Tho. Lupsets works.  
Londini. ANNO. M. D. XLVI.   

¶ The contents of this book.  

¶ A treatise of charity.  
¶ An exhortation to young men, persuading them to walk in the path way that leadeth to honesty and goodness.  
¶ A compendious treatise, teaching the way of dying well.  
¶ A sermon of Chrysostome, that, No man is hurt but of himself.  
¶ A sweet sermon of. S. Cyprian of the mortality of man.  
¶ The rules of a Christian life made by john Picus the elder Earl of Mirandula.  
¶ Bathered counsels out of Saint Is●dore.    

Treatise of Charity.  
I Am well minded to stick to my promise, 
Haec est e●● nim char●●tas del, v● precepta eius serue●●mus. 1. 10. 5.  of charity, by cause you can not mislike my writing how rudely so ever I writ, unless you diminish your own charity. For charity taketh all things in good worth, and considereth more the good will of the workman, than the beauty of the work. Hereupon I am bolded to show my mind in few words, what is charity and how we may keep charity. A saying much used with every man and woman, but not so well perceived, as it is commonly spoken. Spekers' of charity be plenty, keepers of charity be very scase, although you would make search through out all religious cloisters. To be without malice and hate is not enough, yet very few be found so clear: nor it is not enough to love in a slight or a common, or in a mean wise. If you keep in you, Charity, ye bespotles of all grudges, and therewith ye love in the most highest degree of loving both god and man, god for himself, and man for God's sake.  
But here now me thinketh, we be to suddenly entered with a skip to the mids of this matter: let us make some convenient beginning, and thereafter let us proceed.  
For both you shall with the more ease gather the fruit of this lesson, and I shall the better see what is taught, if the sentences be ●yde in their due order.  
And for as much good sister, as this thing that we here take in hand to treat of, is all holy, all godly, all heavenly, far passing the relics of saints, far passing the hallowed chalices. Let us, I pray you, beware of presumption, 
Be were of presumption.  to touch this mattier with foul fingers. It is our part to wash our hands clean, I mean, as the matter is spiritual, so our spirit must be prepared in a due reverence, according to the high dignity of this virtue. the water that cleanseth our spirit and mind, is meekness. 
Mekenes●  Here with I say we must prepare us, both you to here, and I to speak of holy charity: because Christ saith, 
Matt 〈…〉  that in charity is contained all the law of god: And God's law doth chiefly enforce ii things, one to make us, by threatening of pains, to flee from sin: an other, to cause us, promising of joys to follow virtue. 
What charity causeth.  It must needs then be true, that Charity maketh men do both these things, to forsake sin, and to embrace virtue.  
This is to say, by Charity we refuse evil, and take good, by charity we flee doing naughtily, and cleave to doing well, by Charity we escape dispraise, and deserve praise, by charity we duly both fear and love god, finally by charity, we be rid from the bondage of our enemy the prince of this world, and be frank in the liberty of God's kingdom.  
¶ In this speaking of charity, there seemeth to be an other strength in the word, than commonly we understand in our english tongue: and surely the truth is so, that far above our comen understanding, this word signifieth the hole perfection of a christian man: 
Charity is the ho●e perfection of a chry●sten man.  It is a word borrowed with us of the latin called Charitas. If you now will consider, what is the fountain life and soul of man's virtue, the spacing and rote of all his good works: you shall see, that it is only the true love of god.  
For who so ever hath his mind inwardly ameled, baken, & through fired with the love of god: he is the blessed man, that keepeth God's word, that fulfilleth all God's law, that never willeth doing evil, and ever willeth doing well, in the perfecie form, fashion, shape, and kind of well doing.  
This love of god, that causeth such perfections in man, 
〈◊〉 〈◊〉 〈◊〉  is called Charity. But remember, it may not be taken in the weak common manner: for all they have not this charity, that say they love God: Nor all they love not God, that so say. We be not as our seying soundeth, but as god seeth our thoughts, so we be● None of us loveth god, that enforcethe to will any thing besides God's will. He loveth not god perfectly, that thinketh any thing beside god: he loveth not god perfitly, that doth any thing without god. The perfect love of god can not stand with any care or study for this life: the perfit love of god abideth not the coupling with any other love: the perfect love of god knoweth none affection to kindred, it knoweth no difference between poor and rich, it knoweth not what meaneth mine and thyne● it ●anne not divide a foo from a friend. For he that truly and perfectly loveth god, must love god alone, nothing beside god, nor with god: but love all indifferently in god and for god.  
We that say, we love god, when we scant ones in a day remember god, and yet never remember we God in such a manner, but that more often and more earnestly we remember other things, in saying we love god, and doing thus, we can not prove true that we say. For the perfect lover of god is so wedded togod, that ●his thought nothing abideth, but the quick remembrance of god. Our spirits and senses be occupied with so many other matters, that scant we have leiser to think on god, so far we be from this charity: the which I say, is a virtue of that dignity, power, and majesty, that by itself, it containeth all the precepts of the patriarchs, all the laws of the prophets, all the doctrine of Christ, all the rules of the apostles, all the inventions of the holy church: ye more than all this, charity hath a liberty of power over both the old and the new testament. For the true lover of god, the which is the charitable person, is under no rule: but he is a lord above all laws, all inventions, all precepts, all commandments, that god hath given to man. For charity hath no bond.  
But alway sister remember, that charity is not perfect, whiles that it be burning. It is not a quenched love, a cold love, a love growing in the teeth or lips, that is charity: but the hot fervent burning hearts affect toward god, is the love that is understand in the name of charity, the which (as is said) doth not only contain all the doctrine of Christ, but also it is above all laws, to rule rather than to be ruled.  
The end of all the course and walking of the son of god in this world, was to leave among men this Charity. The mark, whereto our saviour in all his preaching and teaching looked, was to have men endued with charity. For our divine master saw, that there needed no rehearsal of syn●es, the which were to be eschewed, nor yet of virtues, that were to be followed, if man could take charity, that is by itself sufficient for all, both to keep men from stumbling in the way, from wandering out of the way, and finally, to conduct men to the blessed ways end. Here you see, that the compass and circuit of charity is large and wide, in as much as it comprehendeth all that can be spoken, either against vice, or with virtue.  
You peradventure thought, that charity was nothing else, but to keep patience, and not to be displeased nor angry. It is truth, this point is one part of charity: but it is not all. For what so ever the love of god provoketh us to, or the fear of god driveth us from● all in one sum is concluded to be understand in charity.  
Whereupon I may, if you keep charity, say, that you be the very daughter of god, and most dear sister of Christ. But I fear me, you have more oft spoken the word charity, than you have studied to learn, what thing should be charity: and thereby ye say peradventure of yourself, more than you do. For I have noted your mind to be somewhat troubled with certain fantasies, the which could have no place in you, if you were filled with this charity. For here a little more in few words, what is the plain definition of this virtue, as I find it written of a great holy man, and a common doctor.  
Charity (sayeth he) is a good and a gracious effect of the soul, whereby man's heart hath no fantasy to esteem, valour, or ponder any thing in this wide world, beside or before the care and study to know god. For who so ever is inclined to love these earthly things, it is not possible for him ever to attain, so long as he so doth, to the assured constant & perfect use of this charity, because his mind hath so many and so diverse lets, that hinder and withdraw him from taking the possession of this great treasure, wherein be touched the heaps of all virtues. And a little now to speak of these impediments and lets, it shall much appertain to our purpose: for we shall the quycklyer come to charity, if we can know and escape all the blocks, that lie in our way to let us: not only to let us to come to charity, but to drive and chase away from us this virtue, that neither we can come to it, nor that to us.  
The perfit love of god 
The perfit love of god.  hath in it a marvelous quietness and rest, it is never moved, stirred, nor carried away by no storm of worldly troubles, but sitteth fast and sure in a continual calmness, against all wedders, all blasts, all storms. No rock is more still, then is the mind of a charitable man, when the world tumbleth, rolleth, and tosseth it with the vomye wawes of temptations, the which drowneth the minds of all us, that be weak or sick in charity. I would therefore sister, that you diligently learned, what be these blasts, that turmoylen our minds out of the rest, the which charity requireth.  
You shall understand, that there be certain motions called passions, that sore assault our soul, and bringeth our spiritie to much unquietness, as to be moved with anger is a great rolling of the mind, to breed envy, to feed rancour, to nourish malice, to be mindful of any miure, to be studious of avenging, to be grieved with ill speaking, to fume at back biting, to grudge at complaints, to fret with chiding, to strive for shame, for slander. These be the things, that suffer no mind rest, any of these passions troublethe the mind continually from one fantasy to an other: so that no quietness can be had.  
Again, to study for promotion, to care for marriage, to fish for riches, to be greedy of honour, to be desirous of favour, to covet preferment, to gape for praises: these also be sharp spurs, that chasen the mind, and keepen the mind ever stirring and void of quietness.  
Like wise to ensue a delight of dainty and sweet feeding, to be taken with pleasure of the body, to be over thrown with sorrow, to perch up with gladness, to hold up the chin to high in prosperity, to hold down the head to low in advertise, to be in bondage under the fierce rules of censual lust. Whose cruelty over man hath no pity, measure, nor end. These and such other be things, that so troublen & disquieten man's mind, that quiet charity can not abide there. For look a little upon the unmerciful man, that can not forgive, see how he boileth in his appetite to be avenged. Look upon the envious stomach, how he without rest fretteth, in coveting the sight of his hurt, whom he spiteth. Look upon the glutton, how beastly he purveyeth belly cheat, Look upon the lecherer, how busy he is in his ungracious thought. Look upon the covetous wretch, how without reason he scrapeth and shrapeth for gains.  
Look upon the ambitious fellow, how he besturrethe him to get worship. These men through their corrupt fantasies be no less greedy to satisfy their desires, than the hungry and the thirsty bodies through natural necessity seek to be refreshed. Whereof we may see, that sleeping and waking these men's minds roll without taking rest. Such wrestling fantasies, such inordinate appetites be called passions, the which move and stir the soul contrary to his nature, either by love without reason, or by hate without measure, when we willingly consent to the wind of these sensible things.  
The mother of all these passions is a partial love, 
Partial love.  that we bear to ourself, that is to say, the love of th●s carcase, and of this life. To kill in us this mother to all mischiefs, our master Christ teacheth us to hate this life, and to set our bodies at nought: He saith, 
Mat. 16.  it is the next way to find life, 
Mar. 8.  if we set nothing by the loss of this life: 
Luc. 9  he saith, 
Io 12.  the caring for our body importeth and bringeth with it a mistrust of god's providence, 
Mat. 6.  as though ●od had better, 
Luc. 12.  provided for the state of birds than for man, whom he hath created after his own image. Now then to get this rest, that thereby we may get charity, we must cast away the love of this life: the which causeth all the said ruffeling passions, by the which our soul standeth in peril of death. For learn you, that to the soul it is a sore death, to be separated from god. And these passions be they, that only pluck the soul from god, and causeth the soul to forget heaven in the busy occupations of this world, the which world swarmeth full of deed souls, that night and day travelyn, and sweat in the works of darkness, from whence they shall depart in to an other darkness endless, never to see the face of god.  
And this is the conclusion of the passionate soul that lieth in the fetters of filthy ●●●tes without rest drawn now hither now thither in a continual wavering of vain fantasies. But on the other side the quick living soul, that quietly resteth in the love of god, driveth from him by the power of grace, wherewith he is endued, all these unquiet passions. If he stand in fear to be moved with uncomely appetites, he fasteth, he watcheth, he laboureth. The man (I say) or woman doth this, in whom such a blessed soul beareth rule.  
Like wise against anger, wrath, and vain glory he setteth at nought both honour and dishonour: shame, slander, and worship in this world be nothing in his reputation. Against remembrance of displeasures he prayeth for his evil willers. Such a manner charity teacheth and courageth this blessed soul to be occupied in the maintaining and defending the minds quietness, 
What charity causeth.  a thing above all things in this world to be kept warily.  
The rest that angels in heaven have, is none other but this, not to be moved nor stirred with these passions, of loving, of hating, of being pleased, of being diseased, of trusting, of lusting, of abhorring, of coveting, of refusing, of rejoicing, of lamenting, and of innumerable such other, that scourgeth and whippeth man's mind by reason of the corrupt affection and love that he beareth in his ytching body, a love most contrary to charity: the which hath as much ease, as that hath trouble. You shall here a lesson of our master Christ, the author and preacher of charity: He advysethe, 
Mat. 5.  counseleth, and commandeth me, 
Luc. 6.  if I be his disciple, not to resist against evil, to offer my left cheek to him that hath be blowed me on the right, to leave my gown to him that hath taken from me my cote, to walk two miles with him that hath vexed me, and compelled me to walk one mile.  
The form of this lesson that Christ here giveth, is to instruct and warn all christian men, to regard nothing of the body or of the world, above the rest and quietness of the mind: but that we should suffer the loss of our goods, with the hurt, ye with the death of our bodies rather than we should lose any small portion of charity, to be moved with any passion of mind, whereby our love toward god, might decay.  
It is not possible, after Christ's doctrine, to take in this world by any kind of violence so great damage or hurt in body or goods, as is the least drop of trouble in the mind, where no tyrant, nor the devil himself hath any dominion. For there only ruleth our own free will: so that if we will disordre our mind with any passion, we be to ourself more violente and cruel, than the devil can be. Wherefore my good sister, let us believe our master Christ, and to the death, let us never break peace with god. For if we do, far well all rest. We break peace with god, when we turn us for any cause to the care of this life.  
If you feel yourself inordinately moved with displeasant words, with angry countenances, with evil reports, with dyspraises, with rebukes, with false slander, with untrue complaints: beware sister, for surely you be not in charity with god. If you mumble upon coniectours, if you feed upon suspicions, if you gnaw upon shrewd tales, if you delight to give taunt for taunt: beware again good sister, for without doubt, god and you betwayne.  
And if you believe the son of god yourself with your own will, do more than any fierce prince over you could do, all though he brought you to extreme wretchedness, and at the last to the death tormented your body. It is with out comparison worse to be set with these passions, than it is to suffer the pangs of death. But at this point peradventure you will say and ask me: whether we should forsake all the commodities of this world: whether we should make no force to get such things, as keepeth up the wealth of our body: whether we should utterly refuse all things ordained for this life: whether we should be clean careless of good name? No no, sister not so. Holly scripture forbeadeth us nothing, that is for use or profit: as by Christ's law it is not forbid to eat, to drink, to have and get, wherewith such sustenance may be maintained, to get children, to have money, to have possessions, to be in honour, to be regarded: but the word of god suffereth not gluttony, and a delight in the belie cheer, nor lechery, and an unlawful pleasure in bodily lusts: nor covetousness, nor a greedy desire to be rich: not vainglory and a proud desire to be magnified. Likewise the commandment of god forbeadeth us not the thinking of these and of such other things: but it is plain contrary to the will of god, that we should with any great intention, solicitude, or carefulness of mind, prosecute these bodily necessities. And in the having of the goods, promotions, and honours, we may not judge to be any higher at all, then is to have things for man's necessity: So that toward them we may not bear any manner of love or affection, but only we must with such a mind take them to help forth this life, as the crafts men take the instruments and tolls to help their handy works, that in the having of riches our mind consider nothing, but a plenty of things appertaining to our use and necessities. And thus we may both for ourself and for our neighbours bethink us well, how we shall live: but it may be no care nor yet any earnest study, lest thereby our charity with god be dimynysshed. For hold fast my sister in your remembrance, that to have and keep charity with god, 
To keep Charity with god.  is to love God with your holle heart, with your hole mind, with your hole power. If any small part of your heart, or of your mind, or of your wit, be bestowed in any affection or love toward this life: ye mynishe the perfection of your charity with god, the which requireth of you all and hole, to be without a fellow by himself alone loved.  
You may right well sister put your mind and wit to get these things that maintain this life, but it must be done without all love and affection: there may be no part of love spent in such matters, for your mind can not with any love and affect labour to get and to hold this worldly commodities, but in the mean season your charity with god is greatly decayed and welnyghe broken.  
Also you betray yourself, to mistrust the promission of god, with the which mistrust god is most displeased. For there be three causes noted, that should chief move men's minds to desire these wordly goods: 
Three motions to desire worldly goods.  One is the love of wealth, case, mirth, and pleasure: An other love of worship, honour, and glory: the third the doubtfulness and mistrust of living here, the which mistrust I say, is worst of all, and much more to be blamed then the other two. For a fellow set to his pleasure, loveth money to serve him to make merry, and to make therewith good cheer: the other set upon honour loveth the present goods, because by them he would be regarded. Both these men spend as fast as they get, and small store they put in the vileness of money: but he that upon mistrust seeketh goods, loveth then to hide them to keep them as well from himself as from other, being ever in fear, either of famine, scarceness, or of old age, or of sickness, or of tribulations: and much better confidence and trust he putteth in his own policy and provision, than he doth in the goodness of god, that made all, and that nourisheth us all, not leaving the smalllest gnat, the least worm or fly without dispensation to have convement sustenance: and of man he clearly is mindful, yet man can not trust him. Wherefore the love of this world upon a mistrust of living, is a thing in the sight of god most detestable. Thus I say we may use this world, but we may not abuse it, when for the world we break charity with god. And if our heart be not holly given to love god, we have not god with perfit charity: god hath not our holle heart, if the world have any part.  
This is the way to come to perfect Charity, 
The way to come to perfect Charity.  to keep our heart, our soul, our mind, our wit all hole for god: the which keeping of our heart and mind holle, is the rest and quietness of the soul from the said temptations and passions. And this is the driving away of the lets and impediments to attain charity, whereof now here a little more.  
This perfect love of god, maketh, as we have said, the mind strong to withstand the thirsting and shuldering of sin: and the same bringeth forth consequently the joyful rest and quietness from the foresaid passions: which the corrupt love of this life breedeth. So that this calmness of mind is a certain effect and work of charity. And hope in god 
Hope in god.  maketh us firmly to await for the fulfilling of the promise of god in us, and to us: which hope is gotten by patience, that is constant enduring of adversity, the which patient enduring is purchased with abstinence, that is a strong resisting against evil enticements. And fear of god 
Fear of god.  causeth courage to fly and to abstain from evil, the which fear of god groweth of an undoubted belief in our master Christ's teaching. Thus from faith we come to fear, from fear to fleeing of sin, and in fleeing of sin, we take a patient mind to suffer, whereby we take hope and trust in god, through the which Hope our soul sitteth in a sure chair of a certain expectation of that which is laid up in stor● for us in heaven: And thereof finally cometh in us this charity, which causeth us to love god for his infinite goodness in the same promise making, whereof now we wait for the fulfilling: the which is also the thing that enforceth and ordereth all our thoughts, in such a dew rule, that our life thereby rendrethe in all his acts a sweet savour both to god and to man. But again let us once repeat the effect of this lesson: who so ever believeth 
Believe in christ.  our master, he feareth his punishment, and he that feareth to be punished of christ, refraineth himself ●rom sensual lusts, the which be the causes of punishment: he that keepeth of such causes, abideth well and suffereth tribulation: he that patiently suffereth tribulation, hath a blessed hope and trust in god, the which draweth and pluckethe the mind from worldly affections: and the mind once freely discharged of all love to this world, straight taketh the pure burning charity toward god, and that maketh quietness rest and peace in our conscience. Thus every way we must resolve ourself to rest finally in the possession of charity, or else we neither can believe nor fear christ, as we ought to do, nor refrain evil lusts, as we ought to do, nor suffer tribulations as we ought to do: nor hope in god as we ought to do, nor leave the love of these worldly dregs as we ought to do: but in the fame we shall be drowned both ●yght and day during the space without interruption of any let in this world. And touching charity in god the which is utterly to for sake all love of this world, that thereby we may clean be rid from all passions to love and honour god alone, let this that we have hitherto spoken be enough.  
Now a little hearken, what is this saying, to have and keep charity. 
What is to keep charity.  Truly hit is to derive and to take out from our love in god, an other love towards man for god. For he that hath perfect charity in god, loveth for god's sake all men as himself, by cause in man he knoweth is the image of god, the which image of god, the charitable heart embraceth indifferently in the holle kind of man, without making exception of friend and no friend, of well willers and enemies, of kinsfolk and strangers: but as the figure of god is equal in all, so he equally favoureth all. For though with obstinate sinners and with men wedded to their passions he be displeased, yet his displeasure becometh him as a lover that so●oweth his friends hurt. Wherefore if he be a sinner amended or converted, he is full of gladness, and never cessethe he laiing his wait and watch to do man good so that by his charity toward man for god's sake, he continually mindeth man well: and thereof he never slaketh. In visiting the sick, in clothing the naked, in feeding the hungry, in refreshing the poor, in comforting the miserable, in praying for sinful, in all works of mercy, pity, and devotion, he laboureth with pleasure, by reason of his fast love toward god. He freely and gladly forgiveth all manner displeasures, of injuries, of rebukes, of hurts, and so deep he is in his love, that nothing can cause him to hate. For it is a true saying, that who so ever feeleth in his heart any point of hatred, for any manner of cause, against any manner a man, this person may be assured, that he is not in charity with god. For our master Christ saith: 
lo. 14. c●. 15.  He that loveth me keepeth my commandment: my commandment is, that one of you love an other. Wherefore he that loveth not his neighbour (every man is neighbour unto other, dwelling in the small compass of this earth) keepeth not our masters commandment: and he that keepeth not the commandment, can not love our master Christ, whom he that loveth not: loveth not god. Wherefore he that loveth not his neighbour, halteth in his Charity towards God.  
Thus we may see, that charity in god teacheth what is to be done of us toward man, and ever we be assured to work well, if we keep in us this holy charity: the which only can keep and knoweth the way how to keep god's word. It is our master Christ, 
Mat. 5.  that biddeth us love our enemies, to do well with them that haten us, to pray for them that persecute us. christ thus commandeth us, to th'intent he would cleanse and rid us from hatred, from doing injuries, from being mindful of displeasures, to have us pure from hate, rancour, anger and grudging: he commandeth us to love without exception as well our foo, as our friend. He would have us of our charity in god, to love man after the ensample of god, the which would have all men indifferently to be saved and come to the light of truth, like as his son shynethe over the good and evil, his rain falleth as well upon the unjust, as upon the just: 
Ibidem.  so would Christ have us indifferently spread our affections to all men, after the free lyberalle distribution of charity. For and if you be in this case, that some persons ye love, some you hate, some you neither love nor hate, some you love so so, in a mean fashion, some you love very earnestly: by this inequality of loving learn, that you be fare from perfect charity with god, the which perfect charity indifferently loveth all men for god's sake, the good sort of men as his dear friends, the evil sort, as them of whom may be made dear friends. In charity is no knowledge of any difference between rich and poor, between master and servant, between bond and free, between faithful and untrue, between male and female, between kin and no kin: the charitable spirit looketh upon man's simple nature, the which in all men is like and one thing: whereof he conceiveth in his mind one indifferent contemplation of all, and at all seasons he is well minded, ever well disposed to do all men good with whom is neither english, nor scottisshe, acquaintance nor stranger: but with him one is all and in all, christ jesus alone, whom and whose cross he knoweth, and nothing else.  
Thus by our Charity with god we learn, what is our dueitie toward man. But here in loving your neighbours and brethren, look you deceive not yourself, for it is not enough to love your neighbour, but ye must in the order and rule of charity love him, that is only or chiefly, to love him for god's sake. There be five ways noted of loving one of us an other, of the which numbered one way is praised, three be utterly dispraised, and one neither praised nor dispraised. first I may love my neighbour for God's sake, as every good virtuous man loveth every man. second I may love my neighbour of a natural affection, because he is my son, or brother, or kinsman. Thirdly I may love for vainglory, as if I look by my neighbour to be worshipped or advanced to honour. Fourthly I may love for covetousness, as when I cherish and flatter a rich man for his goods, when I make much of them that have done me pleasures, and may do me more. The fift way, I may love for my sensual lust, as when I love to far delicately, or else when I mad or dote upon women.  
The first way to love my neighbour, for the love I bear to god, 
five manner of loves.  is only worthy to be praised.  
The second way naturally deserveth neither praise nor dispraise. The third, the fourth, and the fift to love for glory, advantage, or pleasure all three be stark nought.  
Therefore sister, out with your love, and consider well, in what way your heart is given to love pour neighbour. Charity hath but one way of loving a man truly an well, that is only for god's sake.  
To conclude now this mattier, the which of himself is in sight, let us knit up charity with this general knot, that man is made absolute and perfect in all virtues, through this one virtue of Charity. But when I say all virtues, look that you understand what is meant in the name of virtue: or else this general clause may deceive you. Wherefore you must learn, that the body hath his proper virtues, and the soul like wise hath his own apart from the other. The virtues of the body 
virtues of the body.  be, as to fast, to watch, to go on pilgrimage, to travail with hand and foot, for to help their neighbours, to distribute your goods in alms deeds, to build up churches, wherein the people may here the word of god, and come together to prayer, to punish the flesh with rough here, to sleep upon the hard ground, to succour the needy, to aid the miserable, and other such acts bodily men do for the love and honour of god. The virtues of the soul 
virtues of the soul.  be of another sort, as meekness, patience, abstinence, hope, faith, charity, pity, mercy, and other like. Now if it so be, that of some infirmity I can not fast, nor watch, for lack of money I can not do any alms, for lack of bodily strength, I can not travail, if such necessary and true considerations make us want the virtues of the body, we be without blame, and had excused before god, the which beholdethe the secret and privy cause of our default. But in the virtues of our soul, we have no manner of defence, if it be so that we lack any of them. For they have no necessity, nor constraynte of any thing, but all be freely under the election and choice of our free will. And when it is generally said, that charity maketh a man absolute and perfect in all virtues, ye must understand in all the virtues of the soul, the which be very virtues, to speak and to name the truth.  
Whereby the body can have of himself no virtue, nor nothing can be done of the body worthy of praise, unless the act be coupled and joined with the virtues of the mind. But contrary, the soul is perfect in his virtues without all assistance and help of the body.  
Then boldly we may say, that from charity cometh all virtues, and none other work there is of charity, than to make and bring forth in us virtue. It is holy scriptures testimony, that charity can not be idle. Alway than a charitable spirit is doing, and what so ever he doth, it must needs be a good work. For what can come from the love of god, but it shall saver and smell of god? the which savour is this only thing, that giveth to man's act all th● goodness.  
Now than my entirely beloved sister, to observe and keep this most precious and most holy charity with god, you shall in few words have a short rule. The best way to keep you from falling out of charity with god, is never to suffer your christian neighbour to sleep in a displeasure with you, and again that you never sleep in a displeasure with your christian neighbour. Remember, we all be knit in a fast kindred under one father in heaven, the which commandeth us to love together as brethren and cistern, without regard of high or low, poor or rich, whether your neighbour be in default, or you, this is to say: whether he be disposed with you, or you with him, make thereof no question, care not for the beginning of wrath, but study ever for the aid, and incontinently follow alway the counsel of our most charitable master Christ: labour alway to make agreement, that at all seasons you may be ready to offer up to god your sweet smelling sacrifice, the which is in God's sense the delectable saver of a charitable brether whose strength is so mighty in his pleasant scent, that it hath his place among the incomparable savours of heaven, where god with all his saints and angels smelleth it.  
Do you bear away sister the short lesson, that I have given to you? SISTER. Which short lesson mean you brother? for partly in writing, partly in communication I have had many lessons of you: of the which some I bear well away, as yet it is out of my mind, how you have proved to me, that a fool should not live solitary, that I must forget displeasures, if I forgive them, that I should ever incline and obey more to reason, then to any entreaty. BROTHER. It is well good sister that you have of these things remembrance, but I thought not to ask you this: I would you rehearsed to me, what you have by me learned of Charity. SUS. Why brother, call ye that the short lesson when it containeth so many lines, that it wearied me three days to read them over? BRO. I think well, that you were wearied, more peradventure with my unfaverye telling, than with the length of the tale. For surely the tale was but short. SIS. If that be a short tale, I confess to you brother, that I can not tell what is short and what is long. For to me your lesson of charity seemed very long. BRO. It is not sister the numbered of words or of lines, that maketh a tale or a book to be called long or short: But the mattier that is entreated maketh both: so that of some mattier you may in very few words here a very long tale, and again of some mattier a great heap of words maketh but a short tale. Like as we say of time, that it is but a little while ago, sins France was under our rule, and that paper, printing of books, and guns, be things invented within few years, and that the four orders of friars began in christendom within a little time passed: yet in each of these foresaid sayings, we understand more than a hundred years. Contrary wise ye will say, that my lady princes hath lain a great while at Eltham, and yet her grace hath not lain there one year. So you will say, that it is a long season sins you and I were together: and yet I was with you within this month. When you knock at a door, and tarry one hour, you say you have very long tarried there. Thus you may see, it is the dignity and the worthiness of the thing, that causeth the time to be named long or short, and not the time of his own space.  
In this manner it is in your lesson of charity, the which is a matter so plentiful, so copious, so long, so large, so deep, so high, that no tale thereof can be called long, unless the teller trifle in vain words, and then you may say this tale is long, because he telleth and showeth his foolishness: but speaking directly of charity, he never can say to much. For when we have said all that we can, yet shall the matter of charity lie in heaps infinite to be spoken more of. For sister, what tongue or pen of man can make an end in telling the smallest portion of God's substance? This charity is god, and God is this Charity. 
1. ●o. 4.  Therefore think not your lesson long of charity. For all that I have said, is in effect nothing. SIS. You have somewhat made me know, what is a long tale and what is a short: but yet brother, because the common proverb is true, that women's wits in deed be short, I pray you, if it be possible, let my lesson be rehearsed in few words. BRO. It is a thing sister, soon done, to comprehend in a few lines all that you have hard of me. For the sum of the hole is: This charity contaynethe all the laws of god, and teacheth us our duty both toward God and man: the which charity requireth a quiet spirit, and no spirit is quiet, that is subject to any passion.  
Wherefore to have charity we must chase from us all passions to rest so in our love of god, that nothing withdraw us nor pluck us inordinately to any thought be side god: whereof should follow that in this world, we would reckon laughing to be weeping, sorrow to be mirth, riches to be poverty, misery, to be wealth, wisdom to be folly, honour to be shame, so deeply we should be buried in god that to this life our senses should lie deed, and quick only in the love of god: from the which true and entire love of god, we should take a love with all hearts affect to the hole kind of man, in whom behold spiritually the image of god: For the which image sake we should bear no less favour to man than were sufficient to resist and utterly vanquish all hate, without the remembrance of any grudge to be taken with any manner of occasion, to be ever with all men joined in heart through our love in god, as fast as kindred joineth a few persons through a natural love: yea faster knytiethe men's hearts togethers charity, than nature can do.  
This is the some of our lesson sister. The which you shall have again made short, if you will. SIS. Nay brother, I pray you let this be no shorter. For in my mind it is all ready somewhat to short. For I would desire you to let me in order to ask you a repetition of mine old lesson, that I may in a short form learn, what was first, what was second, and so forth to the conclusion of your tale. BRO. I do not yet well perceive, what you would have me do● but ask me what you will, and I shall thereto make answer. SIS. Then brother tell me, what was the first point, that you told me of Charity. BRO. first I showed to you the signification of the word, that charity was not only taken for peace, 
〈…〉 this rise.  patience, mercy, and pity, as in our english tongue commonly we use it for nothing else, as when I say I will not break charity, I will keep charity, I will forgive him for charity: troth it is that charity signifieth all these, and as I showed to you, much more: for the word in the same, that is in latin called Charitas, the which signifieth an ordinate love, and a due rule toward god and man, the which ordinate love the soul hath, when he holly with all his power is wedded to god: so that beside, he neither willeth nor desireth any thing. By the which fervent love in god, he exerciseth among men all the kind of virtue. And thus was the first thing sister, to have you to know, what the word of charity signifieth. SISTER.  
Me thought brother, that first of all you showed, that charity containeth all god's laws. BRO. I did in deed, to bring you to the sight of the great compass, that was in the name of Charity. whereby you might the better learn that in english tongue we conceive but a little portion of this infinite virtue, when we commonly speak thereof. But how so ever I begun, the first point of your lesson was to learn the strength of charity's name. SIS. I would now ask you the second, if it came not in my mind to doubt, whether charity and love be not all one, as in communication I have hard some clerks say they be. BRO. I think well some clerks will so say. For I note in the last english translation of the gospels out of latin, the translator alway for Charitas writeth Love: wherein I can not consent with him For after mine opinion there is as much difference between love and charity, as it is in your occupation between thread and twined thread. For you will say, that all twined thread is thread, but all thread is not twined thread: So this word Love is more comen and more general than is charity. For troth it is, that all Charity is love: but it is not truth, that all love is charity. In greek charity is agape, and love, is eros, as in latin love is amor, and charity is Charitas. In all these three tongues there is the same difference in the tone word from the t'other, that is a pen and a quylle. All our pens for the most part be quills: but all our quills be not pens: The quylle is that remaineth in his nature, without any other fashion or form put to it: the pen is a quill shaped, and form, and made apt to write. Like wise love is the common affect of favour: charity is love reduced in to a due order towards god and man, as to love god alone for himself, and to love man for god's sake. Do you perceive sister what I say?  
SUS. Me thinketh brother, that you mean as I would say, that between charity and love is a like difference, as is between my pearls and wires. For I see that my pierles be wires, but they have a fashion by my labour put to, the which fashion wires have not.  
And here may I say as you said of Charity and Love, that all pierles be wires but all wires, be not pierles: But brother, if all charity be love, what default put you in the translator, the which writeth love for Charitas. BROTHER.  
The same default I put in him, that you would put in one, the which doth give to you wires for pierles, or quyls for pens. But sister remember, you would have me be short. SIS. It is truth brother: but the best shortness is to be plain. For when I understand my lesson, I can soon make it short. Now then if you will, I pray you tell me the second point.  
BRO. The second was to show you, that charity could not be had without the assured minds quietness, as an effect following the same, the which steadfast quietness of mind is not to be inordinately stirred or moved with passions.  
SIS. Saving your tale brother: I pray you tell me some english word what you call passion.  
For truly I know no nother passion but the passion of Christ.  
BRO. Than I have lost many words. For I thought I had sufficiently declared unto you, that any moving of the mind in to an ungodly desire, was called a passion, as malice, rancour, ire, envy, ambition, covetousness, lechery, gluttony, pride, hatred, study of praise, study of avenging, and such other, which stir up and move the mind out of his natural rest, to love or to hate without reason and measure: As when our body suffereth any torment, we say, we be in a passion: so when our mind suffereth any such inordinate desires, we have the minds passion: and every such motion of mind out of due course is called a passion. The mind is moved out of his due course, as often as it is stirred with these affects, that be engendered of our principal love to this life, as to be dispraised with our dispraises or slanders is a thing that riseth in us from the love of this life, where if we study to be magnified, we be in a sore passion against reason, the which teacheth us to seek our glory in more stable things, then can be found in this life. But because you speak of the word, shortly as you say, it is no very english word: how be it when we be driven to speak of things that lack the names in our tongue, we be also driven to borrow the words, that we have not, sometime out of latin, sometime out of greek, even as the latin tongue doth in like necessity borrow and take of other. And though now at the first hearing this word standeth strangely with you, yet by use it shall wax familiar, specially when you have it in this manner expressed unto you.  
Now then to obtain this rest of mind, the chief effect of charity, we must beware that no passion rule in us, but always in all things we must order our desires by the draught and train of this one desire, the which we have for loving god alone with all our holle hearts, power, wits, and intelligence, never suffering advisedly the corrupt love of this false flattering life, to have any small place in our soul, whereby we should wax the weaker in the full uniing and knitting of all our intentions to the will and pleasure of god. And sister, it was the second part of your lesson. SISTER.  
Ye brother I would I had learned well, that I might ever be quiet, how so ever I were handled, ryghtwisely or unryghtwisely, well or evil, gently or chorlishly.  
It were an angels condition to be nothing changed or moved with well or woe: but to be continually in one tenure, in one temperature, neither hearing, nor seeing, nor feeling, nor smelling, nor tasting, nor wishing, nor minding any earthly thing besides god, but having continually a fervent desire to know, to love, and to honour god. But brother, what mean you by this, to speak thus, as though it were possible, to make of men angels, and more over to make of this world heaven? as long as man is man, and as long as this world is this world, I reckon it not possible to keep us thus clean from passions, as you say the perfect rest of charity requireth. BRO. You enter with me now sister, into a mattier of a long communication, but at this time I will make you thereto a very short answer.  
christ would never teach man to pray, and to ask of god things impossible to be obtained.  
He instructed us to say in our prayer, Adueniat regnum tuum. 
Mat. 6.  O lord god let thy kingdom be here amongst us. Where the kingdom of god is, there god reigneth over such subjects, as be worthy to have such a king: and plainly there is heaven, where so ever is the kingdom of god: So that of this world, there might be made an heaven.  
Again our master and saviour taught us to pray, Fiat voluntas tua sicut in caelo et in terra, Oh good lord grant, that thy will may be fulfilled in this world, as it is in heaven: that we men may in every thought and act agree with thy will, as angels do: that we in this life make no more resistance against thy pleasure, than the blessed company of heaven doth. This petition can not take effect unless man be made like an angel, all pure and clean from the dreggy appetites of this life: that is to say, utterly rid from all passions, the which ever strive against the will of god.  
Now than in as much as I believe, that Christ biddeth us ask nothing, but the same may be: I think it possible to make of this world the kingdom of god, and to make men the keepers of God's will: The which two things, to live in the kingdom of god, and to observe and keep gods will, I reckon to be a perfection of angels life in heaven.  
But sister, remember, Christ biddeth us not to attempt to perform this perfection by our own power: for that were plainly impossible, but it is our masters instruction, that we should turn us in prayer to god, and of his infinite goodness crave and ask his grace, whereby we shall be comforted, sustained, and coraged to say at the last with saint Paul,  
We be able to do all in him, that helpeth us jesus Christ. 
Eph. 4.  This were to have our spirit wholly given to serve god, to know god, to love god, and nothing else.  
And if you would say, that sainct● Paul came not to this perfection, nor none of the saints, but the best men were sinners, let it so be: yet be assured, if man duly apply his will, to be without sin, so that in his will be no lack nor feigning, this man before god is an angel. And sister, as he shooteth nearer the mark, than he doth that seeth none, and shooteth at all adventures: so you seeing now and knowing the very perfection of charity, you shall the better enforce toward it, than if you were beset with blind ingnoraunce. Of all this matter sister, with you I will not reason out of your Pater noster, the which I think is enough for your requests at this tyme. SIS. I hold me contented brother, and pray I will first, that I may think possible to be thus perfect. Next that I may have grace to enforce thitherward the virtuous power of my heart. BRO. There is no more required of you, but this applying of your will to get grace, but grace shall you never get, but if you ask it without any doubt or mistrust in the goodness of god, who is ever ready to give, when he heareth one, that accordingly asketh.  
And to show you what prayer is shaped accordingly to God's ears, it were a mattier for no little book. Therefore sister, be contented to leave your digressions, and return to your purpose. SIS. I have no purpose, but to learn, and learn I should if you taught me to pray. Ye lest I trouble you to to much, I will go forth, to require of you what was the third point in my lesson of charity.  
BRO. It was to show, that charity is not like one virtue, 
Charity is not like one virtue  but it is such a thing, that by many degrees of divers virtues, it must be gotten, as a fynalle conclusion of all labour and travail in virtue. As first we must be endued with a undoubted Faith, to believe perfectly the history of our saviour: whose doctrine brought first into this world this charity for an absolute conclusion of all laws. After this faith we must entre into a fear of god 
Fear of god.  not the fear of vile bondmen, the which have no mind to keep their master's pleasure, but only look upon the punishment, our fear must be a reverence to god, like as loving children fear to displease their fathers.  
By this reverent and loving fear we must proceed to Abstinence, 
Abstinence  that is to say, we must bear such fear and reverence to God, as shall cause us for the honour of god, to refrain the sensual enticements of sin, the which bespottethe, deformethe, and defeatethe the image of god in us, the greatest evil that man hath. To keep this abstinence we must gather patience, 
Patience.  a virtue that maketh strong our soul, to suffer the violence of all resistance to virtue, by the which patience we shall take an hope to be part takers of god's mercifulness, and to enjoy a reward, that passeth all the powers of men, to show it. Out of this springeth a fervent love to god, which is called charity, through which the mind shall be seteled in such a quietness, that all the changeable and sundry blasts of this world, shall nothing move as from our desire to rest in god: And this minds rest and perfect quietness is the principal effect of charity, the conclusion and final perfection of all virtue.  
I will now end these mattiers, with a wonderful praise, that the chosen vessel of god saint Paul writeth of charity, of the which praise I would have you sister note and mark diligently, what a dignity is in charity, to be above all things pondered and regarded of all Christian men: This apostle saith in effect thus. If almighty god the father would give to me all gifts of his grace, as to endue me with the holy spirit of prophecy, to make me a privy counsellor of all the secret mysteries in heaven, 
1. Col. 13.  to cause by the power and strength of faith to work wonders, to do miracles in quickening the deed, in giving sight to the blind, yet all this not withstanding, I am not in the way of salvation, if I want charity. How much then should man bestow, endeavour, enforce, and exercise all his wits to get and keep the possession of this high virtue, the which 〈◊〉 the soul of life, the grace 〈◊〉 ●aces, the one thing that ●●nethe man in favour with god, and that god only requireth of man for all his goodness toward man: It is such a thing th●s charity, that by the authority of holy writ, I will not only call this virtue a godly thing, but I sai it is god himself, that who so ever keepeth him in charity, he hath god with him: 
1. Io. 4.  and he in god dwelleth, that dwelleth in charity. For both god is charity and charity is god: to whom now and evermore be all glory, praise, and honour.  
Amen.  
FINIS.  
¶ Thus endeth this tre●tyse of Charity.   

