❧: Here followeth divers holy instructions and teachings very necessary for the health of man's soul, newly made and set forth by a late brother of Zion Richard whit ford.  
¶ CUM PRIVILEGIO AD IMPRIMENDUM SOLUM.   

¶ The contents of this Book.  

first a devout work of patience.  
A work of divers impediments and lets of perfection.  
An instruction to au●… 〈◊〉 eschew vices and follow good manners.  
Of Detraction.    

¶ A preface.  
GOOD devout readers: I made mine excuse as foloth & showed you the very cause of the setting forth of my name. But now I am compelled not only to setforth my name, but also to join thereunto this cata loge and writing of the contents (by number) of this volume. And that I do: charitably to give you warning to search well/ and surely that none such other works, be put among them: that might deceive you. For (of a certente) I found now but very late: a work: joined and bound with my poor labours & under the contents of the same volume/ and one of my works that was named in the same contents: left out, in stead whereof: was put this other work the was not mine. For the title of mine, was, thus. A daily exercise, & experience of death. An the other work hath no name of any author and all such works in this time be ever to be suspected. For so the heretics do use to send forth their poison, among the people: covered with sugar. For they seem to be good, and devout works: & be in very deed very stark heresies, as of late I saw a book, & work of the archeheretyke Luter, translate into English word for word, and I said that book was against the kyuges honour, because he had (by his noble work) condemned him for an heretic. Be you were therefore of all such fatherless books, that neither have the name of the author, nor of the translator. Know what you read, and what you suffer your children to learn. Specially (after my poor advise) meddle not with the works of nameless & unknown auctors I have showed you why.   

¶ The preface unto the devout readers.  
I beseech you all good devout readers: take ever mine excuse (in setting forth of mine name) for a very troth, not otherwise to be done: then that none other person should be supposed in blame, for my defaults: if the work went forth without any named author I wrote this work: many peers ago (as I said of the work of death) & by like occasion: have now send it forth in print I beseech our lord: you may take prophet, and edification thereby (for that is my mind and desire) And troth it is: that in the reading, and recount of any virtue, pfet may be taken. And (for a surety) this virtue of patience: is a noble virtue & much necessary for every faithful Christian, 
Cipriaws de Pacientia.  as shall plainly appear unto you, if it may please you, to read it over, notwithstanding it is better to have it: then to read it. Better to practise it: then to know it. Better to work it, then to wish it. And yet by reading: it may the better be known. And well known: the vetter be put in use, exercise and practice. And well used, and excercised: the more may it profit. Reed it therefore I pray you and take with charity, and good will: that thereof is offered, and thus ever far you well in our lord god and most sweet saviour jesus christ, and of your charity, pray for the old wretch your assured bedeman late of Zion richard Whytforde.   


¶ Here followeth the chapters of the first book called the book of patience.  
THe definition of patience in general. Fol. i.  
Of natural patience. Fol. i.  
Of artificial patience and of the definition, or determination thereof. Folio. iiii.  
Of the very true determination, description and declaration of meritorious patience. Fo. v.  
Of the image and behaviour of patience. Fo. v.  
Of the commodities, or fruits of patience, in general. Folio. seven.  
How patience is profitable and necessary unto the true getting, and unto the lawful keeping and increasing of worldly goods. Fol. seven.  
That patience is necessary for the due, and lawful keeping of such goods as be truly, & lawfully gotten. Folio. viii.  
That patience is commodious & profitable unto the good state of the body of man. Fol. x.  
How patience is commodious and necessary, unto good fame and good name to be obtained holden and kept. Fol. xi.  
¶ Of the fourth commodity fruit, and procete of patience. folio. xiii.  
That patience is profitable, and necessary, unto the quietude and rest of man's mind. fo. xiiii.  
Of the circumstances of patience. folio. xvii.  
How patience is adquired gotten & learned. fo. xxii  
Of the example of worldly persons. foe xxv.  
Of the example of ghostly persons Fo. xxviii.  
¶ Of the patience of our lord and saviour jesus. Folio. xxxv.  
¶ That our own meserye and multitude of our sins should move us unto patience. fol. xl.  
¶ A brief recapitulation and short recount of the said commodities of patience, by the respect and consideration of impatience and of the merits and rewards of patience. folio xiii.  
Of the merit, & of the reward of patience. fo. xiv.   

¶ The chapters of the book or work of divers, impediments and lets of perfection. ☞: ☜  
OF the first impediment. Folio. xlix.  
Of the second impediment or let of spiritual prophets, and increase. folio. li.  
Of the third impediment, or let of spiritual prophets, and good speed. folio. liii.  
¶ Of the fourth impediment and let of spiritual prophets, and speed. folio. lv.  
Of the fift impediment or let of spiritual pfetes, and increase of perfection. folio. lvi.  
Of the sixth impediment & let of spiritual pfete & good speed in the life of perfection. fo. lvii.  
¶ Of the seventh impediment & let of spiritual prophets & forward speed of perfection. fo. lviii.  
¶ A little lessen of four virtues, good and proof table to be had of every person: but not to be called unto remembrans but rather to be forgotten. fo. lx.  
Of the second point that should rather be forgotten: then remembered. Folio. lxii.  
Of the third point to be put clean away & never to be called ne kept in remembrans. folio. lxiii.  
¶ Of the forth thing to be forgotten, and to be put from our cogitation & remembrans. fo. lxiiii.   

¶ The chapters of an instruction to avoids and eschew vices and follow good manners. ❧: ❧  
Of evil thoughts. Folio. lxvi.  
Of chastity. folio. lxvii.  
¶ Of prayer. folio. eodem  
Of superfluous feeding. folio. eodem.  
Of aspect or cast of the sight. folio. eodem  
¶ Of the company and presence of the contrary sexes. folio. lxviii.  
Of labour occupation, and of the contrary, that is, idleness. folio eodem.  
¶ Of reading. folio. lxix.  
Of humility or meekness. folio. eodem.  
Of the constancy of mind. folio. lxx.  
Of patience in adversity. folio. eodem.  
Of the imitation & following of good men. fo. lxxi.  
Of peace and charity. folio eodem.  
¶ Of pity and compassion. folio. eodem.  
Of the contempt & despising of worldly praise. fo. lxxii.  
Of honest conversation. folio. eodem.  
Of the company or fellowship of good persons. fo. lxxiii.  
¶ Of the custody or keeping of the ears or hearing. folio. eodem.  
Of the custody & keeping of the mouth. fo. lxxiiii.  
Of detraction or bachyting. folio. lxxv.  
Of a lie or dying. folio. lxxvi.  
¶ Of swearing. folio. eodem.  
Of promise, & vow to he rendered & kept. fo. lxvii.  
That all things be open and known unto god. Folio. eodem.  
¶ Of good conscience. folio. lxxviii  
That all things should be attributed and applied unto god. folio. eodem.  
¶ That the virtues of man should be hid and kept close. folio. eodem.  
¶ Of confession. folio. lxxix.  
¶ Of premeditation. folio. lxxix.  
Of sapience and wisdom. folio. eodem.  
Of doctrine or learning. folio. lxxx.  
¶ To take oft, keep, that is taken. And to teach that learned was. These. iii. do the scholar make his master for to over pass. folio. eodem.  
¶ Of curiosity. folio. lxxxi.  
Of obedience. folio. eodem.  
Of prelacy. folio. lxxxii.  
¶ Of contempt, and despising of the world. Folio. lxxxiii.  
Of alms deed. folio. eodem.  
¶ Of Detraction. Chrisostomus homilia texcia. Folio. lxxxvi.   
¶ FINIS TABULE.   


¶ The definition of patience in general. Capi. primo.  
THe definition, or determination, of every thing that is entreated, & spoken of: is first necessary to be known that is to say: that you may know what is meant by this term or word patience, and what thing it is, and that first in general. 
The definition of Patience, seʒm Lactan. Firmia num. Exemple.  Patience is a voluntary, and wilful tolerance/ and sufferance of all such pains hurts adversities/ & yules: as be put, or as do fortune, are hap/ unto any parson. And this patience I call general: because it doth extend, and stretch unto the body as well as unto the soul/ or mind. As by example when a parson may and will suffer hunger, thirst, cold, labours & such other pains and incommodities of the body, then is that parson called patient of that thing that he so doth suffer. 
 de Catelina refert sal● stius.  But this patience of itself: is no thing meritorious although the complexiones, and dispositions of the body: may help much or hinder patience & therefore the said incommodities/ wilfully born/ & suffered for a good cause: may be meritorious, but not (as I said) of themself but of the grace of our lord. And therefore a  learned man doth make a further definition of patience saying. 
another definition. Cicero. prime. rethorices.  Patience is a voluntary, and wilful perpession and sufferance of those things that be grievous and hard to be borne and suffered for any of these cause that is to say: For honesty. For ease, or pleasure or for avail, profit or advantage. And yet this patience, is common unto man, and unto brute beasts. For the beasts, althoght not for any honesty, yet for their ease pleasure, and ꝓfet done sometime suffer incommodities. And sometimes for fear or dread, But that is not properly patience because it is not wilful. And therefore that you may know which is the very patience that I would here speak of: we shall divide this patience into patience natural, and patience artificial that is to say such a patience as is gotyn & had by craft, cunning, or labour, and diligence, and of grace. ❧: ☞: ❧: ☜   

¶ Of natural patience. Capt●ii.  
Natural patience: is a sufferance that is in man, or best: by the dispositions of the natural complexions of the body. For in every man, and best. be four complexions that have their names of four principal humours that be in the body that is to say Colexe, Blood Phlegm, or phlegm, and melancholy so that of this humour colere, is named, the choleric, complexion, and of the blood the complextion Sangwyne. And of slewme: the phlegmatic. And of the humour melaneoly: the complexion melanco like. And these four humours, and complexions in in the body: have the same qualities and dispositions in simititude: that be in the four elements, the Fire, the Air, the water, and the earth. For as the fire is dry, and hot: so is colore, and the choleric complexion. And as the air is hot, and moist: so is the blood/ & the sang wine complexion. And as the water is moist, and cold: so is the phlegm, or phlegm and the complexion phlegmatic. And as the earth is cold, & dry, so is melancholy, and the complexion melancolyke. And therefore according unto that humour that hath in the body most domination, and rule: that body is called of that complexion As where colere moste reigneth: that body is called choleric of complexion. And so in like manner of the t'other. And because that these complexions have a respect unto the bodies above and thereafter do naturally move man or best according unto their dispositions: they may much help, or hinder patience, notwithstanding man may: by wisdom grace, and goodwill rule, and govern all bodily and natural dispositions. And also education, bringing up and doctrine, & teaching: do build frame, and make manners in man or best, contrary unto natural dispositions. For custum, and use: may alterate nature, yet I say that (of themself) both man, and best do much, and communly, follow natural motions, & disposetions. And therefore sum men, and sum beasts be naturally more disposed unto patience, or inpacience then sum other be. For sum parsons like unto the ore: be all disposed to patience, and if by chance they be moved unto the contrary: yet be they soon, and shortly appeased sum persons, be naturally disposed to love patience, & to live restfully: but yet will they soon be moved for a light occasion. And yet forthwith when they perceive themself: they will soon be appeased & if in that passion: they said or did any thing amiss, they will meekly make amends. And these manner of ꝑsonꝭ: 
Inregula. C●. 6.  doth saint Augustyne prefer before them that will not so soon be wrogh and yet when they be moved will not so lightly be appeased nor make amends. For such a kind of persons there is in ii manners on of those persons that if they be wroth will never be appeased till they be revenged, or at the liest till they so far have the vectory and mastery: that they might be revenged. For unto sum persons to have the power to revenge: 
Satis est potu isse vincere.  is sufficient and enough. But sum other will not so be content, ne ever be appeased unto the time the have done as much vengeance as is possible for them to do, and yet over that, have they will to do more vengeance if it lie or were in their power. 
As the lion & y●●gle.  And yet these persons be in ii mavers. For some of them will not lightly be moved unto wrath, but keep long their patience, & suffer, great wrongs or pains but when they be once fulvexed: they be (as is said) merciless all venge able. Theto their kind is of them: that will soon be moved of a light occasion for a trifle, & sometime will seek occasion, and make quarrels. And yet then when they be angry: will they never as is said be appeased without extreme, & most cruel vengeance. And these persons be of the worst kind of impatience. For these in manner, have no patience at all. There is yet an other kind of patience natural called A unlpyne patience. That is to say such patience as the fox hath sum times, or the cat that will lie, or sit full still, and patiently bide unto the time their pray be within danger & then suddenly show what they be. This patience had the jews unto our saviour, & so have many wicked parsons. But of all manner of paciences natural: patience that is most excellent that is in the lamb, and in the innocent parsons that never do show any sign, or token of wrath, displeasure or revengance. Yet is there an other patience, which is alway kept inwardly, and in effect, & yet outwardly seemeth much contrary as it was in our saviour: 
Math. 21. b. Marci. 11. c. Lu. 19 〈◊〉 Io. 2. 〈◊〉  When he did byet and drive out with a whip, or slayle the buyers, and sellers in the temple and when he cast down the tables of them that made exchanges and sold dowues there, wherein he seemed outward very impatient, and angry, and so he was in deed as the prophet, david bade and commanded saying. 
P●al. ●  Irascimini et nolite peccare Be you wrath (sayeth he) or angry, and yet have no will to sin. This manner of patience, may be naturally in man, or best, as in the mothers, or parents that do: with seeming anger, or hasty wrath: drive or put a way their children from fire, or water, or other parylouse places, and so will the bestis and birds do unto theyres, and yet do they naturally love them. And so have they patience inward in effect, although it seem outward otherwise. All these manner of paciences have we showed unto you by cause, you may know, that the dispositions of nature, which commonly be moved of the complexions: may help much, or hinder patience, but yet they can not of themself: make the patience meritorious. For as the philosofour sayeth. 
Aristot.  For those thynnges that be in us of nature: we be not worthy any praise, or yet dispraise/ reward or pain, I say determinately of themself, notwithstanding, a man is bound by the commandment of God: to restrain all natural dispositions, and inclynacious unto vice, and to force them forth by violence, unto virtue. For the great merit standeth in the great violence. For the scripture saith. Regnum coelorum vim patitur. etc. 
Math. 11. b.  The kingdom of heaven doth suffer violence, and the violent parsons: do ravish, and win it. And saint Paul unto his disciple Timothe. No parson shall win the crown: 
2. Timon 2. a.  but that doth feght according unto the law of battle. And in the Apocalyps. Who so ever hath here that victory, shall never be hurt with the second death, 
Apoc. 2. c.  that is damp nation. And again, I will make him, that getteth or winneth that victory a pillar, or post in that church of Christ. 
3. c.  Thus you may perceive that those parsons that have most patience by natural dispotion: have liest merit thereby. And contrary those that have liest patience but be all disposed of nature unto passions, may restraining those natural passions by grace, and goodwill: have most high merit. For the more grievous the battle be: the more noble is the victory, and the merit, and reward more large. And therefore we leave this natural patience sum what to entreat of the patience artificial that is more meritorious.   

¶ Of artificial patience and of the definition, or determination thereof. Capitulo tercio. ❧: ❧  
Artificial patience: we call that patience that (all natural disposition venquyshed by violence) and overcummen, is obtained, and gotten by doctrine, labour, and use, with grace, & goodwill. And this patience may be thus defined or determined. Patience, is a voluntary or wilful, & continual sufferauns, 
another definic● on of patience.  of those things that be grievous noyous, or painful taken, and suffered: not only (as the pagan said) for honesty/ or profit/ and avail but also for virtue, and for the increase of merit, I say here that patience, is a sufferance, but every sufferance, is not patience. For patience is a virtue, & many parsons do suffer great pains without any virtue, but rather their sufferance is much vicious. Therefore that sufferance that maketh patience: must be voluntary, so that the parsons do suffer: with their own goodwill and consent of mind. For if they be constrained, & compelled for any cause contrary unto the will, it is a sufferance but not patience. Except we call it as the Frenchman doth. Patience perforce. The said sufferance therefore must be voluntary, it must also be continual. For else it is not meritorious ne worthy reward. For many persons do incerprise and begin many things with great pains, and grievous sufferance for the time. But they soon give over, they say they can suffer no longer. That sufferance therefore is not patience nor yet meritorious. 
Math. ●0. ● and 24. b.  For the scripture sayeth Qui perseveraverit usque in finem: hic saluus erit. Who so ever doth per sever and continue unto the end: that person shall have the merit, and reward of salvation. The sufferance also must be, of those things that be grievous. For every man may lightly suffer, and here that thing that is not peyneful ne doth grieve although sum persons (they say) can not here wealth, but that is not because it is grievous, but for default of wisdom & discretion. But where is no grieve: is no sufferance, and therefore no patience, but when the grieve or pain is borne, and suffered for a good cause, with good will (as is said) and continually: then is that sufferance called patience notwithstanding: those causes that the Pagan setforth, that is to say honesty or profit: be not sufficient to render and declare our patience. For many proud, and light minded persons, do suffer much for honest. The common proverb is, that it is good to diet, or strike the proud persons For they will suffer well for their honest without complaint, & keep all counsel, but that sufferance is not patience, although to suffer for some honest: may be a good degree of patience. And to suffer for ꝓfet alone: is not alway patience. For so (as we said by before) the fox or other beasts: might have that patience. But because the patience, that we have purposed here to entreat: is a noble virtue▪ & meritorious, appertaining only unto man: we shall setforth, as we have gedred of divers catholic, & learned doctors a more exact, and plain definition of patience. ❧: ☜: ❧: ☞   

¶ Of the very true definition, determination, description and declaration of meritotiouse patience. Capi. iiij. ❧: ⚜: ❧  
Patience meritorious: is a might. power, 
Definition. auctorꝭ  strength and virtue of the soul, whereby we may (with grace, and goodwill) repress, restrain, rebate, and withdraw, all inordinate passions & movings whereunto we be stired, provoked and moved, by any of our enemies, the dyule, the world, or the flesh. And whereby we do gladly with even mind and goodwill: suffer continually, and here. For that love of God, and salvation of our souls: all adversities troubles, pains, and yules that be done unto us, or that (by any means) chance fall, hap, or fortune unto us having therewith a reverrende, 
Aug. de pacienci a Capi. 2.  dread lest we, by any contrary impatient & wicked will, should forego & lose any virtue or good things: whereby we might attain, and come unto better things. This is our definition, or description of patience. And this patience doth saint Augustine call the great gift, and reward of God.   

¶ Of the image and behaviour of patience. Capi. v. ☜: ⚜: ☞  

Ciprianus de paciencia. And sait Cyprya nesayth 〈◊〉 same.  Now here I was in mind to have set forth an image of this good lady and excellent princes dame patience, that not only you might know, by the definition, what she is in substance: but also by onde that knowledge of understanding you should perceive by outward sens, and see the beauty manner, and by haviour of her person. But I lack a painter, and I can not paint myself. A  learned man called Prudencius, in a book that he made of the conflicts, battles, fields, or feghtꝭ of vices & virtues: doth setforth in goodly verses the image and behaviour of this lady dame patience. Showing how that when the loathsome, and ugglye, wrythyn which, and pale faced scold called dame. Ire, or wrath: came forth against her in battle with a cruel cumpeny and with wepynes and artillery of deadly mischief: she dame patience I say stood upright in the front of the battle with a countenance of gravity and sadness & with out moving or steering, cast up her sight with a sober sinyling countenance, without fear or dread holdly did behold all the fashion of the field. And when that gresty ghost dame Ire, saw her of far of, she began to swell and foam at the mouth, & with a fiery inflamed face grinning & gnasting rolled her eyes, casting her sight and her heda wry, disdaining that patience durst, wout harness or wepyn, no thing apparelled, unto war: meet with her, in the field. And first she mocked her, and then railed upon her, and when she saw that no thing she was moved withal, but ever stood still stablye in one countenance, & behaviour: she then (with a fell furious stomach) made a shout and cry upon her/ and so let fly a dart straightly toward her heart, but dame patience had privy harness of precious stones: that made all her shot to start back/ all void without noyans, and so she stood still all quiet & restful, no thing moved/ but all strong and mighty, ready to bide all the further and furious assaytes of that barbarous best, which therewith chafed, as a wode and mad brainless body: Rysped out her sword/ & ran forth in a rage and swapped that loving lady, upon the middle of the head supposing verily: to have clovyn her skull and to have dashed out her brains, but the stroke light upon her privy skull, and range withal. So hard that the edge of the sword, partly bended and pertly broke there with, and yet the head was whole, and she no thing moved with the brainless brayed of that barbarous monster, but smiled thereat which monster (Ire I mean, or wrath) when she saw/ & perceived that all her shot was lost, and all her wepynes wasted, and all her ordinance spent/ & she no thing sped: she rane unto the remedy/ that best becummed her malice, and mischief, that was to wreak all her woodness upon her own self. And so she caght upon quikly a piece of a broken spear, and thrust the spylde, fast into the earth & rane fiercely upon the point which pierced through the middle of her heart, and so she, grinning and gnasting, gave up her sorry ghost, whom/ the sober/ & mild master dame patience, byhelding sadly, said unto the people present? here you may see friends how, lightly, and easily (by our natural & accustomed virtue, we have without bloodshed/ or blemish, without hurt, or harm, and without all peril or joperdy, vanquished, & overcomen this grime and grisly ghost, Ire/ or wrath. For this is the manner of our battle, and our mean to venquishe, onercome, and to triumph, that is to say: by sufferance only, to quench slay, & destroy all the furious rages, malice/ and mischief, of the wrathful and yule persons. For the hasty man (sayeth the proverb) wanteth never wo. The hasty passionate angry persons: be most enemies unto themself. Their own fury doth frete them to death, when this lovely lady had spoken this lesson: she went forth with great glory, & her true faithful seruandꝭ followed her full joyfully, that by her means/ & help: had mightily also overcummen their enemies and foes. That is to say, holy job, all the holy apostles, martyrs & saints. For this mighty lady doth ever join, and accumpeny herself with all manner of virtue. And no virtue can be perfect: without patience. Thus now you may see, and behold the very image of paycience after the said great clerk, but that he doth set it forth, more expressl, with much goodly eloquence. Now than let us go forth with our institute, & purpose, which shall be to show unto you certain commodities or profitable fruits of patience, every to exceed other in perfection. ❧: ☞: ❧: ☜   

¶ Of the comodites, fruits of patience, In general the vi Chapter ❧: ❧  
EVery thing is called commodious, fruitful, or profitable unto man: according unto the necessites and needs of those things that do appertain unto the wealth of man, as by example, man can not live: without meat, and drink, & clothes, wherefore: the goods of the world be commodious fruitful, and profitable unto man, if they be well used. And yet be those worldly goods in the lowest degree of those things that do appertain unto man. For they do only serve properly unto the body. And therefore is the state of the body: above the worldly goods. And yet that state of the body (as we said) is preserved by the said goods which worldly goods, I said be commodious properly, unto that body alone, although they may (by accidence in case) be profitable unto the soul. And unto bodily honour, or dignity fame & good name, for the which paynims or pagans did prefer, & in price, set before, & a 'bove the body, because it doth remain, bide, and last longer than doth the body wherefore many of them called wise: have wilfully lost their life rather than they would lose their honour, 
Aag. de Citutate day. lib 10.4.  name or fame/ as saint Augu, doth show, in his book de Civitate dei? Yet above all worldly honours: the soul of man doth exceed. These four that we have named, appertening unto man do stand and keep an order, of dignity, and degree among themself as you may perceive. For the goods of the world do stand in the lowest degree. The body next which is preferred & more set by. The fame, and name above both them. And the soul above all things under God: our mind is now to show unto you: how patience, is commodious, fruitful, profitable and necessary: unto all these four And first.   

