¶
Martyne
the
bysshop
of
Dumience
,
vnto
the
moste
gloryouse
&
peaceable
kyng
Myto
/
kynge
of
Gallicia
in
Spayne
sendeth
gretynge
▪
I
Do
very
well
know
(
most
gentell
kyng
)
the
feruent
thyrste
of
your
minde
,
whiche
vnsacyably
gapeth
after
the
lycure
of
sapyence
/
and
without
cease
coueteth
those
thynges
that
floweth
from
the
ryuers
of
morall
scyence
.
And
for
this
cause
you
haue
monysshed
me
often
tymes
,
by
your
letters
,
to
wryte
vnto
your
magestye
,
by
the
waye
of
epystle
,
some
consolation
,
or
exhortation
,
or
els
some
other
thynge
,
what
so
euer
it
were
/
I
sholde
sende
it
vnto
you
.
But
all
though
this
laudable
desyer
of
your
deuocion
requyreth
this
thynge
of
me
:
neuertheles
I
perceyue
it
wyll
be
imputed
vnto
me
,
(
of
some
busye
persons
)
as
a
poynt
of
presumpcion
aboue
my
knowlege
,
yf
I
sholde
trouble
your
royal
dygnite
,
with
assydual
letters
,
or
(
as
I
myght
saye
)
with
vyle
letters
.
And
therfore
,
lest
I
shold
other
abuse
the
lybertye
of
your
godly
motyon
,
in
to
moche
bablynge
,
or
els
seme
to
denye
your
holly
desyre
,
in
holdynge
my
peace
,
I
haue
sent
you
this
lyttell
boke
,
faythfully
to
satysfye
your
desyrours
ears
/
not
garnysshed
with
the
shew
of
sophystrie
nor
logyke
,
but
taken
out
of
the
playnest
of
pure
symplycite
.
The
which
boke
I
haue
not
wryten
,
specyally
for
your
instytution
(
in
whom
is
naturally
quycknes
of
wysdom
)
but
generally
for
those
that
gyueth
atendaunce
vpon
you
/
vnto
whom
it
shal
be
very
,
profytable
to
redde
,
to
lerne
,
&
to
print
perfectly
in
theyr
memorye
.
The
tytle
therof
is
:
The
rule
of
an
honest
lyfe
/
which
▪
I
wolde
shold
be
so
called
,
bycause
it
doth
not
intrete
of
the
hygh
and
perfecte
thynges
,
that
a
fewe
contemplatyue
&
heuenly
persons
doth
kepe
,
but
rather
it
doth
teache
those
thynges
,
that
may
without
the
knowledge
of
diuine
scryptures
,
by
the
naturall
lawe
of
mans
intellygens
,
ye
of
the
lay
people
&
craftes
men
,
so
that
they
lyue
well
&
honestly
,
be
playnly
vnderstand
&
kept
.
¶
The
boke
.
AFter
the
opinions
of
many
wyse
men
,
there
be
defyned
iiii
.
kyndes
of
vertues
,
wherwith
a
mans
mynde
ones
bewtyfyed
,
maye
attayne
vnto
the
honestye
of
good
lyuynge
.
Of
these
iiii
.
one
is
called
Prudence
/
an
other
Magnanimyte
or
fortytude
/
the
thyrde
Contynence
or
temperaunce
/
and
the
fourth
Iustyce
or
ryghtwysnes
.
All
the
whiche
vertues
togyther
with
theyr
offyces
,
here
vnto
them
annexed
,
maketh
a
man
honest
,
cyuile
,
and
well
manered
.
¶
Prudence
.
Who
so
euer
therfore
that
coueteth
to
folowe
prudence
,
let
hym
then
order
his
lyfe
iustely
,
accordyng
vnto
reason
/
&
ponder
&
way
all
thynges
before
,
and
gyue
vnto
eche
thynge
the
value
and
dygnite
/
not
after
the
opinions
of
many
men
,
but
accordynge
vnto
theyr
qualite
and
nature
.
For
you
shall
vnderstande
that
there
be
some
thynges
that
semeth
to
be
good
,
and
be
not
/
&
there
be
some
that
apereth
not
to
be
good
,
&
yet
they
be
good
.
What
so
euer
therfore
you
possesse
of
transytorye
thynges
,
make
not
to
moch
vpon
them
/
ne
do
not
exteme
that
thyng
to
be
of
great
value
or
pryce
,
whiche
is
casuall
&
vayne
.
Nor
kepe
not
in
hugger mogar
your
goodes
as
though
they
were
other
mens
,
but
bestowe
them
for
your
necessyte
as
you
wolde
your
owne
.
yf
you
do
enbrace
and
loue
prudence
,
you
shall
be
all
wayes
one
man
:
&
lyke
as
the
cause
of
thynges
,
and
varyete
of
tymes
dothe
requyre
,
so
behaue
your selfe
/
do
not
chaunge
your selfe
in
any
affayers
or
busynes
/
but
rather
apply
your selfe
,
lyke
your
hande
,
which
is
euer
one
both
whan
you
sprede
it
abrode
into
a
palme
/
and
also
whan
you
gather
it
togyther
into
a
fyste
.
It
behoueth
a
prudent
man
to
take
councell
with
aduisement
,
and
not
suyftly
(
by
lyghte
credence
)
to
fall
vnto
falsehode
.
Of
dowbtfull
thynges
gyue
no
rasshe
iudgement
,
but
deferre
the
sentence
vntyll
you
haue
forther
knowlege
.
Affyrine
nothynge
styfely
,
bycause
all
thyng
that
semeth
trewe
,
is
not
trewe
in
dede
:
lyke
as
many
tymes
that
whiche
(
at
the
fyrste
scyte
)
appereth
to
be
vncredyble
,
is
not
alwayes
false
,
for
oftentymes
the
trueth
bareth
the
face
of
a
lye
/
and
falshode
lorketh
vnder
the
symylytude
of
trueth
.
And
euen
as
a
frende
somtymes
sheweth
a
lowerynge
countenaunce
,
&
a
flaterer
a
fayre
face
,
so
is
falshode
colored
with
the
lykelyhod
of
trueth
to
the
entent
he
maye
begyle
and
deceyue
.
yf
you
intende
to
be
prudent
,
beholde
thynges
a
farre
of
,
and
consyder
in
youre
mynde
,
what
thynges
maye
chaunce
hereafter
.
Let
nothyng
be
vnto
you
soden
or
vnloked for
/
but
behold
all
thyng
before
hande
.
For
a
prudent
man
doth
not
saye
:
I
thoughte
these
thynges
,
wolde
not
haue
come
thus
to
passe
.