An exhortation to young men.  
IT HAPPENETH at this time (my hearty beloved Edmond) that I am in such place, where I have no manner of books with me, to pass the time after my manner and custom. And though I had here with me plenty of books: yet the place suffereth me not to spend in them any study. For you shall understand, that I lie waiting on my lord Cardinal, whose hours I must observe, to be alway at hand, lest I be called, when I am not by: the which should be straight taken for a fault of great negligence. Wherefore, now that I am well saciated with the beholding of these gay hangings, that garnish here every wall: I will turn me and talk with you. For you must know, that my mind hath long coveted, to show what affect I bear toward you: the which hitherto peradventure I never uttered unto you so plainly, that you might take thereof any perfect knoweladge. And that I so did keep in, such outward tokens, whereof when you were with me, you should have perceived my love: the cause was none other, but that in deed, I loved you. For long I have been taught that the master never hurteth his scholar more, 
How masters hurt their scholars moste.  than when he uttereth and showeth by cherishing and cokering, the love that he beareth to his scholars. I think you lacked with me no cherishing, but of cokering you had very little, because I was loath to hurt you: the which loathness came, I say, of that I loved you. But now in as much you be of age, and also by the common board of houseling admitted in to the numbered of men, to be no more in the company of children, and specially for as much as my rule over you is ceased, I will not defer any longer the expressing of mine heart, that no less loveth and favoureth you, than if nature had made you, either my son or my brother. For this alway is my mind, if I have a friend, in whom I find such faith, and honesty, that I inwardly joy in heart with him: I reckon straight, that all his be mine without any exception: 
True friendship.  So that in very deed I take to my care, as mine own, all things that be in my friends care.  
This mind had I to my friend Andrew Smythe, whose son, Christofer your fellow, I ever took for my son: and now I think plainly, that he is so in very deed. This strength hath true love in petition, the which hath likewise joined your father in such manner to my heart, that me think you should be no more his son than you be mine. And though I can suffer your father to take the rule of you, more than I do: yet I can not suffer, that he should care more for your profit than I do. For as I desire and wish, that you never have need of me: so surely if you ever should have, it should well than appear, that as nature hath given you one father, so your father's friendship hath provided for you an other father. Wherefore good Edmonde, reckon no less affect in me to do you good, than is in your own father, whose only study and care is, to see you grow and prosper toward the state of an honest man: and I to further you to the same, am as desirous as he is. and as much as I can, I will help you both with my counsel and power, such as I have.  
¶ If you will call to your mind all the frays, that have been between you and me, or between me and Smith, you shall find, the causes ever depended of a care, I had for your and his manners, when I saw certain fantasies in you or him, tha●iarred from true opinions, the which true opinions, 
True opinions.  above all learning, I would have masters ever teach their scholars. But now that you be of better hability to take counsel, I will begin to show you my mind, in staying you for the hole course of your life, that you may in time learn, what is to be done, to be a good and an honest man. You be yet in the first entry of your life, and now is the time to have a guide, that may faithfully conduct you in the right way. For there be so many paths, and for the most part all by paths be more worn with the steps of your foregoers, than is the very true path of living: that if you go alone you may peradventure long wander out of the straight way. Wherefore as near as I can, I will in few words appoint unto you certain marks, upon the which if you diligently look, you can not err nor fail of the way, that leadeth to the reward of an honest good man, whose virtue savoureth pleasantly to heaven, pleaseth the world, and nourishethe himself with an incomparable delight and gladness, that continually reigneth in his clean and pure conscience. With these marks and tokens, the which I would you looked still upon, I will assign you certain authors, in whose works I would you should bestow your lesure, when you may have time to read, that by them you may at the full be instructed in all things appertaining to virtue: and in all your life I would you meddled not greatly with any other books, then with these, that I shall name unto you: It is not the reading of many books, that getteth increase of knowledge and judgement: for the most part of them, that readeth all indifferently, confound their wits and memory without any notable fruit of their reading. It must be a diligent reader, that shall take the profit of his labour and diligence. No man (specially of them that have other occupations) can use reading, but in very few works, the which I would should be picked out of the best sort: that the fruit of the readers diligence may be the greater. I see many lose their time, when they think to bestow their time best: because they lack judgement or knowledge, to pike out the books, the which be worthy to be studied. And in every thing, an order well observed, bringeth more prof●te than any labour or peme beside. Wherefore my good withipol, take heed to my lesson. I am in doubt, whether you have any other lover, that can and will show you a like tale: but well I am assured, that you have none, that can thus teach you with a better will, to have you take profit by him, than I do: and of me how long you shall have this use, it is in god's will to determine: As much as lieth in me, I will now procure and provide, that these letters shall keep to your use the sum of my counsel, by the which if you order your will, I put no doubt, but first the grace of god shall be rooted in you, and next you shall live with a merry heart, and finally never to lack the commodities requisite for the short time in this world. In the which case you shall obtain the worship and dignity of a goodde and an honest man, whose conditions I had rather see you have with poverty, than in great abundance to be a man of small honesty. You mai be good, honest, & rich, and so study to be, or else think never of riches: for otherwise you shall deceive yourself, and do contrary to that way, that as well worldly wisdom, as the truth of our faith showeth you. But now here what I say.  
¶ First and last (mine own good withipol) remember earnestly to have in your mind three certain things, the which be of such valour, that he that forgetteth either their dignity and nature, or else the degrees and order of them: he can not please neither god, nor himself, nor the world. I say, in all the course of your life, there he three things to be looked so upon, that the first of them must be first of you regarded: the second next● after, and the third in his place after the second. Beware, as of deadly poison, that you ruffil not than without care, one before the other, as to take the iii in the place of the first, or the second after the third, or both the second and the third before the first. In this conclusion you shall (as I have said) both offend god and displease yourself, and also nothing content the world. Like as the most part of men now a days treaspasse all for the rechefulnes and negligence in not keeping these iii things, under the dignity and degree according as they ought to be observed and kept. And what be we (my good Edmond) if we be out of god des favour odious to ourself, and despiteful to men. Therefore again I exhort you, to the intent you may eschew this abominable condition, and grow to be admitted in the blessed numbered of them that rest in the grace of god, in the ●lennes of their conscience, and in the favour of the world, to be judged a good, a wise, and an honest man. For this final end mine exhortation is now, that you in all your acts, in the hole course of your life, remember these three things, that I will rehearse unto you. But I say to you, that you must not only remember these three things, but also specially have in mind the degrees of them: so that ever the first of them be chiefly in your thought above all other: and than in his place put the second, and let not the third be regarded, but as his place requireth, that is, when you have done with the first, and also with the second. There lieth more weight and valour upon the knoweing and keeping of this tale, that I shall tell you: then if I could show you the way within few months, to be a man of great power, both in exceeding abundance of riches, and also in passing auctortie of rule. Therefore as well for the fruit, that followeth, if you do after mine exhortation, as for the infinite hurts, that you can not escape, if you should forget that I sai: I warn and warn you a gain, here this lesson with a glad ear, and print the same in your mind, to execute with lively diligence the effect of this cousail, wherein is contained your life and death, your joy and sorrow, as well in this world, as in that shallbe hereafter: These iii things, be the Soul, 
Soul.  the Body, and the Substance of this world. The first place hath by good reason the Soul, seeing it is a thing immortal, that is created and made after the figure and shape of almighty god. The next & second room hath the Body, 
Body.  as the case and sepulture of the soul, and nearest servant to the secrets of the spirit. The third room occupiethe the riches and goods of this world, 
Goods of this world.  as the necessary instruments or tolls for the body, the which can not want nor lack such things. Let than the eye of your inward mind first and chiefly ever behold the first thing in you, that is your Soul: Next thereto have a respect to your body: & thirdly consider the world: care for your Soul, as for your chief jewel and only trea sure. Care for your Body, for the soul's sake. Care for the world, for the body's sake. Beware above all things, that you go not back ward, as he doth, that careth first to be a rich man, next to be an healthy man, and thirdly to be a good man: where he should do clean contrary, first to study for goodness, next for health, and then for wealth. You see so great blindness among men, that some folk so careth for riches, that very little they look for the health of the body, and nothing at all they mind the state of the soul. I say to you, some folks do thus, I would to god I might not truly report, that for the most part all men in manner now a days do no notherwise. Look upon either the spiritual sort or the temporal, and much a do you shall have, in the great swarming multitude of this blind sort, to find out them that first above all things care for their soul, next for their body: and thirdly for goods of this world. You shall see merchants spare no travail nor ieo pardie of the body, to get these goods. They be (to say the troth) so occupied in the study of this third thing, that scant they have time to care for the second: & as for the first they pass nothing thereupon, it seemeth a thing lest in their thought, where, of conveniency the same care, studi● and thought, that they give to the opteining of these worldly goods, they should spend it all in the maintenance of the first thing, that is the Soul: and the small little regard, that they take for the first, should be bestowed for the third: and more than they do, they should cherish the second.  
¶ The same confusion is with us scholars, 
Sholars.  for our first studi is to get promotion, to get these goods, to live wealthily. In this care we busily be occupied continually. Somewhat more we cherish our bodies than doth the merchant: but our cherisshing is for the longer use of these goods, not as it should be for the soul's sake. And as for the soul we have as little regard as other men have, although we speak thereof more than peradventure other men do.  
This overthwart confusion of these three things marrethe all. And plainly I may sai, that all mischief cometh only of this misorder, that we put the chief care of our study to the third thing, and not to the first, as of duit●e, we ought to do the contrary. If my purpose were to show you, what other men do, and not rather what I would have you do: I would further proceed to express unto you, how far out of square our life is now a days: and how blessed a life we should have in this transitory world, if the care of our soul were first and cheifelye in men's minds, like as the care of the worldly substance occupieth our hearts above all other things. If it were as it ought to be, that in our fantasy reigned the study for the Soul, then should be here that celestial kingdom, the which christ teacheth us to pray for in our Pater noster, Where we crave of God, that his rule and reign may come among us. But as I despair, that commonly this study and care can not be changed from these worldly riches to the soul: so I am full of good hope, that you will take heed to your life, to order therein your desires, in this due manner, more re●ar●g●ng what should be done, than what is done. When you see and know the right path, I trust you will not walk in the crooked h●e way. The troth shall more draw you to love and to follow virtue, than the common ensample shall entice you to follow vice, the which no man can love, not the s●nner himself. But now my own good Edmond here of these three things somewhat more you must print in your mind, with a perfect persuasion that your soul is the chief treasure, that you have: whereupon your continual thought and care must be, to keep it, to defend it, to nourish it, to comfort it, by all ways and means possible for you. In this study you must spend all your wits, night and day you must think on this thing, what so ever you do, you must direct your act to this thing. If you be occupied in the state of your body, either to drive away sickness, or to sustain health, let it be for the service your body oweth to the soul. If you travail for goods of this world, to get your own living, or to help your friend, or else to provide for your children, when god shall send you them: let your travail be for the necessities of the body, and so finally for the soul. Consider what the goods of the world be, how they be but instruments for the body. Use than the world in his kind. Look again upon your body, how it is preciouser than the goods: use him than in his worthiness, and hurt not your body for a thing of less value. And as ye have nothing, neither your body nor your goods, to be compared with the dignity of your soul: so my sweet Withipol, let nothing be in your reputation above this chief and principal jewel, the which must only for himself be cared for, and all other things in this life, must be cherished for it. I stick much with you in repeating one thing, but marvel not though I so do: for I see us all in this world so blinded, partly by a use and custom from the cradill, in the magnifying of these goods, partly by the insaumple of them, with whom we be daily conversant: that scant after long crying, it can now be hard, that the Soul must be chiefly cared for. And except grace work with you, that you yourself will consent to the truth, it is not possible to persuade you, that the ucrie true way of living is this, to care chiefly for the soul, and to care for all other things only for the soul's sake. This saying though it be true, yet I say, it can not be hard: in as much the lives of all them, with whom ye shall be continually conversant, shall cry out clean contrary against my saying. For on all sides you shall see men sweeting in a continual work, both of body and of mind, to get these worldly goods, without any mention made of the Souls state, the which the very friars care little for, as it openly appeareth. But ever I say to you, look what christian men should do, and if you see men so do, be glad of that sight, and follow the same: if you see the contrary, flee from the ensample, and cleave ever fastly to the troth with a sorrowful heart for the loss of other men that so blindly rush forth in the train of a vicious living, where the Soul, is so little cared for.  
¶ That this first thing may be the better in your study, I will briefly touch somewhat of two things that appertain hereto: to have you know what nourisheth and comforth the Soul, and what hurteth and noyeth the same. The Soul can not but ever live, it hath no end of living: yet we may say, that the soul liveth and dieth? It liveth in the grace of god, and dieth in the malice of the devil. The Souls life is the light of virtue: his death is the darkness of sin. You have a free will given you, 
Free will.  whereby you may either quicken or slay at your own pleasure, your Soul in the bright paradise of life, and you may set your soul in the black dungeon of death. Let therefore this will of yours ever study to procure for the soul's life, the which is your own life: and in the same study you shall deliver the soul from his death, the which is the perpetual pain ordained for sin, that separateth the image of god from his patron. I say, sin plucketh your soul from god, whose image your soul should bear. Therefore in all your acts so do, that you willingly displease not god: who can not be pleased but with a pure and clean conscience: pure and clean if you suffer no sin to remain so long in your desire and mind, that it cankarethe the thought. Your thought is cankared with the long residence of sin, when either you be weak in the study of virtue, or else make very little of a fault, or defend your vice, or nowsel yourself in a custom of an inordinate desire. The frailness of our flesh is so great, that it can not be, but that sin shall come to our desire: but it is our blame, if sin tarry and abide with in us. God hath given us a mighty power over ourself: we may when we will correct our desires, and drive out all sin. If you know not what is Sin, nor what is virtue: by the fear and love of god you shall know both. The fear of god 
Fear of god.  will teach you to i'll sin, and follow virtue. The love of god 
Love of god.  will teach you to follow virtue, and slay sin: whereby your privy and secret conscience shall better and more clearly perceive, what is to be done, and what is not, than any definition or descripciou can appoint out to you. Therefore my dear Withipol, enwarpe yourself fast and sure in the fear and love of god, from your first rising to your rest, draw forth the day in all your business, as this loving fear and fearful love shall secretly admonish and warn you: and die rather than you would pursue any lust against your knowledge of god's pleasure.  
¶ What merchandise so ever you occupy, remember, it is the business of the third care, for the which you may not leave any point of this first care, that belongeth to the soul. Likewise if ye be occupied about the body, remember, it is the work of the second care, the which also must be ordered unto the first, the which first must alway stick in your mind, stirred up and led in all desires and appetites by the said fear and love of god. Do never that thing, wherein you fear gods displeasure.  
¶ More particularly in writings you shall learn this lesson, if you would some time take in your hands the New testament, 
New testament.  and read it with a due reverence. For I would not have you in that book forget, with whom you talk. It is god that there speaketh, it is you a poor creature of god that readethe. Consider the match, and meek down your wits. Presume not in no case to think, that there you understand aught: leave devising thereupon: submit yourself to the expositions of holy doctors: and ever conform your consent to agree with Christis church. This is the surest way that you can take, both before god and man. Your obedience to the universal ●aithe shall excuse you before god, although it might be in a false belief: and the same obedience shall also keep you out of trouble in this world, where you see, how foolish medlars be daily sore punished, both to their own undoing and also to their great sorrow and lamenting of their lovers and friends. Surely the troth is, as I have said, that it is your part to obey, and to follow the church: so that both for your soul's sake, and for your bodily quietness, with the comfort of your friends, I exhort you to meddle in no point of your faith, otherwise than the church shall instruct and teach you. In the which obedience read for you increase in virtue, the story of our master Christ, that lively expresseth the hole course of a virtuous life. And there you shall here the holy ghost command you, to seek first afore all things, 
Math. 6.  the king doom of heaven, 
Luc. 12.  and than (saith the spirit of god) all other things appertaining to the body and world, shall by themself follow without your care.  
¶ In reading, the gosples, 
Reading the gospels.  I would you had at hand Chrisostome 
Chrisostom.  and jerom, 
jerom.  by whom you might surely be brought to a perfect understanding of the text. And hereafter at leisure, I would you read the ethics of aristotel, 
Ethica. Arist.  either under some expert philosopher, or else with comment of Futtiracius. And let Plato 
Plato.  be familiar with you, specially in the books that he writeth De re pu●ica. Also you shall find much for your knowladg in the moral philosophy of Cicero. 
Cicero.  as in his books De officns, de senectute, de Fato, de Finibus, de Achademicis questio. de Thusse. specially read with diligence, the works of Seneca, 
Seneca.  of whom ye shall learn as much of virtue, as man's wit can teach you. These works I think sufficient, to show you what is virtue, and what is vice: and by reading of these you shall grow into a high courage, to rise in a judgement above the common sort, to esteem this world according to his worthiness, that is far under the dignity of the virtues the which the mind of man conceivethe and rejoiceth in, these books shall lift you up from the clay of this earth, and set you in a hill of high contemplation: from whence you shall look down, and despise the vanity, that foolish men take, in the deceitful pomp of this short and wretched life. more books, I will not advise you, for your soul's study, to read, than these, except it be Enchiridion, 
Enchiridion.  that Erasmus writeth, a work doubtless, that in few leaves containeth an infinite knowledge of goodness. Think not my good Edmonde, that I overcharge you. For I know, what pleasure you have in reading: and in better books you can not bestow your pleasure, than in these, the which be in numbered but few, and yet they shall do you more good than the reading here and there, of many other. I would to jesus I had in your age followed like counsel, in reading only these works, the which now at last by a great loss of time in reading of other, I have chosen out for my purpose, to refresh with them the rest of my life. And I counsel you now to begin to do the same, when time and convenient leisure shall be given you to read any book.  
¶ The second care is for the Body, 
Bod●y helthe.  the which you must cherish as much as may stand with the service of your former thought and study for your chief treasure. Have a respect to keep your body in good health, the which resteth in the air, and in your diet. 
Diet.  Abide not where corruption 
Corrupt 〈◊〉.  or infection is: Eat not, nor drink not out of time or measure: nor yet of such meats and drinks, as be more delicate and pleasant, than wholesome. Know the measure of your stomach before you overlade your belly. Choke not your appetite, but feed your hunger. Drown not your lust, but quench your thirst, and ever for your soul's sake, keep you from gluttony. Fast 
Fast. sleep.  sometime, both for devotion and also for your health: sleep 
sleep.  rather to little than to much, as much as you take from sleep, so much you add to your life. For sleep is death for the time. Exercise 
Exercise.  you continually: for in labour, your body shall find strength: and lustiness is gotten by the use of your limbs. Let never the son rise before you: you shall have to all your affairs the longer day: and ever for your soul's sake, flee from idleness, 
idleness.  the which is not only in him that doth nothing, but also in him that doth not well: and idle you be, when you be not well occupied. 
Temperans.  Be temperate in your lusts, touching the bodily pleasure: the time shall not be long, till your friends by God's grace, will provide you of an honest mate. In the mean season let the fear and love of god keep you in chastity, the which appertaineth to your chief care● for needs you must so do, seeing that otherwise lechery shall sore defoil your soul, the which you must regard before the body's appetite. For this part I would you read, as your leisure shall be, a little work of Galen De bona valetudine tuenda. 
Galen. De bona valetud. tuen.  And in the works afore named, you shall find many things, that shall instruct you well for this part also, and like wise for the third, the which third ever hath occupied men's stomachs more than either the first or the second. Wherefore as well in holy scripture, as in the other philosophers, and specially in Seneca, 
Seneca.  you shall find many lessons, that appertain to the third care. This third care is for the goods in this world. In this part I can give you small advise of myself, because I have had but small experience herein: yet ever I see, that you may not in the study of getting these goods, leave or slack the chief care, for the first thing, nor yet the secondary care for the body. Labour you must for your living in a due order, as in the third degree of your things, If matins mass or a sermon be to be hard, set your merchandise apart for the season, and prefer the matins of your soul, that looketh to have such ghostly food. If the time require to have you take a meal, either a dinner or a supper for your refection, let not your merchandise differre the going thereto in a due tyme. For remember, that business is one degree above your merchandise. 
Alme● deed.  If you espy a poor man to be in need of your help, hast to help him before any care of making a bargain, for that work of mercy pertemeth to your chief jewel: and therefore your soul shall grow in the grace of god Brcke not much, to the hurt of your health, the convenient time of going to bed for any occupations or rekeninges in your study for these goods. For remember, that rest and sleep. 
sleep.  pertain to the second thing, where your counting books belong to the third. In making your bargain, 
Bargain.  keep faith and promise, deceive no man with any guile or false colour. For let it be ever in your fantasy, how the games that you should get with such untrue dealing, be contemned under your third, that is to say, under your lest care, where the breaking of faith and promise, with false deceit and untrue dealing, sore hurteth your soul: in whom resteth your chief thought. And by false head, you could not get so much of riches, as by the same you should lose of honesty and goodness.  
Wherefore travail ever as the degrees of these three things shall require. If an infinite heap of worldly goods might be got with a small hurt and damage of the soul, forsake rather that great heap, than you would suffer this small hurt. There can be no comparison between the soul's health and the riches: the lest drop that can be of your soul's part, must ponder and weigh more in your thought, than all this world beside can do.  
¶ Let not any similitude 
Similitudes.  deceive your judgement. As if percase a man would reason, that the goods of the soul be all gold, the goods of the world be all lead: although that gold is ever better than lead, yet there may be a great quantity of lead, that shall be valured above the small portion of gold. So in your fantasy a great gains and lucre of the worldly goods may seem better than a small point of our soul's substance. Wherefore he will conclude, that with a little loss of honesty or goodness, we may venture to get a great advantage in this world: and some little small portion we may borrow of our soul, to win by that means a great sum of riches. Beware good Withipol, of such reasoning, and to the death to gain all the holle royalty of this hole world, never trespass against your soul in the smalllest jot that can be imagined, As if ye might be made a lord of great might and power, with abundance of possessions and goods, only for the speaking in witness of one word against the truth, with grudge of your conscience: forsake you all that offer, rather than you would feal the privy bit of your offence. For if you look well, you shall see, that there is a greater value of gains in the smallest jot of virtue, than is in the most power of riches: and that the loss of the smallest mote, pertaining to your soul's state, is more hurt and damage, than the refusing or foregoing of all that is under heaven. So that I say, it is not like between the soul's goods, and the goods of this world, as it is between gold and lead valured above a penny weight of gold: where there is no title ●o small of virtue, that is not to be valuted without comparison above the hole power of the earth and seas, throughout Asia, Africa, and Europa The proof of my saying dependeth hereupon, that every jot, every title, every mote of virtue, wherein is contained the soul's wealthy state, hath appointed his proper state and place in the heaven and kingdom of god: and all the spiritual goods, both small and great be under god, of whom virtue receiveth her reward: Of the which reward he that loseth any manner portion, loseth more than the loss of the holle dominion and reule of this world, whose prince is the devil, 
devil.  that reigneth over all them, as over his bond servants, the which can fond in theyrhertes to forsake virtue, to win these false and vain goods, that stand to us in no earthly stead: but for the short time of a few years in this life, where the possessions of virtue be everlasting. Thus I show you good Edmonde, that your care to get these worldly goods must be subdued under dew order, as in this third place. But what be these goods, and what way you may lawfully get them, I doubt not, but your father will in time convement show you. He is of that sort of men, the which hath by long approved honesty, purchased him a good name, and is thereby beloved and regarded of good men: Whose steps if you follow, you shall by god's grace come to like worship, and be of like or more hability to leave to your children sufficient to pass this life with. Here remember, the more your father loveth you, the less is your third care: and the less that your third care is, the more leisure you have to think upon your chief jewel, the which god hath given you to be ordered after your will, in the which jewel, you shall after this life well passed, have the fruition of god's presence, wherein resteth the joy ineffable of the blessed lambs. The goats, that is to say, the greedy souls of this third care, the which never mindeth, or very little and weakly mindeth the first care, shall remain for ever more in the painful darkness, where is nothing but crying out and lamenting, with fretting of stomachs, and snarring of teeth, as the gospel shall teach you? 
Math. 8.  In the which book of god, 
Luc. 13.  you shall here what an hard thing it is for a rich man to enter in to heaven: 
Math. 19  because that most commonly rich men spend all their care and thought out of order, only for this world, and seldom or never they think of theyrsoule: and when they think thereof, they so think, that they put that care far under the care of these worldly businesses, doing clean contrary to this order. The which god would have us to keep. The which order though you shall see very little regarded of all sorts of men, yet good Edmond regard you it, and have pity of them that regard it not. It is the son of god, the which saith, 
Math. 20. &. 22.  Many be called to heaven, but few be chosen. Enforce yourself to be among the few, and forsake the multitude. Be not drawene to an evil opinion, neither with the ensample of popis cardinals and priests, nor with the ensample of princes lords knights gentlemen and merchants, nor yet with the ensample of monks, and friars. You may by yourself know what is the right path, follow you couragiousely the same, and forsake the common high way of sinners.  
¶ Yet before I leave this third care, I will show you my mind, what is chiefly in this part to be cared for: as the best portion of worldly riches. Surely I reckon no possession of lands, nor yet no substance of merchandise, nor yet no abundance of money, 
A good friend.  to be comparable to a good friend. Therefore above all things in this world, procure to have plenty of friends, and make of them your count, as of your best and most precious goods. Always your friend shall be more profitable to you than any treasure or power beside can be. How you shall know them that be worthy to be your friends, and by what means, and what way friends, be both gotten and also kept, ye shall best learn in Cicero's little book De amicitia, 
Cicero de amicicia.  I can not say in this thing any point that is left of him, wherefore I remit you to that work.  
¶ An other point touching this care of worldly goodis, is to use accordingly your wife, when the time shall come that you shall have one. For to obtain substance of goods, it lieth as much in the wife, to keep that you bring home, as in your travail to bring home. 
Housewife.  And surely unless she be the keeper and sparer, the husband shall little go forward in his labour of getting: And the very troth is, that there is no evil housewife, but for her faults the good man is to be blamed. For I am utterly of this opinion, that the man may make, shape, and form the woman as he will. I would good further with you in this thing, and show somewhat of the way to order your household, if I saw not this matter so largely entreated of diverse philosophers, of whom ye shall here as much, as may be said in this thing. Specially I would you read with most diligence, the proper book, 
Xenophon  that Xenophon writeth hereof, it is called oeconomia, 
Economia  that is to say, the craft to order and keep an house, where this author giveth such counsel, for all the course of an honest man's life in this world to grow in riches, under the means of discretion and wisdom, that no man in my mind can say more therein, or better: the which judgement of mine I doubt not but you will approve when you have read the said work: it is translated out of greek into latin by one Raphael, but in his translation the work loseth a great part of the grace, that it hath in the greek tongue, and also his translation in many places is false: and it plainly appeareth, that raphael understood not well, what Xenophon wrote in greek. I have therefore, for divers of my friends sake, translated the same work out of greek tongue into english, and you shall have the same with my good will, when your pleasure is to read it.  
¶ I would also for some part of this third care, have you read the seven. and the viii book of Aristotels politics, 
Polity. Aristot.  for to here his counsel, concerning the bringing up of children, and the use of other certain things.  
¶ This is the effect and sum, mine own good Edmond, of my counsel, touching the three said things in the which I reckon to rest the hole course of your life: and if you observe and keep them in their degrees and order accordingly, you shall surely content god, next please yourself, and thirdly satisfy the world. One the contrary part, misorder these cares, and you shall run into the vengeance of god, in to the hate of yourself, and in to the indignation of all men. Behold I pray you these hungry and greedy wretches, that make of the third thing their first thought and care, what life lead they in the slander of all their acquientance? what death have they in the sight of their privy conscience● when they remember their false swearinges, their deceitful bargains, their plain robberies, their pollynges, their cruel exactions, their oppressynges of the poor men? what hope have they of God's favour, when they remember all their care and thought hath been for the wealth of this world? the which when they leave and forsake, they despair of all other wealthiness: in as much their minds never earnestly cared for that wealth, the which ever endureth. This remembrance of their misorder, is an heavy burden to their conscience. It can not be otherwise. Consider now again, how clear and light his mind is, that in all his life hath ever chiefly studied for the soul's wealth, that remembreth ever how his care hath been for the reward of virtue? Of this man how well doth every man speak? what joy and comfort embraceth the conscience of this man, when the hand of god calleth him from his short life, to that perpetual life, for the which he hath so much laboured? The t'other be he never so rich, is called a false fellow, a wretched knave. This man, be he never so poor, is called an honest person, a good man, for whom the heaven gates standeth open, whilst the t'other falleth to enles torments. This is the end of misorder, and this is the end of good order, in breaking and keeping the degrees of the foresaid iii things. Wherefore I can not warn you to often to take heed of this counsel: and you can not to often here the same. The jeopardy is not small, if you should forget this tale, it is no less peril than utter shame in this world, with death everlasting. where so ever is slander, there is shame: greater slander there can be none, than followeth on all sides the unjust rich man. And he ever, where some ever he be, gathereth unjustly riches, that careth chiefly for these worldly promotions: the which man hath (I say) both in his life extreme shame, and also after this life extreme punishment. You be not forbode to get riches, but the unordinate desire of getting riches is abominable both in the sight of god and man: your desire is unordinate, if it be not ordered under the degree of your chief care, as now often enough hath been repeated. I would now leave you and make an end of these three cares and studies, appertaining to your soul, body, and goods: saving that because I somewhat know your disposition, I will particularly touch on thing or two, that you must most earnestly beware of: because you be much naturally inclined otherwise to fall into certain points that sore disquieteth the mind, hurteth the body, and hindereth the profits of this life: so that friendly I will admonish you of one or two things, that pertain to all your three charges.  
¶ Take heed my good Withipol, of your passion toward wrath, ire, 
Wrath, ire, and anger.  and anger, resist as much as you can the provocation of your stomach to this vehement pang. Be not● light eared in hearing a word of displeasure: Consider the kind of life that you take: you must be conversant with many and divers merchants, among whom every one thinketh himself both lord and master. In such company chanseth to be often disdainful looks, proud countenances, scorns mocks, scoffs, comparisons, biting taunts, odious checks, spiteful reproaches, with fretting envy, and with many other corrupt affections, whereby riseth much debate, and sometime there followeth plain fury, 
Fury.  that maketh men more like wild beasts, for the time of their madness, than to reasonable creatures. It is a great grace in him that felethe his heart aggrieved, and yet showeth not outwardly his grief. This prudent dissimulation more avengeth his quarrel, than any rendering of words could do. For it is a deadly stroke, 
Patience.  that the patient man giveth, in this soft and mild suffering the rages of an angry fool. Look well upon them both, he that suffereth, and saith nought, is like a man, the railer or taunter, is like a beast or a fool. The sufferer alway both in his time of suffering, and also afterward, when all fumes be ceased, hath a gre●● praise of all that beholdethe him: and ever he hath cause of rejoicing and gladness, where the t'other fretteth with himself: and scant the next day after he can show his face: behind whose back his company reporteth the folly of his hastiness, and sore they blame him for his uncomely behaviour. Let the quarrel be what you lust, ever by your patience and sufferance, you shall have advantage of him that provoketh you, and finally, for your often forbearing, a name of soberness, wisdom, and discreation: whereof shall follow great credence, and a love of all honest persons toward you, where he that will suffer nought, but will ease his stomach, in giving mock for mock, check for check, shallbe taken for a wrangler, a brawler: and few or none honest men will gladly meddle with him.  
¶ To rule this passion of ire, you shall be much more stronger than mine exhortation can make you, if you will (as I have counseled you before (have Plato 
Plato.  your familiar. And Seneca 
Seneca.  shallbe a meet physician for to help your mind against these grievous pangs. The best is, not to be angry, the next is, not to show in words or counteaunce your anger, but remember, if it chance that you be angered, and that you have in showing your anger moved and stirred some other to be displeased: beware that you nourish not this grief, spit out of your stomach all pevisshenes, and seek a tonment as soon as it can be possible. If the party speak not to you, speak you to him, it is no shame to be agreed, it is a foul shame to continue in anger: and in the mean season your prayer to god is void. For out of charity, out of favour and grace of god. It is the ground and only stay of our religion, to love together like brethren, all under one father that looketh over us in heaven, for whose sake, see that you never sleep with grude against any person: in so doing you shall finally obtain, that no man will bear you grude and for your love you shall have love plentifully of god and of the world; Begin mine own good withi●ol to overthorw this bestly passion of wroth, before your age make your stomach stubborn overcome now in time sullines, before men have regard of your displeasure: accustom yourself with mildness softness, patience, sufferance, and specially with gentleness, that can not abide an heart mindful of any grief. To your inferior be pitiful buxom and ready in offering yourself, both to take and keep friendship. With your fellow and companion strive not, compare not: but always study to increase familiarity by loving manners, and easily forget injuries. Let no displeasure be taken of you, how many so ever displeasures be given you. To your better and superior if you obey and give place, it shall be reputed to your commendation and praise. There is no man so vile, but his love may stand in stead to you, and of the poorest man's hatred, you may have sometime hurt.  
¶ Thus I say both for the worldly wisdom, and also for the bonds of your faith, you must take heed to this warning: and the more ye be inclined, not only to be quickly angry, but also to nourish long your anger, the more diligence you must betimes take, to correct and amend your nature, remembering alway your chief care, that perteinethe to the first thing, the which is with nothing more hurted and hindered in his way to grace ward, than with the breaking of love and charity. And as often as you be angry, so often pluck you your soul from the presence of god, by the same passion. Also you disquiet your body, and often times follow diseases by the fierce pursuing of a grief, and sometime by rages chanceth plain battle, and thereof your body standeth ever in jeopardy. Also nothing more hindereth the gains of your third care, than doth unpatient chiding with other. For it causeth many to forbear company: and by that ever followeth loss of occupying. And sometime a good word behind your back may advantage you more than a long failing into Spain, and an evil word likewise may do you more hurt, than a loss of a ship. Let no man have cause to be angry with you, and ever you be sure to be well reported by.  
¶ One other thing or two I would warn you of, with as many words as I have done of the said passion, if I thought not, that by the reading of the said works, you shall much better than I can show you, not only flee from all misbehavours, and corrupt uses of ill fantasies, but also follow the clean piked virtues, and by your own study grow to be a perfect man, in the favour of god and all other. No man shall counsel you better, than you shall do your own self, if in reading you will examine secretly your conscience, whether such properties be in you as you read, or no. If they be in you and be dispraised, determine with yourself to amend them: if they be not in you, and be good, determine with yourself to get them. As in reading you shall here above all other faults dispraised an untrue tongue, 
Untrue tongue,  which bringeth a man out of credence, a thing very hurtful for merchants, whose craft you be like to exercise: and beside, it sore offendeth the ears of god, to here his best beloved creature make that noise against his knowledge and privic conscience: where nothing garnishethe man's voice better than truth of his tale.  
This thing chiefly appertaineth to the care of the soul that is your first charge. It maketh also for the second and for the third care. For surely when the mind is disquieted with the remembrance of the offence in lying, the body hath his part of ill rest: And by the same untrue speaking, much hurt and damage ensueth against your credence, a thing I say most necessary to be kept and maintained of all them, that seek by merchandise any lucre or gains. Therefore let your mind my good withipol, never delight to utter any lie. Either speak not, or speak truly. What fault so ever you may do, let it not be defended with a false tale: for that were to flee out of the smoke in to the fire, as to dooc a worse fault in cloaking an ill, and in the mean season your soul suffereth a sore stroke. This ever as you read of this mattier, have mind of yourself, to take fruit of your reading.  
¶ In consideration also of all three parts, that is to say, both for the defence of your soul's state, and for the wealth of your body, and also for the worldly goods sake, use in all your acts a certain commendable wisdom, never to be none of these Busi medlars: Leave other men's faults, leave correcting, that you have no power in, leave teaching of that you know● not. Let the gospel be ordered by them, that be admitted for doctors thereof. Let the priests be blamed of them, that have the rule of the order. Let common cerominies, and all old customs alone. Put ever your trust in the power and will of god, and obey to the consent of the church, without quarrelling or resisting. Go you forth your way after the meek steps of a true christian man. Let the world bluster and blow as it will, be you none of the blowers.  
Scourge who will, be you none of the scourges. For believe me, sooner shall the rod, than the child that is beaten, be cast into the fire. In eschewing all meldling, you shall save your goods, you shall keep your body from travail, and by the same means you shall best provide a sure buckelet for your soul. For under the cloak of obedience, 
Obedience  chance what chance shall, your soul is ever sure for taking any hurt: the justice of god will keep you harmless, how some ever the tempest of enormities overfloweth this world. If you should be malapert, 
Malapert  and presume to be a doer: report me to you, what may in this world happen, to your undoing both in goods and body: and by the same trouble you shall be cast from the succour of god, who abideth not any presumption. 
Presumption.  You fall into presumption, when you grudge against your rulers, though they be worthy of all dispraises. You presume, when you meddle with them, that be not under you. You presume, when you take in hand to amend this or that, where your part is not to speak. And specially you be presumptuous, when you dare crack, that you know God's will. Leave therefore my good Edmonde, all manner of meddling, and pray to god to accept your obedience. Pray also bitterly, that his will may be fulfilled in this world among us, as the angels fulfil it in heaven. Thus pray, and meddyll no further. For I assure you, it is so to be done.  
¶ Many things might be said for these three cares, but to you I reckon it enough this much that I have here touched. Yet one word or two more shall not be superfluous. For I would not have you deceived by any word that I have here used: As peradventure you might be, if I should thus leave you. Seeing that I have bid you first to care for your soul, next to care for your body, and thirdly to care for the goods of this world. More over I said, there be goods of the soul, goods of the body, goods of this life. But let these words be to you as not spoken in their exact and proper signification. For to speak truly, there is no care but one, nor there be no goods but of one. We must have a certain slight regard to our body, and a slyghter regard to the world: but care we may not for neither of these two. You know, that to care, were to take an inward weighty thought: the which must not be taken, but for a thing of great worthiness, and also of more surety, then is either our body, or the world. Only our soul is the thing to be cared for: and these small commodities, with certain pratie pleasures of the body, and of the world, can not truly be named goods: for in very deed they be not good. For this word Good, includeth a dignity in him that savoureth of god and heaven: so that those things be only worthy to be called goods, the which have a perpetuitee and steadfastness of godly substance: Other things variable, changeable, flittering, such as may be taken from us ma●ger our head, be not worthy of this high name. Neither the body nor yet fortune hath any goods: our spirit and mind only hath things, that truly be called goods, 
True goods.  the which be so constantly and surely ours, that ever they remain with us in spite of all chances, and all our adversaries. Mercy, pi●ee, devotion, meekness, soberness, patience, faithfulness, charity, and such other virtues, be the very true goods, the which we may justly reckon ours, and for them we should continually labour. For these be the substance that our soul must have, to be with them richly decked and garnis●hed, that we may have our holy day array, and our nupciall vesture according, to come to the great feast, that Christ saith we shall once be called to. All these false goods 
false goods.  of the body's lustinges, beauty, fairness, strength, health: and also the●e tri●ing goods of fortune, 
Goods of fortune.  royal houses, large heritance, great renies, implements, costly apparel, gold, silver, honour, power, friendship, nobility, and what you will else in this world: All these vain things, both of body and fortune, can make but a ragged garment for our soul, the which shall be with extreme shame drawn from the said feast, if it come to god's presence with these beggarly rags. This saying good Withipol, I speak to ease and comfort your mind: for by this tale that is true, you now learn, that although before I said you should have three cates in this life, yet in deed you have but one care, the which is to care for the true goods, that be to be purchased for the souls wealthy state. Wherefore of your three cares, strike of two, if you will speak of earnest care. Yet I will stick a little more with you in this point: for fame I would you should see a true mark, whereby you may govern and rule all your fantasies and opinions. If your fantasy be well directed to the true mark, you can not miss of the right path to virtue, the which bringeth man thither, where he shall receive the inestimable reward for his travail. I say your soul only must be cared for: and this only care must be to get and keep the true goods, that be only the goods of the mind. Other goods be not called properly goods. You see, how these pratie commodities of the body, and also these small gifts of fortune, maugre our head, be taken from us, as I can not escape alway sickness, I can not escape misfortunes: I can not i'll from the cruel hands of tyrants, I may be cast into tortures, I may rot in fetters, I may lose all my substance, by water, by fire, by thieves, or by other violente robbery. Against these chances no man can resist, no care nor thought prevailethe to assure us, either of our bodies, or of such goods. Wherefore learn you, that I say before god, we have no goods, but only the goods of the spirit and mind, the which goods (as I have said) be so sure ours, that they can not be taken from us, but with our own will, consenting to the loss of them. In this spiritual possession, every man is an invincible emperor. We may despise all violence of princes, all worldly chances, touching the keeping of virtue ma●ger the hole power of the devil, and all his retinue. Hereof learn and mark mine Edmonde, wherein you may be hurted, that your care may the better be bestowed. For to care, where you have no hurt, it is needles: or not to care, where you be hurted, is a blind ignorance. We be hurted, when we lose any part of god's favour: we lose gods favour, when we lose any goods of the mind: we lose the goods of the mind, when we either rejoice of the having bodili & worldly goods, or make sorrow of the lacking the same. We be not hurted when god continueth his favour, when we decay not in the strengths of mind: we decay not in the strengths of mind, when we be not overcome, neither with the gladness of the bodies and worlds prosperity, nor with bewaieling of their adversity. Thus you see, neither in the goods of the body, nor in the goods of the world, you can other take or escape hurt: it is only the virtue of your mind, wherein you must search, whether you be safe or hurted. Now when you know the place of your hurt, know also what may do you hurt, that you may be more chary of your hurter. You see ones, the place wherein you may be hurted, is your secret mind, a very sure place. For it is not fire, nor water, nor thief, that can come there, it is no princes sword, that can pierce into this place, it is no mislucke of fortune, that can light upon your spirit: finally there is no devil of hell, that can fasten a stroke upon you, to do you in this place any hurt. This should be a great gladness unto you, to consider, in how strong a tower you be from all hurt: but see than again, who it is that may hurt you. For surely you can not be hurted but of one, in whom is power to do hurt: this is your own free-will. This will of yours, and nothing else, hath power to hurt you. See shortly in ensample, how your lands be taken from you, you be spoiled of your goods, fire burneth up your house, you be haled to prison, you be beaten, you be torn with whips, you be drawn upon the racks, you lie in chains, you come forth to open shame, you suffer cold, you be gnawn with hunger and thirst, finally you be put to death. What of all this: yet I can not say, that you be hurted: I see, that with all this the favour and grace of god may continue with you, as it did with the holy martyrs. And also before Christis passion holly Job suffered all this, and was not hurted. This is a great comfort for you, to see that nothing can hurt you, but only your own self. This is the high grace of god, that so hath made man to be over all a mighty conqueror, that can take no hurt but of himself Wherefore I trust you will live ever safe and sound. For I will not think, that ever you will be so mad, as to hurt yourself. Than for these trifles of the body and world, take no care: it is neither the second thing, nor the third thing, that can be so unto you, that in either of them you can be hurted.  
Marry take heed lest by the displeasures done in the second and in the third, you of madness take occasion to be hurted, and willingly hurt yourself in the first thing, the which only is the place, where you may be hurted. And none beside your own will hath power to hurt you there: as if in the time of the loss of worldly goods, you will fret in anger, you will despise god, you will curs & ban, you will enforce to be avenged, you cry out in fury & madness: now take you thought and care. for surely you be hurted, and your chief jewel hath a great loss. For god withdraweth from your soul a great part of his grace: so that this hurt you do to your own self by this frowardness. Likewise whilst your body is tormented, either with sickness or otherwise: if you therefore forsake patience, and swell in wroth: you be than hurted in deed, but of none other person beside yourself only. Thus you may take from the second and 〈◊〉 third, in the which two you can not be hurted, an occasion to hurt yourself, and to have thereof a great cause of a sore and an earnest care, for the peril that your soul thereby falleth in.  
¶ To confirm you the faster in these right opinions, I would you read the little book of Epictetus, 
Epictetus  entitled his Enchiridion, well translated into latin by Angelus Policiane: But to say the truth, the work is so briefly and darkly written, that without a comment, or a good master, you shall not perceive the fruit of the text: I am in mind, if I may have thereto letsure, to translate the comment of Simplicius upon the said work: and than shall you find such sweetness in that book, that I believe it will ravish you in to an higher contemplation, than a great sort of our religious men come to. And one thing believe me, my good Withipoll, that in reading of these old substantial works, the which I have named unto you, shall beside the perfection of knowledge, gendre a certain judgement in you, that you shall never take delight nor pleasure in the trifles and vain inventions that men now a days write, to the inquieting of all good order: by reason that the most part of men, that read these new flittering works, lack perfect judgement to descrive a weighty sentence from a light clause, the which judgement can not be gotten, but by a long exercising of our wits with the best sort of writers. And to me it is a pitiful thing, to behold the foolish dreams of these young clerks in men's hands: and to see these noble old works of the holy fathers and philosophers lie untouched. Where if these new writers speak any thing well, it is picked out of these ancient books. But what so ever these petty clerks pike out now a days, for the most part it is defaced and brought out of good fashion with their evil handling.  
¶ I will now make an end, it is sufficient to a willing mind, such as I trust is in you, to have with a friends finger the way appointed, where you must walk, if you will proceed in virtue: the which is only the thing, that maketh a man both happy in this world, and also blessed in the world to come. Believe you my counsel, and use the same, or else hereafter you will peradventure bewail your negligence. Far ye well. It More, a place of my lord Cardinals, in the feast of saint Bartholomew. 1529.  
FINIS.   

