Here is contained the life of johan Picus Earl of Myrandula a great lord of Italy an excellene cunning man in all sciences/ & virtuous of living.  
With divers epistles & other works of the said johan Picus full of great science virtue & Wisdom/ whose life & works been Worthy & dign to be red and often to be had in memory.   

Unto his right entirely beloved sister in christ joyeuce Leygh Thomas more greeting in our lord.  
HIt is and of long time hath been my well beloved sister a custom in the beginning of the new year friends to send between presents or gifts/ as the witnesses of their love and petition & also signifying that they desire each to other that year a good continuance and prosperous end of that lucky beginning. But commonly all those presents that are used customably all in this manner between friends to be sent: be such things as pertain only unto the body either to be fed or to be cledde or some otherwise delighted: by which it seemeth that their friendship is but fleshly & stretcheth in manner to the body only. But for asmuch as the love & amity of christian folk should be rather goosty friendship then bodily: sith that all faithful people are rather spiritual then carnal. For as ●hapostle saith we be not now in flesh but in spirit if christ abide in us. I therefore mine heartily beloved sister in good luck of this new year have sent you such a present as may bear witness of my tender love & zeal to the happy continuance and gracious increase of virtue in your soul: and where as the gifts of other folk declare that they wisheth their friends to be worldly fortunate mine testifieth that I desire to have you godly ꝓsperous. These works more profitable than large were made in latin by one Iohn picus earl of mirandula a lordship in Italy of whose cunning & stew ●e need here nothing to speak for asmuch as here after we peruse the course of his hole life rather after our little power slenderly then after his merits sufficiently. The works are such that truly good sister I suppose of the quantity there cometh none in your hand more profitable: neither to thachieving of temperance in prosperity/ nor to the purchasing of patience in adversity/ nor to the despising of worldly vanity/ nor to the desiring of heavenly felicity/ which works I would require you gladly to receive: ne were it that they b●suche that for the goodly matter (how so ever they b●trāslated) may delight & please any person that hath any mean desire and love to god. And that yourself is such one as for your virtue and fervent zeal to god can not but joyously receive any thing that meanly soundeth either to the reproach of vice commendation of virtue or honour and laud of god who preserve you:   

¶ The life of Iohn Picus Earl of Mirandula.  

IOhan Picus of the faders side descended of the worthy lineage of th'emperor Constantyne by a nephew of the said Emperor called Picus by whom all the ancestors of this Iohn Picus undoubtedly bear that name. But we shall let his ancestors pass to whom (though they were right excellent) he gave again as much honour as he received. And we shall speak of himself rehearsing in part his learning and his virtue. For these be the things which may account for our own/ of which every man is more properly to be commended then of the nobleness of his ancestors: whose honour maketh us not honourable. For either they were themself virtuous or not: if not/ then had they none honour themself had they never so great possessions: for honour is the reward of virtue. And how may they claim the reward that properly longeth to virtue: if they lak the virtue that the reward longeth to. Then if themself had none honour: how might they leave to their heirs the thing which they had not themself/ on that other side if they be virtuous & so consequently honourable/ yet may they not leave their honour to us as enheretaunce: no more than the virtue that themself were honourable for. For never the more noble be we for their nobleness: if ourself lak those things for which they were noble. But rather the more worshipful that our ancestors were/ the more vile and shameful be we: if we decline from the steps of their worshipful living: the clear beauty of whose virtue maketh the dark spot of our vice the more evidently to appear & to be the more marked. But Picus of whom we speak was himself so honourable/ for the great plenteous abundance of all such virtues/ the possession whereof very honour followeth (as a shadow followeth a body) that he was to all them that aspire to honour a very spectacle in whose conditions as in a clear polished mirror they might behold in what points very honour standeth: whose marvelous cunning & excellent virtue though my rude learning be far unable sufficiently to express: yet for as much as if no man should do it but he that might sufficiently do it: no man should do it/ & better it were to be unsufficiently done then utterly undone. I shall therefore as I can briefly rehearse you his hole life: at the least wise to give some other man here after (that can do it better) occasion to take it in hand when it shall happily grieve him to see the life of such an excellent cunning man so far unkonnyngly written   

¶ Of his parents and time of his birth.  
IN the year of our lord god. M. CCCC.lxiij. Pius the second being than the general vicar of christ in his church: and frederik the third of the name ruling the empire this noble man was borne the last child of his mother julya/ a woman comen of a noble stok/ his father height Iohn frauncise a lord of great honour and authority.   

¶ Of the wonder that appeared before his birth.  
A marvelous sight was there seen before his birth/ there appeared a fiery garland standing over the chamber of his mother while she traveled & suddenly vanished a way: which appearance was peradventure a token that he which should the hour in the company of mortal men be borne: in the perfection of understanding should be like the perfit figure of that round circle of garland and that his excellent name should round about the circle of this hole world be mangnyfyed whose mind should always as the fire aspire upward to heavenly thing. And whose fiery eloquence should with an ardent heart in time to come whorship & praise almighty god with all his strength. And as the flame suddenly vanished so should this fire soon from the eyen of mortal people be hid we have oftentimes read that such unknown and strange tokens hath go before of followeth the natyvytese excellent wise and virtuous men departing (as it were and by god's commandment) severing the cradyls of such special children fro the company of other of the common sort. And showing that they be borne to the accheving of some great thing. But to pass over other. The great saint ambrose: a swarm of bees flew about his mouth in his cradle & some entered in to his mouth and after that issuing out again and fleeing up on high hiding themself among the clouds escaped both the sight of his father and of all them that were present/ which Prognostication one Paulinus making moche of: exponed it to signify to us the sweet honey combs of his pleasant writing: which should show out the celestial gifts of god & should lift up the mind of men from earth in to heaven.   

Of his person.  
HE was of feature and shape seemly and beauteous/ of stature goodly & high: of flesh tender and soft/ his visage lovely and fair/ his colour white entermengled with comely ruddes/ his eyen grey and quick of look/ his teth white and even/ his here yellow and not to piked.   

Of his setting forth to school and study in humanity.  
UNder the rule and governance of his mother he was set to masters & to learning: where with so ardent mind he laboured the studies of humanity: the within short while he was (and not without a cause) accounted among the chief Orators and poets of that time in learning marvelously swift and of so ready a wit/ that the versis which he heard ones read: he would again both forward and backward to the great wonder of the hearers rehearse/ and over that would hold it in sure remembrance which in other folks wont commonly to happen contrary. For they that are swift in taking be oftentimes slow in remembering/ and they that with more labour & difficulty receive it: more fast & surely hold hit.   

Of his study in Canone.  
IN the fourteen year of his age by the commandment of his mother (which longed vere sore to have him priest) he departed to Bologna to study in the laws of the church/ which when he had two year tasted/ perceiving that the faculty leyned to nothing but only merry traditions and ordinances: his mind fill from it/ yet lost he not his time therein for in that two year yet being a child he compiled a breviary or a sum upon all the decretals in which as briefly as possible was he comprised theffect of all the hole great volume and made a book no slender thing to right cunning & perfit doctors.   

Of his study in philosophy & divinity.  
AFter this as a desyrours' enserchour of the secrets of nature he left these common trodden paths and gave him sefe hole to speculation & philosophy as well human as divine. For the purchasing whereof (after the manner of Plato and Appollonius) he scrupulously sought out/ all the famous doctors of his tyme. visyting studeously all the universities and schools not only through Italy but also through france. And so infatigable labour gave he to those studies: that yet a child and berdles he was both reputed and was in deed both a perfit philosopher and a perfit divine.   

Of his mind and vayngloryouse dispicious of Rome.  
NOw had he been vij year conversant in these studies when full of pride & desirous of glory and man's praise (for yet was he not kindled in the love of god) he went to rome and there (coveting to make a show of his cunning: & little considering how great envy he should raise against himself) ix C. questions he purposed/ of diverse & sundry matters. as well in logic and philosophy as divinity/ with great study piked and sought out as well of the latin auctors as the greeks. And partly set out of the secret mysteries of the hebrews/ caldeyes/ & arabics. And many things drawn out of the old obscure philosophy of Pythagoras/ trimegistus/ and orpheus/ & many other things strange: and to all folk (except right few special excellent men) before that day: not unknown only: but also unherde/ of all which questions in open places (that they might be to all people the better known) he fastened and set up/ offering also himself to bear the costs of all such as would come hither out of far countries to dispute/ but thorughe the envy of his malicious enemies (which envy like the fire ever draweth to the highest) he could never bring about to have a day to his dyspitions appointed. For this cause he tarried at Rome an hole year in all which time his enuyours never durst openly with open dispicions attempt him but rather with craft and sleight and as it were with privy trenches enforced to under mine him for none other cause but for malice and for they were (as many men thought) corrupt with a pestilent envy.  
¶ This envy as men deemed was specyaly raised against him for this cause that where there were many which had many years: some for glory: some for covetise: given themself to learning: they thought that it should happily deface their fame & minish thopinion of their cunning if so young a man plenteous of substance & great doctrine: durst in the chief city of the world make a proof of his wit and his learning aswell in things natural as in divinity & in many such things as men many years never attained to. Now when they perceived that they could not against his cunning any thing openly prevail: they brought forth the serpentynes of false crime. And cried out that there were xiij of his ix C questions suspect of heresy. Then joined they to them some good simple folk that should of zeal to the faith and pretence of religion impugn those questions as new things & with which their ears had not be in ure. In which impugnation though some of them happily lacked not good mind: yet lacked they erudition and learning: which questions: notwithstanding before that/ not a few famous doctors of divinity had approved/ as good and clean and subscribed their names under them. But he not bearing the loss of his fame made a defence for those xiij. questions. A work of great erudition and elegant and stuffed with the cognytyon of many things worthy to be learned. which work he compiled in xx. nights. In which it evidently appeareth: not only that those conclusions were good and standing with the faith: but also that they: which had barked at them: were of folly and rudeness to be reproved/ which defence and all other things that he should writeth committed like a good christian man to the most holy judgement of our mother holy chy●che/which● defence received: & the xiij questions duly by delybera●yō examined: our holy father the pope approved Picus and tenderly favoured him/ as by a bull of our holy father pope Alexandre the uj it plainly appeareth: but the book in which the hole ix C. questions with their conclusions were contained (for as moche as there were in them many things strange and not fully declared and were more meet for secret communication of learned men then for open hearing of common people which for lack of connyge might take hurt thereby) Picus desired himself y● it should not be red. And so was the reading thereof forboden. Lo this end had Picus of his high mind and proud purpose/ that where he thought to have gotten perpetual praise: there had he much work to keep himself upright: that he ran not in perpetual infamy and slander.   

¶ Of the change of his life.  
BUt as himself told his nephew he judged that this came thus to pass: by the especial provision and singular goodness of almighty god/ that by this falls crime untruly put upon him by his evil willers he should correct his very errors/ and that this should be to him (wandering in darkness) as a shining light: in which he might behold & consider: how far he had go out of the way of troth. For before this he had been both desirous of glory and kindled in vain love: and holden in volupteouse use of women. The comeliness of his body with the lovely favour of his visage/ and therewith all his marvelous fame/ his excellent lernynge● great richesse and noble kindred/ set many women a fire on him/ from the desire of whom he not abhorring (the way of life set a side) was somewhat fallen in to wantonness. But after that he was once with this variance wakened he drew back his mind flowing in riot & turned it to christ/ women's blandimentes he changed in to the desire of heavenly joys & despising the blast of vainglory which he before desired/ now with all his mind he began to seek the glory and profit of Christ's church and so began he to order his conditions that from thence forth he might have been approved & though his enemy were his judge.   