Bycause
,
he
dothe
not
doubte
,
but
seeth
furely
before
,
nor
he
doth
not
suspecte
and
feare
/
but
doth
cyrcumspectly
prouyde
and
beware
.
yow
shall
serche
out
the
cause
of
euery
thynge
,
and
when
you
haue
founde
out
the
begynnynges
.
you
shall
caste
what
wyll
come
of
the
endes
of
the
same
.
you
shall
vnderstande
that
in
certeyne
thynges
you
ought
to
perseuer
and
contynewe
,
bycause
you
haue
begonne
,
but
some
thynges
you
maye
not
begyn
,
wherin
to
perseuer
is
great
hurte
&
daunger
.
A
prudent
man
wyll
not
deceyue
other
,
nor
he
hym selfe
can
not
be
deceyued
.
Let
your
opynyons
he
sure
iudgementes
.
Do
not
receyue
nor
suffer
wandrynge
cogytacions
and
thoughtes
,
that
be
lyke
vnto
dreames
/
wherwith
yf
you
please
your
mynde
,
you
shall
be
heuy
and
pensyfe
,
when
you
haue
ordered
all
thynges
the
beste
waye
you
can
:
but
let
your
cogytacyons
be
stedfast
stable
and
suer
,
whether
it
doth
delyberate
&
take
aduysement
/
whether
it
doth
inquyre
&
serche
/
or
whether
it
doth
contemplate
and
studye
,
let
it
not
swerue
from
the
trueth
.
Suffer
not
your
communycacyon
to
be
ydle
,
nor
in
vayne
,
but
other
swade
and
exhorte
,
or
speke
of
dyuine
thynges
,
or
comforte
other
,
or
els
commaunde
and
teache
.
Laude
and
prayse
other
moderatly
/
blame
and
rebuke
very
seldom
For
to
moch
praysynge
,
is
as
well
worthy
reprofe
,
as
immoderate
rebukynge
/
bycause
that
semeth
to
procede
of
flatery
,
&
this
to
come
of
malyce
.
Gyue
testymony
vnto
trueth
,
and
not
vnto
frendshyp
.
Promyse
with
aduysement
,
perfourme
it
to
the
vttermoste
.
yf
your
wytte
and
mynd
be
prudent
,
ordre
well
thre
tymes
.
Dyspose
and
rule
well
thynges
present
/
prouyde
wysely
for
thynges
to
come
/
and
remembre
those
that
be
paste
.
For
he
that
thynketh
nothyng
of
the
tyme
past
,
destroyeth
his
lyfe
:
and
who
that
studyeth
nothynge
for
the
tyme
to
come
,
falleth
into
all
thynge
vnwaers
.
Put
in
your
mynde
the
dyspleasures
that
be
to
come
,
and
also
the
commodytees
,
to
the
entent
,
you
maye
suffer
them
pacyently
&
these
modetaetly
.
Be
not
contynually
tedyously
occupyed
,
but
somtyme
quiet
,
and
refresshe
your
mynde
with
recreacyon
/
and
take
hede
your
recreacyon
be
full
of
the
studyes
of
wysedome
and
good
cogytacyons
For
a
prudent
man
doth
not
wether
nor
waste
with
ydelnesse
.
He
hath
his
mynde
somtyme
relaxed
to
recreacyon
,
but
neuer
clene
separate
from
good
occupacyon
/
he
quyckeneth
thynges
that
be
dull
/
he
dyspatcheth
spedfully
those
that
be
dowtfull
/
he
molyfyeth
and
maketh
easye
thynges
that
be
harde
,
and
paynfull
/
and
ouercometh
those
that
be
dyffyculte
to
attayne
vnto
.
For
he
knoweth
what
he
ought
to
do
,
and
whiche
waye
to
go
to
worke
/
and
quyckly
and
perfytly
seeth
all
thynges
at
ones
.
Of
thynges
manyfeste
and
knowen
,
he
iudgeth
obscure
and
hydde
/
of
small
he
deameth
the
greate
/
of
them
that
be
present
he
decerneth
the
absente
/
and
of
the
partes
he
conceyueth
all
the
hole
.
Let
not
the
authoryte
of
hym
that
speaketh
moue
you
/
ne
who
it
is
that
speaketh
do
not
regarde
but
marke
well
what
is
sayde
/
nor
do
not
studye
how
you
shall
pleayse
many
/
but
whom
and
what
they
be
take
good
hede
.
Seke
for
that
,
that
maye
be
founde
/
studye
to
lerne
that
whiche
maye
be
knowen
/
and
couet
that
,
that
may
be
laufully
desyred
before
them
that
be
good
.
Do
not
assocyat
your selfe
with
your
better
,
in
whose
company
you
shall
tremble
for
feare
,
&
in
depertynge
from
hym
you
shall
haue
a
fall
.
Then
call
vnto
you
holsome
councell
,
when
the
prosperyte
of
this
lyfe
fauereth
you
.
Then
staye
and
stande
faste
,
as
you
wold
in
a
slyppery
place
/
and
suffer
not
your
mocyons
and
passyons
to
ronne
at
large
/
but
loke
about
you
whether
they
intende
,
and
how
farre
they
may
lawfully
god
.
¶
Magnanimite
.
FOrsothe
yf
Magnanimite
,
whiche
is
also
called
fortytude
,
be
in
your
stomacke
,
you
shall
lyue
in
great
suertye
,
fre
without
dyspleasure
,
vnfearefull
,
without
daunger
,
and
mery
with
a
quyet
conscyence
.
It
is
a
meruelous
good
thyng
of
a
mans
mynde
,
not
to
tremble
nor
feare
,
but
to
be
stedfaste
vnto
hym selfe
,
and
to
beholde
quyetly
the
ende
of
this
transytory
lyfe
.
yf
you
be
of
a
valyaun
stomack
you
shall
neuer
counte
dyspleasur
or
damage
to
be
done
vnto
you
,
you
shall
saye
of
your
enemy
:
He
hath
not
hurt
me
,
but
he
dyd
intende
to
hurte
me
.
And
when
you
haue
hym
in
your
powre
and
subieccyon
,
you
shal
counte
your selfe
suffycyently
reuengyd
,
to
be
able
to
punysshe
hym
.
For
you
shall
well
knowe
,
that
to
forgyue
and
perdon
,
is
the
moste
excellent
and
honest
kynde
of
reuengynge
.
Rayle
of
no
man
pryuely
in
corners
.
Uudermynge
ne
dysceyue
no
man
.
Go
playnly
to
worke
and
speke
boldly
to
a
mans
face
.
For
fraude
and
dysceyte
becommeth
a
cowerde
.
Make
no
conflycte
nor
baytell
with
any
man
,
except
it
be
in
your
owne
defence
.
you
shal
be
a
bolde
and
a
valiant
man
,
yf
you
nother
yeberde
rasshely
vpon
daungers
,
as
one
that
were
foolehardy
nor
yet
feare
them
lyke
a
dastard
/
For
there
is
nothyng
that
maketh
a
dredfull
mynde
,
but
the
conscyence
&
knowlege
of
a
gyltye
lyfe
.
¶
Contynence
.
YF
you
loue
contynence
,
cut
away
all
superfluyte
.