A compendious treatise teaching the way of dying well.  
THey say, it is a point of a proud vanity, or a stubborn folly, to keep sure and certain, what some ever is once said, always, it seemeth not to wise men, that a promiss should be sticked by, in as much there may chance greater causes to break a promiss, than the reasons be, why promiss should be performed. As if I have said, that I will sup with you: it is not enough to bind me against all chances. I may fall sick, I may have at home some necessary impediment, the wether may so fall, that it is no going out, many casualties may happen, that were not in mind, when such promise was made. Wherefore wise men say, in all making of promiss, there be ever understand some secret exceptions, such as be these: If I can, If I may, If it be convement, If no greater cause happen to let me. By the which exceptions, a promiss never bindeth a man further, than is according to be observed and kept.  
¶ If I thought (my friend Iohn walker) that you would take mine excuse by the said exceptions, I would rather by them escape my promiss, that I have made to you, than I would fulfil it for when I suddenly agreed to your request, that was to have me write to you the way of dying well: I considered not at that time, what the thing was. After I perceived more difficulty in it, than was meet for my poor wit specially being (as you may see me) other wise occupied, in such studies as appertain to my leisure: and of shortly this lesson to learn the way of dying well, hath need to have a master, the which knoweth both what our life is, and what the loss of the same is. Nor no man in my mind can effectuously teach the way to die well, except he be one that knoweth the way to live well. And plainly the mattier requireth a philosopher's stomach and a sad. For such a one as Marcus Cato was, were a man meet to entreat this thing: he knew what valour lay in death, the which he sought both with sword, and his nails, tearing ●ut his own bowels.  
¶ I would think a Catulus or a Mercula should speak lustily to you of death, saying they showed their courageous heart nothing to esteem life, when the time required, either to die with honour, or to live with shame. These men and such other would show you the way to go to death, long before death came to you. But none of all the painymes can either with word or with ensamples of their acts declare this thing so truly and effectually, as may he that is exercised in Christ's philosophy, a Paul, or a Peter, or a Hierom should here in speak more lively: than all the subtle clerks of the old greeks. Yet to me, for my part, it is an hard thing, either to play with you one of this sort, or of that sort. It passeth my power to speak to you either like Socrates, or like Chrisostome. So that if the said exceptions be with you admitted in a promiss making, I may truly deny you the performance of my granting, in as much when I promised you this thing, there was understanded, if I could, and if it were convenient: I neither can well declare this way of dying, nor yet me think, it is not convenient for me, living in this common course of the worldly folk, to speak of death so earnestly, as a monk of the Charter house should and might do. But because I know your importune desire, to be so set upon this thing that needs you will have me say somewhat herein: I will pray you so to read me, as the tale not only to be written of me for you, but that I myself am also an auditor of the same, and as much shall I enforce to follow the counsel, that in my saying I advise you, as though the holle work pertained only to myself, wherein take this note for your comforts. that I writ nothing to you, that I wish not were in my own power to execute. Thus I with you, and you with me both of us fast yoked to gathers, let us endeavour ourselves to be in deed such men as we commend and praise. For as it is shame to speak one thing and to think an other, so it is a more shame to write holily and to live worldly. And as great a rebuke there is in him that can here and praise good sayings but do there after he will not. Now than let us not speak only of the way to die well, but in effect let us endeavour our minds to have the fruit of this lesson, to make in deed a good end of our life. And here now without any further process I will begin to pay you my debt, and shortly you shall know my mind how you may die well.  
¶ As I was bethynking me, to write some thing of this mattier to the satisfying of your desire, I turned a book, where my memory g●ue me, to be a story of one called Caniu●, that lived under the tyraun: Caligula Cesar. This Canius beside his high learning was a man of a great spirit, the which he w●ll declared in the manner of taking his death. It chanced him to fail out for a certain cause with the said tyrant, and many sore words were between them: at the last when the tone was departing from the t'other, this emperor in his fires ●re said: well thou fool, make merry if thou wilt, for I have pointed the within few days to be ●●ame. Thereat Canius turned him with low courtesy and said: My most gentle prince I heartily thank you.  
¶ This answer came from a noble stomach, whereby he showed the mad rages of the cruel tyrant to be so far intolerable, that under him death was to be reckoned for a benefit and a good turn: wherefore he thanked him for his offer, as for a specially reward. And great marvel men had to behold this Philosopher, how merry he was after this tyrants threatening. There were ten days given of respite, before he should die the which time he so passed, that he never seemed to be in less care, nor to have his mind in better quietness.  
¶ When the day came of execution, the kings geyler and hangman went about the town with a great company of them that should suffer death, the which passing by this Canius house, they called him to be brought also forth amongst the other, at the which time Canius was playing at the chests with one of his companions, and hearing them make haste, he rose and telled his men, saying to his companion: Look now that after my death you lie not, nor make no false cracks, that you have won this game. There with also he beckoned to the geyler and said: I pray you bear witness, that I have one man in this game more than my fellow hath.  
¶ In this wise this philosopher played with death, and shortly his quiet heart gave a fovie check mate to the tyrants cruelty: he showed himself to be in spirit as far above all kings violent power, as these mighty princes think to have a strong dominion over all their subjects. The friends and familiars of this philosopher were very sorrowful, bewailing the loss of such a man, to whom: what mean you quoth he? why be you sad? why mourn you for me? Is it not your study to know, whether the soul of man be mortal or immortal? The troth of this hard question I now shall learn: and now shall I see the troth of all our doubts of heaven and of god.  
¶ Thus talking with his friends he came to the place of execution, and there a little, whilst other were headed, he stood still in a musing dumpte. What think you now good Canius, quoth one of his friends? Where upon now muse you so earnestly: Marry (quoth he) I have determined with myself to mark well, whether in this short pang of death my soul shall perceive and feel, that he goeth out of my body. This point I fully intend to take heed of: and if I can, I will surely bring you and the rest of my fellows word, what I felt, and what is the state of our souls.  
¶ Here was a wonderful calm stomach in the midst of so stormy a tempest, this man's mind was worthy of an ever lasting life, that was not only to the death studious of knowladg, but also in the self death found occasion of learning. It was not possible for any man's mind to continue his study longer, or to a further point than this noble philosopher did.  
¶ This story and certain other like, maken me often to reason with myself, what a strength of knowledge is in man's brain, to search and to find by himself the truth, if he enforce his wits to learn. For this Canius and many other were not taught of Christ, as we now be, they had not the rules of faith, the which show the undoubtfulle way to come to the perfect knowledge of all privy mysteries, they were not comforted with the preaching of God's son to set little by this life as we now be. They were not plucked to conceive a love of virtue above nature: as the holy scripture draweth us from this world to the beholding of an other place, where virtue receiveth hic crown. Wherefore to me it is no small cause of marvelling, when I here such ensamples of natural men, that by themself could in such a manner rise above their nature, in setting little by that thing, that naturally every creature most abhorreth and feareth (for death is the thing that in this world by nature is made most doubtful, most terrible, most heinous, and most worthy to be feared, to be eschewed, and by all means, ways, gins, or craft to be escaped) To here than a natural man, without the teaching of god, to rise up in his fantasy above nature, to judge of death far other wise than nature teacheth him, to despise the durance in this life when he knoweth no certainty of none other world, to use the strength and might of the spirit against the puissant power of all tyrants:  
It seemeth to me a wonderful thing, and more wonderful the same should be, if I saw not written in holy scripture, how that from the first creation of Adam, the goodness of god hath been so great toward mankind, that he hath given us alway sufficient grace to know the right, to see the high majesty of virtue, to find out the true dignity of the soul, to perceive the vanity of this present life, and finally to understand where in standeth the pleasure of god, and wherein standeth his displeasure. Ever by God's mere goodness man knew what was well to be done, and what was contrary evil to be done. It is a law written in the heart of man with the finger of god in our creation, to be induced by reason to praise alway virtue, and to think sin worthy of dispraise. The mind of man hath a grace to see further than the body sight can attain to, the mind of man feeleth more subtly than our five wits can approach to, the loss of blood or of breath is a small trifull in the minds consideration, when the mind useth his own clear sight, and is not blinded with the darkness of the body, the which stumbleth at every straw in this world. 
A worldly man.  Every mote choketh a worldly man. Every little sound maketh a worldly man trimble and shake. I call a worldly man him that giveth all ●is care to use his wits in this world, that creepeth upon such things as be lean, hard, felt, tasted, and sinelte, that climbeth not in no consideration above the mist of this valley. The most part of men ever have been of this weak sort and yet still the most part of men is the same. This world ever hath his multitude, that honoureth, worshippeth, and magnifieth nothing beside this short life, and those things that pertain to this life. Yet again ever hath there been some and still there be some, that play the philosophers, the which studied to know the dignities and woorthynesses of every thing, how much it should be esteemed, valuied, or regarded of us, the which laboureth to pick out in every thing what is good and what is nought. Men of this sort be called spiritual men. 
Spiritual men.  For you must know, that a taillour, a shoemaker, a carpenter, a boat man, without both learning and orders, may be spiritual, when a master of art, a doctor of divinity, a dean●, a bishop both with his cunning and dignities may be temporal, seeing the true definition of a spiritual man is to be one, in whom the mind and spirit chiefly ruleth. Like wise the temporal man is he, 
Temporal men.  in whom this present time of this traunsitorie life hath most room. Thus I say spiritual men have ever seen the troth, to ponder and valour every thing in this world accordingly. And as to the temporal mind nothing seemeth sweeter than to live here, so the spiritual mind findeth sweetness in death, by the which this life endeth. For like as the prince of this world never agreeth with god, nor yet the body with the soul, nor the earth with heaven: so he that studieth for this time, hath clean contrary opinions to him that followeth the spirit. And as the temporal man saith, it is a pleasant thing to live here, and a bitter thing it is to die: so the spiritual man thinketh it a better time to induce the space of this life, and much joy he conceiveth by the riddance of the soul from the heavy burden of this body.  
¶ Of these contrary opinions you shall less marvel, when we have a little considered the thing itself, what should be death, the which one part of us so much feareth, and an other sort setteth so little by the same: and so by a short process you shall see, whether the said Canius be more worthy of praise for his little regarding the deadly punishment, 
Frances● Philippe.  than is frances Philip, that within few years passed was put to execution with us for treason, the which died so cowardly, in so great pangs of fear, that he seemed extract from his wits scant for quaking and trembling the wretch could speak one word. The few words that he could with much stuttering sound, were only in the declaration of his dispraise nor nothing was seen nor hard of him, but we●yng, lamenting, wringing of his hands, with banning the hour and day of his birth, continually sighing, as though his heart should have burst for sorrow. The difference of these affects will here after be (I think) plainer to you, when we have a little more spoken in this mattier. For now good John, I will creep a little nigher to your desire the which you have, of learning the way to die well.  
¶ THIS dying well is in effect to die gladly. 
To die well.  For who so ever dieth gladly, he departeth from this life in a sure hope to live again, being now weary of this world: but neither this hope of the life to come, nor this weariness of the life present, can make in any man a glad heart to die, whiles he be one that hath lived well here. For in death there can be no gladness, except there be a full trust of opteyning the reward of virtue, partly by the trust and faith of a good mind, partly by the mercy of god, that fulfilleth ever our insufficiency, if we bring aught with us worthy of his favour. For God's grace supplieth, where our power lacketh, if it so be that our souls appear before him in an apparelle meet for his presence, the which apparel requireth a perfect faith, and an earnest will of doing well, all though we have not alway done well. The mercy of god never failethe him, that fully trusteth in it: But a full trust can not be without the strength of charity, the which ever burneth in the love of doing good: and faith can not be perfect, whiles there be good works, the which may stur up and quicken in us faith to take a believe, that by Christis acts our final demerits may grow to be perfect. Thus a cheerful heart, be set with faith, hope, and charity, taketh no pensifulnes in the remembrance of death, but rather it rejoiceth to remember, that by death it shall pass to life, never more to die. Wherefore to die well ever, is to die gladly, either to be rid from the bonds of this prison, or to obtain the liberty of heaven: both ways cometh from a good life passed: so that surely no man can die well, that liveth not well, for ever death is a sorrowful thing to the evil liver, because he hath nothing to lay before the mercy of god, whereupon he may take hope and trust to be made worthy of the sure life, in the which death meddleth not. Now than if we can gether, what may let us to be glad of death, and what will bring us to a desire of dying gladly, we shall by the same pick out the way to die well, For in my mind these ii be always one, to die well, and to die gladly.  
¶ The glad desire of dying is letted chiefly by two things: 
Two lett●s to die gladly.  one by the fear of death, the t'other by the love of this life. The tone of these followeth the t'other. For he that loveth this life, feareth to die: and he that feareth to die, loveth this life. Yet we may speak of each part by himself, and first let us assay the greatest, the which is the fear of death: than next after we will come to the t'other, the which is the love of this life. If these two blocks be taken out of our stomachs, we shall find an easy and a plain wa● to the end of our purpose. For who somever nother feareth to die, nor loveth to tarry in this life, he is ready alway to die gladly. But to perform my promiss, let me say some what of the said fear and love.  
¶ first and chiefly the fear of death taketh away all gladness of dying, and thereby after mine opinion, no man that dieth fearfully can die well: so that to learn the way of dying well we must learn the way to die without fear. And yet how I should prove, that death is not to be feared, I can not well tell, seeing the hole power of nature showeth, that of all things death is most fearful: and to reason against nature, it were peradventure not so hard as vain. For what can reason prevail, if nature resist It is a thing to far above man's power to strive or to wrestle with nature, her strength passeth the might of our will, what help some ever we take of reason or of authority: neither counsel nor commandment hath place, where nature doth her utter most. It is none excu●e to say, that men fear death because they be loath to leave the commodities of this life, or because they fear the threatenings of purgatory and of hell, or else because they think upon the sore painful pangs, the which be in the time of death. Nay these things make not chiefly the fear of dying, it may well be that of such things the fear is increased and made more full, but there is a fear before and beside all these things, the which fear nature (I say) giveth, as it is well seen in young children, that have no remembrance neither of this life, nor of the deadly pangs, nor of heaven, purgatory, or hell. When we in sport threaten to cast them headling out at some high window, they quake, trimble, and wax pale, showing plain and evident tokens of a natural fear toward death. And though by learning, or by a courageous mind, some few amongst us, seem little or nothing to be moved with death: yet the ensample of these few can not take away the troth, that nature in all the rest worketh. For how many be there that only to eschew death suffer all wretchedness, all beggary, all pain, in pycking up crumbs of nourisshement, to abide a while in this light: And the more shamefully, that men for the most part fear to die, the greater proof there is, that such extreme points of fear against all shame should not in so many daily appear, when death approacheth, unless by nature some just fear were of the same.  
For as the exceasse of fear cometh by weakness of heart and lack of stomach, the which is worthy to be rebuked for shameful cowardness: so there is a mean measure of fear n● death, that may be reckoned honest and just, because nature maketh it necessary.  
¶ Look you how both old and new stories keep in memory their names that appeared to die without fear: as who say, it is to be written for a wonder and like to a miracle, being a thing beside the course of nature, to here of a man that can in death overcome the passion of fear, as we wonder to here of some that live without sustenance of meat or of drink. Because I say it is a natural thing to fear death, we greatly marvel of them that fear it not. Yet reason saith, we should not fear that thing, the which we know not, and only evil is worthy to be feared. But seeing we know not death● we may well by reion doubt, whether it be evil or good. And now before we speak any more of fear, let us a little consider death by itself, what thing it is of his own nature, and whether by itself it be good or evil.  
¶ We call one's death the losing asunder and departing of ii things, 
What death is?  the soul from the body: the which departing no man can escape, but necessarily die all we must that be borne in this world. When the body by any violence loseth his sensis, and is spoiled from the quick use of his principal parts, than departeth the soul from him: and in manner the body leaveth the soul, before the soul leaveth the body. For it is not the soul by himself that goeth from the body, but it is the body by his forsaking life, that causeth the soul to depart.  
For where life is not, there the soul can not abide: and as the body is lively before the soul entereth, so the same body is deadly before the soul departeth. Blood in his measure and temperance between cold and hot, keepeth life in the body: the which blood by innumerable ways of chances may be altered and constramed to leave his nourishing whereupon shall ensue the loss of life, & then straight after followeth the souls going away. For well you know, that the soul is one thing, and life is an other. Where so ever the soul is, there is life. 
The soul. The life.  But it is not true, that where some ever life is, there is the soul. For trees and herbs have a part of life, & a more part of life is in muskelles, oysters, and worms: yet a more perfect life is in these beasts and birdes● the which have amongst them some more some less of life's perfectness. But though in them life, the which resteth in the use of the sensis, that be to here, to see, to feel, to smell, to taste, and in swift moving is a great work of life, the which things I say, though they be in the perfection amongst these beasts: yet the hand of god hath not given to any creature living in the earth water or air, to have beside life a soul: the which is a thing form after his likeness, saving only to man, whom he hathput here to rule over things created, like as he ruleth in heaven over all. It is the creators will, that no thing in this world shall have a soul, but man alone: the which soul bringeth with him the use of reason, a thing that may teach us both that we have a soul, and that god is he the which hath thus made us to be in this world his chief and most excellent creature. Reason doth thus teach us, yet beside reason we be herein better instructed by our master the son of god, so that now we can not doubt, that in us is a thing, the which can not die. But of suietie we evidently see, not only by reason, but much better by belief, that the image of god in us is perpetual and can not feel any corruption, unless such as our froward will may give, whereof groweth sin, that is the living death of the soul. But let us come to our mattier.  
¶ To speak of this bodily death we now have a great fordel in comparison of some old clerks, that were in doubt, whether there was in man any soul beside life, more than is in an horse or a goose. They were in doubt whether any thing of man remained after death, that might feel or perceive either joy or pain. For as to the feigning poets, that spoke of delicious gardens for good spirits, and of divers sore torments for ungracious souls after this life, most part of old clerks, gave no manner of credence: and they that believed other an heaven or an hell, to be ordained for men's souls, yet they so believed, that much doubtfulness was in their belief, in as much as their reason sufficed not to find out the certainty of god's works From the which doubtis the unfallible doctrine of Christ hath now delivered us all, so that as many as will give ear to the voice of god, they can not mistrust their knowledge, but that without question both we have a soul, and the same soul is immortal a thing that neither in this world nor out of this world can perish or feel any point of death, to lack by the same any jot of his being. I say our souls continually without end shall ever more endure, the which be created and made by god after the form of god. What form that is, it is as hard to show as it passeth our capacity to know what god is, whose shap and fashion our souls beareth.  
¶ Now than what shall we say of death? the which by himself is not unlike to an endless sleep of the body, whereof the body lieth without power to use any sense, being after life like to a stone, that never had life. This change of the body's state, 
Whether death by itself be good or evil.  whether by itself it be good or evil, it is an hard● thing for us to judge, seeing the troth is, that no man living expertly knoweth what thing death is: and to determine of a thing unknown, it seemeth a presumption full of folly. Therefore without any certain determination we may for our learning debate with reason the thing, as much as shallbe within the bonds of our capacity, 
Death is not good.  and first if death were by himself good, it should be no trespass for one man to kill himself or an other. For in giving to other a good thing or in taking to ourself a good thing, can be no rebuke. Where the deed is good, there is well doing in the doer: But ever, not only by Christ's teaching, but also by natural reason manslaughter hath been judged an abominable sin. Wherefore it can not be that by himself death is a good thing. And again an evil thing it is not. 
Death is not evil.  For christ died willingly, the which will in god and God's son could not have consented to death, if death had been a thing of his own nature evil. Nor yet it could not be, that virtue should be praised in the glad suffering of death as now be crowned in heaven many holy martyrs, the which couragyously took upon them not death. And surely it should not be the natural end of man's course in this life, if it were a thing, by itself nought. For evil magrie man's head, is never put to him, as it should be if death were evil: the which necessarily man is constrained to suffer. Therefore it seemeth true, that death considered alone by itself, is neither good nor evil. 
Death is neither good nor evil.  But when we here of dying well or dying evil, or of a good death or an evil death: it is not death by itself that is spoken of, but rather the circumstances, the manner, the fashion, the cause of death, or that goeth before death, or that followeth death. These be the things that giveth and taketh this name of goodness or evilness, As to say that death is good, because it endeth this sinful life, and is the mean to pass from this world to heaven: or else when we say, that judas died an evil death, it is not meant that the departing of judas soul from the body was evil, but the manner of his dying, was the evil thing, his cursed desperation, his damnable mistrust of God's mercy, his dispitful refusing grace, made his death evil. The two thieves, he at the right hand, and he at the left, both died one kind of death, both nailed to crosses, both worthy for their trespasses: yet it is truth, that the tone died well in a good death, the t'other died naught in an evil death, not for the death by itself, wherein was no difference, but for the diversity of their ii minds in taking of death. The tone repented him, and asked mercy, whereof he died graciously, the t'other continued in his blaspheming god, the which stubborn stomach in sin caused him to die ungraciously. It is a thing that followeth death, and is not in death itself, whereupon we look, when we judge to be a good end or an evil. For by the manner of him that dieth, we conjecture the state and condition of the soul: the which if we find in our fantasy to be in an evil case, as in the danger of god's curse, we call death evil, whereby the soul passed to come to such sorrow. And contrary, if we think the soul to be in the favour of god, or to be ready to take mercy we call death good, the which conveyed the soul to his bliss. So that by itself death remaineth indifferent to be judged of divers considerations, other a good end or an evil end.  
¶ Now than we may here say, he that feareth death, 
To fear death.  showeth himself to be in doubt of his soul's state, or else to be certain that his soul is in God's curse. The which fearful mind is in them that have so passed this present life, that either they have done nothing, whereby they may hope to be rewarded in heaven: or else they have done so ungraciously, that they can have no trust of escaping damnable punishment, specially if he be a christened man. For if he be not christened, and feareth to die, he declareth himself to have none higher thought of life, than the dumb beasts have, the which make by the law of nature so much of their lives, that they can mind nothing beside, and the loss of their blood maketh with them an hole conclusion of their being. Wherefore beasts mai justly i'll and fear death, as the worst thing that can happen to their state: but a man doth himself to much wrong, if he think himself in no better condition than be these beasts, It is not in the devils power to do man so great hurt as this false imagination doth. And surely unworthy he is to have in him the power of understanding, of thinking, of providing, of learning, of teaching, of divising, of remembering, of loving, of hating of reasoning, of counseling, of infinite more gifts, who some ever judgeth himself to have no more than a swine or an ape hath: Look as by the five wits the body knoweth this or that: so by these powers of mind, the soul walketh to his understanding, and of an heavenly mattier is made this marvelous thing, that dwelleth in man's body for a time, to be made worthy other of everlasting life, or of everlasting death, for the damned soul liveth in death without end.  
¶ But yet what shall we say to the place we left before, that naturally death is feared. 
Death is not to be feared.  Let it be the working of nature, yet I see not but the strength of man's mind fully fastened in faith, may victoriously over come all this fear, as we find many ensamples of men that so have done, not only of them that have been helped with faith, but also of many paynims, the which took a courage to despise death, only of a mighty and valiant mind to have reason subdue in them the power of all affects.  
¶ I find, a learned painime wrote that we should neither care for life by itself, nor yet for death by itself. He saith that we should care to live well and to die well, and let life and death pass without care. For life is not good, but to live well is good.  
¶ If painymes have this right consideration of life and of death, what shame is it for Christened men to care for death? seeing christ whose words can not but be true, so vehemently forbiddeth us the same, that painimes saw by reason to be done. Again, seeing this death is so common a thing daily in our sight, why should we fear it. Things that seldom chance mai stur up by their rareness great fere: things that be ever at hand should by their familiarity and custom nousell us to set little by them. Furthermore he that feareth death coming to him, would fear by likelihood death, if it could be with him, when death is such a thing, that other it is not yet come, or else it is passed. For no man can say, that death is present. So this fear can never be joined with the thing that is feared. Again that thing that every man may do, no man lightly doth, that thing that no man can help himself in, that for the most part all men do. No man almost studieth or careth how well he may live, but how long he may live every man musethe, when the truth is, that it might of all men be obtained to live well, and no man can further himself to live long. A like frowardness is in our remembrance of death, we busily labour and enforce to dream of death, the which thing we can not do: we might find the way to die well, and this thing we will not do. This madness John I trust, you will put of, and fear not death, the which you can not escape: But fear an evil death, the which you may flee.  
¶ Among many commodities of death I reckon one chiefly to be set by, that it is good to die well, to escape thereby the occasion of living evil, and surely he dieth well, that for such an intent taketh death gladly.  
¶ More over consider you well, and you shall see, that in him the which is curious to live, fortune hath a great rule, but in him that can die gladly, fortune hath no power. And what a wretchedness it is to be under fortune's vanity, I report me to them, whom we behold daily diversly vexed as well with immoderate lusts of to much wealth, as with passing sorrows of to much trouble. Therefore to be out of fortune's thraldom set little by this life, that is to say, fear not death.  
¶ It pleased me to read a painimes opinion, that said. He is as foolish that feareth death, as he that feareth to be old. For as after young age followeth the old: so after old age straight followeth death. And a mad man's point it is to fear death, seeing things uncertain, the which may chance and may not chance, be only worthy of fear, but thing certain without doubt coming, must be looked for, not feared. The necessity of deaths coming is equal and without remedy, so that other to complain, or to flee at death it is a plain madness. For who can complain to be in the condition, in the which indifferently all men of this word be?  
¶ And again if the pain of dying were a thing to make death fearful, first it should be a comfort to remember, that after the pain of death, there shall be no more pain, and as Epicure saith, If it be an extreme sore pain, it is short. For no vehement pain can be long. This were enough to make death not much to be cared for. Every way death is a thing never to be feared of a wise man, and never to be out of mind both with good men and wise men. And as for the fear of death were not he (I pray you) a stark fool, that would weep and wail because he was not borne to this life a thousand years ago (no less a fool is he who so ever sorroweth because he can not live a thousand years to come. For these ii sayings be even and equally true: you were not, you shall not be. So that one mind should be in us, as well to remember we shall not be, as to remember we once were not. It is no new thing to die, our fathers, our grandfathers, our great forsiers be gone the way that both we shall go, and all that follow us must come the same.  
¶ More over in as much no labour, wit, craft, nor diligence prevaileth to escape death, no power, no tyches, no authority helpeth, but all indifferently be called of death, all without choice must follow the train of death, no corner can hide us, no walls can defend us, no way nor mean, no entreaty, no prayer, no suit, nothing under heaven can keep us from deaths hand. Let us than take a lusty courage of this desperation, seeing there is no remedy: let us man fully go to it.  
¶ The most fearful and coward beasts, that of nature be made to flee, when they be driven in to such straits, that they can run no further, they turn theim● and with the power of their might they enforce to escape. And surely it is ever seen that those enemies be ever most terrible, the which be driven by extreme force to fight. For necessity 
Necessity  correctethe and chastiseth our hearts much more sharply, than virtue can do. Whereof a desperate mind shall do greater acts, or at the lest no less than a valiant stomach can do. In this necessity of death we now be all, it is vain for us to flee or to ren away, our fear can find no place of flight. Let us imagine the truth as in deed it is, that we be all betrayed to die. It is so John, that without doubt we be all kept in a straight corner to be rid of this life. There is no hope of remedy. All this people that you se, how long think you shall be. It shall not be long, but all shall by the course of Nature be called hens to death and there hid. It maketh no force neither of the day nor of the place. There needeth no question to be asked either where or when, all must come to one end, other sooner or later, other before or after? What now John? doth not he seem unto you a shameful coward, and a fearful wretch, a plain kikkes without an heart, that with much intercession, with many prayers desireth a little delay of death? If you saw one stand in the numbered of many that should be headeded, making most instant suit to the hangman, that he might be the last that should put his head to the block, would you not say, fie upon such a wretched knave, that so much feareth death, being now at the point to die, whether he will or no? and yet this manner now is with us all. For the most part it is greatly valured with us to die some what behind other, none is so nigh death by age, that desireth not to differre from this day until to morrow, when in troth such a weak mind is in effect dead and buried long before the body faileth. Lift up therefore your heart only because there is no remedy, desire not to flee when there is no place to ren to, let necessity give you a courage, if all other strength decayeth. What a stomach was in the said Canius? of the which sort the stories make mention to have been many amongst the painimes.  
¶ A tyrant fiercely threatened Theodore the philosopher, that he should die, and that his body should lie to crows unburied: worshippefully said, answered this Theodore to the tyrant: Thou mayst be proud of thy power. Because one ounce or two of blood is in thy hands. And as for the burial of my body. O how foolish thou art, if thou reckon it to be any difference, whether I rot under or above the ground.  
¶ Of such courageous answers the stories of pa●unes be full. But much more the books of Christened men be full of such ensamples.  
¶ Christ's faith made innumerable strong champions, invincible stomachs, not only toward death but against all the cruel devices that could be found to make death more painful than death. The holy martyrs were so far from all points of fear, that they seemed to enforce and to strive to have death given them. Their mirth was to suffer the horrible persecution of tyrants. No reason nor learning could work such strengthnes of hearts in men's minds, as the faith of Christ brought.  
¶ Look how saint Paul rejoiceth in his troubles, how he glorieth in his scourgings, whyppinge, in his prisonment, in his fetters, all his life seemed to be a continual death, yet his heart never gave over, but vexed by the pains daily stronger and stronger, to suffer a fresh. Fear of death was so far from his mind, that he was glad to remember how one's he should die, and thereby pass to Christ's presence whose quarrel he defended in this world with all his might and power.  
¶ Look upon saint Laurence lying broiling upon the burning cools, as merry and as quiet as though he lay upon sweet reed roses: When the tormentors turned his body upon the fiery grediernes, he bade the cruel tyrant eat of his burned side, whiles the other part was a roasting. This saying declared that this holy martyr feared no death.  
¶ How many thousand martyrs suffered incredible pains of flaiing with hokes their skin from the flesh, of scraping with tile stones the flesh from the bones, of renting and tearing member from member with horses, with bowed branches of trees, of beating with whips till the bowels fall out, of hanging, of burning, of crucifying, of infinite strange and new devices for pain? How many I say, suffered all that cruel tyrants could imagine either with hand, fire, or iron, rather than they would once deny themself to be of Christ's profession? When it was proclaimed, that who so ever would say he was Christened, he should cruelly be put to death. There passed no day, without a great numbered of them that boldly spoke though words, of the which should follow so bloody a slaughter. This was a manifest token, that fear of death had no manner of place with our blessed martyrs, the which with a constant boldness defied and despised the mighty, cruel, and fierce emperors, their courage to die overthrew the raging madness of tyrants. The cause of this mirth in so piteous martyrdoms was, that this blessed men knew, how Christ neither could nor would deceive them, but that for their little regarding of this life, they should obtain an other life, where their joy should never have neither change, nor decrease, nor end. Therefore my good Walker, mistrust you not Christ, whose doctrine the heaven and the earth hath by innumerable miracles, this many hundredth years approved and confirmed to be true, the blood of so many saints have witnessed the same: and the devils with all the damned spirits, so surely believe the truth of Christ's teaching, that they trimble and quake there. Be not moved with the common ensample of the hole world, though both spiritual and temporal men, though the pope with all his cardinals bishops and priests, though the princes with all their gentlemen and subjects magnify, esteem, love, nourish, and by all means cherish this life, yet believe you the troth, and think all the world false, where Christ's saying agreeth not with that the world doth. If it were possible, that you saw the angels of heaven live contrary to the preaching of Christ, yet against them all believe the son of god, and love not to abide in this life, when Christ calleth you hence, make a final valour of this present pleasures, when Christ saith all be vanities, and may be turned to endless sorrows: Regard no honour, no promotion here, when Christ saith, the place of honour is in heaven, and here is none advancement, that is not both shame, and also may be cause of a perpetual wretchedness. Despise the ease and rest that they riches bringeth, in as much Christ saith, that of them be taken many impediments and le●s to enter into the sure quietness of blessed souls. Think no place to be for your abiding in this world, when Christ saith, here is not your country, but your father and your dwelling place is in heaven. Hast therefore hence. This is to say be willing to forsake this strange country. And seeing the way to your homeward lieth by death, take a courageous stomach to die, and die gladly, that you may die well. Believe I say Christ● and you shall think it painful to be in this life. Believe Christ and you shall be greedy to be partaker of the heavenly joys, whereupon will follow a pleasant remembrance of death, by the which you shall depart from your pain to that joy, the which you desire. And hereof is made a glad dying, the which I still name a good dying. Thus if we can take this fear a way, we be well forward, and hereof will easily ensue the rest, that is to die gladly. It is a true saying, that who so ever feareth death, he shall never do a deed worthy for a living man. Therefore if it were but only for life's sake it is our part to despise the fear of death.  
¶ Beside this fear of death, 
Love of this life.  the love (I say) of this life sore hindereth the gladness of dying, no man dieth gladly, that esteemeth much this life. He that reckoneth in this world himself happy, when he hath gotten riches, possessions, authority, promotion a royal state, a prince like court, abundance of wealthy fare, a rule and power both to advance his friend, and to undo his foo: this man I say that gloriethe in his fantasy for these and such other things, can not but with much sorrow depart hence. To this man's heart the remembrance of death is a ever grievous thought, his mind can not but lament when he seeth the necessity to be pluckid and drawn from these commodities, in the which resteth the joy, pleasure and gladness of his mind, he hath so steadfastly accustomed himself to take this world for heaven, that it will not sink in his brain, to hope of an other heaven: he hath so corrupted his taste with thinking this life to be sweet, that needs it must be a bitter thing to make an end of all his pleasures, and in this case be not only they that have this world at their will, but also they be in the same case that have naught, and be greedy of having. As much loveth he this world that would feign be rich, as he that is rich. It is not the having nor the lacking of abundance in goods, that maketh a sorrowful heart in the remembrance of death, but it is the mind that valureth and pondreth these present goods to be of a great price, and worthy to be tarried for. This mind I say as well in a communer, as in a king, as well in a yeoman as in a lord, as well in an hermit, monk, or friar, as in a merchant ploughman or vacabund, as well in beggars, as in rich men, is the thing that causeth sorrow in dying. And gladly no man dieth, that loveth the wealth of this life. Wherefore the learning to die well requireth necessary a lesson, how much the goods of this world be worthy to be regarded. And let the truth have in your stomach his place, so that if it be true, that the things of this life be worthy to be loved and to be cared for: then love you them and care for them. If the truth be other wise, change your mind, and neither love these said things, nor care for them. Of the truth in this matter no man can doubt, that believeth Christ, whom if you think to be god, you must also think it all troth that he saith. It can not be otherwise than Christ testifieth, whose preaching ever exhorteth us to wilful poverty, the which is neither to love the goods of this world though we have them nor to care for them, though we have them not: only by Christ's teaching we should care for the kingdom of heaven, the which standeth in the cleans of conscience, where ever is a place and a seat for the high majesty of the holy trinity. All other things necessary for this life be not to be cared for, nor yet to be valured more than their dignities requireth: that is to say, no more than is convenient for instruments and tools to the pilgrimage and passage of this strange country. For in this world we have no home, our father dwelleth not in this region we be in this life out of our proper country, we should hast homeward to the joyful presence of our own father, that abidethe us in heaven, the which hath a greater charge over us his children here, than he hath over the beasts or birds, the which by his only provision without their care, lacketh nothing for their necessity. Much more (saith our master Christ) if we turned all our care to godward, we should not be destitute of such things as necessarily this present life needeth. And where Christ so straightly commandeth alms deeds, saying, that who soever helpeth not a poor man in his need, he will not help him nor yet know him at the fearful day of doom, in so much that it pleaseth Christ to say, that every poor man representeth the person of god's son, so that he that regardeth not a poor man, despiseth the son of god. In this doctrine what think you? Whether doth Christ command alms deeds for the poor man's sake, that should take alms, or for the rich man's sake, that should give alms? In taking alms I find no virtue and needs it is a thing pertaining to virtue, that Christ would have done. Therefore surely it is for the rich man's sake. For it is Christ's lesson, that teacheth us to have no inward love to these casual goods, the which we must put from us, where we see them that want such things. And a proof of a perfect stomach is taken in him, that utterly leaveth and forsaketh all this world to follow Christ: the which biddeth the rich man, that will be perfect, to go and sell all that he hath, and deal all to poor men. For as hard a thing it is to pluck through the small needles e●e a great caboull rope, as to bring a rich man in at heavens wicket: not that it is impossible for a rich man to be saved, but because it is hard for a man in a wealthy state to keep his mind in a due order to godward, without being drowned or infected by the contagious lusts and corrupted pleasures, the which followeth the fortunate life of this world. And nothing is more in a rich man to be feared, than lest he set his mind to love his riches, the which love can never stand with the pleasure of god. Remember the saying of the apostle saint Paul: The love of riches is the rote of all sin. Therefore let not this love grow in your heart, from whence should spring the fruit of damnation. Here of my friend Walker, I trust you see, that without question it is Christ's will to have us little regard this life, and much less to regard all the commodities appertaynninge to this life. It is god that saith, The losing of life in this world, is the finding of life in another world: and that weeping, sorrow, pain, tribulation, poverty, shame, persecution, and finally death in this life, is laughing, joy, pleasure, ease, riches honour, quietness, and finally life, in the kingdom of god.  
¶ Contrary the same master testifieth, that mirth, wealth, rest, glory, abundance, strength, liberty, rule, and finally life in this world, is lamenting, grief, trouble, slander, misery, weakness, thraldom, bondage, and finally death in god's reign. In this tenor and key soundeth all our holy scripture. Wherefore me think it is enough to prove to a Christened man, that the wealthy state of this world is vain and jeopardous, because Christ so teacheth and preacheth, and surely a greater proof by reason for this matter with you I will not use at this time. Let Christ be believed, that biddeth you gether a treasure in heaven, where your riches shall be sure from moths, worms, and rusting, from thieves, fire, and water. If your treasure be ones couched in heaven, straight your heart shall also be there: and so shall you take no pleasure of tarrying in this life, but rather it shallbe weariness and tediousness to you to be here absent from your hearts desire, the which alway sticketh and cleaveth to your treasure in heaven, If it so be that after Christ's counsel you have there put all your goods and substance. If neither we fear death nor love this life. I think the chief impediments and lets of our purpose to die well, be taken away, and now we may a little devise, what thing may help us in our journey after these stones and blocks be gone.  
¶ In my mind nothing shall further us more to a glad death, 
What furdreth most glad death.  than shall an ordinate life, that is to live in a just and due manner after one rule and one form, ever awake in a quick remembrance of death, as though every hour were our last space of endurance in this world. When you rise in the morning, determine so to pass the day following as though at night a grave should be your bed. Let every day be reckoned with you as your last.  
This mind shall make you bestow well your life, the which is to you uncertain, how long it shall continue: ye rather in doubt you be, how soon or how shortly life shall be taken from you. What so ever you take in hand be think you, that before you end it, death may oppress you working. This is the thing that Christ would have us do, when he so often warneth and admonisheth us to take heed and to look about us, because neither the day nor the hour of our calling is certain to us. Therefore it is our part, of a time so much uncertain to make a time sure, certain, and present, that we never be taken unwares: by the which means we shall gladly suffer death seeing it is a thing so long before prepared. For why should it be a strange thing to reckon every day to be the last? I see not but that thing, that happeneth and chanseth to some of us, might come to any of us, and like wise all might have that that a few hath. There is no cause to deny, but as well this day you or I might die, as we see this day some other deed: and though we be not deed this day, yet it is troth that this day we die, and daily sithen our first birth we have died, in as much that daily some part of our life, hath been diminished, and ever as we have grown, so ever life hath decresed. We were babes, we were children, we were boys, we were young men, all these ages be lost, and till yesterday all time past is gone and lost. This same self da●e that we now live, is divided and parted with death. Still without ceasing we approach to death by the expense and waist of life. Thus dying we alway be, though death ●e not alway upon us. conceive than this ordinate life in your mind, and bestow your time whilst you have the time. Above all things flee idleness, the which is a thing both to the body and to the soul, like a kankering rustiness, and as an eating consumption, it wasteth to nought both virtue & strength. A man the which is in the life that you be, may soon be corrupted with this contagion of idleness, if he be not well aware, and diligently enforce himself to the contrary. For I see you have a master so affectionate and given to you, that he will neither suffer you lack any thing meet for your health or qetnes, but also he had rather forfere his own commodities, than for his service you should be disquieted: So tender he is in all points over you, that if you ponder well his state and your own condition you shall find your life better defended from all storms against the minds rest, than your masters condition is. He is in such a sight of the world, tha● necessarily his study and care must move him to satisfy the great expectation, that his hole country hath of his towardness. And fortune one the t'other side, is so contrary to him, that needs he must by wisdom procure, with no small thought, how he may in penury maintain the outward face of his reputation: so that for your quietness his mind often labourethe, where you may do what you will without fear of the worlds displeasure, without fear of lacking or not having enough for your necessaries, and much more than necessity requireth. Labour have you none, but that may be rather taken for a pastime, thought to please your master you need not take, in as much you may be assured, that he can not nor will not for the time of his life change his affection toward you. Therefore I say it may be feared in one of your state lest idleness should breed a foul slovens nest, the which were enough to destroy all lustiness of virtue, and to make you long deed and buried in this world, before life forsaketh you. For my good Iohn, I will have you know and remember, that idleness is called the grave of living men: it is the thing, wherein life dieth, and thereby your soul is twice buried in you, one's in your body, next in your sloth. The which vice in serving men most reighneth, and the same is root of many unthrifty thoughts, whereupon followeth a worse idleness than the t'other is. For it is an evil idleness to do no thing, but a worse idleness it is to do not well. Such an evil fellow saint Chrisostomus calleth a dissolating, or a boide baiting place, where into the devil entreath, as in to his own house by good right. For where virtue is not exercised, there the enemy of grace claimeth his rule, it is not now my purpose to show what you should do, that you might not only f●e idleness, but also be well occupied. This were a matter enough for another work. I have my intent at this time, if you see that death is not to be feared, and that by continual remembrance of death, you shall prepare yourself to die gladly with a good will: the which you can not do, whiles you be in hope of the everlasting life, and this hope requireth some trust in the cleanness of a good conscience, the which ever followeth a gracious intent of living well So that if you live well, you shall die well. And of the way to live well you can not miss, if you arm your mind to be strong against all suddenness of death. Pray ever continually without cessinge you must: but what is this continual prayer I would you learned. For of prayer it is but one final portion, the saying of psalms or asking with words of god his grace, the b●raie prayer is to be ever well minded, to be ever in charity, to have ever the honour of god in remembrance to suffer no rancor, none ire, no wrath, no malice, no sin to abide in your delight, but to be in a continual good thought, the which you may keep whether you sleep or wake, whether you eat or drink, whether you feast or fast, whether you rest or labour, & never peradventure you can pray better, than when you must give yourself to serve your master, to whom the course of your life is due and bounden specially when god hath given you such a master, whom your service can not please without you be studious to please god. For well you see, that without virtue your service were to your master an unsavoury thing but (as I have said) it is not now my purpose to appoint you the way of living well: if you have hard enough to die well, I have for my part now said enough, and shortly by the same you shall of yourself without further help find the way to live well. Now that by this I think my promiss fulfilled, I will at this point bed you farewell. And I pray god give you a strong courage to pass valiantly through death, to come from thence to everlasting life, by the help and grace of our master and saviour Christ, to whom let us for ever more render all glory praise, and honour. Amen. At Paris the ten day of januarie.  
FINIS.   

