mercie and grace of god . And thus they dyd beyng rude , vntaughte straungers , and men sette a parte frome the learning of god , lackyng bothe lawes and teachers to be instructed by .

¶ What maie wee nowe speake of the three childerne ? against whom althoughe soo great and soo many tourmentes were deuised : yet there coulde no cruell peine eyther hurte or decaie the noble vertue of their mindes . Were they not three childerne of tendre age ? that in the first entrie of their life were brought in to thraldome , and subdued vnder the rule of a fierce maister , beynge from their countrey outlawes , driuen from their house , churche , and all acqueintance , disused from the lawes of their countreye , plucked frome the accustomated sacrifices and ceremonies of God , drawen frome the sounde of the holly psalmes , and broughte to a straunge order , where was nothing like , vnder an heynouse and terrible lorde , that thei semed rather to be among wilde beastes , than amonge men , hearynge noo voyce lyke their fathers and mothers tonge , hearing no communicacion nor teaching of prophetes : thei had no comforte other of priestes or shepherdes , that they were wont to haue . For these wordes they saie theym selfe , complaynyng that in that time & place they lacked a ruler , prophetes , capitains , a conuenient place to make their sacrifice before God , to aske and optaine his mercie . Furthermore besides all this thei were in a straiter ieoperdie , in that they were continuallye kepte in the kynges courte : where semed to be a sea alwaie ragyng and troublous with stormes , with tempestes , with waues , with rorynge flouddes , with blustering windes : and here they were constrained to ieoparde theyr life without shipmaister , without mariners , without saile , without ●ores . Neuerthelesse because their hertes and mindes were fast set in the knowladge of god , and hadde their inward eies lift vp to heuen , and could well remembre , that this princes power , his regall pompe , his fasing pride , all his hole glorie of richesse were fraile , vile , vnworthie to be regarded : Thei thus helped and staied vp with the fethers and winges of faith , fleyng to heauen , regarded and compted the kinges courte for a stinkyng dongion and prison , ful of proude glorious stately persons : yet the kyng commaunded theim to be set downe at his own bourde , that pompous table beset with al the shewe and muster of gluttonie and bealy fare .

They toke this princes companie for none honour , but for an abhominable sclander and shame to them , and weere lyke lambes sette in the middes of wolues , and were by necessitee driuen o●her to die for hungre , or to eate of those meates , that were bee cursed and forbed of god : What did than these younge children ? this tendre age bound in this thraldome ? They sought none excuse in that god knew their necessitee , and mighte see howe they were constrained , beyng in the handes of a tiranne , kepte in bondage , hauing no power to resiste their cruel lorde and proude conquerour : thei imagyned none of these excuses , but determined vtterly with theim selues to forbeare to the death , only that thei woulde not offende nor displease God , or doo that thinge that was not lefull for theim to do . Thus they were on all sides beset with thinges cleane resistyng and contrary against their desire . Thei were bare and naked of all money , wherby thei might haue somewhat swaged the fiersenesse of their rulers and kepers : nor yet thei could haue noo sure truste in any mans frendeship , seyng they were aliens and strangers , and authoritee thei had none , beyng bonde prisoners , nor in numbre they coulde not preuaile , beyng but three alone , what do they than ? Surely that thinge that only semed to be in their power . With faire wordes thei entreat their keper , whom they founde ful of feare , leaste he shoulde be put to deathe , if he fauoured and applied to their desires , and so this keper saied to them , I sore feare my lorde the kyng , leaste he loke vpon you , and se your faces paler and leaner than bee the other yonge men , and vpon that blame me , and putte me for your sake to deathe . But they of the other parte , with wise aunsweres toke from him al his feare , and caused him to beare theim fauour . Thus whan they had done as muche as laie in theim , and as muche as was possible for them to doo , streighte the aide and succour of god was at hande and didde for theim his parte . Than I saie this worke is not the woorke of god alone , but the beginnynge thereof cometh of their purpose and redie minde . For they were fully determined with theim selfe , not to taste of the vnlefull meates . And whan they had constantely and strongly kept this minde , streight the becke of almightee god confirmed them in the same , and brought their purpose to a glorious end . Seest thou now in this place , that who so euer hurteth not him selfe , he can not be hurted of an nother ? For I praie the , loke with me vpon the case of these thre children , yonge thei wer , in bondage , in thraldome , al alone , there hanged ouer theim a stronge and mightee power , cruel commandmentes , feare of deathe , compulsion of the tiran , and fierce thretninges . One the other side helpe and succour was there none , nother of kinseman , nor of neighbour , nor of c●●esen , acquaintaunce , none that coulde counsaile them to folow the beste , no earthely comforte : yet in all this heape was there nothynge that coulde hurt theim , seyng their owne minde and pourpose hurted theim not . But contrarie on the other side , the chosen people of god the Iewes , hauing on all sides soo many aides ( as I before rehersed ) so great succour and helpe of god : yet they preuailed nothynge in the health of their minde , only because their owne propre sluggisshenesse , their owne frowardenes betraied and distroyed theim selues . But lette vs retourne to our three children . Thei first opteined this glorious victorie , that they were not defoyled with foule and vnlefulle meates . And whan the tiran was in this point ouerthrowen and cast vnder their fete , thei were brought to great enterprises and battailes of more honour . For a muche more cruell constreinment , a far greater mischiefe and heynouse condicion was put before theim . A furneys was set on fier , the fierce and cruel people of the Persis clusterethe about theim , the tiranne rageth , all that countrey is set to disceiue and peruerte these simple and innocent childrene , there is ordered dyuers and sundrie sortes of instrumentes to sounde after the sweete consente of musike . O a new kinde of crueltee , fier and musike is coupled together , the threttenynges of tourmentes and feare of death is mingled with pleasure . And yet all not withstandynge , he that dothe his endeuour and vttermoste power , can not be hurted of an nother , yea by the inforcementes of his ennemies , he shal increase in glorie and honour : as by these foresaied meanes these children came to an higher victorie than they hadde before . For the tiranne Nabugodonosor bounde them and cast theim in the saied fourneis of fier : but he could nothyng hurte theim , but did them passyng good , in that his fiercenes and crueltee gotte them a greatter crowne , and an higher rewarde .

For thei in the middes of the bournyng fornace , in the middes of the ragyng Persis that bourned more than the very fier in furiouse madnes , had a noble and glorious victorie ouer their ennemies : and beyng but thre selly children and prisoners , ouercame that hole nacion with their tirannye : whose noble actes and honor is songe and shall be songe for euermore . Thus than he that hurteth not him selfe , an other persone can not hurte him . I will not ceasse often to repete the title of my Sermon and summe of my purpose . For if ( as we haue before touched ) nother imprisonment , nor bondage , nor thraldome , nor the losse of countrey , of all frendes and acquaintaunce , nor an holle hoste of enemies , nor the fier , nor the cruell tiranne was not of sufficient power to hurt thre yong children , beyng lefte of all aide , beyng straungers , and brought into the handes of their ennemies , what thinge is there able to breake the vertue and courage of the minde ? But thou saiest to me , God helped and was with them , and deliuered theim out of the fier . In likewise thou oughtest , if thou fulfill thine vttermoste endeuour , to hope and trust to haue the aide and grace of god . For doubtelesse God will bee with the , if thow leaue not before thy selfe . How be it I do not compt the saied children happie and blessed , because they trampilled and walked vpon the fier without hurt , but because they wolde be bounde , and wold be cast into the fourneis for the laws of their countrey and of god , the which thing contemeth their vertue , praise , and glorie . For by and by whan thei were throwen in the fier , beganne their victorie , and in that instaunt momente they had deserued their reward , by their assured faith and aunswere , saiyng vnto the kyng : We nede not aunswere the to this question : for our god is in heauen , whome we honor and serue , that maie deliuer vs out of this bourninge ouen , and shall deliuer vs O thou tyranne out of thy handes , that if god will not deliuer vs , thou shalte well knowe , that to thy goddes wee will neuer bowe : nor this image of gold , that thou settest vp , we neuer will worship . Of these woordes they were crouned , and in this testimony and faith thei hadde their rewarde and thanke of god , in this rested their course , the whiche thei ended in the martyrdome of theyr confession : But as touching that the fire was a shamed to touche their bodyes , and loused theyr bondes , and forsaking his owne nature , refresshed theim with the dewe of heauen in the middes of the hotte fourneis : This was a poynte of the grace of god , whose pleasure was to make his power be knowen by the wounder and meruaille of so straunge a thyng : but the children in this had no vauntage , their victorie was in their owne stedfaste confession , in their owne constaunt and assured faith , wherby they opteined the glory of so noble a martirdome . What now canst thou creke against this ? althoughe thou arte banisshed thy countreye , driuen frome thine acqueintaunce and frendes , brought to thraldome , to bee bounde in the seruice of cruell maisters ? All this hapned to the saied children : thou liuest without teachyng , withoute instruction , without comfort , the said children wer in the same case . Thou art bounde , thou art spoiled , thou art constrained to die : all this passed the saied childrene , that euer by their passions waxed more gloryous . And the Iewes hauing their temple , theyr sacrifices , the boke written with the hand of god , hauing also Cherubin , their holy and secreate place of praiers , and al other thinges mete for their daily sacrifices , and hauing the prophetes , some departed , some yet aliue , the which in structed theim in their present maners , & shewed what god did continually for them , and what he had in times past done : what he did for them in Egipte , what in the wildernes : and what also god did for them whan they came into the place promissed to them . Yet al this not with standyng , they not onely nothyng proceded in grace and vertu , but also in appetual witnes of their own mischiefe and vngraciousnes , they set vp in their churche ydols and images of faulse goddes , sacrifyynge to the same bothe their owne sons and daughters . Thus they did in theyr temple , and also in other places in woddes and mountains , but these saied thre children , in a straunge countrey , in the handes of their ennemies , vnder the power of a cruell tiranne , throwen into the fire , bee nothynge hurted , and not onely that , but also take thereof greate honour and glorye . Nowe than to make an ende , wee knowing and gathering these maner of exaumples out of the hollye scripture , where be many mo , that make to this purpose , if a man will seke there : so that diuersly we may see , some without all constrainte , without all necessitee , without any cause , to bee againste theim selfe , and take sore hurte : some other hauing all the worlde against theim , to be stedfaste in their righte waie , and not able to be neuer so littel remoued frome theyr vertue . Thus whan we euidently knowe and see , we shoulde without all doubtynge conclude with our selfe , that if any man be hurted , he is hurted of him selfe although the numbre of theim that do hurte , bee infinite , although all in a plumpe that dwell other in the earthe or in the sea , wolde agre to hurt : yet they can not in no smal point hurt him , that is not hurted of hym selfe . With this we began , and with this wee make here an ende .

