A treatise of charitie

A TREATISE OF CHARITIE ▸

I Am welle mynded to stycke to my promesse , of Charitie , by cause you can not myslyke my writyng , how rude ly so euer I wryte , oneles you diminisshe your owne charitie . For charitie taketh al thinges in good worthe , and considereth more the good wyll of the werkeman , then the beautie of the werke . Herevppon I am bolded to shewe my mynde in fewe wordes , what is charitie , and howe we maye kepe charitie . A sayenge moche vsed with euery man and woman , but not so welle perceyued , as it is commonly spoken . Spekers of charitie be plentie , kepers of charitie be very scase , al though you wold make serche through out all religious cloysters . To be withoute malice and hate is not inough , yet very fewe be founde so clene : nor it is not inough to loue in a slight or a common , or in a meane wise . If you kepe in you Charitie , ye be spotles of all gruges , and therwith ye loue in the moste hyghest degree of louynge bothe god and man , god for hym selfe , and man for goddis sake .

But here nowe me thinketh we be to sodemely entred with a skyp to the middes of this mater : let vs make som conuenient beginning , and thereafter lette vs procede . For both you shall with the more ease gather the fruite of this lesson , and I shal the better se what is taught , if the sentences be layd in their due ordre .

And for as moche good syster as this thinge that we here take in hande to treate of , is all holy , all godly , all heuenly , farre passinge the reliques of sayntis , farre passynge the halowed chalices : Let vs I praye you , beware of presumption , Beware of presumption . to touche this matter with foule fingers . It is our part to wasshe our handes cleane , I meane as the matter is spirituall , so our spirite must be prepared in a due reuerence , accordyng to the highe dignitie of this vertue , the water that clenseth our spirite and mynde , is mekenes . Herewith I Mekenes . say we must prepare vs , both you to here , and I to speke of holy charitie : bycause Christe saithe , that in charitie is conteyned al the law of god : And goddis lawe dothe chiefely enforce . ii . thinges , one to make vs , by thretenyng of peynes to flee from syn , an other to cause vs , by promysinge of ioyes to folowe vertue . It muste nedes then What charite causeth . be true , that Charite maketh men do bothe these thinges , to forsake synne , and to embrace vertue . This is to sey , by Charitie we refuse euyll , and take good , by charitie we flee doinge noughtly , and cleue to doinge welle , by charitie we escape disprayse , and deserue praise , by charitie we duely bothe feare and loue god , fynally by charitie , we be ryd from the bondage of our ennemy the prince of this worlde , and be franke in the libertie of goddis kingedome .

¶ In this speakynge of charite , there semith to be an other strength in the word , than comenly we vnderstonde in our englishe tonge : and surely the truthe is soo , that farre aboue our comen vnderstondynge , this worde sygnifieth the hole perfection of a cristen man . Charitie is the hol perfection of a christen man . It is a word borowed with vs of the latyne called Charitas . If you nowe wyll considre , what is the founteyne lyfe and soule of mans vertue , the spacinge and rote of al his good werkes : you shall see , that it is only the tru 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 al goddis lawe , that neuer wylleth doinge euyl , and euer willeth doing well , in the perfect forme , fashon , shappe , and kynde of well doing . What is charite .

This loue of god , that causethe suche perfections in man , is called Charitie . But remembre , it maye not be taken in the weake common maner : for all they haue not this charite , that sey they loue God : nor all they loue not God , that so sey . We be not as our seyinge soundeth , but as god seeth our thoughtes , so we be . None of vs loueth god , that enforceth to wylle any thynge besydes goddis will . He loueth not god perfetly , that thynketh any thynge besyde god : he loueth not god perfitely , that doth 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 abydeth not the couplynge with any other loue : the perfect loue of god knoweth none affection to kin red , it knoweth no difference betwene pore and riche , it knoweth not what meneth myn and thyne , it canne not diuyde a foo from a frende . For he that truly and perfectly loueth god , muste loue god alone , nothynge besyde god , nor with god : but loue al indifferently in god and for god .

We that say we loue god , when we scant ones in a day remembre god , and yet neuer remembre we God in suche a maner , but that more often and more ernestly we remembre other thynges , in sayinge we loue god , & doinge thus , we can not proue true that we sey . For the perfect louer of god is so wedded to god , that in his thought nothynge abideth , but the quicke remembrance of god . Our spirites and sensis be occupied with so many other matters , that scante we haue leyser to think on god , so farre we be from this charite : the whiche I seye , is a vertue of that dignitie , power , and maiestie , that by it selfe , it conteyneth al the preceptes of the patriarches , all the lawes of the prophetes , al the doctrine of Christe , all the rules of the apostles , all the inuentions of the holy churche : ye more then all this , charite hath a libertie of power ouer bothe the olde and the newe testament . For the true louer of god , the whiche is the charitable person , is vnder no reule : but he is a lorde aboue all lawes , all inuentions , all preceptis , all commandementis , that god hath gyuen to man . For charitie hathe no bonde .

But alwey sister remembre , that charite is not perfect , oneles that it be burninge . It is not a quenched loue , a colde loue , a loue growinge in the tethe or lyppes , that is charite : but the hotte feruente burnynge hartes affect towarde god , is the loue that is vnderstand in the name of charitie , the which ( as is sayd ) doth not only conteyn all the doctrine of Christe , but also it is aboue all lawes , to rule rather than to be ruled .

The ende of all the course and walkynge of the sonne of god in this worlde , was to leue amonge men this charitie . The marke , wherto our sauiour in all his prechynge and teachynge loked , was to haue men indued with charite . For our diuine mayster sawe , that there neded no rehersal of sinnes , the whiche were to be eschewed , nor yet of vertues , that were to be folowed , if man could take charitie , that is by it selfe sufficiente for all , bothe to kepe menne from stumbling in the wey , from wanderynge out of the wey , and finallye to conducte men to the blessed wayes ende . Here you se , that the compasse and circuite of charite is large and wyde , in as moche as it comprehendeth al that can be spo ken , either agaynste vice , or with vertue .