A sermon of saint Chrysostome, that no man is hurt, but only of himself.  
I Know well that all men of a gross judgement, and given to the pleasures of this present life, drowned in worldelines, bound seruanies to their own lusts, that regard not the spiritual sense, shall think my tale marvelous and new, and peradventure will mo●ke me, as though in the first entre and title of our sermon, we purpose a thing both foolish, and that to no man's ears can seem true. But this not withstanding we will prosecute our intent, and by this frowardness we shall be more stirred to approve the said sentence: so that they the which seem aggrieved with our speaking, will in the beginning have a little patience, nor will not at the first hearing interrupt my tale, but be content to abide the end and conclusion of this mattier. For plainly if they so do, I am persuaded, that they shall utterly change their minds herein, and cleave to our party, denying their own opinion, and rebuking themself for their error, that they have hitherto defended: and further more thanking me, as sick men thank physicians, when they have recovered their health. So now I would not have the bring forth thine old rooted opinion, but a little tarry and consider the reasons of my tale, whereby thou mayst justly judge of this mattier, and specially when thou haste lopped and cut away thine own crooked fantasy that thou now art in, and mayst see the right and straight way of judgement. For the judges of these worldly causes, though they have diligently hard the first party, to declare and pleite his action, with strong and plain reasons: yet this not withstanding they look what the contrary party will answer, whom pac●entlie they also here, and be not moved to give sentence, although the former person brought forth never so true and just reasons. For alway there is in their court a place reserved to the second party: Seeyn●e it is an ordinate rule among these judges, first well to perceive the controversy and cause of both parties, and than afterward to give sentence according. In like manner therefore I require the second place and audience of my tale, for the first party hath long heretofore ꝓsecuted his cause. This adversary of mine is the rooted opinion of long time with many men, that wandereth through the world, and confirmeth, that all things be confused and troubled, so that amongst men nothing can be justly and well kept, nothing in right order. Daily we see many men hurted troubled & oppressed with all sorts of wrongs and injuries: Feble and weak persons be overthrown by the strong and mighty: the simple and poor folk be undone by the richer: and as possible it is to tell the waves of the sea, as to rehearse all them that suffer wrong and be offended, whom no laws no fere of judges doth help. This noyful pestilence no power can resist, but rather daily the tears, the sighs, the lamenting of men, bewailing their wrongs and hurts, grow more and more. For the judges, to whom is given authority to redress & amend these wrongs, be they that cause more griefs they that stir up greater mischiefs. And now this fault is so far passed and grown, that many unfortunate persons and vain fools break out into such madness, that they blame for this disorder the Providence and wisdom of god, specially when they behold a man that liveth an honest and quiet life, to be drawn to the law, to be cast in prison, to be vexed and troubled, and to suffer the extreme rigour and cruelty: on the contrary part they see a froward person, an ungracious liver, a man set upon mischief to be at ease, to wax rich, to come to high promotion, high dignities, great honour, in so much that he is made fearful and terrible to all other, and innumerable ways he vexeth, troubleth, renteth, teareth, and as you would say, stampeth under foot the honest good and innocent persons. This unjust iniquity, these shameful wrongs be used and continually exercised in cities, towns, boroughs, villages, in every place by sea and by land. Seeing than in many men's minds this old opinion reignethe, necessarily our course now cometh in, to declare the contrary part, that shall overthrow the old building of this foresaid false persuasion. Therefore as I said before, though it seem new and marvelous: yet I promiss you, if you will diligently with patience here me, my saying shallbe found true. But I say, ye may not at the first hearing be therewith offended: I promiss you, to declare and show, how that not withstanding men think the contrary, yet it is surely true, that no person can be hurted, but only by himself ● but that this sentence may be more manyfeast and plainer, let us first bolt out, what betokeneth this word, To be hurted, and in what mattier, thing, or substance it chanceth any person to be hurted, the which self thing shall be opener, if we first of all seek out, what is the excellency and virtue of man, and where it resteth. For though it shall appear, whereof and in what wise it hapnethe to a man, to be hurted: and more over it shall than be seen, in what thing a man seemeth to be hurted, and yet hath no hurt, and this also by examples we shall show the plainer.  
¶ Every thing in this world hath somewhat, whereby it may be corrupted and hurted, as in example: Rustiness hurteth iron, moths hurt wool, sheep be hurted by wolves, the changing into vinegar corruptethe wine, the sweetness of honey is corrupted by bitterness, worms noyen corn, hail hurtet● the vines, and least in rehersing● I be to long, to every thing ●uers kinds bringeth corruption, so that the hurt alway resteth ● that part, wherein standeth the sau●nes and health of the same, and t●● is hur●e, whereby the wealthy e●● of any thing is diminished and corrupted. Let us now search out, what thing that is, whereby the virtue of man's mind may be noyed or hurted. divers men herein have divers minds. We must bring forth also fauls opinions, and destroy the same, that by such means the very troth may appear: whereof we intend to prove, that of none other person nor thing we can be hurted in very deed but only of our own self. Some there be, the which think, that poverty hurteth a man, some sai the loss of goods or slander, some bring forth death. In these and such like things, men weep and bewail their wretchedness and misfortune: and great pity is taken of them that be in such case, and with much lamentation they complain, saying amongst themself: O what an hurt or loss hath he suffered● all his substance and goods were sodemly taken away. Of some other is said: He is extremely sick, physicians have given him over, there is no hope in him of life. For some other that lie in prison is great ●one made: for other that be outlawed & banished their countrey● for other that be plucked into bondage from their freedom: for other that be spoiled of their enemies, that be in thra●dōe, that be through sea wracks destroyed, through fire burned, through ruins squashed. All this sort is lamented bewailed mourned for of all men. They that do nought, and live ungracioussy, be of no man piteed or weeped for, but rather oftentimes they be of all men praised, and be called fortunate, and had in great honour, and this truly is the cause of all evil and mischief. But now, so that (as I said in the beginning) no man interrupt my tale, let us show how that none of the foresaid evils and misfortunes can hurt a wise man, nor yet corrupt the virtue of this mind. For tell me, he that by thieves is spoiled of all his goods, what hurt hath he in the virtue of his mind? But (if you will) let us first, as we purposed, describe what is the virtue of the mind, and that this invisible virtue may the better be known, let us make a conjecture and take a likelihood of sensible and bodily things: and for example let us see, what is the excellency and virtue of an horse. I pray you, will ye say it is in the gay trapper, in the silver bridle, in the harness beset with precious stone and pearl, begardedde with golden fringes, with rich tassels, shall the virtue and nobleness of an horse be in these things? 
Goodness of an horse  or else rather in the swiftness of running, in the steadfastness of foot, in the assuredness of pace, and lusty courage of stomach, and such other points apt and meet either to make a journey, or to use in war, as to be an horse, that nothing amazed nor afraid, rusheth against our enemies: or when need shall be, can deliver his master by swift flight from slaughter. Is it not clere● that the virtue of an horse resteth rather in these things, than in the other foresaid● In like manner what shall we say of other beasts? Is not the goodness of them in their strength and their property meet for our use? 
Goodness of an ox.  For he that would praise an ox, will he consider the stall, where the ox standeth, or any thing cast upon the beast, or else only behold the bigness of his body, the strength of his limbs, the sureness of his hooffe? 
Goodness of a vine.  And he that would praise a vine, will he not consider the largeness of the leaves, the length of the wrinkled spurges, or else rather look how thick the clusters be, how big the grapes grow? and other fruits and trees in the same manner. Wherefore let us also of this fashion speak of men, bolting out in them, what is the very virtue of a man: and than let us reckon the man to be hurted, when he is hurted in that virtue. What now is the excellency and virtue of a man, 
The excellency of man.  it is not richenes, fear not poverty: nor it is not bodily health, fear no sickness, nor it is not renown and fame, let no evil tongue fear thee, nor it is not th●s common life, thou needest not fear death: nor it is not liberty nor nobleness, lest thou be afraid of bondage, or of that we call churls blood but yet what is this virtue of man's mind? It is to think right of god, and to do right amongst men. For all the foresaid vanities may be taken from man against his will: but this said virtue, he that hath it, cannot lose it by no man's violence, nor yet by the devils, except he himself destroy it. Our adversary the devil knew well this order and degree of things, and therefore when he assaulted the blessed man job, he destroyed all his substance, not to make him poor, but that he aggrieved with so great loss, should speak some words of blasphemy against god, and for the same self cause the devil finally vexed and turmoiled the hole body of this patient saint, not that he should be sick, whereof rose none hurt to job, but the devils intent was, to move him through the pangs of sickness, if perchance he might forget his constant will toward god, and so be privated of that virtue, that his mind alway kept. For this only purpose the find slew all his children: for this intent he turmented Job'S body with more cruel and grievous peines than though he had been rend with the violente hands of hangmen, or of tormentors. For no nails nor fleshehokes could so have torn the sides of that holy man, as the find digged in them with worms, to hurt him was the devils purpose: and therefore all these painful sorrows he cast upon job, to make him think somewhat amiss of god, without the which point job could not be hurted. To this purpose Job'S friends that came to comfort him, were by the find picked to provoke grievously job, and they said to him, O job, thou art not yet punished according to the greattenesse of thy trespasses and weight of thy sins. And many such words they spoke and accused him. But the blessed job, privated and spoiled of city, of house, of goods, of servants, of children, had for his palace a dung hill, for his bed the ground, for his clothes rotten and stinking straw. Yet all this not withstanding the blessed man job is not only by these means nothing hurted, but also by this persecution he is made better, more noble, and of higher dignity. For where the find had spoiled him of all his goods, and also of all bodily case and health there blessed job, through his patience, gathered infinite riches of virtue. Nor he was not with god in so great hope and trust before he sweat and laboured in this cruel battle. Than of this let us consider, if this holy man job that suffered so much and so intolerable things, and suffered of him that far passeth all manner of men in all kinds of cruelty, and of ungraciousness: yet if he could not be hurted in the virtue strength and power of his mind, who now than is there, whose excuse shall appear right and just, when he saith: That person letted me, that man offended me, that man hurted me, that person did me great wrong. For if the devil, that is full of all mischief, with his holle power and all his might setting upon the house substance and body of so just and holy a man, with all his darts, all his engines, and all his artillery, yet could not hurt him, but as I said made him hereby more glorious, and more worthy to be looked upon: how than (I pray thee) can any person blame an other, as though he might be by an other man hurted or noyed? Here thou ob●ectest and sayest, what, was not Adam hurted of the devil, was not he deceived and driven out of Paradise? To this I tell thee, The devil hurted not Adam, but his own frailness and sluggishness hurted him whilst he regaded not the keeping of god's commandment. For this find that came so armed with so many weapons and deceits against the said blessed man job, yet was not able to conquer and overcome him. How could he by any means have deceived Adam, except Adam by his own proper negligence willingly had hurted and destroyed himself? But again thou sayest. what than? A man betrayed & accused of backbiters loseth all his substance and goods, is not he hurted? when he is spoiled of all his patrimony, of all his heritage, and brought to extreme wretchedness, is sore vexed and troubled? I say no. Ye not only he is not hurted, but he shall have here of great advantage and gains, if he be diligent and take good heed. For I pray the tell me, in what point did the poverty of Christ hurt the apostles? Lived not they in hunger, in thirst, poor and naked? and yet hereby they grew more noble, and were more glorious, and optemed a great hope and trust in god by their misery. Did not sickness, scabs, extreme wretchedenes, need, and poverty bring Lazar to the blessed life: and for his vexation and troubles in this world, was not he crowned in the everlasting joy: What shall we say of joseph? was not he continually slandered and rebuked, both at home in his own country and forth: in so much that he was punished for an adulteror, and driven from his kin, house, and all acquaintance: is not he for these things in great honour with all men, and with god in great glory? But why do we rehearse, that by banishementes, by rebukes, by bondages, by prisonmentes, holy men came to great glory? I pray the show me, death itself, what hurt did it to the most just and blessed Abel? I say, that bitter and cruel death, committed of no stranger but of his own natural brother? Is not Abel for this thing celebrated & worshipped through all this world? Thou seest how my process declareth more than I promised, for it doth not only open, that no man is hurted of an other beside himself, but also that holy men take infinite gains and profits in these things, by the which they seem to be evil handled. Here thou saist, what needeth so many peines, so many punishments? What needeth hell, and so many threatenings, if it be true, that no man hurteth, nor no man is hurted? Here me to this, pervert not, nor mingle not my tale. For I said not, that no man hurteth: but I said, that no man is hurted of an other. Again thou sayst, how can this be, that some shall hurt, and yet no man be hurted? It may be as I have showed, for his own brethren hurted joseph, and did wickedly against him: but joseph himself was not hurted. And Cain did wickedly against Abel, when he laid in wait to slay him: yet Abel himself was not hurted nor suffered no part of evil. To this purpose serveth peines and punishments. For the virtue of patience in them that suffer, doth not take away the trespass of them that with an ungracious intent set upon other, and do wrongfully. For all be it that they by their patience be made more glorious: yet the other be not redeemed of their miscsheife in their malicious purpose. And therefore the virtue and nobleness of mind advanceth the sufferer to honour, and the malicious stomach drowneth the doers in deep peines. Thus the righteous judge almighty god, to them that constantly continue in a virtuous life, and come to receive the reward of victory, preparethe a kingdom in heaven, and for them that without repentance, persecute ever their sinful purpose, hell is ordained. Therefore if thy goods be taken from thee, say with holy job: 
job. 1.  I came naked out of my mother's womb, and naked I shall departed hence. Put hereto the apostles saying: 
1. Tim. 6.  We brought nothing in to this world, nor we can not take hence with us any thing.  
Thou hast heard thyself to be evil spoken by, to be infamed and slandered with men: remember thou, and put before thine eyes the words of our master, where he saith: 
Lu●. 6.  Woe be ye when ye be of all men praised. And in an other place: Be ye merry and rejoice, when men revile your name as nought for my sake. Thou art cast out of thy country, and driven from thy house and possessions: remember that we have not here our dwelling country, but that we seek the world to come. Why then dost thou think, that thou hast lost thy country when in this whole world thou art a stranger, an alien, and a pilgrim? Thou art fallen into a grievous and jeopardous sickness: use and exercise the apostles saying, 
2. Cor. 6.  that is this: Although our body the outward man be infected and sick, yet our soul the inward man is thereby renewed and refreshed day by day. Thou art closed and shut in prison, and some cruel death hangeth over thine head: Look upon S. Iohn beheaded in prison, and there fastly behold so great a prophets head granted and given to a tumbling wench in the reward of bodily pleasure. These things when they chance to the wrongfully: look thou regard not the injury and malice of them that do hurt, but ponder and way thou, the reward and glory that shall be given the for these wrongs. For he that willingly and patiently suffereth all such troubles, is not only forgiven of his trespasses and sins, but also he opteynethe thereby the merits and the rewards due to virtue and goodness: so high and great a thing it is to keep steadfastly an assured and full faith in god. Than seeing that neither the loss of goods and substance, nor slander, nor defiance, nor banishment, nor sickness, nor torments, nor death itself, that seemeth the most grievous thing of all the foresaid, can hurt men, but more rather help and do good to men, in making us better & worthy of so great reward, how and whereof shall we prove any man to be hurted, when of none of these said griefs a man can be hurted? But I will now assay to lay plainly before thine eyes, that they only be hurted, the which do hurt, and that the hurt, the which they do, noieth not, nor toucheth not none other person, but only themself that enforceth to hurt. For tell me, what can now be more unhappy than Cain? The death, by the which he with his own hands slew his proper brother, hath made Abel for evermore a saint and glorious martyr, and hath caused the slear for evermore to be taken for a wicked mankyller, and that against his own blood. Also what is more wretched than that Herodis wife? the which desired to have S. Johnns head in a dish, that her own head should be drowned in the everlasting flames of burning hell. What is in worse case than the devil himself the which by his malice made the holly job waxed nobler, so much grew and increased the devils pain. I think thou now seest, that my tale hath showed much more than I promised. For it is open and plain, not only how no man is hurted of them that do wrong, but also that the hurters and none else be hurted and suffer evil. For neither riches, nor liberty, nor nobleness, nor health, nor life, nor such other things be the proper goods and substance of man, that hath nothing properly his own, but only the virtue of mind. And therefore when in these outward things, other hurt or loss, or trouble happeneth, man is not hurted, seeing all his treasure is in the said virtue of mind. Here thou askest, what if a man be hurted in the said virtue? It can not be but thus. If any be hurted therein, he is hurted of none other person, but only of himself. Thou desirest to here how a man is hurted of himself. When he is beaten of some other, or rob and spoiled of his goods, or by any means troubled, if than he speak any opprobrious word, any unpatient sentence, he is hurted, yea and sore hurted: & yet (I say) not of an other, but of himself, through his own lack of patience. For as it is said before, Behold what the blessed job suffered, not of any man, but of him that passed the all men in mischief and cruelty. That if he, that bloody tourmentour the devil, that heinous kaitife, with so many engines, so many crafts, so many peines, could nothing prevail in constraining job to trespass with his tongue before the face of God, specially when job had never heard the law of God, nor had not part of the redemption of the glorious resurrection of our saviour Christ: If the blessed job I say, lacking this aid of Christ's passion, was able to resist all the finds malice: how much more thou christian man art able to withstand all storms. If thou wilt use and exercise thy power, & take aid and secure of thy faith, it is not possible for the to be overcome. For behold S. Paul how much he suffered, his peines can scant be told, the prisons, the bonds, the scourges, the whips, the strokes, the blows, the torments, bestoned he was of the jews, with roddis all beaten, cast down headlong, in the hands of thieves, he suffered of his enemies, of his false brethren continual reason, in his mind he suffered fear outward he suffered strives, battles, hunger, thirst, nakedness, defaming, tribulation, beasts, & what need I speak more, he daily died, and yet all this not withstanding, not one small unpatient word escaped his lips, but he in these things glorieth and rejoiceth, and with mirth saith: I take pleasure in my passions and tribulations. If than S. Paul suffering so great vexations, was glad and joyful, and gloried in the same, what excuse shall they have, that for every trifle and small wrong, or beating or other trouble, far unlike to these foresaid, ask a vengeance, cry out and make a sorowfulle a do? Here thou comest again and sayst, If I without resisting suffer, my goods shallbe taken from me, and thereby I shall be made unmeet to do any work of mercy. This is an evasion nothing laudable. For y● thou desire to work mercy, and to do almese deeds, here what I say: Poverty letteth not a man to exercise merciful acts, I say it letteth not a man that is merciful. For though thou be poor, thou shalt have. two. mites, or one farthing, the which when thou haste offered, it shallbe reckoned to the above all the treasure of rich men. Though thou be poor, thou haste anne handful of meal, that sufficeth to feed a prophet: that if thou be so poor, that thou lackest these said little and small things, yet believe me, thou shalt never lack a cup of cold water, whereby thou mayst pass all manner of richesse, largely bestowed in merciful works. For god requireth a merciful mind, not the quantity of money, nor the heap of goods. Dost thou now see, that thou sufferest none hurt when thou loseste all thy goods, ye thou hast a great gains and vantage. For thou hast with two mites, or for the price of a cup of cold water, bought the crown of everlasting life, the which other scant with their infinite expenses obtain. I doubt not, but this tale is plain to them that be studious of the troth, and have care for their spiritual health and salvation: but to them that lie in the bonds of their pleasures, in the prison of their lusts, that wast their holle life in the course of sin, to them this tale is vain and foolish, because their mind and study embraceth nothing but shadows and winds. For these things that seem to them the goods of this world, shall slip out of their hands, flee from them like as shadows and the wind. Wherefore it is well, that we open to this sort the privy causes of these fantasies: and let us take away the image that deceivethe them, and show to them the very plain face of this filthy and sluttish harlot, the which they love and embrace. For surely I call this present life an harlot, an hoorishe woman, the which life is spent in the pleasures, and the vanity of riches, in the delights and the power of this world, And I do not only call this life an harlot, but a foul stinking. sluttish and beastly harlot, whose face is so far out of shape and fashion, so bitter, so crooked, and cruel a look, that there is none excuse for them that be deceived by her love. And yet this not withstanding we see many, ye the most part of this world, to be drowned in the pleasure of her, and though they see that in this life, all things be cruel and bloody, full of jeopardies, full of deaths, of misfortunes. And where men see her beset with most unhappy naughty packis, with slanders, rebukes, hatred, envy, deceits, treasons, complaaintes, thoughts, extreme cares, continual fear, and with a thousand such other ungracious gosseppes and handmaids be compassed round about, as with a guard of serpents, amongst whom is no comfort nor fruit, but only cruel slaughter, death, pestilence, and perpetual pain: yet how many be there that love her, and that busily follow hir●. The foolishness of them is so great, so stockisshe, that no reason can pluck them from this destruction, no evident example of innumerable other, that continually and hourly perish. Shall not I reckon these fools more blockisshe, more rude, more childish than little babes● the which be wholly given to sports and plays, and so busily drive about a round hoop, so busily scourge a top through the long cloisters, or about the streets, that they can not be plucked from their game, being utterly ignorant and without knowledge, that in such plays is no profit, nothing of valour, yet the folly of these young babes is excused by their few years and tender age, but these other, in their perfect age, old in the numbered of years, what excuse shall they bring forth, for defending and keeping a mind much folisher and weaker than any child's.  
Now than tell me I pray thee, why seemeth riches worthy to be desired. For me think I must of riches begin with the. Thou answerest, because it appeareth to many men, that riches for our health, life, name, and fame, and the state of our country, be more commodious than other friends, kinsmen, ye than all other things that be. This goodly and seemly sentence is not only observed both by the sea and land, but is now mounted up above the clouds to the stars. I know well that this reason is not so much a sound of words, as it is a bourninge flame and fire, that distroieth the hole world, and no man there is, that goeth about to quench it, but many there be that blow to it, and more and more kendle it. For all sorts of men favour this mischief and praise of riches, not only they that be partakers thereof, but they also that yet be not come thereto. Thou mayest see every kind of men, whether it be man or woman, servant or master, rich or poor, to the uttermost that he can, helpeth to increase this fire, and cast some mattier thereupon, labouring in it both by day and night: all I say, bring to this fire plenty of mattier, plenty of faggots, not of wood, nor straw, nor hay: for this kind of fire consumeth no such mattier, but they cast upon it heaps of evil works and ungracious deeds, both of their body and soul, wherewith this sore fire is kindled and fed. For these covetous rich men, though it were possible for each of them to have in possession the hole earth, yet nevertheless they would bourn in their desire and appetite to have more. And poor men likewise, whilst they covet to be equal with rich men, they be turmoiled with an incurable fury, they be mad, they be wode, they rage, they rave: and thus one sickness, and one disease, gendereth ●●●he of them a divers kind of fra●●sie. The love of money so ruleth and cleaveth in every man's mind and heart, that it passeth the love of friendship, of kinreade, ye sometime of wife and children, the which seemeth the greatest affection amongst men: yet the love of money overthroweth to the ground all these loves, and trampeth them under foot as a wild beast, like a fierce and cruel masters she possessethe and holdeth all men's hearts, and as a tyrant subduethe them to all uncomely bondages. This love of riches rageth furieth like a hornewode and mad tyrant, and playeth ever a shameless part like an harlot, she never taketh pity, never abasheth in every place she cometh forth proud disdainful, stubborn, terrible, cruel, churlish, wicked: and though she more furiously rageth than either bear, wolf, or lion: yet she seemeth to men pleasant and amiable: what said I more pleasant, yea sweeter than sugar or hunnye. And where as she sharpethe sword to her lovers, and daily prepareth for them snares, pynfalles to the death, and with many thousand sea wracks hurlethe and tossethe them, to this rock, to that rock: yet she is still loved, still embraced, still desired and sought for of them: and by their own innumerable slaughters and deaths they be glad, that at the last sometime they may approach near, though it be but to the utter gate of this strumpet and harlot. For as swine they rejoice to tumble and wallow in her dounghill, and as blind betils they delight to stur and to wrap togethers her filthy and stinking muck. All they in manner, that defoil their hands with the shameful covetousness, be more unhappy, more filthy than be the said most vile beasts. And in this part their misbehavour is more for this point to be noted, that the more they be rolled in these filthes, the greater pleasure they take of the same: The which vice and fault chanceth not to theyin through the nature of the thing self, but of their own corrupted will. How now may we heal their minds oppressed with such diseases, except they will a little give us the herring, and take good heed, and also give place too reason i● granting our sayings. For the said unreasonable vile and brute beasts, that tumble and wallow in like filthes, can not be plucked from their filthy appetite?, because they want perceivance wit and reason: but we now have a do with men, to whom the goodness of god hath given understanding and the use of reason: so that they will here, they may easily without great pain or labour, be delivered from the stench and filth of this worldly mire. Now than hearken, and as men should answer me, tell me, why seemeth riches worthy to be loved and followed? There is no doubt, your answer is, that riches be coveted, first for the pleasure of life and wealth of body: secondarily for the honour that is in this life. And for offices, dignities, promotions that be given to men for their riches. furthermore, thirdly because the rich man may soon be avenged, may soon bewreke his anger upon them that do him any wrong or displeasure, and that he may be feared of other, as a man of power. I think thou hast no cause to allege beside these foresaid, that is to say, beside pleasure, honour, offices fear and avengeance. For riches can not make a man neither better nor soberer, nor more merciful, nor wiser, nor yet make a man soft, quiet, and gentle, nor finally riches never teacheth an hasty man patience, an outrageous, man continency, a drunkard soberness, a shameless person shamefastness, nor none other kind of virtue is obtained by richesse, no vice nor sin is turned into the better by riches. So than if riches prevail nothing to the getting, or to the increasing of the goodness in the soul and mind, nor they make not a man in virtue better, tell me I pray thee, for what cause should riches be desired? Ye contrary wise this is truth, that riches doth not only nothing prevail for virtue, but also when they once come into the mind, if they find any thing toward goodness, and meet for virtue, they utterly destroy and corrupt the same, and in the stead and place of virtue, they bring in vice and sin. For the handemaides and followers of riches be bodily lusts, sensual appetues, lechery, anger, gluttony, intempetancy, fury, wrong, pride, bostinges, and all beastly and unreasonable motion. But let us defer the speaking of these enormities to another place. For these men that have their minds sick in the desire of richesse, will not gladly here communication of virtue or of sin. For they defend lusts and pleasure, and they will not suffer any thing to be said herein against them. Therefore we will now move this question, whether there be any thing in richesse, that may delight and please men: or whether there be any honour in the same. And here, if it please you, let us begin from feasts, from the great aboundauce of meats. For in this thing chief is praised the magnificence and glory of riches. Let us in this place compare togethers the table of a rich man, and of a mean person, and let us bolt out the gests of either party, whether of them take of their cheer more pleasure. They that sit eating in festis till their arms be weary, and join their supper to their dinner, and in manner stretch their bealies till they burst, overladed with the bourdein of meat and drink, in whose body the soul swymmethe, drowned in the floods as in a sea wrack, of ale bier and wine: whose neither eyes nor tongue, nor foot can do his duty, but all their membres lie more grievous fetered with the bonds of drink, than men that lie in chains, to whom sleep bringeth no rest nor health, but with mad furious dreams they be feared and made worse, and in manner willingly they bring into their souls and fantasies evil spirits, being mocked and scorned of all that see them, ye of their own servants: They remember nothing that they see, they perceive nothing, they feel nothing, they know nothing, they can not here nor speak, but finally with shame they be borne from the table to bed. Is there than more pleasure in such feasts than in other, where is as much of meat and drink, as is sufficient to drive away hunger and thirst? the which moderate diet Nature taught: the other superfluous manner was brought in by corrupt lusts & bestly pleasures, and therefore also health abideth in the said temperate diet, and honesty with soberness continueth in the same: and rising fro the table, the body is not evercharged or oppressed, but rather amended and eased, & increased in strength and lustiness. That if thou wilt not believe my tale, consider thou the minds and bodies of both parties, and thou shalt find them stronger lustier, and of better courage, that use this moderate and mean diet. Nor thou needest not to lay to me, that of these also some be now and than sick: as for that chanceth of another cause, the which we will at an other season speak of. But these that live in their lusts, delights, in superfluousness of meats and drinks, have their bodies loosed slaked and made softer than wax, and in manner filled with an host and multitude of diseases and sicknesses, whom followeth to increase the heaps of their peines, the gout, the dropsy, and feeble old age long before his time: their life ever hath a do with physicians, with medicines: their five wi●tes and senses be dull, slow, heavy, dead, half buried in them. And if there be any joy, any pleasure or mirth in their life: who is there that can set by it, specially if he be one that knoweth, what is the very joy and pleasure? For of wise men pleasure 
Pleasure.  is thus defined and called. That there is only pleasure, where a man hath the frank use of his desires. For where a man can not use of his desires, whilst that either sickness letteth him or else is so full, that he hath no desire: without doubt there all pleasure and sweetness is lost and gone. For look upon these sick men, how they loath all things: and although there be never so delicate and sweet meats put before them, yet they take them rather with tediousenes, than any lust or pleasure to eat. In likewise, when by to much abundance the lust and desire is quenched, there also the pleasure and sweetness is lost. For the delicateness of meats gendereth not sweetness and pleasure, so much as the fulfilling of our appetite and desire doth. Whereof a certain philosopher, well expert in this mattier, saith: When the mind is full and saciated, he mocketh & despiseth the sweet honey combs. Declaring that pleasure resteth not in the nature of meats, but only in the strength of our desire and lust.  
Wherefore the prophet, rehearsing the marvels that were done in Egypt and in the wilderness, amongst the rest he rehearseth also this thing: how honey renning out of the stones satisfied and filled them. For we never find that hunnye sprang out of stones: What than meaneth this prophets saying? that after their labours and weariness in the long journey, having great thirst, they drank the sweet cold water that ran out of the stones: and of that water with a great lust & desire they tasted. And therefore because their desire and appetite of drinking was most sweetly saciated and filled, the prophet called those water's hunnye: not that the nature of water was turned or changed, but that the sweetness of drink was in so thirsty a desire like honey. Seeing than it is so, nor of these foresaid things there can be no doubt, except the hearer be either foolish, or given to strife, is it not now plain, that the simple and mean diet hath much pleasure, and keepeth us in health: where contrary wise these abominable feasts be full of diseases, full of corruption, and as a wise doctor saith: The dishes that seem to bring in delight and pleasure, be full of sicknesses, full of grieves and peines. But Riches 
riches.  they say, getteth honour, and giveth abilitee to be revenged of our enemies. Shall we herefore think, that richesse be necessary, because they help vice and sin, and maketh that anger shall have his effect and purpose: and steereth up vain blasts to ge● honour and promotion, and increaseth the devilly she sin of pride: yet to say the truth, for such causes chief riches were to be eschewed and fled? For in this wise men should willingly nourish in their hearts wild and furious beasts. More over, richesse entice men to forsake the very true and ghostly honour, and maketh them seek the faulfe feigned honour and glory, that in very deed is no honour, but only hath the colour and utter face like unto honour. As often time these harlots being foul of nature, deceive men with painted faces, and under fair white and ruddy colours, they hid their shameful and filthy visages. In like manner doth riches, with whom flattery and femed courtesy is reckoned to be honour. For these preises and homages of the people be not in ded true: but they be reckoned under the false name of honour and worship. For if thou mightest see the consciences, the hearts and inward thoughts of the preisers thou shouldest find in every one man's heart a thousand curses and defiaunces of thy manners. Finally when thy authority cessethe, when thou art jacke out of office, than shalt thou here innumerable defamers, compleyners, dispreysers of thy life: And all these shall be the same self persons, that before magnified and worshipped the Callest thou this honour? and thinkest thou this worthy to be gotten by riches, that bringeth ever, more of hatred than of love? So that if they came to us without seeking, yet they were to be refused, and to be case away, for the ungraciousenesse that ever followeth them. But now if thou wi●t here me, I shall show thee, what is the very true glory and honour. The true worship and honour is the virtue of the mind, the which honour no king can give thee, nor no flattering nor money can get the.  
This honour hath in him nothing feigned nothing painted, nothing hid. Of this honour there is no successor, none accuser, nor defoyler. This honour is not varied or changed by no time, it feareth no tyrant nor it esteemeth neither favour nor displeasure of princes. But again thou saist without richesse thou canst not be revenged of thine ennennes, ye for this cause riches be chief worthy to be rehated and cursed, and poverty is to be loved and cherys●●ed. For riches by this way sharpethe for thee, thine own sword, seeing they make the a transgressor of the commandment, where our lord said: Leave to me thy bewreaking and revengeance, and I will requite thy quarrel, for wilt thou see, how much hurt is contained in the sinful appetite of revengeance? It taketh from man the mercy of god, and destroyethe and quencheth the grace that god had given. For it is written in the gospel of him that was in many thousand pounds debtor, and asked remission and pardon of his det his master and lord granted thereto. Afterward the same person turned him to one of his own servants, that aught a very final th●n●, and punished without mercy his said servant and debtor, not being able to repay him: by the which act he condemned himself, not to be worthy to have for his greater det the grace and favour that his lord had before granted him so that he had no remission of his infinite bondage, and was delivered to the hands of tourmentors, to be constrained by sore peines, to repay every small jot of his det. Thus the abominable fool, through his immoderate desire to be revenged, lost the pardon of god. wouldest thou than have riches that by them thou mighteste have an easier way to thy destruction? shouldest thou not rather fie and eschew them in this behalf, as thy deadly enemies, and causer of all mischief: Now against this thou speakest of Poverty, as of a thing that is painful, and that often times causeth men for need to ban, to curse, to do many points, uncomely, unhonest, and full of shame. It is not poverty that doth this, it is the weakness and feebleness of mind. For Lazar was poor and very poor: whose poverty also was increased with sickness, and very painful sickness, that caused his poverty to be far grievous seeing the peines of his disease required many things of comfort and refreshing, where his poverty could give no help. Either of these two, sickness or poverty alone by himself, is painful and grievous: but when these two, poverty and sickness, be joined in one, and have no succour nor easement, there riseth an intolerable grief, a fire not able to be quenched, a sorrow without remedy, a tempest full of wracks, a burning flame both of body and soul. Yet beside this, the said blessed Lazar had a more grief, that was a neighbour very rich, that lived in all ease and pleasure, and fared delicately: yet much more his pains were heaped, in that he lay at the gate of this rich neighbour, seeing before his eyes the superfluous, expenses and waste of meats. For much greater grief it was to be constrained to want the help and secure of things, that he presently seeth, than it was to lack that he saw not. But all this not withstanding, this cruel rich man is nothing moved, but he continueth in his accustomated pleasures, in royalty of feasts, in numbered of servants, of cooks, of mynstrels, of jesters, not diminishing his lusts and pleasure in any small point: in the mean season, hunger, thirst and sickness sore vexethe the said blessed Lazar, no servant no comfort cometh to him no gobbet, no morsel from that rich man's table that feedeth a sort of craving knaves & lurdeines till they vomit and burst again, not so much as the crumbs that were cast away, were given to secure this poor Lazar being in peril to die for hunger: and yet he suffered this most painful poverty in such manner, that he never spoke injurious or angry word: but as gold by fire is made purer and cleaner, so he thus examined by passions and peines was made through patience more noble and glorious. For if it be truth, that many poor men only seeing other rich men, be vexed and grieved with envy, and have thereby a more painful life, though that they want not as much as is for their life necessary, and have meanly enough of help and ease● what did than Lazar suffer, that was poorer than any other, and not only poor, but also sick, that no man could be more sick, and was in the mids of the city as clean without all succour and help as though he had lived in a wildrenesse, suffering extreme hungres and lack of all things, and most of all suffering hunger in the superfluous tea string of his neighbour, he saw the rich man swimming in over much substance, as in fountains of goods, and floods of riches: but he saw himself have no earthly aid nor help, only, piteed of dogs, being so weak, that he was not able to drive them from him. This blessed Lazar, if he had not learned the very true and most perfect philosophy and learning of god, how coude he have suffered so patiently, so assured y all these grieves? Seest thou ●ot, that he that hurteth not himself, coude of no man be hurted? I will renew and repeat my promise aforesaid. Look upon this Lazar, what could bodily sickness? what could the lack of all things, what coude the dogs rubbing upon his sores? what coude the neighbour head of that covetous rich and proud man hurt this noble and glorious champion of god? In what little point was he for all this hurted or discouraged in the virtue of his mind? Surely not one jot, but by these tribulations he was more confirmed in the love & faith of god: and hereof the glorious crown and reward of everlasting joy was prepared for him. Whereof he was reputed most unhappy, of the self same he was glorified: and whereof his sorrows his peines and passions were heaped, of the self same he was rewarded with perpetual life: His hungres prepared abundance and plenty of the goods that were to come, his sickness prepared the life of heaven: his scabs that the dogs licked, brought him the glorious service of angels, the despite of that proud and cruel rich man, that vile canell at his gate, obtained the most holy company and blessed embracing of Abraham. What did the apostle Paul (for we may once again speak of him) was not he assayed with innumerable storms of tribulation? And yet in what point was he for all that hurted? Was he not thereby made more glorious? Where in did hungres or cold hurt him? what did whips, strokes, or stones to him? what hurt suffered he in the sea wracks, in the bottom of the seas? Did he not alway remain the same self Paul and the same self chosen apostle of God? Of the other part, judas also was one of the twelve, and chosen apostle of Christ, but it prevailed him nothing, neither that he was one of the twelve, nor yet that he was called an apostle, seeing his mind was not set to virtue and goodness.  
But Paul with poverty and strokes, hath ren the course that leadeth to heaven. judas that was called to be an apostle before Paul that was endued with like grace that the other had, that had learned the heavenly doctrine, that was partaker of the holy sacrament and board of Christ, that had the gift also of the holy ghost, so that he revived the dead, he healed the lepers, he drove out the evil spirits, that was thought to despise the goods of this world, that might cleave to the side of Christ, that had the cure and rule of all Christis expenses, whereby his privy sin of covetousness might have been amended, for he was a thief: yet not withstanding all these foresaid gifts, all these provisions of our saviour, he could not wax better. Christ knew well that judas was covetous, and that for the love of money, he should be damned. And therefore Christ not only rebuked him for this sin, but also by secret and privy means, would have holped this fault, giving to him the rule and order of money, that he having in his hands the thing he desired to have, might be saciated and leave that sinful appetite, nor should not fall into the pit of death, but with less evil should repress the greater. So in all things he that hurteth not himself, can not be hurted of an other. And again, he that will not amend and correct himself, as much as is in his power and will to do, can not be helped of any other.  
¶ finally besides this, the holly scripture, as it were done in a large image and picture, hath painted to the many lives of the old fathers, from Adam to the time of our master Christ, that thereby thou mightest see the sins and faults of some, and also the rewards of some other: and by both examples thou mightest be instructed and taught, that except a man hurteth himself, he can not be hurted of any other, although the hole universal world would conspire and agree against him, although there should be a change of all times and of all things, although the fury of kings and princes should rage's against him, and as well friends as foes should wait to betray him, other by deceit or by force, yet all this can not move or stur in any small jot, the constant stomach and waking mind in virtue. Likewise of the other part, the sluggard, the negligent body, he that betrayeth and distroieth himself, can not be made better, nor be amended, although thou lay to him a thousand medicines and get for him a thousand bulwark and defences: except he first put forth his own strength, and exercise all the power and will that is in him. The same lesson we may learn of the similitude and parable, that Christ maketh of divers builders, one that buildethe his house upon a sure stone: an other that buildeth upon the sand, not that we should of these words understand, other sand or stone, nor any building of timber: nor yet the we should imagine floods, showers, or winds, that assay our houses, but that by th● similitude we should remember other the virtue of mind, or the negligence of the same: and that we should hereby perceive, how except he hurteth himself, no man can be hurted of an other, so that neither stormy rains, nor violente renning floods, nor the great blasting winds coude shake an house that is builded upon a sure stone. Whereby Christ teacheth thee, that a man, the which betrayeth not himself, nor is not of himself stirred or troubled, no temptation can move or overthrow him. But the other building is soon cast down, not for the violence of temptation, but for the weakness of the foundation, that is the feebleness of man's mind and purpose. For sand is a loose thing and fletinge: the which without doubt signifieth the unstableness and inconstancy of mind. Wherefore the cause of the houses ruin, is not temptation, but the negligence and the wavering of the mind, the which sometime without any blast of temptation is overthrown, as a building that is set upon the soft sand, though there rise no wind, nor russh forth no floods: yet the fleeting sand causeth the holle house to overthrow. For by itself sand will break and flit: but the hard adamant stone can not be broken with hammers. So than he that is not of himself hurted, can not be hurted, of other, although he be by many ways violently assayed, but he that by his own minds slothfulness and negligence is betrayed, though no man touch him: yet by himself he falleth and is overthrown: As that sinful judas fell not only without all constraint but also being holp with many stays and remedies, he could not stand. This thing I shall show you to be true, not only in private men, but also in hole nations. For consider thou what a care and providence God had toward the nation of the jews. Were not all other creatures in manner ordained and made to serve them? was there not given to them above all other men certain new and exquisite laws to live by? Was not a dry way made for them through the mids of the sea? and in the same place where they were in safetee, their enemies and persecutors were destroyed. They lived fortee years in wilderness without ploughing or sowing. They knew not nor felt not the labour of harvest, they had no pain in baking or brewing their wives did neither card nor spin, there was no necessity of merchandise, no man there to by his meat looked for a market place: but all these commodities the word of god gave them, and fed them in the wilderness, without their labour or pain. For this was the nature of Manna, it seemed daily a new meat: and as every man's appetite was, so it had his taste. Also by the provision of god they lacked not clothes, hose, or shoes. For during all the said years their clothes continued in one case, nothing worn out: no person among them was diseased, or sick, nor had need of physic, no man sought for medicines. The prophet David saith: 
Psal. 104,  God brought them forth in silver and gold, and in all their Tribus none was sick. But as though they had left this present world, and had gone into another better and more happy place: so all things necessary without their care was given them by the word of god. And beside all this the greatest miracle of all, lest the heat of the bourning son should noye and hurt them, they were in the day time covered with clouds, and where so ever they removed, this heavenly ruff and covering followed them. In the night also they were not without solace and comfort. For a lamp set a fire by the word of God shined before them: the which did not only give them comfortable light, but also showed them the right way in that desert wilderness. What should I speak of the stone, that followed them with abundant issue of water? What should I speak of the multitude of birds, the which with their clustering covered the holle earth? And other marvels that were showed to them in Egypte what should I rehearse? Or what should I repeat the great virtues and nobleness performed in the wilderness? the battles done by prayers, the great victories gotten only by the calling of God? For they not like men fighting, but as though they had been in a dance continually triumphed. And how can it be told, that as they passed Egypt, where the seas fight for them, so with the sound of their songs and trumpets they overthrew the walls of Hiericho, in such fashion that they seemed rather to be a company and a choir of singing men, than an host of adversaries or enemies: and they seemed men rather to execute mysteries than war. All these wonderful signs and tokens, all these miracles were done, not so much for the pleasure and safeguard of that nation, as that the doctrine and knowledge of God, the which they learned of Moses, might the faster stick in their minds. For these marvelous acts were certain voices, that declared and preached to them the knowledge of God, lord of heaven, of earth, of all the world. The seas that they with dry feet passed over, cried upon them to know God, and the drowning of their enemies cried the same. The same also showed to them the waters turned into blood, the same the rainy storm of toodis taught them: and finally all the wonders that were done other in Egypt, or in the wilderness, signified the same. These infinite miracles were to them as a book and writing, that could never be blotted nor put out, nor turn from their conscience: This book they might alway read, and have ever in their hearts. Yet all this not withstanding, so evident tokens of the power and virtue of almighty god: And not with standing the honour and glory that god gave to them above all other: yet they were unkind, and remained infidels, having no steadfast faith in god. For the● worshipped the head of a calf, and would have other gods made for them, although they had in their sight and memory so many manifeaste signs of the infinite power of god. But look upon the people of ninivites, that was barbarous and aliens, not accustomed with no benefits of the providence of god, not instructed with no laws, not stirred up with no miracles, no commandements, rude and ignorant, they saw a poor man jonas, as he came from the sea wrack a stranger never before seen or known of them, that said at his first entry into their city: Within these three days this city Ninive shall be destroyed. Of the which only saying they were converted & brought to the fear of God, and straight they forsook their sinfulle life, and by penance they gave themself to virtue and goodness, with so stead fast a faith, that they revoked the terrible sentence of god, that was given of their destruction, and reserved their city being at the point to be destroyed. For the text saith thus: God saw that every man had left his most ungracious life. Tell me, how left they their life so sinful: for their abomination was great, and extended up to heaven, their iniquity, was infinite, their wounds were uncurable. For that meaneth the prophet when he saith, Their malice and sin mounted up to heaven: by the which infinite space he signifieth the greatness of their trespasses. Yet all this not withstanding, their terrible sins that stretched unto the heaven, they being warned with few words, and a little communication of a stranger unknown, never before in that country seen, a man to behold wretched coming from the sea wrack: in a short space of three days, were so quenched and put out, that they deserved to here this gracious sentence of god, saying: And when god saw that every one of them had left their ungracious living, he changed his angry mind, and revoked the bloody sentence that he had purposed against them. Dost thou not here evidently see, how that he that hath his mind ready and bent to resist sin, and well remembreth himself, can not only take none hurt of men, but also turneth from him the anger and vengeance of god, being at the point to punish him? Contrary wise he that betraiethe and hurteth himself, although he have an hundred thousand graces and helps of almighty god to his outward furtherance and staying up: yet all sufficeth him not for his salvation. For as ye see in the foresaid examples, all the wonderful miracles and providence of god, helped nothing the obstinate jews: nor the ninivites being strangers were not hindered for the lack of such aides and succour as the jews had: but in as much they gave themself to god with hole heart and mind, they greatly prevailed by a little occasion, to obtain the mercy and grace of god. And thus they did being rude, untaught strangers, and men set a part from the learning of god, lacking both laws and teachers to be instructed by.  
¶ What may we now speak of the three children? against whom although so great and so many torments were devised: yet there could no cruel pain either hurt or decay the noble virtue of their minds. Were they not three children of tender age? that in the first entry of their life were brought in to thraldom, and subdued under the rule of a fierce master, being from their country outlaws, driven from their house, church, and all acqueintance, disused from the laws of their country, plucked from the accustomated sacrifices and ceremonies of God, drawn from the sound of the holly psalms, and brought to a strange order, where was nothing like, under an heinous and terrible lord, that they seemed rather to be among wild beasts, than among men, hearing no voice like their fathers and mother's tongue, hearing no communication nor teaching of prophets: they had no comfort other of priests or shepherds, that they were wont to have. For these words they say themself, complaining that in that time & place they lacked a ruler, prophets, captains, a convenient place to make their sacrifice before God, to ask and obtain his mercy. Furthermore besides all this they were in a straighter jeopardy, in that they were continually kept in the kings court: where seemed to be a sea alway raging and troublous with storms, with tempests, with waves, with roaring bloods, with blustering winds: and here they were constrained to jeopardy their life without shipmaster, without mariners, without sail, without ●ores. Nevertheless because their hearts and minds were fast set in the knowledge of god, and had their inward eyes lift up to heaven, and could well remember, that this prince's power, his regal pomp, his fasing pride, all his hole glory of richesses were frail, vile, unworthy to be regarded: They thus helped and stayed up with the feathers and wings of faith, fleeing to heaven, regarded and counted the kings court for a stinking dungeon and prison, full of proud glorious stately persons: yet the king commanded them to be set down at his own board, that pompous table beset with all the show and muster of gluttony and belly fare.  
They took this prince's company for none honour, but for an abominable slander and shame to them, and were like lambs set in the mids of wolves, and were by necessity driven o●her to die for hunger, or to eat of those meats, that were be cursed and forbed of god: What did than these young children? this tendre age bound in this thraldom? They sought none excuse in that god knew their necessity, and might see how they were constrained, being in the hands of a tyrant, kept in bondage, having no power to resist their cruel lord and proud conqueror: they imagined none of these excuses, but determined utterly with themselves to forbear to the death, only that they would not offend nor displease God, or do that thing that was not leeful for them to do. Thus they were on all sides beset with things clean resisting and contrary against their desire. They were bare and naked of all money, whereby they might have somewhat suaged the fierceness of their rulers and keepers: nor yet they could have no sure trust in any man's friendship, seeing they were aliens and strangers, and authority they had none, being bond prisoners, nor in numbered they could not prevail, being but three alone, what do they than? Surely that thing that only seemed to be in their power. With fair words they entreat their keeper, whom they found full of fear, least he should be put to death, if he favoured and applied to their desires, and so this keeper said to them, I sore fear my lord the king, least he look upon you, and see your faces paler and leaner than be the other young men, and upon that blame me, and put me for your sake to death. But they of the other part, with wise answers took from him all his fear, and caused him to bear them favour. Thus when they had done as much as lay in them, and as much as was possible for them to do, straight the aid and secure of god was at hand and did for them his part. Than I say this work is not the work of god alone, but the beginning thereof cometh of their purpose and ready mind. For they were fully determined with themself, not to taste of the unleeful meats. And when they had constantly and strongly kept this mind, straight the beck of almightee god confirmed them in the same, and brought their purpose to a glorious end. Seest thou now in this place, that who so ever hurteth not himself, he can not be hurted of another? For I pray thee, look with me upon the case of these three children, young they were, in bondage, in thraldom, all alone, there hanged over them a strong and mightee power, cruel commandments, fear of death, compulsion of the tyrant, and fierce threatenings. One the other side help and succour was there none, neither of kinsman, nor of neighbour, nor of c●●esen, acquaintance, none that could counsel them to follow the best, no earthily comfort: yet in all this heap was there nothing that could hurt them, seeing their own mind and purpose hurted them not. But contrary on the other side, the chosen people of god the jews, having on all sides so many aides (as I before rehearsed) so great succour and help of god: yet they prevailed nothing in the health of their mind, only because their own proper sluggisshenesse, their own frowardness betrayed and destroyed themselves. But let us return to our three children. They first obtained this glorious victory, that they were not defoiled with foul and unlefulle meats. And when the tyrant was in this point overthrown and cast under their feet, they were brought to great enterprises and battles of more honour. For a much more cruel constreinment, a far greater mischief and heinous condition was put before them. A furnace was set on fire, the fierce and cruel people of the Persis clusterethe about them, the tyrant rageth, all that country is set to deceive and pervert these simple and innocent children, there is ordered divers and sundry sorts of instruments to sound after the sweet consent of music. O a new kind of cruelty, fire and music is coupled together, the threatenings of torments and fear of death is mingled with pleasure. And yet all not withstanding, he that doth his endeavour and uttermost power, can not be hurted of another, yea by the inforcementes of his enemies, he shall increase in glory and honour: as by these foresaid means these children came to an higher victory than they had before. For the tyrant Nabugodonosor bound them and cast them in the said furnace of fire: but he could nothing hurt them, but did them passing good, in that his fierceness and cruelty got them a greater crown, and an higher reward.  
For they in the mids of the bourning furnace, in the mids of the raging Persis that bourned more than the very fire in furious madness, had a noble and glorious victory over their enemies: and being but three selly children and prisoners, overcame that hole nation with their tyranny: whose noble acts and honour is song and shall be song for evermore. Thus than he that hurteth not himself, an other person can not hurt him. I will not cease often to repeat the title of my Sermon and sum of my purpose. For if (as we have before touched) neither imprisonment, nor bondage, nor thraldom, nor the loss of country, of all friends and acquaintance, nor an holle host of enemies, nor the fire, nor the cruel tyrant was not of sufficient power to hurt three young children, being left of all aid, being strangers, and brought into the hands of their enemies, what thing is there able to break the virtue and courage of the mind? But thou sayest to me, God helped and was with them, and delivered them out of the fire. In likewise thou oughtest, if thou fulfil thine uttermost endeavour, to hope and trust to have the aid and grace of god. For doubtless God will be with thee, if thou leave not before thyself. How be it I do not count the said children happy and blessed, because they trampilled and walked upon the fire without hurt, but because they would be bound, and would be cast into the furnace for the laws of their country and of god, the which thing contemeth their virtue, praise, and glory. For by and by when they were thrown in the fire, began their victory, and in that instant moment they had deserved their reward, by their assured faith and answer, saying unto the king: We need not answer the to this question: for our god is in heaven, whom we honour and serve, that may deliver us out of this bourninge oven, and shall deliver us O thou tyrant out of thy hands, that if god will not deliver us, thou shalt well know, that to thy gods we will never bow: nor this image of gold, that thou settest up, we never will worship. Of these words they were crowned, and in this testimony and faith they had their reward and thank of god, in this rested their course, the which they ended in the martyrdom of their confession: But as touching that the fire was a shamed to touch their bodies, and loosed their bonds, and forsaking his own nature, refreshed them with the dew of heaven in the mids of the hot furnace: This was a point of the grace of god, whose pleasure was to make his power be known by the wonder and marvel of so strange a thing: but the children in this had no vantage, their victory was in their own steadfast confession, in their own constant and assured faith, whereby they obtained the glory of so noble a martyrdom. What now canst thou creak against this? although thou art banished thy country, driven from thine acquaintance and friends, brought to thraldom, to be bound in the service of cruel masters? All this happened to the said children: thou livest without teaching, without instruction, without comfort, the said children were in the same case. Thou art bound, thou art spoiled, thou art constrained to die: all this passed the said children, that ever by their passions waxed more glorious. And the jews having their temple, their sacrifices, the book written with the hand of god, having also Cherubin, their holy and secret place of prayers, and all other things meet for their daily sacrifices, and having the prophets, some departed, some yet alive, the which in struct them in their present manners, & showed what god did continually for them, and what he had in times past done: what he did for them in Egipte, what in the wilderness: and what also god did for them when they came into the place promised to them. Yet all this not with standing, they not only nothing proceeded in grace and virtue, but also in appetual witness of their own mischief and ungraciousness, they set up in their church idols and images of false gods, sacrifying to the same both their own sons and daughters. Thus they did in their temple, and also in other places in woods and mountains, but these said three children, in a strange country, in the hands of their enemies, under the power of a cruel tyrant, thrown into the fire, be nothing hurted, and not only that, but also take thereof great honour and glory. Now than to make an end, we knowing and gathering these manner of examples out of the holly scripture, where be many more, that make to this purpose, if a man will seek there: so that diversly we may see, some without all constraint, without all necessity, without any cause, to be against themself, and take sore hurt: some other having all the world against them, to be steadfast in their right way, and not able to be never so little removed from their virtue. Thus when we evidently know and see, we should without all doubting conclude with ourself, that if any man be hurted, he is hurted of himself although the numbered of them that do hurt, be infinite, although all in a plump that dwell other in the earth or in the sea, would agree to hurt: yet they can not in no small point hurt him, that is not hurted of himself. With this we began, and with this we make here an end.  
FINIS.   