FINIS .

The preface . To my right worshipfull suster dame Suzan Kyngestone .

THe circumspecte persone , whiche is accustomed one tyme in the yere , to bee vexed with feuer , Catarre , or lyke syckenes , preuenteth that tyme by expulsing the matter , whiche moughte bee occasion of suche disseases , and studiethe to reduce the bodie into suche temperaunce , and soo to preserue it as the saied mattier shall not bee augmented , wherby moughte ensue any detriment : Like industrie , or rather muche more , oughte to be vsed , good Suster , of euery reasonable creature , as well against the moste certaine sickenes and finall dissolucion of nature called corporal death , as also against all worldly vexacions and troubles , called the toyes of fortune , or the crankes of the worlde : consideryng that of any of theim neither the time can bee knowen , whan they shall happen , nor assured remedye maie bee founden for to repell them , onely a pure and constaunte faithe , hauynge therto ioyned wisedom and pacience , may sustaine their assaultes , and strongly resiste theim . As it is excellently declared and taughte by the holly doctour and martyr saincte Cyprian , in a sermon whiche he made to the people of Affrica , where he was Byshoppe , in the time whan there was continuall persecucion of painims , and also mortalitee by generalle pestilence . Whiche sermone whan I had ones perused in readyng , I liked so well , that I desired that all other persons mought vnderstande it . Remembring that many there bee ( whiche I doubte not ) are as neigligent as I in consideryng those sondrie calamitees , not withstandynge that they haue beholden men and women of euery astate , whiche haue died eyther before that they loked for death , or in some other wise than they vouched saulfe , orels for saken of fortune haue liued in pouerty , Wherfore as wel for their instruction as mine , howe we maie be alwaie prepared againste those naturall and worldly afflictions , I haue traunslated this littell boke : not supersticiously folowing the letter , whiche is verely elegant , and therfore the harder to traunslate in to oure langage , but kepyng the sentence and entent of the Auctour I haue attemted ( not with litel study ) to reduce into englishe the right phrase or fourme of speaking , vsed in this treatise , whiche I haue dedycate and sent vnto you for a t●ken : that ye shall perceiue , that I do not forget you : and that I do vnfainedly loue you , not onely for our allyance , but also muche more for your perseueraunce in vertue and workes of true faithe , praiyng you to communicate it with oure two susters religious Dorothe and Alianour , and to ioyne in your praiers to god for me , that I maie be constant in his seruice , and performe well suche other workes as bene in my handes onely to his honour● and glorie .

¶ I haue added hereto a litel treatise , but wonderfull fruitful , made by the vertuous and noble prince Iohn Picus Erle of Mirandula , who in abundaunce of learnynge and grace incomparablie excelled all other in his time & sens . Whose picture I wolde to god were in all noble mens Chambers , and his grace and vertues in theyr soules and maners . Hertely fare ye well . It London the firste day of Iuly , the yere of our lorde god . 1534.

¶ The sermon of holy sainct Cyprian , of mortalitee of man .

Ryght well beloued frendes , all bee it that many of you , haue your myndes entier and perfecte , the faith stable , and the soule deuoute : not beyng meued with the hugenes of this present mortalitee , but lyke to a puissant and stedfast rocke rather doo breake the troublous assaultes of this worlde , and the violente floudes of this present tyme , the soule hir selfe not beyng broken ne ouercome with anye temptacions , but onely proued . Neuerthelesse for as muche as I do consider to be in the multitude diuers whiche either bee weakenes of courage , or by smalnes of faith , or by swetenes of the life of this world , or by the delicatenes of their kynde , or ( that whiche is a more heuie thing ) being deceiued in the opinion of truthe , do not stande faste ne set forthe the diuine and inuincible mighte of their stomackes . I mought no lenger dissemble that matter , ne retaine it in silence , but that as farre forthe as the meanes of my learning or wit moughte extende I wolde declare the doctrine of Christe by a sermon conceiued and lifelye expressed , to the entent that the slouthe and dulnes of delicate mindes moughte be refourmed . And also that he , whiche hath all redie professed to be the seruante of Christe , maie hereafter bee demed woorthy of Christe , and therto accepted . Uerely good frendes , he that fyghteth for god , and beyng in the celestial campe , dothe hope on thynges that bee Godly , ought to knowe well hym selfe , to the intent that in the tempestes and stormes of this worlde , there be in vs no dred or fearefulnes , sens almightee god hathe afore warned , that suche thynges shulde happen . Instructyng and teachynge vs by his owne mouthe with a prouident exhortacion , and therwith preparynge and comfortynge the people of his churche to the paciente sufferaunce of thinges to come , wherin he prophesed and declared vnto vs , that battaill , famine , erthquakes , and pestilence shoulde arise in sondry countreyes and places . And to the entent that no sodaine dread , or feare of straunge thinges anoyyng vs , shulde in any wise oppresse or abashe vs , he tolde vs before , that toward the ende of the world , aduersitees and troubles shoulde more and more be increased . Now beholde , al that whiche he spake of hath hapened , and is come among vs . And sith that is now happened , whiche was before spoken of , there shall also nowe ensue all that whiche was promised oure lorde hym selfe promisyng and saiyng : Luc. 22. What time ye shall see all these thynges come to passe , than be you sure that the kingdom of heauen is at hand . The kyngedome of heauen good frendes beginnynethe nowe to approche . The rewarde of life , and the comforte of helth euerlastyng , perpetuall gladnes , and the possession of Paradise , whiche before we had loste , nowe the worlde passing awaie , become and at hand : euen nowe after thinges erthely do succede that whiche is heauenly , after smalle thynges , great thinges and precious : after thinges transitory , thinges eternall or euerlastyng .

What tyme is it nowe to be sad : Or who amonge these troubles wil be timorus or sorowfull : but onely he in whome lacketh bothe faith and hope : for he onely feareth deathe , which will not go vnto Christ , and he whiche will not go vnto Christ , is he whiche dothe not beleue , that he nowe beginnethe to raigne with Christe . Ro. 1. It is writen , The iust man liueth by faith : If thou bee a iuste man , thou liuest by faith . If thou beleueste truely in god , commyng to Christe , and beynge sure of his promisse , why doesre not thou ren and imbrace Christe nowe thou art called : Why doest not thou thanke god and reioyce , that thou arte out of the diuilles daunger .