You peraduenture thought , that charite was nothynge els , but to kepe pacience , and not to be disple sed nor angry . It is trouthe , this poynt is one part of charitie : but it is not all . For what so euer the loue of god prouokethe vs to , or the feare of god dryueth vs from , all in one summe is concluded to be vnderstonde in charite .

Whervpon I maye , if you kepe charitie say , that you be the very doughter of god , and moste dere syster of Christe . But I feare me , you haue more ofte spoken the worde charitie , then you haue studyed to lerne , what thynge shulde be Charitie : and therby ye saye peraduenture of your selfe more then you doo . For I haue noted your mynde to be somwhat troubled with certayne fantasies , the which could haue no place in you if you were fylled with this charitie . For here a lyttell more in fewe wordes , what is the playne definition of this vertue , as I fynde it written of a greatte holy man , & a commen doctour .

Charitie ( saythe he ) is a good and a gracious affect of the soule , wherby mans harte hath no fantasye to esteme , valour , or pondre any thynge in this wyde worlde , beside or before the care and study to knowe god . For who so euer is inclyned to loue these erthly thynges , it is not possible for him euer to atteyne ( so longe as he so doth ) to the assurid constant & perfit vse of this charite : bicause his mynd hath so manye and so diuerse lettes , that hyndre and withdrawe hym from takynge the possession of this great treasure , wherin be couched the heapes of al vertues . And a lytel nowe to speke of these impedimentes and lettes , it shall moche apperteyn to our purpose : for we shall the quycklyer come to charitie , if we can knowe and escape all the blockes , that lye in our waye to lette vs : not onely to lette vs to come to charite , but to dryue and chase awaye frome vs this vertue , that neither we canne come to it , nor that to vs .

The perfyte loue of god hath in The perfite loue of god . it a meruaylous quietnes & reste , it is neuer moued , styred , nor caried away by no storme of worldly troubles : but sytteth faste and sure in a continual calmnes , ayenst al wedders , al blastes , al stormes . No rocke is more stylle , then is the mynde of a charitable man , when the worlde tumbleth , rolleth , & tosseth it with the fomy wawes of temptations , the which drowneth the myndes of all vs , that be weke or sicke in charite . I wolde therfore syster , that you diligently lerned , what be these blastes , that turmoylen our myndes out of the reste , the which charite requireth .

You shall vnderstand , that there be certain motions called passions , that soore assaulte our soule , and bringeth our spirite to moche vnquietnes : as to be moued with anger is a great roling of the mynd , to brede enuie , to fede rancour , to norishe malice , to be myndefull of any iniurie , to be studious of auenginge , to be greued with euil spekinge , to fume at backebyting , to grudge at compleyntes , to frette with chyding , to striue for shame , for sclaunder . These be the thinges , that suffre no mynde reste , any of these passions troubleth the mynde continually from one fantasy to an other : so that no quietnes can be had .

Agayne to studie for promotion , to care for mariage , to fishe 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 quietnes .

Lykewise to ensu a delite of deinty 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 hygh in prosperite , to hold downe the heed to low in aduersite , to be in bondage vnder the fierse rules of censual lustes , whose crueltie ouer man hath no pitie , measure , nor ende . These and suche other be thynges , that so troublen and disquieten mans minde , the quiet charite can not abyde there . For loke a lytel vpon the vnmercifull man , that can not forgyue , see how he boyleth in his appetite to be auenged . Loke vpon the enuious stomake , howe he without rest freteth , in couetyng the syghte of his hurte , whome he spyteth . Looke vppon the glotton , howe beastly he purueyeth bealy chere . Loke vpon the lecherer , how busy he is in his vngracious thoughtes . Loke vppon the couetous wretche , howe without reason he scrapeth and shrapeth for gaines . Loke vpon the ambitious felow , howe he besturreth hym to gette worshippe . These men throughe their corrupt fantasies , be no lesse gredie to satisfye theyr desyres , then the hungry & the thursty bodyes , through naturall necessitie seke to be refresshed . Wherof we may se , that slepyng and wakyng these mens myndes rolle without takynge reste . Suche wrastlynge phantasyes , suche inordinate appetites be called passions , the whiche moue and styrre the soule contrary to his nature , either by loue without reason , or by hate without measure , when we wyllyngly consent to the wynde of these sensible thynges .

The mother of al these passions is a parciall loue , that we beare to our selfe , that is to sey the loue of this carcas , and of this lyfe . To kylle in vs this mother of all mischefes , our master Christe techeth vs to hate this lyfe , and to set our bodye at nought : He sayth , it is Mat. 16. Mar. 8. the nexte way to fynde lyfe , if we sette nothynge by the losse of this lyfe : he saith , the caring for our importeth & bryngeth with it a mistruste of goddes prouidence , as though god had better prouyded for the state of byrdes , than for man , whome he hath created after his owne image . Now then to gette this reste , that therby we may gette charitie , we muste caste aweye the loue of this lyfe : the whiche causeth all the sayde ruffelynge passions , by the whiche our soule standeth in peryll of dethe . For lerne you , that to the soule it is a soore deathe , to be seperated from god . And these passions be they , that onely plucke the soule from god , and causeth the soule to forgette heuen in the busy occupations of this worlde , the whiche worlde swarmeth full of deed soules , that night and day trauelyn and sweatte in the workes of darkenes , from whens they shall departe into an other darkenesse endles , neuer to se the face of god . And this is the conclusion of the passionat soule , that lieth in the fetters of filthy lustes without reste , drawen nowe hyther nowe thyther in a continuall waueryng of vayne fantasies . But on the other syde the quicke lyuinge soule , that quietly resteth in the loue of god , dryuethe from hym by the power of grace , wherewith he is indued , all these vnquiete passions . If he stonde in feare to be moued with vncomely appetites , he fastethe , he watcheth , he laboreth . The man ( I say ) or woman dothe this , in whom suche a blessed soule beareth rule .

Likewise ayenst angre , wrathe , and vayne glorye , he setteth atte nought bothe honour and dishonour , shame , sclaunder , and worshyppe in this worlde be nothyng in his reputation . Ageynste remembraunce of displesures he prayeth for his euyll wyllers . Suche a maner charitie teacheth and courageth this blessed soule to be occupied in meynteynynge and defendynge the myndes quietnes , a thynge aboue all thinges in this worlde to be kept warely .

