THE vanity OF THIS world. ANNO. M. D. XLIX. ¶ To the right worshipful and my singular good Lady, the Lady Anne Herbert of Wilton. Being persuaded, that at this present the light of the truth doth more flourish here amongst us in England, than elsewhere throughout the whole world, and seeing the fruit of our works rather to impair than amend, mischief to grow and virtue to decay, covetousness to reign where godliness is professed, and of every other thing the contrary to have place, of that which should be avoided: me seemed I could no less do, than reason with myself, what all these things should mean. And finding in conclusion, that they, which know reason, can not yet rule themselves by reason: me thought it necessary to publish unto the world this little work, that I have scraped out of the dust: Not thinking thereby to obtain redress of all men, but in hope that some virtuous minds beholding here as in a glass, the spots of their own vices, shall yet the rather bend their hearts towards charity and contempt of these worldly vanities. And because I have found so much negligence in man, that almost he deserveth not to be warned any more of his folly: therefore did I determine to dedicate my book unto a woman, to prove whether it may take any root in them: to the intent that men ashamed, through the virtuous examples of women, may be provoked thereby to reform them selves, which no kind of admonition can persuade them to do. And finding amongst women your Ladyship in virtue and bounty to excel as the dyamant amongst the jewels, I thought it my duty to commend it specially unto you. Assuring myself, that the wonderful qualities and modesty of your Ladyship shall be a no less terror to them, that viciousely would repugn this little work, than the thing itself shall be a persuasion to others, that being well disposed, may thereof take occasion to amend their lives. ¶ Your ladyships most humble servant William Thomas. ¶ The things that are contained in this book. THe folly of man. That the pleasures of the body ought not to be followed. How abominable the vice of gluttony is. How abominable also lechery is. That beauty is a vain thing. That force and valiantness is also vain. That richesses deserve not to be esteemed. That honour is not to be sought for. That dominion ought not to be desired. What a lawful lord is. The fondness of Alexander. What a tyrant is. That fame is a vain thing. Conclusion of the human misery and vanity. The opinion of Plato touching the blessed life. God is only good. Christ is the way, the verity, and the life. Christ coupleth man with God. The life of Christ in this world. Eternal life. The knowledge of God. Good works are necessary. The testament of Christ. The new commandment comprehendeth the whole law. The love of God towards us. What our mutual love ought to be. The conclusion what our doings ought to be. FINIS. THE FOLLY OF MAN. CONSIDERING how we are created of two parts, that is to weet, of soul and of body, the one whereof is most noble, and the other most vile: th'one celestial, and tother terrestrial: the one eternal, and the other mortal. Ought it not to be called an express Folly, that we universally giving ourselves to the satisfaction and pleasure of this vile earthly & mortal part, do no more regard that which is noble, celestial and immortal, than as if we had nothing to do withal? Truly, like as he deserveth not to be reputed wise, that applying all his study to the trimming of his garments, suffereth his body to perish for hunger and disease: Euin so neither ought he to be allowed, that following the vanities of the body, habandoneth his soul: the body being none other but the apparel to the soul, as the garments to the body. And well do we deserve to be reputed unwise, when (being on the one part conformable unto brute beasts, and of the other side partakers of divinity) attending only to the ornament of the earthly part, we do as much as lieth in us to transform that divinity that we have, into earthliness. Wherefore the prophet justly saith, The man in honour comparing his degree, Seeth not how like unto a brute beast is he. For though we see this Folly to be evident, yet the more part of us continually wrap ourselves in it: because (of worldly wisdom) they are reputed most prudent, that most can fasten them selves therein. Of which our folly there is not one kind alone, but many and divers, some moved through one opinion, and some through an other: some drawn by one affection, & some by an other: always bestowing their study how best they may please the body. For some apply their whole heart and mind to satisfy the pleasures of their earthly senses. Some other think the beauty or valiantness of the body worthy to be preferred before all other things: some attend only to the getting and heaping up of richesse. Some other esteem no felicity to be compared unto the attaining of dignities and honours: and many think lordship and dominion to be that only felicity▪ that none may be greater or equal: and finally there wanteth not also of them, that settle all their desires to the getting of glory and fame. Unto the study of which things (if I be not deceived) the most part of all living men have bend their thoughts and travails. Wherefore examining them by one and one, I determine now to see whether there be any thing in any of them, that should cause us thereupon so much to fix our desires. ¶ That the pleasures of the body oughe not to be followed. AS for the pleasure that travaileth our senses, is none other but a crafty flatterer, that with his false sweetness, and with his feigned pleasantness giveth to understand the ill to be good, and the noisome to be profitable. For that soul, which suffereth herself to be tangled with the allurings of pleasure, must needs at length find herself captive and thrall unto the body: as the divine Plato well rehearseth, saying, Pleasure like a driven nail fasteneth the soul to the body, and ioygneth it so hard together, that it maketh it become corporal. Whereof it followeth, that she (the soul I say) esteemeth those things to be true, that the body presenteth unto her: and consequently delighting in that that the body delighteth, must needs depart far from every high and honourable consideration: as it seemeth the good Roman well understood, who having heard a philosopher of Athenes say, that every thing ought to be done to th'intent to attain pleasure, prayed god to give that opinion unto Pyrrhus and to the Samnites (than enemies to the Roman people) thinking by that mean, the Romans should easily attain victory against them, as by the example of Hannibal it did well appear, To whom the pleasures of Capua were more noisome, Than were the battles of Trasimene and Cannas to Rome. Wherefore not without cause did the city of Sparta long time withhold the eyes of her citizens far from the delices of Asia: and Scipio Emilius (sent into Spain) incontinently as he arrived at the army, commanded that all those things, which served the army for pleasure, should immediately be taken away. For the which both the lacedemonians and Scipio deserved no less commendation, than Xerxes mearited blame in rewarding them that were new inventors of delicious things, and so did Tiberius' th'emperor in erecting a new office over the pleasures in Rome. But what words may be sufficient worthily to direct the vileness of Aristippus? Who being nourished with most holy erudition in the school of Socrates, (only to attain pleasure) disposed himself to live in the court of Denys the tyrant, supporting to be spitted on, and a thousand other villainies, which he regarded not as long as he might with pleasure fill his belly. And therefore did Diogenes worthily call him the kings dog: For though he had called him the kings swine, me seemeth he shoulbe have done him no great wrong. And like as this man's life (of all men of good opinion) deserveth reproach, even so the sentence of Epicure (who otherwise had been a very commendable man) may rather a great deal be followed than defended: in that he said, he knew not how to find any pleasant thing, if the taste of meats and the use of venereal things were taken away. ¶ How abominable the vice of gluttony is. Touching the first whereof (which is the pleasure in eating and drinking) I can not see what greater enemy nature may have. For whereas she hath given us appetite to conserve our lives withal, we contrariwise live only to serve our appetites, as it doth well