Kepe
togyther
your
desyres
in
a
narow
strayt
.
Consyder
with
your selfe
how
moch
nature
doth
requyre
of
dewtye
,
&
not
how
moch
she
coueteth
vnlawfully
.
yf
you
be
contynent
you
shall
come
to
this
poynt
,
that
you
shall
be
content
&
suffycyent
with
your
owne
selfe
.
And
he
that
is
vnto
hym selfe
satysfyed
&
suffycyent
,
is
borne
with
ryches
abundaunt
.
Put
vnto
concupycence
a
brydle
.
Cast
away
all
those
thynges
that
doth
flater
and
please
which
intyseth
and
draweth
the
mynde
with
preue
voluptie
&
delectation
.
Eate
without
crapulosyte
,
and
surfet
not
.
Quench
your
thurst
,
&
quaffe
not
,
and
beware
of
dronkenesse
.
Take
hede
you
do
not
in
festes
&
other
copanyes
reproue
&
dampne
such
persons
,
whose
maners
you
do
not
alowe
.
Ne
delyte
not
to
moch
in
such
delicious
pleasurs
,
as
you
haue
present
/
nor
yet
couet
those
that
you
haue
not
.
Se
that
your
fare
be
of
an
easy
coste
,
and
come
not
vnto
voluptuouse
pleasures
,
but
vnto
meat
.
Let
hunger
styre
vp
your
appetit
,
&
not
dainty
dysshes
Refreshe
your
desyres
with
a
lytle
bicause
you
ought
only
to
care
for
this
thyng
,
that
is
,
to
labour
that
they
maye
sease
.
And
thus
lyke
as
you
be
made
after
the
diuyne
&
godly
symylitude
,
so
endeuer
your selfe
as
moch
as
you
maye
,
to
forsake
the
fleshe
,
&
cleue
vnto
the
spyryte
.
yf
you
studie
to
haue
contynence
dwell
not
wantonly
,
in
places
all
of
pleasure
,
but
in
good
ayre
helthfully
,
nor
do
not
couet
to
be
knowen
as
a
lord
by
your
house
,
but
let
your
house
be
knowen
by
the
mayster
.
Do
not
fayne
to
be
,
that
you
be
not
,
nor
yet
to
appere
to
be
better
then
you
be
.
Take
good
heed
of
this
thynge
,
that
pouertye
be
not
vnto
you
fowle
,
that
is
to
saye
do
not
dyspyse
it
as
a
thynge
vyle
&
lowthsome
,
nor
frugalyte
fylthy
nor
symplycyte
neglecte
,
nor
yet
playnes
paynfull
or
greuouse
.
And
yf
your
goodes
be
small
,
neuertheles
let
them
not
be
nygardely
vsed
,
nor
do
not
dysperaetly
dysprayse
your
owne
,
nor
with
grudge
prayse
other
mens
.
yf
you
loue
contynence
,
fle
all
fylthy
thynges
before
they
come
vnto
you
,
feare
no
man
more
then
you
do
your
own
selfe
,
byleue
that
all
thynges
be
more
tolerable
then
fylthynes
.
Abstayne
also
from
foule
&
fylthy
communicacyon
,
for
the
sufferaunce
therof
increaseth
&
nouryssheth
vnclenlynes
&
vnchaste
bowldenes
.
Loue
better
fruetful
communicacion
,
than
those
that
be
eloquent
,
those
that
be
trew
,
rather
then
such
as
be
flaterynge
&
fayre
.
Myxte
somtyme
myrth
with
maters
of
grauite
,
but
yet
temperate
them
&
set
them
in
theyr
place
,
without
the
detryment
of
chastite
&
sadnes
,
for
laughyng
is
reprochefull
:
yf
it
be
immoderate
/
yf
it
be
wanton
&
chyldyshe
,
or
yf
it
be
nyce
&
folyshe
.
Laughynge
also
(
yf
it
be
superstycyously
prowde
,
yf
it
be
lowde
and
shryll
,
yf
it
be
dysdaynyng
&
malycyouse
yf
it
be
preuy
&
wysperynge
,
or
yf
it
ryse
of
other
mens
hurte
&
dyspleasure
)
maketh
a
man
haetful
.
yf
therfore
the
time
requireth
myrth
&
sporte
,
take
hede
you
vse
them
also
with
grauite
and
wysdome
,
that
no
man
fynde
faute
with
you
to
be
roughe
and
curyshe
,
nor
yet
to
dyspyce
you
as
though
you
were
worthy
to
be
caste
out
of
company
.
Use
no
rude
carterly
fashyon
,
but
gentell
cyuyle
maner
.
Use
myrthe
without
checkynge
/
sporte
and
pastyme
without
lyghtnesse
/
spekynge
without
lowde
voyce
/
goenge
without
lowde
noyse
and
trampelynge
/
and
reste
without
slouth
and
slogeshnes
.
And
when
that
other
spende
the
tyme
folyshly
/
occupye
your selfe
about
some
honest
thynge
vertuously
.
yf
you
be
contynent
,
shonne
flaterers
,
and
be
as
loothe
to
be
praysed
of
naughtye
fylthy
persons
,
as
you
wold
to
be
laudyd
for
filthy
dedes
.
Reioyce
&
be
glad
so
often
as
you
dysplease
those
that
be
naught
,
&
counte
the
naughty
estymacyons
of
yll
persons
to
be
very
laude
and
prayse
vnto
you
.
It
is
the
most
hardest
thyng
that
belongeth
vnto
contynence
,
to
auoyde
the
pleasable
and
glosynge
speche
of
flaterers
:
whose
cōmunicocyon
melteth
a
mans
mynde
with
a
certayne
delectation
.
Gette
no
mans
amyte
or
frendshyppe
by
flateryng
,
nor
suffer
no
man
to
get
yours
by
such
wayes
.
Be
not
malaparte
boulde
,
nor
yet
presumptuouse
prowde
.
Humilyate
your selfe
and
do
not
dysdayne
/
but
kepe
grauyte
and
sadnes
.
Take
monycyons
gentely
,
and
pacyently
reproches
.
yf
any
man
doth
chyde
you
worthely
,
counte
that
he
profyteth
you
/
yf
he
blame
you
vnworthely
,
you
shall
know
that
he
entendyd
verely
to
profyte
you
.
Feare
not
sharpe
and
bytter
wordes
,
but
beware
fayre
&
flateryng
speche
.
Fle
your
owne
vyces
&
fautes
,
and
be
not
to
curyouse
a
sercher
of
other
mens
,
nor
yet
a
bytter
and
greuouse
rebuker
,
but
(
without
tawnte
&
checke
)
a
corrector
/
so
that
you
myxte
your
monycyons
with
hillaryte
&
gentelnes
,
and
gyue
pardon
vnto
hym
that
erreth
Do
not
extoll
any
man
to
hygh
/
ne
dysprayse
no
man
to
lowe
.