The reste that aungels in heuen haue is none other but this , not to be mouid nor sturrid with these passions , of louyng , of hating , of being plesed , of being disesed , of tru sting , of lustyng , of abhorryng , of coueting , of refusing , of reioysing of lamentynge , of innumerable suche other , that scourgethe and whippeth mans mynde by reason of the corrupte affection and loue that he beareth in his ytchyng bodye , a loue most contrary to charitie : the whiche hathe as moche ease , as that hathe trouble . You shall here a lesson of our mayster Christe , the autor and preacher of Mat. 5. charitie : He aduysethe , counsayleth , and commaundeth me , if I be his disciple , not to resist ayenst euil , to offre my left cheke to him , that hathe be blowed me on the right , to leaue my gowne to hym that hath taken from me my cote , to walke two miles with him that hath vexed me , and compelled me to walke one myle .

The forme of this lesson , that Christe here gyueth , is to enstruct and warne all christen men , to regarde nothynge of the bodye or of the worlde , aboue the reste & quietnes of the mynde : but that we shulde suffre the losse of our goodes , with the hurte , ye with the dethe of our bodyes , rather then we shulde lose any smalle porcion of charitie , to be moued with any passion of mynde , wherby oure loue towarde god , myght decaye .

It is not possible , after Christes doctrine , to take in this worlde by any kynde of violence so great damage or hurte in bodye or goodes , as is the leest droppe of trouble the mynde , where no tyrant nor the deuyll hym selfe hath any dominion . For there onely ruleth our owne free wylle : so that if we wyll disordre our mynde with any passion , we be to our selfe more violent and cruell , than the deuylle can be . Wherfore my good sister , let vs beleue our maister Christe , and to the deathe , lette vs neuer breake peace with god . For if we do , fare well all rest . We breake peace with god , when we tourne vs for anye cause to the care of this lyfe .

If you fele your selfe inordinatlye moued with displeasant wordes , with angry countenances , with euyll reportes , with disprayses , with rebukes , with false sclander , with vntrue compleyntes : beware syster , for surely you be not in charite with god . If you mumble vpon coniectures , if you fede vpon suspicions , if you gnawe vpon shrewed tales , if ye delyte to geue taunt for taunte : beware agayne good syster , for withoute doubte , god and you be tweyne . And if you beleue the son of god , your selfe with your owne wylle , do more then any fierce prince ouer you coulde do , all thoughe he brought you to extreme wretchednes , and at the laste to the dethe tourmented your body . It is with out comparison worse , to be beset with these passions , than it is to suffre the panges of dethe . But at this pointe peraduenture you wil say & aske me : whether we shulde forsake all the commodities of this worlde : whether we shulde make no force to gette suche thinges , as kepeth vp the welthe of oure body : whether we shulde vtterly refuse all thynges ordeyned for this lyfe : whether we shulde be cleane careles of good name ? No no , syster not so . Holy scripture forbedeth vs nothynge , that is for vse or profytte : as by Christes lawe it is not forbed to eate , to drinke , to haue and gette , wherwith suche sustinance maye be maynteyned , to gette children , to haue money , to haue possessiones , to be in honour , to be regarded : but the worde of god suffreth not glottony , and a delyte in the bely chere , nor lechery , and an vnlauful plesure in bodyly lustes : nor couetousnes , nor a gredy desyre to be ryche : nor vayneglory & a proude desire to be magnified . Like wyse the commaundement of god forbeadethe vs not the thynkynge of these and of suche other thinges : but it is playne contrarye to the wylle of god , that we shulde with any great intention , solicitude , or carefulnes of mynde , prosecute these bodylye necessities . And in the hauynge of the goodes , promotions , and honours , we maye not iudge to be any higher at all , then is to haue thinges for mans necessitie : So that towarde them we may not beare any maner of loue or affection , but only we must with suche a mynde take them to help forth this lyfe , as the craftes men take the instrumentes and toles to helpe theyr handye workes , that in the hauynge of ryches , our minde considre nothing , but a plenty of thynges apperteinynge to our vse and necessitees , both for our selfe & for our neighbours . And thus we maye bethynke vs welle , howe we shall lyue : but it maye be no care nor yet any erneste studye , leest therby our charitie with god be diminis●hed . For holde faste my syster To kepe Charitie with god . in your remembrance , that to haue and kepe charitie with god , is to loue god with your hole harte , with your hole mynde , with your hole power . If anye smalle parte of your harte , or of your mynde , or of your wyt , be bestowed in any affection or loue toward this life : ye mynishe the perfection of your charitie with god , the whiche requireth of you all and hole , to be without a felowe by hym selfe alone loued .

You may right well syster putte youre mynde and wytte to gette these thynges , that meinteine this lyfe , but it must be done without all loue and affection : there maye be no parte of loue spent in suche matters , for your mynde can not with ani loue and affect labour to get and to holde this worldly commodities , but in the meane seson your charitie with god is greatly decayed and welnyghe broken : Also you betray your selfe , to mystrust the promission of god , with the whiche mistruste god is most displeased . For there be thre causes noted , that shuld chiefly moue mens mindes to desire these worldely goodes : One is the loue of welthe , ease , myrthe , and plesure : an other loue of worshyppe , honour , and glorye : the thyrde the doubtefulnes and mistruste of lyuyng here , the whiche mistrust I saye , is worste of all , and moche more to be blamed then the other two . For a felowe set to his pleasure , loueth money to serue him to make merye , and to make therwith good chere : the other set vpon honor louith the present goodes , bycause by them he wolde be regarded . Both these men spende as faste as they gette , and smalle store they putte in the vylenes of money : but he that vpon mistrust seketh goodes , loueth them to hyde them , to kept them as well from hym selfe as from other , beinge euer in fere , either of famine , scarcenes , or of olde age , or of sikenes , or of tribulations : and moche better confidence and trust he putteth in his owne policy and prouision , then he dothe in the goodnesse of god , that made all , and that norissheth vs all , not leauynge the smallest gnatte , the leaste worme or flye withoute dispensacion to haue conuenient sustenance : and of manne he clerely is myndefull , yet man can not trust hym . wherfore the loue of this worlde vpon a mystruste of lyuynge , is a thing in the sight of god moste detestable . This I say we may vse this worlde , but we may not abuse it , whan for the worlde we breake charitie with god . And if our hert be not holly geuen to loue god , we haue not god with perfyte charitie : god hath not our holle harte , yf the worlde haue any parte .