¶ How patience is profitable and necessary unto to the true getting, and unto the lawful keeping and increascing of worldly goods. The seven. Chapter. ⚜: ⚜  
BEcause that worldly goods be not alway well gotyn: ne alway well retained, & kept/ ne yet well increased, or multiplied: we therefore put in these terms truly and lawfully. For although patience largely taken (as we showed before) may be profitable to get hold and to increase goods falsely and unlawfully, yet our patience: that we entreat: doth never so. For when the servants of our patience do put themself to labour, study/ and to give diligence, to get worldly goods, for the necessary living of them that they have in charge: they do take patience with all that god sends, and (as saint james sayeth) they do, 
jac. 〈…〉  with all patience, abide the time, and wedder that god provideth and ever do thank his goodness, where the unpatient persons do murmur, and grudge against god, and complayye upon the wedder, and if any thing fortune contrary unto their mind in their labours they more hinder themself, and destroy their goods by their lack of patience. 
Vitas patrum  As we read in Vitas patrum of a person that would needily go into wilderness to be alone (because he could not be patient among his company) And he went unto a well to fetch water in an earthen pot for his necessity, and when he had set down the pot upon the groaned (while he covered the fountain) the pot fell over, and (he sum what displeased) filled it again, and yet it fell again, and so by the last (forgetting all patience he broke the pot, in a fury, but yet when he came unto himself: he returned unto his monastre. And I saw myself a man that, in shuting, among cumpeny, was so moved into passion (because he missed his mark, and purpose) that he broke his bow all to shyvers. Many such braids have we seen of impatience. And many persons because they lacked patience in their labours, and in the bearing of the rebukes/ and entreats of their Masters or suffraymes, have comen to beggary/ or fallen to theft, of such other unlawful livings. The patient persons: have ever a fore sight what is necessary to be done according unto their charge, and that will they do with diligence, and with good perseverant patience: having ever a good guard & wareness that no goods be gotyn unlawfully or contrary unto conscience. And this may suffice to show that patience is good and profitable for the true obtaining, and getting of worldly goods, now for the guard, & keeping and for the increase of those goods.   

¶ That patience is necessary for the due, and lawful keeping of such goods as be truly, & lawfully gotten. The viii. chapter. ☞: ☜  
THis conclusion is sure and certain first, that no goods unlawfully gotyn: may be lawfully kept. another conclusion, that in time of the extreme need of the neghbur: no person may keep: lawfully gotyn goods: from the due relieve of such needy persons. Debt also must vedely be paid as the days appointed. For if any persons being in debt, and having sufficient to pay (without the great extreme hindrance of their state/ and conditions of living I would, for the increase of their own goods by the gains of that det: keep hy● unpaid they should do wrong, and that gains were unlawfully gotten, & like wise of the retain and withholding of debts for the maintenance of vainglorious estate. These points, & such other, secluded and put on part, by due patience. (for surely they be ever done for lack of patience to depart with the goods, all such goods as be lawfully gotten: may be lawfully retained & kept. But ever to be kept unto a good and lawful purpose and intent and a good effect & end. And according unto the state and degree, or condition of the persons. And so of the lawful increasce of the same without usury, simony, fraud, guile, deceit or any such other unlawful means, how this good lady our master dame patience, doth inserue and avail unto this custody/ & increasce: may appear unto you thus, if you consider how the patient persons done ever live among their neyghburs restfully, without discord, or debate, ever ready rather to suffer wrong hurt, and loss: then to be at debate or to strive with any person, so that evermore patience induceth concord. And concord doth follow patience, as her sister, and most by loved friend. And surely by concord: 
Sallust.  patient, and peasfull living: small goods, a little stock: shall grow. encreasce, and multiply. And by discord, strife, and debate: great substance of riches, is soon sparpuled, & brought (in short time) unto right nought, if you will more clearly see and perceive this truth: set before you, unpatience and unrestfulness. For the philosopher saith. 
Philo.  Qui bene definite, contraria assignat. He that would well determine & declare a thing: will appoint with it a contrary thing. For contrary things joined and set forth together: do every more evidently appear, and show each the better for other. For if you set black, by white: the white colour, shall seem the whiter/ & the black: the blacker. Set now before you ii such neghburs as have been known, both in one town, both rich, and of good substance, that for a trifle, a thing (as I was credible informed) passed not the valour of a groat or. 6d.. fell at strife/ & went unto the law, so long, that neither of them was worth the groat/ or yet. i●.d. And but late two ma●er of persons in divers cuntreyse dwelling: and making suit at London at the law for lands came hither unto the pardon: and ar counsel: which persons not withstanding did not follow the counsel, unto the time that they had spend more than the lands were worth after xxuij years purches, and yet, in the end, were fain to follow the same counsel that first was given unto them. Dame patience would here, have saved, kept, & increasced all those goods, your English proverb than is full true. Sufferance doth ease, many other means, there been as pride ꝓdigalite, and unlawful pleasures: that done lightly sparpoyle & destroy great goods and substance for lackh of due patience. So that we may well conclude/ that patience is profitable unto the lawful getting, keeping; increascing: & also spending of the wordly goods, which goods: (as we said) be the liest/ and in the lowest place of those commodities that do appertain, & belong unto man. Then followeth of the cors, and body of man, which is more precious, than any worldly goods. ❧: ☞: ❧: ☜   

¶ That patience is commodious and profitable unto the good state of the body of man. The ix Chapter. ☞: ⚜: ☜  
WE put the body of man in the second place as much more worthy than the goods, and yet under the fame, & good name or honour: in dignity and degree, although sum persons do set more by the sorry carcase, than other by their name, or yet by the soul, unto the good state than of the body to be kept, or recovered: our patience is much necessary, and profitable. For the patient person is ever sober, provident and aware, both in words deeds, countenance, & behaviour. And the hasty man (sayeth the common proverb) wanteth never wo. The countenance of man in looks or gestures: doth many times, provoke unto Ire, and hath been occasion of bodily hurt/ and harm, many persons by hasty passions: have hurt themself. Ye, and some slain themself/ for lack of patience, many (for default of patience: have exceeded in words, which have been occasion, and cause of bodily hurt, and bloodshed, 
Eccli. 6. a.  where the patient persons by soft and sweet, words have mitigate and suaged Ire, and restrained hasty passions, and appeased the parties, 
Ibidem  let never therefore (saith the wiseman) a proud hasty word pass thy mouth, hasty passion & lack of patience have brought and cast many persons into fevers, axes, variant sekenece/ and diseases. And also kept them long therein, and increasced the same. And sum, for lack of patience, do rail, & blaspheme god. And many wilfully done bide, and continue in sickness: because they will not suffer to be lanced, 
Qui pri ceptame dici non servat seip̄m intimit.  cut or otherwise cured. And sum will not keep prescribed diet, ne keep the precepts & commaundemeutes of their physicians, surgeons or leches, whereby they been oft-times, causers of their own death. And some have had so great malice/ and hatred unto some persons: that they had liefer suffer great pains in the body: then to be cured by that/ or those persons. Many and very many variant and sundry incommodities have comen unto the body of man, for lack of patience, which the meek patient persons do avoid, and exscape. And if by chance they be in peril, yet by patience they soon, & lightly recover, and find remedy. Some for very anger: fret themself to death, and that is for lack of patience. Thus you see and perceive that unto the good state of the body: patience is commodious/ and profitable. ☞: ❧: ☜: ❧   

¶ How patience is commodious and necessary, unto good fame and good name to be obtained holden and kept The ten Chapter. ❧: ❧  
GOod fame, or good name: doth keep the third place in order, as in dignity, & degree: more worthy than other the worldly goods, or yet the body of man. For the fame doth last, & bide after that the body is deed and rotten. And doth (in manner) render, and present the dead person by record, and memory, as yet and ever living in honour, or dishonour according unto the merits of the person. Fame therefore is so precious: that (as I said before) some persons have rather lost their lives, than they would lose their fame, and honour. The chronicles and stories do continued & keep in mind the fame, and the noble acts and deeds of arms of the pagans and hethyn men and be rehearsed for examples. And so be the holy legends or lives of the blessed saints: unto their great glory, and honour in our lord, and unto our edification. All Christians therefore should much cure and regard their fame. 
Timo. 5 Timo. 2. Cor. 2. prope finem.  For saint Hierom saith that our fame and good name: is a fragrant pleasant odour/ or smell unto Christ, as saint Paul writeth unto the Corrinthꝭ. And in an other place he saith that those be cruel persons that be negligent and carelis of their fame. Fame than and good name: is a glorious thing & much to be desired, & chyfely and dearly to be kept, so it be rightly gotten. For the good fame of the hypocrite is not well gotten. 
Aug. de bond vi duitat●.  And good fame doth follow virtuous deeds (whether the person will or not) as the shadow in the son: doth follow the body. Let every person look well than how they desire to have good name, & fame For if it be desired for veyneglory, and so outwardly (by feigned virtue) and not inwordely before god de●e●●●ed it is then a liar & shall (in the end) come unto the great shame & rebuke of the person, 
Aug. pela ●ium. Epist. 109.  let therefore: very, and unfeigned virtue: obtain & wine the fame. And let the love of honesty and the intent and mind, of the edification of the neghbur: retain and keep the same. The persons of good name, and fame: be had in great love, and favour, in great honour, and reverence. And in great fear or dread. The holy widow Noemy, and her daughter in law Ruth: 
Ruth. 1. d. e. & 2 ●ester. 9 b. Iudit. 8. a. Ph.. 〈◊〉. b 3. Regum. 10. a. 2. Para. 9 a. Math. 12. d. Hiero. ad Pau linum.  were greatly beloved, and favoured by their fame, and good name so were both Hester, and judit. And saint Paul willeth that the persons of good name, and fame: should be promoted unto office rule, dignity/ and honour: above other. The fame of king Solomon: caused the Queen of Saba to come from far countreyse unto him, whose virtue she said, exceeded the fame. The fame of Ti●us Livius (as saint Hierome writeth) caused many persons to come unto Rome only to see that man. And so we read of many other persons that have made great ●orneyse passed the cheese and many large, yferre countreyse, in great spens of their goods; 
Hiero ●bis̄.  ingreat labours of their bodies, & in great toperdy of their lives: only to see them in presence: whose fame they heard of far, joshua, David, Solomon/ & many other noble men: were had in great fear, & dread, only by their fame. The commine proverb is in english it is a good thing/ to have a good name. For he that hath an yule name (say they) is more than half hanged. For no waysh ne craft: can purge cleanse, 
Hiero.  nor put a way the spots and filth of an yule name or fame. For the name of yule & wicked persons (sayeth the wise man) shall putrefy & rote. 
Prover 10. c. Eccli. 〈◊〉. f. I●●dō. Prover ●2. a. Ecclesi. 7. a. Encli. 37. d.  But the name of good persons shall endure last & bide for evermore. Trake therefore great care, & diligense: for thy good name and fame, For better is a good name: then great riches. And man other place he sayeth: that a good name is more wholesome unto the body: then precious oyntementꝭ. And the fame of the wise man: shall inherit honour among the people, and shall live, and last for evermore. But no man can be truly wise: with out patience. For every utu hath need of patience. The great clerk Pudencius sayeth in the place before named. 
De bel●●●tur & vic'.  Ind quieta manet, Paciencia fortis ad omnes. Omnibus una quies, vittutibus associ●●. Nam vidua est vi●rus: quam non Paciencia firmat. That is to say. Patience doth ever remain/ and bide quiet, restful, strong, and mighty against all enemies. And she alone: so quiet/ and restful: is associate, and accumpenied with all virtues. For that virtue is a wydo we/ all without comforde, and he●pe: that is not fyrmed stayed & made steadfast by patience. Patience than is not only the winner, & ●obteyner: but also the sure custos/ & keeper of all virtues, without whom all other virtues: do flow, vanish, and uttexly perish. Patience is the daughter of humility, or meekness. And in all manner of virtues: the daughter is of more perfection than the mother by cause that daughter doth contain the mother, patience containeth meekness. For every patient person is meek, 
Sapie. 8. a.  patience than doth vaynquish & overcome all malice, and yule. And doth attain stretch forth from the first virtue of all virtues unto the last/ and doth dispose and order all virtues sweetly, gently in the best manner. 
August. Cato.  For the most high honour of worldly persons is gotyn by patience that is victory. And the most noble & most honourable kind of victory (after saint Augustyne, and the wise cato, is gotten by patience. For cruelty/ and vengeance can never win such victory as doth patience. For patience vaynquisheth & subdueth her enemies without strokes, 
Prover 16.  & without any joperdy of death wherefore, the victory of patience (sayeth the wise man) is more noble, 
ysidorus Solo. 2. Chriso. super Epi. ad Hebre.  and more honourable than is the conquest of realms or kingdoms. Patience than in wrongs, & to suffer meekly when a person might resist, and doth wilfully sustain and bear: is the most high glory, and praise of the patient person, and most dispraise/ and condemnation of the noyer and hurter. 
Cato.  Catho sayeth, that among all the good manners of man patience is the greatest virtue, and doth engender and get most love, most favour and fryndeshyppe. And a 'bove all other virtues: doth purches and win most laud and praise. The wise Solon, 
Salon.  was therefore called or named of the people of athens not only patient: but also self patience. Patience than doth singularly & chesty win good name, good fame laud and praise. So that without patience: no person/ in any stories, or writing, was ever praised or yet accounted for wise or virtuous. For patience is called the custos and keeper of innocence, the perfection of charity. And the preserver of all virtues for without patience all other virtues do flow, perish, and come to non effect. Sith than (to conclude) no praise of good name or fame can be just/ and true, without virtue, and no virtue may continue, and be preserved without patience, we may well say, it must necessarily follow that patience is profitable to obtain, and win and to keep good name, and fame, which (as we said) is more precious, then is other the goods or the body. For it endureth/ & lasteth longer. For as the prophet sayeth. Paciencia pauperum non peribit in finem, that is. The patience of the person that is poor in spirit for our lord: shall never perish, but ever more induce. Amen. ❧: ⚜: ❧   

¶ Of the fourth commodity fruit and profect of patience. The xi. Chapter. ☞: ☜  
THe soul of man is more excellent: then be the goods of the world, or yet then is the body or the said fame and name. For the soul of man is the most noble creature of the morlde, except only Angel. And yet many man's soul (although not in nature) but by grace & merit to be above angel. and so it is in deed in our saviour, & in his blessed mother, and may so be in many other holy saints, if than we can show that this goodly lady patience, is commodious, fruitful, pfetable, & necessary unto the wealth of the soul: then shall we accomplesh our promise and enterprise. first than we must consider/ & weigh: what things do appertain unto the wealth of the soul, most directly, that is to say, shortly, faith, hope, & charity. For these do set the soul in state of salvation, without which no man may be saved, but of these three charity is the chief. Maior horum charitas, sayeth saint Paul. And patience (as we showed before) is the perfection of charity: 
1. Cor. 13. D.  Ergo dame patience is necessary unto the salvation of the soul. Of hope the apostle saith. Spe enim salui facti sumus. By hope shall we be saved, 
Ro. 8.  but we hope for that thing that we see not, that we perceive not, and therefore by patience we bide, ●nd tarry the due time. And the prophet sayeth. Good lord, 
Psal. 7.  thou art my patience. And my hope from my youth hitherto, But see what very patience spoke and said by the flame of charity in the heart of th● apostle who (said he) shall depart us from the charity of Christ? 
Rom. 8.  shall trouble or anguish, shall persecution▪ or yet hunger▪ thirst or cold, or any peril, or dent of sword depart us? nay certainly, but all things shall we bear by pacieuce, rather than depart from the charity that is in christ jesus, without charity than we can not have patience. And yet patience (as I said) doth make that charity perfect. But without faith can be no charity, nor hope. For no man can love ne hope that thing that he knoweth not, but all the surety of knowledge that we have in this life: is by faith alone. For no man ever saw or hath seen God in his natural substance, but because we believe that is taught us by holy church: we hope, and trust upon the promises of god, and then of these: doth follow charity for these do cause us to love god that made those promises unto his lovers. And so consequently: we suffer for his sake. And thus than doth patience: perform all those virtues most necessary unto the health & salvation of our souls. But now, because that our patience is sometime taken for the loss of worldly goods. Sometime for the hurt & noyance of the body. Sometimes for the blotting, steyning, and hindrance of fame. And sometime (byonde all these things) for the trouble of the mind alone: we shall show you how commodious and profitable patience is unto the quietude, and rest of the mind.   

¶ That patience is profitable, and necessary, unto the quietude and rest of man's mind The xii Chap. ☞: ☜  
THe loss of worldly goods: may fortune unto any person, without any hurt or noyance of his body, or of the fame or good name or yet without any ioꝑdy of soul, as when thieves, or sudden fire do steyle and destroy the goods, and yet when the persons having that loss: have knowledge thereof, the mind is (commonly) troubled and gruged therewith. But there then hath patience a place. For than doth the person, that is disciple unto patience: call unto mind: that all manner of worldly goods: be not given unto us, as unto propriety as our own goods but they be committed and delivered by our lord, as his goods, unto our necessary use and administration and ever upon a count. For without any feyle: we shall render, & yield a count of every penny. And also the said disciple knoweth well it is but lent good, and that also: without any day appointed or set, but ever at the will of the owner, wherefore he will say meekly and with due patience, 
job. 1. b  with holy job. Dominus dedit, dominus abstulit. etc. Our lord gave all and our lord hath take it as it pleaseth our lord: so be it, blessed be ever the name of our lord. And likewise a person may be hurt, or grieved in his body, although there be no loss ne hurt in the goods, nor yet in the fame and that when the mind is quiet. But yet soon after: the mind will be unrested withal, and seek for remedy. And if no remedy can be had, than the disciple of this good lady calleth for his master and she full lovengly is ready at hand, and sayeth. Remember (good child) what botches & scabs/ had holy job, & specially what pain thy saviour jesus suffered for thee, and take me thy master to be thy leech, or physician, & thou shalt be lightly and well cased. Yet further, the fame may be sore assailed and in great ioperdye, without any loss of goods or greaf of the body, and without any blemish of the soul. As was in holy Susan, when she was in hard case & shamefully accused: but see what her master, my lady dame patience did for her. For she never accused her false accusers, ne yet unto her dear friends, did she excuse herself: but biding with her lady patience: she remitted and cummytted her holle cause unto our lord and (with as few words, as might show that she was not careless, nor negligent of fame) said unto our lord O eterne, and everlasting god: that haste the perfect knowledge of all hid, 
Daniel. 13. e.  and privy things, & that knowest all things before their beginning: Thou knowest well (lord) that these men have borne falls witness against me and see (good lord) I go to death, while I did none of all these things that they have maliciously compowned/ and made (of their own heads) against me. And forthwith (by the mean of my lady patience) and of her mother meekness: help came, & she was delivered, and her fame and good name, not only preserved & kept, but also (unto her eterne glory) multiplied & increased. Now yet go further unto the self mind: And you shall perceived that although in a person the state of the goods; of the corpse, or body, of the fame, and good name, ye and also of the self soul: be whole & sound/ and stoude all upright: yet may the mind be sore vexed and troubled, 
Aug. de pacien. cap.  as daily happeth in every tentation, of the ghostly enymyes, the dyule the world, and the flesh, & by many other occasions of their members, and servants, 
2. Reg. 16. b.  as was in david when he sled from his son absolon: a man called semet, a limb of the dyule: rebuked him extremely, in so much, that his servants were greatly moved therewith, so that one of them would have slain the wretch but david turned unto my lady patience, and so was not only rested in his own mind: but also (with his wise, & godly words) he appeased his said servants. Thus appeareth that patience is good and profitable unto the quietude and rest, of mind. For the mind is not only moved and troubled by tentations, and such outward occasions but also many times without known occasion, when the persons within themself been troubled & vexed, & can not tell why, nor with whom & yet will they lum/ & lower, 
Tertulianus in apollo.  & look all of a dead fashion, and no thing can please for that time. The cause whereof: may be an humour in the body, and many times that unrest of mind cometh of opinion or suspicion, 
Seneca ad Lucil epla 78.  which many times do much grieve & unrest the mind. For let a person put a way opinion and suspicion (sayeth seneke) and great outward trouble: shall little, or nothing grieve. 
Aug. de pacien. La. 9  For patience wilfully taken: doth (by good deliberation) avoid all such trouble: and winneth/ and getteth thereby: great ease and rest of mind. For the person that hath wilful patience: 
Quinti lianus. La. 10.  hath but little pain. And the impatient person (by cause he will not suffer) doth not avoid the pain & hurt that grieveth him and that he dreadeth, but rather doth he multiply his pain by impatience, where the patient person, that hath determinate will: rather to suffer: then to do any wrong, or puyl: doth mynushe, & make his pain, 
ovidius 8. M●tha. fa. 7.  or trouble much lighter & less by patience. And yet doth also avoid/ and excape many worse or greater troubles & pains: wherinto he should (by impatience) have siypped/ and be drowned. The wise seneke therefore said unto a friend of his that was troubled and not patient therewith. 
Vbi supra ad Lucil.  Make not (said he) thy matter worse, and thy trouble more grievous: by thy quarrels, complaints, and impatience. And unto an other friend he said. Bear and suffer, saith he) with even mind, 
Ad Pau linum episco 6  and good will and take also and account (as gains of marchandes) all such adversities, & troubles as fortune doth send, or as hap, & fall by chance in this life: for the time shall come in a while, & very shortly: 
Macto.  that felicity and joy, shall make an end of all miseries and yvyls. And macrobius sayeth, who so ever (for the time) will dissemble and little care for troubles, & vexations: shall (in a short space after) have (by the beniftce of patience, great rest of mind, and ease and pleasure. Your common english proverb doth so affirm. 
valarius maxi. libro. 3.  Who so will suffer and be still: shall (soon after) have all their will. For then is fortune plainly vanquished & over comen, when she findeth a patient person. Hyt must needily be true that our saviour said unto his apostles and disciples. 
virgilius eve. 5.  In paciencia vestra, possidebitis aias, vestras. In your paciece (saith he) shall you have possession of your hearts and minds, 
Lue. 21.  when a man is troubled, and vexed: the mind (as they say) is not at home, the mind is not quiet ne at rest, and so hath he not (for that time) the possession, of himself. But when so ever he doth return perfectly unto patience: them shall he (in that pacieace) have again the right possession of his heart/ and mind. There is great difference bytwixe the possession of the mind, and losing of the inind? But though a man had (by trouble) in manor lost his mind: yet he might (by patience) recover that loss, & bring the sick/ and feeble brain unto great strength, & hahylyte, where many persons (by impatience) have lost their minds, their learning, and high wits, and gone stark mad and furious. For certainly one of the causes of fury, & mad rages: is proud impatience, or impaciet pride. Patience then ever doth render the mind quiet, restful sober, wise/ & constant, And so is patience commodious profitable and necessary: unto the quietude/ and rest of the mind and cosequently unto the wealth of the soul, not yet that in the said text of the gospel: Chryst said. In your patience: shall you have possession of your minds or of your souls, he said not you shall in your patience have power, & possession of your worldly goods or lands, nor of your bodies, nor yet of your name or fame, not withstandyng that unto all these patience is ꝓfetable, yet shall you not have in your patience, any possession of these. For you may be put from the possession of them all, & lose them and yet have full good, and meritorious patience, and yet you know well that for these things men do take full great patience although they be of small price toward the soul. For they shall ꝑysh, but the soul remeyneth for ever. So much the more therefore should patience be taken for the quietude of mind, and salvation of the soul. 
August. sermon. 223. de tempore.  Thus have we showed of four commodities of patience, now remaineth that we show unto you of the merits, & small reward of patience. Not withstanding you must know that the patience that shall deserve reward: must be perfect and have all due circumstances that belongeth thereunto.   