¶ The iuste man Symeon , who verely was a good and a iust man , and kepte the commaundemences of god ful of faith whan aunswere was made vnto him from almightee god , that he shoulde not die vntill he had sene Christ : whan Christ being a babe came with his mother into the Temple , he in spirite knewe , that Christe was nowe borne , of whose coming he was before warned . And whan he behelde him , he knewe that he hym selfe , shoulde shortely after departe frome this worlde : Wherfore beyng ioyful of death that approched , and beyng sure of his sone sending for , he toke the blessed babe in his armes , and with praises and thankes vnto god , he saied with a lowde voyce , Luc. 2. Nowe good lorde thou wilt licence thy seruaunte to departe from this mortall life in peace accordynge to the woorde that thou sendest me . For nowe mine eyen haue beholde thy prouision of remedy that thou hast prepared in the sight of all people . As who saith prouing and witnessynge also , that thanne peace was come to the seruauntes of god● and that than was a peasible quietnes . Whan we beyng drawen out of the stormes of this worlde desyre to come to the heauen of perpetualle suretee , and also whan deathe beyng from vs excluded , we attaine to immortalitee or life euerlasting . That is our peace , that is our sure tranquillitee , that is our stedfast , our fyrme , and perpetuall suretee . Furthermore wha● 〈◊〉〈◊〉 we in this worlde : but fight againste the deuil daiely in battail , and against his waypon and ordinaunce make resistance with continuall con●●ictes . Ennemies of man . We striue daily with auarice , with lechery , with wrath , with ambicion . We haue a busie and painfull wrastlyng , with carnall vices and worldely delectacions . The minde of man is besiged , and all about compassed and assaulted with sinne , and hardly is matched on al partes , and maie vneth resiste and defende hym from all . For if he ouerthrowe Auarice , than stertethe vp lecherie : If lecherie be oppressed , ambicion cometh in hir place : and although ambicion be neglected● yet wrath wil exasperate , Pride inflatith , drunkennes allureth , enuie breaketh concorde , and by the same is frendshyp dissolued . Thou art constrained to curse , whiche the lawe of god dothe prohibite : Thou art compelled to sweare , whiche is vnlefull . These persecucions thy minde daily dothe suffre , with these many perils thy stomake is vexed : And yet doeste thou delite to tarie longe here amonge the swordes of people malicious , whanne rather thou shouldeste coueite and desire ( deathe settynge the forwarde ) to haste the towarde Christ , Ioan. 16. he saiyng to vs in his doctrine : I telle you verelye , Ion. 16. ye shall bothe weepe and waile , but the worlde shall reioyce and be mery : ye shall be heauy and sorowfull , but your heauines shall be tourned into mirthe . Now who will not make haste to come where he shal be mery : who wil not wishe to lacke alwaie heauines : But at what time our sorow shall be tourned myrthe , our lorde him selfe declareth , Ion. 16. saieyng : I shall se you againe , and your hertes shal reioice , and that gladnes shal no man take frome you . Wherefore sithe to see Christ is perfecte reioysynge : and our gladnes maie not bee without beholdyng of him , what blyndnes of minde yea what madnes were it to loue the vexacions , paines , and continuall sorowes of this present worlde : And not rather to make all spedy deligence to come to the iois , whiche maie neuer bee taken from the : This doth happen deare frendes because that faith lacketh : for no man doth beleue that such thinges shall come , whiche almightee god , who euer is true , hath all redie promised , whose worde is eternall , and to theim that beeleue , alwaie sure and constaunt .

¶ If an honourable man and of great grauitee did promise the any thyng , thou wouldeste truste him , and wouldest not thinke to bee deceiued of hym , whome thou knowest to be as wel in worde as in dede substancial and stedfast . But now almightee god talketh with the in his scripture , and thou as false and disloial doest flitter in a minde mistrustfull and wauering . God hath promissed to the whan thou shalte departe from this worlde , immortalitee and life euerlastynge . And yet not withstandyng thou doubteste : that is as muche to saie , as thou knoweste not god . And also thou willingly offendest Christ the master of al them that beleue , with the sinne of incredulitee or lacke of beleue , and that thou being constitute and admitted into the churche of god , haste not faith in the house of faithe . Howe muche the departing frome this worlde shall bee to thy profite , Christe him selfe maister of our profite and helthe dothe declare , where he saith to his disciples , whiche sorowed because he tolde theim that he woulde depart . Io. 14. If ye loued me , ye woulde reioyce , for as muche as I go to my father . Therby teaching and declarynge vnto vs , that whan they whom we do moste fauour or loue , do depart out of this worlde , we shoulde rather bee gladde than sorie . Whiche thynge the blessed apostle remembryng saithe in his Epistole : Phil. 4. My lyuing is Christe , and deathe is to me gaine and auauntage . Accomptinge the greattest gaine not to bee tangled in the snares of this world , not to be subiecte to sinne or carnal vices : And beyng deliuered frome troublous vexacions , and frome the venemous teeth of the diuel , to departe ( Christe callyng vs ) to the ioye of helthe euerlastyng .

¶ But there be some men , whiche be greued for as much as this trouble vexeth vs , equally as much as the infidels , As it were that a christen man beleueth , to that entente onely , that he wold be fre from the touche of all grefe and disease , and inioye this worlde prosperously .

Some bee offended for as muche as mortalitee is to vs with other in commune . What thynge , I praie you , haue not we with other in commune , as longe as this commune carnalitee remaineth accordyng to the ordinaunce of our firste natiuitee : As longe as we be here in this world , we be ioyned together with all man kinde in equalitee of fleshely substance : but in spirite we be seperate . Therfore vntill this corruptible mattier be with incorrupcion indued , and this mortall substance do receiue immortalitie , and this spirite do brynge vs vnto god our father , what so euer incommoditees do belong to this carnal bodie , thei be to vs with mankinde in commune . For like as whan wi●h colde blastes ( whiche doo cause the barennes ) the erthe is ( as it were ) fastyng and without fode , hungre dothe excepte no man . And whan a citie is won with enemies , by captiuitee all thynge is wasted . And whanne faire wether restrainethe showers , it is but one drowthe vnto all men . And whan a shippe is all to rente one a rocke , the wrecke is commune to all them , whiche be in it : Also the paine of the eien , violence of feuers , and disseasis of all other membres be to vs with al other in commune , as longe as this commune bodie is borne aboute in the worlde . More ouer a christen man beleuinge by any lawe or condicion , lette him knowe and remembre that he muste trauaill more in this worlde than any other , for as muche as it partaineth to hym to wrastle with the diuell , with greatter resystaunce . And that to doo he is warned and taughte by holy scripture , Eccl. 2. saiyng : My son whiche gost to the seruice of god , stande faste in iustice and dreade , and prepare thy soule to receiue temptacion . And in an other place . Suffre bothe in grefe and in feare , and haue pacience in thine humilite , for as well golde as siluer bee tried with fire . In this wise Iob , Iob. 1. after the losse of his goodes , and deathe of his children , being tourmented with pa●nefulle sores and byting of wormes , was not vanquished , but only proued : who in his paines and affliccions , declaring the pacience of his deuout minde , saied as foloweth : Iob. 1. Naked I came from the wombe of my mother , and naked I shall retourne to the erthe , our lorde gaue it to me , and our lorde hath taken it from me , as to our lorde it best semeth , so is it happened : blessed be the name of our lorde . And whan his wife woulde haue perswaded him , that as if he were by the violence of paine out of pacience , he shoulde with a grudginge and disdainous voyce speake some thyng against almightie god , he aunswered vnto hir and saied : Thou speakest like one of the lewde or folishe women . Iob. 2. If we haue receiued goodes of the hands of our lorde , why shall not we than suffre euilles paciently ? In all those thinges whiche happed to Iob , he neuer offended with his lippes in the sighte of our lorde . And therfore our lorde dothe witnes thus of him saiynge to Sathan : Hast thou taken good heede of my seruaunte Iob ? there is none in the worlde like to hym : A man without grutching , the veraie trewe worshyppar of god almightee .

¶ Also Toby after his honourable workes , and the manifolde and famous commendacions of his deedes of mercy , he was striken with blindnes , and not withstandynge he dreadyng and blessyng almightee god in all aduersitees , finally by that bodily detriment he increaced to parpetuall praise : not withstandyng that his wife , willyng to abuse hym , tempted hym , in this wyse saiyng : Tob. 2. Where bene thy workes of mercy be come ? Loo nowe what thou suffrest . But Thobias beyng constaunt and stedfast , and also armed with true faith , wherby he suffered vexacions and grefes , yelded not to the temptacion of his fraile wife , but muche rather with greatter pacience deserued the fauour of god . And therfore he was afterwarde of Raphaell the aungell commended , who saied to him these woordes . To publys●he and confesse the woorkes of almightee god it is honourable . For whan thou and Sare thy sons wife prai●● I offered the remembraunce of youre prayer in the presence of the clearenesst of almightee god , sens thou hast buried them , whiche died openly , and hath not forborne to ryse and leaue thy diner , and gone thy way and buried the deed : I am sente to proue the. And in an other place the same aungell saith : God sente me to heale the and Sara thy sons wife , I am Raphaell one of the seuen aungels , whiche be presente and conuersaunte before the clearenes of god almightee .

¶ This maner of sufferance is alwaie in good men . This lesson the holy apostoles kepte acoordyng to goddes commaundemente , not to murmoure in aduersitee , but what so euer hapneth in this worlde , ●o take it paciently , consideryng that the Iewes offended by murmouryng often tymes againste god , as our lorde hym selfe wytnessethe in the boke named Numeri , Nu. ●0 . saiyng : Lette theim leaue their murmouring , and thei shal not die . Truely deare bretherne we oughte not to murmoure or grudge in aduersitees , but to suffre strongly and paciently all that shall happen vnto vs , Psal. 50. sens it is writen : The spirite that is troubled is a sacryfyce to god . For the herte whiche is contrite and made humble , god neuer dispisethe . Also the holly goste by Moyses in the boke of Deutromy warnith the saiyng : Deut. 8. Thy lorde god shal vexe the , and sende to the scarsite : And than it shall be knowen in thy herte , if thou shalt kepe well his commaundmentes or no. And againe , your lorde god temptethe you , that he maie knowe if ye doo loue your lorde god with all your herte and with all your soule . For so was god pleased with Abraham , Gen. 2● . who to please god neyther feared to lose his sonne , nor yet refused to slee hym . But thou what soo euer thou art , that maiste not suffre the losse of thy son taken from the , eyther by the lawe , or by chaunce of mortalitee : What wouldest thou do if thou were commaunded to sle him ? The feare of god and faithe shoulde make the redie to sustaine all thyng . Admitte that thou hast losse of thy goodes , or that thou be cruelly vexed with sickenes of thy membres continually : or that thou bee despoyled by the deathe of thy wife , thy childrene , or thy mooste deare frendes and companions .