This is the wey to come to perfit Charitie , to kepe our harte , oure soule , oure mynde , oure witte all holle for god : the whiche kepyng of our harte and mynde hole , is the reste and quietnes of the soule from the sayde temptations and passions . And this is the driuing awey of the lettes and unpedimentes , to atteine charite , wherof now here a litle more .

This perfecte loue of god maketh ( as we haue sayd ) the minde strong to withstond the thrusting and shulderyng of synne , and the same bringeth forthe consequently the ioyfull rest & quietnes from the forsayde passions : whiche the corrupt loue of this lyfe bredeth . So that this calmenes of mynde is a certayne effecte and worke of charitie . And hope in god maketh vs fyrmely to awayte for the fulfillynge of the promesse of god in vs , and to vs : which hope is goten by pacience , that is a constant endurynge of aduersitie , the whiche paciente endurynge is purchased with abstinence , that is a stronge resistinge ageinst euill enticementis . And feare of god causeth courage to flie & to absteyn from euil , the whiche feare of god groweth of an vndoubted beleue in our master Christes techyng . Thus from faythe we come to fere , from feare to fleinge of synne : and in fleinge of sinne we take a pacient mynde to suffre , wherby we take hope & trust in god , through the whiche Hope our soule syttethe in a sure ●hayre of a certayn expectacion of that , whiche is layde vp in stoore for vs in heuen : And therof finally cometh in vs this charite , whiche causeth vs to loue god for his infinite goodnes in the same promesse makynge , wherof now we wayte for the fulfyllynge : the whiche is also the thynge that enforceth & ordreth all our thoughtes , in suche a due rule , that oure life therby rendreth in al his actis a swete sauour bothe to god and to man . But ageyne let vs ones repete the effect of this lesson : who so euer beleueth our master , he fereth his punysshment , and he that feareth to be punisshed of Christe , refreyneth hym selfe from sensual lustes , the whiche be the causes of punysshement : he that kepeth of suche causes : abydth wel and suffreth tribulation : he that paciently suffrith tribulation , hath a blessed hope and trust in god , the whiche drawethe and pluckethe the mynde from worldly affections : and the mynde ones frely discharged of all loue to this worlde , streight taketh the pure burnyng charite toward god , and that maketh quietnes reste and peace in our consciences . Thus euery way we muste resolue our selfe to reste finally in the possession of charite , or elles we neither can beleue nor feare Christe as we ought to doo , nor refrayne euyll lustes , as we ought to do , nor suffre tribulations as we oughte to do : nor hope in god as we ought to do , nor leaue the loue of these worldly dregges as we oughte to doo : but in the same we shall be drowned bothe night and daye durynge the space of this lyfe , from whens we shall passe into miserable condition of body and of soule , to endure without ende the indignation of god , whome after this life we neuer se , oneles we can nowe for his sake dispise this worlde : the whiche thing passeth the power of mans feblenes to do , excepte he vse the puisaunt myghte of Charitie , the which bringeth so feruent a desire to loue god , that nothinge beside is regarded : and suche a swetenes feleth the charitable mynde in his desyre , that he wil not forgo or diminish any part therof , although he shuld suffre a thousand hurtes and iniuries .

Here the louing disciple of Christ , saincte Stephan , howe he inflamed Saynete Stephan . with charite prayeth aloude for his tourmentours , & craueth of god remission of their synnes , alledgynge their ignoraunce for their excuse .

The bearynge of Christes crosse is made by this Charitie a swete yocke and and an easye bourden . For he that with god is locked in charitie , saith in all tribulations , with the prophet Hieremy : Non sum turbatus domine sequens te pastorem , Oh lorde in folowing the my ruler I can not be discomforted . For as our eien see not nor persceyue not any sterres in the brode sky , when the sonne is vp , in lyke maner if the mynde be sette with charitie in god , it neither feleth him selfe , nor vtterly seeth any thynge elles in this world besydes god , in whom & for whome al his thoughtes be consumed . I saye in god and for god , charite kepeth his hole cours without interruption of any lette in this worlde . And touchynge charite in god , the whiche is vtter ly to forsake al loue of this world , that therby we maye clene be ryd from all passions to loue and honour god alone , lette this that we haue hitherto spoken be moughe .

Nowe a lyttell harken , what is what is to kepe charitie . this sayinge to haue and kepe charitie . Cruely it is to deriue and to take out from our loue in god , an other loue towardes man for god . For he that hath perfect charite in god , loueth for goddes sake all men as hym selfe , by cause in man he knoweth is the image of god , the whiche image of god the charitable hart embraceth indiffe rently in the hole kynde of man , withoute makynge exception of frende and no frende , of well willers and ennemyes , of kynsfolke and strangers : but as the figure of god is equalle in all , soo he equally fauoreth all . For thoughe with obstinate synners and with men wedded to theyr passions he be displeased , yet his displeasure be cometh hym as a louer that soroweth his frendes hurt . Wherfore if he be a synner amended or conuerted , he is full of gladnes , and neuer cesseth he layenge his waite & watche to do man good , so that by his charite toward man for goddis sake , he continuallye myndeth man well : and therof he neuer s●aketh . In visytynge the sycke , in clothynge the naked , in feding the hungry , in refresshyng the pore , in comfortinge the miserable , in prayinge for synfulle , in al workes of mercy , pitie , & deuotion , he laboureth with pleasure , by reason of his fast loue toward god . He freely and gladly forgyueth all maner displeasures , of in iuries , of rebukes , of hurtes , & so depe he is in loue , that nothig can cause him to hate . For it is a true sayenge , that who so euer felith in his harte any poynt of hatred , for any maner of cause , ageynste any maner a man , this person may be assured , that he is not in charitie with god . For our maystre Christ sayth : He that loueth me , kepeth Io. 14. & . 15. my commaundmente : my commaundement is , that one of you loue another . Wherfore he that loueth not his neighhour ( euerye manne is neighbour vnto other , dwellynge in the smalle compasse of this erthe ) kepeth not our maisters commaundemente : and he that kepeth not the commaundement , canne nat loue our mayster Christ , whom he that loueth not : loueth not god . Wherfore he that loueth not his neighbour , halteth in his charitie towardes God .