¶ Of the circumstances of patience The xiij Chapter.  
TO know well the due circumstances of pactence it shallbe convenient that you know the causers and movers, unto impatience, that according thereunto your patience may reanswer. For by four manners is patience assailed and attempted. That is to say of God, and of the devil. Of man to man/ and of man's own sensuality. Scripture showeth that almighty god did ꝓue the patience of Abraham: when he commanded him to follow the will of his wife Sat & so to put out his own son Hismael, and his mother Agar unto wilderness, to go forth at a venture, 
Genes. 21. b.  they wist not whither. A great prof of patience. And yet again when our lord commanded him to offer his son Ysaake in sacrifice. A marvelous excercise of patience, 
Ibid. 12.8.  a man to slay his own son, yet was Abraham every where most patiently obedient. And likewise of holy job. The second assayler of patience: is the devil, by tentation. For he spareth no person of any degree, ne any place, 
●. Pet.  or any time, but (as saint Peter sayeth) he cumpaseth and roleth about and seeketh whom he may devour. You know well, he tented & assailed our sayour. But with great patience he resisted and venquished him. The third assayler: is man on of another. And this assail is so common, that it needeth none other declaration but only our daily expience. The fourth assayler is man of himself. For the sensuality or concupiscence of every man, doth some time assail him, and tenteth to prove his patience. 
jacobi. 1. b.  unus quis que (sayeth saint james) Tentatur a concupiscencia sua abstractus & illectus. Every man (sayeth he) is tented & assailed drawn away, & intyced from himself: by his own cuncupiscence. These assailers well considered take heed now what circumstances and conditions our patience must have/ if it be perfect. The first condition is, that it be true, and do proceed/ of love, and never be feigned but alway to be as it seemeth. 
Grego, in Homelia, super C●●udr.  And that ever it dwell/ and bide still in the heart, inward: although it may seem outward to be contrary. Then must it be showed universally, unto every person, in every place. At all times. And in all things, but ever according unto the assailers or assayls thereof. And of the cause or matter moved. For some persons do seem very patient, and do keep good patience, when they have loss of their goods, hurt in their bodies, or hyn draunce of fame and good name. And all will they patiently suffer: but not of all persons. For some can bear their soverynes and suꝑiours, but not their equals, or inferiors. And some can suffer/ and bear their friends, but not their foose or enemies and yet some can better bear their enemies: then any other persons, and few men can bear all persons This circumstance of the person therefore: must be considered. For it forsyth much, who or what the person is: that doth assail, and move the matter of impatience, and also the matter that is moved. For when god is the assayler and mover? what so ever the matter be, the very disciple of patience: may never grudge thereat, but though the matter were so grievous that he could not well bear it: yet should he ever have good will to bear it & much more. And to be sorry that he doth not bear it as he would, & should. And ever to say with job. Dominus dedit dns abstu●it. Sicut dno placuit, ita factum est, si● nomen domini benedictum. That is. Our lord hath given us all, and our lord hath taken it a way, As it hath pleased our lord. So be it. Blessed be ever the name of god. We showed you before that the matter of impatience may be ministered sometime by the assail of the dyvyle that never resteth to tent/ and assail man in all that he can: but when the discipe of my lady patience doth perceive that it cometh of him: then must he mightily, & manfully resist and withstand, as did saint Katerine, saint Margot, and divers other, that made opyn battle with the dyule, & had noble victory over him. 
I●. 4. v.  For (as saint james sayeth) Resistite diabolo, et fugiet a vobis. Resist and withstand you the devil: & he will i'll from you I said also thirdly that the matter of impatience is ministered suntymes of man unto man, and this is common and daily in experience, here then must the disciple of patience consydre the state of the person that doth assail, and prove the patience. For although patience should be had unto all persons: yet the manner/ and behaviour of that patience is not always to be excerced and used after on form and like manner. For unto the soveryns unto the parents, & unto Masters and suꝑiours: patience must be showed and had with due reverence, and honour, & with words and countenance according what soever the matter be. But of the superior unto the inferiors/ may sometime severite, and earnest behaviour be showed outward so that ever charitable patience be had inward. How correction should be done of them that have charge: we showed you in your book of householders. And how, equals: that is persons of like degree: should byhave themself, each unto other in patience: the apostle Paul teacheth saying. Honore invicem prevenientes. That is every to prevent their comperes in honour, 
Ro. 12. c.  reverence, and good brotherly behaviour. Unto our friends: our patience must be showed, with friendly thanks, kind & loving words. And unto our foose and enemies: 
math. 5. g. Luke. 6. d. e.  our saviour doth teach us in the gospel how we should behave ourself, saying I bid you that you love your enemies, do good unto them that do you harm, and yvyle. Speke fair and bless them, that do speak, rughly, & that do ban, and curs you. And this may serve and content you as unto the circumstances apꝑteyning unto the person now unto the circumstance of the place. For sum person can well and orderly suffer/ and bear all persons according unto their estate and degree, but not in all places. For some that bear the loss of such lands or goods as be in the country far from them: can not bear the loss of their inheritance, or of those goods that be at home in their house, and sure possession, as we have in the book of kings of a man that was called naboth jezrahelita, that by no means would depart from his inheritance that king achab, would have bought, 
3. Regst. 12. a.  and because he said him nay: it cost him his life, although by wrong which wrong was after revenged by almighty god. some persons can bear & suffer rebuke of any person but not in the presence of people. And few persons will have patience in all places. And therefore the disciple of patience must have inwordly patience in all places, although the manner be outward earnest. As by case, a wise man will bear a large rebuke of his wife or of his servants in secret place, that in open place: may justly seem not to take it with patience. And likewise of the circumstance of time. For some that can bear both the persons & the place: will not bear at all times. For when the brain is troubled by surfeit, 
Eccle. 3. A. & b.  or the mind suddenly assailed with unaccustomed and unused vexations, diseases, or troubles: many persons do then forget patience. But the disciple of my lady patience: will take good heed unto the time. For although the wise man say, there is a time to weep, & a time to laugh, a time of silence, to speak little, or no thing. And a time of speaking, to talk and commune, yet is there no time of impatience, wherein my ladies disciple may contrary unto her discipline, be inwardly moved at any time. notwithstanding that the respect and great weight of all these three foresaid circumstances, that is to say, the person, place, and time: doth hang much upon the fourth circumstance that is to say the matter, and cause ministered. For the matter and cause may be against god, and his laws, or against the neighbour, kin, or frendis or against our own person, now if the matter and cause be against god unto the injury & wrong of him or his laws: to suffer then that wrong is no patience, but rather iniquity, and wickedness. And if the matter be against the neighbour: then to dissymble that wrong and as it were no thing to meddle therewith hecate therefore: is a negligence, and great unkindness, because that every brother. 
Chriso. super ●ath.  and faithful Christian hath cure, and charge of other. Now must the disciple of patience look well what the matter is. And unto whom it doth appertain and belong, and thereafter must he order his patience. For in the matter or cause that belongeth unto his proper person: to suffer much wrong: is laudable, & much to be praised, yet must you here remember, that on man: may bear and use two persons, that is to say, a common person, and a private person, every man is first in himself a singular private person of soul and body, on man. And when so ever any such private person is (by the election or sufferance of god) called unto any common office, rowlme, dignity or degree, as to be a king a soureyne, or a ruler and governor of any communality, or company or as their curate then beareth that man two persons, and then if wrong or rebuke, be done unto his own proper person, it may be laud and praise, and also meritorious to suffer, but if like things be done unto him/ as the common person, King, Mayre, Shyryf, Bishop Abbate, soureyne Curate/ and all such other: then may it not be suffered without the offence of that commonalty/ whose person he beareth, & so is it of them that in preaching or in ministration of the sacraments: do bear the person of Chryst, or of the church And therefore the injury, and wrong done unto any such a public and common person: must be corrected, 
john. ●. f.  reformed, or at the least excused. For of both do we read in scripture. For our saviour himself did excuse him unto the jews when they said he had a devil within him, he said, nay, I have (said he) no devil, but I honour my father. And so may any private person excuse himself, when the injury or wrong laid unto his charge: doth sown, or appear to be against the honour of god, or unto the rebuke of any other persons/ than him self, 
Daniel ●●. c. f.  as we have of Susan, when she was falsely accused. And that the injury of the neighbour should be defended: we have in the book of Daniel, how he defended the said Susan. But the injury of god: may never be overpassed, nor yet of those public and common persons that do use his rowlme. Moses' did revenge and punish the in jury, 
Erodi. 32. f.  and offence of god in them that did idolatry: and caused them to be slain by their own kin and friends. 
Io. 2. ●.  And our saviour did punish, and drive out of the temple, buyers, & sellers. And how they were punished that vexed & despised, 
Nume. 16. d. Deut. 11. a. Psal. 105. b.  his prelate's doth appear, in Dathan and Abiron, and Chore, that by the vengeance of god, did sink into hell quick, with their tabernacles/ and all their substance. And by marry also the sister of Moses, that for grudging against Moses her brother and sovereign under God, was stricken suddenly with a plague of leper, 
Nun. 12. C.  and so remained unto the time that by the prayer of her brother: she was cuxed & healed by miracle. The same thing is setforth in the fourth book of kings, how those saldiours that (with despecte) came to assail, and vex the prophet of god Helias: 
Ca pri.  were all destroyed by vengeance of god. Many such examples, be showed in scripture. The injury also of all common persons: is in manner the injury of both god & man, which therefore may not be suffered unpunished yet may not any correction be done by impatience with Ire of stomach to revenge & wreak the self wrong, but rather by the zeal of equity, and justice, as by the example of our saviour, when (as is said) he drove the buyers and sellers out of the temple, and of Moses when he broke the tables, & commanded the correction, and manslaughter that I spoke of before, both they seemed to be angry, wroth, 
joan. 2.  & impatient yet were they not so in deed. But they showed & taught how correction must be done duly and justly. So that patience be ever kept withinforth in the heart, mind & conscience. And yet withoutforth to be done with severity & earnest manner, in countenance, words, deeds, and behaviour, as best may conduce, and profit unto the wealth of the sinners & trespasers' according unto the quality and quantity of the sin and offence for the salvation of their souls, & the reformation of their manners. And where the sinners & offender's may be reformed, and appeased, or made better, by patience, 
23. q. 4 Tolera dum.  there, will the meek, and true disciple of my lady patience, use her, & take bear and fuffe wroge and despecte, or rebuke of the naughty & evil persons. For surely, that person was never perfect disciple of patience ne yet of any other virtue: that (in such case) would not gladly suffer, 
Grego. 2. Moral. et in Homel. svam Cuz audiretis.  & bear the wicked person. For though in deed many persons be very froward and much importune yet there then to suffer (sayeth Seneke) is most glorious victory, & most high praise. Thus have we showed you, of the circumstances of patience, unto whom, where, when, wherein, and in what manner: patience is to be kept and used. 
Seneca de Clementia. lib. pri.  And so is patience, having all due circumstauce: much ꝓfetable unto the soul, both in that it doth remove, and put away therefrom, all that should be noyans and hurtful thereunto, and maketh the body subdued, 
Aug. de pacien.  and obedient (as seneke sayeth) unto the soul. And also winneth most merit and finally hath most high reward of the which merit, and reward we should now speak, 
Ad Lucil. cpmm 78.  but that I think least to show you/ first how this patience that so doth merit/ & obtain reward: may be adquired and gotyne, and onhis gotyne: how it may be preserved & kept/ or (at the least) recovered.   

¶ How patience is adquired gotyne and learned. The: xiv. Chapter. ❧: ⚜: ❧  
TThose persons that do desire & would fain have a reward or a gift: must by some means deserve it before they have it. And that deserving is by labour, or diligence/ and that labour or diligence can not be done: till it be learned and gotyne, and yet every labour or diligence doth not deserve like reward. All these things be opyn bnto your sight and knowledge as well in arts mecanicall, and handy crafts: as in speculative sciences. And when the science, cunning or craft is learned & gotyne, yet without deserving can no reward be had. Siquis non vult laborare non manducet. He that will not labour: 
Paul, 2. Thes. 4. c.  shall have no food, he getes neither meat nor drink: that no thing will do therefore, saint Paul again. No person shallbe be crowned, but that lawfully doth stryne. This term strive in English doth syngnyfye and betokyn divers things, as in words or deeds. But specially in common camps, 
2. Tim. 2. a.  where been certain rewards or gifts set forth, and appointed for the stryvers of every game, as where is a general shuting there is a standard of silver, for the arrow, and flight their silver tokens, and divers persons do there strive, which may shoot fortheste & so win the best game, & likewise of other games & camps, as of wraskling, running for the glayve. jousting for the dyamande & such other, every a proper reward according unto their merit, and deserving, but he that will not strive, ne put himself forth to do what he can: he shall have no game at all, he getes no reward. So in like manner of patience, he that will not learn/ and get patience & then use & excercise patience, according unto the law of the game, that is to say: after the form & manner before showed: he can not have the garland, and reward of patience. first then take heed how patience is learned, and gotyn. Every art or craft that is learned doth first behold the end, that is, why, wherefore, and unto what purpose, a person doth learn this craft or that, more than an other craft. surely the reward is the cause and end, to have a living as they say. 
Tece. in Tus●.  And (as Cicero sayeth) men cummunly do set their children unto that craft that best is rewarded, as in some time, & in some regions (sayeth he) mynstrels, 
Definition of Exercise.  & painters, were most set by, but every man learneth that unto him or unto his friends seemeth best to bring him unto that reward, and state of living that he most desireth, how than every craft is learned: we showed you in your draft of death, 
Definition of Experience.  that is to say by experience, and experience, by excercise. Excercise, is an act, deed/ and an use of working, or labouring. Then doth a person excercise patience: when he doth put it unto use in working thereof, or labouring therein. Experience (after Aristotle) is a knowledge, 
Primo Methaphisic.  and proof of that thing that is found out, and gotyne by excercise. And by many experiments or experiences: (sayeth he) art or craft is gotyne, And yet must the learner, have some manner of teacher, or some introduction/ and bringing in unto that craft that he would learn. For although, that many persons, by natural wit, with diligent study, with the help of such experiences and learnings as they had before in other arts: may learn some arts or crafts by themself (as did saint Augustyne and divers other) yet were they not utterly without a teacher. For that natural wit, & the experience of those other things that before they had exercised, did help them unto that art or craft that they seemed to can, without any teacher. 
The definition. of practise.  Experience with practice: is called also a masters. practise, is the oftyne working, and using, of that art, or craft that was learned and gotyne by excercise/ and experience. And yet unto all these who so ever shall learn, get, and can any art or craft: must have due, and convenient matter, wherein, to work and excercife/ and to have experience, and to practise. And yet before all other: it his necessary, and convenient that every person that would learn, should know what the science, art or craft is: that he desireth. And that is called the definition/ & declaration of that thing. As if a person would be a glover, & learn the craft of gloverye: he must know what is glovery, what is meant by that term/ and word, gloverye, as thus. Gloverye is an art or craft to shape, and duly to frame an instrument or garment for a man's hand, called a glove. And grammar is a science or cunning to speak write or understand every sentence rightly according unto congruity. Now I pray you see how we have hitherto kept this order, in all our intracty of patience. first we setforth the definition, in divers manners. Then (after the due praise of patience) doth follow of the commodities of patience, as the cause why and wherefore patience should be learned and practised. The matter (I said) of every craft or cunning must be had, as leather unto the glover, or cordiner. Cloth unto the Tayliour, or Draper. And the viii parts of reason: unto grammar. The matter, of patience: is trouble, vexation, hurt, harm, gref, and loss, and these or any of them to be in worldly goods, 
2. Moralium.  in the body, in the name or fame, and in the soul. Which we have somewhat touched before. saint Gregory sayeth, that who so ever will be Abel: 
11. Moralium.  must be exercised with Cain. That is to mean that who would be in the state of Abel all patient: must be exercised with the trouble or the malice of Cain. And in an other place. The virtue of patience (sayeth he) is never proved in prosperity, but in the contrary that is adversity. For as gold & silver be tried & fined in the fire, so be the disciples of patience tried & taught in trouble, and adversity. adversity than trouble & noyance is the matter wherein patience is learned & gotyne. For if a person would believe that he had patience, without trouble, and without great excercise therein: certainly that patience were but a painted patience. There is much difference between a fire made of wode, cols, or such other combustible matter that will soon or lightly burn. And a fire painted upon a wall. And certainly so is it of those foresaid paciences. For as painted fire can not burn you, so patience without trouble can not ꝓue you Trouble than is the matter. Now as unto the doctors, instructors/ and teachers of patience: there be many. For every thing that doth give a man occasion unto patience maybe taken as a teacher thereof. Instruction than/ & teaching is required. For although patience, as other virtues may be had by infusion, that is by the gift & sending of god without any help of other creatures yet because this mean, is not common: but of singular prirogatyve: we will not speak thereof. For S. Paul knew well that faith might be had by infusion, yet said he. 
Ro. 10.  How may the people believe, & have faith without hearing, & teaching as though he said, it can not commonly otherwise be had, and so say I of patience. And yet also, although some arts or crafts may be learned (as I said) by self study & diligence yet is not that common neither. Than is teaching the common way. But her unto some person might say, that saint Augustyne calleth patience a gift of god, certainly: so it is: I do not deny. And so be other virtues, although not by infusion. Patience is so his gift, because that (of his own fire will & gracious goodness) he doth freely offer it unto man, and then will he that man shall work with him, by good will and consent, and likewise in all virtues before they be had, and yet when they be had: they can not be kept without him. For he doth alway follow & work with man, as well to end as to begin, if man do that is in him, yet must we have instruction, & teaching, which standeth in precepts, commandments, or rules, and in examples, or in both. So have we of patience, we have some preceptours, masters, and teachers by precepts by exeamples, and some by both. The great master almighty god in holy scripture doth (by the wise man) teach us the way & mean unto patience, this is the precept and commandment, saying. Fili accedens ad servitutem dei, stain insticia, 
Act. 2. a  et in timore, et prepara aiam tuam ad ten tationem. etc. That is to mean. Son, or child if thou wilt accede, approach, & draw near, unto the bondage, and thrall service of god (which: in deed: is most high liberty, and freedom) thou must standefast and stiffly, in justice, and rightwiseness and in dread. And thou must also prepare, & make ready thine, heart & mind, unto tentation. Thrust down thy herie, and hold it under. And take patience, and suffer. And incline, lay to thine ear and hearing, and so receive, and take the words of understanding. Suffer thou, & bear the sufferings of god, after his will, And be thou joined coupled and knit unto our lord, and suffer: that by the last, thy life may grow and increase. What so ever is applied, and put unto thee: take it, and in sorrow: suffer/ and bear. And in thy vile & little reputation: have thou patience. For gold, & also silver: is proved, and tried in the fire. And so be the acceptable persons, in the chimney or fournes of humility, and meekness, that is patience, if you dread, and fear our lord: then sustain, and bear his merciful troubles. For the fournes doth ꝓue the potter's veselles, & so doth the reptation & assail of troubles, prove the just persons: Hyderto the said wise man. Saint Paul a good master & teacher of patience: said, 
No. 5. ●.  that he rejoiced & was glad in troubles. For we know well (sayeth he) that trouble worketh patience, & patience worketh probation, & probation worketh hope. And hope in god: doth never confound ne deceive any person, if you will learn patience (than) you must love trouble & never i'll nor avoid the cumpeny of unrestful and troublous persons. The holy prophet David said Cum his qui oderunt pacem: eram pacifieus. 
Psal. 119.  I was (saith he) peaceful and restful, and a maker of peace: with them that hated peace. And when I spoke feyre unto them: they (without cause) impugned and contraried my saying, and so thwarted with me. 
jacobi 1. ●.  Blessed is that person sayeth saint james that suffereth temptation & trouble. For when he therein is proved: he shall receive the crown and garland of life. And before that, he sayeth. Think you & judge, or suppose (mine own brethren) that all joy and pleasure is, when you fall in to variant and divers tentations and troubles, knowing for certente, that the probation & ꝓfe of your faith: doth work patience & patience shall have the work of perfection, that so you may be perfect, & whole unto god, in no thing feynting feyling, ne lacking. Thus have we showed you of one master and teacher of patience, which by certain precepts & rules of holy scripture doth teach the disciples and lerners of patience: to love troubles and to be exercised in troubles & by no means to i'll nor avoid any wrongꝭ. Now shall we setforth some doctors that do teach patience by example, and those be in two manners, that is to say worldly persons, and ghostly persons.   