¶ Of the fame of his virtue and the resort unto him therefore.  
HEre upon shortly the same of his noble cunning and excellent virtue both far & nigh began gloriously to spring for which many worthy philosophers (& that were taken in number of the most cunning) resorted bisely unto him as to a market of good doctrine/ some for to move questions and dispute/ some (that were of more godly mind) to here and to take the wholesome lessons and instruction of good living: which lessons were so moche the more set by: in how much they came from a more noble man and a more wise man and him also which had himself some time followed the crooked hills of delicious pleasure/ to the fastening of good discipline in the minds of the hearers those things seem to be of great effect: which be both of their own nature good & also be spoken of such a master: as is converted to the way of justice from the crooked & ragged path of voluptuous living.   

The burning of wanton books.  
EYue books that in his youth of wanton isis of love with other like fantasies he had made in his vulgar tongue: all together (in detestation of his vice passed) and jest these trifles might be some evil occasion afterward he burned them.   

¶ Of his study and diligence in holy scripture.  
ERom thenceforth he gave himself day & night most fervently to the studies of scripture in which he wrote many noble books: which well testify both his angylyke wit/ his ardent labour/ and his profound erudition of which books some we have & some as an inestimable treasure we have lost. great libraries it is incredible to consider with how marvelous c●leryte he read them over/ and wrote out what him liked: of the old fathers of the church/ so great knowledge he had as it were hard for him to have that hath lived long & all his life hath done nothing else but read them. Of these newer divines so good judgement he had that it might appear there were nothing in any of them that were unknown to him/ but all thing as ripe as though he had all their works ever before his eyen/ but of all these new doctors he specyaliy commendeth saint Thomas as him that enforceth himself in a sure pillar of truth/ he was very quick/ wise/ & subtle in dispitions & had great felicity therein while he had the high stomach. But now a great while he had bode such conflicts farewell: and every day more & more hated them/ and so greatly abhorred them: that when hercules Estenlis duke of ferrare: first by messengers and after by himself: desired him to dispute at ferrare: because the general chapter of freres prechours was holden there/ long it was or he could be brought thereto: but at the instant request of the duke which very singularly loved him he came thither where he so behaved himself that was wonder ●o behold how all the audience rejoiced to hear him for it were not possible for a man to utter neither more cunning nor more connyngely. But it was a common saying with him that such altercations were for a logition and not merely for a phylosophre/ he said also that such disputations greatly ꝓfited as were exercised with a peaceable mind to thensearch of the truth in secret company without great audience: but he said that those dispitions did great hurt: that were holden openly to the stentation of learning & to win the favour of the common people & the commendation of fools. He thought that utterly it could uneath be but that with the desire of worship (which these gazing dysputers gape after) there is with an inseparable bond annexed the appetite of his confusion & rebuke whom they argue with/ which appetite is a deadly wound to the soul/ & a mortal poison to charity there was nothing passed him of those capitions soteltes & cavilations of sophistry/ nor again there was nothing that he more hated & abhorred considering that they served of naught but to the shaming of such other folk as were in very science much better learned and in those trifles ignorant. And y● unto thensearch of the truth (to which he gave continual labour) they profited little or naught.   

¶ Of his learning universally.  
BUt because we will hold the reder no longer in hand: we will speak of his learning but a word or twain generally/ some man hath shined in eloquence but ignorance of natural things hath dishonested him/ some men hath flowered in the knowledge of divers strange languages but he hath wanted all the cognition of philosophy. Some man hath red the inventions of the old philosophers but he hath not been exercised in the new scoles. Some man hath seek cunning aswell philosophy as divinity for praise and vain glory and not for any profit or increase of Christ's church. But Pycus all these things with equal study hath so received that they might seem by hepis as a plentyouse stream to have flown in to him. For he was not of the condition of some folk (which to be excellent in one thing set all other aside) but he in all sciences ꝓfyted so excellently: that which of them so ever he had considered in him ye would have thought that he had taken that one for his only study. And all these things were in him so much the more marvelous in that he came thereto by himself with the strength of his own wit for the love of god and profit his church without masters so that we may say of him that Epycure the philosopher said of him that he was his own master.   

¶ five causes that in so short time brought him to see meruclouse cunning.  
To the bringing forth of so wonderful effects in so small time I consider five causes to have come to guider: first an incredible wit/ secondly a marvelous fast memore. thirdly great substance by the which to the buying of his books as wellaten as greek & other tongues he was especially helped vij M. ducats he had laid out in the gathering to gyther of volumes of all manner of literature. The fourth cause was his busy and infatigable study. The fift was the contempt despising of all earthly things.   

¶ Of his conditions and his virtue.  
BUt now let us pass over those powers of his soul which appertain to understanding & knowledge & let us speak of them that belong to the acheving of noble acts/ let us as we can declare his excellent conditions that his mind inflamed to godward may appear. And his riches given out to poor folk may be understand/ th'intent that they which shall here his virtue may have occasion thereby to give especial laud & thank therefore to almighty god of whose infinite goodness all grace and virtue cometh.   

Of the sale of his lordships and almysse.  
Three year before his death (to th'end that all the charge & business of rule or lordship set a side he might lead his life in rest and peace weal considering to what end this earthly honour & worldly dignity cometh) all his patrimony and dominions that is to say the third part of th'earldom of Mirandula and of concordia: unto johan francis his nephew he sold/ and that so good cheap that it seemed rather a gift then a sale. All that ever he received of this bargain partly he gave out to poor folk/ partly he bestowed in the buying of a little land to the finding of him & his household. And over that moche silver vessel & plate with other precious & costly vtensiles of household he divided among poor people. He was content with mean fare at his table how be it some what yet retaining of the old plenty in dainty vyande & silver vessel. Every day at certain hours he gave himself to prayer. To poor men always if any came he plenteously gave out his money: & not content only to give that he had himself ready: he wrote over y●/ to one. Hierom Benineviꝰ a florentin a well letred man (whom for his great love toward him & the integrity of his conditions he singularly favoured) that he should with his own money ever help poor folk: & give maidens money to their marriage: and always send him word what he had laid out that he might pay it him again. This office he committed to him that he might the more easily by him as by a faithful messenger relieve the necessity & miseri of poor needy people such as him self happily could not come by the knowledge of.   

¶ Of the voluntary afflection & paining of his own body.  
Over all this: many times (which is not to be kept secret) he gave alms of his own body: we know many men which (as saint Hierom saith) put forth their hand to poor folk: but with the pleasure of the flesh they be overcomen: but he: many days (and namely those days which represent unto us the passion & death that christ suffered for our sake) bet and scourged his own flesh in the remembrance of that great benefit and for cleansing of his old offences.   

¶ Of his placabilite or benign nature.  
HE was of cheer alway merry & of so benign nature that he was never troubled with Ang●e & he said once to his nephew that what so ever should happen (fell their never so great misadventure) he he could never as him thought be moved to wrath: but if his chystes perished in which his books say: that he had with great travail & watch ●piled. But for as much as he considered that he laboured only for the love of god & perfect of his church: & that he had dedicated unto him all his works/ his studies & his doings & sith he saw that sith god is almighty they could not miscarye but if it were either by his commandment or by his sufferance: he verily trusted: sith god is all good: that he would not suffer him to have that occasion of heaviness. O very happy mind which none adversity might oppress/ which no prosperity might enhance: not the cunning of all philosophy was able to make him proud/ not the knowledge of the hebrewe/ chaldey & arabia language beside greek and latin could make him vayngloryouse/ not his great substance/ not his noble blood could blow up his heart/ not the beauty of his body/ not the great occasion of sin were able to pull him back in to the voluptuous broad way that leadeth to hell: what thing was there of so marvelous strength that might overtorne the mind of him (which now as seneke saith) was gotten above fortune as he: which as well her favour as her malice hath set at naught/ that he might be coupled with a spiritull knot unto christ and his heavenly cytezeynes.   

How he eschewed dygnites.  
When he saw many men with great labour & money desire & bysely purchase the offices & dygnites of the ch●che (which are now a days alas the while ●munely bought & sold) himself refused to receive them: when two kings offered them: when an other man offered him great worldly promotion if he would go to the kings court: he gave him such an answer/ that he should well know that he neither desired worship ne worldly riches but rather set than at naught that he might the more quietly give himself to study & the service of god: this wise he persuaded/ y● to a phylosophre and him that seeketh for wisdom it was no praise to gather richesse but to refuse them.   

¶ Of the despising of worldly glory.  
ALl praise of people and all earthly glory he reputed utterly: for nothing but in the renayeng of this shadow of glory/ he laboured for very glory/ which ever more followeth virtue as an unseparable servant/ he said that same often times did hurt to men while they live/ & never good when they be deed/ so much only set he by his learning in how much he knew that it was profitable to the church & to the extermynation of errors. And over that he was come to that prick of perfit humility that he little forced wither his works went out under his own name or not so that they might as much profit as if they were given out under his name. And now set he little by any other books saveovely the bible/ in y● only studi of which: he had appointed himself to spend the resedewe of his life/ saving that the common profit pricked him when he considered so many & so great works as he had conceived & long travailed unpon how they were of every man by and by desired and looked after.   

How moche he set more by deuceyon then cunning.  
THe little affection of an old man or an old woman to godward (were it never so small) he set more by: than by all his owene knowledge aswell of natural things as godly. And oftentimes in communication he would admonish his familiar friends how greatly these mortal things bow and draw to an end how slyper & how falling it is that we live in now: how farm how stable it shall b● that we shall here after live in/ whether we be thrown down in to hell or lyfce up in to heaven. Wherefore he exhorted them to turn up their minds to love god which was a thing far excelling all the cunning that is possible for us in this life to obtain. The same thing also in his book which he entitled de ente et unolyghtsomely he treateth where he interupteth the course of his dispition and turning his words to Angelus Politianus (to whom he dedycateth that book) he writeth in this wise. But now behold oh my well-beloved Angel what madness holdeth us. love god (while we be in this body) we rather may: than either know him or by speech utter him. In loving him also we more profit ourself/ we labour less & serve him more/ & yet had we liefer alway by knowledge never find the thing that we seek: then by love to possede the thing: which also without love were in vain found.   

Of his liberality & contempt of richesse.  
liberality only in him passed measure for so far was he from the beginning of any diligence to earthly things that he seemed somewhat besprent with the frekyll of negligence/ his friends oftentimes admonished him that he should not all utterly dispycerychesse/ showing him y● it was his dishonest and rebuke when it was reported (were it true or false) that his negligence & setting naught by money gave his servants occasion of disceye & robbery Nevertheless that mind of his: (which evermore on high cleaved fast in contemplation & in thensearch of nature's counsel) could never let down hit self to the consideration and overseeing of these base abject and vile earthly trifles. His high steward came on a time to him & desired him to receive his accomt of such money as he had in many years received of his: and brought forth his books of reckoning. Picus answered him in this wise/ my friend (saith he) I know well ye have might oftentimes and yet may deceive me and ye list/ wherefore the examination of these expenses shall not need. There is no more to do/ if I be aught in your debt I shall pay you by & by/ if ye be in mine pay me/ either now if ye have it: or here after if ye be now not able.   