Let not these be to the any displeasures , but rather battaile againste worldely affections , ne lette theim not break or make waiker the faith of Christe , but rather let theim declare in that debate thy vertue or puissaunce : sens all violence of euilles , whiche be presente are to be had in contempte vppon truste of good thinges , whiche shal happen hereafter . For excepte warre goo before , there maie bee noo victorie . But whanne after battaile ioyned there ensueth victorie , than to the vainquishours is giuen the garlande . Semblablie in a tempest a good maister is knowen , and the soudiour in bataile is proued . Bostyng out of perill is pleasaunt , but resistaunce in aduersitee is the triall of truthe . The tre whiche with a deepe roote standethe faste in the grounde , is not meued with euery puffe of winde that bloweth . Also the ship whiche is well couched togither with a strong frame , though she be often hitte with the wawes , yet is she not bouged . And whan the corne is thresshed in the barne , the sounde and stronge graine continueth the windes , while the chaffe is blowen aboute with euery light blaste . So the Apostle Paule after this wrecke on the sea , after his whippinges , after sondrie and greuouse tournementes sustayned in his bodie , he dothe not saie , that he was vexed or tourbled , but that by those aduersitees he was amended : as he woulde saie , that the more gruously that he was troubled , the more surely was he than proued . 2. Cor. 12. There is giuen to me ( saith he ) a pricke in my fleshe , a messenger of the diuell , whiche continually striketh me to the entente that I shall not be extolled in mind . Wherfore thryse I desyred god , that I mought be therof deliuered . And he answered me : Content the with my grace . For in infirmitee vertue is tried . Therfore whan we be vexed either with infirmitee , feblenes , or any aduersitee , than is our vertue proued : than our faith , if it abide & be constant , is crowned , according as it is writen : Eccl. 27. The fourneis trieth the pottars vessel , and temptacion of trouble trieth men that be good . Betwene vs christen men and other , the onely diuersitee is , that they in aduersitee do grutche and complaine . And vs Christen people aduersitee maie not cal a waie frome the truthe of vertue and faith : but dothe corroborat or strenghte vs in the grefe , that wee suffre . That the bealye resolued with fluxes expulseth by the bowelles bodiely strength : or that the superfluous heat ingendred in the marowe of our bones , inflamethe out by blisters in our chekes : that our bowels be shaken with continuall vomittes : that with abundaunce of bloud our eien do burne in our heades● that some mens feete and other membres putrifyed bee cutte of or rotted : that by losse of membres or other harme taken by sicknes either our going is febled , or our hearyng is stopped , or our sight is perished , all this profiteth to the doctrine of faith . And to resiste with the powers of an immonable mynde against soo many assaultes of distruction and deathe , what valiantnes of courage is it , ye and what honour to stande bolt vp right among the ruines of mankinde , and not to lie prostrat with them , whiche hope not in god ? We therfore muste rather reioyce , and take in good worth the rewarde of the tyme : that while we dooe constantely declare our faithe , and by sustainyng of labour do approche vnto Christe : by Christes straite passage , wee maie receyue by his iudgement the rewarde of life , whiche faithe dothe require . Let him hardiely feare , that not beyng regenerate by water and the hollye goste , is committed to the terrible fiers of hell : Let him feare that is rekened noo partener of the crosse and passion of Christe : Lette hym also feare whiche from this carnal deathe , shall passe to the secounde deathe : and lette hym feare , home ones departed out of this worlde , euerlastynge fire shall tourmente with paines continuall : Fynally let hym be a ferde , vnto whome by longe tariynge here this one thing auaileth , that his tourmentes and waillynges bee in the meane tyme put of or differred . Many of our numbre do die in this mortalytee , that is as who sayth , many of our numbre be out of this worlde deliuered . Forsoth this mortalitee likewise as to the Iewes and paynims it is a pestilence : so to the seruantes of god it is a holsome departynge . What if good men without any diuersitie doo die with the euyll men : there is noo cause , that ye shoulde therfore thinke that death is commune to good men with them that be yll . For good men bee called to ioye : the euyll men be drawen into paine , so suretie to them that beleue well , and payne to myscreauntes the soner doth happen Uerely good brethrene wee bee vncurtayse and neglygent hauyng regarde to goddes benefites : ne we dooe recognise what is offered vnto vs . Beholde howe virgins bee departed saulfe and in peace , with their glory and praise , not fearing the thretnynges , corruptions , nor bordell houses of Antichrist , who is nowe commynge . Childrene are eskaped the perill of theyr slypper age , and haue atteyned happylye to the rewarde of innocencie and pure continence . The delicate matrone now feareth noo tourmentes , sens with spedye death she hath preuented the feare of persecucion , and the hands and tourmentes of cruell tyrantes . More ouer by feare of mortalytee and troubles of this time , thei whiche were late colde in faith , be nowe chaused and warme : they whiche were remysse or louse , be knitte together and made substanciall : thei that were cowardes , be quickened in courage . The forsakers of their faythe bee compelled to retourne : The paynims constrayned to beleue : The olde faithfull people be called to quiete : And a freshe and great hoste of them , whiche became souldiours of Christ in the tyme of mortalitee , is assembled with a more puissaunce to fight without dread , whan the batailes is ioined . What a thyng is this good frendes , how conueniente and necessarie is this pestilence and moraine , whiche seming to be monstruous and horrible , triethe out the goodnes of dyuers men , and examineth the mindes of all men ? that is to saie whether the hole men do aide them that be sicke : If kinsmen be kinde one to an other : If the maisters do pitee their fraile and weke seruauntes : If phisicions do not abandon their pacientes : If thei whiche be cruell will withdrawe their violence . If the oppressors and robbers ( at the lest for feare of death ) will asswage the insaciable appetite of furiouse auarice : If proud men wil stoupe , or vnthriftes auale their lewde corage ? If thei that be riche and shal die without heires of their bodies , will any thyng distribute amonge their nedie neighbours . And surely althoughe this mortalitee were to nothinge elles profitable , yet in this it hath bene aduantage to christen men , and them whiche be goddes seruauntes , that in learnynge not to feare death , we the more willyngely desire martyrdome . This to vs is no deathe , but an exercise , whiche bryngethe to the minde renoume of valiaunte courage , and by dispising of deathe prepareth to receiue the garland of victory . But parchaunce some man will replie and saie : yet not withstandynge this greauethe me in this presente mortalitee that where I had prepared my selfe to confesse my faith , and hadde disposed me with all my hole herte and ful power to the surferaunce of passion , nowe preuented by death I am dissapoynted of martirdome .

¶ Firste to be a martyr it is not in thine owne power , but in goddes will and election . Ne thou maiest not saie , that thou haste loste that thynge , whiche thou knowest not , whether thou were euer worthy to haue it . Moreouer , god the sercher of hertes , and beholder and iudge of seacret thoughtes , dothe see the , and doth commende and alow the. And he whiche perceiueth to bee in the , vertue prepared , for thy vertue shall yelde vnto the a sufficient rewarde . Supposeste thou , had Came slaine his brother Abell at what tyme he offered the sacryfice vnto almightie god ? well and yet god beynge ware of his pourpose condemned the murder conceiued in the minde , whiche Caine dyd afterwarde execute : Soo like as in Caine a malicious thoughte and a mischeuous imaginacyon was afore sene by gods prouidence , likewise in the seruauntes of god , whiche confessing faith in their thoughtes , and in their ententes conceyuing martirdome , their soules beyng giuen to that good purpose be crowned of god their iudge , which knoweth all thynge . It is not one thing to lacke a wil to be martired , and to lacke martirdome to a good will . Suche as god findeth the to be whan he calleth the , so dothe he iudge the , according as he him selfe witnesseth saiyng : Apoc. 2. And all congregacions shal knowe that I am the serchour of mans hert and his reines .

Nor god lokethe for you bloude , but for your faithe , For neither Abraham nor Isaac nor Iacob were slayne . And yet not withstandynge they deserued to bee honoured for their faithe and Iustice : and to bee the chiefe of all patriarches : vnto whose feaste is called euerye man that is founde faithefull , iuste , and commendable . We muste remembre to dooe not as we our selfe will , but according to goddes will . And soo god commaundeth vs euery daie to praie . Howe ouer the warte and peruerse a thing is it that where wee desire that the will of god bee done whan he calleth and sendeth for vs out of this worlde , we do not forth with obey his commaundment and pleasure , but againste that wee murmoure and striue , and be brought like frowarde seruantes with heauie and sower countenaunce to oure maisters presence : departynge hense with the bonde of necessitie , not with a willyng obedyence : and yet will we be honoured with heauenly rewardes of hym , vnto whome wee come not willyngely , but by constrainte onely . Wherfore than do we aske and desire , that the kingedome of heuen maie come vnto vs , if worldly captiuitee so much doth delite vs ? Wherfore dooe we aske and desire in our praiers so often rehersed , that the time of the reigne , whiche is promised shuld come spedily , if oure desires and wishes to serue the diuell are more to be sette by than to reigne with oure Sauiour ?