Be
a
styll
hearer
of
them
that
speketh
vnto
you
,
and
a
prompt
&
dylygent
teacher
of
them
that
wyll
heare
you
.
Answer
gently
vnto
hym
that
speketh
vnto
you
,
&
vnto
hym
that
contempneth
departe
quyckly
,
and
do
not
go
awaye
checkynge
&
brawlynge
,
nor
yet
cursynge
.
yf
you
be
contynent
,
take
hede
of
the
mocyons
and
dysposycyons
,
bothe
of
your
mynde
&
also
of
your
body
,
that
they
be
not
vncomly
nor
out
of
fassyon
/
&
do
not
lytell
regarde
them
,
bycause
they
be
preuy
and
secrete
/
for
it
shall
not
skyll
though
no
man
seeth
them
/
it
is
suffycient
when
you
know
them
your selfe
.
Be
mouable
and
flexible
,
but
not
lyght
&
waueryng
/
constant
&
sted
fast
,
but
not selfe
wylled
nor
obstynate
.
Remember
,
&
let
it
not
be
greuouse
vnto
you
,
to
haue
the
knowlege
of
some
thynge
.
you
shall
counte
euery
man
to
be
equall
with
you
.
yf
you
contempne
not
your
inferyores
by
pryde
,
you
shall
(
in
lyuyng
well
)
be
out
of
the
feare
of
your
superyores
.
In
requytynge
beneuolence
,
be
not
neglygente
,
nor
do
not
apere
to
be
folyshe
dylygent
.
Be
gentell
vnto
euery
man
,
&
a
flaterer
vnto
none
/
famylier
vnto
a
few
,
and
iust
&
trewe
vnto
all
.
Be
more
cyrcumspect
in
your
iudgement
than
in
your
communicacion
more
strayter
in
your
lyuyng
,
then
in
your
outward
countenance
.
Be
a
mercyfull
punyssher
,
&
abhorrer
of
crudelyte
.
Be
nother
a
spreder
of
your
owne
good
fame
,
nor
yet
an
haeter
of
other
.
Gyue
no
lyght
credence
vnto
rumors
,
cryems
,
&
suspycyons
/
but
rather
be
moost
agaynst
such
malicyouse
persons
that
crepeth
vnder
the
cloke
of
symplycyte
to
hurte
other
.
Be
slow
vnto
yre
,
&
vnto
mercy
be
prompte
&
redye
.
Be
stronge
and
stedfaste
in
aduersite
,
&
in
prosperyte
be
cyrcumspecte
and
ware
.
Be
an
hyder
of
your
own
vertues
,
lyke
as
other
be
of
theyr
vyces
.
Be
a
dyspiser
of
vayne
glorye
,
and
not
an
egar
requyrer
of
the
houour
,
whiche
god
hath
indued
yow
withall
.
Laugh
not
to
scorne
the
vnwysnes
,
and
ygnoraunce
of
other
.
Be
of
fewe
wordes
,
but
a
pacyent
hearer
of
them
that
speketh
.
Be
dyscret
and
sad
,
but
dyspyse
not
them
that
be
merye
.
Be
desyrous
of
wysdome
&
redy
to
lerne
/
and
those
thynges
that
you
know
teache
with
all
dylygence
&
gentelnes
,
&
those
that
you
know
not
,
desyer
to
be
taught
,
without
any
shamfastnes
or
hydynge
of
your
ygnoraunce
.
¶
Iustice
.
WHat
is
the
fourth
vertue
Iustyce
?
but
a
cōuencyon
&
conuenaunt
of
nature
?
inuented
to
the
helpe
&
confort
of
many
.
&
what
is
iustyce
?
forsoth
not
our
institucyon
nor
ordynaunce
,
but
a
dyuyne
lawe
&
bond
of
mans
socyete
.
In
this
we
may
not
way
and
ponder
what
shal
be
expedient
&
necessary
,
that
is
expedient
&
necessary
what
someuer
iustyce
sheweth
vnto
vs
.
who
soeuer
therfor
you
be
that
desyreth
to
folow
this
iustyce
.
Fyrst
drede
&
loue
god
,
that
you
may
be
loued
of
god
Trewly
you
shal
loue
god
,
yf
you
wyl
imytate
hym
in
this
/
that
is
to
say
Be
wyllyng
to
profyte
all
men
,
&
to
hurte
none
.
And
then
euery
man
wyll
call
you
a
iust
&
a
ryghtwyse
man
,
euery
man
wyll
laude
you
,
euery
man
wyll
worshyp
you
/
and
euery
man
wyll
loue
you
.
To
the
entent
you
maye
be
iust
,
you
shall
not
onely
do
no
hurt
,
but
you
shal
also
withstand
naughty
doers
.
For
,
to
do
no
hurt
,
is
not
iustice
,
but
to
abstayne
from
yll
is
iustyce
.
Therfore
begyn
at
these
,
that
you
take
not
awaye
other
mens
goodes
/
&
endeuer
your self
to
comme
vnto
hygher
perfection
/
that
you
may
also
helpe
to
restore
thynges
taken
awaye
/
and
castygate
,
punyshe
&
holde
strayt
robbers
and
spoylers
of
other
.
Implycate
no
controuersy
of
that
ambyguite
&
dowtfulnes
of
spekyng
but
behold
the
qualytie
&
menyng
of
the
mynde
.
It
shall
not
skyll
whether
you
affyrme
or
sweare
,
when
so
euer
you
intreate
of
the
truth
,
you
shal
wel
know
that
you
intreate
both
of
fayth
&
religyon
.
For
yf
in
swerynge
,
god
sholde
not
be
called
to
wytnesse
,
&
yet
vnto
hym
that
sweareth
not
by
hym
,
he
is
wytnesse
.
Do
not
than
ouerslyppe
the
trueth
,
leste
you
ouerpasse
the
boundes
&
law
of
iustyce
.
And
yf
you
be
constrayned
at
any
tyme
to
vse
a
fayned
word
/
vse
it
not
for
the
clokyng
of
falshode
,
but
for
the
custodie
&
kepynge
of
trueth
.
And
yf
you
chaunce
to
be
compelled
to
saue
your
fydelyte
or
honeste
with
a
fayned
word
/
do
not
make
a
lye
/
but
rather
excuse
your selfe
:
bycause
where
as
the
mater
is
honest
,
the
ryghtwyse
dylcloseth
not
secretes
nor
councelles
,
but
kepeth
thynges
that
sholde
be
close
,
and
speaketh
those
thynges
that
may
be
laufully
spoken
.