¶ Of the example of worldly persons. The xu Chapiture. ☞: ⚜: ☜  
WE may take example to learn patience at the worldly folks, and that as well of the that be evil, & damnable persons: as of them that be good and virtuous. The ambitious sinners to attain, and win worldly honours, and dignites: by right or wrong: do take and suffer gladly loss of their goods, joperdy and hurt of their bodies, little caring for their name & fame, & less for the wealth of their souls, which thing we have, not only of the stories of the getyles, 
Salu●●.  as of carelyne, in Saluste/ and of the siege of Troy in Vergil, but also in holy scripture, as in the books of kings. 
Vergil.  In the Machabies and in many other placis, although we name none of the chronicles of christians. 
Augu●●. sermune. 223. c. de tꝑe. et de paciencia. 3. et. 4. Cap.  thieves also & robbers, unclean livers, & sawldiours: do take marvelous patience in all troubles, and joperdyes: for to obtain that they unlawfully covet, & desire. And so do many full good virtuous persons as the merchants, shipmen, poor husband's artificers and labourers. And all worldly persons: which (by good reason) may move, & make the ghostly persons abashed and a shamed, when they see and perceive these manner of liveries take such patience in so great pains, and all for to have and get those things that be uncertain unto them, but only that they hope, & trust to obtain them. And yet when they have the full possession of them at desire, and pleasure they be in as great uncertainty how long to keep and enjoy them, or whether they shall sooner be taken from their goods by death, or their goods from them by chance Reed the gospel Luke xii C. But unto the true patient persons: 
Luc. 12.  their gains be ever sure, so that when they have once the reward final, of their patience: they shall be sure never to depart therefrom, ne ever shall h● be less in any part, but rather more. And contracie is it of those things for the which the worldly persons do suffer. For when they have gotyne, & have in possession that thyngen they laboured fore, & desired yet: beside that (as we said) that they be unsure of the keeping thereof: they may be sure it may & shall be mynushed, & made less daily. Alas how is it th● that the ghostly persons be not provoked by their exeamples (to suffer, & bear more gladly troubles, and pains for God, and ghostly gains? I fear me, 
Luke. 16. ●.  it be as our saviour said of worldly wisdom/ or wit. saying. The children of this world be more prudent, and wise, or witty of provision, in their kind: then be the children of light and grace. So I think, that the worldly persons do more fervently desire those things that they suffer for: 
August. sermone. 223. c. de ●●pore.  then do the ghostly persons. For. S. Augustyne sayeth, that the violent fervour of desires: doth cause in man, the tolerance and sufferance of troubles, labours & pains. For no man doth gladly suffer, and bear that thing that doth put him to loss, or unto hurt, pain, & grief: but for the love and desire of that thing that unto him is a delectation and pleasure. 
Aug. de pacientia Capi. 5.  And therefore, the more vehement and huge, the more ardent & flaming/ that the said delectation, concupiscience, and pleasure is in man: so much is he, thereby rendered, and made more patient to, suffer and bear all manner of sorous pains, & griefs, for that thing that he so coveteth, desireth and loveth. That desire (than) and love: is the cause of patience, and sufferance, as well in ghostly as in worldly persons. The love of the world: in worldly persons. And in ghostly persons the: love of god, which two loves: as they be in themself divers: so have they divers beginnings, and springs. For the love of the world hath beginning and spring in the frail and corrupt fire will of man, proceeding of the falls flattering, voluptuous beauty & seeming pleasure of worldly things. And is fastened, pight & grounded to remain, & consume in the heart & mind, by lewd use, & unlawful custom, which custom (after sait Ysodore) so bindeth the person. 
Ysodo.   vix removeri posset, That scant (saith he) or vuneth, it may ever be removed, But the godly, and ghostly love, is not so engendered ne breed in man, but rather is diffused, shed and powered down upon us, & so sinketh into our hearts, of the holy ghost & spirit, 
●o. 5. a.  that (as saint Paul sayeth) is given unto us. And therefore the patience of the ghostly persons: is of that spirit, that so did send and minister the said love, & not of the self persons, though they be never so just and ghostly. For (as we said before) it is a gift of god, that no person (of himself) may obtain or come by. Notwithstanding every man (as oft-times we say) hath of god that grace freely given of his own bounty & goodness: that he may dispose his will, heart & mind to lie unto that grace, and to follow the motion thereof. So than is the patience of ghostly persons: 
1. Cor. ●. Aug. de paciēti●  grounded & hath beginning & rote of charity (which as the Apostle sayeth) doth sustain, suffer and bear all things to be borne and suffered. According therefore unto the quantity of love and desire in both, the ghostly and worldly persons, is the quantity of pains and troubles, for the thing that is beloved, & desired, is more strongly and gladly suffered, and more meekly and mildly borne and taken. Yet is there much difference between these paciences. For the worldly patience engendered of worldly love of those things that be transitory, and that soon pass and be gone: 
joc. 3. ●  is not from above (as saint james saith) of sapience. 
2. Io. 2.  And saint Iohn commanded his disciples therefore that they should not will ne desire to love the world, nor those things that be there in. The worldly patience (than) is all worldly, and the ghostly patience heavenly. The one bestly & carnal. The other ghostly and spiritual. The one/ sinful, and devilish. And the other good, and goodly. Unto the ton patience: man may attain and reach by himself, by his own will But unto the t'other not so. And why. The cause is that the concupiscence, desire, and love whereby the worldly persons do so stiffly and obstinately bear and suffer pains and sorous: is of the world & all sinful, and man (of himself) may fall into sin, though he can not by himself arise again unto the state of grace, as by example, a man can not climb unto a steeple top without streyrꝭ or some other-helpe, but when he is at the highest place thereof: he may of his own will without help fall down But unto the ghostly patience: man may not so attain, and come, of him self, be cause the fervor love, and desire whereby the ghostly persons done so strongly, and marvelously, suffer so wonderful pains: is of god, and god is a spirit impossible that may not suffer ne have any pain. A man therefore can not love that thing impassable: with out he be holpyn & inflamed with that godly fire that is the holy ghost, & so then may he love god, and by that love he may suffer, and gladly bear: unsufferable and unbereable pains for god. For (as we said before) charity beareth and suffereth all things. 
Psal. 〈◊〉 3. d.  From the which charity saint Paul said no thing should depart him. Nother trouble, nor anguish, neither hunger, thirst, nor cold no peril nor jeopardy, ne persecution nor vengeance no dent of sword nor dread of death. For it is written that we be mortified & put to death every day/ in all our life time for thee (good lord) but in all these do we venquyshe and overcome all for him and by him that hath perfectly loved, us. For I am certain (sayeth he) that neither death ne life, nor angels, neither principates nor virtues, neither things instant or present, nor things to come. No strength nor power, neither height ne depth, nor any other creature: may depart us from the charity, and love of god, which is in Christ jesus, our lord and master. Now you see what might and strength love hath, and how inwordly persons it causeth them to take great labours and suffer much, and so to learn patience/ and yet is it in deed: no patience, nor worthy the name of patience, although it be a sufferance, and so doth seem only patience. For (as we have showed before) the cause of the sufferance doth make patience, & not the self sufferance, yet may we christians take example at their sufferance that be worldly: to learn and win true faithful & meritorious patience. And much may we be abashed & a shamed of our dullness and unkindness, when we see or here how they suffer & bear for the vain love of their lewd desires, and how little pain we take and suffer for god, to win very patience. Now let us thā●urne our face from this manner of patience, because we perceive it is not true patience, although the example might move us and so teach us/ and let us follow the exeamples of better masters and more sure learning. ❧: ☞ ❧: ☜   

¶ Of the exeamples of ghostly persons. The xvi Chapter. ❧: ⚜: ❧  
saint james sayeth we may take example of the evil labour, 
I●. 5. 〈◊〉.  pain and patience of evil persons, but much more of the holy prophets, whom now we bless and praise, for their pains and sufferings, you have hard (sayeth he) what job suffered, and what end our lord made: you have seen and perceived. Now than, if we shall take the doctrine and lerding of our patience/ before defined, 
Ro. 2. ●.  and destribed, at and by example, We may well begin at the example of our Lord god that (as saint Paul sayeth) doth (by great patience) tarry, bide, and look for our conversion from sinful life unto good life. 
Aug. de pacientia Cap●●.  But here must you beware that you think not ne believe, patience to be in god as it is in us. For w● can never have patience without pain, without suffering of loss, hurt or grief, which manner of passions be never in god, but when god doth minister justice, & so doth punish the sin of man: then we say that god is angry & displeased, and yet in deed there is no perturbation of that passion of Ire in him. And again when he doth use vnt● us his mercy, grace, benignity and goodness: then say we that god loveth us, & is pleased with us, and yet be their non such mutations nor chaungynges of affec●yons, or passions in god. And yet may we say that god without any passion: is most highly patient. And that he hath not only moste perfect patience: but also that he is the self essential patience, and the fountain, well spring, and beginning of all good patience. And therefore they err and think much a miss: 
Aug. de paciē●●s et eypr● anus. aug. 〈◊〉 supr●. Cap. 5.  that do say they may have patience of their own self by the liberty of their free will. For David said, good lord god, thou art my patience. That god hath patience, and that much and marvelous, above that any tongue can speak, or any heart may think appeareth openly from the beginning of the world. In that specially: that he so patiently, and mercifully suffered and bare, the great unkindness (& yet further) the great rebellious obstinacy, and disobedience, of our first parents Adame, and Eue. And also of their first son Cain in fleeing of his brother Abel. And ever (sith that time hitherto) hath borne and suffered, and yet doth, bear (unto the great contumely and despite of his majesty, & honour) the idolatry of Caynes' post rite ysshue and offspring, 
Cyprianus ubi supra.  and of all infideles that set up their false gods & their idols of earth metals, of stone, & wooed, in their profane temples that is to say, such temples as were never consecrated ne hallowed, but (contrary unto all good religion) wyched & cursed, he suffereth them to do unto them sacrifice and sacrilege. And yet god doth not only suffer, and most patiently bear them in all these & many other abominations: but also doth give his gyfies equally as well unto them as unto his chosen children. The son, the moan, and the stars the elements all manner of wedders, all manner of fruits and food, in like unto the good, and bad or evil persons. And although it be in his power, and also just unto their deserving, to take vengeance and wreak upon them, & utterly to destroy them, yet notwithstanding that he is daily assailed and provoked by their many, & continual offences and malicious hardness of heart, yet (I say) doth he, by great patience, differre his justice, and doth tarry, bide and look whether they will change/ & amend their life. 
●●●cvi. 18.  For he sayeth. Nolo mortem mo rientis. I have no will that the sinner should die in his sin but rather that he should be converted and turned from the death of sin, and that he should live. 
M●la●h. 3. johel. 2.  Return (saith he) and come again unto me. And by his prophet. johel Return you sinners, & come home (sayeth he) unto your lord god. For he is merciful piteous and patient, and hath great compassion upon the misery of man, ready ever to restrain, and withdraw his sentence, and judgement against the malice done & showed unto him. 
4. Isbr● Ca 180 prope sine●●●  Here now doth appear that we may take example at our lord god to learn patience. For (as we have in a revelation of our holy mother saint Bryget) patience doth enter, & sink into the heart and mind of man, by the example of our lord god and of his holy saints. Sith god (than) is both our lord and our father (as christ sayeth in the gospel) we ought to love, that he loveth. For that thing that he loveth: is to be (of right) beloved. And that thing, that he loveth his goodness, & majesty, doth commend & praise, and setforth for example to be followed. And every servant is bound to follow his lord, & master and it becometh the child: to follow the father. And so did the old fathers of the old testament: follow god in patience as their lord, and father. Adame had great patience with Cain when he had slain his dear beloved son Abel, and he had no more sons then but him alone, whereby Adame had great occasion: to i'll him again as just & due vengeance, for his treaspas, & so did Cain suppose, & fear he would have done. 
Goe 3 c,  For he said unto our lord god, when he had cursed him for his wicked deed, lo (said he) now dost thou cast me from the face of the earth, and I must be hid from thy face, and I will be a vagabond, and a tenegate in the earth, and therefore every person that findeth me: shall have will to i'll me, but our lord was more patient & would not suffer that: but rather let him bide: that all the world might learn patience, & so did Adam & Eve, & their daughters. For so patiently they bore & suffered that vengeable deed, that none of them did so much as challenge or rebuke him therefore. For they know well he was so indurate & stiff with despere: that he should rather be worse by their words, then better. Patience then was best. And Abel also was an example of patience, and a figure of christ, sith he would not resist, 
Ty●anus de paci●●●●.  ne withstand, nor strive with his brother, but like a lamb meekly and patiently suffered him to do what he would: The patience of Noye, was notable, that without murmur or grudge, suffered so meekly the punishment of our lord, & also the mock & dishonour of his own son Cham. 
●c. 6. ●.  And Abraham when he was commanded to, i'll and offer his son, was (without resistance, with all patience of devotion most readily obedient. And Ysaake his son, 
Ibidem. Bene. 22. b. e. Ibidem. 27. g. Be. 32.  with like patience and devotion was as ready to be offered. jacob showed great patience when he fled out of his country from his father and mother, for dread of his brother Esau. And yet more patient when he meekly appointed to appease him, his enemy, with large presents and gifts. 
Ibeden. 37. c.  And what may be said of joseph, that not only did bear & suffered the great & innatural unkindness of his brethren patiently: but also forgane them, and fed and comforted them most charitable. Moses' was despised, & suffered many rebukes and great troubles of the most unkind people of Israel, 
Exo. 32.  & near at the point to be stoned unto death of them. And he most mild & patient: prayed full heartily for them David suffered great persecution of Saul, 
1. Re. 2● Ibidem. ●4.  & yet when he had him in his danger: he favoured and spared him, & also when he was dead: he mourned and bywayled him, 
2. Re. 1.  and revenged his death, if we should here recount Samuel, Helias, Helizeus, Esay, Hyeremy, and all the holy prophets, how they by sufferance wan the crown of patience: it should be to long a work. Yet one great champion & singular example of patience shall I set forth before you that is holy job. Look upon him well: and you may learn good patience. We showed you before (if you remember) that all the assails and troubles, & tentations of patience do fall and come unto man, other by the loss of worldly goods or of possessions, or of the loss of friends, or else for the hurt of the body, or else for the bloting and steynyuge of fame and good name, or else for the grieve of mind or peril of the soul. And in all these commonly man is troubled and tented, by man, notwithstauding that sometime, god (as I said) may, and doth ꝓue the patience of his servants, and so doth the devil by his licence, & sufferance, also. And this assail is most extreme & grievous, because of the power subtilite, & malice of the enemy, that always doth as much as he is suffered of god, which is evedenti his deed unto job. For first he assailed, & examined him in his worldly goods, & that not after the common manner of fortune, to lose a part: but he took all, 
job. 1. ●. d.  and that substance was not small, for he was a lord of goods & very rich. And yet went he more near him. For where he was more rich, and greater lord in that he was a father of many fair/ and both goodly & godly children: he took them all, not one by one, as sickness, & common plagues do: but all in one instant, by a sudden and vengeable manner of death. And yet further, when he was lest without all worldly help, and comforde, except his wife alone (that unto her husband was as every wife is one body, one flesh, and as an other self he and so should have been unto him a singular help and conforde) the devil armed her against him, 
I●r●ez.  as before he had done Eve against Adam/ and when he had lost all the world, & yet beyond all: the devil had stricken him with sickness most miserable, not with the stone, or colyke, or with fevers/ and common plagꝭ: but so (with boytches & sores) bewrapped him that from the sole of the foot unto the crown of the head: 
job. 2. ●  was no place hole, nor yet without extreme and most grievous pain, ache, and woa, and that continually, day and night every hour & minute without any remission, ease or rest, and so clearly and utterly forsake of all creatures: having no place to bide in: but the muckehepe, or dongehyll, whereupon setting, and with a shell scraping the scabs, & wringing and a voiding the stinking matter out of his sorrowful sores: she (I say) his wife, so armed and taught (as I said) of the devil: far passed her master. For when he had (from most high, prosperity) brought him suddenly to be neither lord of goods nor servants, nor yet father of any children, and in body without health unto most cruel torments and misery: she yet (beyond all this) assailed him with the most unnatural and must unheltheably wound of unkindness, which most uncurable pierceth the heart. For in stead of loving & friendly comfortable words: she assailed him with upbraydes and rebukes, and (over all) with poisoned & more than dyvylyshe counsel, whereby, he should not only have lost for ever, his most noble and most glorious & godly fame, & good name, of justice, 
job. ●. ●  which he had above all men upon earth (god himself to mytnes that said of him, that no man upon earth was like unto him, simple, plain, without guile or deceit, and so dreadful to offend our lord) but he should also have dampened his own soul, which was all the infors & labour of the devil. For when she had said that all his hope & holiness was vain and lost: she counseled, him to blaspheme god, and then to i'll or kill himself, to be rid and delivered of his sickness, & misery. But now mark well (for your learning) what he answered unto all these assails, and troubles. first when all his goods, and children were gone: he suddenly changed himself and his array, and fell down prostrate upon the earth & worshipped our lord and said. God gave all, & god hath taken it away, as it hath pleased our lord: so hath it come to pass, blessed be the name of god. And unto his wife he said. 
●ob. 2.8  Thou speakest now, like unto one of the fols that be faithless. Sith we have taken of the hand, and power of god all our goods: why should we not sustain, bear, and suffer the evils, and griefs. In all these things (sayeth the scripture) did job, no thing sin nor offend, in his lips nor words. Lo in all these conflicts and assails, job was nothing broken ne bowed, but among all his anguyshes pressures, assails, blessed god, whereby his lady & master dame patience had in him the victory and triumph. 
De pacientia. homilia. 4.  For (as saint Iohn Chrisostomus sayeth) job had build his house that was his soul upon the fast and stable rock & stone of patience and not upon the gravel of impatience. 
Math. 7.  Our lord in the gospel sayeth that the wise man doth build his house upon a stone, and the fool, upon the gravel, and when the wind, leyte, thunder, and storms come: the one standeth & by death all brunts, and the other falleth to ruin, and is destroyed. So (sayeth he) if a person would passeforth unto ever lasting peace: let him seek for patience by suffering and bearing of trouble, and build his house that is to fire and appoint his soul heart/ & mind to bide what so ever come, be it adversity, be it prosperity, and neither seek the one nor the other. For neither of them can hurt him that is so appointed but rather both, may profit him. And contrary, that person that doth build upon gravel, that is: that setteth his mind to follow vain & voluptuous pleasure: is hurt by them both. For he is as soon overthrown with prosperity, as with adversity. example of both, 
Example.  if fine gold fall in to the water: take it up again/ and it will keep both his colour, & fines. And cast it forthwith into the fire: and it shall nothing be the worse, but rather the more feyre, and more fine, and yet be fire and water contrary. And so is it of the just person, appointed (as I said) both in wealth and woe. But take clay, & cast it into the water: and it will part soon insunder. And if it be put in to the fire: it will wear hard & out of kind, and likewise of gross, put it in water and it will soon wider, and rote, and cast it into the fire: & it will be shortly brent or burned up. And so is it of the negligent careless person without appointment. For it is not the nature of tentations & assails: that causeth the house, to stand nor fall, but the appointment and disposition of the mind. For the houses spoken of in the gospel: were all one, both were houses, both fully edified, & builded, both of one and like edification, the assail of the weders were the same, here rain, & there rain, here floods: & there floods/ here thunder, and leyte and there the same, here wyndꝭ & stormꝭ & there in like manner. And yet the one house standeth fast/ and the other, falleth down, and why? because the foundation, and ground was not all one It is not than the nature of the tentations, assails or troubles, but the folly of the builder: that causeth the ruin, and destruction. job therefore pight his foundation surely upon the rock, so that the furious rage of the most malicious, & angry devil, nor yet any of his wiles or crafts could move him. Take good heed than (you desiples of patience) and look well upon job, where & how he sitteth in his golden throne, garnished & sir with the most glorious apparel of pearls, & precious stones in his rob of purpur decked with diamoundes. For so I assure you, was that muck heap or dongstyll where he sat among the extrementes and filthy avoidance of beasts, in the rob & most rich array of his holy & glorious body, purpured with his precious blood, and marvelous matter decked with the diamonds of boytches, 
Thriso. homilia 5. a.  biles & scabs. For (as they said clerk saint john saith) that dunghill was more noble, & worshipful than any kings throne and that array: more rich. For yet unto this day (sayeth he) great multitude of people of all manner of degrees and nations do go in pilgrimage, 
Nonate how much than relykes were in  from far countreyse over many sees: unto the country of araby, to see and look upon that dunghill and when they le it: they kneeled down with great worship & kissed the holy ground where his blood was shed, which is more precious and rich: then any gold & those boytches and scabs: more dear, 
honele▪ M. yeris ago and more.  and desyrable/ then any gems or precious stones, and more be these profitable unto every Christian: then all worldly goods, and riches. For if (in case) a man had lost a substance of goods or had a child dead or a wound in his body: what profit or comfort should they sight or look of a kings throne, and his apparel full of gems, perry & precious stonꝭ: do unto him? surely none at all, or very little nor yet unto any other person: but only a temporal delectation, & pleasure, soon passed. But let him (in most high discomfort) look upon job, & he shall see a noble man & very rich (for so was job) spoiled & all his goods lost in an hour. And if his son & heir were dead & he without yshue: let him look upon job, and see him accumpenyed with vii sons, and thrye daughters and all married notable persons of singular virtue. And a very great household and all suddenly slain. And yet his noble corpse & body, of tender education brought up, like a gentleman, and never seek nor sore, before that time, & now suddenly stricken, not with one sore or twain but (as I said) from the sole of his fore unto the crown of his head, all full of most painful sores. Let the sorrowful person (I say) look hereupon and he shall surely be eased and relieved more than by the sight of all the royalty of this world. Now good Christians you that would learn patience: look upon this throne, & cheer, that is the dunghill, and see job sit there among those filthy matters And imagine him to be an image of all gold set (as I said) and decked with diamondꝭ & gems of all kyndis of precious stones and more richly garnished than I can tell you. For I can find none so fine matter upon earth: that might be compared unto that bloody body. So much was the nature of that deformed flesh much more worship full and honourable: then any earthly matter most precious. And those boytches, & biles: more bright than the son beams. For those do give light but only unto our bodily sight, and eyes, and these do illumine & give light unto the eyes & sight of our souls. And also they made the devil blind and put out his sight, and also put him (like a coward) unto flight. So saith of him saint james resist the devil, and he will i'll from you and saint Paul, 
jacobi 4. b. Ephe. 4. f.  give no place unto the devil. So did he from job, when he had so vexed him, in his goods and friends in his body, and (as much as lay in him) in his fame, and soul. And when he heard his answers and saw his patience: he flypped and stolen away, and never more appeared. Now again (you disciples of patience) learn at this doctor and sure scolemayster the discipline, and exhortation of the reason, mean, and way of patience, and how much: trouble and tentation is profitable thereunto, and how much poverty is a 'bove riches: and sickness above health. And (to conclude) adversity above and more profitable than prosperity. For when job was rich, in health, and in prosperity: then the devil had somewhat to do with him, he complained to god upon him, and he fought with him hand to hand, as you have heard a more marvelous battle then ever you heard of, among the gentiles or ever red of in any chronicles or stories. But when he had made him poor and seek, & cast him in all adversity, than he durst not once hiss any more: but venquyshed and overcome: he ran away apace like a these with much confusion, and great shame learn you now this lesson, & follow the wholesome example of this valeant & most victorious champion, which notwithstanding: was but a figure of the most excellent and chief champion, the prince of patience, and the very self essential patience.   