¶ More ouer for the plainer declaracion of goddes prouidence , and that our lorde , whiche afore seethe all thinges to come , wil giue to vs counsaile concernynge oure veraie helth , it happened late , that one of our company and a preiste , beyng attainted with sicknes , and loking for deathe , whiche approched , desired leaue to depart : as he was praiyng and in poynte of deathe , there stoode hard by hym a goodly yongman of an honourable porte and maiestee , high of sta●ure and faire , whome the sighte of man moughte vneth beholde with carnall eien sauing that he which was departing out of the world with eien more spirituall mought loke one suche one , and the same person soo appering , not without indignacion , as well in countenaunce as speche , groudchingly spake in this wise : ye feare to suffre , and ye wyll not go forth , what shall I doo to you ? Whiche was the speakyng of one that blamed and also exhorted : who allowed not theim , whiche for the tyme present where carefull of persecucion , and yet sure of their departing , but gaue counsail for the time comming . Our saied brother hearde , whan he was diyng , what he shuld tel vnto other . For he hearde whan he shulde die , that whiche he shuld reporte vnto other , and he hearde not for him selfe but for vs . For what shulde he learne , whiche was than in departing : In dede he learned for vs , whiche remained , to the entent that in hearing the preiste of god blamed , which asked his rightes , we shulde knowe what was to all men expedient .

¶ More ouer to vs of all other moste simple , how often hath it ben shewed by reuelacion ? how sundry times haue I ben plainly commanded of the goodnes of god , that I shoulde alwaie affirme and openly preache , that our bretherne deliuered from this world by the callyng of god , shulde not be bewailed and sorowed for , sens I knewe wel that they where not loste but sent onely before vs , and so departing proceded : And therfore as men beynge in iourney or viage to bee desired , but in noo wise lamented . Ne wee shoulde put on vs blacke gownes for theim , whiche nowe haue receiued and put on white garmentes : Ne wee oughte to giue occasion to infidels to reproue vs lefully and with good reason , for as muche as we dooe mourne for theim , as they were deade and loste for euer , whiche we saie doo liue euer with god , and so with the witnes of our own hertes and stomackes reproue the faith , whiche in word and sentence we haue confessed . Surely we bee the deceiuours of our owne faithe and hope , if that , that we saie apert to be faulse and dissembled It profiteth nothyng to shewe in wordes vertue , 1. Thes. 4. and in dedes to distroie veritee . The apostolle Paule rebuketh , chideth , and blameth suche as be heauie or sorowful for the death of their frendes : We will not ( saith he ) good brethern , that ye shoulde be ignorant in that whiche concerneth theim that do slepe in naturall deathe , to the entente ye shulde not be sorowfull , like as thei be , whiche are without hope . If we beeleue that Iesu Christe died and roose againe afterwarde : In lyke wise god almyghtee shall finally bringe with him those that slept in Christ . Also he saith , that thei whiche dooe lacke hope , bee heauie whan their frendes do depart . But we whiche liue in hope , and beleue in god , and do verely trust that Christe suffred for vs , and dyd ef●sons ryse . We I saie , whiche dwelle in Christe , and do arise by him and in him , why refuse we to departe hens ? or wailen and lament for theim that be gone ? Christe him selfe our god warneth vs , Io. 11. saiyng : I am the resurrection and life , he that beleueth in me , although that he dieth , he shall liue : and all that liueth , and beleueth in me , shall neuer die . If we beleue Christe , lette vs haue faithe in his wordes and promisses , and we shal neuer die . Lette vs come therfore with a sure gladnes vnto Christe , with whom we shal liue and reigne euer . For by that , that we die , we passe from death to immortalitee : in as much as life euerlasting may not succede , withoute departynge from hens . All be it , it is no cleare departynge , but rather a passage , and chaunge of this life for the life eternall , the temporal iourney perfourmed . Who will not hye hym from the warse to the better ? Who will not coueite to bee refourmed and changed to the figure of Christ ? or will not desire to come shortely to the dignitee celestiall grace ?

Paule the apostle preaching : Phil. 3. our abiding ( saith he ) is in heauen , from whens we abide the comminge of Christ Iesu , who shall transforme oure simple bodie in semblable figure to the bodie of his clearenes . And Christe oure lorde promissed , that we shal be suche whan he praied to his father , that we moughte be with him , and liue with him in eternall places , and be ioyfull and mery in the kyngdome of heauen , saiyng : Ioan. 17● Father I will that suche as thou haste giuen to me● that thei be with me where so euer I be , and that thei se the clearenes that thou gauest to me before that the world was create . Wherfore he that entendeth to come to the place , where Christe is , to the brightnes of the Realmes celestial , ought not waile or lamente , but accordynge to the hope , whiche he hath in the promise of god , and truste that he hath in trouthe , be ioyfull and glad in his departing or translacion from hence : For as muche as we reade , that Enoch was translated or taken oute of this worlde , bycause he pleased god , ●en. 5. as holy scripture witnesseth in the boke of Genesis , in this wise : Enoch pleased god , and was not afterward founden , for god translated him frome hence . That thinge wherwith he pleased in the sight of god , was that he deserued to be taken from the perils of this present worlde . More ouer the holy goste teachethe by Salamon , Sap. 4. that they , with whom god is pleased , bee the sooner taken awaie and deliuered from hence , lest if thei shulde abide lenger , they shuld be polluted with worldely infections . Therfore Enoch was rapte and ●aken awaie sodainely , leaste sensuall appetite shulde corrupt his vnderstanding . For his soule was vnto god pleasynge , and therfore he hastened to bring him out of the middes of iniquitee . Semblablie in the psalmes the deuout soule hasteth spedily toward hir god , Psal. 83. with a singular faith as it is writen : O thou god of vertues and puissance , howe wonderfulle delectable bee thine habitacions , my soule desyreth and hasteth to come to thy plaices ? Uerely he onely shoulde haue will to abide in this worlde , whom the worlde deliteth , whom flatering and deceptful time inuiteth with vaine delectacions of worldely pleasures . Nowe sens the worlde hateth a true christen man , why doest thou loue that thing , wherof thou art hated : and foloweste not rather Christe , who hath redemed the & also loueth the.

¶ Saincte Iohn in his Epistolle speaketh and crieth vnto vs , 1. Ioan. 2. exhorting vs not to loue this worlde in folowing our appetites : Loue not the worlde ( saith he ) ne the thinges whiche be in it . For who so euer loueth the worlde , the charitee of the father of heauen is not in him : sens all that is in the worlde is inordinate appetite of the fleshe , inordinate appetite of the eien , and desire of worldely honour , whiche do not procede of our father , but of worldly appetite . And yet the world and his vaine appetite shal wanishe awaie , but he whiche shall fulfil the pleasure of god , shall abide euerlasting , like as god is euer eternal . Therfore good frendes lette vs alwaie bee bounde and ready to perfourme all thinge that god willeth with a perfect minde , a faith stable and constant , with vertue puissant and stronge , all feare of deathe vtterly excluded , and onely thinking on the immortalitee , whiche immediatly foloweth . Lette vs declare , that to be the thynge that we dooe beleue in : and not lamente the departing of them , whom we doo fauoure . And whan the daie of our sending for shall approche , lette vs willingely and without any stickkyng , come vnto god whan he calleth , which sens it ought to be done of theim , whiche be the seruauntes of god , much rather now the world decaiyng , and in poynte to f●l , and also compassed with tempestes of euils continually assaultyng it . Also we perceiue that great mischeife is all readie begon , and we knowe that muche greatter is comming : Let vs reken the greattest aduantage to departe shortly from hens , whiche shal be for our special commoditee . If the walles in thy hous shulde shake for age , and the roufe shoulde trimble , and all the holle house werie of rockyng of the beames and rafters , shoulde thrette to fall shortly in ruine , woldest thou not departe thense in all the haste possible : If whan thou art on the see , the waw●s beyng dryuen vppe with a sturdie winde , a troublous and stormie tempeste wolde warne the that thy shyp were in daunger of losing : wouldest thou not make haste to come to some hauen : Loo beholde the worlde rocketh , and is nowe in falling : and declareth his imminente ruine not for age or feblenes of thynges , but onelye for that his ende now approcheth : and yet thou thankest not god , nor doest not reioyce in thy selfe , that beyng takyng awaie with a more ready , and ( as I mought saie ) a more riper departyng , thou maiste escape the ruines , wreckes , and plages , whiche nowe thou seest comming . We muste consider good frendes , and often times thinke , that wee haue renounced this worlde , and that we dwelle here but as pylgrimes and gestes . Therfore lette vs imbrace ioyfullye the daie whiche doethe appoynte euery man to his habitacyon , and deliuerynge vs hens , escaped frome the snares of this worlde , restoreth vs vnto Paradise , and the kyngedome of heauen . Who beyng I praie you , in a far iourney , will not make haste to retourne home to his countrey ?