appear by the deserved reward that followeth thereof unto them, that with delicate meats and drinks spend their lives. For they in manner enjoy nothing of that taste that nature hath granted us, when in steed of appetite that should call them to their meats, they are feign a thousand ways to devise how they may get themselves an appetite▪ and so do lack the true pleasure and sweetness of that, wherein they most delight. Truly, better savour did Persians find in their Nasturtio (a gross meat that they used) than ever did Mark Antony, or Cleopatra, in their most sumptuous and prodigal banquets, or than ever did Uitellius amongst all the savoury delicacies brought him from so many countries, and beyond so many seas. And therefore much commendable was the answer of Alexander unto the queen of Caria, who daily sent him exquisite meats diligently dressed: being this, That his cooks were better than hers to make his meat savoury, meaning his travail by night that made him dine well, and his sober dinner that made him to sup well. Artaxerxes, brother unto Cyrus, having lost his provision in a certain discoumfiture, was constrained to eat barley bread and dried figs for very hunger, which so much pleased him, that he said: O what a pleasure is this, that I never tasted the like before? Wherefore I conclude it to be much superfluous the study and seeking for the varietee or deintethnesse of meats: seeing the delight of the taste consisteth not in the qualities of them, but in the appetite of the man. Besides that the true way, long to enjoy a pleasant taste, is a sober life: For who otherwise doth seek it, thinking to satisfy himself, hindereth surely the long time that he might else enjoy: nothing in this world being a greater shortner of man's life than the pleasing of the mouth, which bringeth him to a thousand infyrmitees, the most grievous that man may have. And what other way is there that can so soon consume our substance and patrimonies? what thing can so soon take from us our senses and understanding? what thing is more apt to make us disclose our secrets? And is there any other, that so promptly bringeth us in slander and quarrels as it? No surely: and therefore saith the prophet isaiah well: Woe be to them that rise early to go to the taverns. Esaie. 5. Like as in the gospel it is written, that the rich man (who before had lived deliciousely) lifting up his eyes from hell, Luc. 16. desired Lazarus (that before died at his door for hunger) to descend out of the boasome of Abraham to refresh him in his burning heat. ¶ How abominable Lechery is. BUt to come unto tother pleasure, that Epicure esteemeth to consist in carnal copulation, the same is called of Plato a vehement and furious pleasure. And before him Sophocles the Poet had named it a fierce and a cruel tyrant: not without good cause. For this fury obteigneth no sooner the dominion over man's mind, but that it so doth ravish him, that scarcely may he attend to any other thing: & though well he happen to find his own error, yet for all that, ceaseth he not to follow it. He seeth the better, but him nothing it doth prevail, For following the worse he showeth himself all frail. And what other affection hath there been seen, that ever hath brought man and woman to so headlong enterprises, to so perilous works, & to so wicked deeds, as this? Truly (as I believe) none. For this induced Semiramis to the unlawful embracings of her own son. And this made Artaxerxes unto ccclx women that he kept, to join in the number of his concubines ii of his own daughters. What shall I say of Eurydice, Queen of Macedon, that to give her realm unto an adoulterer, poisoned her own sons? What of Cambyses, and of Caligula, that violated their own sisters? I will not speak of the unnatural use of Tiberius: and will also pass over in silence the abomination of Nero, of Heliogabalus, & of other Roman emperors, whose vices to remember maketh me to abhor the rehearsal of their names. Yet will I not forget Reuben and Absalon, that shamed not to couple with their father's women. But he that will well understand, how venomous a pestilence this fury is, let him behold Solomon (the light of sapience) who having, DCC. wives, and. CCC. concubines, overcomen of rage, suffered himself to fall from the true god, and to be led into idolatry, I forbear the most filthy examples, whereof the holy scriptures are no less full than the profane: and will only rehearse the unbridled appetite of them that have been induced to embrace and to use the dead carcases: which both in the ancient and also in the later memories are evident, besides that I could reckon How Pasiphae so foul applied her beastly wit, That in a cows hide to a bull herself she knit. Which I say not to give authority withal unto the fable, but under this fable to say, that peradventure in these our days there have been known more than one of such examples, no less foul, odious and abominable than the filthy vice is whereof they proceed: which being so abominable as it is, is many times cruelly avenged with just dolour. For there is no injury so bitter, nor none that so promptly moveth the people unto arms against the blood and against the life not only of the mean sort, but also many times of their own sovereign lords. Rome never refused the yoke of tyranny till the violating of Lucrece: and the ten rulers were susteigned until that the chastity of Uirginia was tempted. Shall I say that the force used against Pausania caused the death of king Philip? yea and more, many times not only the injuries, but false suspicions have caused subjects to take the weapon in hand against their princes, as it is red of Ippoclo king of Chii, and of a numbered of others. And what cruel vengeances do we read in the scriptures, that have followed for this vice? Besides the general flood that destroyed all the world, and the .v. cities consumed with celestial fire. Was not the defiling of Dina daughter of jacob, occasion, that all the men of Salen were hewn to pieces? and for the violence done to the wife of the levity, was not the tribe of Benjamin brought to destruction? And of late days for their disordinate life in this vice, were not all the frenchmen in Sicily slain at the ringing of the evensong bell? whereof yet remaigneth the proverb of the Sicilian evensong. We therefore seeing how much this vice is foul, perilous, and damnable, ought by so much the rather with reason to refreigne and govern our appetites: like as the holy ghost by the prophet doth admonish us, Be not as horse or moyses without intelligence. Psal. 31. That by bit and bridle are brought to obedience. For the nature of this plague unto our souls is such, that we neither delight in the passed pleasure, nor yet can be satisfied with the present: and that which we look for tourmenteth us still: so that I can not see, why it ought not more to be abhorred than desired. And seeing both this and all other corporal pleasures to be short and vain, which also do let and remove our souls from virtuous and laudable works, and from our health: reason would, we should not suffer our most noble souls by those means to be made subjects unto our most vile bodies: being assured, that in our images created to the likeness of god, we are celestial and immortal creatures, whereas in our mortal images we are no better than worms food. ¶ That Beauty is a vain thing. AS for our bodily beauty I see no cause that should move us thereon to ground our thoughts. Nor I will not now go about to declare▪ how Plato doth call us from the beauty of our bodies, to the beauty of our minds. But is there any thing in it other than as the pleasantness of a new flower, that being fresh and fair in the morning, showeth itself at night all pale and withered? the smooth and tender skin becometh wrinkled and loathsome: the light of the sparkling looks become dark, the auburn or golden hear either forsake us, or become hoar: the ruddy lyres of the young faces become pale and ill coloured, the tender beards become crespie, and the upright persons become arches. So that unto them that in the fondness of their beauty have over much delighted, there resteth none other but a certain bitter memory, that maketh them to say with the Poet, Weary that I am, alas what was I? And this is it that so much causeth the saying of Lais the harlot to be commended, in that she consecrated her looking glass unto Venus: because she would not see her present estate, and what she had been she could