¶ Of the patience of our Lord and saviour jesus. The xvii Chap. ❧: ☞ ❧: ☜  
over saviour jesus said in the gospel, that the child doth nothing, but that he saw his father do. 
Io. 5. d.  And every child doth follow the father, we showed you before somewhat of the patience of the father of heaven. Now shall we show you of the patience of our Lord, and great master jesus christ, his essential son, & our father, & saviour. For he did follow his father. And he would we should also follow him, and so with him to be the children also of his father. And surely it is no small praise for a man upon earth to be like unto god in heaven. Nor yet no smalll felicity and joy For a person to have that thing in virtue, that may be compared or likened unto the laud & praise of god. And because therefore that we should be like unto him by following of his patience: he said unto his disciples and by them unto us. Estote perfecti: sicut et pater vester perfectus est. 
Mathe. 5. ● fine.  Be you (saith he) perfect: as your father is perfect. So said he, the childer of god should be perfect, and so he showed and taught that those that by the celestial and heavenly nativity, and regeneration: were repaired: should be made fully perfect: if the patience of god the father: did remain, and dwell in them and if the similityde, & likeness of god were manifest, openly showed, and did shine in their works. He taught his disciples, if they were stricken upon the one cheek: to turn the other. Our saviour than did not only teach us patience by words and precepts: 
Mathe. 5. f. Luke. 6. c.  but also he expressed & setforth patience in his works which works, and how he so did: is not lost labour to recount, although I know well you have them before you, in many books. But the lover (as you know) will be glad to hear, and speak oft-times of that thing that he much loveth. And I presuppose that you be the lovers of christ, and therefore can never hear ne speak to much of his acts. Praise you than and weigh first: how excellent patience it was. for him that was the son of god, & he the same essential god, equal unto his father and in all things of like majesty: to come down from the throne of the trinity, unto this vale of misery/ although he neither lost ne left any part of perfection thereby. And nothing to abhor dedygne or disdain the womb of the virgin, and there to take our vile nature, and in the same nature to suffer and bear all the miseries & pains of man, that becometh him to bear, and that were sufficient for man's redemption and to show him to be a natural man. 
Mag●st●● s●nt●●r●. 3. lib●●. Capt. 15.  And for because (as he said himself) he did descend, and came down to do and fulfil the will of his father among other marvelous works of his virtues (whereby he expressed and setforth evident tokyns of his divine, & godly majesty) he also kept (by the tenor and order of sufferance) his father's patience. 
john. 6. d.  For forthwith after that blessed incercation: all his other acts and deeds: were accumpenyed and gatnyshed all with patience, he suffered in his most glorious birth, great incommodities. A kings son and he a king himself: borne in a coyshe, in bitter cold and in stead of a kings cradle: he was laid in a chrayche wrapped in hay between two beasts, he shed his precious blood as other sinful children painfully circumcised. For he that never did, nor ever might do any sin: would suffer, & bear the sin of other persons. And setting aside or laying on part (for the time) his inmortalite, he suffered himself to be made mortal and deadly, that innocent & guiltless in himself: he might be slain & die for the guilty man. And yet in all his deep poverty he took the due honour of kings when he was showed unto them by miracle of the star to be the king and maker of the world. And yet soon after when he had been presented in the temple he suffered himself and his dear mother and supposed further, to be driven to flight out of his own native country, unto a strounge land. And not long after his return: he went meekly with his parents unto jerusalem at the times statuted and ordained to do sacrifice. And although a child of xii years: yet as an ancient man in wisdom and learning, he taught the doctors in disputing: the mystryes of their laws. And for the comfort of his soroful mother missing him thrye days: he descended and came down from jerusalem with her, & her husband his supposed father: unto nazareth. And was subject, & obedient unto them as a child (although god) unto his parents, he also lord unto S. Iohn baptist, did not dedygne ne disdain to be of his servant baptised, & washed in the lavacre, and fount of regeneration among sinners, notwithstanding that he came to give remission and for gyvenes of sins forthwith after his baptism: he went into wilderness among beasts, and there alone without any cumpeny of man: fasted from all manner of bodily food xl days and forty nyghres continually, be cause the other persons should thereby be fully fed and made spiritually fat. He then began to be hungry, & to feel the pain of hunger: because that those that were famished for great default of the word of grace: should be full fed with celestial & heavenly bred. And yet before that he took any bodily feeding: he suffered the tentation and subtle assail of the devil, and waged with him open battle, hand for hand, and victoriousely venquyshed & overcame him, and put him to flight. And so gave us both example, & also strength: so to do in every tentation, He than began to do miracles, and to show example of all perfection, and to take bodily labours, to go about the country, in heat, & cold in cawme & stormy weders, by water and by land, in hunger and thirst. Faint and weary, to preach and teach the word & kingdom of god. And among his disciples not as a lord over his bond servants by worldly pompous power: but ever being, gentle, mild, and meek: he entreated them in all and withal brotherly charity and love how great patience he expressed in bearing and suffering of the Iwes: no tongue can tell, he showed unto them: unspeakable kindness & they reanswered him ever with most unnatural unkindness, he was borne of their nation in their country. 
Math. 15. ●1  And (as he said himself) he came principally for that people. And there he began first to do miracles, & to preach with all diligence to bring them unto the right faith, & unto the true under standing of their own law. And they would not receive him, nor give credence unto him, he feed them by miracles: and the son forgot him, and never thanked him therefore. He cured their seek people by his godly virtue. And they said it was by the power of the devil, when so ever they took occasion at any of his words, or works, he ever charitably satisfied them by authority and good reason, when they proudly spoke unto him: he meekly reaunswered when they with railing words, rebuked him: he with soft & soubre manner: spoke unto them. And ever was he most diligent to win and gether them unto god: that were most rebellious and obstinate. And when they pursued him: he avoided and gave place, till his time, was come that he himself had appointed for his death. And then how cruelly they behaved themself toward him, the order of his passion doth show, evidently. In every article whereof is plainly set forth, both their extreme malicious crudelity and bitter malice. And his most high charitable patience. To recount here and rehearse unto you the said passion: needeth not, you have it in so many works & books, setforth by order of divers ancient auctors. In this, on thing you may note his patience marvelous wonderful and perfect, that he did not only bear, & suffer his enemies, so meekly and constantly in all his life: but also did pray for them so charitably, and weeping so heartily upon the cross, at his death. O marvelous and must undeclarable example of patience, he taught his disciples this patience before in precept by words, as the gospel doth witness in many places. 
Math. 5. g,  In Math, he said unto his disciples I bid you (sayeth he) love your enymyes. Do you good unto them that hate you and pray you for your pursuers & harmeres. And for them that shamefully & falsely do rebuke you that you may be the childer of your heavenly father, & so (in conclusion) to be perfect in patience as he is. And when our saviour (going to death) had washed the feet of his disciples and also (for the great example of patience) the feet (among them) of his enemy and false traitor judas: he said unto them: see said he, & take heed, know you what I have done unto you. 
Io. 3. ●.  You call me master and lord, and you say well. For in deed so I am if than I your master & lord: have wayshed your feet: you must also (of duty) everich wash the feet of other. For I have given you example, that as I have done unto you: so should you also do, in like manner. Note you, devout disciples, what he did unto them and what example he gave. In that observance of washing he gave the example of profound meekness, and in the bearing and suffering of the traitor judas he gave example of must perfect patience, For he knew well before that he would betray him, & yet notwithstanding he ꝓmoted him unto the must high degree of his church the order appostolyke. And not only washed him with his other beloved friends: 
Augu. temo. 4. contra dona. Epist. 163. pagina. 478 d. et temo 8. In psal. 10. In do. confido.  but also feed him among them with his own holy sacred body, & precious blood. Remember you now, how marvelous patience it is to know a domestical/ and household enemy: and never to detect ne by wrey him, and yet when he came unto the deed: would not deny to kiss the traitor. Thus you perceive how he bore and suffered, that his unreasonable, and insensible creators might not bear. For the son, the moan & the stars, and the four elements: did not bear ne suffer his death patiently, but openly showed themself to be confounded troubled and discontent therewith. The son and the moan & the stars (because they would not see, and behold that cruel deed of the jews) did hide and withdraw their beams and light. So that the night did close, & shut up the day &, all remained in darkness. The earth quaked the stones broke, graves opened, and dead corpses did arise, and all to complain (in their manner) upon the innocent death of their maker. And he himself, in all this wrongful entreat: nothing said, ne spoke there unto nothing was he moved. Nor yet (in all these pains and passion) showed he any sparkle or the least token of his majesty to be known, but perseverantly, and continually; he suffered all unto the last end, because that my lady patience s●●●de in him triumph, and be showed and know a●l all/ and perfect. And yet after all this: se and by hold a patience, above patience, that is that he did, and yet doth, receive unto grace them that slew him, and that they may be conserved, & kept therein. He setteth open the gates, & sacraments of his holy church unto all persons that will return and come whom unto him. For the most unkind, adversares, the most  blasphemers and railers and the most cruel and hateful enemies of his holy name, if they will repent and do penance: knowledging their default, and trespass: he doth not only receive unto grace, and forgive wholly, and fully all their sins, but also he doth give them inestimable & unthynkeable reward that is, 
2. Cor. 1. e.  here in this life a comfortable quietude & rest of conscience. For saint Paul saith. Our glory praise, and comfort, is the testimony and witness of our conscience, and this is no small gift nor little to be esteemed or weighed, but yet that followeth is more and greater gift that is the reward of the kingdom of heaven in joy and bliss everlasting. Oh good jesus, what may be more patiently, more benignly and gently, or what may be more lovingly and mercifully, spoken imagined, or thought. Those that shed the blood of christ: were quickened, and made lively, by the same blood of christ. such and so great and marvelous is the patience of christ. And else, if it had not been so great: we should have lacked and missed in the church of Chryst many great doctors and teachers, and examplers of patience As saint Paul saint Cypryane, & divers many other, if we than do dwell, and bide in christ, (most dear brethren & devote scholars of patience) if we have clothed (as saint Paul sayeth) and put christ upon us, 
Ro. 5. d.  as our livery that is, if we will faithfully were his livery clothing, & bear his connysaunce and bag of arms, if we take him for the way/ and mean of our health, & salvation: let us (then) that do follow his wholesome steps: go, 
1. Io. 2.  and passeforth after his Exeamples, for saint Iohn sayeth, who so saith he dwelleth in Chryst: must walk and go forth, after such form & manner as he walked & went. And saint Petre said unto his disciples, 
2. Pe. 2.  christ did suffer, and take pain and passion for all leaving and giving, example unto all you faithful people, that you should follow his steps. For he did never sin nor trespass, neither in deed nor word. Note this point well (good devote readers) that sith our saviour christ never offended in the least thing, and yet suffered most, and that most willingly also without any grudge: his example of patience: must need be unto us excellent and occasion (of good reason) for us to take patience and gladly to suffer/ that we have well deserved for our sins and offences. ❧: ☞: ❧: ☜   

¶ That our own misery and multitude of our sins should move us unto patience. The xviij Chap. ❧: ☜: ❧: ☞  
IF we consider how much we (of justice) be bound, and how much (of good reason) we have deserved to suffer: we may the rather be moved unto patience first than that we of justice, & right: should suffer all pains, and sorrows patiently: let us remember the sentence of our lord god, which sentence (anon in the beginning of the world, and of man kind) he gave upon our parents and forefathers Adam and Eve, because that they myndeles and forgetful of his commandment: wilfully broke his law, whereby all their posterity, issue, and offspring: be borne, and bound unto pressures, conflictations, pains troubles and labours: all the time of this life. For thus our lord said unto Adam. 
Genes. 3. ●, d.  Because thou waste obedient unto the voice, and counsel of thy wife. And so hast eaten of that tree, whereof I commanded thee, thou shouldest not eat: cursed be the earth in thy work. Thou shalt in great labours eat thereof, all the days of thy life. And it shall bring forth unto thee, thorns and briars or bremles. And the herbs of the field: shall be thy food. And in the sweat of thy face: shalt thou eat thy breed unto the time thou return and turn again into earth, whereof thou came/ & was made. For thou art dust of the earth, and into dust shalt thou return. This is the sentence of god, unto the which: all we be bound, unto the time that death depart us from this world. For by this said sentence, all we must needily remain, and bide in sorrow, mourning, pain, trouble, and labours, all the days of our life. And so eat our breed in the sweat of our face, and in continual misery. In token whereof: every man when he is first borne, and received into the hospital and inns of this world (for we have here no dwelling place) he beginneth his life with tears and weeping. 
Hebre. 13. c.  And although he be yet ignorant, & no thing knoweth of this world, ne any thing else can he do (in that first nativity and birth) but weep, yet by the providence, and disposition of nature: he lamenteth and mourneth. And thus the rude and untaught or unlearned soul, and life of man: forth with in the first beginning: doth (by his weeping, and mourning) testify and wytneseth the anxietes/ anguyshes labours, storines, and turmoils of this world wherinto he entereth and cometh. For certainly, as long as we live in this world: we must needily sweet and labour and suffer many griefs: And yet in all our pains: shall we never have better solas and comfort then of patience. All this now have we showed unto you: that you should evidently perceive, and see: how by the justice and rightwiseness of god: we be bound to suffer and take pains, and moved by our own misery to learn patience, yet have we a further occasion to suffer, & to learn patience: of our own deserving. For that I spoke of before: was just and due unto us, not of our own deserving: but on the sin of Adam, called sin original. But & if we look well upon ourself, and duly consider: how (after our birth) we were washed, and cleansed from that sin in the blood of Chryst, by the holy sacrament of baptism, and yet how much pain we have sith that time deserved by our own actual sins, we have occasion of good reason to suffer meekly and so to learn patience. A well learned man said. Qui sua metitur pondera: far potest. He that doth measure well his burdens and weight of sins: 
Marciales cocus.  may the more easily suffer & bear the pains due thereunto. Reason showeth that he should justly be punished: that hath deserved so to be. 
Grego. 5. moral  But who is he that never did amiss, ne ever deserved pain, show us which is he: and we shall laud, & praise him. The prohpete saith. 
Psal.  Peccavimus cum patribus nostris, injust egimus, iniquitatem fecimus. We have (sayeth he) done sin, as our fathers did, & we have done unjustly, and wrought iniquity, and wickedness. 
3. Read 8. e and. 2. Pari. 6. f. g. 2. Io. d  And Salomom saith there is no man that may not sin. And saint Iohn saith. If we say we have no sin, we deceive ourself/ and truth is not in us. All than be sinners, wherefore every man (of good reason) should bear and suffer any temporal pain or trouble for his sin according unto his merit, and deserving, & that with a meek, and penitent heart, 
9 Moralium.  and with a good will and glad mind (as saint Gregory sayeth) because he may thereby, avoid, 
9 Moralium.  & escape pains and troubles eterne and everlasting which (as he sayeth) shallbe force without patience. And a learned Poet. 
Duidius  Leviter exmerito quicquid paciare ferendum est. What so ever (saith he) thou dost suffer, by thy deserving: should be lightly borne. And the wise Seneke. 
Seneca  Quod merito pateris: patienter far memento. Cunque reus tibi sit, ipsum (te judice) dampna. Remember friend (saith he) to bear patiently, that thine own merit, & deserving thou dost suffer. And sight (in thine own conscienie) thou art guilty, make thyself thine own judge, & condemn thyself, what hurt, or wrong can be done unto any man, or said: that he hath not by some manner of means deserved I can find none. Peradventure, you would say, that if a true man were called these, or accused and suffered death for that thing he did not steel: that were then (you said) a wrong, which he had not deserved. And in like manner, if a virgin were accused and falsely condemned of fornication & uncleanness, as the holy wife Susan was, unto this I said. By some means he had not deserved. For I heard of a man that was judged to be hanged for stealing of a best which he never touched ne ever saw. 
Danie. 13. d. e.  And when he came unto the place of execution, the galouse, he said unto the people. Lo (said he) I never stolen this best. And yet have I deserved this death, not for the bullock: but for the mattock. For he had before stolen a poor man's mattock. And though a man stolen never any such goods, yet hath he oft-times stolen, & withdrawn from god his duty. And likewise of the most pure and clear virgin that although without any touch of man, or any delyberat consent unto the sin of uncleanness hath kept her bodily virginity: yet hath she peradventure done fornication (as the prophet Hieremy sayeth) with many wanton lovers. 
Heir, 3. a.  For as oftyne as, by any other sin, she hath offended our lord: so oftyne hath she done spiritual fornication, if than she were accused of uncleanness though never so falsely: yet were not that accusation utterly undeserved. So than be we faulty in all that can be done unto us. And no thing can be said, ne laid unto our charge: but that we have (by some manner or means) deserved that & more also which thing: if we do well consider, and weigh: may (of good reason) move and give us occasion, and also may in duce, lead and teach us to suffer, & so (as diligent disciples) to learn, and to approyche unto patience. Thus we conclude that our own misery & wretchedness: may be an occasion of patience. Now shall we make you a breve recount of the said commodities of patience, by the effects of impatience and so make an end with the merits & reward of patience. ☞: ★: ❧: ⚜: ☜: ★: ❧:   