Of his loving mind & ●tuouse behaviour to his frenndes.  
HIs lovers and friends with great benignity & courtesy he entreated/ whom he used in all secret communing ●tuously to exhort to godward whose goodly words so effectually wrought in the hearers: that where a cunning man (but not so good as cunning) came to him on a day for the great fame of his learning to common with him as they fell in talking of stew he was with the words of Picus so thoroughly pierced that forth withal he forsook his accustomed vice and reform his conditions. The words that he said unto him were these if we had ever more before our eyen the painful death of christ which he suffered for the love of us: and than if we would again think upon our death we should weal beware of sin. marvelous benignity & courtesy he showed unto th●● not whom strength of body or goods of fortune magnified but to them whom learning & conditions bound him to favour/ for similitude of manners is a cause of love & petition. Alikenes of conditions is (as Appollonius saith an affinity.   

¶ what he hated & what he loved.  
THere was nohing more odious nor more intoliberable to him than as (horace saith) the proud palaces of stately lords/ wedding and worldly business/ he fled almost a like: notwithstanding when he was axed once in sport whither of those two burdeynes seemed lighter & which he would cheese if he should of necessity be driven to that one and at his election: which he stiked thereat a wile but at the last he shaken his heed and a little smiling he answered that he had liefer take him to marriage/ as the thing in which was less servitude & not so moche jeopardy/ liberty above all thing he loved to which both his own natural affeccon & the study of philosophy inclined him: & for that was he alway wandering & flyting & would never take hym sefe to any certain dwelling.   

Of his fervent love to god.  
OF outward observances he gave no very great force we speak not of those observances which the church commandeth to be observed for in those he was diligent but we speak of those ceremonies which folk bring up setting the very service of god a side which is (as christ saith) to be worshipped in spirit & in truth. But in the inward affects of the mind he cleaved to god with very fervent love and devotion/ some time that marvelous alacrite langwysshed and almost fell: and eft again with great ftrength rose up in to god. In the love of whom he so fervently burned that on a time as he walked with johan Francis his nephew in an orchard at farrare in the talking of the love of christ he broke out in to these words/ nephew said he this will I show the I warn the keep it secret: the substance that I have left after c●rtayne books of mine finished I intend to give out to poor folk & seneing myself with the crucifyx 〈…〉 about the world in every town and ca●● 〈…〉 pose to preach of christ. afterward I 〈…〉 by the e●pecyall commandment of god he 〈◊〉 that purpose and appointed to pro●●●● 〈◊〉 in the order of freres prechours.   

¶ Of his death.  
IN the year of our redemption. M. CCCC.iCiiij. when he had fulfilled the xxxij year of his age & 〈◊〉 at florence he was suddenly taken with a fervent axes which so farforth crept in to the interior● pert●s of his body y● it despised all medicines & overcame all remedy and compelled him within three days to satisfy nature and repay her the life which he received of her.   

¶ Of his behaviour in the extremes of his life.  
AFter that he had r●ceyued the holy body of our saviour when they offered unto him the crucifix (that the image of Christ's ineffable passion suffered for our sake: he might ere he gave up the ghost/ receive his full draft of love and compassion in the beholding of that pitiful figure as a strong defence against all adversity and a sure port culiouse against wicked spirits/ the priest demanded him whether he firmly believed the crucifix to be the Image of him that was very god & very man which in his godhead was before all time begotten of his father: to whom he is also equal in all thing: and which of the holy ghos● god also: of him & of the father coeternalli goy●ge forth (which three persons be one god) was in the chaste womb of our lady a perpetual virgin conceived in time/ which suffered hungres/ thrust/ heat/ cold/ labour/ travail/ & watch. And which at the last for washing of our spotty sin contracted and drawn unto us in the sin of Adame for the sovereign love that he had to mankind: in the altar of the cross willingly & gladly shed out his most precious blood. when the priest inquired of him these things & such other as they be wont to inquire of folk in such case. Picus answered him that he not only believed it but also certainly knew it. ¶ when y● one Abertus his sisters son a young man both of wit/ conconning/ & conditions: excellent: began to comfort him against death: & by natural reason to show him why it was not to be feared but strongly to be taken: as the only thing which maketh an end of all the labour/ pain/ trouble/ & sorrow of this short miserable deadly life: he answered that this was not the cheyese thing that should make him ●tent to die: because the death determineth the many fold incommoditees and painful wretchedness of this life: but rather this cause should make him not content only: but also glad to die: for that death maketh an end of sin: in as much as he trusted: the shortness of his life should leave him no space to sin and offend. He asked also all his servants forgiveness/ if he had ever before that day offended any of them. for whom he had provided by his testament eight years before/ for some of them meet and drink/ for some money/ each of them after their deserving. He showed also to the above named Albertus & many other credible persons y● the queen of heaven came to him the night with a marvelous fragrant odour refreshing all his members that were brosed & frusshed with that fever & promised him that he should not utterly die. He lay alway with a pleasant and a merry countenance and in the very twytches and pangs of death he spoke as though he beheld the heavens open. And all that came to him & saluted him offering their service: with very loving words he received/ thanked/ & kissed. The executor of his movable goods he made one Antony his brother. The heyer of his lands he made the poor people of the hospital of florence. And in this wise in to the hands of our saviour he gave up his spirit.   

How his death was taken.  
What sorrow and heaviness his departing out of this world was: both to rich and poor high & low: well testifieth the princes of Italy/ well witnesseth the cities & people/ well recordeth the great benignity and singular courtesy of Charles king of france/ which as he came to florence intending from thence to Rome and so forth in his viage against the Realm of Naples hearing of the sickness of Picus in all convenient haste he sent him two of his own physicians as embassiatours both to viset him and to do him all the help they might. And over that sent unto him letters susbcribed with his own hand full of such humanity and courteyse offres: as the bene volent mind of such a noble prince and the worthy virtues of Picus required.   

Of the state of his soul.  
AFter his death (and not long after) one hieronimus a frere preacher of ●errare a man aswell in cunning as holiness of living most famous. In a sermon which he rehearsed in the chief church 〈◊〉 all florence said unto the people in this wise. O thou city of florence I have a secret thing to show the which is as true as yn gospel of saint Iohn I would have kept it secret but I am compelled to show it. For he that hath authority to command me/ hath bid me publish it. I suppose verily that there be none of you but ye knew Iohn Picus earl of Mirandula/ a man in whom god had heaped many great gifts and singular grace's/ the church had of him an inestimable loss/ for I suppose if he might have had the space of his life prorogued: he should have excelled (by such works as he should have left behind him) all them that died this eight C. year before him/ he was wont to be conversant with me and to break to me the secrets of his heart in which I perceived that he was by privy inspyraciou called of god unto rely gion. wherefore he purposed oftentimes to obey this inspiration and follow his calling. howbehit not being kind enough for so great benefices of god: or called back by the tenderness of his flesh (as he was a man of delicate complexion) he shrank from the labour/ or thinking happily that the religion had no need of him differred it for a time/ howbehit this I speak only by conjecture. But for this delay I threatened him two year together: yn he would be punished if he for slowthed that purpose which our lord had put in his mind/ & certainly I prayed to god my sefe (I will not lie therefore) that he might be somewhat beaten: to compel him to take that way which god had from above showed him. But I desired not this scourge upon him that he was beaten with: I looked not for that: but our lord had so decreed that he should forsake this present life and leave a part of that noble crown that he should have had in heaven. notwithstanding the most benign judge hath dalt mercifully with him: and for his plentyouse alms given out with a free and liberal hand unto poor people & for the devout prayers which he most instantly offered unto god this favour he hath: thought his soul be not yet in the bosom of our lord in the heavenly joy: yet is it not on that other side deputed unto perpetual pain but he is adjudged for a while to the fire of purgatory there to suffer pain for a season/ which I am the gladder to show you in this behalf: so the intent that they which knew him: & such inspectally as for his many fold benyfy●●s are singularly beholden unto him: should now with their prayers alms & other suffrages help him. These things this holy man hierom this servant of god openly affirmed/ and also said that he kn●w well if helyed in that place: he were worthy eternal damnation. And over that he said yn he had known all those things within a certain time/ bu● the words which Picus had said in his sickness of the apering of our lady caused him to doubt & to fere jest Picus had be deceived by some illusion of y● deuyll● In as much as the promise of our lady seemed to have been frustrate by his death/ but afterward he vudersode that Picus was deceived in the evocation of the word while she spoke of the second death & ever lasting: & he undertook her of the first death & temporal. And after this the same hierom showed to his acquaintance that Picus had after his death appeared unto him all spaced in fire & showed unto him that he was such wise in purgatory punished for his negligence & his unkindness. Now sith it is so that he is abiuged to the fire from which he shall undoubtedly deꝑt unto glory & no man is sure how long it shallbe first: & may be the shorter time for our intercessions. Let every christian body show their charity upon him to help to speed him thither where after the long habitation with the inhabytauntes of this dark world (to whom his goodly conversation gave great light) & after the dark fire of purgatory (in which venial offences be cleansed) he may shortly (if he be not all ready) enter the inaccessible & infinite light of heaven where he may in y●●sence of the sovereign godhead so pray for us that we may the rather by his in●cession be perteyners of the inspecable joy which we have prayed to bring him speedily to. Amen.   
¶ Here endeth the life of Iohn Picus earl of Mirandula.   

¶ Here followeth three epistles of the said Picus of which three: two be written unto johan Fraunsces his nephew/ the third unto one Andrew Corneus a noble man of Italy.  

¶ The argument & matter of the first epistle of Picus unto his nephew johan Fraunsces.  
HIt appeareth by this epistle that johan Fraunsces the nephew of Picus had broken his mind unto Picus and had made him of council in some secret godly purpose which he intended to take upon him/ but what this purpose should be: upon this letter can we not fully perceive. Now after that he thus intended/ there fell unto him many impedunentes & divers occasions which withstood his intent and in manner letted him & pulled him back/ wherefore Picus comforteth him in this epistle and exhorteth him to perseverance/ by such means as are in the epistle evident and plain enough. notwithstanding in the beginning of this letter where he saith that the flesh shall (but if we take good heed) make us drunk in the cups of Cerces and mysshappe us in to the likeness a figure of bruit beasts: those words if ye perceive them not: be in this wise understonden. There was sometime in a woman called Circe's which by enchantment as vyrgyll maketh mention used with a drink to turn as many men: as received it in to divers likeness a figures of sundry beasts/ some in to lions/ some in to beeres/ some in to swine/ some in to wolves/ which afterward walked ever tame about her house and waited upon her in such use or service as she list to put unto them. In likewise the flesh if it make us drunk in the wine of voluptuous pleasure or make the soul leave the noble use of his reason & incline unto sensuality and affections of the body: then the flesh changeth us from the figure of reasonable men in the likeness of unreasonable beasts/ and y● diversly: after the convenience & similitude between our sensual affections and the brutysshe proprytees of sundry beasts. As the proud hearted man in to a lion/ the Irous in to a beer/ the lecherous in to a goat. The drunken gloten in to a swine/ the ravenous extortioner in to a wolf the false desceyvoure in to a fox/ mocking gester in to an ape. From which beestly shape may we never be restored to our own likeness again: unto the time we have cast up again the drink of the bodily affections by which we were in to these figures enchanted. When there cometh sometime a monstrous be'st to the town we run and are glad to pay some money to have sight thereof/ but I fear if men would look upon themself advisedly: they should see a more monstrous be'st nearer home: for they should perceive themself by the wretched inclination to divers beestly passions changed in their soul not in to the shap of one but of many beasts/ that is to say of all them whose brutish appetites they follow. Let us then beware as picus concelleth us that we be not drunken in the cups of cereꝭ that is to say in the sensual affections of the flesh jest/ we deform the image of god in our souls after whose image we be made & make ourself worse then idolaters for if he be odious to god which turneth the image of a be'st in to god: how moche is he more odious which corneth the image of god in to a be'st.   