not see. Wherefore seeing beauty to be so vain and transitoriouse a thing, the persons of most lively spirit have very little esteemed it. Spurina feared not to mangle her visage, thereby to avoid suspicion of adoultrie. And Zopyrus, for the service of his master, king Darius▪ cut of his own nose and ears. ¶ That force and valiantness is vain. THe like whereof (that hath been spoken by beauty) may also be said by force, and by tother prosperities of the body. For though king Lysimachus slew the Lion, yet was not his honour so great therefore as his blame was, in that at the instance of Arsinoe he poisoned his own son Agatocles, a valiant young man, whom he already had ordained to be his successor in the realm: and through whose virtue he had achieved many victories. But behold, he that had overcomen a Lion▪ was overcome of a woman. And although Maximinus the emperor was so strong and deliver of himself, that he overthrew all that ever would wrestle with him, that he would tire any horse in running, and do a thousand other feats in such wise that he purchased thereby the surname of Milo: yet was his govern so ill, that he and his son both were slain of his own soldiers, with that celebrated rumour, that pity it were any one dog should live of an ill litter. And had it not been better for him, to have been less strong and cruel, and more just and quiet, that he & his might have enjoyed the Roman empire? But neither his force, nor yet his allectorie (a jewel that is reputed to give victory) through which he had attained so many victories, could defend him from the hands of his own men, as the saying of the prophet verifieth, Never delivered shall be the puissant, For his greatness, be he ever so valiant. So that me seemeth, I may well conclude, that neither in beauty, nor in force, nor yet in any other prosperity, man ought to put his felicity: because they are all subjects unto time, unto infirmity and to a thousand other mischiefs. Besides that there be divers brute beasts, that in divers kinds exceed man in the excellence of gifts of their bodies, the eagle and the heart are quicker of sight: the wild boar and the mole are subtler of hearing: the dog and the gripe smell farther of a great deal: and many beasts there be that live longer than man: and many that are more light, more stronger and more galliard than he. Wherefore we ought not to put so much of our felicity in any kind of our own corporal force. ¶ That riches deserve not to be esteemed. BUt come we now unto richesse, the thing universally so much desired and holden so dear: though in very deed it neither deserveth so to be desired▪ nor yet is worthy to be made so much of as it is, because that being subject unto the power of variable fortune: our thoughts (how much so ever they be inclined) can not be surely stayed in them. For their property is such, that who so spendeth them, can not have them▪ and who that keepeth them unspent, enjoyeth them not: and yet do we give ourselves so much to the getting of them, that some cease not to wade through the large seas environed on all sides with death, now into the east, and now into the west, and many times into the new world, to become rich. Some other, not contented with the abundance of those fruits, that our mother the earth doth bring forth unto our use, forbear not to enter into it, searching the secret veins thereof to get out the gold and silver, with the other metals. Some other think it no pain to wear harness, to suffer hunger and thirst, heat and cold, to lie and sleep on the bare earth, and to put also his life in continual adventure for the only hope of a fair day, to make himself rich with other men's goods. Some other bestow all their lives in their counting houses, imagining how they may best gain (be it lawful or unlawful they pass not) and many of them can not be restrained neithr by the law of god, nor yet of man, but that they will lay out their money to usury. Some other keep open shops of ghostly things, selling not only the things that ought not to be sold: but also those that are impossible to be bought. And finally noumbres there be, that bestow their labour in most vile and dishonest exercises, only to th'intent to become rich. For there is not so mischievous nor so vile a thing in all this world to be done▪ as men for the gain of money will not offer themselves to do. Which caused the great disciple of Socrates to say, that there was nothing in this world more pernicious than gold and silver, as the holy scriptures in the Ecclesiastes do testify. Eccle. 10. There is nothing more mischievous than a covetous man, whither mountest thou in pride thou earth and asses? There is nothing more wicked than the love of money. For who loveth it, selleth his own soul. And he that will see plenty of examples of the naughtiness and mischiefs, that through this blind covetousness have been committed: let him call to mind the histories of the Roman emperors, in the which he shall see the retreat of all filthiness. There shall he see, how for every light accusation princes goods in manner of all parts of the world were confiscate: and that the kings, who yielded themselves under their obedience, if they brought any treasures with them, lost not only their treasures, but their lives withal. If by their testaments they had made any other heirs to their realms, or to their richesses▪ they broke those testaments. And if by their testaments they had ordained the emperors to be their heirs, living to recover health, the emperors would cause them to be slain. They spoiled the temples, and defaced the images of their own gods made of gold or silver: they held open market of other men's lives, and also of their own justice: And finally there was nothing (how shameful so ever it were) that they would forbear to do for money. Yea and not so much as the princes of the people of god, but that they have been corrupted with the like iniquity. For the children of Samuel, leaving the father's steps, perverted their own judgements for covetousness. Like as the king Acab caused Nabot to be slain, to have his goods. And Saul, against the special commandment of god, saved the herds of the Amalechites: whereof there followed upon him the loss of his reign▪ with possession of the wicked spirit. It should be all to long to rehearse the notable examples contained in the ancient histories, of the detestable works that men have attempted through the unsatiable thirst for gold. And yet one shall I recite happened of later time. ¶ Maomada the Moor king of Granata, being in the wars persecuted by other Moors, made his recourse for succour unto king Peter of Castiglia, and coming unto him, brought with him a great quantity of treasure, which treasure, so much tempted the king Peter, that he not only took it from the Moor, but also caused him to die of the shotre of arrows: and was the first himself that shot at him. Whereof the miserable king worthily reproved him, saying, that shamefully violating his own faith against all law of humanity and nature, he triumphed over a king that had put himself into his hands. These be the fruits that grow upon the ill graff of the greedy desire to have. And yet is there nothing to be had, but that which God promiseth by the mouth of his prophet jeremy: That the goods of covetous men shall not be enjoyed of their own heirs: jerem. Which me seemeth that David doth also verify, in saying: He gathereth treasures, and woteth not for whom. Psal. 38. Wherefore to conclude, what this vice is, me seemeth it to be none other, but a certain dropsy of the mind: For like as he that is infected with the dropsy, the more he drinketh, the more is his thirst, even so the covetous man, the more he getteth▪ the more is his desire. Which is confirmed by the saying of Ecclesiastes, that who loveth money can never be satisfied. Eccle. 