¶ A breve recapitulation and short recount of the said commodities of patience, by the respect & consideration of impatience and of the merits & rewards of patience. The xix Chapter.  
BEcause (good devout christians) that you may (the more readily have in mind: the said commodities, and benefits of patience: I have here setforth a compendious and short recount of them. And that the goodness and profit of patience may the more brightly appear, & the more evidently be perceived, and known: let us consider the hurts harms and the evil incommodities of impatience. For (as we said before) contraries laid together (as black, and white) do each show the better for other. As patience than, is a gracious gift of god: So is impatience: a work of the devil. And as the persons: that have god dwelling & biding within them: be patient. So those persons: whose minds and hearts, the dyvyl hath in possession: be alway impatient & unrestful. The devil himself could not suffer that god made man after his own image. And therefore by impatience he first perished, and lost himself. And Adam by the impatience of the appul forbode, did break the commandment, and so fell into death, because that he lost and left patience, that should have been the keeper of the grace before received of god. And impatience caused Cain to invye the sacrifice of his brother Abel. Esau by impatience: sold his honour, and inheritance for a mess of pottage. And impatience caused the children of Israel, the chief chosen people of god, to be unto him most unkind, and after their marvelous deliverance out of Egypt: when Moses was a while absent, and with god for their wealth: they made a calf their god, and ever they were impatient & rebellious against the goodness of god, and slew his prophets, and his just & true servants. And never did they leave their impatience: unto the time they came unto the cross, & precious blood of christ, what thing else suppose you but only impatience, doth cause these heretics (after the example of the jews, to rebel & rage against Christ'S saith. And (against his peace and charity) to move so many odious, & hateful divisions dissensions and debates in the church of Chryst, surely no thing but impatience alone. And to make (as they say) short tale. All that patience doth edify and bring unto glory, profit and good, impatience doth destroy, and bring to ruin and to nought. Now (good devout readers) the evil incommodities, and hurts of impatience: and the good and profitable commodities of patience well considered poised and weighed, let us than (not as truandes: but as diligent scholars) keep the school of patience, by the which patience we do here dwell and bide in christ, and by whom we may come with him unto the presence of his father, that by him also is our father almighty god. For patience is very plenteous, & largely spread, & not closed nor shut up in any straight corner, nor yet lymyted nor appoint unto any short or narrow terms or spaces. For the virtue, and power of patience: is open and stretched forth in length, & breadth. And although the largesse, bounty, & profit of patience cometh out of the fountain, and spring of this one name patience: yet doth it (by many veins rivers and becks: flow, & run abroad, so that none of all our acts or deeds can or may profecte and go forward to be worthy the laud praise, and name of virtue: except it take perfection of patience. For patience is the virtue: that doth commend and betake us unto our lord, & there doth preserve, and keep us. Patience doth compress, and hold down the violence and swelling puff of the proud heart, and bringeth it low down obedient unto master meekness. And patience doth temper and suage Ire, and wrath stoppeth the mouth, and bridleth the tongue from brawling words: governeth the mind under due discipline, and good manners, and so maketh, and keepeth qui etude, peace, and rest. She it is that quensheth & cureth the perilous poison of Envy, and malice and restraineth the railing rages of detraction difamation, backbiting, and sclaundring. And she doth open the cofres, & emptieth the bags of the rich: and relieveth the poor. She teacheth fasting and moderate feeding. She avoideth idleness, and putteth her disciples to labours and continual occupations. And she also it is that rebateth and quencheth the fury, & the filthy motions of the flesh. And doth defend and save in the virgins: their blessed integrity and cleanness. And in the widows: their devote chastity, 
Eccle. 25. a.  in the married persons, she teacheth them that thing that god saith (by the wise man) doth please his spirit, that is: the man and his wife consenting, 
Hebre. 13. a.  & well agreeing together. And (as saint Paul teacheth the hebrews) to keep the sacrament of matrimony, in all things honourable. And the bed of wedlock: inmaculate, & undefuoled that is to mean: that the act of matrimony be ever without the offence of god. Sith than we see, & perceive: that patience is so necessary, and commodious unto all manner of states, and degrees: in this world: yet then is it most necessary unto us that be religious persons. Sith we have made solen vow, to stand continually every day, and hour in the front of the battle against all three enemies, and never to i'll, nor to avoid, nor to take any days, or truce with them: but ever stiffly to stand, fiercely to fight with out fainting, as old exercised and approved warriors, it is than but a small thing for us to suffer, and bear the amission, and loss of worldly goods or possessions or yet kin or friends which we have utterly forsake already with all the pleasures of them, and bound ourself unto wilful poverty. Nor yet is it any great thing for us to suffer sickness and disease, hunger thirst, & cold, wayching and bodily labours. Sith we have promised to subdue our flesh unto the spirit, and the body unto the soul. And have professed the purity, & cleanness of chastity. We must abide and bear more, and greater pain, prisonment, flocks feathers, chenes, flails, fire, that racking, the sword and all kinds and manner of torments, ye and also the loss of life: when just cause requireth/ & that also that (as we said) is above all bodily noyance: must we bear contumely, rebuke falls accusation, detraction batbyting, slandering. And the persecution steyning blotting defouling, tearing: renting, ragging, & slaying of our name, and fame. And yet as though all these troubles were of little regard, we must abide & steadfastly stand against that power: which: no power upon earth (of it self) may resist & withstand, that is to bear and manly to withstand the assails & tentations of the great enemy the devil. And yet (by the power of god, and by the help of my lady patience) we may resist all his power, and if we so do: he will shortly i'll as a coward venquyshed, and we shall gloriously triumph with our master patience. But yet there is a perilous danger to be well waited & looked unto. For when all the dyvyls in hell can not speed to overcome some person: yet shall another person his own neighbour and seeming friend a limb of the devil falsely deceive him, let him therefore: that standeth (sayeth saint Paul) look well, and take good heed that he fall not. 
●. Cor. ●0. c.  Patience then inclining and leaning (by love) unto the holy ghost & cleaving fast unto the divine, & heavenly help of god, shall (be his castle, and defence) to fight strongly & gloriously to stand against the works and motions of the flesh and of the body. And so to come unto the merit of patience. Of the which merit: we promised somewhat to speak. ☞: ⚜: ☜   

¶ Of the merit, and of the reward of patience. The twenty Chapter. ❧: ☞: ❧: ☜  
This word merit: is as much to say in common english as a deserve, or a deserving, called also an yearning as by example, if a person be hired to labour for a penny a day, & if his labour be truly done: then hath he yearned & discerned i d. that is a penny. And that is called his wagis, or hire, and called sometime merit, 
August. de mori bus ●cclis. to. primo. p●. 531. v Cap. 25.  how be it that merit, & deserving doth precede, and go before the wages or hire for a man must deserve his hire justly, & truly before that he may justly, & ryghtwys●y received it. So that merit, & deserving, than goeth before: And reward followeth, and cometh after. And that reward, or gift or hire: must be (or right) according unto the merit, and deserving. For if a man do his duty well: he doth merit and deserve to be well rewarded, and if he do evil: he deserveth to have his reward, according. But here must you know, & understand that no man can ne may merit or deserve to have any reward of almighty god as due unto him worthily by justice & right for any labour or deed that he can do. For a man the is a bond man unto a lord: can deserve neither hire nor reward of his lord, as an hired servant may do, because that all that he can do is his duty. So is it of man unto god. 
〈◊〉. 17. c  For (as our saviour said) we may justly say when we have done all that was commanded us: yet be we but unprofitable servants, and have deserved no reward. For we have done but only our duty, whereunto: we were bound. Yet must you consider, that if a lord did move or require his bondman to do a thing for his pleasure, and would promise him a reward for his labour although it were his duty to do it without any reward at the commandment of his lord: yet now (when he hath fulfilled his lords request) he hath deserved that reward, not because of his labour or diligence (for thereunto was he bond) but because of the promise of his lord, which of congruence is bound to give that he wilfully of his liberality promised. So is it of man toward god. For man is more than bond unto god, and therefore can not (of himself, deserve any reward of god, as worthy to have that reward of right and as deserved: but only by the grace of god, which doth precede, and go before merit. For all merit cometh of grace. But when almighty god (of his own liberal goodness) hath promised, to give any certain reward for a certain work or deed: then is he bound of congruity, & convenience: to give that he promised as deserved of him that doth the work, as when our saviour said, 
Example.  who so ever: doth confess me, and knowledge my faith before the people of this world: I will in like manner, confess him, 
Math. 10. d.  before my father that is in heaven And yet notwithstanding: it is not in the power of any person to knowledge that faith: but only by grace. So every where: grace doth precede & go before merit. But (as I have oft-times said) god doth freely offer and give that grace, unto all manner of persons: that they may by that grace: dispose themself, & their free will to receive/ and follow that grace, & so to axe: & have, to seek, and find. And to knock, & have the gates open. And in like manner, finally, to merit and deserve. But (in my mind) the merit of patience passeth all other. For if any thing had been of more merit than patience: the father of heaven would have given it unto his dear beloved son our saviour jesus, which came into this world, not only to redeem man: but also to merit for man, and not for himself, that man might have, and merit/ and deserve to have, the most high reward, the kingdom of heaven, by the merits of Christ'S patience. 
Gre●●. hom●li●. 15.  Martyrdom is of excellent merit and patience is a kind & manner of martyrdom. For saint Gregory sayeth, that those persons that do strive with themself to venquysh and overcome their passions and so to keep patience: be martyrs Among virtues: is a difference, of degree, for as meekness: is rote and fountain of virtues: so is discretion the master. Patience: keeper, and preserver, and ꝑseverance the ꝑfourmer, of virtues, without meekness no virtue can be had. And with out discretion every virtue turneth into vice. And without patience: 
Grego. supra Ezech.  all virtues be sparpuled & do ꝑyshe and soon be lost. And without perseverance: no virtue may come unto effect. Mankind by impatience: 
Tiprianus de paciencia.  lost paradise (as we said before) and (surely) without patience: he can never come there again. For man by merit and deserving, lost that place: by merit (than) and deserving must he (of good reason) win it again. 
Aug. in sermo. ad lip.  And sith to suffer patiently, evil: is ever of more merit: than to do good: patience is the next and best mean to merit, & deserve that return unto the possession of paradise. Happy then and gracious be those persons that have here in this life, trouble and punishment for their sins. And far more happy, and more gracious be those that wilfully suffering: do obtain perfect patience, for they can not feyle of that most pleasant place, with much more abundance of felicity, and joy: then ever Adam had in his paradise. And yet above the possession of the place, shall they have a special token. For some virtues have special tokyns, 
In speculo sp●iali● et in vi tas patrum.  as virginity, martyrdom, doctrine, & such other. I red but late of a religious father that taught one of his disciples which took great pain to learn, & had in custom to bide by his sovereign when he went to rest: unto the time he commanded him to go also to rest. And so by chance his sovereign fell suddenly on sleep, & the scholar would not departed without licence, & he durst not waken his master and so he remained and tarried there all night in great pain of cold, and wayche, and on the morrow when his master a waked and saw him: he marveled, and bade him go to rest, after whose departing: his master was ravished in spirit, and he saw heaven open, and our saviour jesus making of a goodly garlonde, of meruilous beauty, and riches. And he axed saying, for whom (good lord said he) is that garland. And he answered, it is (said he) for thy disciple that now departed, in reward for the patience he took this night with the. Many such examples hath the devout father johannes climacus in his book entitled. De triginta gradibus Scale celestꝭ, that is of xxx steps or staves of the heavenly ladder. which book: our reverend father confessor master john Fewterer, late departed (whom jesus pardon) began to translate out of latin in to english and I have made an end thereof. Now I pray you (good devout readers) labour for this garland call it (if you will) a crown (for in Vitas patrum, be vii crowns setforth) & labour then, and study for the crown. But here: I see (by your countenance, and devout behaviour) what you say to me. Sir (say you) here you do lad us with an heavy burden, an enterprise of marvelous difficulty and hardness. For we see well and do evidently perceive: that this lady dame, patience is very goodly & good, lovely and pleasant & also much profitable unto all manner of persons. And all we do covet and desire patience, all do, love patience. And every man praiseth patience. But Alas, alas. We be so frail, and inconstant that we can not attain: that we so fervently desire, we do not hold, & keep fast, that we so singularly love, we do not diligently excercise, 
Obiec●io.  and put in experience/ & practise: that we so highly & so excellently do praise. For who (sir I pray you) is alway patient? and specially among us worldly persons, that daily have so many occasions of displeasure, or yet among you religious, 
answer.  that call yourself spiritual persons, we fear but a few iwis. Yet good devout disciples: despere you nothing. For the common proverb sayeth. Labour improbus omnia vincit. Inportune labour: doth venquysh, and overcome all things. Appoint yourself with hearty/ and full purpose: to follow and fervently to labour in the school of patience. And call for grace, dispose yourself to receive it, 
Psal.  & you shall surely have it. Spera in deo, et ipse faciet. Trust in god (sayeth the prophet) & he will perform, your desire. Begin first to be meek, 
Psal. 4. & ephe. 4. f.  & mild, sober & of few words and so go forth in your school. And neither judge you, nor think that every hasty motion or displeasure: doth break patience. For the prophet saith: Irascimini, et nolite peccare, be you wroth, & yet be not in will to sin, you may see before, that in case: you may be moved & yet keep patience. Remember also that you be neither angel, nor stone, but a lump of flesh of the frail Adam that may lightly fall, your common proverb sayeth. It is no shame to fall, but the shame is to lie thereby. Holy saint Paul, that never did deadly sin after his conversion: cried out, upon the flesh, saying. O unhappy man that I am, who shall deliver, 
●o. 7. d  & rid me, of this deadly body, we may (after him) serve god in our myndis, 
Ibide,  although the flesh be frail Patience therefore (good christians) is not so lightly lost, for she will never forsake you: except you wilfully first forsake her, & despice her with deliberation. For contempt may lose patience, & that is perilous. For the wise man saith. We hiis, qui ꝑdunt sustinenciam. 
Eccli. 2. c.  Woe & pain be unto them that do lose patience. God doth dissemble with the frailty of those persons that be dreadful to offend him. give credence unto god, 
Eccli. 2. b.  & he will recover thee, & reform that when y● swaruest or dost err. Every man is commonly named, after that virtue, or vice that he most useth in daily conversation As when a man (for the most part) doth show meekness: then is he called a meek man, & when he so showeth pride: he is called proud. And in like wise that person that doth suffer much, & is seldom moved: is called a patient person. And the hasty person, is called impaci●t. Use you than, as diligent scholars, to suffer patiently, for the great part of your life, & if (by chance) you be moved, & (in that passion) say or do amiss: call yourself quickly home, & be both sorry and ashamed or abashed of yourself, cry god mercy, and make amendis to satisfy the party, et non occidat sol suꝑiracundian vestram, let not the son go down upon your wrath or displeasure saith saint Paul, and then dare I well say, that both your good name, & fame of patience: shallbe conserved, & that you of god shallbe reputed as patient. And according unto the merit & deserving of patience: to have your hire, wagis and reward, which reward shallbe double or triple. For in this life if you in all prosecutions, passions, adversities troubles: turn and apply your heart, mind, & thought unto the examples before showed & specially unto the example of our saviour jesus: you shall not only have patience: 
Phil. 2.  but also you shallbe glad & joyful to suffer for his sake as he did for you & so shall you be rendered & made quiet, & restful in your mind, & conscience. And for your good example in the edifying of your neighbour: you shall with our saviour be exalted, & have good name & fame above other. And when you depart out of this world your master lady patience will accumpeny you, & convey, & lead you unto your long desired home, & there pnsent you unto the patron that send you that patience, where she will remain & dwell with you, & never departed from you in y●presence & everlasting fruition of the self essencial patience our lord god, & most sweet saviour jesus Christ that liveth & raineth with god the father & with the holy ghost, one & self same god with them, world without end whider of his merciful goodness he bring us all. Amen. Pray of your charity for a late brother of Zion R. Whitforde.  
¶ FINIS.    

❧: A work of divers impediments and lets of perfection. ❧: ✚: ❧  
But late I send forth a little work of the life of perfection named the pipe, or tun of the same life. And here now one of my brethren brought unto me a treatise or little draght in latin of an uncerteyn auctor which he found by chance: of certain impediments, or lets of the spiritual profit, profiting, good speed, & going forward in the journey to obtain & come unto the same life which tract or draght I thought should frame well unto the same work. And therefore I put it into English, and added thereunto many things that I thought convevient for the same. ☞: ❧: ☜: ❧  

¶ Of the first impediment.  
THe first impediment, & let to profit, and to go forth in the life of perfection: is the default, want, or lack of fervent desire…therunto. For although every man would fain have that life and dwell therein: 
August. homi. 1. homiliarun. 50.  yet there be but very few that do profit, & go forward there in, the cause is, they lack fervour & loving desire, and therefore they do not take the pains labours and dangers, that do appertain and belong thereunto. For if they did they should give study and diligence every day, somewhat to amend. But when the desire is not fervent ne hot, or scant a little warm, but rather cold, and flat: then do the persons little or no thing amend, but as they did yesterday: so they do to day, & as they do this day: so will they do to morrow, and so do they keep on state and go no thing forward, for lack (I say) of fervent desire. 
Quest.  But here you would peradventure are, why is it, or what is in cause, that a man hath not fervent desire. Two things may be in cause. 
answer.  One is, presumption of perfection. For many persons do stand well in their own favour and think, or judge themself very holy & ꝑfete ynoghe. Their perfection doth so suffice them: that they seek, no further, whereof Seneke sayeth, we will therefore, 
Seneca  be no better, because we suppose and think ourself very good already, and the best. another cause is: presumption of wit, wisdom, or cunning, which doth inflate: and flow up a person into pride, & cause him to repute himself somewhat worth where in deed he is (of himself) no thing worth at al. The wiseman sayeth. Do not ex toll, 
Eccli. 6. a.  enhauns, ne lift up thyself, in the cogitation & thought of thy mind, lest (by thine own folly) thou have a fall. 
August.  And saint Augustyne sayeth, if thou wouldest come unto a further state of perfection than thou haste: thou must be displeased and discontent with the state, & case thou art in. Ergo he that would profit, and go forward: must have, a fervent desire thereunto. For (as saint bernard sayeth) that person (for a surety) is not good: 
Berna●  that would be no better. For when so ever y● bygynnest to will or think that thou wouldest be no better: even than beginnest thou to leave, or cease to be good. 
Berna●  For (as he saith in an other place) the good and just person: doth never think ne judge that he hath comprehended, and gotyn perfection, he never saith: he hath enough. For evermore: he hungereth; and thirsteth justice. So that if he might alway live: he would always contend, and give diligence, to be more just, and to profit, and go forth ever from good unto better. They be therefore blessed (saith our saviour) that do hungers, 
Math. 5. a.  & thirst justice, for they shallbe saturate, full fed, and sufficed. This is (than) the first impediment or let of spiritual prophets, 
Quest.  and good speed that you speak of: I would fain learn, how I might obtain, & win the fervour of that desire. Certainly I shall shortly show my poor mind therm. first than, when you perceive that our lord of special grace hath given you that mind and will that you would fain profit, 
answer.  & go forth in a good state: you may not look shortly unto the most high perfections, such as holy saints have obtained, and used, as to have all their thoughts, and mind upon god, and godly things, and little or nothing to set by any thing that is under god but so (by love) to be joined unto god that you should with him be one spirit, as the hot red brenning iron, is with the fire. Marry magdalene: when she sought our saviour in the sepulchre: was no thing content with the sight, speech, and comfort of angels, nor yet with the presence & company of our blessed lady, no thing might satisfy, & content her, but only Chryst himself. These I say, and such other: be high points of perfection wherein certain persons of special vocation and calling were exercised, after great labours taken in the mortification of themself, if therefore you should at the first beginning: step forth shortly, and climb up quickly unto such high points boted & spurred or (as Moses would have done) hosed & shod: you were more like to fall, then to go forward. Begin you therefore at the lowest step, of the steyre, that is to keep (although rudely, sembly, & bluntly) the precepts, and commandments of god. For that is the lowest step, or degree of perfection, for under that is non. And yet may no man come unto that first step: except he be void of mortal sin. The first point than unto this purpose, that is to obtain the fervour of desire: is to keep the conscience clean, I mean not so that we never sin. For we be neither stocks ne stones/ nor yet angels. But I mean, that you should appoint with yourself steadfastly, & obstinately never willingly to offend our lord by any notable, or grievous offence. But if (by chance) you should do contrary unto that holy purpose: you would shortly seek the next remedy, that is first to make cumpunction in your heart with purpose, and full mind to be confessed, at due, or convenient time. Then approyche unto the said first step, that is to have a diligent eye, guard, and awhyte, unto the laws: commandments, statutes, and ordinances of god and holy church. And then, the next stepppe (after mine opinion) is to appoint yourself upon a certain exercise of lawful occupation: for every hour of the day, according unto the state, and condition of your person, as if you be religious: then (with most high diligence) perform ever/ the duties of the religion, for that undone: no thing can be pleasant unto god, whatsoever you do. For every hour of the residue: appoint (as I said) some certain occupation (obedience ever kept, and preferred) as study, reading, writing, bodily labours, and ever let prayer be one, and accompeyny every occupation. And do not much care although your mind change often from one occupation unto another, so ever, that the exchange be from good unto good, and never unto evil, for if all be good: no man can tell, which unto you is best, or better, all though among the self things may be due comparison. This poyntement doubtless (if it be continued) shall increase the favour. So that it be ever done for god alone, as in final effect, & not for any worldly or bodily advantage or pleasure, notwithstanding yet, that if it were so done for such advantage: yet it may be lawful, & good to a void evil, although not unto the other purpose of fervor I put the example here of religious persons: notwithstanding: I know well that among seculare persons, be many given & wholly applied unto godly conversation. They may therefore everich according (as I said) unto their state, and condition so use themself. Upon this doth follow the second impediment and let unto them that do not make steadfastly the said appointment. ❧: ☞: ❧: ☜.   

