¶ The rule of an honest life/ written by the holy man Martyne, bishop of Dumiense/ unto the right famous king Myto, king of Galitia in spain. And now (being found in an auncyant copy) is faithfully translated out of latin tongue into english. For their sakes that be desirous to read english books only for utility and increase of virtue.  
¶ Here unto is added a proper book called: The Encheridyon of a spiritual life.   

¶ The reverend father Iohn a Tryttenhem/ abbot of Spanhemense in his book entyteled Cathologus scryptorum ecclefiasticorun/ witnesseth of this holy man on this wise.  
MArtyne the bishop of Dumience/ sometime ruler & abbot of a monastery/ a man excellently learned, both in divine scripture, and also in the law civil: came from the Cast parts into France/ and converted the people of Swevia (a province in german) from the wicked heresy of the Arrians, unto the right faith. And he constytute rules of the same true catholic faith, he reform churches. And also he wrote unto king Myto, king of Galicia this proper volume of the iiii. virtues/ called the four cardynale virtues. The which he would have called: The rule of an honest life.   

¶ Martyne the bishop of Dumience, unto the most glorious & peaceable king Myto/ king of Gallicia in Spain sendeth greeting▪  
I Do very well know (most gentle king) the fervent thirst of your mind, which unsacyably gapeth after the lycure of sapience/ and without cease coveteth those things that floweth from the rivers of moral science. And for this cause you have monished me often times, by your letters, to write unto your majesty, by the way of epistle, some consolation, or exhortation, or else some other thing, what so ever it were/ I should send it unto you. But all though this laudable desire of your devotion requireth this thing of me: nevertheless I perceive it will be imputed unto me, (of some busy persons) as a point of presumption above my knowledge, if I should trouble your royal dignity, with assydual letters, or (as I might say) with vile letters.  
And therefore, lest I should other abuse the liberty of your godly motion, in to much babbling, or else seem to deny your holly desire, in holding my peace, I have sent you this little book, faithfully to satisfy your desyrours' ears/ not garnished with the show of sophistry nor logic, but taken out of the plainest of pure simplicity. The which book I have not written, specially for your institution (in whom is naturally quickness of wisdom) but generally for those that giveth atendaunce upon you/ unto whom it shallbe very, profitable to red, to learn, & to print perfectly in their memory. The title thereof is: The rule of an honest life/ which▪ I would should be so called, because it doth not entreat of the high and perfect things, that a few contemplative & heavenly persons doth keep, but rather it doth teach those things, that may without the knowledge of divine scriptures, by the natural law of man's intellygens, ye of the lay people & crafts men, so that they live well & honestly, be plainly understand & kept.  

¶ The book.  
AFter the opinions of many wise men, there be defined iiii. kinds of virtues, wherewith a man's mind once bewtyfyed, may attain unto the honesty of good living. Of these iiii. one is called Prudence/ an other Magnanimyte or fortitude/ the third continence or temperance/ and the fourth justice or rightwiseness. All the which virtues together with their offices, here unto them annexed, maketh a man honest, civil, and well mannered.   