johan Picus earl of Mirandula to johan Fraunsces his nephew by his brother health in him that is very health.  
THat thou hast had many evil occasions after thy departing which trouble the & stand against the virtuous purpose that thou hast taken there is no cause my son why thou shouldest either marvel thereof/ be sorry therefore/ or dread it/ but rather how great a wonder were this if only to the among mortal men the way lay open to heaven with out sweat as thought that now at erst/ the deceitful world & the cursed devil failed/ & as though thou were not yet in the flesh: which coveteth against the spirit: and which false flesh (but if we watch & look well to ourself) shall make us drunk in the cups of circes & so deform us in to monstrous shapes of brutyssh & unreasonable beasts. Remember also that of this evil occasions the holy apostle saint james saith thou hast cause to be glad writing in this wise. ● aude●e fratres qm in temptationes varias in cideritis. Be glad saith he my brethren when ye fall in divers temptations/ and not causeless for what hope is there of glory if there be none hope of victory: or what place is there for victory where there is no battle: he is called to the crown & triumph which is provoked to the conflict & namely to that conflict: in which no man may be overcome against his will/ & in which we need none other strength to vaynquyssh but that we list ourself to vaynquissh. Very happy is a christian man sith y● the victory is both put in his own free-will: & the reward of the victory shall be far greater than we can either hope or wish. Tell me I pray that my most deer son if there be aught in this life of all those things: the delight whereof so vexeth and tossith these earthly minds Is there I say oni of those trifles: in the getting of which a man must not suffer many labours many displeasurs & many miseries or he get it. The merchant thinkith himself well served if after ten years sailing/ after a.m. incommoditees/ after a.m. jeopardyes of his life he may at last have a little the more gathered to gyther. Of the court & service of this world there is nothing that I need to write unto thee/ the wretchedness whereof the experience hit self hath taught the & daily teacheth. In obtaining the favour of the princes/ in purchasing the friendship of the company in ambicyouse labour for offices & honours. What an heap of heaviness there is: how great anguissh: how moche business & trouble. I may rather learn of the than teach y●/ which holding myself con●ent with my books & rest/ of a child have learned to live within my degree & as much as I may dwelling with myself nothing out of myself labour for/ or long for. Now than these earthly things slipper/ uncertain/ vile & common/ also to us and bruyte be'st: seating & panting we shall uneath obtain: and look we than to heavenly things & goodly (which neither eye hath seen nor ere hath herd nor heart hath thought) to be drawn slumbery & sleeping magrey our teth: as though neither god might reign nor those heavenly citezyns live without us. Certainly of this worldly felicity were gotten to us with idleness and ease than might some man that shrinketh from labour: rather cheese to serve the world than god. But now if we be for laboured in the way of sin as much as in the way of god and moche more (whereof the dampened wretches cry out. ● assatisumus in via iniquitatis. we be wearied in the way of wickedness) then must it needs be appoint of extreme madness if we had not liefer labour there where we go from labour to reward then where we go from labour to pain. I pass over how great peace & felicity it is to the mind when a man hath nothing that grudgeth his conscience nor is not appalled with the secret twiche of any privy crimes this pleasure undoubtedly far excelleth all the pleasures that in this life may be obtained or desired: what thing is there to be desired among the delights of this world? which in the seeking weary us/ in the having blindeth us/ in the losing paineth bs. Doubtest y● my son whether the minds of wicked men be vexed or not with continual thought and torment: it is the word of god which neither may deceive nor be deceiver Cor impij quasi mare feruens quod quicscere non potest. The wicked man's heart is like a stormy see that may not rest/ there is to him nothing sure/ nothing peseable but all thing fearful/ all thing sorrowful/ all thing deadly. Shall we then envy these men: shall we follow them: & forgetting our own country heaven/ & our own heavenly father where we were/ free borne: shall we wilfully make ourself their bondmen: & with them wretchedly living: more wretchedly die. And at the last most wretchedly in everlasting fire be punished. O the dark minds of men. O the blind hearts. Who saith not more clear than light that all these things be (as they say) truer than truth hit self/ & yet do we not that that we know is to be done. In vain we would pluck our foot out of the clay but we stick still. There shall come to the my son doubt it not (in these places namely where thou art conversant innumerable impediments every hour: which might fere the from the purpose of good and virtuous living (& but if thou be ware) shall throw the down headlong. But among all things the very deadly pestilence is this: to be conversant day and night among them whose life is not only on every side an allectyve to sin: but over that all set in the expugnation of virtue/ under their captain the devil/ under the banayre of death/ under the stipend of hell/ fighting against heaven/ against our lord god and against his church. But cry thou therefore with the prophet. Dirun pamus vincula corum & proijciamus a nobis jugum ipsorum. Let us break the bands of them and let us cast of the yoke of them. These be they whom (as the glorious apostle saint Paul seith) our lord hath delivered in to the passions of rebuke and to a reprovable sense to do those things that are not convenient/ full of all iniquity/ full of envy/ manslaughter/ contenton/ guile/ & malice/ backbiters odious to god ●tumeliouse proud/ stately/ finders of evil things/ foolish/ dissolute/ without affection without covenant/ without merry which when they daily the justice of god/ yet understand they not that such as these things commit: are worthy death/ not only they that do such things: but also they which consent to the doing: wherefore my child go thou never about to please them: whom virtue displeaseth/ but evermore let these words of the apostyll be before thine eyen. O porter magis deo placere qd hominibus. We must rather please god then men/ and rembembre these words of saint Paul also. Sihominibus placerem ●eruus christi non essem If I should please men I were not Christ's servant. Let enter to thine heart an holy pride & have disdain to take them for masters of thy living which have more need to take y● for a master of theirs. Hit were far more seeming that they should with that by good living begin to be men then thou shouldest with them by the leaving of the good purpose shamefully begin to be a best. There holdeth me sometime by almighty god as it were even a swoon and 〈◊〉 insensibilite for wonder when I begin in myself: I wots never whether I shall say: to remember or to sorrow/ to meruayule or to bewail the apetytes of men/ or if I shall more plainly speak: the very madness not to believe the gospel whose truth the blood of martyrs crieth/ the voice of apostles soundeth/ miracles proveth/ reason confermeth/ the world testifieth/ the elements speaketh/ devils confesseth. But a far gr●●●● madness is it if thou doubt not but that the gospel is true: to live then as though thou doubtest not but that it were false. For if these words of the words of the gospel be true/ that it is very hard for 〈…〉 kingdom of heaven why do we daily th●● gape after the heping up of riches. And if this be true that we should seek for the glory and praise not that cometh of men/ but that cometh of god/ why do we then ever hang upon the judgement & opinion of men and no man rekketh whether god like him or not. And if we surely believe y● ones the time shall come in which our lord shall say go ye cursed people in to eveuerlasting fire/ & again come ye my blessed children possede ye the kingdom that hath been prepared for you from the forming of the world/ why is there nothing then that we less fere than hell or that we less hope for then the kingdom of god. What shall we say else but that there be many christian men in name but few in deed. But thou my son enforce thyself to enter by the streygh gate that leadeth to heaven & take no heed what thing many men do: but what thing the very law of nature/ what thing very reason what thing our lord him self showeth y● to be done for neither thy glory shall be less if y● be happy with few nor thy pain more easy if y● be wretched with many. Thou shalt hour two specially effectual remedies against the world & the devil with which two as with two whynges: thou shalt out of this vale of misery be lift up in heaven/ that is to say alms deed & prayer/ what may we do without the help of god or how shall he help us if he be not called upon.  
But over that certainly he shall not here the when thou callest on him if thou hear not first the poor man whai. he calleth upon y● and verily it is according that god should despise the being a man when thou being a man despisest a man. For it is written in what measure that ye meet: it shall be meet you again And in an other place of the gospel it is said blessed be merciful men for they shall get mercy/ when I stir the to prayer I stir y● not to the prayer which standeth in many words but to that prayer which in the secret chambre of the mind/ in the privy closet of the soul with very affect speaketh to god and in the most lightsome darkness of contemplation not only presenteth the mind to the father: but also unteth it with him by inspeakable ways which only they know that have assayed. Nor I care not how long or how short thy prayer be/ but how effectual how ardent and rather interrupted & broken between with sighs then drawn on length with a continual row & number of words/ if thou love thine health if thou desire to be sure from the grennes of the devil/ from the storms of this world/ from thawait of thine enemies if y● long to be acceptable to god if thou covet to be happy at the last: let no day pass the but thou once at the leastwise present thyself to god by prayer and falling down before him flat to the ground with an humble affect of devout mind not from the extremity of thy lips but out of the inwardness of thine heart cry these words of the prophet. Delicta iwentutis mee ignorantias meas ne meminer●s sed secundum misericordiam tuam memento mei ꝓpter bonitatem tuam dne. The effences of my youth and mine ignorances remember not good lord/ but after thy mercy lord for thy goodness remember me. when y● shalt in thy prayer axe of god: both the holy spirit which prayeth for us & eke thine own necessity shall every hour put in thy mind/ & also what thou shalt pray for: thou shall find matter enough in the reading of holy scripture which that thou wouldest now (setting poets fables & trifles a side) take ever in thine hand I heartily pray y●. Thou mayst do nothing more pleasant to god nothing more profitable to thyself: then if thine hand cease not day nor night to turn and read the volumes of holy scripture. There lieth privily in them a certain heavenly strength quick and effectual with a marvelous power transformeth & changeth the readers mind in to the love of god if they be clean and lowly entreated. But I have passed now the bounds of letter/ the matter drawing me forth & the great love that I have had to thee/ both ever before: & specially: sith the hour in which I have had first knowledge of thy most holy purpose. Now to make an end with this one thing I warn y● (of which when we were last together I often talked with y●) that y● never forget these two things/ that both the son of god died for y● & that thou shalt also thyself die shortly live that never so long/ with these twain as with two spurs y● one of fere that other of love: spur forth thine horse thorough the short way of this momentary life to the reward of eternal felicity sith we neither aught nor may prefexe ourself onye other end than the endless fruition of the infinite goodness both to soul & body in everlasting peace. Far well and fere god.   