¶ Of the second impediment or let of spiritual prophets, and increase. ❧: ⚜: ❧: ★: ❧  
THe second impediment and let of the said profection spiritual: is the division of the heart, and mind given, and applied unto many or divers things that be not godly, but rather frail and vain trifles, worldly, or bodily pleasures, & passions although (as I said) not sinful whereof is written in scripture. 
Gene. 49. a.  Etfufus est sicut aqua, non crescas. Thou art powered out, and shed as water, and therefore thou mayst not increase/ nor grow ne go forward. The natural disposition of water (when it is shed, or powered out) is to flow, and run abroad here and there, and so to be dispersed, and divided insunder, so is it of that mind that is dispersed and divided into many occupations: it can not profit ne go forth in the said fetuour. The old proverb saith. Pluribus intentus, minor est ad singula sensus. 
Versus  The since & wit of man given and applied unto many things: is less valeant unto the singular things: that is, unto any one thing by it self. How be it you must understand that although the mind be occupied successively with many things and all spiritual than is all but one thing in effect for all is for one end, that is god, otherwise is it in vicious things. For as some colours do gether and comfort the sight, and some sparspoyle & hurt the sight: So do all spiritual things gether and knit the heart, and mind unto one god. And contrary the vicious things do sparspoyle all at uncertainty and make the mind ever inconstant. So than if you would ꝓfete & speed in this purpose: you must gether your heart & mind into one, that is our lord, and most sweet saviour jesus Chryst. 
Prover 23. c.  So saith he by the wiseman. Fili prebe mihi cor tuum. Son, or child (sayeth he) give me thine heart. And in the same book before, 
Prover 4. d.  keep thine heart with all custody, and guard, for of it doth thy life proceed and begin. And again, put me upon thine heart as a seal fast printed, 
Canticor● 8. b  that is that thou have thine heart, and mind ever upon me, & put me as a printed seal upon thine arm, that all thy works be done for me and in me. And recede than (saith he) and depart thyself, from all vain perturbations and troubles. For there be some persons of that disposition, that they will medal with every thing, & all things: that be done, or said contrary unto their mind or affection: will they reprove though they be never so good, and now murmur and grudge, now chide, and brawl: now strive, and threat, now boast brag and crack, & if they be discontent or displeased: they will keep it well in mind, and wait for a time to be revenged: full of suspection, and temerarious judgement full of complaints Cruel in the punishment of all defaults, except their own, and those will they utterly excuse/ and never see them, ne grant unto any, be they never so evident, never will they forgive, and yet will they boldly are forgiveness of god. These, & many other like conditions and behaviours: do trouble the mind, inquiete, and unreste the heart, tear the flesh, and waste the blood, dull the wit, and corrupt the fantasy/ bring in scrupulosity, and many doubts bryede evil thoughts, and nurysh worse. And they do let, and destroy all the sweetness, and fervour of devotion, and draw the persons unto the peril of despere, if you will therefore speed in this purpose you must gether in your heart, & fix your mind wholly and fully in our lord god, and most sweet saviour jesus Chryst, that doth desire (as the wise man sayeth) and hath pleasure to be, & bide with you. My delectation delight and pleasure (layeth he) is to be, 
Prover 8. d.  & bide with the childer of men. And again. See (saith he) I stand at the door, & knock or call, 
Apoca. 5. d.  if any man will here my voice, and opyne his door or gate unto me: I will enter into his house, and I will sowpe with him, & he with me, our lord doth call every person by the infution of grace, and he that will dispose his will & heart thereunto: may (by true faith) receive it. And by the works of faith wrought in charity: he may sowpe with Chryst, and christ with him, 
Ibid.  that is (as there followeth) who so ever (by the said works) doth venquysh, and overcome his enemies: I will give (saith christ) him that gift, that he shall sit, & rest for ever, with me in my throne and cheer as I did venquysh, and overcome, and so do sit and rest with my father, in his throne/ and cheer of eterne and everlasting bliss. Amen   

¶ Of the third impediment, or let of spiritual prophets, and good speed ☞: ❧: ☜: ❧  
THe third impediment, and let of the said prophets, and speed, is the lack or want of discretion and wisdom. For discretion: is the mother of all virtues, and where she is absent: the persons do rather dekey then prophet & go forward, the ghostly enemy is bysye about them that lack discretion: moving them to interpryse, & take upon them greater labours than their disposition, and nature may bear. And so do many persons fall into the dekey of bodily strength, and into great sickness, and diseases, and some into the dekye & want of wit, and were fantastical melancholy, & some stark mad, or foolish. And so neither do they profit unto god, nor yet unto themself, ne their neighbour, but rather be (oft-times) cumbrous & unrestful. And in seeking of remedy, recover, and health: some do wax more dissolute, or delicate than ever they were before. 
Cassianus.  Master john Cassiane in the collation of the fathers writeth. How certain of the said fathers fell in argument and disputation what manner of virtue should most surely, and soonest (avoiding the deceits of the enemy) lead and bring a person unto perfection. For the determination whereof: they went unto saint Antony, he to be judge, and there some of them said that the most ready way, and mean unto perfection, doth stand in the continual use of fasting watch, & prayer. For by these excercises, the body should best be extenuate, & mortified. And so be subdued and made obedient unto the spirit. Some other said, that perfection standeth most in poverty for therein Chryst was borne, & led all his life therein, and said. Blessed be the poor, for the kingdom of heaven is theirs. another sort said, that very perfection standeth in the exhibition, & working of the works of mercy, because that Chryst said that in the last judgement: those works only shallbe recounted and rewarded. 
Math. 25.  Unto the which fathers, reasoning every man for his own opinion: saint Antony answered saying all these that you rehearse good brethren be very good/ and high perfections. But to put the most high perfection in any of these: can not be in any wise, because of the chances that we see daily fall in the persons that do exercise these virtues without that chief virtue, that is mother, nurs, lady master guard, keeper and perfourmer of all virtues, that is to say: discretion, of the which saint bernard writeth saying, that discretion putteth form, and order unto all virtues. For put away discretion, and then shall any virtue: be vice. But if you would are how you should obtain, and get discretion: the said Master Iohn Cassian doth answer, that discretion is gotyn only by meekness, as the wise man sayeth, where meekness is: 
Prover 11. a.  there is wisdom, and discretion. The first point than of discretion is to axe counsel, and the second point, is to follow the same. The wise man saith. Son, without counsel, do no thing, & after, 
Eccli. 32. d.  shalt thou never forthink thy deed. The third point of discretion: is to be plain, & to show the very substance of thy heart thought, & mind unto the person, or persons according unto their state and degree, of whom you will axe counsel. Sir (say you) who is that? I say (in all spiritual things (as in this matter of spiritual prophets & speed, or increase of virtue) axe you counsel of spiritual persons, such as you believe, or verily suppose: be wise learned, and virtuous, and specially: of your own spiritual father that hath the cure and charge of your soul, & by his advise then go unto other persons. And ever in all things doubt full: rather follow that counsel: then your own wit, learning, or reason, prompt ever and ready to do (without stoppage, or doubt) what so ever they command, & determine, & leave utterly (unto your power) all things, that they prohibit, and forbid. For certainly, no man is sufficient for himself. The ordinance therefore of god, is that one shall help an other. 
Act. 9 a.  Our lord did send Paul unto Ananie, saying arise, and go into the City, and there shalt thou be taught what thou shalt do. And doubtless, the counsel of a simple devout person of small learning, and little wisdom: may sometime help and be much valeant unto the persons of great learning, and wisdom. ⚜ Note well that all the points of discretion before named: do spring of humility, and meekness. For the proud persons do commonly disdain to axe any counsel. And though it be freely given unto them: yet will they not follow it, ne do thereafter. And to show plainly their deeds, and thought: they be abashed/ and ashamed, pride will not suffer them thereunto. Thus you may perceive that the sanctite, holiness, and perfection of living standeth not in out ward bodily exercise as in watch and fasting. For so: the devil might be holy. For he never eateth, ne drinketh ne sleepeth, not with standing those excercises, do (doubtless) much conduce avail, and dispose man unto the virtues of perfection, that is to say, unto humility, and obediece, unto charity, and kindness unto sufferance, & patience, unto liberality, & wilful poverty, unto sadness/ & sobriety unto labour & diligence. And unto chastity and cleanness, which thing yet, can they never do: without discretion. Discretion than doth triumph and excel as lady, and masters, and doth dispose all things: with pleasure, and sweetness, love therefore, and use discretion I pray you.   

¶ Of the fourth impediment & let of spiritual prophets, and speed. ❧: ⚜: ❧: ⚜  
THe fourth impediment, and let of the spiritual profete, speed, and increase, unto the perfection and holiness of living: is verbosite, clattering/ and talking, the use, and custom of many words or much speech. job sayeth, 
job. 11 a  that a person full of words can not be justified, and saint Gregory showeth why. 
Grego.  For a person (saith he) given unto much speech, or talk: can not keep the right way and troth of justice. And the prophet David. Vir linguosus, non dirigetur in terra. 
Psal. 139.  A person full of tongue, and of many words: can not be well ordered in this life. And the wiseman. In much speech: 
Prover 10. c. Ibidem. 18. d.  sin lacketh not. And again. Death, and life (sayeth he) is in the hand, and power of the tongue. To speak few words: is (in any person) a sign of wisdom, & sadness. For (as the wiseman saith) Stultus si tacuerit: sapiens reputabitur. A fool, 
Ibidem. 16. d. Isaiah. 37. d.  if he keep silence, and speak not: shallbe reputed & supposed or taken for wise: The prophet Esay. In silence and good hope: is great strength, let every man therefore (sayeth saint james) be hasty swift quick, and ready to here or hearken. But slothful, 
ja. 10. c.  and loath to speak, and to be angry or wroth. That person (sayeth he) that doth not offend in word: is a perfect person. 
ja. 3. d.  All religious persons therefore, that should labour, infors, and give diligence unto perfection: have in high commandment (by their statutes, and ordenances) to keep silence from all speech, in certain times & certain places. The reason is, because that talking & communication doth spend much time fruitless, distract the mind dull the devotion, and taketh away the inward consolation and comfort of the spirit. Saint james again therefore saith, 
ja. 1. d.  if a pson would suppose, & think himself religious: not refreyning his tongue, but deceiving his own heart: his religion is vain. An old proverb sayeth. Nam nunquam tacuisse nocet, nocet esse locutum. Hyt never noyed, ne hurt to keep silence, but often hath it hurt me to speak. A notable lesson was taught unto an old father called Arsenius an abbate. Fuge race, quiesce, or a, ieiuna, stude, labora. If you will attain and come unto perfection: keep well these vij points, fie, and avoid cumpeny, keep silence, live restfully, pray, fast, study, and labour. Of this notable virtue of silence: have we spoken, and written at large: in our said book of the pipe let this now suffice I pray you.   

¶ Of the fift impediment or let of spiritual ꝓfetes, & increase of perfection. ☞: ❧: ☜: ❧ ⚜: ★: ⚜  
THe fift impediment and let of spiritual prophets, good speed and increase of perfection: is inconstance unsted fastness chaungeablenes. How be it you must here remember what we said before that to change the exercise of life, or living from good unto good, and all to the intent of the end before purposed: is not inconstance. For in constancy is a vice that cometh properly of a double heart. So saith the Apostle james. 
ja. 1. 〈◊〉.  Vir dublex aio inconstans est in oibus viis suis, that man that hath a double mind and heart: is inconstant in all his ways or works, what meaneth that to have a double mind and heart. That is to serve two masters, now god, now the world, now the flesh, yet take heed. For lawful occupations bodily labours, and recreation or due feeding: for necessity, or to be the more apt unto the service of god, & unto spiritual excercise: be always well allowed, & be not service but rather the domination, & lordship, of the world & the flesh. But when a person doth often change the form or state of living for very pleasure of the world, or of the flesh, as now to be religious, now secular, now of this, now of the religion, & so to transform, & change himself, as the poets do feign of one proteus, that could (at his pleasure) transform & change himself in to what form or fashion he would. So the persons that oft do flit, and change: can not prophet nespede. The English proverb is, that the rolling stone: gendereth no moss. And saint bernard saith if a person should purpose to go unto a certain place: 
Bernar  if he keep one straightly way: he may come (at the length) unto the end of his journey, but if he take now one, and now an other way: he can never come unto his purposed end. For error hath never end/ but always beginneth new. 
Marcus merulus libro. 1. Cap. 13.  And as a devout learned man saith. The oft shysting, and change of the inconstant person: is compared, and likened unto a reed that moveth, and waggeth with every wind But saint Iohn baptiste (sayeth our saviour) was no read. 
Lu. 7. d.  A reed also: is frail and brycle, and beareth no fruit. hollow withinforth, and full of knots. So is the wavering person, broken son or bruised with every tentation, void of virtue, and good manner, & full of knots, cumbrous, and froward, now he hath anappetite, and desire unto this thing, now unto that, now this thing pleaseth: now displeaseth/ & what now displeased, anon again shall please. And if he begin any good work: he will before it cum unto end: leave of: & go unto some other, and so bringeth no thing unto perfection, & he can neither sit, ne stand ne lie long ne bide long in any place he is so light so variant, so changeable, so flitting, & so much contrarious unto himself: that neither in words nor deeds, is he the same person this day/ that he was yesterday, no nor yet scant bideth he one hour in one mind, but rather (as they say in proverb) he changeth, ix. times in a drinking while. Such a person therefore may not profit ne go forward, but rather is like to dekey & go backward. Inconstance ergo, and unstableness: is a great impediment, and let unto this purpose of speed. ❧: ☜: ❧: ☞: ⚜: ☜   

¶ Of the vi impediment and let of spiritual prophets and good speed, in the life of perfection. ❧: ⚜: ❧  
THe vi impediment and let of spiritual prophets, and good speed/ in this purpose: is the negligence, and little care, or heed that is given, or take to avoid venial sins. For all though they be not (of themself) damnable: yet be they great hyndrans and let, unto the prophet, and for ward speed, unto virtue, & good manners. For (as they say in the world) he that setteth nought by small gains: ne careth much for little loss: shall never be rich: so he that giveth not diligent heed and warns unto small sins: may the sooner fall into greater. So saith the wiseman. 
Eccle. 19 ●.  Qui sperni● minima: paulatim decidet. He that despiseth the small: shall by little, and little: fall down, and dekey, and saint Gregory. Who so ever is negligent, 
In postolaribus.  & warles to bywele, & avoid small sins: shall doubtless (although not suddenly, but by little and little) fall from the state of justice, and rightwise living. Here peradventure, some person would axe by question: 
Questi.  how venial sins might draw a person from the state of justice: 
Answer  sith they do not quench ne take away grace Whereunto may be answered, that the passage, and forward speed unto justice, & unto the state of perfection: standeth most in the fervour of charity, and (as is said before) in the fervent desire of the said state. But sure it is, that venial sins (specially) in use: do minish much that fervour (as a little cold water doth the hot seething matter) although not quench it clean: ergo the venial sins, do let the forward speed of the said prophets, and passage spiritual. But any deadly sin: doth not only let, but also clearly quench not only the fervour of charity, but also the self charity, and so doth take away the life of the soul, and spiritually sie the person. And thus I say, 
Crimial sinew  those persons that do not obsteyne, and diligently have themself in guard, & await of or from venial sins: do wax dull, and cold, and every day more dry than other, & all barren of devotion. Therefore it is not sufficient for that person that would go forward in virtue, to avoid, and keep himself from Criminal sins, that is to say all such sins as be worthy upon correction by the law, whether they be deadly or venial: but also he must care for the least, and most privy sins venial. notwithstanding it is very hard for any person to avoid all venial sins. For as saint Augustyne sayeth. There be some sins without which our daily life, & conversation can not lightly pass. 
I●. 3. a.  And saint james sayeth, that we all do offends in many things, and the wiseman. 
Provet 29. b.  The just person (saith he) doth fall vii times in the day. And in an other place. There is no man: that doth not sin. And again, 
3. reg. 8. Provet 2. b.  who is he: that may say: my heart is clean, and I am pure, and clean from sin, as though he said, no man may so say, wherefore although we may not endure long in this life without some ventall offences: yet should no man be careless of them: but rather infors and give diligence to avoid all, and never by presuntion willingly, & knowyngly: to commit or do the liest sin. For saint Hierom sayeth that the mind, and soul that is dedicated, 
Hicron  & hallowed unto Christ: should ever be ware, & intend, and purpose to avoid and i'll as well the swall as the great sins. For although the venial sins do not suppose and thrust down the soul into hell: yet when they be multiplied: they do weigh heavy, & greatly grieve. 
August  And saint Augustyne sayeth: that small sins be grievous, and heavy: as gravel stones be. And saint Gregory, 
Greg●.  if thou have overcomen great sins: beware (saith he) thou be not cumbered, and overthrown in the gravelles. Thus may you perceive: that venial sins be an impediment, and much do let and hinder this said spiritual profete and forward speed of the life of perfection, and should therefore: of all them that do intend thereunto: be avoided with diligence A very good remedy (as seemeth unto me) to be void of venial sins: is first to statute & suppose in mind: never by presumption, & knowledge to do any sin, and then if it come so to pass, that by chance you do venial sin: as soon as you perceive it: to make a compunction with a knock upon your breast, or to look up toward the heaven or to make any other sign or token to satisfy privily your own conscience, that you forsake it, and would you had not so done, & when you come unto confession: to make confession of all in general/ and of those inspeciall that be present in remembrans, and thus an end of the vi let.   

¶ Of the vij impediment, and let of spiritual prophets and forward speed of perfection. ☜: ⚜: ☜  
THe vii impediment or let of this prophets, and passage forth in the life of perfection: is a love inordinate, and foolish favour that many people have unto their proper body. fearing to hurt the body or to hinder the health & state thereof, & so they fall into a pusillaminite, that is to say a cowardness of heart, that they dare not enterprise ne aventer upon any straightness of living, they will not put the tender flesh unto pain. And that cowardness is compared unto the winter time which will not suffer the herbs of the ground to flourish, and bring forth fruit. So in like manner their cowardness, and foolish fear doth let them to bring forth the flowers/ and fruit of virtue, & doth (in manner) make them slothful and loath to labour, 
Prover 8. b.  and ever to excuse themself: as the wise man saith. Pigi●● deiicit timor. Fear or dread doth soon overthrow the sluggyshe or slow person. And again. 
Ibidem. 26. c.  The slug saith. A lion is in my way, and a lioness in the walk. So do these cowards excuse their sloth, and sluggishness. For in all hard or sharp labours: they put more fear, & jeopardy. And more hardness and diffultye then there is in deed, and so groweth a battle between conscience, and that tender, and feerful cowarnes, 
Vbi supra. 10. ●  when (as the said wiseman saith) the slug turneth in his bed, as the door doth in the hear, or hinges. For conscience moveth him to rise when he waketh/ and sluggishness causeth him to wallow, 
I●ra. Ibidem.  and turn over in his bed. For he is afraid of cold, And so shortly to say with the wiseman: now the slug, 
Prover 1●. a.  will, and now he will not, & so he never runneth back & loseth virtue. Where the labour waxeth rich, and his soul increaseth in virtue, and perfection, we may now (of these authorities) gether this conclusion of troth that our proper flesh, and bodies: should not, be inordinately beloved ne over much charyshed, but rather to be had in a discrete hatred. And that for divers causes, one is because that (saint Paul sayeth) the body is enemy unto the soul, and the flesh: doth move concupiscence, 
Ga. 5. c.  and unlawful desire against the spirit. For they be ever adversaries, and enemies each unto other, and yet must they needily dwell together in this life time, wherefore the second cause is that the body is a great grief unto the soul. And the corrupt, and frail flesh doth much vex, and trouble the spirit. 
Gapi. 9  So sayeth the scripture. Corpus quod corrumpitur: aggravat animam. The body, that is corrupt and doth waste doth grieve the soul. For the good soul would (many times) arise, and waych and pray, and labour, but the body is grieved there with, and so doth much let and hinder, wherefore a great learned man saith. 
Cicero in tusc.  Multum refert, in quo corpore: anima bona sit posita. It forceth much (saith he) into what body: a good soul be put. The third cause why the flysh should be had in discrete hatred is the singular love that the flesh hath unto it self whereof (as from the rote) doth spring all vice, and causeth the sin of the whole world ever to multiply, as the holy apostle Paul did see/ and perceive by the spirit of god saying unto his disciple Timothe. 
Timo. 3  Know thou (saith he) that in the last days toward the end of the world, perilous, and troubles times shall come. And such men shall be then: that will love themself, proud, covetous, height minded, blasphemers of god, & his saints, not obedient unto their parents and their elders, and betters, unkind, cursed, & shrewd, without affection or love. without peace quarelers all unrestful rebukers' checkers and challengers incontinent of their bodies, wild ragers, & railers, without benignity, or gentelnes, without pity, and mercy, traitors, deceivers, froward, and falls bragger's, and boasters. And the lovers rather of their own voluptuous pleasures: then of god. And yet will they have a countenance, and behaviour of faithful religion: but the virtue, & troth thereof: will they (as hypocrites) deny, i'll thou (sayeth he) and avoid all such persons. 
Ga. 5. e.  This said self love of the body: doth also bryed nurysh, & bring in, the vices of the flesh, gluttony, sloth, and lechery, as the same apostle sayeth, and noumbreth, thus Fornication uncleanness, bold unbashfulnes, and shameless, avarice which is the bondage of idols, stryfte and debate comparison and wrath, sectis and opinions. Envy, & malice, homicide, & manslaghter divers, feasts and feeding. Drunkenness, and such other, which (sayeth he) I tell you, as I have told you before: who so useth or doth; shall never come unto the kingdom of god, let us therefore (saith he) cast away, and forsake the works of darkness and arm or clothe ourself: 
Ro. 13. e.  with the armour/ or harness of light. And let us walk honestly as in the day time, or thus. So that we may in the day time: walk honestly. Not in feasts and feeding, not in drunkenness, & surfeits. Not in sluggishness and uncleanness. Not in contentions, stryfte/ and debates, not yet in malice, or invie, but let jesus Christ, be our garment, clothing, and array that is, that his virtues & examples do appear in us, and in all our works. And not to cure ne charysh the flesh, in unlawful desires & pleasures. For all these things: do let the spiritual prophets & speed full passage in the life of perfection. The poison Christian religion. For they do not suffer the influxion, and moister of god's grace, towater/ & season the bared drught, or dryness of our hard hearts, what marvel is it than, though we working these wretched vices: be made partcles of all divine consolation and godly comfort. 
August.  For saint Augustyne sayeth. Thou shalt never taste the sweetness, & pleasure of divine consolation & godly comfort: if thou spot, & defoul thine heart and soul, with carnal delectation, & fleshly pleasure. From the which delectation: he save, keep & by his grace deliver us: that dearly bought us out lord god, & most sweet saviour jesus Christ. Amen.   

