A TREATISE OF CHARITY ▸  
I Am well minded to stick to my promise, of Charity, by cause you can not mislike my writing, how rude lie so ever I write, whiles 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 moche 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, all though you would make search through out all religious cloisters. To be without malice and hate is not enough, yet very few be found so clean: 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 be spotless of all gruges, 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 sodemely 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 laid 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, 
Beware of presumption.  to touch this matter 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. Herewith I 
meekness.  say we must prepare us, both you to here, and I to speak of holy charity: because Christ saith, that in charity is contained all the law of god: And God's law doth chiefly enforce. two. things, one to make us, by threatening of pains to flee from sin, an other to cause us, by promising of joys to follow virtue. It must needs then 
What charity causeth.  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 hol perfection of a christian 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 perfect form, fashion, shape, and kind of well doing. 
What is charity.   
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 saying soundeth, but as god seeth our thoughts, so we be. None of us loveth god, that enforceth 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 couping with any other love: the perfect love of god knoweth none affection to kin red, it knoweth no difference between poor and rich, it knoweth not what meaneth mine and thine, it can 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, & doing thus, we can not prove true that we say. For the perfect lover of god is so wedded to god, that in his thought nothing abideth, but the quick remembrance of god. Our spirits and sensis be occupied with so many other matters, that scant we have leisure 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 preceptis, all commandementis, 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 sins, 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 weigh, from wandering out of the weigh, 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 spo ken, either against vice, or with virtue.  
You peradventure thought, that charity was nothing else, but to keep patience, and not to be dispel said 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, & a comen doctor.  
Charity (saith he) is a good and a gracious affect 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 couched 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 quicklier 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 hath in 
The perfit love of god.  it a marvelous quietness & 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, & tosseth it with the foamy waves of temptations, the which drowneth the minds of all us, that be week 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 spirit 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 injury, to be studious of avenging, to be grieved with evil speaking, to fume at backbiting, 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 troubleth 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 prefeerment, to gape for praises: these also be sharp spurs, that chasen the mind, and keepen the mind ever stirring and void of quietness.  
Likewise to ensu 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 heed to low in adversity, to be in bondage under the fierce rules of censual lusts, whose cruelty over man hath no pity, measure, nor end. These and such other be things, that so troublen and disquieten man's mind, the 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 cheer. Look upon the lecherer, how busy he is in his ungracious thoughts. Look upon the covetous wretch, how without reason he scrapeth and shrapeth for gains. Look upon the ambitious fellow, how he bestirreth him to get worship. These men through their corrupt fantasies, be no less greedy to satisfy their desires, than the hungry & 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, that we bear to ourself, that is to say the love of this carcase, and of this life. To kill in us this mother of all mischiefs, our master Christ teacheth us to hate this life, and to set our body at nought: He saith, it is 
Mat. 16. Mar. 8.  the next way to find life, if we set nothing by the loss of this life: he saith, the caring for our importeth & bringeth with it a mistrust of god's providence, as though god had better 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 into an other darkness endless, never to see the face of god. And this is the conclusion of the passionate soul, that lieth in the fetterss of filthy lusts 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.  
Likewise 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 maintaining and defending the minds quietness, 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 sturrid with these passions, of loving, of hating, of being pleased, of being diseased, of true sting, of lusting, of abhorring, of coveting, of refusing, of rejoicing of lamenting, of innumerable such other, that scourgeth and whippeth man's mind by reason of the corrupt affection and love that he beareth in his itching 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 
Mat. 5.  charity: He advysethe, counseleth, and commandeth me, 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 & 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 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 disorder our mind with any passion, we be to ourself more violent 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 dispraises, with rebukes, with false slander, with untrue complaints: beware sister, for surely you be not in charity with god. If you mumble upon conjectures, if you feed upon suspicions, if you gnaw upon shrewd tales, if ye delight to give taunt for taunt: beware again good sister, for without doubt, god and you be twain. 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 beset with these passions, than it is to suffer the pangs of death. But at this point peradventure you will say & 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. Holy scripture forbiddeth 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 possessiones, to be in honour, to be regarded: but the word of god suffereth not gluttony, and a delight in the belly cheer, nor lechery, and an unlawful pleasure in bodily lusts: nor covetousness, nor a greedy desire to be rich: nor vainglory & a proud desire to be magnified. Like wise the commandment of god forbeadethe 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 apperteining to our use and necessities, both for ourself & for our neighbours. And thus we may bethink us well, how we shall live: but it may be no care nor yet any earnest study, least thereby our charity with god be diminis●hed. For hold fast my sister 
To keep Charity with god.  in your remembrance, that to have and keep charity with god, is to love god with your hole 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 meinteine 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 worldly goods: One is the love of wealth, ease, 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 them to hide them, to kept them as well from himself as from other, being ever in fere, 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 smallest gnat, the least worm or fly without dispensation to have convenient 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. This 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 wholly given to love god, we have not god with perfit charity: god hath not our whole heart, if the world have any part.  