¶ Prudence.  
Who so ever therefore that coveteth to follow prudence, let him then order his life justly, according unto reason/ & ponder & way all things before, and give unto each thing the value and dignity/ not after the opinions of many men, but according unto their quality and nature. For you shall understand that there be some things that seemeth to be good, and be not/ & there be some that appeareth not to be good, & yet they be good. What so ever therefore you possess of transitory things, make not to much upon them/ ne do not esteem that thing to be of great value or price, which is casual & vain. Nor keep not in hugger-mugger your goods as though they were other men's, but bestow them for your necessity as you would your own.  
if you do embrace and love prudence, you shall be all ways one man: & like as the cause of things, and varyete of times doth require, so behave yourself/ do not change yourself in any affairs or business/ but rather apply yourself, like your hand, which is ever one both when you spread it abroad into a palm/ and also when you gather it together into a fist. It behoveth a prudent man to take council with advisement, and not suyftly (by light credence) to fall unto falsehood. Of dowbtfull things give no rash judgement, but defer the sentence until you have further knowledge.  
Affyrine nothing styfely, because all thing that seemeth true, is not true in deed: like as many times that which (at the first scyte) appeareth to be uncredible, is not always false, for oftentimes the truth bareth the face of a lie/ and falsehood lorketh under the similitude of truth. And even as a friend sometimes showeth a lowering countenance, & a flatterer a fair face, so is falsehood coloured with the likelihood of truth to the intent he may beguile and deceive.  
if you intend to be prudent, behold things a far of, and consider in your mind, what things may chance hereafter. Let nothing be unto you sudden or unlooked for/ but behold all thing before hand. For a prudent man doth not say: I thought these things, would not have come thus to pass. Because, he doth not doubt, but seeth surely before, nor he doth not suspect and fear/ but doth circumspectly provide and beware.  
you shall search out the cause of every thing, and when you have found out the beginnings. you shall cast what will come of the ends of the same.  
you shall understand that in certain things you ought to persever and continue, because you have begun, but some things you may not begin, wherein to persever is great hurt & danger. A prudent man will not deceive other, nor he himself can not be deceived. Let your opinions he sure judgements. Do not receive nor suffer wandering cogitations and thoughts, that be like unto dreams/ wherewith if you please your mind, you shall be heavy and pensive, when you have ordered all things the best way you can: but let your cogitations be steadfast stable and sure, whether it doth deliberate & take advisement/ whether it doth inquire & search/ or whether it doth contemplate and study, let it not swerver from the truth.  
Suffer not your communication to be idle, nor in vain, but other swade and exhort, or speak of divine things, or comfort other, or else command and teach. Laude and praise other moderately/ blame and rebuke very seldom For to much praising, is as well worthy reproof, as immoderate rebuking/ because that seemeth to proceed of flattery, & this to come of malice. give testimony unto truth, and not unto friendship. Promise with advisement, perform it to the uttermost.  
if your wit and mind be prudent, order well three times. dispose and rule well things present/ provide wisely for things to come/ and remember those that be passed. For he that thinketh nothing of the time past, destroyeth his life: and who that studieth nothing for the time to come, falleth into all thing unwaers. Put in your mind the displeasures that be to come, and also the commodities, to the intent, you may suffer them patiently & these modetaetly. Be not continually tedyously occupied, but sometime quiet, and refresh your mind with recreation/ and take heed your recreation be full of the studies of wisdom and good cogitations For a prudent man doth not wether nor waste with idleness. He hath his mind sometime relaxed to recreation, but never clean separate from good occupation/ he quickeneth things that be dull/ he dyspatcheth spedfully those that be doubtful/ he molyfyeth and maketh easy things that be hard, and painful/ and overcometh those that be difficulty to attain unto. For he knoweth what he ought to do, and which way to go to work/ and quickly and perfitly seeth all things at ones. Of things manifest and known, he judgeth obscure and hid/ of small he deameth the great/ of them that be present he decerneth the absent/ and of the parts he conceiveth all the hole.  
Let not the authority of him that speaketh move you/ ne who it is that speaketh do not regard but mark well what is said/ nor do not study how you shall pleayse many/ but whom and what they be take good heed.  
Seek for that, that may be found/ study to learn that which may be known/ and covet that, that may be lawfully desired before them that be good. Do not assocyat yourself with your better, in whose company you shall tremble for fear, & in deperting from him you shall have a fall. Then call unto you wholesome council, when the prosperity of this life favereth you. Then stay and stand fast, as you would in a slippery place/ and suffer not your inotions and passions to run at large/ but look about you whether they intend, and how far they may lawfully god.   