The matter or argument of the epistle of Picus to Andrew Corncus.  
THis Andrew a worshipful man and a especial friend of Picus had by his letters given him council to leave the study of philosophy as a thing in which he thought Picus to have spent time enough & which: but if it were applied to the use of some actual besmes: he judged a thing vain & unprofitable/ wherefore he counceyled Pycus to surceace of study and put himself with some of the great princes of Italy/ with whom (as this Andrew said) he should be moche more fruytefully occupied than always in the study & learning of philosophy/ to whom Picus answered as in this present epestle appeareth where he saith these words (By this it should follow y● it were either servile or at the leastwise not princely to make the study of philosophy other than mercennari) thus he meaneth. Mercennary we call all those things which we do for hire or reward. Then he maketh philosophy mercennary & useth it not as cunning but as merchandise which studieth it not for pleasure of hit self: or for the instruction of his mind in mortal virtue: but to apply it to such things where he may get some lucre or worldly advantage.   

johan Picus earl of Myrandula to Andrew Corneus greeting.  
You exhort me by your letters to the civil and active life saying that in vain: and in manner to my rebuke & shame have I so long studied in philosophy. But if I would at the last excercise the learning in the entreating of some profitable acts & outward business. Certainly my well-beloved Andrew I had cast away both cost and labour of my study: if I were to minded that I could find in my heart in this matter to assent unto you & follow your council. This is a very deadly and monstrous persuasion which hath entered the minds of men: believing that the studies of philosophy are of estates & princes: either utterly not to be touched: or at jest wise with extreme lips to be sypped (and rather to the pomp & ostentation of their wit) then to the culture & perfect of their minds to be little & easily tasted. The words of Neoptolentus they hold utterly for a sure decree that philosophy is to be studied either never or not long/ but the sayings of wise men they repute for I apes & v●ry fables: that sure & steadfast felicity standeth only in the goodness of the mind & that these outward things of the body or of fortune little or naught pertain unto us. But here ye will say to me thus. I am content ye study/ but I would have you outwardly occupied also. Ind I desire you not so to embrace martha that ye should utterly forsake Mary. Love them & use them both aswell study as worldly occupation. Truly my welbe loved friend in this point I gain say you not/ they that so do I find no fault in nor I blame them not/ but certainly it is not all one to say we do well if we do so: and to say me do evil but if we do so/ this is far out of the way: to think that from contemplation to the actyse living that is to say from the better to the worse is none error to decline And to think that it were shame to abide still in the better and not decline.  
Shall a man then be rebuked by cause that he desyryth and ensueth virtue only for hit self: by cause he studieth the mysteries of god: by cause he ensercheth the council of nature by cause he useth continually this pleasant ease & rest: seeking none outward thing despising all other thing: such those things are able sufficiently to satisfy the desire of their followers. By this rakening it is a thing either servile or at the jest wise not princely to make the study of wisdom other then mercennarye/ who may well here this who may suffer it. Certainly he never studied for wisdom which so studied therefore that in time to come either he might not or would not study therefore/ this man rather exercised the study of merchandise then of wisdom. You write unto me that it is time for me now to put myself in household with some of the great princes of Italy but I see well that as yet ye have not known the opinion that philosophers have of themself which (as horace saith) repute themself kings of kings: they love liberty: they can not bear the proud manners of estates: they can not serve. They devil with themself and be content with the tranquillity of their own mind they suffice themself & more/ they seek nothing out of themself: the things that are had in honour among the conmune people: among them be not holden honourable. All that ever the voluptuous desire of men thirsteth for: or ambition sigheth for: they set at naught & despise. Which while it belongeth to all men: yet undoubtedly it pertaineth most properly to them whom fortune hath so lyberaly favoured that they may live not only well and plenteously but also nobly. These great fortunes life up a man high and setteh him out to the show: but oftentimes as a fierce and a skyttyssh horse they cast of their master. Certainly always they grieve and vex him and rather tear him than bear him. The golden mediocrite the mean estate is to be desired which shall bear us as it were in hands more easeli. which shall obey us & not master us. I therefore abiding firmly in this opinion: set more by my little house my study the pleasure of my books/ the rest and peace of my mind: then by all your kings palaces all your common business/ all your glory/ all the advantage that ye hawk after and all the favour of the court. Nor I look not for this fruit of my study that I may thereby hereafter be tossed in the flood and rombeling of your worldly business: but that I may once bring forth the children that I travail on: that I may give out some books of my noun to the common profit which may somewhat savour: if not of cunning yet at the jest wise of wit and diligence. And by cause ye shall not think that my travail & diligence in study is any thing remitted or slakked. I give you knowledge that after great fervent labour with much watch and infatygable travail I have learned both the he brew language and the chaldey and now have I set hand to overcome the great difficulty of the Araby tongue. These my dear friend be things: which to appertain to a noble prince I have ever thought and yet think. Far ye well. written at Paris the xu day of Octobre the year of grace. M. CCCClxxxxij.   

The argument of the epistle following.  
AFter that johan Fraunsces the nephew of Picus had (as it appeareth in the first epistle of Picus to him) begun a change in his living: it seemeth by this letter that the company of the court where he was conversant diversly (as it is there unmannerly manner) descanted thereof to his rebuke as them thought: but as truth was unto their own. Some of them judged it folly/ some called it hypocrisy/ some scorned him/ some slandered him/ of all which demeanour (as we may of this epistle conjecture) he wrote unto this earl Picus his uncle which in this letter comforted & encourageth him as it is in the course thereof evident.   

johan Picus earl of Myrandula to Fraunsces his nephew greeting in our lord.  
HAppy art thou my son when that our lord not only giveth the grace well to live but also that while thou livest well he giveth the grace to bear evil words of evil people for thy living well. Certainly as great a praise as it is to be commended of them that are commendable as great a commendation it is to be reproved of them that are reprovable. notwithstanding my son I call the not therefore happy by cause this false reproof is worshipful & glorious unto thee/ but for because that our lord jesus christ (which is not only true but also truth hit self) affirmeth that our reward shall be plenteous in heaven when men speak evil to us & speak all evil against us living for his name. This is an Apostles dignity: to be reputed dign afore god to be defamed of wicked folk for his name. For we read in the gospel of luke that the apostles went joyful and glad from the counsel house of the jews because god had accepted them as worthy to suffer wrong and repreffe for his sake. Let us therefore joy and be glad if we be worthy so great worship before god that his worship be showed in our rebuke. And if we suffer of the world any thing that is grievous or bitter: let this sweet voice of our lord be our consolation. Simundus vos odio habet scitote ●priorē me vobis habuit. If the world (saith our lord) hate you: know ye y● it hated me before you. If the world than hated him by whom the world was made: we most vile & simple men and worthy (if we consider out wretched living well) all shame & reproof: if folk bakbyte us & say evil of us: shall we so grievously take it y● jest they should say evil we should begin to do evil. Let us rather gladly receive these evil words and if we be not so happy to suffer for virtue & truth as the old seyntes suffered betings/ byndynges/ prison/ swords/ & death. Let us think at the jest wise we be well served if we have the grace to suffer chyding/ detraction/ & hatred of wicked men/ jest that if all occasion of deserving be taken away there be left us none hope of reward/ if men for thy good living praise thee: thy virtue certainly in y● it is virtue maketh the like unto christ: but in that it is praised it maketh the unlike him: which for the reward of his virtue received the opprobryouse death of the cross for which as the apopstle saith god hath exalted him and given him a name that is above all names. Moore desireful is than to be condemned of the world and exalted of god then to be exalte● of the world and condemned of god/ the world condemneth to life: god exalteth to glory: the world exateth to a fall/ god condemneth to the iyre of hell/ finably if the world fawn upon y●: uneath it may be but that thy virtue (which all lift upward should have god alone to please) shall somewhat unto the blandisshing of the world & favour of the people incline. And so though it lose nothing of the integrite of our perfection yet it loseth of the reward which reward while it beginneth to be paid in the world where all thing is little it shall be less in heaven where all thing is great. O happy rebukes which make us sure: that neither the flower of our virtue shall wither with the pestilent blast of vainglory: nor our eternal reward be minished for the vain promotion of a little populate fame. Let us my son love these rebukes & only of the ignomynye and reproof of our lords cross. Let us like faithful servants with an holy ambyeyon be proud. we (saith saint Paul) preach christ crucified which is unto the jews despite/ unto the gentiles folly/ unto us the virtue and wisdom of god. The wisdom of this world is foolishness afore god & the folly of christ is y●: by which he hath overcome the wisdom of the world by which it hath pleased god to make his beliuyng people safe. If that thou doubt not but that they be mad which bakbite thy virtue: which: the christian living that is very wisdom reputeth for madness/ ●sidre than how moche were thy madness: if thou shouldest for the judgement of mad men serve from the good institution of thy life namely sith all error is with amendment to be taken away & not with imitation & following to be increased. Let them therefore nigh/ let them bawl/ let them karke/ go thou baldely forth thy journey as thou hast begun and of the wickedness & misery consider how moche thyself art beholden to god which hath illumined the sitting in the shadow of death and translating the out of the company of them (which like drunken men with out aguyde wander hither and thither in obscure darkness) hath associate the to the children of light. Let that same sweet voice of our lord alway sown in thine ears. Sine mortuos sepclire mortuos suos tu me sequere. Let deed men alone with deed men: follow thou me/ deed be they that live not to god and in the space of this temporal death laboryously purchase themself eternal death. Of whom if y● axe whereto they draw: whereto they refer their studies/ their works & their business & finally what end they have appointed themself in the adoption whereof they should be happy/ either they shall have utterly nothing to answer/ or they shall bring forth words repugnant in themself & contrary each to other like the raving of bedelem people. Nor they wots never themself what they do but like them that swim in swift floods they be borne forth with the violence of evil custom as it were with the boystious course of the stream. And their wikkednes blynding them on this side: & the devil prikking them forward on that side: they run for the headlong in to all mischief. As blind guides of blind men/ till that death set on them unware & till that it be said unto them that christ saith in the gospel my friend this night the devils shall take thy soul from thee: these goods than that thou haste gedered whose shall they be. Then shall they envy them whom they despised. Then shall they commend them that they mokked then shall they covet to ensue them in living when they may not: whom when they might have ensued they pursued/ stop therefore thine ears my most dear son & what so ever men say of that what so ever men think on the account it for nothing/ but regard only the judgement of god which shall yield every man after his own works when he shall show himself from heaven with the angels of his virtue: in flame of fire doing vengeance upon them that have not known god nor obeyed his gospel which (as the apostle saith) shall suffer in death eternal pain. From the face of our lord & from the glory of his virtue when he shall come to be gloried of his seyntes & to be made marvelous in all them that have believed. Hit is written. Qolite timere qui corpus possunt occidere sed qui animam potest mittere in gehennam. Fere not them (saith our lord) that may slayeth body: but fear him that may cast the soul in to hell. How moche less than be they to be feared: that may neither hurt soul nor body which if they now bakbyte y● lyunnge virtuously they shall do the same never the less: if (virtue forsaken) thou were over whelmed with vice not for the vice displeaseth them but for y● the vice of bakbyting always pleaseth them flee if thou love thine health flee as far as thou mayst their company/ and returning to thyself oftentimes secretly pray unto the most benign father of heaven crying with the prophet. Adtedne levaui animam meam deus meus in te confido non erubescam etiam si irrideant me inimici mei etenim universi qui sperant in ●e non confunde●r̄. Confundantur miqua agentes suꝑuacue. vias tuas dne demonstra mihi et semitas tuas edoce me. dirige me in veritate tua et doce me quia tu es deus salvator meus et in te sperabo tota die. That is to say. To the lord I lift up my soul in the I trust I shall not be shamed & though mine enemies mok me. Certainly all they that trust in the shall not be a shamed. Let them be a shamed that work wickedness in vain. Thy ways good lord show me and thy paths teach me direct me in thy truth and teach me for thou art god my saviour in the shall I trust all the day. Remember also my son that the death lieth at hand. Remember that all the time of our life is but a moment & yet less than a moment Remember how cursed our old enemy is: which offereth us the kingdoms of this world that he might bereave us the kingdom of heaven/ how false the fleshly pleasures: which therefore embrace us that they might strangle us. how disceyteful these worldly honours: which therefore lift us up: that they might throw us down/ how deadly these richesses: which the more they feed us: the more they poison us/ how short how uncertain how shadow like false ymaginary it is that all these things together may bring us: & though they flow to us as we would wyssh them. Remember again how great things be promised and prepared for them: which despising these present things desire and long for that country whose king is the godhead/ whose law is charity/ whose measure is etnite. Occupi thy mind with these meditations and such other that may waken the when thou sleepest/ kindle that when thou waxes cold/ confirm the when thou waverest & exhibit the whynges of the love of god while thou labourest to heavenward that when thou comest home to us (which with great desire we look for) we may see not only him that we covet but also such a manner one as we covet. Far well and love god whom of old thou hast begun to fere.  
At ferare the two day of july the year of our redemption. M. CCCC.lxxxxij.    