5. And further this appetite hath such a property withal▪ that the elder we wax, the younger doth it grow in us: & the less need we have, the more greedy we be. ¶ That honour is not to be sought for. BUt what shall I say of them, that feed upon the wind of ambition? Truly none other, but that they which be most ambitious, and most deligent in purchasing of honours and other dignities, they are least worthy to have them. For (according to the saying of Plato) the good shippemaisters ought to be sought for, and prayed to govern the ships, rather than they should seek to be received. And like as it is meeter, that the diseased seek to the physician for counsel, than that the physician should go about to seek for the sick: Euin so, he that knoweth himself apt unto magistrate, dignity or office, should rather abide till he be called thereunto, than to seek for them himself: and reason would, that he should be sought unto, desired and prayed: as Paulus Emilius declared well, when being elected consul against Persa king of Macedon, in stead of thanking the people, said, that he accepted that office for their benefit, and therefore intended not to thank them. for if they knew any man meeter unto that enterprise than he, he prayed them not to spare their new election, and he gladly should be contented to forego the charge thereof: by reason of which offer he was the more honourably confirmed in that Consulate. Nevertheless, offices may be well and worthily sued for▪ as often as the suitor defyreth that office for the benefit of a comen wealth, and not of himself. The example whereof hath been well seen in the old Cato, who (covering to be Censor, and having many concorrentes that desired the same) in steed of the flattery and prayers that the others used, said to the people: This people hath need of a severe physician to give them a strong purgation: and because I am such a one, as can minister it accordingly, therefore give it me: and so with severity obtained that, which other men by flattery and friendship travailed for. This kind of requiring and receiving of offices and dignities, are commendable and worthy, whereas the more part of us provoked of our own perverse opinions, entreat, pray, and almost beg for it: one while of the prince, and an other of the people. And many times the princes either for bribes, or through affection, give those offices and dignities, not to them that deserve and are worthy of them, but to such as are most agreeable unto their appetites: like as the people (who Plato compareth to a great beast) furiously without discretion grant their favours here and there, whereof it followeth, that oftentimes, when we think to be honoured and exalted, with shame and reproach we find ourselves overthrown. Yea and how many times have the people done their best to put them unto rebuke, that have been worthy men? The histories declare evidently the repulses given by the people of Rome unto the Tuberones, to the Metelli, the Emilii, the Scipions, the Marii, and the Catones, and not yet contented with those repulses, how many of the most noble citizens have the wicked people been accustomed to hate and persecute? Did not the Romans banish the great Camillus? Did they not expel Cicero, father of their country and of eloquence? Did not both the famous and worthy Scipions Nasica and Africanus, die banished in exile? And the athenians also were no less uncurteise towards the rarest of their comen wealth, for they made the worthy Miltiades to die in prison, and banished the wise Themistocles, the liberal Cimon, and the just Aristides out of their city. The like whereof hath happened in all other comen wealths, as well ancient as present. And why should they not? having the examples of the gravest Romans and of the best learned athenians before them? As for princes, that exalt the unworthy and suppress the virtuous, because there are so many examples seen of it daily, I shall not need to rehearse the authority of the histories thereunto, but this will I say, that neither the princes, nor yet the comen wealths, can dishonour the virtuous by not exalting them unto the degrees of honour, rather in not calling them, they dishonour themselves and the places also, in which they create the unworthy men. For (as Plato saith) he that is worthy of an office or dignity, is officer and of dignity in deed, and not he whom favour or fortune granteth it unto. And therefore I say, vain is their enterprise, that in seeking of dignities and offices consume their lives. For if they would consider what I have said, and what the places of honour be, and that the honour and reverence, which is used, is done more to the place than to the person, sitting there in manner as the countrefaict doth in an interlude, perchance many there be, that would eschew the vanity thereof, which now pursue it withal their power. But this pestilence is so great, that not the temporal but the spiritual have been tempted withal, insomuch that Christ himself hath been sued unto for the sitting on his right and left hand in his kingdom: Luc. 20. Mar. 10 and like as he answered▪ that they witted not what they asked: so may we say unto ourselves, that seeking degrees and honours (which can not long endure) we seek we wot not what. ¶ That dominion ought not to be desired. LOrdship surely in appearance is a goodly thing, to the eye only, that seeth no more but the outward parts thereof. But he that will penetrate further, shall perchance see, that within forth it is all an other matter. And to treat justly thereof it behoveth us first diligently to consider, that there be two kinds of lords, the lawful and the tyrant. ¶ What a lawful lord is. IF he be a lawful lord, it behoveth him principally to think, that he is ordained of God over his people as his lieutenant, to govern them and to keep them in like manner, as he governeth and preserveth the whole world: and aught to know, that those people are none of his, nor prepared for his profit, but rather that he is given unto them as a minister, as Paul saith to the Romans. The prince is gods minister unto men for their wealth, Rom. 13. and is a minister to avenge with wrath the ill works of the wicked: by reason whereof he ought not to have regard unto his own interest, but to the wealth and benefit of them that are committed to his charge. His office is to provide, that they may well and honestly live: He must keep them from the assault and violence of strangers: It appertaineth unto him, to keep them in peace and concord: he ought to determine their causes with justice, seeing that each man may have his own, with chastising the ill, and rewarding and honouring the good: he must ordain judges and magistrates, not for money, for ambition, or for affection, but according to their worthiness and merits, and aught to commit that charge unto every man, that the appointed man is most apt to enterprise. And whether it be in peace or in war, openly or privily, speaking or doing, always it shallbe necessary for him to follow the laws, and not to depart from them, but to be an executor of them. For (as Plato saith) he that governeth according to the laws, is truly a king and a lawful lord. And he that departeth from them (as the same Plato affirmeth) is a tyrant. But admit Plato were not a sufficient author unto this sentence, Moses himself, speaking of the institution of a king saith, that he ought to be with the law, and to read in it all the days of his life: to the end that he learn how to fear his lord God, how to keep the words of his law, and the constitution of the same, and how to put it in execution. And besides that Samuel having annoyncted Saul, and made him king of Israel, wrote the law that he ought to observe in a book, and set it in the sight of God. Now if this be the right office of a lord, whereof groweth this great desire of dominion, seeing that the lord ought to be subject unto them that seem subjects unto him? and that for the great business thereof he can scarcely find leisure to sleep? Many times reasoning with myself about these things, and calling to remembrance Alexander (whom the world hath surnamed the great, and in whom by all likelihood there have been divers great gifts of activity) me seemeth he wanted the principallest condition that belonged to a king. Which is, that he knew not what was the office of a king. For when he had vainly conceived in his mind an opinion to conquer all the world, he said on a time, When we have gotten this world, what shall we then do? Fond Alexander. O vain and foolish Alexander▪ what advailed it the to have had Aristotle to thy master, if thou have not learned how to find a do, when well thou were lord of all the world? what other shouldest thou have done, than rule it and govern it well? verily thou hadst been more worthy to have been called king, if thou hadst tarried at home, and governed well thine own, than for all thy conquests in usurping upon others: & better it had been for thee, to have known how to have governed thyself, and to have eschewed wine and ambition, than to file thy hands with the blood of thy dearest