Thus we maye see , that charite in god techeth what is to be done of vs towarde man , and euer we be assured to work wel , if we kepe in vs this holy charite : the whiche onely can kepe , and knoweth the waye howe to kepe goddes worde . It is our mayster Christe , Mat. 5. that byddeth vs loue oure ennemies , to do welle with them that haten vs , to praye for theym that persecute vs . Christe thus commandeth vs , to th entent he wolde clense and rydde vs from hatred , from doinge iniuries , from being myndeful of displeasures , to haue vs pure from hate , rancour , angre & grudgynge : he commandeth vs to loue without exception as well our fo , as our frende . He wolde haue vs of our charitie in god , to loue man after the ensaumple of god , the whiche wold haue al men indifferently to be saued and come to the lyghte of trouthe , lyke as his sonne shyneth ouer the good and euylle , his rayne fallethe as well vpon the vniust , as vpon the Ibidem . iuste : so wolde Christe haue vs indifferentely sprede our affections to all men , after the free liberalle distribution of charite . For and if you be in this case , that some persones ye loue , some you hate , som you nother loue nor hate , somme you loue so so , in a meane facion , some you loue verye ernestly : by this inequalitie of louyng , lerne , that you be farre from perfect charitie with god , the whiche perfecte charitie indifferentely loueth all men for goddes sake , the good sorte of men as his dere frendes , the euyll sorte , as them , of whom may be made dere frendes . In charitie is no knowledge of any difference betwene ryche and poore , betwene mayster & seruant , betwene bonde and free , betwene faithful and vntrue , betwene male and female , be twene kynne and no kynne : the charitable spiritie loketh vppon mans symple nature , the whiche in all men is lyke and one thinge : wherof he conceiueth in his mind one indifferent contemplation of al , and at all seasons he is well mynded , euer welle disposed to doo all men good , with whom is neyther englysshe , nor scottisshe , aquayntaunce nor straunger : but with hym one is all and in all , Christe Iesus alone , whome and whose crosse he knowethe , and nothynge elles .

Thus by our Charitie with god , we lerne what is our duetie towarde man . But here in louynge your neyghbours and bretherne , loke you deceiue not your selfe , for hit is not inoughe to loue youre neighbour , but ye must in the ordre and rule of charite loue hym , that is onelye or chefely , to loue hym for goddes sake . There be fyue wayes noted of louynge one of vs an other , of the whiche numbre one way is praysed , thre be vtterly dispraysed , and one neyther praysed nor dispraised . Firste I may loue my neighbour for goddis sake , as euery good vertuons man loueth euery man . Second I maye loue my neyghbour of a naturall affection , bycause he is my son , or brother , or kynsman . Thirdly I may loue for vayn glorye , as if I loke by my neyghbour to be worshypped or auaunced to honour . Fourthly I may loue for couetousnes , as when I cheryshe and flatter a ryche manne for his goodes , when I make moche of them that haue done me pleasures & may do me mo . The fifte waye , I maye loue for my sensuall luste , as when I loue to fare delicately , or els when I madde or dote vppon women .

The fyrste waye to loue my Fyue maner of loues . neighbour , for the loue I haue to god , is onely worthy to be praysed .

The second way naturally deserueth neither prayse nor disprayse . The thyrde , the fourthe , and the fyft to loue for glory , aduantage , or plesure , al thre be stark nought . Therfore syster , oute with youre loue , and considre well , in what way youre harte is gyuen to loue your neyghbour . Charitie hath but one waye of louynge a man truly and welle , that is onely for goddes sake .

To conclude nowe this matter , the which of hym selfe is in sight , lette vs knytte vp Charitie with this generall knotte , that man is made absolute and perfecte in all vertues , through this one vertue of Charitie . But when I saye all vertues , loke that you vnderstond what is ment in the name of vertue : or elles this generalle clause may deceyue you . Wherfore you must lerne , that the body hath his propre vertues , and the soule lyke wyse hath his owne a parte from the other . The vertues of the Vertues of the bodye . body be , as to faste , to watche , to goo on pylgremage , to traueylle with hande and fote , for to helpe their neyghboures , to distribute youre goodes in almes dedes , to buylde vp churches , wherin the people may here the word of god , and com to gether to prayer , to punysshe the fleshe with rough heer , to slepe vppon the harde grounde to socour the nedy , to ayde the miserable , and other such actes bodi lye men doo for the loue and honour of god . The vertues of the Vertues of the soule . soule be of an other sorte , as mekenes , pacience , abstinence , hope , faithe , charitie , pitie , mercye , and other lyke . Nowe if it so be , that of some infirmite I can not faste , nor watche , for lacke of money I can not do any almes , for lacke of bodily strength , I canne not traueyle , yf suche necessary and true considerations make vs wante the vertues of the bodye , we be without blame , and had excused before god , the whiche beholdeth the secrete and priuie cause of our default . But in the vertues of the soule , we haue no maner of defence , if it be so that we lake anye of them . For they haue no necessitie , nor constraynt of any thynge , but all be frely vnder the election and choise of our free wyl . And whan it is generally sayde , that charite maketh a man absolute and perfecte in all vertues , ye muste vnderstonde in all the vertues of the soule : the which be very vertues , to speke and to name the truthe . Wherby the bodye canne haue of hym selfe no vertue , nor nothinge can be done of the body worthy of prayse , onles the acte be coupled and ioinid with the vertues of the mynde . But contrary , the soule is perfecte in his vertues without all assistence and helpe of the body . Then boldly we may say , that from charitie cometh all vertues , and none other werke there is of charitie , then to make and bringe forth in vs vertu . It is holy scriptures testimony , that charite can not be ydle . Alwaye than a charitable spirite is doing , & what so euer he doethe , it muste nedes be a good werke . For what can com from the loue of god , but it shall sauer and smelle of god ? the whiche sauour is the onelye thynge , that geueth to mans acte all the goodnes .