¶ Magnanimite.  
Forsooth if magnanimity, which is also called fortitude, be in your stomach, you shall live in great surety, free without displeasure, unfearful, without danger, and merry with a quiet conscience. It is a marvelous good thing of a man's mind, not to tremble nor fear, but to be steadfast unto himself, and to behold quietly the end of this transitory life.  
if you be of a valyaun stomach you shall never count displeasure or damage to be done unto you, you shall say of your enemy: He hath not hurt me, but he did intend to hurt me. And when you have him in your power and subjection, you shall count yourself sufficiently revenged, to be able to punish him. For you shall well know, that to forgive and pardon, is the most excellent and honest kind of revenging.  
rail of no man privily in corners. Uuderming ne deceive no man. Go plainly to work and speak boldly to a man's face. For fraud and deceit becometh a cowerde. Make no conflict nor baytell with any man, except it be in your own defence. you shallbe a bold and a valiant man, if you neither yeberde rashly upon dangers, as one that were foolehardy nor yet fear them like a dastard/ For there is nothing that maketh a dreadful mind, but the conscience & knowledge of a guilty life.   

¶ continence.  
IF you love continence, cut away all superfluity. Keep together your desires in a narrow straight. Consider with yourself how much nature doth require of duty, & not how much she coveteth unlawfully. if you be continent you shall come to this point, that you shall be content & sufficient with your own self. And he that is unto himself satisfied & sufficient, is borne with riches abundant. Put unto concupycence a bridle. Cast away all those things that doth flatter and please which intyseth and draweth the mind with prove voluptie & delectation. Eat without crapulosyte, and surfeit not. Quench your thirst, & quaff not, and beware of drunkenness. Take heed you do not in feasts & other copanyes reprove & damn such persons, whose manners you do not allow. Ne delight not to much in such delicious pleasures, as you have present/ nor yet covet those that you have not. See that your fare be of an easy cost, and come not unto voluptuous pleasures, but unto meat. Let hunger stir up your appetit, & not dainty dishes Refresh your desires with a little because you ought only to care for this thing, that is, to labour that they may seize. And thus like as you be made after the divine & godly similitude, so endeavour yourself as much as you may, to forsake the flesh, & cleave unto the spirit.  
if you study to have continence dwell not wanton, in places all of pleasure, but in good air helthfully, nor do not covet to be known as a lord by your house, but let your house be known by the master. Do not feign to be, that you be not, nor yet to appear to be better than you be. Take good heed of this thing, that poverty be not unto you fowl, that is to say do not despise it as a thing vile & lowthsome, nor frugalyte filthy nor simplicity neglect, nor yet plains painful or grievous.  
And if your goods be small, nevertheless let them not be niggardly used, nor do not dysperaetly dispraise your own, nor with grudge praise other men's. if you love continence, i'll all filthy things before they come unto you, fear no man more than you do your own self, believe that all things be more tolerable than filthiness. Abstain also from foul & filthy communication, for the sufferance thereof increaseth & nourisheth uncleanliness & unchaste bowldenes. love better fruetful communication, than those that be eloquent, those that be true, rather than such as be flattering & fair. Mixed sometime mirth with matters of gravity, but yet temperate them & set them in their place, without the detriment of chastity & sadness, for laughing is reproachful: if it be immoderate/ if it be wanton & childish, or if it be nice & foolish. laughing also (if it be superstycyously proud, if it be loud and shrill, if it be disdaining & malicious if it be privy & wyspering, or if it rise of other men's hurt & displeasure) maketh a man haetful. if therefore the time requireth mirth & sport, take heed you use them also with gravity and wisdom, that no man find fault with you to be rough and curyshe, nor yet to dyspyce you as though you were worthy to be cast out of company. Use no rude carterly fashion, but gentle civil manner. Use mirth without checking/ sport and pastime without lightness/ speaking without loud voice/ goenge without loud noise and trampeling/ and rest without sloth and slogeshnes.  