and most faithful friends, or to suffer thyself to be called king of the world, or ever thou hadst gotten a small part thereof: persuading the people furthermore, that thou wast the son of god. But leave we now the foolish Alexander, who rather hath merited the name of tyrant than of king, and let us come to conclude of the lawful lord, that seeing his office to be such, as here before I have rehearsed, and as it is in deed, I can not see any thing therein, that should give man cause much to desire it. For a more easy thing it is a great deal to be governed, than pleasant to govern others. ¶ What a tyrant is. ANd now that I have declared▪ what a lawful lord ought to be, it may easily be considered, what a tyrant is, and in few words to descrive him He that maketh his will a law, and for himself worketh all, A tyrant (I say) and not a prince you may him call. And like as these kind of men, appearing gloriously to the sight, accompanied and environed of a numbered of gentlemen and ministers that follow them and serve them, do represent a certain outward similitude of felicity: Euin so inwardly they are on the other side tormented with corsies and passions of the mind, that neither their guards, nor their armours can defend their ill consciences from the infernal furies. They never have good time nor rest. In company of their own wife's (which is wont to be most comfortable unto man) they have almost no joy, and amongst their own children (wherein man should rejoice) they seem to be among their enemies. Of the sweet fruit of friendship they never taste, because that not finding in their own hearts to love any man, they can not conceive how any man should love them again. If they eat or drink, they fear poison: If they sleep, they dream of arms, blood, persecution and death: and continually suspect that, which they know themselves worthy to have, and are a feared of as many as be their subjects. Whereof it followeth, that they trust no man. And some there have been, that would never go to bed with their own wife's, but that they would first search the chamber, whether there were any body hid, and sometime search the very clothes of the bed for fear of knives, and many of them would cause men's beards & their own daughters hear, for dread of like foolisshenesse to be cut of. Amongst all other Charles the vii french king, fearing to be poisoned, rested certain days without taking any meat, whereof he sickened: and so thinking to flee death, fell into it. But to pass over the rehearsal of the violent and shameful ends, that numbers of them have made in all ages and in all nations, I conclude, that there is none estate so unhappy as that of tyrants, who either must live miserably, or die sklaunderfully. I forbear to reckon up the troubles that they have (be they lawful lords or tyrants) in their daily wars, the loss of their men, the destruction of their cities, the spoil of their countries, the discoumfiture of their armies, their own captivity, and a thousand other adversities, that are commonly seen. So that in effect lordship is more bitter than sweet, and consequently a thing not to be desired. And though well all the sweetness of the world were to be found therein, yet ought we not therein to put the end of our desires. For (as the apostle james saith) Our life is none other but a vapour, jac. 4. which appeareth a little while, and incontinently is dissolved. ¶ That fame is a vain thing. ANd as for glory and fame, it is true that it seemeth every man, as he is more excellent of spirit, the more doth he desire it: which is clearly seen in every study and in every art, as well in arms as in learning, as well in peincture as in graving, both in the handicrafts, and also in husbandry, in all travails, in all peines, and in all perils, it seemeth none other savour to be so sweet, as the hope to attain glory thereof. Yea and further, this desire is so far entered into our minds, that they which writ books in dispraise of glory, purting to their names, seek that which they persuade other men to avoid. And this was it that moved Alexander before the tomb of Achilles to sigh and say, Happy waist thou Achilles such grace to find, As the verse of Homer to keep thine acts in mind. And the same was it that moved julius Caesar at the sight of the image of Alexander to sigh, because at that age that Alexander had done so many things, he yet had done nothing worthy of memory. The like of which thing that happened unto Caesar of Alexander, happened also to Themistocles of Miltiades, whose trophies (notable marks of passed victories) would not suffer him to sleep. And like as Alexander for the desire of glory was liberal unto writers, even so was Caesar diligent in writing his own commentaries, to help them that would write of him. And Themistocles said, that he could hear no sweeter voice than of them that should sing his own praises. Some moved through this desire have builded cities, and called them after their own names: some have made them goodly houses, with putting unto them likewise the titles of their names: some have set up goodly sepultures, and some goodly images, thinking to make themselves therewith perpetual. But what is all this, in respect of the life itself, which many men have spent only for love of this glory and fame. For examples whereof I could reckon up noumbres of men, that who by one way and who by an other, have disposed themselves unto wilful death. And amongst all other, Empedocles in hope to deify his name, Threw himself quick into Ethnas flame. But what followed thereof? In stead of the godhead that he presupposed should have followed, he hath left behind him a notable memory of his folly. And yet not contented with this, there have been some, that with their naughty and wicked doings have sought to purchase immortality unto their names: as Caligula, seeing nothing worthy whereof there should remain any memory of him, wished, that in his time there might some notable quyne happen, that should give men cause to rehearse his name. And the emperor Adrian caused those to be slain, that he might hear should excel him in any thing, to the intent he might remain as most excellent of his time. Besides this, there have been temples burned, and other fouler things done only for the desire of fame, which to recite here should be both to long and also to odious. In effect the provocation of this desire is such, that like as in commendable things it maketh men hardy, even so in dishonest things it maketh them desperate. Wherefore I shall not need to persuade, how much vanity is therein. And yet when I consider, how the learned men compare the earth unto the firmament, as a small point almost invisible: I can not chose but ask, whether our fame can pass the terms of this point or not? I believe no. Or rather I believe, that it can not extend to the full terms thereof: because the more part of this point is occupied of waters: and of that part that yet remaineth dry, no small portion is without habitation. Because the heavens do not allow the sites thereof to susteygne man, either for the extreme heat, or for the extreme cold, besides the numbres of deserts that are occupied with wild beasts: In such wise that of this point there resteth a small part inhabited. And yet for all that the same small part is divided into so many nations, that I think there be no one nation, that knoweth all the rest, nor that is known unto all the rest. Furthermore the tongues be so divers, that I doubt wheater there be so many divers kinds of beasts, as there be languages of men. Besides that, the customs of countries do so much vary, that the thing which is commendable one where, is not allowable an other where. And what shall I say than to them, that (understanding one tongue) are very few of a whole nation that can skill of the memory of antiquities? or to whose ears the notable ancient things are rehearsed? All which things considered, I rest in manner astonished with myself, to think how after the division of this point, the fame of the most famous hath her feathers so clipped, that her whynges woull not bear her to fly through a small part of the inhabitants of the least point of that other point. And then if we will consider, how our fame can have no place in any part of the time passed, and than remember again, that noumbres of famous men, which have been in the old worlds, are now clean forgotten, the like whereof may happen unto us: I think, though well we were