The preface.  
To my right worshipful sister dame Suzan Kyngestone.  
THe circumspect person, which is accustomed one time in the year, to be vexed with fever, Catarrh, or like sickness, preventeth that time by expulsing the matter, which mought be occasion of such diseases, and studiethe to reduce the body into such temperance, and so to preserve it as the said mattier shall not be augmented, whereby mought ensue any detriment: Like industry, or rather much more, ought to be used, good Sister, of every reasonable creature, as well against the most certain sickness and final dissolution of nature called corporal death, as also against all worldly vexations and troubles, called the toys of fortune, or the cranks of the world: considering that of any of them neither the time can be known, when they shall happen, nor assured remedy may be founden for to repel them, only a pure and constant faith, having thereto joined wisdom and patience, may sustain their assaults, and strongly resist them. As it is excellently declared and taught by the holly doctor and martyr saint Cyprian, in a sermon which he made to the people of Africa, where he was bishop, in the time when there was continual persecution of paynim, and also mortality by general pestilence. Which sermone when I had ones perused in reading, I liked so well, that I desired that all other persons mought understand it. Remembering that many there be (which I doubt not) are as neigligent as I in considering those sundry calamities, not withstanding that they have beholden men and women of every estate, which have died either before that they looked for death, or in some other wise than they vouched saulfe, or else for saken of fortune have lived in poverty, Wherefore as well for their instruction as mine, how we may be alway prepared against those natural and worldly afflictions, I have translated this little book: not superstitiously following the letter, which is verily elegant, and therefore the harder to traunslate in to our language, but keeping the sentence and intent of the Author I have attempted (not with little study) to reduce into english the right phrase or form of speaking, used in this treatise, which I have dedicate and sent unto you for a t●ken: that ye shall perceive, that I do not forget you: and that I do unfeignedly love you, not only for our alliance, but also much more for your perseverance in virtue and works of true faith, praying you to communicate it with our two sisters religious Dorothy and Alianour, and to join in your prayers to god for me, that I may be constant in his service, and perform well such other works as been in my hands only to his honour's and glory.  
¶ I have added hereto a little treatise, but wonderful fruitful, made by the virtuous and noble prince Iohn Picus Earl of Mirandula, who in abundance of learning and grace incomparably excelled all other in his time & since. Whose picture I would to god were in all noble men's Chambers, and his grace and virtues in their souls and manners. heartily far ye well. It London the first day of july, the year of our lord god. 1534.   