And when that other spend the time foolishly/ occupy yourself about some honest thing virtuously. if you be continent, shun flatterers, and be as loothe to be praised of naughty filthy persons, as you would to be lauded for filthy deeds. Rejoice & be glad so often as you displease those that be nought, & count the naughty estimations of ill persons to be very laud and praise unto you. It is the most hardest thing that belongeth unto continence, to avoid the pleasable and glozing speech of flatterers: whose communicocyon melteth a man's mind with a certain delectation. Get no man's amity or friendship by flattering, nor suffer no man to get yours by such ways. Be not malapert bold, nor yet presumptuous proud. humiliate yourself and do not disdain/ but keep gravity and sadness.  
Take monitions gently, and patiently reproaches. if any man doth chide you worthily, count that he profiteth you/ if he blame you unworthily, you shall know that he intended verily to profit you. Fear not sharp and bitter words, but beware fair & flattering speech. flee your own vices & faults, and be not to curious a searcher of other men's, nor yet a bitter and grievous rebuker, but (without tawnte & check) a corrector/ so that you mixed your monitions with hillaryte & gentleness, and give pardon unto him that erreth Do not extol any man to high/ ne dispraise no man to low. Be a still hearer of them that speaketh unto you, and a prompt & diligent teacher of them that will hear you. Answer gently unto him that speaketh unto you, & unto him that contemneth depart quickly, and do not go away checking & brawling, nor yet cursing. if you be continent, take heed of the motions and dispositions, both of your mind & also of your body, that they be not uncomely nor out of fashion/ & do not little regard them, because they be privy and secret/ for it shall not skill though no man seeth them/ it is sufficient when you know them yourself. Be movable and flexible, but not light & wavering/ constant & stead fast, but not selfe willed nor obstinate. Remember, & let it not be grievous unto you, to have the knowledge of some thing. you shall count every man to be equal with you. if you contemn not your inferyores by pride, you shall (in living well) be out of the fear of your superyores. In requiting benevolence, be not negligent, nor do not apere to be foolish diligent. Be gentle unto every man, & a flatterer unto none/ familiar unto a few, and just & true unto all. Be more circumspect in your judgement than in your communication more straighter in your living, then in your outward countenance. Be a merciful punyssher, & abhorrer of crudelity. Be neither a spreder of your own good fame, nor yet an haeter of other. give no light credence unto rumours, cryems, & suspicions/ but rather be most against such grievous persons that creepeth under the cloak of simplicity to hurt other. Be slow unto ire, & unto mercy be prompt & ready. Be strong and steadfast in adversity, & in prosperity be cyrcunscircumspectpecte and ware. Be an hither of your own virtues, like as other be of their vices. Be a dyspiser of vain glory, and not an eager requyrer of the honour, which god hath endued you withal. Laugh not to scorn the unwysnes, and ignorance of other. Be of few words, but a patient hearer of them that speaketh. Be dyscret and sad, but despise not them that be merry. Be desirous of wisdom & ready to learn/ and those things that you know teach with all diligence & gentleness, & those that you know not, desire to be taught, without any shamefastness or hiding of your ignorance.   