This is the weigh to come to perfect Charity, to keep our heart, our soul, our mind, our wit all whole for god: the which keeping of our heart and mind hole, is the rest and quietness of the soul from the said temptations and passions. And this is the driving away of the lets and unpediments, 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 thrusting and shuldering of sin, and the same bringeth forth consequently the joyful rest & 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 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 a constant enduring of adversity, the which patient enduring is purchased with abstinence, that is a strong resisting against evil enticementis. And fear of god causeth courage to fly & to abstain from evil, the which fear of god groweth of an undoubted believe in our master Christ's teaching. Thus from faith we come to fere, from fear to fleing of sin: and in fleing of sin we take a patient mind to suffer, whereby we take hope & 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 store 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 & ordereth all our thoughts, in such a due rule, that our life thereby rendereth 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 our master, he feareth his punishment, and he that feareth to be punished of Christ, refraineth himself from sensual lusts, the which be the causes of punishment: he that keepeth of such causes: abydth well and suffereth tribulation: he that patiently suffereth tribulation, hath a blessed hope and trust in god, the which draweth and plucketh 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 consciences. 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 same we shall be drowned both night and day during the space of this life, from whence we shall pass into miserable condition of body and of soul, to endure without end the indignation of god, whom after this life we never see, whiles we can now for his sake despise this world: the which thing passeth the power of man's feebleness to do, except he use the puissant might of Charity, the which bringeth so fervent a desire to love god, that nothing beside is regarded: and such a sweetness feeleth the charitable mind in his desire, that he will not forego or diminish any part thereof, although he should suffer a thousand hurts and injuries.  
Here the loving disciple of Christ, saint Stephan, how he inflamed 
Saynete Stephan.  with charity prayeth aloud for his tormentors, & craveth of god remission of their sins, alleging their ignorance for their excuse.  
The bearing of Christ's cross is made by this Charity a sweet yoke and and an easy burden. For he that with god is locked in charity, saith in all tribulations, with the prophet Hieremy: Non sum turbatus domine sequens te pastorem, Oh lord in following the my ruler I can not be discomforted. For as our eyen see not nor persceyve not any stars in the broad sky, when the son is up, in like manner if the mind be set with charity in god, it neither feeleth himself, nor utterly seeth any thing else in this world besides god, in whom & for whom all his thoughts be consumed. I say in god and for god, charity keepeth his hole course without interruption of any let in this world. And touching charity in god, the which is utter lie to forsake 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 moughe.  
Now a little hearken, what is 
what is to keep charity.  this saying to have and keep charity. cruelly it 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 indiffe rently in the hole 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 be cometh him as a lover that sorroweth his friends hurt. Wherefore if he be a sinner amended or converted, he is full of gladness, and never ceaseth he laying his wait & 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 soaketh. In visiting the sick, in clothing the naked, in feeding the hungry, in refreshing the poor, in comforting the miserable, in praying for synfulle, in all works of mercy, pity, & devotion, he laboureth with pleasure, by reason of his fast love toward god. He freely and gladly forgiveth all manner displeasures, of in juries, of rebukes, of hurts, & so deep he is in 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: He that loveth me, keepeth 
Io. 14. &. 15.  my commandment: my commandment is, that one of you love another. Wherefore he that loveth not his neighhour (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 & grudging: he commandeth us to love without exception as well our foe, 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 shineth over the good and evil, his rain falleth as well upon the unjust, as upon the 
Ibidem.  just: so would Christ have us indifferently spread our affections to all men, after the free liberalle 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 far 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 & servant, between bond and free, between faithful and untrue, between male and female, be between kin and no kin: the charitable spiritie 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 duty 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 numbre 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 vain glory, 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 moche of them that have done me pleasures & 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 
five manner of loves.  neighbour, for the love I have to god, 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 your neighbour. Charity hath but one way of loving a man truly and well, that is only for god's sake.  