¶ The interpretation of johan Picus upon this psalm Conserua me domine.  
COnserua me dne qm speravi in te. Dixi domino deus meus es tu qm bonorum meorum non eges Sanctis q sunt in terra mirificavit voluntates suas. Multiplicate sunt infirmitates postea acceleraverunt. Non congregabo conventicula eorum de sanguinibus: nec memor ero noīm eorum per labia mea. Dns pars hereditatis me & calicis mei: tu es qui restitues hereditatem meam mihi. Funes ceciderunt mihi in preclaris etenim hereditas mea ●clara est mihi. Benndicam dumm qui tribuit mihi intelleccum insuper et usque ad noctem increpuerunt me renes met. Providebat dnm in conspectu meo semper qm a dextris est mihi ne commouca● Propter hoc letatum est cor meum et exultavit lingua mea insuper et caro mea requiescet in spe. Quoniam non derelinques animam meam in inferno nec dabis sanctum tuum videre corruptionem. Notas mihi fecisti vias vite adunplebis me leticia cum vultu tuo. Delectationes in dextera tua usque in finem. Conserua me domine. Keep me good lord. ¶ If any perfit man look upon his own estate there is one apparel therein that is to wite jest he wax proud of his virtue and therefore david speaking in the person of a righteous man of his estate beginneth with these words. Conserua me domine. That is to say keep me good lord which word keep me: if it be well considered taketh away all occasion of pride. For he that is able of himself any thing to get: is able of himself that same thing to keep. He that asketh then of god to be kept in the state of virtue signifieth in that asking that from the beginning he goat not that virtue by himself. He then which remembreth that he attained his virtue: nor by his own power but by the power of god may not be proud thereof but rather humbled before god after those words of th'apostle.  
Quid habes quod non accepisti. What hast thou that thou hast not received and if thou hast not received it: why art thou proud thereof as though thou had dost not received it. Two words then be there which we should ever have in our mouth: y● one. Miserere mei deus. Have mercy on me lord when we remember our vice: that other. Conserua me deus. Keep me good lord when we remember our virtue.  
Quoniam speravi in te. For I have trusted in ye. This one thing is it that maketh us obtain of god our petition that is to wite when we have a full hope & trust that we shall speed. If we observe these two things in our requests that is to wite that we require nothing but that which is good for us and that we require it ardently with a sure hope that god shall hear us/ our prayers shall never be void wherefore when we miss the effect of our petition either it is for that we ask such thing as is noyous unto us (for as christ saith) we wots never what we ask and jesus said what so ever ye shall ask in my name it shall be given you. This name jesus signifieth a saviour and therefore there is nothing asked in the name of jesus but that is wholesome and helping to the salvation of the asker) or else god heareth not our prayoure because that though the thing that we require be good yet we ask it not well/ for we ask it with little hope. And he that asketh doubtyngely asketh coldly & therefore saint james biddeth us ask in faith nothing doubting. Dixi dnon deus meus es tu. I have said to our lord my god art thou. After that he hath warded & fenced himself against pride he describeth in these words his estate. All the estate of a righteous man standeth in these words. Dixi domino deus meus es tu. I have said to our lord my god art thou. which words though they seem commune to all folk yet are there very few that may say them truly/ that thing a man taketh for his god that he taketh for his chief good. And that thing taketh he for his chief good which only had thought all other things ●ak he thinketh himself happy & which only laking though he have all other things he thinketh himself unhappy. The negard than saith to his money. Deus meus es tu. My god art thou. For though honour fail & health and strength and friends so he have money he thinketh himself well. And if he have all those things that we have spoken of if money fail. he thinketh himself unhappy. The glutton saith unto his fleshly lust the ambyciouse man layeth to his vainglory my god art thou. See than how few may truly say these words I have said to our lord my god art thou. For only he may truly say it which is content with god alone: so that if there were offered him all the kingdoms of the world and all the good that is in earth and all the good that is in heaven he would not once offend god to have them all. In these words than/ I have said to our lord my god art thou/ standeth all the state of a right wise man. Quoniam bonorum meorum non eges. For thou hast no need of my good in these words he showeth the cause why he saith only to our lord. Deus meus es tu. My god art thou the cause is for that only our lord hath no need of our good. There is no creature but that it needeth other creatures and though they be of less perfection than hit self as philosophers and divines ꝓuen: for if these more imperfect creatures were not/ that other that are more perfit could not be. For if any part of the hole university of creatures were destroyed & fallen to naught all the hole were subverted. For certainly one part of that university perishing all parties perissh and all creatures be partis to the university of which university god is no part but he is the beginning nothing there upon depending. For nothing truly wan he by the creation of this world nor nothing should he lose if the world were adnychylate and turned to naught again. Than only god is he which hath no need of our good/ well aught we certainly to be a shamed to take such thing for god as hath need of us/ & such is every creature. Moreover we should not accept for god that is to say for the chief goodness but only the thing which is the most sovereign goodness of all things and that is not the goodness of any creature/ only therefore to our lord aught we to say my god art thou. Sanctis qui sunt in terra eius mirificavit voluntares suas. To his saints that are in the land of him he hath made marvelous his wills. After god should we specially love them which are nearest joined unto god as be the holy angels & blessed saints that are in their country of heaven therefore after that he had said to our lord my god art thou he addeth thereunto that our lord hath made marvelous his wills that is to say he hath made marvelous his loves and his desires toward his seyntes that are in the land of him that is to wite in the country of heaven which is called the land of god and the land of living people. And verily if we inwardly consider how great is the felicity of that country & how moche is the misery of this world how great is the goodness and charity of those blessed citezyns: we shall continually desire to be hens that we were there. These things & such other when we remember we should ever more take heed that our meditations be not unfruitful but that of every meditation we should always purchase one virtue or other/ as for ensample by this meditation of the goodness of that heavenly country we should win this virtue that we should not only strongly suffer death and patiently when our time cometh or if it were put unto us for the faith of christ: vut also we should willingly and gladly long therefore desiring to be departed out of this vale of wretchedness that we may reign in the heavenly country with god & his holy saints. Multiplicate sunt infirmitates eorum postea acceleraverunt. Their infirmities be multiplied and after they hasted. These words the prophet speaketh of wicked men. By infirmities he understandeth Idols & so it is in the hebriew text. For as good folk have but one god whom they worship so evil folk have many gods and Idols for they have many voluptuous pleasures many vain desires many divers passions which they serve/ & wherefore seek they many sundry pleasures? certainly for by cause they can find none that can set their heart at rest & for y● (as the prophet saith) wicked men walk about in a circuet or compace whereof there is none end Now after these words: their Idols be multiplied it followeth. After they hasted that is to say: after their Idols after their passions and beestly desires they rō●e forth headlong unadvisedly without any consideration. And in this be we taught that we should as speedily run to virtue as they run to vice & that we should with no less diligence serve our lord god than they serve their lord the devil. The just man considering the estate of evil folk determineth firmly with himself (as we should also) that utterly he will in no wise follow them & therefore he saith. Non congregabo conuenticulā eorum de sanguinibus nec memor nominum. I shall not gather the congregation of them from the blood nor I shall not remember their names he saith from the blood both because idolaters were wont to gather the blood of their sacrifice together and theraboute to do their serymonyes. And also for that all the life of evil men forsaken reason which standeth all in the soul and followen sensuality that standeth all in the blood/ the prophet saith not only that he will not gather their congregation together from the blood that is to say that he would do no sacrifice to those Idols but also that he would not remember their names that is to say that he would not talk nor speak of the voluptuous delights which are evil peoples gods which we might yet lawfully do: showing us by y●: that a perfit man should abstain not only from unlawful pleasures but also from lawful/ to th'end that he may all together hole have his mind in to heaven ward and the more purely intend unto the contemplation of heavenly things. And for as much as some man would peradventure think y● it were folly for a man utterly to deprive himself from all pleasures therefore the prophet addeth. Dns pars hereditatꝭ me. Our lord is the part of mine enheretaunce/ as though he would say marvel the not though I forsake all thing to th'intent that I may have the possession of god in whom all other things also be possessed. This should be the voice of every good christian man. Dns pars hereditatis me. God is the part of mine enheretaunce. For certainly we christian people to whom god is promised for an enheretaunce aught to be a shamed to desire any thing beside him. But for that some man might happily repute it for a great ●sumpcion that a man should promise himself god for his inheritance therefore the prophet putteth thereto. Tu es qui restitues hereditatem meam michi. Thou good lord art he that shall restore mine inheritance unto me. As though he would say. O good lord my god I know well that I am nothing in respect of that I wot well I am unable to ascend by mine own strength/ so high/ to have y● in possession but thou art he that shalt draw me to the by thy grace thou art he that shalt give thyself in possession unto me. Let a righteous man then consider how great a felicity it is to have god fall unto him as his inheritance it followeth in the psalm. Eunes ceciderunt michi in preclaris. The cords have fall to me nobly. The parts and lots of enherytaunces were of old time met out and divided by cords or ropes. These words than the ropes or cords have fallen to me nobly be asmuch to say as the part of lot of mine inheritance is noble. But for as much as there be many men which though they be called to this great felicity (as in deed all christian people are) yet they set little thereby and often times change it for a small simple delight therefore the prophet saith suingly. Hereditas me●●clara est michi. Mine inheritance is noble to me. As though he would say that as it is noble in hit self so it is noble to me that is to say I reputed it noble. And all other things in respect of it/ I repute (as saint Paul saith/ for dung/ but for as much as to have this light of understanding whereby a man may know this gift that is given him of god to be the gift of god/ therefore the prophet suyngely saith. Bundicam dnm qui tribuit intellectum. That is to say I shall bliss our lord which hath given me under standing but in so much as a man oftentimes intendeth after reason to serve god and that notwithstanding yet sensuality and the flesh repugneth: than is a man perfit when that not his soul only but also his flesh draw forth to godward after those words of the prophet in an other psalm. Cor meum & caro mea exultaverunt in deum vivum. That is to say my mind & my flesh both have joyed in to living god & for this the prophet saith here suyngely. ●t usque ad nocten mere puerunt me renes mei. My reins or kidney hath chyden me unto the night: that is to say my reins in which is wont to be the greatest inclination to concupiscence not only now incline me not to sin but also chideth me that is to say withdraw me fro sin unto the night that is to say they so fersorth withdraw me from sin that willingly that afflyet and pain my body. affliction is in scripture oftentimes signified by the night because it is the most dyscomfortable season. Then suingly the prophet showeth what is the rote of this privation or taking away of fleshly concupiscence in a man saying. Providebat deum sem per in ●spectu meo. I provided god always before me sight/ for if a man had god alway before this eyen as a ruler of all his works & in all his works he should neither seek his own lucre his glory nor his own pleasure but only to the pleasure of god he should shortly be perfit. And for as much as he that so doth prospereth in all thing therefore it followeth. Ipse a dextris est mihi ne commovear. He is on my right hand that I be not moved or troubled. Then the prophet declareth how great is the felicity of a just man which shall be everlastingly blessed both in body and in soul and therefore he saith. Letatum est cor meum. My soul is glad knowing that after death heaven is made ready for him. ●t caro mea requiescet in spe & my flesh shall rest in hope that is to say that though it joy not by and by as in receiving his glorious estate medyatly after the death yet it resteth in the sepulchre with this hope that it shall arise in the day of judgement unmortall and shining with his soul. And also the prophet more expressly declareth in the verse following. For where he said thus my soul is glad he addeth the cause saying. Quoniam non derelinques animam in inferno. For thou shalt not leave my soul in hell. Also where the prophet said that his flesh should rest in hope he showeth the cause saying. Q●● dabis sanctum tuum videre corruptionem.  
Nor thou shalt not suffer thy saint to see corruption that is to say thou shalt not suffer the flesh of a good man to be corrupted. For that that was corruptible shall arise incorruptible. And for as much as christ was the first which entered paradise and opened the life unto us and was the first that rose again and the cause of our resurrection: therefore these words that we have spoken of the resurrection been principally understonden of christ as saint peter the apostle hath declared/ & secondaryly they may be understonden of us in that we be the members of christ which only never saw corruption for his holy body was in his sepulchre nothing putrefied/ for asmuch then as the way of good living bringeth us to a perpetual life of soul & body therefore the prophet saith. Qotas michi fecisti vias vite. Thou hast made the ways of life known unto me and because that all the felicity of that standeth in the clear beholding and ftuytion of god/ therefore it followeth. Adimplebis meleticus cum vultu tuo. Thou shalt fill me full of gladness with the cheer & for that our felicity shall be everlasting therefore he saith. Delectationes in dextra tua usque in finem. Delectation & joy shall be on thy right hand for ever: he saith on thy right hand because that our felicity is fulfilled in the bysyon and fruytion of the humanity of christ which sitteth in heaven on the right hand of his father's majesty/ after the words of saint johan. He est tota merces ut videamus deum quem misisti jesum christum. That is all our reward that we may behold god and jesus christ whom thou hast sent: to which reward he bring us that sitteth there and prayeth for us. Amen.   