¶ justice.  
WHat is the fourth virtue justice? but a convencyon & covenant of nature? invented to the help & comfort of many. & what is justice? forsooth not our institution nor ordinance, but a divine law & bond of man's society. In this we may not way and ponder what shallbe expedient & necessary, that is expedient & necessary what somever justice showeth unto us. who soever therefore you be that desireth to follow this justice. first dread & love god, that you may be loved of god Truly you shall love god, if you will imytate him in this/ that is to say Be willing to profit all men, & to hurt none. And then every man will call you a just & a rightwise man, every man will laud you, every man will worship you/ and every man will love you. To the intent you may be just, you shall not only do no hurt, but you shall also withstand naughty doers. For, to do no hurt, is not justice, but to abstain from ill is justice. Therefore begin at these, that you take not away other men's goods/ & endeavour yourself to come unto higher perfection/ that you may also help to restore things taken away/ and castigate, punish & hold straight robbers and spoilers of other.  
Implycate no controversy of that ambyguite & dowtfulnes of speaking but behold the quality & meaning of the mind. It shall not skill whether you affirm or swear, when so ever you entreat of the truth, you shall well know that you entreat both of faith & religion. For if in swearing, god should not be called to witness, & yet unto him that sweareth not by him, he is witness. Do not than overslyppe the truth, lest you overpass the bounds & law of justice. And if you be constrained at any time to use a feigned word/ use it not for the cloaking of falsehood, but for the custody & keeping of truth. And if you chance to be compelled to save your fidelity or honest with a feigned word/ do not make a lie/ but rather excuse yourself: because where as the matter is honest, the rightwise dylcloseth not secrets nor councils, but keepeth things that should be close, and speaketh those things that may be lawfully spoken. And thus he is in peace quiet, & sure tranquillity/ & whiles other be overcome with their ill doenges, he vanquisheth those that be ill. if therefore you endeavour to study these things gladly and without dread, looking for the end of your pilgrimage. you shall merely with a quiet conscience, behold the calamity and heavens of this wretched world, & quietly the dysquyetnes & trouble, & safely the wickedness & dangers of the same  
These. iiii. kinds of virtues with these institutions & offices unto them belonging, will make you a perfit man. if you keep the measure & straightness of them with a just intent of good living.  
The moderation of the four virtues ¶ For if prudence pass her bounds, you shallbe crafty, and your wit & invention tymorouse and fearful, you shall seem to be a seeker of secrets, a searcher of all manner of faults, you shallbe counted to be a watcher of other men, a suspycyouse & a busy person ever fearing, continually seeking, & always feigning some thing. And one that occupieth subtle suspicions to the reproach of the crime & fault of some other: you shallbe pointed with the finger, that is to say, you shallbe surely noted, to be one full of subtlety, a double fellow, an enemy to symplycyte & plainness, an inventor of faults. And in conclusion you shallbe called (with one voice) of every man a naughty body. Prudence therefore being not measured with reason, bringeth a man into these dyshonestes, & shames. But who so ever leadeth his life in the even & equal balance thereof hath nothing in him suspicious nor crafty ¶ Also if magnanimity stretceth beyond his due measure, he maketh a man a thretenar, a proud facer & craker, trobulous and disquiet, hasty to advance himself to excel in all things that been spoken of, honesty set clean apart which at every minute stirreth up his brows, like as a be'st or wild boor setteth up his bristles, and suffereth nothing to be quiet/ he striketh one man, he driveth & chaseth away an other. But all though he be a bold and valiant champion, yet for all that he can not suffer things above his strength but at last, other dieth a wretched death, or else leaveth a lamentable end and memory. The measure therefore of magnanymite, maketh a man neither fearful nor folehardye.  
¶ Furthermore let continence keep you within these limits. Beware you be not a niggard, ne scraps nor keep your goods suspyciously & fearfully, as though you should never have enough, nor set not to much by tryfulles of no value, but keep continence by the rule of medyocryte or means, that you be not given to voluptuousity nor seem to be prodigal or vyciouse, nor yet through covetous catching to be vile and filthy.  
¶ Finally justice must be ordered by the way of mediocryte lest (she being appointed continually by a light & wanton gwyde) neglygens of the mind do follow: As when you do not correct nor reform the living of nawghtypackes, neither for great faults nor for small, but do permit the liberty of naughty doing, other to such as flatter & please you, or else unto them that proudly condemneth you. And again to be to rigorous & straight, shewenge no favour nor gentleness, you shall apere unto men to be sharp & cruel. Therefore the rule of justice ought to be so lovingly kept, that the reverence thereof waxeth not vile by to much sufferance of negligence, nor yet (thorough to cruel straightness) lose the grace of humanity.  
¶ if any man therefore desireth to order his life (without fault) not only for his own utility & profit, but to the profit of many other/ let him keep (by the same path of mediocryte) this rule of the aforesaid virtues according to the qualities of places, times, persons, & causes/ like as he were ascending into the top of an high hill having on every side broken dyches, that he may shone rash madness, & also overcome slothful cowerdnes.  
¶ Finis.    