Who being on the sea sailing homewarde , woulde not desire to haue a prosperouse wynde , that he maie the sooner salute and imbrace his good frendes ? Lette vs accompte Paradise to be our very countrey . For there haue wee the blessed Patriarches our veraie auncetours . Why make we not hast , ye why do not we ren apase to see oure countrey , that we maie salute our good Auncetours ? There dothe abide and loke for vs a great numbre of our dere frendes , our Auncetours , our fathers and mothers , our bretherne and children . A plentuous and great multitude , whiche nowe bee sure of their immortalitee , and yet do care for our suretee , doo desire to haue vs in their company . To come to beholde and imbrace theim , lorde god what a ioye and comforte shall it be bothe to theim and to vs ? What an imcomparable dilectacion of the heauenly Regeons , withoute feare to die , and with assured eternitee to liue euer : O with howe perfecte and eternall felicitee ? There is the moste glorious quiere of the blessed apostles : There is the college of the gladde prophetes : There is people innumerable of hollye martirs adourned with crownes of victorye for theyr vexacions and sundry passions : there bee the tender and pure virgins triumphyng , whiche with continence of soule and body , dyd subdue the puissaunce of carnal appetites : There be they whiche beyng mercifull in giuing sustinance to the nedy persons , did therby fulfyll the workes of Iustice : There also be they , whiche obseruyng diligently the commandetes of god , dyd transpose worldely possessions vnto the heauenlye treasure . To those lette vs hye vs a peace good frendes , that we maie shortely be with them , let vs desire feruently to come vnto Christ . That thought let god almightee see in vs : That entent of our mind and faithe , lette our lorde Christe perceiue , & beholde , sens vnto the , them whiche towarde him haue moste affection , his goodnes will giue his rewardes most abundaunt and plentuous .

Amen .

¶ The rules of a Christian life made by Iohn Picus the elder Erle of Mirandula .

FIrst if to man or woman the waye of vertu doth seme hard or painefull , bycause we muste nedes fight againste the fleshe , diuell , and the worlde , let him or hir cal to remembraunce , that what so euer life thei will chose accordyng to the world , many aduersitees incommodities , muche heauines and labour are to be suffred .

¶ More ouer let theim haue in remembraunce , that in wealthe and worldely possessions is muche and longe contencion labourious also , and therwith vnfruitfull , wherin trauaile is the conclusion or ende that he , whiche was god , Mar. 14. and of all men the mooste iuste or rightwise , Luc 22. whan he behelde him selfe mocked , Ioan. 13. spitte on , scourged , and punished with all dispites and rebukes , and set on the crosse amonge errant theues , as if he hym selfe were a false harlot , he not withstandyng shewed neuer token of indignacion , or that he were greued , but suffering all thynges with wonderfull pacience , aunswered all men most gentilly . In this wise , if thou peruse al thinges one after an other , thou maieste finde , that there is no passion or trouble , that shall not make the in some parte conformable or like vnto Christe .

¶ Also put not thy truste in mans helpe , but in the onelye vertue of Christe Iesu , Ioan. 16. whiche saied : Trust well , for I haue vainquished the worlde . And in an other place he saithe : Ioan. 13. The prince of this world is caste out therof . Wherfore lette vs trust by his onely vertue , to vainquishe the worlde , and to subdue the diuell . And therfore ought we to aske his helpe by the praiers of vs and of his sainctes .

¶ Remembre also , that as sone as thou hast vainquished one temptacion , alwaie an other is to be loked for : 1. Pet. 5. The diuel goeth alwaie about and seketh for hym whom he wold deuoure . Wherfore we oughte to serue diligently and be euer in fere , and to saie with the prophete : I will stande alwaie at my defence .

¶ Take heed more ouer , that not onely thou bee not vainquished of the diuel , that tempteth the , but also that thou vainquishe and ouercome hym . And that is not onely whan thou doest no synne , but also whan of that thing wherin he tempted the , thou takest occasion for to dooe good . As if he offreth to the some good acte to be done to the intent that therby thou maiest fall into vainglorie : furth with thou thinking it , not to be thy deed or worke , but the benefite or rewarde of god , humble thou thy selfe , and iudge the to bee vnkynde vnto god in respecte of his manyfolde benefites .

¶ As often as thou dooest fighte , fight as in hope to vainquishe , and to haue at the last perpetual peace . For that paraduenture god of his abundaunt grace shall gyue vnto the , and the diuell beyng confused of thy vyctorie , shall retourne noo more againe . But yet whan thou haste vainquished , beare thy selfe so as if thou shuldest fight againe shortely . Thus alwaie in bataile , thou muste thinke on victorie : and after victorie , thou muste prepare the to bataile immediatly .

¶ All thoughe thou felest thy selfe well armed and readie , yet flee , not withstanding , all occasions to sin . For as the wise man saithe : Eccl. 3. Who loueth perille , shall therin perishe .

¶ In all temptacions resist the begynning , and beate the Childrene of Babylon againe the stone , whiche stone is Christe , and the children , be euill thoughtes and imaginacions . For in longe continuyng of sinne , seldome worketh any medicine or remedie .

¶ Remembre , that all thoughe in the saied conflict of temptacion the bataile semeth to be veray daungerous : yet consider how much sweter it is to vainquishe temptacion , than to folowe sin , wherto she inclineth the , wherof the ende is repentaunce . And here in many bee foule deceiued , which compare not the swetnes of victorie to the swetnes of sinne , but onely compareth bataile to pleasure . Notwithstandynge a manne or woman , whiche hath a thousande times knowen what it is to gyue place to temptacion , shulde ones assaie , what it is to vainquishe temptacion .

¶ If thou be tempted● thinke thou not therfore that god hath forsaken the , or that he setteth but littel by the , or that thou arte not in the sight of god , good or perfecte : but remembre , that after sainct Paule had sene god , as he was in his diuinitee , and suche secreate misteries as be not lefull for any man to speake or reherce , he for al that suffred temptacion of the fleshe , wherwith god suffred hym to bee tempted , least he shuld be assaulted with pride . Wherin a man ought to consider , 2. Cor. 2. that sainct Paule● which was the pure vessel of election , and rapt into the third heuen , was not withstandyng in perill to bee proude of his vertues , as he saith , of him self . Wherfore aboue all temptacions man or woman oughte to arme them moste strongly against the temptacion of pride , sens pride is the rote of all mischiefe , against the whiche the onely remedie to thinke alwaie that god humbled hym selfe for vs vnto the crosse . Eccle. 1. And moreouer that death hath so humbled vs whether we will or no , that our bodies shal be the meate of wormes lothesome and venimouse .

FINIS .

¶ Gathered counsailes Consideracion of man him selfe .

O Man know thy selfe , knowe what thou arte , know thy begynnynge , whye thou were borne , vnto what vse or ende thou were gotten , Eccle. 12. why thou weere made , of whose making thou were made , to what thyng in this world thou were fourmed : haue minde of thy makynge , bee suche as thou were made , yea suche as thy maker fourmed the. Euery daie rensake thine hert , euery daie examine thine hert : kepe thy soule from sinfull thought , let not foule thought ouerthrowe thy minde . Whan a shrewde thought toucheth the , consent not to it . Kil the serpent , whan he first appereth , treade downe the serpentes heade . Caste vnder fo●e the beginning of euil suggestion or stirringe to sin . Amende sin there , where it is knowen . In the beginning withstand a shrewde thought , and thou shalte escape well the remenaunte .

Againste lechery .

BE thou not defouled with any vncleanesse , Gal. 5. bee thou not spotted throughe any foule lust : Lette lechery growe no more in the , Chastitee ioynethe a man to god . To chastitee is behyght the kyngdome of heauen . If thou yet fele the stirring of thy flesshe , if thou bee touched with prickynges of the ●leshe , if thou yet be stirred with the suggestion of luste , if the minde of lechery yet tickle thy wil , if thy fleshe of fleshe . Behold not a woman for to desire hir . Eccl. 25. Do away the cause of sinning . Laie besides the , the mattier of trespassing . If thou wilt be sure frome lechery , bee thou disceuered from woman in body and in sight .

Felowshyp of women .

IF thou be departed in body from women , thou shalt fal from the entent of sin . If thou sit besides a serpent , thou shalt not long be vnhurt . If thou be long afore a fyre , although thou were made of it on , sometime thou shalt melt . If thou abide right nigh peril , thou shalt not longe be ●ekyr : ofte times leisure hath ouercome , whome will might not .

Trauaile .

LEchery ouertournethe soone a man geuen to idelnesse . Luste brenneth greuously , whom she findethe ydle . Luste geuethe place to trauaile , to worke , to busines , and labour . Therfore beware of ydlenes , spende thy good in labour , vse some maner of busines , seke vnto the a profitable worke : whervpon the entent of thy soule maie be set .

Reading of holy scripture .

GIue the much to reading take heede in meditacion of scripture , buisy the in the lawe of god , haue a customable vse in diuine bokes . readynge declarethe truelye , what thou shalte shonne . Reading shewethe , what thou oughteste to dreade . Readynge telleth whether thou goest . In reading witte and vnderstanding increaseth . Thou shalte muche profytte in readyng , if thou do as thou readest .

Mekenes .