assured, that our fame should dure to the worlds end, we should not yet settle our felicity therein. For a thousand years in respect of the eterni●ee is as the twinkling of an eye. It is written, that near unto the river Hypa●●s there breed certain little beasts, which live but one day, and yet I say their life hath more proportion towards the whole time of the world, than our fame may have towards the eternity. And here in earth we can hope to have none eternity, because as the apostle Peter affirmeth, the elements shall be destroyed by fire, and the earth withal that is contained in her, shall with fire be consumed. And finally, if it were possible the earth should endure for ever, and our fame spread thorough the whole world likewise immortal, what were we the better? Or what could we (from whom all feeling is utterly taken) enjoy thereof? ¶ Conclusion of the humane misery and vanity. COnclude therefore, that there is very little felicity or steadfastness to be found in these things, wherein the most of us use to fix our minds, and to apply our travail. For evident it is, that our studies in this behalf are none other than express vanities and folly. And therefore saith the prohete, The estate of man is none other than vanity plain, For he consumeth his life in thoughts and travails vain. And imagining (saith he) we lead our lives, meaning, that we imagine it possible for us to be happy in this darkness, and in these vanities, which in vain we busy and travail ourselves to get. Whereof it followeth, that thinking to become happy, we find ourselves overthrown in unhappiness and misery. For what greater misery can there be, than having abandoned the charge of our souls for contentation of our bodies, that we can now find nothing, wherein we may well delight or be justly satisfied? These things here before rehearsed are they, whereunto (as I have said) men's thoughts are generally given. Finally amongst the philosophers there have been divers opinions, wherein should consist the end of all goodness. And they all togethers wanting the light of the troth, went about to find this goodness in the bodies of this world. But seeing the world is compounded and corruptible, suffering mutation and alteration, it is impossible to find any steadfastness in it. And therefore those wisemen of the world with their doctrines, have remaigned wrapped in a labyrinth of ignorance: nor there hath not been seen amongst them any light of the troth, saving only in the doctrine of Plato, Plato his opinion touching felicity. who denieth it should be possible for men to be happy before their minds (separated from these earthly bodies) be returned unto their proper nature. For whereas our understanding hath no clear knowledge of things, and therefore can not be quiet, it followeth, that not quieting itself, it is impossible it should feel the true felicity. The greatest goodness. ANd because the greatest goodness is it, that for itself is desired to be gotten, which once gotten may so quiet us, that we need not to desire nor to seek any further. Therefore doth Plato determine, it can be none other, but god only (though he call him not by that name) as he in whom all bounty and perfection consisteth, or that is the bounty and perfection itself. And if a gentile, borne in the darkness of this worldly ignorance, out of the law of god, out of the light of the troth, and out of the favour of grace, did see and perceive, that here in earth we can have no felicity nor steadfastness: how much more ought we that have the clear knowledge of the true doctrine, of the true law, the true light and the gift of grace? how much more (say I) ought we to know the infirmity and misery of mortal things? and knowing them, to unfold ourselves out of them, and to lift up our thoughts unto the true and eternal felicity? It is written in the epistle to the Hebrews, that we have no steadfast abiding here: but that we seek one, which shall be our habitation. And where is it? truly none other but that, towards the which nature hath so framed us, that thitherwards we have our faces raised. To heaven, to heaven I say, together with our eyes we ought to address our thoughts: and that with a ready mind, because, as the divine Poet writeth▪ The heavens following their course still about do turn, Showing us the pleasures of their most beautiful form. For in deed both night and day doth the heaven still twinned about us, in a manner calling us thither, and following us with the ornament of her flambing beauties: and as it were saying unto us: O how fair is it that here is hid from you, if those lights that glister in me, and that seem so fair unto you, be none other but shadows in comparison of the superior beauties, Which you earthlimen, that worms I may well call, Must ascend unto, to supply the angels fall. And there is nothing can be said more properly, because that like as the silk worms, having finished their work, getteth them whynges, even so we that have wrought christenlie, shall be apt to take our flight thither, whereas we shall be accompanied of angels. Wherefore now sins our property is such, let us awake from our long drowsy sleep, and beating our whynges together mount on the tip toe, applying well our eyes towards that twynding lure, That our celestial king hath made for us so pure. Our lure is heaven, with which the supernal falconer reclaimeth us, to the intent we should flee thereunto, and thereupon rest us. Wherefore lifting our eyes unto heaven, and our minds above heaven: and confessing our passed errors, the vanities of our present life, and the ways of the world, despising also the worldly doctrines: let us now begin with an hot desire to say with the prophet, Who shall give me the feathers of a dove, That I may flee to rest me there above. Of ourselves we can not lift us from the earth, to put us on the way towards that celestial country, if we be not helped and guided the way. Who then shall help us? who shall feather our whynges? and who shall be our guide in so steep and long a viage, as from the earth unto heaven? Surely a small labour it is for us, amongst ourselves to find him that shallbe our scout, and that shall give us not the feathers of a dove, nor of an Eagle, but angels feathers to carry us upon the whynges of the wind: amongst us is the light that lighteneth every man, which cometh into this world: and amongst us is that son of the celestial father, which hath given us power to become sons of god. And now being become sons of god, ought we to doubt, that he our father will not draw us his sons unto him? No, no, truly no: Let us apply ourselves therefore to seek this way, and let us this day begin to seek this light, and this son of God: because (as th'apostle james writeth) we know not what shall be to morrow. jac. 4. ¶ Christ is the way, the verity, and the life. THe right way to attain the greatest goodness, and to go unto the true and perfit felicity, is that which isaiah prophesied should be called the way of holiness: wherein a spotted man should not put his feet. And this is none other but our saviour jesus Christ (who saying, I am the way, the verity, and the life, and that none cometh to the father but by my mean) reacheth us, that we ought to seek none other way: because that he being the way, we being with him, shall be sure not to wander: and he being the verity, we ought not to fear▪ that we should be deceived, and he also being the life we are sure, that he will not let us fall into the shadow of death. And seeing furthermore, that he is the light, it is to be supposed, that those ways, which are far from him, are darkness, and who that walketh in the dark, woteth not whither he goeth. Besides that the high father hath witnessed for him, saying, This is my well-beloved son, in whom I have pleased myself, hear him: which declareth, that there is none other way to come unto him. ¶ Christ uniteth man unto god▪ HE than is the true mean between god and us: as he that in his godhead being true son of god, is one self thing with God: and that in his manhood being true son of man, is one self thing with man. Through which union that he hath with god and with man, he being mean, doth so unite man with god, that man entereth into god, and god into man: as Christ himself witnesseth, saying: I am in the father, and he is in me, and you in me and I in you: For if we be in Christ, and he in the father, it followeth also, that we are in the father: And if Christ be in us, and the