And
thus
he
is
in
peace
quyet
,
&
sure
tranquylyte
/
&
whyles
other
be
ouercome
with
theyr
yll
doenges
,
he
vāquessheth
those
that
be
yll
.
yf
therfore
you
endeuer
to
studye
these
thynges
gladly
and
without
drede
,
loking
for
the
ende
of
your
pylgremage
.
you
shal
merely
with
a
quyet
conscyence
,
beholde
the
calamyte
and
heuenes
of
this
wretched
world
,
&
quyetly
the
dysquyetnes
&
trouble
,
&
sauely
the
wyckednes
&
daungers
of
the
same
These
.
iiii
.
kyndes
of
vertues
with
these
instytucyons
&
offyces
vnto
them
belongyng
,
wyll
make
you
a
perfyt
man
.
yf
you
kepe
the
mesure
&
straytnes
of
them
with
a
iuste
intent
of
good
lyuynge
.
The
moderation
of
the
.iiii.
vtues
¶
For
yf
prudence
passe
her
boundes
,
you
shal
be
craftye
,
and
your
wytte
&
inuentyon
tymorouse
and
fearefull
,
you
shall
seme
to
be
a
seker
of
secretes
,
a
sercher
of
all
maner
of
fautes
,
you
shal
be
counted
to
be
a
watcher
of
other
men
,
a
suspycyouse
&
a
busy
person
euer
fearyng
,
contynually
seking
,
&
alwayes
faynyng
some
thynge
.
And
one
that
occupyeth
suttle
suspicyons
to
the
reproch
of
the
cryme
&
faute
of
some
other
:
you
shal
be
poynted
with
the
fyngar
,
that
is
to
say
,
you
shal
be
surely
noted
,
to
be
one
full
of
sutteltye
,
a
dowble
felow
,
an
enemye
to
symplycyte
&
playnnes
,
an
inuentor
of
fautes
.
And
in
conclusyon
you
shal
be
called
(
with
one
voyce
)
of
euery
man
a
naughty
body
.
Prudence
therfore
beyng
not
measured
with
reason
,
bryngeth
a
man
into
these
dyshonestes
,
&
shames
.
But
who
so
euer
ledeth
his
lyfe
in
the
euen
&
equale
balaunce
therof
hath
nothyng
in
hym
suspicious
nor
crafty
¶
Also
yf
Magnanimytye
stretceth
beyonde
his
due
measure
,
he
maketh
a
man
a
thretenar
,
a
proude
facer
&
craker
,
trobulous
and
dysquyet
,
hasty
to
auaunce
hym selfe
to
excell
in
all
thynges
that
ben
spoken
of
,
honesty
set
clene
aperte
which
at
euery
mynute
styreth
vp
his
browes
,
lyke
as
a
beest
or
wyld
boore
setteth
vp
his
brystels
,
and
suffereth
nothynge
to
be
quyete
/
he
stryketh
one
man
,
he
dryueth
&
chaseth
awaye
an
other
.
But
all
though
he
be
a
bolde
and
valyant
champyon
,
yet
for
all
that
he
can
not
suffer
thynges
aboue
his
strength
but
at
last
,
other
dyeth
a
wretched
deth
,
or
elles
leueth
a
lamentable
ende
and
memorye
.
The
measure
therfore
of
magnanymite
,
maketh
a
man
nother
fearefull
nor
folehardye
.
¶
Furthermore
let
continence
kepe
you
within
these
lymites
.
Beware
you
be
not
a
nygarde
,
ne
scrapse
nor
kepe
your
goodis
suspyciously
&
fearefully
,
as
though
you
shold
neuer
haue
ynough
,
nor
set
not
to
moche
by
tryfulles
of
no
value
,
but
kepe
contynence
by
the
rule
of
medyocryte
or
meanes
,
that
you
be
not
gyuen
to
voluptuosite
nor
seme
to
be
prodygal
or
vyciouse
,
nor
yet
thorough
couetouse
catchynge
to
be
vyle
and
fylthye
.
¶
Fynally
iustyce
must
be
orderyd
by
the
way
of
mediocryte
leste
(
she
beynge
apoynted
contynually
by
a
lyght
&
wanton
gwyde
)
neglygens
of
the
mynde
do
folowe
:
As
when
you
do
not
correcte
nor
reforme
the
lyuing
of
nawghtypackes
,
nother
for
great
fautes
nor
for
smale
,
but
do
permytte
the
libertye
of
naughty
doynge
,
other
to
suche
as
flater
&
pleyse
you
,
or
els
vnto
them
that
prowdly
contempneth
you
.
And
agayne
to
be
to
rygorouse
&
strayte
,
shewenge
no
fauour
nor
gentelnes
,
you
shall
apere
vnto
men
to
be
sharp
&
cruel
.
Therfore
the
rule
of
iustice
ought
to
be
so
louyngly
kept
,
that
the
reuerence
therof
wexeth
not
vyle
by
to
moch
sufferaunce
of
neglygence
,
nor
yet
(
thorough
to
cruell
straytnes
)
lese
the
grace
of
humanyte
.
¶
yf
any
man
therfore
desyreth
to
ordre
his
lyfe
(
without
faute
)
not
onely
for
his
owne
vtylite
&
profyte
,
but
to
the
profyte
of
many
other
/
let
hym
kepe
(
by
the
same
path
of
mediocryte
)
this
rule
of
the
aforesayde
vertues
accordyng
to
the
qualyties
of
places
,
tymes
,
persons
,
&
causes
/
lyke
as
he
were
ascendynge
into
the
top
of
an
hygh
hyll
hauyng
on
euery
syde
broken
dyches
,
that
he
may
shone
rasshe
madnes
,
&
also
ouercome
slouthfull
cowerdnes
.
¶
Finis
.
¶
The
encherydion
of
a
spirytuall
lyfe
,
teachyng
the
waye
vnto
perfeccyon
.
wherin
be
opened
and
brought
to
lyght
.ix.
impedimentes
whiche
do
interrupte
and
let
those
that
coueteth
to
walke
in
the
waye
of
god
.
¶
The
defynition
of
encherydyon
.
ENcherydion
(
after
the
mynd
of
Angell
Polytian
)
signyfieth
bothe
a
manuell
or
hand
boke
/
&
also
a
sowldyars
dagger
.
We
se
by
experyence
that
a
dagger
is
so
proper
and
handsome
a
weapen
,
that
euery
man
,
ye
(
almoost
)
euery
boye
,
hath
one
hangyng
by
his
syde
.
But
verely
this
word
encheridyon
,
when
it
signifyeth
a
small
hand
booke
,
is
moch
more
handsome
and
necessary
,
not
to
hange
at
a
mans
gyrdell
,
but
for
euery
man
and
chylde
to
haue
in
his
hande
.
And
therfore
it
is
called
encheridion
,
in
englysh
,
an
hand
booke
,
not
only
bycause
it
is
small
and
portatyue
,
but
bycause
it
is
(
for
the
fruyte
and
vtylite
therin
)
worthy
and
necessary
to
be
had
in
in
euery
mans
hande
.
When
so
euer
therfore
hereafter
you
redde
this
tytle
vpon
any
boke
,
thyncke
surely
that
there
is
a
booke
handsome
and
mete
for
you
.