BE thou meke , bee thou grounded in mekenes , be thou leasie and loweste of all . By mekenesse make thy selfe leaste . Set thy selfe tofore no man . Auant not thy selfe , bost not thy selfe wantonly . Stretche not forthe thy winges of pride . So muche thou shalte be the more precious afore god , that thou settest littell price by thy selfe . Beare therfore shamefastnes in chere , by minding of thy defaltes For shame of thy sin be dismayd to loke proudly . Walke with alowe chere , with a meke mouth , and asad visage . In high worship haue great mekenes . Although thou be highe of power , restreine highnes in thy selfe . Let not worship make the proude . The higher thou arte in dignitee , the lower by mekenes make thou the.

Sickenes and disease .

BE not sorie in thy diseases . In thy sickenes thanke thou god .

Bee busie rather to bee holle in thy soule , than in bodie . If prosperitee come , be thou not proude : if aduersitee fal , be thou not heauie . Knowe thy selfe , that god hath proued the in sorowe , for thou shuldest not bee proude , Be euen therfore in al thinges . For ioye ne for s●row , change neuer thy minde . Understand wel , there is nothynge , but it maie falle as god will . And if those thynges be thought on before , thei bene the easier when the● fall . And what so euer therefore happethe , suffre it mekely with f●e will .

Sufferaunce .

BE more ready to suffre disease than to do it . Be paciente , bee meke , be softe , be busie . Kepe pacience in all thinges : Kepe softenes : Kepe meknes . Set before a sharpe worde , the shielde of Sufferaunce . Though any māstire the to wrath , thoughe he whet the , thoughe he blame the , thoughe he repreue the , thoughe he chyde the , thoughe he dooe wronge to the : be thou styll , holde thy peace , sette not thereby , speake not a worde , striue not there againste , by silence thou shalte the soner ouercome . Learne at Christ manlines , take heede at Christ , and be not heauie : he suffring wronges lefte to vs ensaumple , Mat. 26. Luc. 22. he was bobbed and buffetted , spit vpon , and scorned , nailed hand and fote , crouned with thornes , dampned to the crosse , & euer more helde his peace .

¶ Therfore what disease that fallethe to the , witte it well , it cometh to the for sin and for thy beste . And so temper thy disease by consideraon of rightousnes , And thou shalt suffre it the lightlyer , if thou take heede , wherfore it cometh .

Loue peace .

LOue peace without forth , loue peace within forth , kepe peace with all men , withholde all men in mildenes , beclip Charitee . Proue more thy selfe to loue then to be loued . Make peace there hate is .

Haue stablenes of minde . Haue goodnes of will . Be ready in good desire . Eccl. 28. Speake gladly to all men : Flee chidyng . Beware of striues . Doo awaie the occasion of striue , despise striue , and lyue alwaie in peace , striue not in any wyse .

Compassion .

BE not glad vpon the deathe of thine enemie , Eccl. 8. least paraduenture vpon the , fall the same , leaste god turne his wrathe frome him to the. For who soo euer ioyeth in the fall of his enemie , he shall sone fall in the same . Be glad to sorowe vpon hym that is diseased . In other mens miseases be not hard herted : and for other mennes mischeiues mourne as thine owne .

Folowing of goodnes .

IN all thy busines , in all thy workes , in all thy liuing folow good men , folowe holy men , haue before thine eien the ensample of sainctes , take hede to worke wel after the vertues of holy men , lerne to liue well by the teaching of rightuousnes .

Despisyng of praisyng .

DEspise thou praisynge , cherisynge and fauoure of people . Studie rather to be good , than to seme good . Take none heede who praiseth the , or who dispraiseth the , least praisynge deceiue the , or blaming let the. If thou sette naught by praisyng , lightly thou shalte set besydes the blaminge . Therfore suppose not thy selfe good , though thou be holde good in other mens tonges , aske thine own conscience , deme thy self by thine own dome , & not by other mens speache , but in thine own minde inserche thy selfe . There maie no man knowe better what thou art , than thou that know est thy self . What profiteth the sithen thou art wicked , to beholde good ?

Honest conuersacion .

FLee thou simulac●on , feine not holines in darke clothing Suche as thou woldest ben holde , such be thou in deed . Shewe thy profession in liuinge and not in tokens . In clothyng , and in goyng , haue with the simplenes : in thy ga●e and in thy mouing cleannes , in thy bearyng sadnes , in thy wa●kynge honestee , nothing of vilanie , nothing of vncleanes , nothing of wildenes .

¶ Be ware in thy gouernaunce , that there appere nothing of beastlynes . Giue not to other cause for to scorne the , giue thou not to any man cause to backebite the.

Good felowship .

SHone euill men , Nu. 16. beware of wicked men , flee shrewes , dele not with brothels , flee the companyes of those men , whiche bene euer ready to vices . Ioyne the to good men : Desire the felowshippe of discreate men : Seke the company of vertuous men . Who so gothe with wise men , he shal be wise : & who so draweth to fooles , shal be like to them . For like to like is wonte to be ioyned .

The hearyng .

SHut thine eares , Eccl. 28. that thou here none euil . Forsake vnchast speches . Flee vnhonest wordes . For a vaine woorde sone defouleth the soule : and that that is light done , that is gladly herde sone .

The mouthe .

LEtte nothynge passe out of thy mouthe , that might let vertue . Let the sounde of thy voice breake forth nothing , but that nedeth . Let that procede from thy lippes , that fouleth not the eares of the herers . Uaine word is token of a void conscience . The tonge of man sheweth his maners : and suche as the word is suche is the soule . Mat. 12. Luc. 6. For the mouth speaketh of abundance of the hert . Refrain thy tonge from euil speche and idel . For an idel worde shal not passe vnpunished . Who so will not refraine his tonge frome idel wordes , he shall fal lightly into sinfull wordes . Let thy worde be without reprefe . Let it be profitable to the helpe of the hearers . Busie the not to speake that that liketh , but that that nedeth . Take hede what thou speakest not . And both in speaking and not speking be right wel ware , take good aduisemente what thou saiest : lest thou maist not cal again , that thou saidest . Fle thou the chances of tonge . Let not thy tonge lese the. Haue euer more silence to thy frende . Speke whan time is , be stil whan time is . Speke y● not ere thou here . Let asking open thy mouth .

Against the sin of backebityng .

BAckebite not the sinner , but be sory for him . Kit from thy tong the syne of backe byting . Here not an other mans life . Defoule not thy mouth with an other mans sin . That thou backebitest in an other , dread it in thy selfe . Whan thou blamed an other repriue thine own sinnes If thou wilt backebite , think● on thine owne sins . Loke not on other mens defaultes , but see thine owne . Thou shalt neuer backebite if thou well beholde thy selfe . Here no backebiters : Listen not to tale tellers . For like gilty ben the backebiters and the hearers . Desire not to witte that that perteineth not to the. That that men speake betwen theim selfe , busie the not to knowe . Aske thou neuer what any man speketh , saith , or doth : be not to busie , leaue busines that perteinethe not to the. By as great busines amend thine owne sinnes , by howe muche thou beholdest other mens .

Of liyng .

FLee busilye all maner of liynge and neither by hap , Eccl. 7. nor by auisemente saie thou not faulse . Sapi. 1. The mouth forsoth that lieth , sleeth the soule . Therfore fle desceit , Auoide liyng , beware of falsnes , speke clenly , bee true of worde , Deceiue no● man to misweninge . Speake not one thing and dooe an other . Saie not one thing and meane an other .

Of swearyng .

PUt fro the swearing● Do away the vse of swearing . Iac. 5. It is perillous sothely for to sweare . For ofte swearing maketh custome of swearing . Eccl. 23. And a man , muche swearing , shall be fulfilled with wickednes , and the plage shal not depart from his hous . Trouth nedeth none oth . A faithful speche holdeth the place of sacrament : as who saith , a faithfull woorde is as muche as all the swearing of the worlde .

A vowe made .

DO the good that thou hast be hote . Deut. 23. Eccl 5. Baiuc . 6. Be not lighte in woorde and harde in deed . Thou shalte be much gilty to god , if thou yelde not that thou haste a vowed . Thei displeasen god , that fulfil not their vowes . Thei ben accompted amonge heathen men , that performe not their vowes , I saie not vowes that bene euil , but good . For if thou through thy foly haste made a fonde vowe : through the dome of a discrete man be it wisely tourned into good .

To god all thing is open .

SAie not one euill worde in thine hert . An euil worde maie not be hyd in silence , that thou dooeste or saiest within thy selfe . Beleue thou that it is open before god . Sapl . 1. If men ben stil , beastes speaken . Therfore fle sinne , as though thou mightest not kepe it priuie . Sin thou there , where thou knoweste god is not .

There is nothing hid from god , thou shalt be found gilty in the iugementes of god , thoughe thou be hid to mens iudgementes . For he beholdeth the herte , that is withinforth . He seeth & knoweth , that man hym selfe knoweth not . Turne thy counsaile & thy worke euer more to god . In euery dede aske gods helpe . Arect all thinges to gods grace , and to goddes gifte . Trust not in thine owne desertes : in thine owne vertue presume nothing .

Good conscience .

THere mai no man fle from him self : and though an open fame harme the not , yet thine own conscience dampneth the. For there is no peine greatter then pricking of conscience . If thou wilt neuer be sory , liue wel . A sicker conscience suffreth easily heuines . A good liuer is euer mo●e in io●e : the conscience of a sinful man is euermore in peine . A gilty soule is neuer more licker . Nother wound nedeth shal feare the , if thou liue well and truely .