¶ The sermon of holy saint Cyprian, of mortality of man.  
Right well beloved friends, all be it that many of you, have your minds entire and perfect, the faith stable, and the soul devout: not being moved with the hugeness of this present mortality, but like to a puissant and steadfast rock rather do break the troublous assaults of this world, and the violente floods of this present time, the soul herself not being broken ne overcome with any temptations, but only proved. Nevertheless for as much as I do consider to be in the multitude divers which either be weakness of courage, or by smallness of faith, or by sweetness of the life of this world, or by the delicateness of their kind, or (that which is a more heavy thing) being deceived in the opinion of truth, do not stand fast ne set forth the divine and invincible might of their stomachs. I mought no longer dissemble that matter, ne retain it in silence, but that as far forth as the means of my learning or wit mought extend I would declare the doctrine of Christ by a sermon conceived and lifelye expressed, to the intent that the sloth and dullness of delicate minds mought be reformed. And also that he, which hath all ready professed to be the servant of Christ, may hereafter be deemed worthy of Christ, and thereto accepted. verily good friends, he that fighteth for god, and being in the celestial camp, doth hope on things that be Godly, aught to know well himself, to the intent that in the tempests and storms of this world, there be in us no dread or fearfulness, sens almightee god hath afore warned, that such things should happen. Instructing and teaching us by his own mouth with a provident exhortation, and therewith preparing and comforting the people of his church to the patient sufferance of things to come, wherein he prophesed and declared unto us, that battle, famine, earthquakes, and pestilence should arise in sundry countries and places. And to the intent that no sudden dread, or fear of strange things annoying us, should in any wise oppress or abash us, he told us before, that toward the end of the world, adversities and troubles should more and more be increased. Now behold, all that which he spoke of hath happened, and is come among us. And sith that is now happened, which was before spoken of, there shall also now ensue all that which was promised our lord himself promising and saying: 
Luc. 22.  What time ye shall see all these things come to pass, than be you sure that the kingdom of heaven is at hand. The kingdom of heaven good friends beginnynethe now to approach. The reward of life, and the comfort of health everlasting, perpetual gladness, and the possession of Paradise, which before we had lost, now the world passing away, become and at hand: even now after things earthly do succeed that which is heavenly, after small things, great things and precious: after things transitory, things eternal or everlasting.  
What time is it now to be sad: Or who among these troubles will be timorus or sorrowful: but only he in whom lacketh both faith and hope: for he only feareth death, which will not go unto Christ, and he which will not go unto Christ, is he which doth not believe, that he now beginneth to reign with Christ. 
Ro. 1.  It is written, The just man liveth by faith: If thou be a just man, thou livest by faith. If thou believest truly in god, coming to Christ, and being sure of his promiss, why doesre not thou ren and embrace Christ now thou art called: Why dost not thou thank god and rejoice, that thou art out of the divilles' danger.  
¶ The just man simeon, who verily was a good and a just man, and kept the commaundemences of god full of faith when answer was made unto him from almightee god, that he should not die until he had seen Christ: when Christ being a babe came with his mother into the Temple, he in spirit knew, that Christ was now borne, of whose coming he was before warned. And when he beheld him, he knew that he himself, should shortly after depart from this world: Wherefore being joyful of death that approached, and being sure of his son sending for, he took the blessed babe in his arms, and with praises and thanks unto god, he said with a loud voice, 
Luc. 2.  Now good lord thou wilt licence thy servant to depart from this mortal life in peace according to the word that thou sendest me. For now mine eyen have behold thy provision of remedy that thou hast prepared in the sight of all people. As who saith proving and witnessing also, that than peace was come to the servants of god● and that than was a peaceable quietness. When we being drawn out of the storms of this world desire to come to the heaven of perpetual surety, and also when death being from us excluded, we attain to immortality or life everlasting. That is our peace, that is our sure tranquillity, that is our steadfast, our firm, and perpetual surety. Furthermore wha● 〈◊〉 〈◊〉 we in this world: but fight against the devil daily in battle, and against his waypon and ordinance make resistance with continual conflicts. 
Enemies of man.  We strive daily with avarice, with lechery, with wrath, with ambition. We have a busy and painful wrestling, with carnal vices and worldly delectations. The mind of man is besieged, and all about compassed and assaulted with sin, and hardly is matched on all parts, and may uneath resist and defend him from all. For if he overthrow Avarice, than stertethe up lechery: If lechery be oppressed, ambition cometh in her place: and although ambition be neglected● yet wrath will exasperate, Pride inflatith, drunkenness allureth, envy breaketh concord, and by the same is friendship dissolved. Thou art constrained to curse, which the law of god doth prohibit: Thou art compelled to swear, which is unleeful. These persecutions thy mind daily doth suffer, with these many perils thy stomach is vexed: And yet dost thou delight to tarry long here among the sword of people malicious, when rather thou shouldst covet and desire (death setting the forward) to haste the toward Christ, 
joan. 16.  he saying to us in his doctrine: I tell you verily, 
jon. 16.  ye shall both weep and wail, but the world shall rejoice and be merry: ye shall be heavy and sorrowful, but your heaviness shall be turned into mirth. Now who will not make haste to come where he shallbe merry: who will not wish to lack alway heaviness: But at what time our sorrow shall be turned mirth, our lord himself declareth, 
jon. 16.  saying: I shall see you again, and your hearts shall rejoice, and that gladness shall no man take from you. Wherefore scythe to see Christ is perfect rejoicing: and our gladness may not be without beholding of him, what blindness of mind yea what madness were it to love the vexations, pains, and continual sorrows of this present world: And not rather to make all speedy diligence to come to the iois, which may never be taken from thee: This doth happen dear friends because that faith lacketh: for no man doth believe that such things shall come, which almightee god, who ever is true, hath all ready promised, whose word is eternal, and to them that believe, alway sure and constant.  
¶ If an honourable man and of great gravity did promise the any thing, thou wouldst trust him, and wouldst not think to be deceived of him, whom thou knowest to be as well in word as in deed substantial and steadfast. But now almightee god talketh with the in his scripture, and thou as false and disloial dost flitter in a mind mistrustful and wavering. God hath promised to the when thou shalt depart from this world, immortality and life everlasting. And yet not withstanding thou doubteste: that is as much to say, as thou knowest not god. And also thou willingly offendest Christ the master of all them that believe, with the sin of incredulity or lack of believe, and that thou being constitute and admitted into the church of god, haste not faith in the house of faith. How much the departing from this world shall be to thy profit, Christ himself master of our profit and health doth declare, where he saith to his disciples, which sorrowed because he told them that he would departed. 
Io. 14.  If ye loved me, ye would rejoice, for as much as I go to my father. Thereby teaching and declaring unto us, that when they whom we do most favour or love, do departed out of this world, we should rather be glad than sorry. Which thing the blessed apostle remembering saith in his epistle: 
Phil. 4.  My living is Christ, and death is to me gain and advantage. accounting the greatest gain not to be tangled in the snares of this world, not to be subject to sin or carnal vices: And being delivered from troublous vexations, and from the venomous teeth of the devil, to depart (Christ calling us) to the joy of health everlasting.  
¶ But there be some men, which be grieved for as much as this trouble vexeth us, equally as much as the infidels, As it were that a christian man believeth, to that intent only, that he would be free from the touch of all grief and disease, and enjoy this world prosperously.  
Some be offended for as much as mortality is to us with other in common. What thing, I pray you, have not we with other in common, as long as this common carnalitee remaineth according to the ordinance of our first nativity: As long as we be here in this world, we be joined together with all man kind in equality of fleshly substance: but in spirit we be separate. Therefore until this corruptible mattier be with incorruption endued, and this mortal substance do receive immortality, and this spirit do bring us unto god our father, what so ever incommoditees do belong to this carnal body, they be to us with mankind in common. For like as when wi●h cold blasts (which do cause the barrenness) the earth is (as it were) fasting and without food, hunger doth except no man. And when a city is won with enemies, by captivity all thing is wasted. And when fair wether restrainethe showers, it is but one drowthe unto all men. And when a ship is all to rent one a rock, the wreck is commune to all them, which be in it: Also the pain of the eien, violence of fevers, and disseasis of all other members be to us with all other in common, as long as this common body is borne about in the world. More over a christian man believing by any law or condition, let him know and remember that he must travail more in this world than any other, for as much as it pertaineth to him to wrestle with the devil, with greater resistance. And that to do he is warned and taught by holy scripture, 
Eccl. 2.  saying: My son which ghost to the service of god, stand fast in justice and dread, and prepare thy soul to receive temptation. And in an other place. Suffer both in grief and in fear, and have patience in thine humility, for as well gold as silver be tried with fire. In this wise job, 
job. 1.  after the loss of his goods, and death of his children, being tormented with pa●nefulle sores and biting of worms, was not vanquished, but only proved: who in his pains and afflictions, declaring the patience of his devout mind, said as followeth: 
job. 1.  Naked I came from the womb of my mother, and naked I shall return to the earth, our lord gave it to me, and our lord hath taken it from me, as to our lord it best seemeth, so is it happened: blessed be the name of our lord. And when his wife would have persuaded him, that as if he were by the violence of pain out of patience, he should with a grudging and disdainous voice speak some thing against almighty god, he answered unto her and said: Thou speakest like one of the lewd or foolish women. 
job. 2.  If we have received goods of the hands of our lord, why shall not we than suffer evils patiently? In all those things which happened to job, he never offended with his lips in the sight of our lord. And therefore our lord doth witness thus of him saying to Satan: Hast thou taken good heed of my servant job? there is none in the world like to him: A man without grudging, the very true worshyppar of god almightee.  
¶ Also Toby after his honourable works, and the manifold and famous commendations of his deeds of mercy, he was stricken with blindness, and not withstanding he dreading and blessing almightee god in all adversities, finally by that bodily detriment he increased to perpetual praise: not withstanding that his wife, willing to abuse him, tempted him, in this wise saying: 
Tob. 2.  Where been thy works of mercy be come? Loo now what thou sufferest. But Thobias being constant and steadfast, and also armed with true faith, whereby he suffered vexations and griefs, yielded not to the temptation of his frail wife, but much rather with greater patience deserved the favour of god. And therefore he was afterward of raphael the angel commended, who said to him these words. To publys●he and confess the works of almightee god it is honourable. For when thou and Sare thy son's wife prai●● I offered the remembrance of your prayer in the presence of the clearenesst of almightee god, since thou hast buried them, which died openly, and hath not forborn to rise and leave thy dinner, and gone thy way and buried the deed: I am sent to prove the. And in an other place the same angel saith: God sent me to heal the and Sara thy son's wife, I am raphael one of the seven angels, which be present and conversant before the clearness of god almightee.  
¶ This manner of sufferance is alway in good men. This lesson the holy apostles kept acoording to god's commandment, not to murmur in adversity, but what so ever happeneth in this world, ●o take it patiently, considering that the jews offended by murmuring often times against god, as our lord himself witnesseth in the book named Numeri, 
Nu. ●0.  saying: Let them leave their murmouring, and they shall not die. Truly dear brethren we ought not to murmur or grudge in adversities, but to suffer strongly and patiently all that shall happen unto us, 
Psal. 50.  since it is written: The spirit that is troubled is a sacrifice to god. For the heart which is contrite and made humble, god never dispisethe. Also the holly ghost by Moses in the book of Deutromy warnith the saying: 
Deut. 8.  Thy lord god shall vex thee, and send to the scarcity: And than it shall be known in thy heart, if thou shalt keep well his commandments or no. And again, your lord god temptethe you, that he may know if ye do love your lord god with all your heart and with all your soul. For so was god pleased with Abraham, 
Gen. 2●.  who to please god neither feared to lose his son, nor yet refused to slay him. But thou what so ever thou art, that mayst not suffer the loss of thy son taken from thee, either by the law, or by chance of mortality: What wouldst thou do if thou were commanded to slay him? The fear of god and faith should make the ready to sustain all thing. Admit that thou hast loss of thy goods, or that thou be cruelly vexed with sickness of thy membres continually: or that thou be despoiled by the death of thy wife, thy children, or thy most dear friends and companions.  
Let not these be to the any displeasures, but rather battle against worldly affections, ne let them not break or make waiker the faith of Christ, but rather let them declare in that debate thy virtue or puissance: since all violence of evils, which be present are to be had in contempt upon trust of good things, which shall happen hereafter. For except war go before, there may be no victory. But when after battle joined there ensueth victory, than to the vainquishours is given the garland. semblably in a tempest a good master is known, and the soldier in battle is proved. Boasting out of peril is pleasant, but resistance in adversity is the trial of truth. The tree which with a deep root standeth fast in the ground, is not moved with every puff of wind that bloweth. Also the ship which is well couched together with a strong frame, though she be often hit with the wawes, yet is she not bouged. And when the corn is threshed in the barn, the sound and strong grain continueth the winds, while the chaff is blown about with every light blast. So the Apostle Paul after this wreck on the sea, after his whippings, after sundry and grievous tournementes sustained in his body, he doth not say, that he was vexed or tourbled, but that by those adversities he was amended: as he would say, that the more gruously that he was troubled, the more surely was he than proved. 
2. Cor. 12.  There is given to me (saith he) a prick in my flesh, a messenger of the devil, which continually striketh me to the intent that I shall not be extolled in mind. Wherefore thrice I desired god, that I mought be thereof delivered. And he answered me: Content the with my grace. For in infirmity virtue is tried. Therefore when we be vexed either with infirmity, feebleness, or any adversity, than is our virtue proved: than our faith, if it abide & be constant, is crowned, according as it is written: 
Eccl. 27.  The furnace trieth the pottars vessel, and temptation of trouble trieth men that be good. Between us christian men and other, the only diversity is, that they in adversity do grudge and complain. And us christian people adversity may not call a way from the truth of virtue and faith: but doth corroborat or strength us in the grief, that we suffer. That the bealye resolved with fluxes expulseth by the bowels bodiely strength: or that the superfluous heat engendered in the marrow of our bones, inflamethe out by blisters in our cheeks: that our bowels be shaken with continual vomittes: that with abundance of blood our eien do burn in our heades● that some men's feet and other membres putrefied be cut of or rotten: that by loss of membres or other harm taken by sickness either our going is feebled, or our hearing is stopped, or our sight is perished, all this profiteth to the doctrine of faith. And to resist with the powers of an immonable mind against so many assaults of destruction and death, what valiantness of courage is it, ye and what honour to stand bolt up right among the ruins of mankind, and not to lie prostrate with them, which hope not in god? We therefore must rather rejoice, and take in good worth the reward of the time: that while we do constantly declare our faith, and by sustaining of labour do approach unto Christ: by Christ's strait passage, we may receive by his judgement the reward of life, which faith doth require. Let him hardiely fear, that not being regenerate by water and the holly ghost, is committed to the terrible fires of hell: Let him fear that is reckoned no partner of the cross and passion of Christ: Let him also fear which from this carnal death, shall pass to the second death: and let him fear, home once departed out of this world, everlasting fire shall torment with pains continual: Finally let him be a feared, unto whom by long tarrying here this one thing availeth, that his torments and waillynges be in the mean time put of or differred. Many of our numbered do die in this mortalytee, that is as who saith, many of our numbered be out of this world delivered. Forsooth this mortality likewise as to the jews and paynims it is a pestilence: so to the servants of god it is a wholesome departing. What if good men without any diversity do die with the evil men: there is no cause, that ye should therefore think that death is commune to good men with them that be ill. For good men be called to joy: the evil men be drawn into pain, so surety to them that believe well, and pain to miscreants the sooner doth happen verily good brothers we be uncurtayse and negligent having regard to god's benefits: ne we do recognize what is offered unto us. Behold how virgins be departed safe and in peace, with their glory and praise, not fearing the threatenings, corruptions, nor bordello houses of Antichrist, who is now coming. Childrenes are escaped the peril of their sliper age, and have attained happylye to the reward of innocency and pure continence. The delicate matron now feareth no torments, since with speedy death she hath prevented the fear of persecution, and the hands and torments of cruel tyrants. More over by fear of mortalytee and troubles of this time, they which were late cold in faith, be now chaused and warm: they which were remiss or louse, be knit together and made substantial: they that were cowards, be quickened in courage. The forsakers of their faith be compelled to return: The paynims constrained to believe: The old faithful people be called to quiet: And a fresh and great host of them, which became soldiers of Christ in the time of mortality, is assembled with a more puissance to fight without dread, when the battles is joined. What a thing is this good friends, how convenient and necessary is this pestilence and murrain, which seeming to be monstrous and horrible, triethe out the goodness of divers men, and examineth the minds of all men? that is to say whether the hole men do aid them that be sick: If kinsmen be kind one to an other: If the masters do pity their frail and week servants: If physicians do not abandon their pacientes: If they which be cruel will withdraw their violence. If the oppressors and robbers (at the lest for fear of death) will assuage the insatiable appetite of furious avarice: If proud men will stoop, or unthrifts avail their lewd courage? If they that be rich and shall die without heirs of their bodies, will any thing distribute among their needy neighbours. And surely although this mortality were to nothing else profitable, yet in this it hath been advantage to christian men, and them which be gods servants, that in learning not to fear death, we the more willyngely desire martyrdom. This to us is no death, but an exercise, which bringeth to the mind renown of valiant courage, and by despising of death prepareth to receive the garland of victory. But parchance some man will reply and say: yet not withstanding this greavethe me in this present mortality that where I had prepared myself to confess my faith, and had disposed me with all my hole heart and full power to the surferaunce of passion, now prevented by death I am dissapoynted of martyrdom.  
¶ first to be a martyr it is not in thine own power, but in gods will and election. Ne thou mayest not say, that thou haste lost that thing, which thou knowest not, whether thou were ever worthy to have it. Moreover, god the searcher of hearts, and beholder and judge of seacret thoughts, doth see thee, and doth commend and allow the. And he which perceiveth to be in thee, virtue prepared, for thy virtue shall yield unto the a sufficient reward. Supposeste thou, had Came slain his brother Abel at what time he offered the sacrifice unto almighty god? well and yet god being ware of his purpose condemned the murder conceived in the mind, which Cain did afterward execute: So like as in Cain a malicious thought and a mischievous imagination was afore seen by god's providence, likewise in the servants of god, which confessing faith in their thoughts, and in their intents conceiving martyrdom, their souls being given to that good purpose be crowned of god their judge, which knoweth all thing. It is not one thing to lack a will to be martyred, and to lack martyrdom to a good will. such as god findeth the to be when he calleth thee, so doth he judge thee, according as he himself witnesseth saying: 
Apoc. 2.  And all congregations shall know that I am the serchour of man's heart and his reins.  
Nor god looketh for you blood, but for your faith, For neither Abraham nor Isaac nor jacob were slain. And yet not withstanding they deserved to be honoured for their faith and justice: and to be the chief of all patriarchs: unto whose feast is called every man that is found faithful, just, and commendable. We must remember to do not as we ourself will, but according to gods will. And so god commandeth us every day to pray. How over the wart and perverse a thing is it that where we desire that the will of god be done when he calleth and sendeth for us out of this world, we do not forth with obey his commandment and pleasure, but against that we murmur and strive, and be brought like froward servants with heavy and sour countenance to our masters presence: departing hence with the bond of necessity, not with a willing obedience: and yet will we be honoured with heavenly rewards of him, unto whom we come not willyngely, but by constraint only. Wherefore than do we ask and desire, that the kingdom of heaven may come unto us, if worldly captivity so much doth delight us? Wherefore do we ask and desire in our prayers so often rehearsed, that the time of the reign, which is promised should come speedily, if our desires and wishes to serve the devil are more to be set by than to reign with our Saviour?  
¶ More over for the plainer declaration of god's providence, and that our lord, which afore seeth all things to come, will give to us counsel concerning our very health, it happened late, that one of our company and a priest, being attainted with sickness, and looking for death, which approached, desired leave to departed: as he was praying and in point of death, there stood hard by him a goodly youngman of an honourable port and majesty, high of stature and fair, whom the sight of man mought uneath behold with carnal eien saving that he which was departing out of the world with eien more spiritual mought look one such one, and the same person so appearing, not without indignation, as well in countenance as speech, groudchingly spoke in this wise: ye fear to suffer, and ye will not go forth, what shall I do to you? Which was the speaking of one that blamed and also exhorted: who allowed not them, which for the time present where careful of persecution, and yet sure of their departing, but gave counsel for the time coming. Our said brother heard, when he was dying, what he should tell unto other. For he heard when he should die, that which he should report unto other, and he heard not for himself but for us. For what should he learn, which was than in departing: In deed he learned for us, which remained, to the intent that in hearing the priest of god blamed, which asked his rights, we should know what was to all men expedient.  
¶ More over to us of all other most simple, how often hath it been showed by revelation? how sundry times have I been plainly commanded of the goodness of god, that I should alway affirm and openly preach, that our brethren delivered from this world by the calling of god, should not be bewailed and sorrowed for, since I knew well that they where not lost but sent only before us, and so departing proceeded: And therefore as men being in journey or voyage to be desired, but in no wise lamented. Ne we should put on us black gowns for them, which now have received and put on white garments: Ne we ought to give occasion to infidels to reprove us leefully and with good reason, for as much as we do mourn for them, as they were dead and lost for ever, which we say do live ever with god, and so with the witness of our own hearts and stomachs reprove the faith, which in word and sentence we have confessed. Surely we be the deceivours of our own faith and hope, if that, that we say apert to be false and dissembled It profiteth nothing to show in words virtue, 
1. Thes. 4.  and in deeds to destroy verity. The apostolle Paul rebuketh, chideth, and blameth such as be heavy or sorrowful for the death of their friends: We will not (saith he) good brethren, that ye should be ignorant in that which concerneth them that do sleep in natural death, to the intent ye should not be sorrowful, like as they be, which are without hope. If we believe that jesus Christ died and roose again afterward: In like wise god almyghtee shall finally bring with him those that slept in Christ. Also he saith, that they which do lack hope, be heavy when their friends do departed. But we which live in hope, and believe in god, and do verily trust that Christ suffered for us, and did ef●sons rise. We I say, which dwell in Christ, and do arise by him and in him, why refuse we to depart hens? or wailen and lament for them that be gone? Christ himself our god warneth us, 
Io. 11.  saying: I am the resurrection and life, he that believeth in me, although that he dieth, he shall live: and all that liveth, and believeth in me, shall never die. If we believe Christ, let us have faith in his words and promises, and we shall never die. Let us come therefore with a sure gladness unto Christ, with whom we shall live and reign ever. For by that, that we die, we pass from death to immortality: in as much as life everlasting may not succeed, without departing from hens. All be it, it is no clear departing, but rather a passage, and change of this life for the life eternal, the temporal journey performed. Who will not high him from the warse to the better? Who will not covet to be reformed and changed to the figure of Christ? or will not desire to come shortly to the dignity celestial grace?  
Paul the apostle preaching: 
Phil. 3.  our abiding (saith he) is in heaven, from whence we abide the coming of Christ jesus, who shall transform our simple body in semblable figure to the body of his clearness. And Christ our lord promised, that we shallbe such when he prayed to his father, that we mought be with him, and live with him in eternal places, and be joyful and merry in the kingdom of heaven, saying: 
joan. 17●  Father I will that such as thou haste given to me● that they be with me where so ever I be, and that they see the clearness that thou gavest to me before that the world was create. Wherefore he that intendeth to come to the place, where Christ is, to the brightness of the realms celestial, ought not wail or lament, but according to the hope, which he hath in the promise of god, and trust that he hath in truth, be joyful and glad in his departing or translation from hence: For as much as we read, that Enoch was translated or taken out of this world, because he pleased god, 
●en. 5.  as holy scripture witnesseth in the book of Genesis, in this wise: Enoch pleased god, and was not afterward founden, for god translated him from hence. That thing wherewith he pleased in the sight of god, was that he deserved to be taken from the perils of this present world. More over the holy ghost teacheth by Solomon, 
Sap. 4.  that they, with whom god is pleased, be the sooner taken away and delivered from hence, lest if they should abide longer, they should be polluted with worldly infections. Therefore Enoch was rapt and ●aken away suddenly, least sensual appetite should corrupt his understanding. For his soul was unto god pleasing, and therefore he hastened to bring him out of the mids of iniquity. semblably in the psalms the devout soul hasteth speedily toward her god, 
Psal. 83.  with a singular faith as it is written: O thou god of virtues and puissance, how wonderful delectable be thine habitations, my soul desireth and hasteth to come to thy plaices? verily he only should have will to abide in this world, whom the world delighteth, whom flattering and deceptful time inviteth with vain delectations of worldly pleasures. Now since the world hateth a true christian man, why dost thou love that thing, whereof thou art hated: and foloweste not rather Christ, who hath redeemed the & also loveth the.  
¶ Saint Iohn in his Epistolle speaketh and crieth unto us, 
1. joan. 2.  exhorting us not to love this world in following our appetites: Love not the world (saith he) ne the things which be in it. For who so ever loveth the world, the charity of the father of heaven is not in him: since all that is in the world is inordinate appetite of the flesh, inordinate appetite of the eien, and desire of worldly honour, which do not proceed of our father, but of worldly appetite. And yet the world and his vain appetite shall wanishe away, but he which shall fulfil the pleasure of god, shall abide everlasting, like as god is ever eternal. Therefore good friends let us alway be bound and ready to perform all thing that god willeth with a perfect mind, a faith stable and constant, with virtue puissant and strong, all fear of death utterly excluded, and only thinking on the immortality, which immediately followeth. Let us declare, that to be the thing that we do believe in: and not lament the departing of them, whom we do favour. And when the day of our sending for shall approach, let us willingly and without any stickking, come unto god when he calleth, which since it ought to be done of them, which be the servants of god, much rather now the world decaying, and in point to f●l, and also compassed with tempests of evils continually assaulting it. Also we perceive that great mischief is all ready begun, and we know that much greater is coming: Let us reckon the greatest advantage to depart shortly from hens, which shall be for our special commodity. If the walls in thy house should shake for age, and the roof should trimble, and all the holle house weary of rocking of the beams and rafters, should thrette to fall shortly in ruin, wouldest thou not depart thence in all the haste possible: If when thou art on the see, the waw●s being driven up with a sturdy wind, a troublous and stormy tempest would warn the that thy ship were in danger of losing: wouldst thou not make haste to come to some haven: Loo behold the world rocketh, and is now in falling: and declareth his imminente ruin not for age or feebleness of things, but only for that his end now approacheth: and yet thou thankest not god, nor dost not rejoice in thyself, that being taking away with a more ready, and (as I mought say) a more riper departing, thou mayst escape the ruins, wrecks, and plagues, which now thou seest coming. We must consider good friends, and often times think, that we have renounced this world, and that we dwell here but as pilgrims and gests. Therefore let us embrace joyfully the day which doth appoint every man to his habitation, and delivering us hens, escaped from the snares of this world, restoreth us unto Paradise, and the kingdom of heaven. Who being I pray you, in a far journey, will not make haste to return home to his country?  
Who being on the sea sailing homeward, would not desire to have a prosperous wind, that he may the sooner salute and embrace his good friends? Let us account Paradise to be our very country. For there have we the blessed patriarchs our very ancestors. Why make we not haste, ye why do not we ren apace to see our country, that we may salute our good Ancestors? There doth abide and look for us a great numbered of our dear friends, our Ancestors, our fathers and mothers, our brethren and children. A plenteous and great multitude, which now be sure of their immortality, and yet do care for our suretee, do desire to have us in their company. To come to behold and embrace them, lord god what a joy and comfort shall it be both to them and to us? What an incomparable delectation of the heavenly Regeons, without fear to die, and with assured eternity to live ever: O with how perfect and eternal felicity? There is the most glorious choir of the blessed apostles: There is the college of the glad prophets: There is people innumerable of holly martyrs adorned with crowns of victory for their vexations and sundry passions: there be the tender and pure virgins triumphing, which with continence of soul and body, did subdue the puissance of carnal appetites: There be they which being merciful in giving sustenance to the needy persons, did thereby fulfil the works of justice: There also be they, which observing diligently the commandetes of god, did transpose worldly possessions unto the heavenly treasure. To those let us high us a peace good friends, that we may shortly be with them, let us desire fervently to come unto Christ. That thought let god almightee see in us: That intent of our mind and faith, let our lord Christ perceive, & behold, since unto thee, them which toward him have most affection, his goodness will give his rewards most abundant and plenteous.  
Amen.   