¶ Here begin twelve rules of johan Picus earl of Myrandula partly exciting partly dytecting a man in spiritual battle.  

WHo so to virtue esteemeth the way  
Because we must have war continual  
Against the world/ the flesh/ the devil/ that ay  
Enforce themself to make us bond & thrall  
Let him remember that cheese what way he shall  
Even after the world/ yet must he need sustain  
Sorrow/ adversity/ labour/ grief/ and pain.   

The second rule.  
Think in this wretched worlds busy woe  
The battle more sharp & longer is Iwis  
With more labour and less fruit also  
In which the end of labour: labour is  
And when the world hath left us after this  
Void of all virtue: the reward when we die  
Is naught but fire and pain perpetually   

The third rule.  
Consydre well that folly it is and vain  
To look for heaven with pleasure and delight  
Sigh christ our lord and sovereign captain  
Ascended never but by manly fight  
And bitter passion/ then were it no right  
That any servant/ ye will yourself record  
Should stand in better condition than his lord   

The fourth rule.  

Think how that we not only should not grudge  
But eke be glad and joyful of this fight  
And long therefore all though we could not judge  
How that thereby redound unto us might  
Only profit but only for delight  
To be conformed and like in some behaviour  
To jesus Chryst our blessed lord & saviour   

As often as thou dost war and strive.  
By the resistance of any sinful motion  
Against any of thy sensual wits five  
Cast in thy mind as often with good devotion  
How thou resemblest christ/ as with sour potion  
If thou pain thy taste: remember therewithal  
How christ for the tasted easel and gall   

If thou withdraw thine hands and forbear  
The raven of any thing: remember than  
How his innocent hands nailed were  
If thou be tempt with pride: think how that when  
He was in form of god: yet of a bond man  
He took the shap and humbled himself for the  
To the most odious and vile death of a tree.   

Consydre when thou art moved to be wroth  
He who that was god/ and of all men the best  
saying himself scorned scourged both  
And as a thief between two thieves thrust  
With all rebuke and shame: yet from his breast  
Came never sign of wrath or of disdain  
But patiently endured all the pain.   

Thus every snare and engine of the devil  
If thou this wise peruse them by and by  
There can be none so cursed or so evil  
But to some virtue thou mayst it apply  
For oft thou shalt: resisting valiantly  
The fiends might and socle fiery datte  
Our ●auyour christ resemble in some part    

The fift rule.  

Remember well that we in no wise must  
Neither in the foresaid espyrytuell armour  
Nor any other remedy put out trust  
But only in the virtue strength of our saviour  
For he it is by whose mighty power  
The world was veynquyisshed & his prince cast out  
Which reigned before in all the et the about   

In him let us trust to overcome all evil  
In him let us put our hope and confidence  
To suddener he flesh and master the devil  
To him be all honour and lowly reverence  
Often should we require with all our diligence  
With prayer/ with tears/ & lamentable plaints  
The aid of his grace and his holy saints    

The sixth rule.  
One sin vanquished look thou not tarry  
But lie in a wait for an other every hour  
For as a wood iyon the fiend our adversary  
Rynneth about seeking whom he may devour  
Wherefore continually upon thy tower  
Jest he the unpurveyed and unready catch  
Thou must with the prophecy stand & keep watch   

The vii rule  

Enforce thyself not only for to stand  
Unuayn●uysshed against the devils might  
But over that take valiantly on hand  
To vanquish him and put him unto flight  
And that is when of the same deed thought or sight  
By which he would have the with sin contract:  
Thou takest occasion of some good virtuous act.   

Some time he secretly castyth in thy mind  
Some laudable deed to steer the to pride  
As vain glory maketh many a man blind  
But let humility be thy sure guide  
Thy good wark to god let it be applyede  
Think hit not thine but a gift of his  
Of whose grace undoubtedly all goodness is    

The viii. rule  

In time of battle so put thyself in press  
As though thou shouldest after that victory  
Enjoy for ever a perpetual peace  
For god of his goodness and liberal mercy  
May grant the gift/ & eke thy proud enemy  
Confounded and rebuked by thy battle  
Shall the no more happily for very shame assail   

But when thou mayst ones the triumph obtain  
Prepare thyself and trim the in thy gear  
As thou shouldest incontinent fight again  
For if thou be ready the devil will the fere  
Wherefore in any wise so even thou the bear  
That thou remember and have ever in memory.  
In victory battle in battle victory   

If thou think thyself well fenced and sure  
Against every sotell suggestion of vice  
Consydre frail glass may no distress endure  
And great adventurers oft curs the dice  
jeopard not to far therefore and ye be wise  
But evermore eschew the occasions of sin  
For he that loveth apparel shall peressh therein    

The ten rule.  
In all temptation withstand the beginning  
The cursed infants of wretched Babylon  
To suffer them wax/ is a jeoperdous thing  
beat out their brains therefore at the stone  
perilous is the canker that catcheth the bone  
To late cometh the medicine if thou let the ●ore  
By long continuance increase more & more.   

The xj rule.  

Though in the time of the battle and war  
The conflecte seem bitter sharp and sour  
Yet consider it is more pleasure far  
Over the devil to be a conqueror  
Then is in the use of thy beestly pleasure  
Of virtue more joy the conscience hath within  
Then outward the body of all his filthy sin   

In this p●ynt many men err for negligence  
For they compare not the joy of the victory  
To the sensual pleasure of their concupiscence  
But like rude beasts unadvisedly  
Lakking discretion they compare & apply  
Of their fowl sin the voluptuous delight  
To the laberous travail of the conflict & fight   

And yet alas he that oft hath known  
What grief it is by long experience  
Of his cruel enemy to be over thrown  
Should ones at the least wise do his diligence  
To prove and assay with manly defence  
What pleasure there is what honour peace & rest  
In glorious victory triumph and conquest    

The twelve rule.  

Though thou be tempted despair the nothing  
Remember the glorious apostle saint Poule  
When he had seen god in his perfit being  
Jest such revelation should his heart extol  
His flesh was suffered rebel against the soul  
This did almighty god of his goodness provide  
To preserve his servant fro the danger of pride   

And here take heed that he whom god did love  
And for his most especial vessel chose  
ravished in to the third heaven above  
Yet stood in peril jest pride might him depose  
Well aught we then our hearts fence & close  
Against vainglory the mother of repryefe  
The very crop and rote of all mischief   

Against this pomp & wretched worlds gloze  
Consydre how christ the lord sovereign power  
Humbled himself for us unto the cross  
And peradventure death with in one hour  
Shall us bereave: wealth riches and honour  
And bring us down full low both small & great  
To vile carrion and wretched worms meet     

Here follow the xii weapons of spiritual battle which every man should have at hand when the pleasure of a sinful temptation cometh to his mind.  

The pleasure little & short  
The followers gryef & heaviness  
The loss of a better thing  
This life a dream and a shadow  
The death at out hand & unware  
the fere of impenitent departing  
Eternal joy etnal pain the nature & dignity of man  
the peace of a good mind  
The great unfytes of god  
The painful cross of christ  
The witness of martyrs and example of saints.   
The xii weapons have we more at length declared as it followeth.  

The pleasure little and short  
Consydre well the pleasure that thou hast  
Stand hit in touching or in wanton sight  
In vain smell or in thy lycorouse taste  
Or finally in what so ever delight  
Occupied is thy wretched appetyght  
Thou shalt it find when thou hast all cast  
little/ simple/ short/ and suddenly past   

The followers grief & heaviness  
any good wark if thou iwth labour do  
The labour goth/ the goodness doth remain  
If thou do evil with pleasure joined thereto  
The pleasure which thine evil wark doth contain  
glideth his weigh thou mast him not restrain  
The evil then in thy breast cleaveth behind  
With grudge of heart & heaviness of mind   

The loss of a better thing.  
When thou labourest thy pleasure for to buy  
Upon the price look thou the well advise  
Thou sellest thy soul therefore even by & by  
To thy most utter dispitcouse enemies  
O mad merchant oh foolish merchandise  
To by a trifle/ oh chyldysshe reckoning  
And pay therefore so dear a precious thing   

This life a dream and a shadow  
This wretched life (the trust & confidence  
Of whose continuance maketh us bold to sin)  
Thou perceivest well by experience  
Sigh that hour in which it died begin  
Hit holdeth on the course and will not lynne  
But fast it rynneth on and passen shall  
As doth a dream or a sadowe on the wall   

Death at our hand and unware  
consider well that ever night and day  
While that we busily provide and care  
For our disport revel mirth and play  
For pleasant melody and dainty fare  
Death stelyth on full ●yly and unware  
He lieth at hand and shall us enterprise  
We not how soon nor in what manner wise   

Fere of impenitent departing  
If thou shouldest god offend think how therefore  
Thou were forthwith in very jeoperdous case  
For happily thou shouldest not live an hour more  
Thy sin to cleanse/ & thought thou hadst space.  
Yet peradventure shouldest thou lack the grace  
Well aught we then be a feared to done offence  
Impenitent jest we departen hens   

Eternal reward eternal pain  
Thou seest this world is but a thoroughfare  
See thou behave the wisely with thy host  
Hens must thou needs depart naked & bore  
And after thy desert look to what coast  
Thou art conveyed at such time as thy ghost  
From this wretched carcase shall dissever  
Be hit joy or pain/ endure it thou shall for ever.   

The nature and dignity of man  
Remember how god hath made the reasonable  
Like unto his Image and figure  
And for the suffered pains intolerable  
That he for angel never would endure  
Regard oh man thine excellent nature  
Thou that with angel art made to been equal  
For very shame be not the devyllles thrall.   

The peace of a good mind.  
Why lovest thou so this brotle worlds joy  
Take all the mirth take all the fantasies  
Take every game/ take every wanton joy  
Take every sport that men can the devise  
And among them all on warantyse  
Thou shalt no pleasure comparable find  
To thynwarde gladness of a virtuous mind   

The great benefices of god.  
By side that god the bought & formed both  
Many a benefit hast thou received of his  
Though thou have moved him often to be wroth  
Yet he the kept hath and brought us up to this  
And daily calleth upon the to his bliss  
How mayst thou then to him unloving be  
That ever hath been so loving unto the.   