And
so
let
this
word
encherydion
from
hensforth
be
as
comune
(
for
the
sygnyfycacyon
afore
sayde
)
in
our
englysshe
tonge
,
as
it
is
in
greke
or
latyne
,
bycause
we
can
not
fynde
in
our
mother
tonge
any
one
word
(
without
cyrcumlocucyon
)
to
sygnyfye
the
very
etymologye
and
proper
strength
therof
.
¶
Of
the
strayt
and
chaste
intent
.
THe
fyrst
&
cheyf
impediment
,
that
hindereth
those
that
wolde
profyte
&
go
forth
in
the
waye
of
god
,
is
the
loue
of
hym selfe
,
wherof
spryngeth
all
other
vyces
For
of
this
it
cometh
to
passe
,
that
men
thorough
the
impuryte
and
imperfeccyon
of
theyr
intent
,
do
in
all
thynges
more
seke
for
theyr
owne
selues
(
that
is
to
saye
,
theyr
owne
profyte
,
theyr
owne
laude
,
and
that
they
moost
desyre
,
theyr
owne
beatytude
)
rather
then
the
honour
and
glorye
of
god
,
&
that
not
onely
in
theyr
workes
,
but
also
in
theyr
vertues
and
gyftes
of
god
,
ye
in
theyr
sekyng
of
the
kyngdome
of
heuens
.
And
therfore
it
is
no
meruayle
though
they
fall
many
tymes
into
dyuers
errours
and
synnes
.
But
you
(
syns
all
our
workes
getteth
fruyt
and
meryte
accordynge
to
the
intent
they
be
done
fore
,
yf
you
desyre
to
be
saued
and
profet
)
shall
fyrste
call
for
the
helpe
of
god
,
without
the
whiche
you
can
nothynge
preuayle
.
And
merke
well
all
your
wordes
,
all
your
actes
,
and
all
your
desyers
,
and
in
euery
one
of
them
seke
out
your
intent
,
that
you
may
inquyre
nothyng
else
but
purely
the
honour
and
pleasure
of
god
/
your
owne
selfe
and
all
other
thynges
set
aperte
now
and
euer
.
Nor
you
shall
say
nothyng
,
nor
do
nothyng
but
that
wherin
you
truste
verely
to
pleyse
god
.
¶
The
wanderynge
of
the
harte
thorough
the
loue
of
creatours
.
THe
seconde
impedyment
,
is
,
an
inordynate
and
vndyscret
loue
vpon
creatours
.
This
loue
quyckly
dysquyeteth
a
mans
harte
of
euery
lyght
occasyon
,
so
that
the
interyor
eye
beyng
vexed
with
loue
,
hactered
,
ioye
,
sorowetrouble
,
or
vnlustynesse
,
can
nother
knowe
god
nor
hym selfe
,
nor
yet
what
is
ryght
and
iuste
.
Wherfore
,
yf
yow
loue
the
peace
of
the
herte
,
it
is
necessary
to
kepe
it
clene
and
fre
,
frome
the
loue
of
creaturs
,
and
referre
all
thynges
(
how
so
euer
they
chaunce
vnto
you
)
vnto
the
dyuyne
prouydence
of
god
,
commyttynge
vnto
hym
all
your
cares
,
all
your
cogytacyons
takynge
good
hede
that
nothynge
resteth
in
you
,
nothynge
entreth
your
mynde
,
but
god
.
Gyue
the
erth
for
heuen
/
gyue
the
world
for
god
.
All
thynges
are
vyle
,
that
be
in
the
worlde
,
and
not
worthy
to
be
set
by
,
nor
loued
/
let
it
alone
for
them
that
be
of
the
worlde
,
for
the
whiche
our
sauyour
Chryste
dyde
not
vouthsaue
to
praye
.
you
can
not
serue
and
please
two
lordes
,
nor
loue
thynges
dyuerse
and
contrary
.
yf
you
wyll
know
,
what
you
loue
,
take
good
hede
what
you
thynke
mooste
often
vppon
.
For
where
as
is
youre
treasure
,
euen
there
is
your
harte
.
¶
The
mortyfycacyon
of
the
senses
,
or
sensualytye
.
THe
thyrde
is
the
mortyfycacyon
of
sensualyte
:
For
,
men
beynge
prone
vnto
vyce
do
ouerthrowe
and
gyue
them self
to
moche
to
the
intycementes
and
vayne
delectacyons
of
the
senses
,
and
vnto
the
solace
and
comforte
of
nature
more
than
nede
or
reasonable
dyscrecyon
,
as
,
in
meat
and
dryncke
,
in
communycacyon
,
in
companye
,
in
goodes
,
in
occupacyons
and
in
other
lyke
thynges
,
bothe
vayne
and
curyouse
,
wherby
they
lese
and
let
the
inwarde
peace
,
the
sensyble
deuocyon
,
and
the
grace
of
god
,
sowyng
in
the
flesshe
wherof
they
shall
reype
corrupcyon
.
But
be
you
contynent
and
chaste
of
your
senses
,
fyghtynge
manful
agaynst
your
vnlaufull
desyers
,
and
concupycences
,
fleynge
all
the
occasyons
and
intysementes
vnto
the
same
,
and
constraynynge
your selfe
,
by
vyolense
,
vnto
vertues
,
contrary
vnto
them
,
vntyll
you
be
mortyfyed
from
vyces
and
passyons
,
that
the
same
sensualyte
may
obey
vnto
the
spyryte
.
¶
Further
of
this
mater
,
you
shall
haue
in
a
trearyse
of
the
fyue
senses
taken
out
of
the
euangelycall
worke
of
Marchus
Marulus
.
¶
Of
humilyte
.
THe
fourth
is
pryde
,
vayne
glory
,
his
owne
conceyte
or
pleasure
in
extemynge
hym selfe
,
and
the
desyre
and
ioye
of
prayse
,
wherby
many
do
rest
in
the
fauour
,
laude
,
and
estymacyon
of
men
.
For
these
vyces
dyuerse
are
forsaken
of
almyghty
god
,
bycause
when
they
iudge
them selfes
to
be
hole
,
they
nother
seke
nor
receyue
medycynes
and
remedyes
.
In
so
myche
therfore
as
very
humylite
is
chyefly
necessary
for
you
(
which
is
the
onely
&
moost
surest
waye
vnto
god
,
wherof
springeth
all
goodnes
)
labour
than
so
vehemently
to
optayne
it
,
that
you
stycke
not
to
praye
vnto
almyghty
god
without
cease
for
it
,
extemynge
youre selfe
(
as
yet
)
to
be
mooste
proudeste
and
moost
vyleste
.
More
ouer
you
shall
contynually
haue
before
youre
eyes
,
the
infynyte
mayestye
,
the
infynyte
wysedom
,
&
the
infynyte
goodnes
of
god
,
and
on
tother
syde
the
depe
vylyte
of
your
own
vnworthynes
iudgynge
your selfe
vnfaynedly
to
be
the
moste
wretched
synner
in
the
worlde
,
for
the
multytude
of
your
vylenes
and
ingratitude
,
vnworthy
all
the
benefytes
whiche
you
haue
or
shall
receyue
,
other
of
god
or
his
creaturs
,
&
fynally
to
be
worthy
all
paynes
&
dyspleasurs
.