father in him, consequently must the father also be in us. ¶ The life of Christ in this world. BUt for all this I may not forget to say, that he hath spoken these things unto them that shall keep his commandments, which commandments are those, that he with his own works and words hath declared unto us. And as long as we follow the ways of the world and of the flesh, it is impossible for us to walk after his examples, or to put his words in execution. For he never sought the pleasures of delicate meats, nor of precious wines: but fasted and suffered hunger and thirst. And in his hunger had stones presented unto him, went seeking fruit on the trees, and found none, for thirst demanded water of a strange woman, and in his last thirst was fed with a most bitter drink. He abandoned all other corporal delights, and kept the flower of his virginity immaculate: and so much loved cleanness, that he would be borne of a maid. In the beauty of his body he delighted not, suffering himself to be spit upon, to be haled and torn. He used not his force, when having overcome the world with the prince thereof, he would suffer himself to be taken and bound of them that fell at his word. He esteemed so much richesse, that all the rich men of the world being but his dispensers, he yet would be borne in a stable, and living here in the earth amongst men (whereas the foxes have their buries, and the birds their nests) he had no place to put in his head. Of honours he was so studious, that though honour properly apperteigned unto him, yet would he use grossly the company of the publicans and comen people: and in steed of an honourable tribunal would ascend on the tree of the cross between two thieves. And unto lordship he clymbed so, that being king of kings, and lord of lords, he lived still privately, and as a subject sent Peter a fishing to pay the duty unto the customers: and fled from them that would have made him king. As for fame he was no more studious thereof, than of the other worldly vanities. For he being the same that only deserveth glory, commanded the sick that he had healed, not to publish his works abroad: and suffered not the devils to tell what he was. And if he, in whom was all pleasures, all beauty, and all power: and from whom proceedeth all richesse, all honours, and all empires, and he who is king of all true glory, living in this world with us, despised all these things, giving us example to do the like, why do we with so much study and travail follow the contrary? If we will be joined with Christ, it behoveth us not to follow the ways of the world and of the flesh. Because that his proceedings having been far of from those, he that walketh by them taketh a diverse way from Christ: And the more we go in them, the further we separate ourselves from him: as divers lines that drawn straight from one point, the longer that they go, the more different they be. And sins we have briefly declared by his example, which is the way to go unto eternal bliss, I will we see now, as near as we can, what the way that his word teacheth us is. ¶ Eternal life. HE than addressing himself towards his celestial father, saith on this wise: This is everlasting life, that they know the only God, and that jesus Christ, whom thou hast sent. Unto which knowledge we must believe, that we neither by the subtilty of our own wits, nor yet by the profoundenesse of our sciences, can ever attain, the thing being of so ample, so unmeasurable, and so incomprehensible a greatness as it is. ¶ The knowledge of God. FOr that knowledge, that we must hope to have of him, must come by grace through the light of him, that may lighten our understandings, and open the eyes of our minds: and rest we shall in continual darkness, if those inward eyes receive not light by that supernal son, as our natural eyes have power to discern the things of this world by the son that we daily see. And therefore said the apostle true: that we know not god, if first he know not us. For like as if our mortal eye will see the son, it is first necessary that the son show himself: Euin so willing with the eyes of our mind to see god, it behoveth him first with the light of his own light to discover himself unto us: which the divine bounty hath done, not only by giving us most largely of his grace, and sending into th'earth his only begotten son: who is (as it hath been said) the true light, and it that lighteneth every man coming into this world: But also by the continual sending of the holy ghost into the hearts of his elected, with faith to kindle in them the light of his grace. This light than of the everlasting son being spread over us, hath discovered unto our eyes the light of our immortal part: by the which beholding god through Christ, we may by our faith in Christ come to the knowledge of god. But to this faith and belief there behoveth no small consideration: For we must keep the way of life, mainteigning our faith lively with good works. Because that like as works without faith are not received of god for just, Good works are necessary. even so our faith is but dead, if it show not herself fruitful by charitable working. And as the grace and mercy of god is abundant in us without our deserving, so with our good works aught we to follow his commandements to make ourselves apt vessels of his grace and virtue, and to become lively tabernacles of the holy ghost. For (as Paul saith) Not they that hear the law, but they that fulfil the law shall be justified before god: doing us to understand, that though we have our justification of faith: Yet in manner it sufficeth us not without works. And james the apostle writeth, that if any man say, he hath faith, and worketh not, his faith is dead: and following, in speaking of Abraham's justification, he saith, That through his works he was justified, having offered his son Isaac unto the altar: and that faith did help him to work, which faith through the work was made perfit. And addeth furthermore these words: Behold therefore, that man is justified by his deeds and not by his faith only. To the proof whereof he allegeth an other example of Raab, who for saving the messengers of the people of god, was saved herself, and saith on this wise: Likewise was not Raab the harlot justified by her works, having received the messengers, and conveyed them away? Wherefore he concludeth, that as the body without spirit is dead, even so is faith without works. But this (you must consider) he hath not written to extol works withal, or to take from God any part of his glory (who of his divine bounty by mere grace & by faith only doth justify us) but to the intent that being already assured in faith, we should be the more ready with good works to confirm and increase our faith. For this lively and working faith is it that Christ meaned, when he said: So let your light shine in the sight of men, that they may see your good works. For if you keep your faith closed in your hearts without working, it can give no light at all: as it may appear also by that other saying of Christ: I am the vine, and you the branches: and they that bring forth no fruit shall be shred away. For Christ being our body, and we his membres: he would we should know, that he will not take them for his membres, that will not travail by well working to persevere in him, as it is evident by example of the curse he gave unto the fig tree, that he found fruitless. ¶ But because this matter is more than evident, it is time we enter to define what those things ought to be, which we should work, willing to remain in the estate of Iesu Christ. And where can we so well learn it, as of Christ himself? who (having said before, that all the law and prophets depended on two commandements, that is to weet, on the love of god and of the neighbour) the last evenning that he supped with his beloved disciples, knowing he should no more eat as a mortal man with them, he showed them right well, how perfectly he loved them. For after that he had washed their feet, and licensed judas to go about his bargain, he ordained his testament, in the which amongst other things, the words of his will were these. ¶ The testament of Christ. I give you a new commandment, that you love well to gathers: As I have loved you, so love you one an other: and thereby shall men know that you are my disciples, if you have charity amongst you. O ardent love of the divine benignity. O liberal benignity of the divine love. He said not, as he had said before unto the