Hioc vertue .

IF thou wilte multiplie thy vertues , shew them not . By thy wil , hide thy vertues priuily for dreade of pride and vaineglory . Fle to be sene , and thanne thou deserueste mede . That thou maieste lese by shewyng , kepe it by hidyng .

Confession .

SHewe the sinnes of thine herte , make open thy shrewd thoughtes . A sin shewed is sone healed : a default forsothe hide , is made more sin , by silence it encre●eth more and more . Truely than it behoueth to shewe euill to amende it .

Fore thinking .

BE thinke the longe before the dede : Auise the long before the worke . That thou wilt do , inserche it long , proue it long : and so do it , whan thou hast long bethought the. Doo than as thou haste proued , in thinges that ben certaine . Of well doinge tary not ne put it not ouer till to morowe . In good thinges tariynge harmeth , and letteth the thinges that bene nedefull .

Wisedome .

THere is nothinge better than wisdome , nothing better then coning , nothing lustier then know lage : nothing wors than leudnes . It it is an highe conning to knowe what thou shalt fle : & it is an highe wretchednes , not to know whither thou goest . Therfore loue wisdome , and it shall be shewed ●o the : go to it , and it shall come to the , be busie there about and it shall learne the.

Teachyng .

¶ Learne that thou canst not , lest thou be found an vnprofitable teacher the good that thou hast hard , say i● : the good that y● hast lerned , teach it . The more that is youen , the more it waxeth : but yet lette dedes go before the woorde . The whiche thou shewest with thy mouthe , fulfil it with worke : that thou teachest by words , shew it in ensample . For if thou teache and do it , than shalte thou behold glorious . In thy teaching kepe the from mans praising . So informe other , that thou kepe thy selfe . So teache , that thou lese not the grace of mekenes . Beware , lest while thou reisist other by teaching , thou fal not thy selfe by praising . Whan thou teachest , vse not darknes of words : sai so that thou be vnderstanden . The diuersity of persons is to be sene : And whan & how thou teachest , be aduised . Speke common thinges to al men : And to few men shew that is hid . Be not a shamed to speke , that thou canst wel defende , that thou wantest of cunning , aske of other men . By coning truely shewed , hid thinges ben opened , and hard thinges made light .

Curiositee .

BE not busie to knowe : that is hid , coueit not to know . In disputing do awai strife : do away frowardnes , and assent sone to trouth Saie not againste rightuousnes . Striue not to auoide that is right . Loue more to here than to sai . Here in the begining , & speake last of al , the last speche is better than the first .

Obedience .

VUorship euery man for the merite of holines . After their worthines geue to euery man worship . Suppose not thy selfe euen to thy so●eraigne . Giue obeisance to thine elders . Serue their biddynges : bowe to their autoritie : folow their will . Obey to all men in good biddinges : yet so obey the to man , that thou offend not the wil of god . Therfore fulfil mekely the charges that thou hast take vpon the , be obeidient to gods ordinance : be no●●ardy dy to do against his will . Dispose all thinges not with a sturdy , but with an easie hert . Beware of worshippes , whiche thou maieste not haue without sinne .

Soueraignetee .

BUsy the rather to bee loued of thy subiectes then to be dread . Let thy subiectes rather worship & serue the for loue , than for dread or for nede . Quite the such to thy subiectes , that thou be more loued thādrad . With a soueraigne goodnes gouerne thy subiectes . Be not fere ful to thy subiectes : be such lorde to them , that thei be glad to serue the. Both in punishing and cherishing , kepe a meane : be not to straite , ne forgiue not to sone . Kepe maner in all thy worke . It longeth to a wise man ●o measure all thinges , lest of good be made euil . Behold certainly , what is couenable for the time , where , whan , howe , and wherfore thou biddest any thing to be done . That thou wolt to bee done to the , do thou to an other . Be suche to other men , as thou desirest other men to bee to the. Hinder no man with thy witnes . Do no man harme , lest thou suffre the same . Kepe manlynes , kepe rightousnes , defende no man againste trouthe . Whan thou demest , be he poore , be he riche , behold the cause and not the persone . Kepe trouth in all thinges . Sit neuer in dome without mercy . Be as meke in others mens defaultes as in thine owne . So deme other men , as thou desireste to bee demed thy selfe . While thou art merciful in other mens gilt , thou hast mercy on thy selfe . The dome that thou puttest vpon an other , thou shalt beare thy self . In what mesure that thou measurest , shal be measured to the. Deme no man by suspection : fyrst proue and soo deme : Mar. 7. In domes reserue the sentence to goddes iudgement . Mar. 4. And that that thou knowest , to thine owne dome : and that that thou knowest not , to gods dome .

Despite of the world .

If thou wilte be in rest , desire nothing of the worlde . Thou shalt haue reste of soule , if thou put fr● the , the busines of the worlde . Cast fro the all that maie let a good purpose , be mesured to the worlde , and the worlde to the as thoughe thou were ded . Beholde not the glory of this worlde . Set not by that while thou liuest , that thou maiest not haue when thou art dead . What so euer thou geueste , geue it with a good wil. Do mercy without gifte : g●ue almes without heuines . The good wil is more than that is geuen . That that is geuen with good will , Eccl. ● that god accepteth : 2 , Cor. 9. but he that geueth with heauines , shall lese his mede . There is noo mercye , where is no good wil Do nothing for praising , nothing for worldely opinion , but onely for life euerlasting .

Amen .

¶ LONDINI in aedibus Thomae Berthele●typis impress . Cum priuil●g●o ad imprimendum sol●m .

ANNO. M. D. XLVI .

●●terpritation .

They vse psidia for sydia , whiche signifyeth the tyndes of a poinegranade .

Psillium .

Psillium hath his name of psille , which signifyeth a fl●● . For the seede of this herbe is like a fley , and is vsed in medicines to coole . The latines also 〈◊〉 pu●ica●●s of fleyes . I 〈◊〉〈◊〉 the see , and also in other ●●tylled , and baren places .

Pthisis .

Phthisis in Greke signifyeth wastyng , a consumynge sycknesse , a consumption as we call it .

Pulsatiue . Pulsatiue . Beatynge . Pruna .

Pruna : a fyrye coole . Resort to anthrax .

Pustles .

There ben two kyndes of pustle● , or ●usches . For some pusches are

Nowe that we haue spoken suffycyently of the anatomie of the heed , we wyll also speake somewhat of the other principall membres , and f●●●e of the herte .

The herte .

The hert on both sydes , aboute the fundam●nt of it , ●ath ( as it 〈◊〉 ) eates . The ryght 〈◊〉 a 〈◊〉 braunche is ioyned 〈…〉 veyne , and vnto the ryght 〈◊〉 of the herte . The left eare is 〈◊〉 the mouth of the veynie arte●● ( Called de nos● arteria ) and to the left 〈◊〉 of the hert . For the hert hath two 〈◊〉 tricles , or thābres a ryght , and a 〈◊〉 cham●re , and they bene deuyded 〈◊〉 parted 〈◊〉 , through which 〈◊〉 tion there ben holes , by which , 〈◊〉 is conueyed into the left ventricle . In ●the of the ventricles , there are two vessels . For a noble veyne entr●th into the ryght ventricle , which 〈◊〉

Howbeit in some it hath but two , in some foure in some none , but is al to●●ther round . From the hollow parte 〈◊〉 the 〈◊〉 lappe , a lytle pype deriethe , 〈◊〉 , 〈◊〉 a bladder , called cistis 〈◊〉 , whiche hangeth by the ●yde 〈◊〉 . From the bunchie part 〈◊〉〈◊〉〈◊〉 the greatest 〈◊〉 , and it is called 〈◊〉〈◊〉 .

The stomake .

●he inner skynne of the stomak 〈◊〉 thy●●● hath streygth filmes , y● 〈◊〉 whiche is grosser . hathe 〈◊〉 filmes . Fyrst , than the 〈◊〉 aweth meate , stretchyng 〈◊〉〈◊〉 ●ght fylmes . Secondlye it re●●●●● , and imbraieth the mea●e be ●rawen in , with the ouert whart 〈◊〉 . And it retayneth the meate so longe , tyll by the altera●iue power it is turned into good iuyce . Than the stomake reserueth the beste for hys though it be some what remoued .

Pilosella .

Pilosella is founde in no lerned au●ctour . Howbeit the later wryter● de●scrybe it to be an herbe , that growe●● in stonie and dry● places , with a re●floure , and with leaues spredde vpo● the grounde , in which leaues there b● as it were he●res , and therfore the● haue barbarously called it pilosell● of pilus an heere . The description a● greeth with mous●ar● , sauing in y● f●●u● It is Englyshed in an olde wrytte boke , hertwort . Where this herbe i● not found , some thinke it good to v● mous●●are .

Philomum .

Philomum is a confection so called of Philon the inuentoure of it , o● as some saye , of philos , which sygn● fyeth a frende , bycause it is frendly to hym that receyueth it .

Policariam .

Notes, typically marginal, from the original text

Notes for div A06460-e180

Notes for div A06460-e1710

Notes for div A06460-e2750

Notes for div A06460-e3370

Notes for div A06460-e3720

Notes for div A06460-e4200

Notes for div A06460-e4420