The painful cross of christ.  
When thou in flame of the temptation fryest  
Think on the very lamentable pain  
Think on the piteous cross of woeful christ  
think on his blood vet out at every vain  
Think on his precious heart carved in twain  
Think how for thy redemption all was wrought  
Let him not lose that he so dear hath bought   

The witness of martyrs & example of saints  
Sin to withstand say not thou lakkest might  
Such allegations folly it is to use  
The witness of saints & martyrs constant fight  
Shall the of slothful cowardice accuse  
God will the help if thou do not refuse  
If other have stand or this: thou mayst eft soon  
Nothing impossible is that hath been done    

The twelve ꝓpertees or conditions of a lover  
To love one alone and contemn all other for that one  
To think him unhappy that is not with his love  
To adorn himself for the pleasure of his love  
To suffer all thing though it were death to be with his love  
To desire also to suffer shame harm for his love and to think that hurt sweet  
To be with his love ever as he may if not in deed yet in thought  
To love all thing that pertaineth unto his love  
To covet the praise of his love and not to suffer any dispraise  
To believe of his love all things excellent & to desire that all folk should think the same  
To weep often with his love: in presence for joy in absence for sorrow  
To languysshe ever and ever to burn in the desire of his love.  
To serve his love nothing thinking of any reward or profit.  
The twelve properties we have at length more openly expressed in ballad as it followeth.  


THe first point is to love but one alone  
And for that one all other to forsake  
For who so loveth many loveth none  
The flood that is in many channels take  
In each of them shall feeble streams make  
The love that is divided among many  
Unneth sufficeth that any part have any   

So thou that hast thy love set unto god  
In thy remembrance this enprynt & grave  
As he in sovereign dignity is odd  
So will he in love no parting fellows have  
Love him therefore with all that he the gave  
For body/ soul wit/ cunning/ mind & thought  
part will he none but either all or naught    

The second property.  

Of his love lo the sight and company  
To the lover so glad and pleasant is  
That who so hath the grace to come thereby  
He judgeth him in perfit joy and bliss  
And who so of that company doth miss  
Live he in never so prosperous estate  
He thinketh him wretched and infortunate   

So should the lover of god esteem that he  
which all the pleasure hath/ mirth and disport  
That in this world is possible to be  
Yet till the time that he may once resort  
Unto that blessed to joyful heavenly port  
Where he of god may have the glorious sight  
Is void of perfit joy and delight    

The third property.  

The third point of a perfit lover is  
To make him fresh to see that all thing been  
Appointed well and nothing set a miss  
But all well fashioned/ proper/ goodly/ & clean  
That in his parson there be nothing seen  
In speech/ apparel/ gesture/ look or pace  
That may offend or minish any grace   

So thou that wilt with god get in to favour  
Garnysshe thyself up in as goodly wise  
As comely be as honest in behaviour  
As hit is possible for the to devise  
I mean not hereby that thou shouldest arise  
And in the glass upon thy body prowl  
But with fair virtue to adorn thy ●oule    

The fourth property.  

If love be strong/ hot/ mighty/ and fervent  
There may no trouble grief or sorrow fall  
But that the lover would be well content  
All to endure and think it eke to small  
Though hit were death so he might therewithal  
The joyful presence of that person get  
On whom he hath his heart and love I set   

Thus should of god the lover be content  
any distress or sorrow to endure  
Rather than to be from god absent  
And glad to die so that he may be sure  
By his departing hens for to procure  
After this valley dark/ the heavenly/ light  
And of his love the glorious blessed sight    

The fift property.  

Not only a lover content is in his heart  
But coveteth eke and longeth to sustain  
Some labour incommodity or smart  
Loss adversity/ trouble/ grief or pain  
And of his sorrow joyful is and fain  
And happy thinketh himself that he may take  
Some misadventure for his lovers sake   

Thus shouldest thou that lovest god also  
In thine heart wish/ covet and be glad  
For him to suffer trouble pain and woe  
For whom if thou be never so woe bestade  
yet thou ne shalt sustain (be not adread)  
Half the dolour grief and adversity  
That he all ready suffered hath for the    

The vi property.  

The perfit lover longeth for to be  
In presence of his love both night & day  
And if it happily so be fall that he  
May not as he would: he will yet as he may  
Ever be with his love that is to say  
where his heavy nil be brought  
He will be conversant in mind and thought   

Lo in like manner the lover of god should  
At the jest in such wise as he may  
If he may not in such wise as he would  
Be present with god and conversant always  
For certes who ●o list he may purvey  
Though all the world would him therefro beryven  
To bear his body in earth his mind in heaven    

The vii property  

There is no page or servant most or jest  
That doth upon his love attend & wait  
There is no little worm no simple best  
Ne none so small a trifle or conceit  
Alas/ girdle/ point/ or proper glove straight  
But that if to his love it have been near  
The lover hath it precious/ lief/ & dear   

So every relic Image or picture  
That doth pertain to god's magnificence  
The lover of god should with all busy cure  
Have hit in love honour and reverence  
And specially give them pre-eminence  
which daily done his blessed body work  
The quick relics the mynystres of his church    

The viii property  

A very lover above all earthly thing  
coveteth and longeth evermore to here  
Thonour laud commendation and praising  
And every thing that may the fame clear  
Of this love/ he may in no manner  
Endure to here that therefrom mighten vary  
Or any thing sown in to the contrary   

The lover of god should covet in like wise  
To here his honour worship laud and praise  
whose sovereign goodness none heart may comprise  
whom hell/ earth/ and all the heaven obayse  
Whose perfit lover aught by no manner ways  
To suffer the cursed words of blasphemy  
Or any thing spoken of god unreverently    

The ix property.  

A very lover believeth in his mind  
On whom so ever he hath his heart I bend  
That in that person men may nothing find  
But honourable worthy and excellent  
And eke surmounting far in his intent  
All other that he hath known by sight or name  
And would that every man should think the same   

Of god like wise so wonderful and high  
All thing esteem & judge his lover aught  
So reverence worship honour & magnify  
That all the creatures in this world I wrought  
In comparison should he set at naught  
And glad be if he might the mean devise  
That all the world would thinken in like wise    

The ten property  

The lover is of colour deed and pale  
There will no sleep in to his eyen stalk  
He savoureth neither meet/ wine/ nor ale  
He mindeth not what men about him talk  
But etc he drink he sit lie down or walk  
He burneth ever as it were with a fire  
In the fervent heat of his desire   

Here should the lover of god ensample take  
To have him continually in remembrance  
With him in prayer and meditation wake  
While other play/ revel/ sing/ and dance  
None earthly joy/ disport/ or vain pleasance  
Sold him delight or any thing remove  
His ardent mind from god his heavenly love    

The xi property.  

diversly passyoned is the lovers heart  
Now pleasant hope now dread and grievous fere  
Now perfit bliss now bitter sorrow smart  
And whether his love be with him or else where  
Often from his eyen there falleth many a tere  
For very joy/ when they together be  
When they be sundered: for adversity.   

Like affections feeleth eke the breast  
Of god's lover in prayer and meditation  
When that his love liketh in him rest  
With inward gladness of pleasant contemplation  
Out break the tears for Igye and delectation  
And when his love list eft to part him fro  
Out break the tears again for pain & woe    

The xii property.  

A very lover will his love obey  
His joy it is and all his appetyght  
To pain himself in all that ever he may  
That parson in whom he set hath his delight  
diligent to serve both day and night  
For very love/ without any regard  
To any profit guerdon or reward   

So thou like wise that hast thine heart I set  
Upwarde to god so well thyself endevere  
So studiously that nothing may the let  
Not for his service any wise dissever  
Freely look eke thou serve that thereto never  
Trust of reward or profit do the bind  
But only faithful heart & loving mind   

wageles to serve three things may us move  
first if the service self be desyrable  
second if they whom that we serve & love  
Be very good and very amiable  
thirdly of reason be we serviceable  
Without the gaping after any more  
To such as have done moche for us before   

Serve god for love than/ not for hope of meed  
What service may so desyrable be  
As where all turneth to thine own speed  
Who is so good so lovely eke as he  
Who hath all ready done so moche for the  
As he that first the made: and on the road  
Eft the redeemed with his precious blood     

¶ A prayer of Picus Mirandula unto god  

O holy god of dreadful magestee  
verily one in three and three in one  
Whom angels serve whose work all creatures be  
Which heaven and earth directest all alone  
We the beseech good lord with woeful moan  
Spare us wretches & wash away our guilt  
That we be not by thy just anger spylt   

In strays balance of rigorous judgement  
If thou shouldest our sin ponder and weigh  
Who able were to bear thy punishment  
The hole engine of all this world I say  
The engine that endurens shall for ay  
With such examination might not stand  
Space of a moment in thine angry hand   

Who is not borne in sin original  
Who doth actual sin in sundry wise  
But thou good lord art he that sparest all  
With piteous mercy tempering justice  
For as thou dost rewards us device  
Above our merit/ so dost thou dispense  
Thy punishment far under our offence   

Moore is thy mercy far than all our sin  
To give them also that unworthy be  
Moore godly is and more mercy therein  
Howbehit: worthy Enough are they perdee  
Be they never so unworthy: whom that he  
List to accept where so ever he taketh  
Whom he unworthy findeth worthy maketh   

Wherefore good lord that ay merciful art  
Unto thy grace and sovereign dignity  
We silly wretches cry with humble heart  
Our sins forget and our malygnite  
With piteous eyes of thy benignity  
Friendly look on us once thine own  
Servants or sinners whether it liketh the   

Sinners if thou our crime behold certain  
Our crime the work of our uncorteyse mind  
But if thy gifts thou behold again  
Thy gifts noble wonderful and kind  
Thou shalt us then the same persons find  
Which are to the and have be long space  
Servants by nature children by thy grace   

But this thy goodness wringeth us alas  
For we whom grace had made thy children dear  
Are made thy guilty folk by our trespass  
Sin hath us guilty made this many a year  
But let thy grace/ thy grace that hath no peer  
Of our offence surmounten all the press  
That in our sin thine honour may increase   

For though thy wisdom/ though thy sovereign power  
May other wise appear sufficiently  
As things which thy creatures every hour  
All with one voice declare and testify  
Thy goodness: yet thy singular mercy  
Thy piteous heart thy garcyous indulgence  
Nothing so clearly showeth as our offence   

What but our sin hath showed that mighty love:  
Which able was thy dreadful magestee  
To draw down in to earth fro heaven above  
And crucify god/ that we poor wretches we  
Should from our filthy sin I cleansed be  
With blood and water of thine own side  
That stremed from thy blessed wounds wide   

Thy love and pity thus oh heavenly king  
Our evil maketh: matter of thy goodness  
O love o pity our wealth aye providing  
O goodness serving thy servants in distress  
O love oh pity well nigh now thankless  
O goodness mighty gracious and wise  
And yet almost now vanquished with our vice   

Grant I the pray such heat in to mine heart  
That to this love of thine may be equal  
Grant me fro sathanas service to astart  
With whom me ruth so long to be thrall  
Grant me good lord and creator of all  
The flame to quench of all sinful desire  
And in thy love set all mine heart a fire   

That when the journey of this deadly life  
My silly ghost hath finished and thence  
Departen must: without his fleshly wife  
Alone in to his lords high presence  
He may the find: oh well of indulgence  
In thy lordship not as a lord: but rather  
As a very tender loving father.   
Amen.   

¶ imprinted at London in the Fleetstreet at the sign of the Son/ by me Wynkyn de word.