¶ The rules of a Christian life made by Iohn Picus the elder Earl of Mirandula.  
FIrst if to man or woman the way of virtue doth seem hard or painful, because we must needs fight against the flesh, devil, and the world, let him or her call to remembrance, that what so ever life they will choose according to the world, many adversities incommodities, much heaviness and labour are to be suffered.  
¶ More over let them have in remembrance, that in wealth and worldly possessions is much and long contention laborious also, and therewith unfruitful, wherein travail is the conclusion or end that he, which was god, 
Mar. 14.  and of all men the most just or rightwise, 
Luc 22.  when he beheld himself mocked, 
joan. 13.  spit on, scourged, and punished with all dispites and rebukes, and set on the cross among errant thieves, as if he himself were a false harlot, he not withstanding showed never token of indignation, or that he were grieved, but suffering all things with wonderful patience, answered all men most gently. In this wise, if thou peruse all things one after an other, thou majesty find, that there is no passion or trouble, that shall not make the in some part conformable or like unto Christ.  
¶ Also put not thy trust in man's help, but in the only virtue of Christ jesus, 
joan. 16.  which said: Trust well, for I have vainquished the world. And in an other place he saith: 
joan. 13.  The prince of this world is cast out thereof. Wherefore let us trust by his only virtue, to vanquish the world, and to subdue the devil. And therefore ought we to ask his help by the prayers of us and of his saints.  
¶ Remember also, that as soon as thou hast vainquished one temptation, alway an other is to be looked for: 
1. Pet. 5.  The devil goeth alway about and seeketh for him whom he would devour. Wherefore we ought to serve diligently and be ever in fere, and to say with the prophet: I will stand alway at my defence.  
¶ Take heed more over, that not only thou be not vainquished of the devil, that tempteth thee, but also that thou vainquishe and overcome him. And that is not only when thou dost no sin, but also when of that thing wherein he tempted thee, thou takest occasion for to do good. As if he offereth to the some good act to be done to the intent that thereby thou mayest fall into vainglory: forth with thou thinking it, not to be thy deed or work, but the benefit or reward of god, humble thou thyself, and judge the to be unkind unto god in respect of his manifold benefits.  
¶ As often as thou doest fight, fight as in hope to vanquish, and to have at the last perpetual peace. For that peradventure god of his abundant grace shall give unto thee, and the devil being confused of thy victory, shall return no more again. But yet when thou haste vainquished, bear thyself so as if thou shouldest fight again shortly. Thus alway in battle, thou must think on victory: and after victory, thou must prepare the to battle immediately.  
¶ All though thou feelest thyself well armed and ready, yet flee, not withstanding, all occasions to sin. For as the wise man saith: 
Eccl. 3.  Who loveth peril, shall therein perish.  
¶ In all temptations resist the beginning, and beat the children of Babylon again the stone, which stone is Christ, and the children, be evil thoughts and imaginations. For in long continuing of sin, seldom worketh any medicine or remedy.  
¶ Remember, that all though in the said conflict of temptation the battle seemeth to be very dangerous: yet consider how much sweeter it is to vanquish temptation, than to follow sin, whereto she inclineth thee, whereof the end is repentance. And here in many be foul deceived, which compare not the sweetness of victory to the sweetness of sin, but only compareth battle to pleasure. notwithstanding a man or woman, which hath a thousand times known what it is to give place to temptation, should once assay, what it is to vanquish temptation.  
¶ If thou be tempted● think thou not therefore that god hath forsaken thee, or that he setteth but little by thee, or that thou art not in the sight of god, good or perfect: but remember, that after saint Paul had seen god, as he was in his divinity, and such secret mysteries as be not leeful for any man to speak or rehearse, he for all that suffered temptation of the flesh, wherewith god suffered him to be tempted, lest he should be assaulted with pride. Wherein a man ought to consider, 
2. Cor. 2.  that saint Paule● which was the pure vessel of election, and rapt into the third heaven, was not withstanding in peril to be proud of his virtues, as he saith, of himself. Wherefore above all temptations man or woman ought to arm them most strongly against the temptation of pride, sens pride is the rote of all mischief, against the which the only remedy to think alway that god humbled himself for us unto the cross. 
Eccle. 1.  And moreover that death hath so humbled us whether we will or no, that our bodies shall be the meat of worms loathsome and venimouse.  
FINIS.   