Nowe then my entierly beloued syster , to obserue and kepe this mooste precious and mooste holy charitie with god , you shal in few wordes haue a shorte reule . The A ru●e to kepe charitie . beste waye 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 displeasure with youre christen neyghbour . Remembre , we all be knytte in a faste kynrede vnder one father in heuen , the whiche commaundeth vs to loue together as brotherne and systerne , without regarde of high or lowe , pore , or riche , whether your neighbour be in defaulte , or you , this is to seye , whether he be displeased with you , or you with hym , make therof no question , care not for the begynnyng of wrathe , but study euer for the ayde , and incontinently folowe alwaye the counsell of our mooste charitable mayster Christe : labour alway to make agreement , that at all seasons you maye be redy to offre vppe to god your swete smellynge sacrifice , the which is in goddis sence the delectable sauer of a charitable brethe : whose strength is so myghty in his pleasaunt sente , that it hathe his place amonge the incomparable sauours of heuen , where god with al his sainctes and aungels smelleth it .

Do you beare awaye syster the shorte lesson , that I haue gyuen to you ?

SVSTER .

Whiche shorte lesson meane you brother ? For partly in writinge , partely in communication I haue had many lessons of you : of the whiche some I beare well awaye , as yet it is out of my mynde , howe you haue proued to me , that a foole shoulde not lyue solitary , that I muste forgette displeasures , yf I forgyue theym : that I shoulde euer enclyne and obey more to rea son , 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 reher sed to me , what you haue by me lerned of Charitie .

SVS .

Why brother , call ye that the shorte lesson , when it conteyneth so many lynes , that it weryed me thre days to rede them ouer ?

BRO.

I thinke well , that you were weryed , more peraduenture with my vnsauerye tellynge , then with the lengthe of the tale . For surely the tale was but short .

SIS .

If that be a shorte tale , I confesse to you brother , that I can not telle what is shorte and what is longe . For to me your lesson of charitie semed very longe .

BRO.

It is not syster , the numbre of wordes or of lynes , that maketh a tale or a boke to be called longe or shorte . But the matter that is intreated maketh bothe : so that of some matter you maye in verye fewe wordes here a verye longe tale , and ageyn of som mater a great heape of wordes maketh but a shorte tale . Like as we saye of tyme , that it is but a littell while ago , sins Fraunce was vnder our rule , and that paper , printynge of bokes , gunnes , be thynges inuented within fewe yeres , and that the. iiii . orders of freres beganne in christendome within a lyttell tyme paste : yet in eche of these forsaide sayinges , we vnderstonde more then a hundred yeres . Contrarye wyse ye will saye that my lady princes hath lyen a great whyle atte Eltham , and yet her grace hath not lien there one yere . So you wyl say , that it is a longe season syns you and I were to gither : & yet I was with you with in this moneth . Whan you knok at a doore , and tarye one houre , you saye you haue very longe taried there . Thus you may see , it is the dignite & 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 charite , the which is a matter so plentiful , so copious , so long , so large , so depe , so highe , that no tale therof can be called longe , onles the teller tryfle in vayne wordes , and then you maye saye his tale is long , bicause he telleth and sheweth his folysshenes : but spekynge directly of charite , he neuer can saye to moche . For whan we haue saide all that we can , yet shal the matter of charitie lye in hepes infinite to be spoken more of . For syster , what tongue or penne of man can make an ende in tellinge the smallest portion of goddis sub stance ? this charitie is god , and God is this charitie . Therfore thynke not youre lesson longe of charitie . For al that I haue sayd , is in effecte nothynge .

SIS .

You haue somewhat made me knowe , what is a long tale and what is a shorte : but yet brother , by cause the common prouerbe is trewe , that womens wyttes in dede be shorte , I praye you , if it be possible , lette my lesson be rehersed in fewe wordes .

BRO.

It is a thing sister , sone done , to comprehend in a few lynes al that you haue hard of me . For the summe of the hole is : This charitie conteyneth all the lawes of god , and techeth vs our duetie bothe towarde god and man : the which charite requireth a quyete spirite , and no spirite is quiete , that is subiecte to any passion . Wherfore to haue charitie we must chace from vs al passions , to rest so in our loue of god , that nothyng withdraw vs nor plucke vs inordinately to any thoughte besyde god : wherof shulde folow , that in this worlde , we wold reken laughyng to be wepinge , sorowe to be myrthe , ryches to be pouertie , misery to be welthe , wisedome to be foly , honour to be shame , so depely we shuld be buryed in god , that to this lyfe our senses shulde lye deed , and quycke onely in the loue of god . From the whiche true and entier loue of god , we shulde take a loue with all hertes affecte to the hole kynd of man , in whom beholde spiritually the image of god : For the whiche image sake we shulde beare no lesse fauour to man , than were sufficient to resiste and vtterly vaynquishe all hate , without the remembrance of any grudge to be taken with any maner of occasion , to be euer with all men ioyned in harte through our loue in god , as fast as kynred ioyneth a few persons through a naturalle loue : yea faster knytteth mens hartes to gethers charitie , than nature can do .

This is the some of our lesson sister . The whiche you shall haue agayne made shorte , if you wyll .

SIS .

Nay brother , I pray you let this be no shorter . For in my mind it is all redy somewhat to shorte . For I wolde disire you to lette me in ordre to aske you a repetition of myn hole lesson , that I may in a shorte forme lerne , what was fyrste , what was seconde , and so forthe to the conclusion of youre tale .

BRO.

I do not yet wel perceyue , what you wolde haue me do , but aske me what you wyll , & I shal therto make answere .

SIS .

Then brother tell me , what was the fyrste poynt , that you tolde me of Charitie .

BRO.