¶ The encherydion of a spiritual life, teaching the way unto perfection. wherein be opened and brought to light ix impediments which do interrupt and let those that coveteth to walk in the way of god.  

¶ The definition of encherydyon.  
ENcherydion (after the mind of Angel Polytian) signifieth both a manuel or hand book/ & also a sowldyars' dagger. We see by experience that a dagger is so proper and handsome a weapon, that every man, ye (almost) every boy, hath one hanging by his side. But verily this word encheridyon, when it signifieth a small hand book, is much more handsome and necessary, not to hang at a man's girdle, but for every man and child to have in his hand. And therefore it is called encheridion, in english, an hand book, not only because it is small and portatyve, but because it is (for the fruit and utylite therein) worthy and necessary to be had in in every man's hand. When so ever therefore hereafter you red this title upon any book, think surely that there is a book handsome and meet for you. And so let this word encherydion from henceforth be as commune (for the signification afore said) in our english tongue, as it is in greek or latin, because we can not find in our mother tongue any one word (without circumlocution) to signify the very etymology and proper strength thereof.   

¶ Of the straight and chaste intent.  
THe first & chief impediment, that hindereth those that would profit & go forth in the way of god, is the love of himself, whereof springeth all other vices For of this it cometh to pass, that men through the impuryte and imperfection of their intent, do in all things more seek for their own selves (that is to say, their own profit, their own laud, and that they most desire, their own beatitude) rather then the honour and glory of god, & that not only in their works, but also in their virtues and gifts of god, ye in their seeking of the kingdom of heavens. And therefore it is no marvel though they fall many times into divers errors and sins. But you (sins all our works getteth fruit and merit according to the intent they be done fore, if you desire to be saved and profit) shall first call for the help of god, without the which you can nothing prevail. And mark well all your words, all your acts, and all your desires, and in every one of them seek out your intent, that you may inquire nothing else but purely the honour and pleasure of god/ your own self and all other things set apart now and ever. Nor you shall say nothing, nor do nothing but that wherein you trust verily to please god.   

¶ The wandering of the heart through the love of creators.  
THe second impediment, is, an inordinate and undyscret love upon creators. This love quickly dysquyeteth a man's heart of every light occasion, so that the interior eye being vexed with love, hactered, joy, sorowetrouble, or unlustiness, can neither know god nor himself, nor yet what is right and just.  
Wherefore, if you love the peace of the heart, it is necessary to keep it clean and free, from the love of creatures, and refer all things (how so ever they chance unto you) unto the divine providence of god, committing unto him all your cares, all your cogitations taking good heed that nothing resteth in you, nothing entereth your mind, but god. give the earth for heaven/ give the world for god. All things are vile, that be in the world, and not worthy to be set by, nor loved/ let it alone for them that be of the world, for the which our saviour christ died not vouthsave to pray. you can not serve and please two lords, nor love things diverse and contrary. if you will know, what you love, take good heed what you think most often upon. For where as is your treasure, even there is your heart.   

¶ The mortification of the senses, or sensuality.  
THe third is the mortification of sensuality: For, men being prone unto vice do overthrow and give themself to moche to the enticements and vain delectations of the senses, and unto the solace and comfort of nature more than need or reasonable discretion, as, in meat and drink, in communication, in company, in goods, in occupations and in other like things, both vain and curious, whereby they lose and let the inward peace, the sensible devotion, and the grace of god, sowing in the flesh whereof they shall reype corruption.  
But be you continent and chaste of your senses, fighting manful against your unlawful desires, and concupycences, fleeing all the occasions and enticements unto the same, and constraining yourself, by vyolense, unto virtues, contrary unto them, until you be mortified from vices and passions, that the same sensuality may obey unto the spirit. ¶ Further of this matter, you shall have in a trearyse of the five senses taken out of the evangelical work of Marchus Marulus.   