To conclude now this matter, 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 elles 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 a part from the other. The virtues of the 
Virtues of the body.  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 body lie men do for the love and honour of god. The virtues of the 
Virtues of the soul.  soul be of an other 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 beholdeth the secret and privy cause of our default. But in the virtues of the soul, we have no manner of defence, if it be so that we lake any of them. For they have no necessity, nor constraint 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, then 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, & 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 the only thing, that giveth to man's act all the 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 
A ru●e to keep charity.  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 displeased 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 always 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 breath: 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 rea son, 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 reher said 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 unsavoury telling, then 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 matter that is entreated maketh both: so that of some matter you may in very few words here a very long tale, and again of some matter 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, guns, be things invented within few years, and that the. iiii. orders of freres began in christendom within a little time paste: 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: & yet I was with you with in 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 & 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 his 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 sub stance? this charity is god, and God is this charity. 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, by cause 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 containeth 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 beside 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 knitteth men's hearts to gathers 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 hole 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, & 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 
The reap tition of this treatise.  word, that Charity was not only taken for peace, 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 is the same, that is in latin called Charitas, the which signifieth an ordinate love, and a due rule toward god and man, the which ordinat 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 this was the first thing sister, to have you to know, what the word of charity signifieth.  SIS. 
Me thought brother, that first of all you showed, that charity containeth all god's laws.  BRO. 
I did so 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.  SYS. 
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 always 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 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 & more general than is charity. For truth it is, that all charity is love: but it is not troth, that all love is charity. In greek charity is agape, and love is eros, as in latin love is amor, and charity Chae ritas. 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 quill 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. Likewise love is the common affect of favour: charity is love reduced into 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?  SIS. 
Me thinketh brother, that you mean as I would say, that between charity and love is a like difference, as is between my peerless and wires. For I see that my peerless 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 peerless be wires, but all wires be not peerless. But brother, if all charity be love, what default put you in the translator, the which writeth love for Charitas?  BRO. 
The same default I put in him, that you would put in one, the which doth give to you wires for pearls, or quills for pens. But sister, remember, you would have me be short.  SIS. 
It is troth brother: but the best shortness is to be plain. For when I understand my lesson, I can soon make it short. Now than if you will, I prey you tell me the second point.  BRO. 
The second was to show 
How charity i● had.  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 none other passion, but the passion of Christ.  BRO. 
Then 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 corpse, 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 & 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 than to obtain this rest 
To op●ein re●e of mind.  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 draft and train of this one desire, the which we have of loving god alone with all our whole hearts, power, wits, & 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 unyenge and knitting of all our intentions to the will and pleasure of god. And sister, it was the second part of your lesson.  SIS. 
Ye brother I would I had learned well, that I might ever be quiet, how so ever I were handled, rightwisely or unrightwisely, well or evil, gentily or chorlysshely. It were an angel's condition to be nothing changed or moved with well or woe: but to be continually none tenure, in one temperature, neither herring, 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 matter 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, Oh lord god let thy kingdom be here amongst us. Where the king doom 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 coelo 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 moor 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 & 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 then 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 master's 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. 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 saint 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, then if you were beset with blind ignorance. 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 applienge 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 matter 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. Yet lest I trouble you to moche, I will go forth, to require of you what was the third point in my lesson of charity. 
Charity is not like one virtue.   BRO. 
It was to show, that charity is not like one virtue, but it is such a thing, that by many degrees of diverse virtues, it must be gotten, as a final conclusion of all labour and travail in virtue. As first we must be endued with an 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 
Fear of god.  into a fere of god, not the fear of vile bondmen, the which have no mind to keep their masters pleasure but only look upon the punish meant, 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 & reverence to god, as shall cause us for the honour of god, to refrain the sensual enticements of sin, the which bespotteth, deformethe, and defeateth 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 settled in such a qui etnes, that all the changeable and sundry blasts of this world, shall nothing move us from our desire to rest in god: And this minds rest & perfect quietness is the principal effect of charity, the conclusion and finalle perfection of all virtue.  
I will now end these matters, 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 all mighty 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 counseilor of all the secret mysteries in heaven, to cause by the power & 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 moche then should man bestow, endeavour, enforce and exercise all his wits to get and to keep the possession of this high virtue, the which is the soul of life, the grace of graces, the one thing that joineth man in favour with god, & that god onli requireth of man for all his goodness toward man? It is such a thing this charity, that by th'authority of holy writ I will not only call this virtue a godly thing, but I say it is god himself, that who so ever keepeth in him charity, he hath god with him, and he in god dwelleth, that dwelleth in charity. For both is charity and charity is god: to whom now and evermore be all glory, praise, and honour. Amen.  
FINIS.  
¶ Thus endeth this treatise of Charity.   

LONDINI IN AEDIBUS THOMAE BERTHELETI. M. D. XXXIII. CUM PRIVILEGIO.