Fyrste I shewed to you the signification of the The repe tition of this treatise . worde , that Charitie was not only taken for peace , pacience , mercy , and pitie , as in our englishe tonge commenly we vse it for nothynge elles , as whan I saye I wyll not breake charite , I wyll kepe charitie , I wyll forgiue hym for charite , trouth it is that charite signifieth all these , and as I shewed to you , moche more : for the worde is the same , that is in latin called Charitas , the whiche signifieth an ordynate loue , and a due rule towarde god and man , the whiche ordinat loue the soule hath , when he holly with al his power is wedded to god : so that besyde he neyther wyllethe nor desyrethe anye thing . By the which feruent loue in god , he exerciseth amonge men all the kynde of vertue . And this was the fyrste thynge suster , to haue you to knowe , whatte the worde of charitie signifieth .

SIS .

Me thought brother , that fyrst of all you shewed , that charitie conteyneth all goddes lawes .

BRO.

I dyd so in dede , to brynge you to the syght of the greatte compasse , that was in the name of Charite : whereby you myghte the better lerne , that in englysshe tongue we conceyue but a lyttelle portion of this infinite vertue , whan we commenly speake therof . But how so euer I begonne , the fyrste poynte of youre lesson was to lerne the strength of charities name .

SYS.

I wold nowe aske you the seconde , if it cam not in my mind to doute , whether charitie and loue be not all one , as in communication I haue harde some clerkes saye they be .

BRO.

I thinke well som clerkes wyll so say . For I note in the last englysh translation of the gospels out of laten , the translatour alway for Charitas wryteth Loue : wherin I canne not consent with hym . For after myn opinion there is as moche difference betwene loue and charite , as is in your occupation betwene threde and twined threde . For you wyll say , that all twined threde is threde , but al threde is not twyned threde : So this worde Loue is more commen & more general then is charitie . For trouthe it is , that all Charite is loue : but it is not trouth , that all loue is charite . In greke charite is agape , and loue is eros , as in latine loue is amor , and charitie Chae ritas . In al these thre tonges there is the same difference in the tone worde from the tother , that is a penne and a quylle . All our pennes , for the most parte be quilles : but al our quilles be not pennes : The quille is that remayneth in his nature , without any other facion or forme put to it : the penne is a quyll shaped and formed , and made apt to write . Likewyse loue is the common affecte of fauour : charitie is loue reduced into a due order towardes god and man , as to loue god alone for him self , and to loue man for goddes sake . Do you perceyue syster what I saye ?

SIS .

Me thynketh brother , that you meane as I wolde saye , that betwene charite and loue is a like difference , as is betwene my pereles and wyres . For I see that my pereles be wyres , but they haue a facion by my labour putte to , the whiche facion wyers haue not . And here may I say as you sayde of Charitie and Loue , that all peerles be wyers , but all wyers be not peerles . But brother , if all charite be loue , what defaulte put you in the translator , the whiche wryteth loue for Charitas ?

BRO.

The same defaulte I put in hym , that you wold put in one , the whiche doth giue to you wiers for perles , or quilles for pennes . But sister , remembre , you wolde haue me be short .

SIS .

It is trouth brother : but the beste shortenesse is to be playne . For when I vnderstonde my lesson , I canne soone make it shorte . Nowe then if you wylle , I preye you telle me the seconde poynte .

BRO.

The seconde was to shew How charitie i● had . you , that charite could not be had without the assured myndes quietnes , as an effecte folowynge the same , the which stedfast quietnes of mynde is not to be inordinatly styred or moued with passions .

SIS .

Sauyng your tale brother , I pray you tell me some englyshe worde , what you calle passion . For truly I know none other passion , but the passion of Christe .

BRO.

Then I haue loste manye wordes . For I thought I hadde sufficiently declared vnto you , that any mouynge of the mynde in to an vngodlye desire , was called a passion , as malice , rancour , yre , enuy , ambition , couetousnes , lechery , glottony , pride , hatred , study of prayse , study of auengyng , and suche other whiche styrre vp and moue the mynde oute of his naturalle reste , to loue or to hate without reason and mesure : As whan our bodye suffreth any torment , we sey , we be in a passion : so when our mynde suffreth any suche inordinat desires , we haue the myndes passion : and euery suche motion of mynd out of due cours is called a passion . The mynde is moued out of his due corse , as often as it is stirred with these affectes , that be engendred of our principall loue to this lyfe , as to be dispraised with our disprayses or sclanders , is a thynge that rysethe in vs from the loue of this lyfe : where if we study to be magnified , we be in a sore passion agaynste reason , the whiche teacheth vs to seke our glory in more stable thinges , then can be found in this life . But bicause you speke of the worde , shortly as you say , it is no very englysshe word : how be it whan we be driuen to speake of thynges that lacke the names in oure tonge , we be also driuen to borowe the wordes , that we haue not , sometyme out of latin , sometyme out of greke , euen as the latin tonge doth in like necessitie borowe & take of other . And though now at the fyrst heryng , this word stondethe straungelye with you , yet by vse it shall waxe familiar , specially when you haue it in this maner expressed vnto you .

Nowe than to opteyne this rest To op●ein re●e of mynde . of mynde , the chefe effecte of charite , we must beware that no passion rule in vs , but alwayes in all thynges we muste ordre our desires by the draught and trayne of this one desire , the which we haue of louynge god alone with al our holle hartes , power , wyttes , & intelligence , neuer suffering aduisedly the corrupte loue of this false flaterynge lyfe , to haue any smal place in oure soule , wherby we shulde waxe the weker in the fulle vnyenge and knittinge of all our intentions to the wylle and pleasure of god . And sister , it was the seconde parte of your lesson .

SIS .

Ye brother I wolde I had lerned well , that I might euer be quiete , howe so euer I were handeled , rightwisely or vnrightwisely , wel or euyll , gentily or chorlysshely . It were an angels condition to be nothynge changed or moued with wel or woo : but to be continually none tenure , in one temperature , neither hering , nor seinge , nor felynge , nor smellyng , nor tastinge , nor wysshynge , nor myndyng any erthely thing besides god , but hauinge continually a feruent desire to knowe , to loue , and to honour god . But brother , what meane you by this , to speake thus , as though it were possible , to make of men angelles , and more ouer to make of this worlde heuen ? as long as man is man , and as long as this worlde is this worlde , I reken hit not possyble to kepe vs thus clene from passions , as you sey the perfecte rest of charitie requireth .