¶ Of humility.  
THe fourth is pride, vain glory, his own conceit or pleasure in exteming himself, and the desire and joy of praise, whereby many do rest in the favour, laud, and estimation of men. For these vices diverse are forsaken of almighty god, because when they judge themselves to be hole, they neither seek nor receive medicines and remedies. In so much therefore as very humility is chiefly necessary for you (which is the only & most surest way unto god, whereof springeth all goodness) labour than so vehemently to obtain it, that you stick not to pray unto almighty god without cease for it, exteming yourself (as yet) to be most proudest and most vyleste.  
More over you shall continually have before your eyes, the infinite majesty, the infinite wisdom, & the infinite goodness of god, and on other side the deep vilety of your own unworthiness judging yourself unfeignedly to be the most wretched sinner in the world, for the multitude of your vileness and ingratitude, unworthy all the benefits which you have or shall receive, other of god or his creatures, & finally to be worthy all pains & dyspleasurs. And thus you shall submit yourself unto all men, and choosing to yourself, every where, the lowest place, crying unto god as a wretch, Deus propitius esto mihi peccatori, O god be merciful unto me a wretched sinner, coveting to be contemned & trod under foot of all men. This humility getteth favour of god. & maketh you partaker of all his graces and benefits. Oh who can claim unto him holiness? when it is so hard, so uncertain, and so difficulty, to renounce and forsake sensuality and proper will. How be it there is oftentimes, by only nature a disposition there unto, whereof is engendered a false opinion of great sanctyte and holiness.   

¶ Of charity.  
THe fift is a bitterness of the heart, whereby many be prone and ready to impatience, to haetred, to revenging, and to despising of other. These do murmur against their superious and rulers/ these do judge & contemn their neighbours/ these do speak ill by, rail and detract their brethren, and beholding all things with a venomous eye (wherewith they be infect) do interpret to the worst, haetfull both to god and men. Wherefore if you will at any time profit, it is necessary that you love every man in god, and in every man reverence and honour the image of god, and suffer no bitterness nor displeasure to rest in your mind against any man, but meet every man with a lovely countenance, in the sweetness of charity, in the mansuetude and mildness of heart, and in the gentleness of speech, ready to bare the burdens and infirmities of all other, diligent to help the indigence and neediness of other, prone to forgyne the trespass of other, and to interpret all thing to the best, to judge nor displease no man, to profit and to help all, and generally (without any exception of persons) to bestow upon every man pity and mercy.   

¶ The renouncing and denying of proper will.  
THe sixth is the propryetye of will, wit, & counsel, whereunto many do so much trust that they durst not commit ne resyne themselves neither to god nor men, but they have the same propriety both in judging and choosing, as an underpynning and foundation, where upon they build all that they do. The which things, all though they some great and excellent, nevertheless they styncke before the eyes of god. Therefore if you will overthrow this fundycyon, there shall fall in you therewith all the walls of Hierycho, that is to say, all the impediments and defaults. Wherefore it is very necessary that you lay an other foundation, that is too say, a full and perfit abnegation and renouncing of your own self, by the which you shall forsake & leave your own self, and without any let or retraction of the heart, commit yourself unto the pleasure of god embracing heartily his will with an inward delectation & obey unto men for god's sake in all lawful things, most surely trusting unto his goodness, which unto them (that giveth themselves unto him both in heart and deed) is every where present, and provideth for them (by his ineffable providence) both in prosperity, and adversity/ and also in small things more better than they can desire. What so ever things therefore chanceth unto you, receive them, not as of man or other creature, but immediately of god, as though it were from the hand of his divine providence, and that with an equal mind and quiet elevate above the chances of transitory things, and fixed by love in god, no more desiring prosperity then adversity, until all propriety of your will and judgement be utterly in you extynguysshed and deed.   

¶ The imitation of christ.  
THe seventh is an immoderate study, wherein the understanding is occupied about bare speculations, and there as is neither devotion, nor heat of affection toward god sought for, but reading, which is used other for itself (because it doth delygthe) or else only for knowledge. They that be such persons, are vain, puffed up with pride in their own conceit, presumptuous, and very barren in effect, the which verily can speak of the spirit, but they never deserved to taste thereof. But you shall not red therefore to be counted learned, but to th'intent you may be devout.  
Ever judge yourself to know nothing, nor desire to know none other thing, but jesus christ, being for you crucified/ if you know jesus christ well, it is sufficient though you know not other things, in his life & in his passion, occupy yourself continually, in contemplating what he suffered for you, that you may suffer with him, how, that you may study to imytate the same (that is to say) his manners and virtues, Wherefore, that you may in loving him again requite his charity. Let this desire increase in you evermore, that you may (so much as is possible) be conformed unto your lord, in patiently suffure) fearing (according unto his pleasure) all the adversity, that he voutsave to send you.   