And
thus
you
shall
submyt
your selfe
vnto
all
men
,
and
chosynge
to
your selfe
,
euery
where
,
the
lowest
place
,
cryeng
vnto
god
as
a
wretche
,
Deus
propitius
esto
mihi
peccatori
,
O
god
be
mercyfull
vnto
me
a
wretched
sinner
,
couetynge
to
be
contempned
&
trode
vnder
fote
of
all
men
.
This
humilyte
getteth
fauour
of
god
.
&
maketh
you
parttaker
of
all
his
graces
and
benefytes
.
Oh
who
can
clayme
vnto
hym
holynes
?
when
it
is
so
harde
,
so
vncertayne
,
and
so
dyffyculte
,
to
renounce
and
forsake
sensualyte
and
proper
wyll
.
How
be
it
there
is
oftentymes
,
by
onely
nature
a
dysposycyon
there
vnto
,
wherof
is
ingendred
a
false
opynion
of
great
sanctyte
and
holynes
.
¶
Of
charyte
.
THe
fyfte
is
a
bytternes
of
the
herte
,
wherby
many
be
prone
and
redy
to
impacyence
,
to
haetred
,
to
reuengynge
,
and
to
despysynge
of
other
.
These
do
murmur
agaynst
theyr
superious
and
rulers
/
these
do
iudge
&
contempne
theyr
neyghbours
/
these
do
speke
yll
by
,
rayle
and
detracte
theyr
brotherne
,
and
beholdyng
al
thynges
with
a
venemouse
eye
(
wherwith
they
be
infecte
)
do
interprete
to
the
worste
,
haetfull
both
to
god
and
men
.
Wherfore
yf
you
wyll
at
any
tyme
profyte
,
it
is
necessary
that
you
loue
euery
man
in
god
,
and
in
euery
man
reuerence
and
honour
the
ymage
of
god
,
and
suffer
no
bytternesse
nor
dyspleasure
to
reste
in
youre
mynde
agaynste
any
man
,
but
mete
euery
man
with
a
louely
countenaunce
,
in
the
swetnesse
of
charyte
,
in
the
mansuetude
and
myldnes
of
harte
,
and
in
the
gentelnesse
of
speche
,
redy
to
bare
the
burthens
and
infyrmytyes
of
all
other
,
dylygent
to
helpe
the
indygence
and
nedynes
of
other
,
prone
to
forgyne
the
trespace
of
other
,
and
to
interprete
all
thynge
to
the
beste
,
to
iudge
nor
dysplease
no
man
,
to
profyte
and
to
helpe
al
,
and
generally
(
without
any
excepcion
of
persons
)
to
bestowe
vpon
euery
man
pytye
and
mercy
.
¶
The
renounsynge
and
denyenge
of
proper
wyll
.
THe
syxte
is
the
propryetye
of
wyll
,
wytte
,
&
counsell
,
whervnto
many
do
so
moch
truste
that
they
durste
not
commytte
ne
resyne
them selues
nother
to
god
nor
men
,
but
they
haue
the
same
propryete
bothe
in
iudgynge
and
chosynge
,
as
an
vnderpynnynge
and
fundacyon
,
where
vpon
they
buylde
all
that
they
do
.
The
whiche
thynges
,
all
though
they
some
great
and
excellent
,
neuerthelesse
they
styncke
before
the
eyes
of
god
.
Therfore
yf
you
wyll
ouerthrowe
this
fundycyon
,
there
shal
fall
in
you
therwith
all
the
walles
of
Hierycho
,
that
is
to
saye
,
all
the
impedymentes
and
defautes
.
Wherfore
it
is
very
necessary
that
you
laye
an
other
fundacyon
,
that
is
too
saye
,
a
full
and
perfyte
abnegacyon
and
renounsynge
of
youre
owne
selfe
,
by
the
whiche
you
shall
forsake
&
leue
your
owne
selfe
,
and
without
any
let
or
retraccyon
of
the
herte
,
commytte
your selfe
vnto
the
pleasure
of
god
imbrasyng
hertely
his
wyll
with
an
inwarde
delectacyon
&
obey
vnto
men
for
goddes
sake
in
all
laufull
thynges
,
most
surely
trustynge
vnto
his
goodnes
,
whiche
vnto
them
(
that
gyueth
them selfes
vnto
hym
both
in
herte
and
dede
)
is
euery
where
present
,
and
prouydeth
for
them
(
by
his
ineffable
prouydence
)
bothe
in
prosperyte
,
and
aduersyte
/
and
also
in
smal
thinges
more
better
than
they
can
desyre
.
What
so
euer
thyngꝭ
therfore
chaunseth
vnto
you
,
receyue
them
,
not
as
of
man
or
other
creature
,
but
immedyatly
of
god
,
as
though
it
were
from
the
hande
of
his
dyuine
prouydence
,
and
that
with
an
equall
mynde
and
quyet
eleuate
aboue
the
chaunces
of
transytory
thynges
,
and
fyxed
by
loue
in
god
,
no
more
desyrynge
prosperyte
then
aduersyte
,
vntyll
all
propryete
of
your
wyll
and
iudgement
be
vtterly
in
you
extynguysshed
and
dede
.
¶
The
immitacyon
of
Chryste
.
THe
seuenth
is
an
immoderate
studye
,
wherin
the
vnderstandynge
is
occupyed
about
bare
speculations
,
and
there
as
is
nother
deuocyon
,
nor
heat
of
affeccyon
toward
god
sought
for
,
but
redynge
,
whiche
is
vsed
other
for
it selfe
(
bycause
it
doth
delygthe
)
or
els
onely
for
knowlege
.
They
that
be
suche
persons
,
are
vayne
,
pufte
vp
with
pryde
in
theyr
owne
conceyt
,
presumptuouse
,
and
very
barreyn
in
effecte
,
the
whiche
verely
can
speke
of
the
spyryte
,
but
they
neuer
deseruyd
to
taste
therof
.
But
you
shall
not
redde
therfore
to
be
counted
lerned
,
but
to
th
entent
you
maye
be
deuoute
.
Euer
iudge
your selfe
to
knowe
nothyng
,
nor
desyre
to
know
none
other
thynge
,
but
Iesus
Chryste
,
beynge
for
you
crucyfyed
/
yf
you
knowe
Iesus
Chryste
well
,
it
is
suffycyent
though
you
knowe
not
other
thynges
,
in
his
lyfe
&
in
his
passyon
,
occupye
your selfe
contynually
,
in
contemplatyng
what
he
sufferyd
for
you
,
that
you
may
suffer
with
hym
,
how
,
that
you
may
studye
to
imytate
the
same
(
that
is
to
saye
)
his
maners
and
vertues
,
Wherfore
,
that
you
maye
in
louynge
hym
agayne
requyte
his
charyte
.