people, that the principal commandment was, Thou shouldest love God with all thine heart, with all thy mind, and all thy soul, and that the second was: Thou shouldest love thy neighbour as thyself. No, he said not so, but the sweet jesus said: I give you a new commandment, a light commandment do I give you, which I myself have first fulfilled towards you: and that is, that without further burden of the law you shall be friends amongst yourselves, and that you love one an other as I have loved you: and you shallbe known for my disciples, not if you love celebrate or worship me▪ but if you love amongst yourselves, and if charity be with you. Behold here, how many ways, and by how many means our sweet saviour goeth about to draw us easily unto salvation. He with this one light commandment induceth us to the fulfilling of the whole law: which depending before on two commandments (the love of God and of the neighbour) is now comprehended in this one new commandment on this wise: Our saviour Christ being man amongst us, was one of us that should love amongst ourselves: and so loving him (being also God) it came to pass, that we loved god, by reason whereof in this one commandment was the whole law fulfilled, which before Christ's incarnation was impossible, God and man being through our default of nature and rebellion plainly separate. But now that Christ, both by grace and by nature had joined them togethers, The new commandment, compreh●ndeth the whole law. he would also knit the two old precepts in one, and for the new and marvelous effect of it in uniting man with God, would also call it the new commandment: because it united the love of man with the love of god. And this in mine opinion is the true interpretation of those words. ¶ The love of God towards us. NOw than hath our lord for fulfilling of his law commanded us to love amongst ourselves, & how? even as he hath loved us. But how hath our lord loved us? So much, that it can not be expressed. For (besides that he hath created us of nought, and formed us unto his own image and likeness, and hath ordained us over all the works of his hands, having put all things under our feet) whereas we by disobedience turned our backs unto him: and through our own fault and wilfulness are becomen rebels against him: he to reconcile us unto him, hath willed himself to do penance for our sin, and to make us apt to ascend unto him (as the prophet saith in his psalms) he made the heavens to incline and descended unto us, Of god he became man to make us partakers of his divinity, Of immortal he made himself mortal, to give us his eternity. Of impassable he made himself passable to deliver us from passion, being pure and uncreate, he took on him an earthly body, to make our souls and bodies glorified: He dwelled in the earth to make us citizens of heaven: He suffered hunger and thirst to feed us with Ambrosia, and with angels food: He suffered himself to be tempted of the devil, to deliver us from his temptations: He would be taken and bound, to loose and deliver us out of the chains of our enemy: He suffered himself to be scourged and tormented, to draw us out of pain and torments: He refused not to be raised up on the cross, to raise us unto eternal triumph: Nor yet refused to be wounded with spear and nails, to heal our incurable wounds: he suffered a crown of pricking thorns, to crown us with the crown of glory: he willed to die, to purchase our lives: and descended unto hell, to make us ascend unto heaven. These things hath our saviour done for our love, besides infinite others, which I should not be able to rehearse, though well I had all the tongues both of men and of angels. And yet for all the fervent love that he hath borne us, and for all the wonders that he hath done and suffered for us, he requireth no more of us but love, and how? Not for himself alone, but in token that we are his, he hath entered into our company, and reckoning himself as one of us, hath willed us in loving one an other, to love him amongst our selves. But peradventure some may think this an hard commandment, that we should love no less amongst ourselves, than as he hath loved us: because his love being infinite, it is impossible our love should be equal thereunto. Wherefore it is to be noted, that jesus Christ, who descended from the boasome of the eternal father into this vale of misery, to make us an easy way unto paradise, neither commandeth us impossibility, nor yet any thing that should be over hard for us to fulfil. For he saith not, that we should love so much amongst ourselves, as he hath loved us: but that we should love togethers in like manner as he hath loved us, as it were to say. ¶ What our mutual love ought to be. I Woull not that you love togethers as worldly men are wont to do, whose works and love tend properly unto their own wealth and profit. For all the benefits that they do towards their neighbours, are done in hope of some delight, profit or honour, that should follow thereof. I will not (saith Christ) that you love after that sort, but you ought to love together, as you have seen me love you, which hath been not for mine own interest, but altogether for your wealth, your benefit, and your exaltation. So than shall you love togethers, that each man shall desire to help other without respect unto any interest of his own: and so (in mine opinion) shall we fulfil the sentence of those words of our saviour, when this love amongst ourselves is free and liberal, and not uttered of purpose as a merchandise. Finally it is a wonder to consider the unspeakable bounty, the incomparable benignity, and the incomprehensible love of Christ towards us, who not contented by his own example to provoke us courteously to love togethers, hath yet further bound himself, for the love amongst ourselves, and for the charity that we shallbe knit togethers in, to reward us most largely, saying: If we help one an other in our necessities, if we visit one an other, and receive one an other, all the good that we shall do unto our neighbours, we shall do unto him: and there shall not be one draft of cold water given, but that he will see it rewarded. And with what reward? The good deed to be multiplied by an hundrethfolde, and to give us everlasting life withal. This shallbe the reward of our love. And our love is it that must make us whynges to bring us up into the true way towards the high felicity. For our love and being in charity togethers, is it that raiseth us up, and that knitteth us unto god, as the dearly beloved apostle of Christ saith: god is charity, and he that dwelleth in charity, dwelleth in God, and god in him. ¶ The conclusion of our doings, what they ought to be. NOw having found, what the true felicity of man is, and what is the mean and way to bring him thereunto, shaking of all these short worldly pleasures, the frail corporal prosperities, the corruptible richesses, the ambitious and inconstant honours, the great and perilous lordships, and the transitory smoke of mortal fame: let us dispose ourselves with all our hearts and with all our minds unto this most holy love, that Christ calleth us unto, and unto this most glorious charity, that knitteth us together with God: and so lovingly togethers, let us feed Christ in the hungry, give him drink with the thirsty, clothe him in the naked, herboroughe him with the herboroughlesse, visit him in the sick, redeem him with the captives, and bury him with the dead. And this not with our hands only, but enforcing us to have our minds open towards Christ, let us teach the rude, counsel the ignorant, reprove them that err, comfort the afflicted, and bear patiently all injuries, forgiving them that offend us, and praying for our enemies. Of all which things let us freely make a present unto Christ, in yielding unto him by our liberality towards our neighbours, that which he most liberaly hath given us. And so united in charity amongst ourselves, as true membres of that body, whereof Christ is the head, we shall find ourselves by Christ also united unto God: and with our minds all separated from the face of these vain, mortal and earthly things, attending only unto the true celestial and everlasting goodness, enflambed with fervent desire thereof, we shall begin to say unto him with the prophet, Than shallbe satisfied our cheer, When that thy glory shall appear. FINIS. IMPRINTED AT LONDON IN FLEETSTREET IN THE HOUSE OF THOmas Berthelet. Cum privilegio ad imprimendum solum. ANNO. M. D. XLIX.