¶ Of the purity and elevation of the mind in to god.  
THe eight is the negligence and forgetfulness of the inward man, the unstabylyte of the heart, and to much sufferance of wandering of the mind, whereof it cometh to pass, that the heart being painted with divers imagyes and fygurs, taketh no heed of the divine inspirations, nor can not lift up itself unto god. But you (all the occasions of unquietness set apart) shall seclude (so much as is possible) the imaginations, forms, and similitudes of things, and also the memories of words and deeds. And then (the pours of your soul being gathered together) you shall rest with thine yourself, in the silence and quietness of the spirit, to the intent you may (having your understanding pure & clean from images and figures, & the affection free from all creatures, that memory also elevate unto god) intend finally every thing that you do, upon him, and ever cleave and stick unto him. For why do you labour about many things? Think upon one, desire one, and you shall find rest. Always therefore where so ever you be, let this voice sound in your ear. My son turn unto the heart, refraining yourself from all other things, that you may steadfastly, with a clear & simple heart, persever in god, thinking upon nothing but him, desiring nothing but him, even as though you ware in the world alone with him. And unto this so lowly and fervently, endeavour yourself, that your soul with all his strength and powers (according unto the great commandment of the law) unite together in god, may be made one spirit with god.   

¶ An exercise of the divine love.  
THe ninth is, unlustiness or dullness, whereby many being led by the only custom and use, do good deeds, exteming perfection in the multitude of works, rather than in the fervour and heat of charity, or in the purity of the intent/ and therefore they do not obey nor give heed (by renounsing their own selves) unto the divine scripture. But keep you this rule as a profitable compendious & brief work full of utility, that you may at all times have your heart elevate, by a loving conversion unto god, with a servant desire to please him, and per fitly to love him, breathing and crying without seize, by some fiery short prayers, and flaming aspirations on this wise. O my god, o the life of my soul, o my hole desire & my joy. when shall I heartily love thee? when shall I (for thy sake) contemn mine own self? when shall I (for thy love) despise all the world? Oh would I might forsake mine own self, and be melted in thee/ and of the vehement heat of thy love be consumed, transformed, and changed. O lord grant unto me, to love thee, with all my heart, with all my mind, and with all my pours and works. if I love the with all mine heart, then shall I love nothing so well as the. if I love the with all my mind, then shall I think of nothing so much as of that if I love the with all my pours and works, then shall I do all things finally, to thy laud and praise. Therefore good lord grant me grace to love the with all mine heart etc. And with divers like fashions ever more loving, desiring, and lauding your well-beloved, in giving him thanks, and offering your own self into his laud & praise, as the holy ghost shall instruct you.  
This exercise, and occupation is most excellent, by the which you may ask (of the most infinite and great lord) large & great petitions. For the desire of charity ought to extend itself with out measure. God himself commandeth us to ask, and he promised us to be haerd, which suffereth (by his infinite bountefulnesse) no sigh nor groan offered unto him, to turn again in vain, but other infundeth and sendeth new grace, or increaseth that you have all ready received, or draweth the heart unto him more ferventer, or more sweetly refreshed, or doth illuminate more perfecter/ or else confirmeth more stronger and stedfaster. Do not therefore neglect by slothfulness, such goodly benefits, whithe you may at every moment receive of him. Do not seize, do not flee from the face of your lord. Follow your well-beloved through fire and water/ and though you sometime be dystract, attempted, and fall from him, yet turn again penitent unto the lord of mercy, begin again manfully, and desire to fatigate