BRO.

You entre with me nowe syster , into a matter of a longe communication , but at this tyme I wyl make you therto a very short answere .

Christe wold neuer teache man to praye , and to aske of god thynges impossible to be opteyned : He instructed vs to sey in our prayer , Adueniat regnum tuum , Oh lorde god let thy kyngedome be here amongest vs . Where the kynge dome of god is , there god reignethe ouer suche subiectes as be worthy to haue suche a kyng : and pleinly there is heuen , where so euer is the kyngdome of god : So that of this world , there might be made an heuen .

Ageyn our maister and sauiour taught vs to pray , Fiat uoluntas tua sicut in coelo et in terra , Oh good lord graunte , that thy wylle maye be fulfylled in this worlde , as it is in heuen : that we men may in euery thought and acte agre with thy wylle , as angels do : that we in this lyfe make no moore resistence agaynste thy pleasure , then the blessed company of heuen doth . This petition can not take effecte onles man be made lyke an angel , all pure & cleane from the dreggy appetites of this lyfe : that is to say , vtterly rydde from all passions , the which euer stryue ageinst the wyll of god .

Nowe then in as moche as I beleue , that Christ biddeth vs aske nothynge , but the same maye be : I think it possible to make of this worlde the kyngdome of god , and to make men the kepers of goddis wyll : The whiche two thynges , to lyue in the kyngedome of god , and to obserue and kepe goddes wyll , I recken to be a perfection of aungels lyfe in heuen . But syster , remembre , Christe biddethe vs not to attempte to performe this perfection by our own power : for that were playnly impossible , but it is our masters instruction , that we shulde turne vs in prayer to god , and of his infinite goodnes craue and aske his grace , wherby we shal be comforted , susteyned , and coraged to say atte the laste with saynte Paule . We be able to do all in hym , that helpeth vs Iesus Christe . This were to haue our spirite holly giuen to serue god , to knowe god , to loue god , and nothynge els . And if you wolde say , that saint Paule cam not to this perfection , nor none of the sayntes , but the beste men were synners , lette it so be : yet be assured if man duely applye his wyl , to be without synne , so that in his wyll be no lacke , nor faynynge , this man before god is an aungell . And sister , as he shoteth nerer the marke , than he doth that seeth none , and shoteth at all aduentures : so you seinge nowe and knowynge the very perfection of charitie , you shall the better enforce towarde it , thenne if you were beset with blynde ignorance . Of al this mater sister , with you I wyl not reson out of your Pater noster , the which I think is inough for your requestes at this tyme .

SIS .

I holde me contented brother , and pray I wyl firste , that I may thynke possible to be thus perfect . Nexte that I may haue grace to enforce thitherward the vertuous power of my harte .

BRO.

There is no more required of you , but this applienge of your wyl to get grace , but grace shall you neuer gette , but if you aske it withoute any doute or mystrust 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 matter for no lyttell boke . Therfore sister , be contented to leaue your digressions , and retorne to your purpose .

SIS .

I haue no purpose , but to lerne , and lerne I shulde , if you taughte me to praye . Yet leste I trouble you to moche , I wyll goo forth , to require of you what was the thyrde poynte in my lesson of charitie . Charitie is not like one vertue .

BRO.

It was to shewe , that charitie is not lyke one vertue , but it is suche a thynge , that by manye degres of diuerse vertues , it must be gotten , as a finall conclusion of all labour and trauaille in vertue . As firste we muste be endued with an vndoubted Feyth , to beleue perfectlye the history of our sauiour : whose doctryne brought first into this worlde this charitie for an absolute conclusion of all lawes . After this faithe we must entre Feare of god . into a fere of god , not the feare of vile bondmen , the which haue no mind to kepe their maisters pleasure but only loke vpon the punish ment , our feare muste be a reuerence to god , lyke as louing children feare to displese their fathers . By this reuerent and louing feare we muste procede to Abstinence , Abstinence . that is to sey we must beare suche feare & reuerence to god , as shall cause vs for the honour of god , to refreyne the sensuall inticementes of sinne , the whiche bespotteth , deformethe , and defeateth the ymage of god in vs , the greattest euyl that man hath . To kepe this abstinence we muste gather pacyence , Pacience . a vertue that maketh stronge our soule , to suffre the violence of al resistence to vertue , by the whiche pacience we shal take an hope to be parte takers of goddes mercyfulnes , and to enioy a rewarde , that passeth al the powers of men , to shewe it . Out of this springeth a feruente loue to god , whiche is called charitie , through which the mynd shal be setteled in such a qui etnes , that all the chaungeable and sondry blastes of this worlde , shall nothynge moue vs from our desire to rest in god : And this mindes reste & perfect quietnes is the princypall effecte of charitie , the conclusion and finalle perfection of all vertue .

I wyll nowe ende these maters , with a wonderful prayse , that the chosen vessell of god saynt Paule wryteth of charite , of the whiche prayse I wolde haue you syster note and marke diligently , what a dignite is in charite , to be aboue al thinges pondred and regarded of al Christen men : This apostle sayth in effect thus . If al mighty god , the father , wolde gyue to me all giftes of his grace , as to endue me with the holy spirite of prophecy , to make me a priuie counseilor of al the secrete misteries in heuen , to cause by the power & strengthe of faith to worke wonders , to do miracles , in quickenyng the deed , in geuinge sight to the blinde : yet all this not withstondynge I am not in the way of saluation , If I wante charite . Howe moche then shulde man bestowe , endeuour , enforce and exercise all his wyttes to gette and to kepe the possession of this high vertue , the which is the soule of lyfe , the grace of graces , the one thing that ioyneth man in fauor with god , & that god onli requireth of man for al his goodnes toward man ? It is suche a thinge this charitie , that by th auctoritie of holy writte I wyl not only cal this vertu a godly thing , but I say it is god hym selfe , that who so euer kepeth in hym charitie , he hath god with hym , and he in god dwelleth , that dwelleth in charite . For bothe is charite and charitie is god : to whome nowe and euermore be all glory , prayse , and honour . Amen .

FINIS . ¶ Thus endeth this treatise of Charitie .