Let
this
desyre
encrease
in
you
euermore
,
that
you
may
(
so
moch
as
is
possyble
)
be
conformed
vnto
your
lorde
,
in
pacyently
suffure
)
ferynge
(
accordyng
vnto
his
pleasure
)
all
the
aduersyte
,
that
he
voutsaue
to
sende
you
.
¶
Of
the
puryte
and
eleuacyon
of
the
mynde
in
to
god
.
THe
eyght
is
the
negligence
and
forgetfulnes
of
the
inward
man
,
the
vnstabylyte
of
the
herte
,
and
to
moche
sufferaunce
of
wanderyng
of
the
mynde
,
wherof
it
cometh
to
passe
,
that
the
herte
beynge
paynted
with
dyuers
imagyes
and
fygurs
,
taketh
no
hede
of
the
dyuyne
inspyracyons
,
nor
can
not
lyfte
vp
it selfe
vnto
god
.
But
you
(
all
the
occasyons
of
vnquyetnes
set
aperte
)
shall
seclude
(
so
moch
as
is
possyble
)
the
imagynacyons
,
formes
,
and
symylytudes
of
thynges
,
and
also
the
memoryes
of
wordes
and
dedes
.
And
then
(
the
poures
of
your
soule
beynge
gathered
togyther
)
you
shall
rest
with
thyn
your selfe
,
in
the
sylence
and
quyetnes
of
the
spyryte
,
to
the
entent
you
maye
(
hauynge
your
vnderstandyng
pure
&
clene
from
ymages
and
fygures
,
&
the
affeccyon
fre
from
all
creatures
,
that
memorye
also
eleuate
vnto
god
)
intende
fynally
euery
thynge
that
you
do
,
vpon
hym
,
and
euer
cleue
and
stycke
vnto
hym
.
For
why
do
you
labour
about
many
thynges
?
Thynke
vpon
one
,
desyre
one
,
and
you
shall
fynde
reste
.
Alwayes
therfore
where
so
euer
you
be
,
let
this
voyce
sounde
in
your
eare
.
My
sonne
turne
vnto
the
herte
,
refraynynge
your selfe
frome
all
other
thynges
,
that
you
may
stedfastly
,
with
a
clere
&
symple
herte
,
perceuer
in
god
,
thynkynge
vpon
nothynge
but
hym
,
desyrynge
nothynge
but
hym
,
euen
as
though
you
ware
in
the
worlde
alone
with
hym
.
And
vnto
this
so
lowly
and
feruently
,
endeuour
your selfe
,
that
your
soule
with
all
his
strengthe
and
powers
(
accordynge
vnto
the
great
commaundement
of
the
law
)
vnyte
together
in
god
,
maye
be
made
one
spyryte
with
god
.
¶
An
exercyse
of
the
dyuyne
loue
.
THe
nyenth
is
,
vnlustynesse
or
dulnesse
,
wherby
many
beynge
led
by
the
onely
custome
and
vse
,
do
good
dedes
,
extemyng
perfectyon
in
the
multytude
of
workes
,
rather
then
in
the
feruor
and
heate
of
charyte
,
or
in
the
puryte
of
the
intent
/
and
therfore
they
do
not
obeye
nor
gyue
hede
(
by
renounsynge
theyr
owne
selfes
)
vnto
the
dyuyne
scrypture
.
But
kepe
you
this
rule
as
a
profytable
compendyouse
&
brefe
worke
full
of
vtylyte
,
that
you
may
at
all
tymes
haue
your
herte
eleuate
,
by
a
louyng
conuersyon
vnto
god
,
with
a
seruent
desyre
to
please
hym
,
and
per
fytly
to
loue
hym
,
brethynge
and
cryenge
without
sease
,
by
some
fyrye
shorte
prayers
,
and
flamynge
aspyracyons
on
this
wyse
.
O
my
god
,
o
the
lyfe
of
my
soule
,
o
my
hole
desyre
&
my
ioye
.
when
shall
I
hertely
loue
the
?
when
shall
I
(
for
thy
sake
)
contempne
myne
owne
selfe
?
when
shall
I
(
for
thy
loue
)
despyse
all
the
worlde
?
Ooh
wold
I
myght
forsake
myn
owne
selfe
,
and
be
melted
in
the
/
and
of
the
vehement
heat
of
thy
loue
be
consumed
,
transformed
,
and
chaunged
.
O
lorde
graunte
vnto
me
,
to
loue
the
,
with
all
my
herte
,
with
al
my
mynde
,
and
with
al
my
poures
and
workes
.
yf
I
loue
the
with
all
myne
herte
,
then
shall
I
loue
nothyng
so
well
as
the.
yf
I
loue
the
with
all
my
mynde
,
then
shall
I
thynke
of
nothyng
so
moch
as
of
that
yf
I
loue
the
with
all
my
poures
and
workes
,
then
shall
I
do
all
thynges
fynally
,
to
thy
laude
and
prayse
.
Therfore
good
lord
graunt
me
grace
to
loue
the
with
all
myne
herte
&c.
And
with
dyuers
lyke
fasshyons
euer
more
louynge
,
desyrynge
,
and
laudyng
your
welbelouyd
,
in
gyuynge
hym
thankes
,
and
offerynge
your
owne
selfe
into
his
laude
&
prayse
,
as
the
holy
goost
shal
instructe
you
.
This
exercyse
,
and
occupacyon
is
moste
excellent
,
by
the
whiche
you
maye
aske
(
of
the
moste
infynyte
and
great
lord
)
large
&
great
petycyons
.
For
the
desyre
of
charyte
ought
to
extende
it selfe
with
out
measure
.
God
hym selfe
commaundeth
vs
to
aske
,
and
he
promysed
vs
to
be
haerd
,
whiche
suffereth
(
by
his
infynyte
bountefulnesse
)
no
syghe
nor
grone
offeryd
vnto
hym
,
to
tourne
agayne
in
vayne
,
but
other
infundeth
and
sendeth
newe
grace
,
or
increaseth
that
you
haue
all
redy
receyued
,
or
draweth
the
herte
vnto
hym
more
feruenter
,
or
more
swetely
refresshed
,
or
doth
illumynate
more
perfyter
/
or
els
confyrmeth
more
stronger
and
stedfaster
.
Do
not
therfore
neglecte
by
slouthfulnesse
,
suche
goodly
benefytes
,
whithe
you
maye
at
euery
moment
receyue
of
hym
.
Do
not
sease
,
do
not
flee
from
the
face
of
your
lorde
.
Folow
your
welbelouyd
thorough
fyre
and
water
/
and
though
you
somtyme
be
dystract
,
attempted
,
and
fall
from
hym
,
yet
tourne
agayne
penytent
vnto
the
lorde
of
mercy
,
begynne
agayne
manfully
,
and
desyre
to
fatygate