¶ Gathered counsels Consideration of man himself.  
O Man know thyself, know what thou art, know thy beginning, why thou were borne, unto what use or end thou were gotten, 
Eccle. 12.  why thou were made, of whose making thou were made, to what thing in this world thou were formed: have mind of thy making, be such as thou were made, yea such as thy maker formed the. Every day rensake thine heart, every day examine thine heart: keep thy soul from sinful thought, let not foul thought overthrow thy mind. When a shrewd thought toucheth thee, consent not to it. Kill the serpent, when he first appeareth, tread down the serpent's head. Cast under fo●e the beginning of evil suggestion or stirring to sin. amend sin there, where it is known. In the beginning withstand a shrewd thought, and thou shalt escape well the remanant.  

Against lechery.  
BE thou not defouled with any uncleanness, 
Gal. 5.  be thou not spotted through any foul lust: Let lechery grow no more in thee, chastity joineth a man to god. To chastity is behyght the kingdom of heaven. If thou yet feel the stirring of thy flesh, if thou be touched with prickings of the ●leshe, if thou yet be stirred with the suggestion of lust, if the mind of lechery yet tickle thy will, if thy flesh of flesh. Behold not a woman for to desire her. 
Eccl. 25.  Do away the cause of sinning. Lay besides thee, the mattier of trespassing. If thou wilt be sure from lechery, be thou dissevered from woman in body and in sight.   

fellowship of women.  
IF thou be departed in body from women, thou shalt fall from the intent of sin. If thou sit besides a serpent, thou shalt not long be unhurt. If thou be long afore a fire, although thou were made of it on, sometime thou shalt melt. If thou abide right nigh peril, thou shalt not long be ●ekyr: oft times leisure hath overcome, whom will might not.   

Travail.  
LEchery overtournethe soon a man given to idleness. Lust brenneth grievously, whom she findethe idle. Lust giveth place to travail, to work, to business, and labour. Therefore beware of idleness, spend thy good in labour, use some manner of business, seek unto the a profitable work: whereupon the intent of thy soul may be set.   

Reading of holy scripture.  
Give the much to reading take heed in meditation of scripture, busy the in the law of god, have a customable use in divine books. reading declareth truly, what thou shalt shun. Reading showeth, what thou oughtest to dread. Reading telleth whether thou goest. In reading wit and understanding increaseth. Thou shalt much profit in reading, if thou do as thou readest.   

meekness.  
BE thou meek, be thou grounded in meekness, be thou leasie and lowest of all. By meekness make thyself least. Set thyself tofore no man. avant not thyself, boast not thyself wanton. Stretch not forth thy wings of pride. So much thou shalt be the more precious afore god, that thou settest little price by thyself. Bear therefore shamefastness in cheer, by minding of thy defaults For shame of thy sin be dismayed to look proudly. Walk with allow cheer, with a meek mouth, and asad visage. In high worship have great meekness. Although thou be high of power, restrain highness in thyself. Let not worship make the proud. The higher thou art in dignity, the lower by meekness make thou the.   

Sickness and disease.  
BE not sorry in thy diseases. In thy sickness thank thou god.  
Be busy rather to be holle in thy soul, than in body. If prosperity come, be thou not proud: if adversity fall, be thou not heavy. Know thyself, that god hath proved the in sorrow, for thou shouldest not be proud, Be even therefore in all things. For joy ne for s●row, change never thy mind. Understand well, there is nothing, but it may fall as god will. And if those things be thought on before, they been the easier when the● fall. And what so ever therefore happethe, suffer it meekly with f●e will.   

Sufferance.  
BE more ready to suffer disease than to do it. Be patient, be meek, be soft, be busy. Keep patience in all things: Keep softness: Keep meekness. Set before a sharp word, the shield of Sufferance. Though any manstire the to wrath, though he whet thee, though he blame thee, though he reprove thee, though he chide thee, though he do wrong to thee: be thou still, hold thy peace, set not thereby, speak not a word, strive not there against, by silence thou shalt the sooner overcome. Learn at Christ manliness, take heed at Christ, and be not heavy: he suffering wrongs left to us ensample, 
Mat. 26. Luc. 22.  he was bobbed and buffeted, spit upon, and scorned, nailed hand and foot, crowned with thorns, dampened to the cross, & ever more held his peace.  
¶ Therefore what disease that falleth to thee, wit it well, it cometh to the for sin and for thy best. And so temper thy disease by consideraon of righteousness, And thou shalt suffer it the lightlier, if thou take heed, wherefore it cometh.   

love peace.  
Love peace without forth, love peace within forth, keep peace with all men, withhold all men in mildness, beclip charity. Prove more thyself to love then to be loved. Make peace there hate is.  
Have stableness of mind. Have goodness of will. Be ready in good desire. 
Eccl. 28.  Speak gladly to all men: Flee chiding. Beware of strives. Do away the occasion of strive, despise strive, and live alway in peace, strive not in any wise.   

Compassion.  
BE not glad upon the death of thine enemy, 
Eccl. 8.  lest peradventure upon thee, fall the same, least god turn his wrath from him to the. For who so ever joyeth in the fall of his enemy, he shall soon fall in the same. Be glad to sorrow upon him that is diseased. In other men's miseases be not hard hearted: and for other men's mischiefs mourn as thine own.   

Following of goodness.  
IN all thy business, in all thy works, in all thy living follow good men, follow holy men, have before thine eien the ensample of saints, take heed to work well after the virtues of holy men, learn to live well by the teaching of righteousness.   

Despising of praising.  
DEspise thou praising, cherising and favour of people. Study rather to be good, than to seem good. Take none heed who praiseth thee, or who dispraiseth thee, least praising deceive thee, or blaming let the. If thou set nought by praising, lightly thou shalt set besides the blaming. Therefore suppose not thyself good, though thou be hold good in other men's tongues, ask thine own conscience, dame thyself by thine own doom, & not by other men's speech, but in thine own mind inserche thyself. There may no man know better what thou art, than thou that know est thyself. What profiteth the sithen thou art wicked, to behold good?   

Honest conversation.  
FLee thou simulac●on, feign not holiness in dark clothing such as thou wouldest been hold, such be thou in deed. Show thy profession in living and not in tokens. In clothing, and in going, have with the simpleness: in thy ga●e and in thy moving cleanness, in thy bearing sadness, in thy walking honesty, nothing of villainy, nothing of uncleanness, nothing of wildness.  
¶ Be ware in thy governance, that there appear nothing of beastliness. Give not to other cause for to scorn thee, give thou not to any man cause to backbite the.   

Good fellowship.  
SHone evil men, 
Nu. 16.  beware of wicked men, flee shrews, deal not with brothels, flee the companies of those men, which been ever ready to vices. join the to good men: Desire the fellowship of discreet men: Seek the company of virtuous men. Who so goeth with wise men, he shallbe wise: & who so draweth to fools, shallbe like to them. For like to like is wont to be joined.   

The hearing.  
SHut thine ears, 
Eccl. 28.  that thou hear none evil. Forsake unchaste speeches. Flee unhonest words. For a vain word soon defouleth the soul: and that that is light done, that is gladly heard soon.   

The mouth.  
Let nothing pass out of thy mouth, that might let virtue. Let the sound of thy voice break forth nothing, but that needeth. Let that proceed from thy lips, that fouleth not the ears of the hearers. Vain word is token of a void conscience. The tongue of man showeth his manners: and such as the word is such is the soul. 
Mat. 12. Luc. 6.  For the mouth speaketh of abundance of the heart. Refrain thy tongue from evil speech and idle. For an idle word shall not pass unpunished. Who so will not refrain his tongue from idle words, he shall fall lightly into sinful words. Let thy word be without reproof. Let it be profitable to the help of the hearers. busy the not to speak that that liketh, but that that needeth. Take heed what thou speakest not. And both in speaking and not speaking be right well aware, take good advisement what thou sayest: lest thou mayst not call again, that thou saidst. flee thou the chances of tongue. Let not thy tongue lose the. Have ever more silence to thy friend. Speke when time is, be still when time is. Speke y● not ere thou here. Let ask open thy mouth.   

Against the sin of backbiting.  
backbite not the sinner, but be sorry for him. Kit from thy tongue the sign of back biting. Here not an other man's life. defoul not thy mouth with an other man's sin. That thou backebitest in an other, dread it in thyself. When thou blamed an other reprieve thine own sins If thou wilt backbite, thinks on thine own sins. Look not on other men's defaults, but see thine own. Thou shalt never backbite if thou well behold thyself. Here no backebiters: Listen not to tale tellers. For like guilty ben the backebiters and the hearers. Desire not to wit that that pertaineth not to the. That that men speak between themself, busy the not to know. Ask thou never what any man speaketh, saith, or doth: be not to busy, leave business that perteinethe not to the. By as great business amend thine own sins, by how much thou beholdest other mens.   

Of lying.  
FLee busily all manner of lying and neither by hap, 
Eccl. 7.  nor by avisement say thou not faulse. 
Sapi. 1.  The mouth forsooth that lieth, sleeth the soul. Therefore i'll deceit, Avoid lying, beware of falseness, speak cleanly, be true of word, Deceive no● man to misweninge. Speak not one thing and do an other. Say not one thing and mean an other.   

Of swearing.  
PUt fro the swearing● Do away the use of swearing. 
jac. 5.  It is perilous soothly for to swear. For oft swearing maketh custom of swearing. 
Eccl. 23.  And a man, much swearing, shall be fulfilled with wickedness, and the plague shall not departed from his house. Troth needeth none oath. A faithful speech holdeth the place of sacrament: as who saith, a faithful word is as much as all the swearing of the world.   

A vow made.  
DO the good that thou hast be hot. 
Deut. 23. Eccl 5. Baiuc. 6.  Be not light in word and hard in deed. Thou shalt be much guilty to god, if thou yield not that thou haste a vowed. They displeasen god, that fulfil not their vows. They been accounted among heathen men, that perform not their vows, I say not vows that been evil, but good. For if thou through thy folly haste made a fond vow: through the doom of a discrete man be it wisely turned into good.   

To god all thing is open.  
Say not one evil word in thine heart. An evil word may not be hid in silence, that thou dost or sayest within thyself. Believe thou that it is open before god. 
Sapl. 1.  If men been still, beasts speaken. Therefore i'll sin, as though thou mightest not keep it privy. Sin thou there, where thou knowest god is not.  
There is nothing hid from god, thou shalt be found guilty in the judgements of god, though thou be hid to men's judgements. For he beholdeth the heart, that is withinforth. He seeth & knoweth, that man himself knoweth not. Turn thy counsel & thy work ever more to god. In every deed ask gods help. Arect all things to gods grace, and to god's gift. Trust not in thine own deserts: in thine own virtue presume nothing.   

Good conscience.  
THere mai no man i'll from himself: and though an open fame harm the not, yet thine own conscience damneth the. For there is no pain greater than pricking of conscience. If thou wilt never be sorry, live well. A sicker conscience suffereth easily heaviness. A good liver is ever mo●e in io●e: the conscience of a sinful man is evermore in pain. A guilty soul is never more licker. Nother wound needeth shall fear thee, if thou live well and truly.   

Hioc virtue.  
IF thou wilt multiply thy virtues, show them not. By thy will, hide thy virtues privily for dread of pride and vainglory. flee to be seen, and than thou deserueste meed. That thou majesty lose by showing, keep it by hiding.   

Confession.  
Show the sins of thine heart, make open thy shrewd thoughts. A sin showed is soon healed: a default forsooth hide, is made more sin, by silence it encre●eth more and more. Truly than it behoveth to show evil to amend it.   

Fore thinking.  
BE think the long before the deed: Advice the long before the work. That thou wilt do, inserche it long, prove it long: and so do it, when thou hast long bethought the. Do than as thou haste proved, in things that been certain. Of well doing tarry not ne put it not over till to morrow. In good things tarrying harmeth, and letteth the things that been needful.   

Wisdom.  
THere is nothing better than wisdom, nothing better then coning, nothing lustier than know lage: nothing worse than lewdness. It it is an high cunning to know what thou shalt i'll: & it is an high wretchedness, not to know whither thou goest. Therefore love wisdom, and it shall be showed ●o thee: go to it, and it shall come to thee, be busy there about and it shall learn the.   

teaching.  
¶ Learn that thou canst not, lest thou be found an unprofitable teacher the good that thou hast hard, say i●: the good that y● hast learned, teach it. The more that is given, the more it waxeth: but yet let deeds go before the word. The which thou showest with thy mouth, fulfil it with work: that thou teachest by words, show it in ensample. For if thou teach and do it, than shalt thou behold glorious. In thy teaching keep the from man's praising. So inform other, that thou keep thyself. So teach, that thou lose not the grace of meekness. Beware, lest while thou reisist other by teaching, thou fall not thyself by praising. When thou teachest, use not darkness of words: say so that thou be understanden. The diversity of persons is to be seen: And when & how thou teachest, be advised. Speke common things to all men: And to few men show that is hid. Be not a shamed to speak, that thou canst well defend, that thou wantest of cunning, ask of other men. By coning truly showed, hid things been opened, and hard things made light.   

curiosity.  
BE not busy to know: that is hid, covet not to know. In disputing do away strife: do away frowardness, and assent soon to troth Say not against righteousness. Strive not to avoid that is right. Love more to here than to say. Here in the beginning, & speak last of all, the last speech is better than the first.   

Obedience.  
VUorship every man for the merit of holiness. After their worthiness give to every man worship. Suppose not thyself even to thy so●eraigne. Give obeisance to thine elders. Serve their biddynges: bow to their authority: follow their will. Obey to all men in good biddings: yet so obey the to man, that thou offend not the will of god. Therefore fulfil meekly the charges that thou hast take upon thee, be obeidient to god's ordinance: be no●●ardy dy to do against his will. Dispose all things not with a sturdy, but with an easy heart. Beware of worships, which thou majesty not have without sin.   

Soveraignetee.  
BUsy the rather to be loved of thy subjects then to be dread. Let thy subjects rather worship & serve the for love, than for dread or for need. Quite the such to thy subjects, that thou be more loved thandrad. With a sovereign goodness govern thy subjects. Be not fere full to thy subjects: be such lord to them, that they be glad to serve the. Both in punishing and cherishing, keep a mean: be not to strait, ne forgive not to soon. Keep manner in all thy work. It longeth to a wise man ●o measure all things, lest of good be made evil. Behold certainly, what is covenable for the time, where, when, how, and wherefore thou biddest any thing to be done. That thou wilt to be done to thee, do thou to an other. Be such to other men, as thou desirest other men to be to the. Hinder no man with thy witness. Do no man harm, lest thou suffer the same. Keep manliness, keep righteousness, defend no man against truth. When thou deemest, be he poor, be he rich, behold the cause and not the person. Keep troth in all things. Sat never in doom without mercy. Be as meek in others men's defaults as in thine own. So dame other men, as thou desireste to be deemed thyself. While thou art merciful in other men's gilt, thou hast mercy on thyself. The doom that thou puttest upon an other, thou shalt bear thyself. In what measure that thou measurest, shallbe measured to the. deem no man by suspection: first prove and so dame: 
Mar. 7.  In domes reserve the sentence to god's judgement. 
Mar. 4.  And that that thou knowest, to thine own doom: and that that thou knowest not, to god's doom.   

Despite of the world.  
If thou wilt be in rest, desire nothing of the world. Thou shalt have rest of soul, if thou put fr● thee, the business of the world. Cast fro the all that may let a good purpose, be measured to the world, and the world to the as though thou were ded. Behold not the glory of this world. Set not by that while thou livest, that thou mayest not have when thou art dead. What so ever thou givest, give it with a good wil Do mercy without gift: g●ue alms without heaviness. The good will is more than that is given. That that is given with good will, 
Eccl. ●  that god accepteth: 
2, Cor. 9  but he that giveth with heaviness, shall lose his meed. There is no mercy, where is no good will Do nothing for praising, nothing for worldly opinion, but only for life everlasting.  
Amen.    

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

●●terpritation.  
They use psidia for sydia, which signifieth the tyndes of a poinegranade.  

Psillium.  
Psillium hath his name of psille, which signifieth a fl●●. For the seed of this herb is like a flay, and is used in medicines to cool. The latins also 〈◊〉 pu●ica●●s of fleyes. I 〈◊〉 〈◊〉 the see, and also in other ●●tylled, and barren places.   

Pthisis.  
Phthisis in Greek signifieth wasting, a consuming sickness, a consumption as we call it.   

Pulsative. Pulsative. Beating. Pruna.  
Pruna: a fiery cool. Resort to anthrax.   

Pustles.  
There been two kinds of pustle●, or ●usches. For some pusches are  
Now that we have spoken sufficiently of the anatomy of the heed, we will also speak somewhat of the other principal membres, and f●●●e of the heart.   

The heart.  
The heart on both sides, about the fundament of it, ●ath (as it 〈◊〉) eats. The right 〈◊〉 a 〈◊〉 branch is joined 〈…〉 vain, and unto the right 〈◊〉 of the heart. The left ear is 〈◊〉 the mouth of the veynie arte●● (Called de nos● arteria) and to the left 〈◊〉 of the heart. For the heart hath two 〈◊〉 tricles, or thambres a right, and a 〈◊〉 cham●re, and they been divided 〈◊〉 parted 〈◊〉, through which 〈◊〉 tion there ben holes, by which, 〈◊〉 is conveyed into the left ventricle. In ●the of the ventricles, there are two vessels. For a noble vain entereth into the right ventricle, which 〈◊〉  
Howbeit in some it hath but two, in some four in some none, but is all together round. From the hollow part 〈◊〉 the 〈◊〉 lap, a little pipe deriethe, 〈◊〉, 〈◊〉 a bladder, called cistis 〈◊〉, which hangeth by the ●yde 〈◊〉. From the bunchie part 〈◊〉 〈◊〉 〈◊〉 the greatest 〈◊〉, and it is called 〈◊〉 〈◊〉.   

The stomach.  
●he inner skin of the stomach 〈◊〉 thy●●● hath straight films, y● 〈◊〉 which is grosser. hath 〈◊〉 films. first, than the 〈◊〉 aweth meat, stretching 〈◊〉 〈◊〉 ●ght films. secondly it re●●●●●, and imbraieth the mea●e be drawn in, with the overt whart 〈◊〉. And it retaineth the meat so long, till by the alterative power it is turned into good juice. Than the stomach reserveth the best for his though it be some what removed.   

Pilosella.  
Pilosella is found in no learned au●ctour. Howbeit the later writers de●scrybe it to be an herb, that growe●● in stony and dry● places, with a re●floure, and with leaves spread vpo● the ground, in which leaves there b● as it were herres, and therefore the● have barbarously called it pilosella of pilus an here. The description a● greeth with mouseare, saving in y● f●●u● It is englished in an old writ book, hertwort. Where this herb i● not found, some think it good to v● mous●●are.   

Philomum.  
Philomum is a confection so called of Philon the inventor of it, o● as some say, of philos, which sign fyeth a friend, because it is friendly to him that receiveth it.   

Policariam.