❧ A little lesson of four virtues, good, and profitable to be had of every person: but not to be called unto remembrans but rather to be forgotten. ☞: ❧: ☜  
THe serpent (saith holy scripture) was more wily, 
G●. 3. a.  and deceitful: then all the other beasts of the earth by whom is meant the great ghostly enemy the devil, that in the serpent deceived our first parents. The property of the serpent is, that where so ever his▪ heed may entre: all the body may lightly follow. The heed of this serpent: is the principal suggestion, and moving unto sin, which moving received into deleciation: may lightly bring a person unto consent. 
inregula. Ca 4  And although not unto the consent of actual sin: yet may it cause the destruction of virtue: For saint Augustyne saith, all other sins do work, & labour to bring the person unto the act & deed of sin, but pride by vainglory: doth subtly lie in wait upon the good works, and virtues: that they may ꝑyshe, and not come unto effect. So than, bounty and goodness, sauntite, holiness, and virtue: should be in every good faithful christians, but to call them wilfully unto remembrance, & look or consider them to be in himself: is  jeopardy, except in certain causes of scrupulosity, or motions of despere/ or such other necessity, else I say: it were better to forget them. For the remembrans of them: may lightly bring a person to rejoice and take pleasure in them, and so to fall into vaygneglory and spiritual pride: which unto almighty god, and all his angels, and saints: is much odious, and hateful, whereof saint Gregory, sayeth, 
Grego.  he that in remembering his own good work or deed: doth rejoice therein, may lightly: in alowans, & raising up of himself: fall full low: in the sight of him that is auctor of all humility, and meekness. And well & worthily may he be called a mad fool: the vainly boasteth himself of other men's goods or riches which he had borrowed. But (as saint Paul sayeth) what thing hast thou man, that thou hast not received in priest, & borrowed goods as though he said no thing. And sith than thou so hast taken, and borrowed it, why dost thou rejoice, boast, and crack thereof, as though thou hadst not so taken, and borrowed it. And saint Gregory again, 
Grego.  he the showeth out boarded goods as his own: doth feght with god with his own rewards and gifts. Dessende therefore (sayeth saint Augustyne) and come down low: that thou mayst ascend and climb surely up, make thyself vile, meek, & low: that thou mayst be exalted & promoted, lest peradventure, if thou exalt thyself: thou be plucked down: against thy will: For so saith our saviour in the gospel. Qui se exaltat, humiliabitur. Who so ever: doth exalt, et enhauns, or set up himself: shall be brought down, & made vile, and low. By these authorities, & many more: doth, appear, that to call unto remembrans/ our good deeds; or virtues, is not profitable, but rather perilous. notwithstanding: for such causes as I showed before in extreme discomfort, it may be lawful and good as we have of the holy father job, 
job. 31.  in the xxxi Chapter throughout. And specially at the hour, or in the joperdy of death as is evident in the book of kings of the good king Ezechias. 
4. Regum 20. a.  So may we do at such times/ or in such necessites, that is to say to call wilfully unto mind, and remembrans our good deeds and works, or the pains that we have suffered, for the love of god to quench vi●e, and to kindle, and increase virtue. And therefore I would advise all them that shall fortune to be present with any persons drawing unto death, to put them in remembrans, of all such, and that they never think (at that time, upon any fy●●e ●●off●ns that ever they did, but to commit all those, with steadfast faith/ and pure hope: unto the passion and death of our saviour: and unto his mercy. Amen.  

¶ Of the second point that should rather be forgotyn: then remembered. ❧: ☞: ❧: ☜  
Like as we should not call unto mind, or remembrance our good deeds: So should we clearly forget all evil and wrongs done unto us/ of any person for any cause. And if by chauns any such come unto mind: put them quickly away with violence. So was commanded in the old law. Seek not vengauns, nor to wreak thyself, 
Leuiti. 19 d.  nor keep in thy mind: the injury, or wrong of thy neighbour. But here, some persons will say. Sir I can find well in mine heart to forgive the wrong: but I can not forget it. And although I do not seek, or mind any mean of vengauns: yet my heart doth some time arise, and I then murmur and go out of cumpeny, 
●er●er supra cautien.  & will neither salute, ne be saluted of the parties, and if (by chauns) I can not avoid: then I check, or upbraid the person of the wrong. This forgiveness can not discharge the conscience before god. And yet be they in worse case, that make outward a fair face, as though all were clearly forgiven, and yet inward they bear rancor and grudge, & would be glad that god, or some other persons: should take vengauns, or do some hurt unto the parties, This is in deed a very hatred, & who so keepeth it in heart: be homicides, and manslers. Qui odit fratrem suum, 
1. Io. 3. c  homicida est. Who so ever (saith the scripture) hateth his brother: is a manslayer That heart or mind, that lightly forgetteth the benifetes of his friend: and that holdeth & keepeth well in mind, the hurt and injury of his foo, or enemy: is well assimuled and likened unto a colender, or streyner, that putteth on't the best, and retaineth, and keepeth the worst. A very faithful Christian therefore: should clearly, & fully forgive, and utterly forget (with all his heart) all injures, wrongs, and hurts done in any wise unto his goods, or body. Taking ever example of our saviour, and his holy followers. For he prayed his father upon the cross: to forgive his foose and cruel crucifiers. And saint Stephan in like manner. And saint bernard sayeth, that god doth liberally, 
Gernar  and freely forgive, all penitentes: all injuries & wrongs, so that neither he will (by damp nation take vengeance: nor yet confound or make them abashed by upbraid, nor impute ne lay any thing unto their charge by less love, or favour, so that they only have perfect will to do no more. And if we do in like manner, each unto other, we shall fulfil the great, and last commandment that our saviour gave unto his disciples, saying Hoc mando vo bis. etc. 
Io. 15. c.  This one thing I command you (said he) that you love together, that you favour, each other. For in that shall every man know (sayeth he) that you be my disciples: if you love each other. Thus shall we than have perfect, and unfeigned charity in our hearts: if we forget, and never keep in mind, or remembrance: injuries, wrongs, hurts hyndrances, and all displeasures done unto us. ❧: ☞: ❧: ☜: ⚜: ❧   

¶ Of the third point to be put clean a way, and never to be called ne kept in remembrance. ☞: ⚜: ☜  
THe third to be forgotten, is the delectation of sins past which is very perilous. For although the record, and remembrans of sins past may be good, and profitable unto some persons: yet is that record never good, 
Augu●.  but rather evil, except there follow forthwith: some manner of repentance, sorrow, and displeasure for the offence of god in the sins, or by those sins. But to have delectation in that record or remembrans: is never good, but always nought. For as saint Hugh De sancto victory sayeth: 
Huge.  when so ever our lord god (by his holy sarramentes, or by contrition) doth louse the penitent from his sins & forgiveth his transgressions, and offences: he doth therewith also bind him unto perpetual detestation, & hatred of them that is, that when the said sins come unto remembrans by any means: that the person be abashed of them with hatred, and sorry that he so did, with purpose, and mind never to commit any such again, and thus that record may be good, and profitable as I said unto some persons. For their be some manner of persons: that (after mine opinion) should never call wilfully their sins unto mind, nor yet when they come uncalled: keep them in remembrance. For some persons be carnal, very frail and soon set one fire, in flamed, or at the least sore assailed with a little remembrans, and so intending by recount of their sins: to make a mends: suddenly they fall unto further danger. Let these manner of persons therefore beware, and never call those sins unto mind that were confessed. And if (by chance) they come to remembrance: let them cast them quickly a way with fear, horror, detestation, & indignation as they would cast an edder, or a snake from their hand, or a venemus toad that suddenly should fall in their lap, and with reverend dread, return unto our lord god, and most sweet saviour jesus as the readiest remedy against all such motions, or tentations. another sort of persons there be: that be scrupulous inconscience & thereby do think that the confession made once or twys● of their sins, is not sufficient: but if again they go newly unto confession as often as their sins come unto mind. And I say these persons do much cumber themself, and be thereby, wavering in the faith, because they do not believe and fully trust that their sins were forgiven in the foremade confessions. For that among other is necessary unto the penitentes that they believe, and fully trust: that in every confession duly made: all their sins be fully forgiven, so that they need never any more confessions except they be newly committed, & done again. How be it no man may do overmuch penance, for the redemption of the pain, although the least penance received of the ghostly father: be sufficient for the forgiveness of the sin. And therefore they do not amiss that oft-times be confessed of the same sin or sins: to the intent to be the more abashed, or ashamed of them, & to take, and do more penance for them, having ever (notwithstanding) full faith, and trust that they were all forgiven before. And so his there a third manner of persons: that should never call unto mind/ their sins onhis confessed, that is to say timorous persons and fearful of conscience, & that (as the prophet sayeth.) 
Psal.  Trepidaverunt timore, ubi non erat timor. That do often, and greatly fear, and dread: where is no just cause of fear at all. And that thereby be apt, & disposed to fall into despere. These persons (I say) should not suffer the image and remembrance of their sins to bide ne tarry in their mind in any wise. For they shall never thereby have comfort, but ever stand in jeopardy/ & peril, let them therefore make (with full faith and trust) this conclusion, that is, that none of all those sins/ be now their sins. For they have forsaken them, and do now forsake, and so will do for evermore, never to meddle with them ne any other. And to say troth those have no being, they be not For they be destroyed and wasted, as wax in the fire: by the holy sacrament of penance. Let them then care no thing for them, but let them pass without record, or remembrance, and beware of them to come, & put ever their whole trust in our lord, for doubtless such persons can not lightly fall into any mortal offence, because they be so afraid of them that be past. And although our lord suffer them sometime to be exercised with fears: 
1. Cor. ●0. ●.  yet (doubtless) he will make, cum tentacione proventum, that is, a provision, and ordinance for that tentation. Thus have we showed you, that although the recount, and remembrance of sins past: may be good unto some persons: yet not unto all, but the delectation of them can never be good and therefore never to be called ne kept in remembrans. ❧: ⚜: ☞: ★: ❧: ⚜: ☜   

¶ Of the fourth thing to be forgotyn and to be put from our cogitation and remebrans. ❧: ★: ❧  
HYt is a good thing, and an high syngules' grace: to think much upon god, and often to recount, and remember his bowntie goodness, & benefits, but to call unto mind and remembrance/ and in mind to be occupied with the profundite, depth, and with the mysteries, and secrets of god or to reason with the articles of the faith: is ever perilous. For every faithful Christian should receive with reverence and devotion, and steadfastly believe what is taught by the authority of god, his holy scripture, and catholic church without seeking or searching of any further reason. 
Eccl. 3 c  The wise man saith. Seek not (sayeth he) those things that be above the capacity of thy wit nor search those things that be more strong than thy brain may bear. But what so ever our lord hath commanded thee: those things: think thou ever, & have them ever in remembrance, and in many of his works be not curious. For it is not necessary for thee, to see with thine eyes or outward sight nor to perceive by thy reason those things that be hid from the. Hyt is not good therefore: that man should rol and tumble in his thought, and mind the high mysteries of the faith, as (by example) to imagine, or study: how good is iii and one. How a virgin might conceive, and bear a child, and yet ever remain a virgin. How Christ a very natural man: may be contained in so small a rowine as the host is, and in that form of bread, all these and such other poyntis of the faith: should not be kept in memory or remembrance, but without any discuss/ or trial of curious reasoning, to be reverendly received in true, clear, and whole faith. 
Ro. 12. ●  So doth the apostle Paul counsel the Romans, I say (sayeth he) by that grace that is given unto me/ and I speak unto all that be among you: that none of you favour, or take upon him to understand/ more then is necessary, and behoveth him to understand and saver, but that you all saver, & understand, unto soberness & due mean, according unto that measure of faith, & grace, that our lord hath given you, let them therefore: that have subtel wits, and be disposed to seek and search out the reason, and causes of all things, leave of and utterly forsake the search of all, or any of the mysteries of the faith, or of the ordinans of god and holy church. And (if they do my counsel) let them occupy that wit, and mind upon the contemplation of the acts of our salvation, that is to say, the whole life of our saviour jesus. And avoiding all sin, they shall be sure to be therein well and virtuously occupied. For surely there is nothing that shall so soon, and lightly chase away the ghostly enemy and gether virtue: 
In ser●noe. 22. super canc. g.  as the remembrance of the passion of jesus Christ. So sayeth saint bernard. Thy passion lord (sayeth he) is the uttermost refuge, and surcour, and the most singular, & sure remedy. For when wit and wisdom faileth, & justice doth not suffice, and when the merits of sanctite, and good life: will not reach, ne avail yet doth the record of thy passion, help/ and secure in all cases. 
2. Cor. 5.  For the apostle sayeth we be not ●●fficient of our selef, as of ourself: unto any good deed/ or good thought, but all our sufficiency is of god, who is ever blessed world without end. Amen   
¶ Of your charity pray for the old wrech of Zion Rychardr Whytforde. * ⁎ *    

¶ Unto the devout readers.  
HEre be many good and profitable lessons ascribed unto saint Isodor which may be rather called & taken for notes gathered, then for any work digested and ordered, if you read them and note them well (you shall I doubt not) be edified thereby. A devout brother of ours instantly requiring: forced me to stranslate the matter, which I have done, more after the sens and meaning of the author: then after the letter, and somewhere I have added unto the author, rather than mynushed any thing. Ascribe, and take all unto the best I beseech you, good devout Christian readers whom our lord god, & most sweet saviour jesus, save keep, & increase in his grace and mercy evermore. Amen. Your assured bedeman the old wretched brother of Zion Rycherd Whytforde.   

❧: An instruction to avoid and eschew vices and follow good manners, ascribed unto saint Isodor and translate into english by a late brother of Zion Richard Whytforde. * ⁎ *  
MAn know thyself/ know what thou art, know whence thou came, how and whetof thou wast begotyn how thou wast nury shed in thy mother's womb, how thou wast borne, know unto what end and purposethou waist create, and made, & frame, and order thyself unto the same. As thy maker hath institute, and taught thee: so go forth by due obedience. ❧: ☞: ❧: ☜  

¶ Of evil thoughts.  
first have thyself in a good await of thy thoughts, daily discuss, and try thy heart/ examine daily thy conscience, keep well thy mind from vain and evil thought. Let never filthy or unclean cogytation creep into thy soul. If thou be assailed and tempted with an evil thought: give no place thereunto, when the serpent appeareth first: kill him, tread upon his head, and crush it in pieces. Put away the evil thought at the first enter, at the first motion and beginning, and then shall it nothing noye. For better is to avoid sin: then to make amends therefore. The mends is best made: where, and when the sin first springeth, and begymieth. Be ware at the beginning, and thou shalt lightly avoid and excape all dangers and periles of the soul, & conscience.   

¶ Of chastity.  
Never then be thou polluted or defoled with any uncleanness. Let never thy mind be occupied nor thy soul be spotted with any filthy pleasures of the bydy. Let no lechery prevail in thee, ne have resting place in thy heart or mind. chastity, doth join man unto god. chastity doth draw, convey, and carry man unto heaven. Unto the chaste person, is heaven promised. And if yet thou feel the grievous vexation and troubles, of the body, if thou be touched with the sting and prick of the flesh, if thou be assailed with the suggestion, & tentation of the filthy lust or stinking pleasure of uncleanness, if by any mind thoughts or remembrance of fornication: thou feel or perceive any tytillations or rising of the frail flesh and bestly body: them run straightly way, in all ha●t unto the next remedy. Cast forthwith before the face, and sight of thy soul: the memory and remembrance of death. Put before thy face, the passage of thy soul from thy body, look upon thy last end, behold, and see the terrible, and most dreadful day of judgement. Think what torments & pains be ordained for sin, the perpetual & everlasting fire of hell, with other innumerable horrible/ and abominable punishment unspeakable. And yet the most sure, and speedful remedy against all manner of tentations is the remembrance of the acres of our salvation specially the bitter passion/ and painful, and shameful death of our lord jesus, prayer helpeth much. ❧: ⚜: ❧   

¶ Of Prayer.  
Pray therefore contenually, cease not to pray our lord day, and night, pray with tears & weep, mourn and by wail the sin of the world Let prayer be your armour harness, and defence. For prayer is a principal vertu, & violence against the assails of all tentations. For the devil is vanquished, and overcomen by prayer, & prayer doth prevail against all evils. And obtaineth/ and getteth grace, so that fasting go therewith.   

¶ Of superfluous feeding.  
SVperfluous feeding, bybbing and bolling: be the instruments of lechery, as by fuel fore cast unto the fire: the heat more increaseth. Mater combustible, and that will lightly burn, maketh the flame more fervent so doth the pompring of the body, move, and stir the blood, and doth engender vain and unclean thoughts.   

¶ Of aspect or cast of the fight.  
ONe of the first, and principal grins, sun res or lymeroddes of uncleanness: is the eye or sight. The chief concupiscence that frail persons have each unto other: is by looking and cast of the sight. For thereby is the mind, soon & lightly netted, 
2. Re. 11. Psal. 118.  caught, and taken. David to witness, and he prayed afterward unto our lord saying. Au●rte oculos meos ne videant vanitatem. Turn and pluck away (good lord) mine eyes, and sight/ that I behold not or se, any vanity, withdraw therefore your sight, hold back your eyes from all light & wanton looks. Never fix or fasten your sight upon the favour beauty or countenance of the contrary sex that is, man upon the woman, or contrary. the woman upon the man. Remember the gospel. who so ever looketh upon afrayle person of the contrary sex: with the consent of concupiscence: hath even then: 
Math. 5. d.  done fornication in his heart and mind. If you will then be safe and in surety from vice of fornication & uncleanness: avoid/ & put away all occasions thereof take away the matter & cause: & the offence is soon avoided. 
Aristo.  The philosopher sayeth. Remota causa, removetur et effectus. Remove, and put away the cause, and the effect is forthwith removed. Be therefore discrete & aware as well of your look & sight: as of your touching and other behaviour of the body.   

¶ Of the cumpeny and presence of the contrary sexes. ❧: ★: ❧  
There is no thing more perilous for the frail persons: then the presence, company, & famuliarite of the contrary sex. For when they be disjoined and in sondre departed: selden have they any intent or purpose of sin, hard to lie or dwell longen by a serpent without some hurt. Bide near the face of a continual fire: & (though thou were iron) thou shalt be dissolved, and wasted who so ever is very near unto peril, and jeopardy: cannot belong in iverte to be safe therefrom. 
Eccli. ● d  The wiseman saith Qui amat piculum in illo pecibit. Who so loveth peril: shall therein perish. The frail light person: is ever in peril: biding in familiar presence of a like frail person, specially of the contrary sex. The most ready, and most sure remedy/ than: is to i'll and to avoid presence. For often hath it chanced and cummen to pass: that familiarity in accustomed presence, hath, venquyshed, overcomen & brought unto effect, that unclean act of the flesh: which the voluptuous desire and appetite thereof could never bring about.   

¶ Of labour occupation, and of the contrary, that is, idleness. ☜: ⚜: ☞  
THe idle persons be soonest, and most lightly venquished, & overcomen with the fool sin of the body. For the filthy appetite of the flesh doth most grievously burn and stir those persons that be found idle. idleness doth not only hinder all virtues: but also (as the wiseman sayeth) doth teach much malice and nuryshe many vices. 
Eccli. 33. d.  The fury of the flesh doth avoid and give place unto labour, and all sins be driven away or rebated by occupation. Do therefore alway some good work or labours, that thine enemies may find the occupied for then dare they not assail the. For they can not lightly venquyshne overcome the persons well occupied. Beware therefore of ydelues. Love not, but rather hate, and abhor idleness, drive not forth thy life in idleness. The tilth or rylling of lands with labour/ and diligence: will not only destroy weeds, in barren grounds: but also bring forth good fruit. Excercise thy body with labours, & occupations: and it will destroy vice and engender, & bring forth virtue. Seek therefore/ and find out with care and diligence some, profitable occupation, where unto the intent of thy mind may be applied, and give thou thyself thereunto. ❧: ❧   

¶ Of reading.  
LEction, and reading, or hearing of good holy books and auctorysed works: is a good occupation. Study and learning, & also teaching is a good occupation, meditation of holy scripture: is a holy ocupation. Apply thyself thereunto, & use thyself therein. For the occupation of reading & meditation: shall teach the what to i'll, and avoid, and whither thou shouldest intend and pass. By reading: and learning: thy wit, and understanding shall increase. And much mayst thou ꝓfet thereby if thou work & do thereafter. Prayer also/ is a singular good occupation, use them interchanngeable, now from one unto another, and so with out weariness thou shalt go forth with great ease pleasure, and prophet in all them, that is to say, in bodily labours, in reading in meditation, in prayer and contemplation. ☜: ❧: ☞: ❧   

¶ Of humility or meekness.  
If you than will effectuoufly profit, in the premises: you must be meek. Found than, & groonde yourself in meekness. Think yourself the lowest and most unworthy of all your cumpeny/ and thereafter byhave yourself. In what room, state or condition so ever you be: yet by meekness of heart: make yourself, and account yourself for the least or worst. Do not prepone or set forth yourself before any other. Do not repute, think not ne reckon yourself supiriour, & above any person. Let not your mind arise to inhauns yourself, never boast yourself. Do not extol and set up yourself by any light behaviour. Spread not a broad the wings of pride. For the more despect, and vile that you be in your own sight: the more shall you be glorious and prayseable in the sight of god, Let therefore your looks & countenance be ever bashful. Be you (with the publican) afraid, and ashamed (for the multitude of your sins) to look up toward the heaven. Look down unto the ground, bear a low sail, in your countenance and in all your behaviour. And if you be in honour, dignity high room or degree: let the consideration of your sins: repress/ and rebate your pride. Let none honour of this world extol nor life you upward above yourself, but take heed what thy wiseman sayeth. 
Eccli. 3. c.  Quo maior es, humiliate in ominibus, et coram deo invinies graciam. The more great, and high thou art in dignity: the more do thou meken thyself: & so shalt thou before god, find grace. If the high states should meken and make themself low: what abomina nation is it to see them that came from the cart, to climb, and enhance themself. 
Luke. 14. c. &. 18. e.  Our saviour saith in the gospel. He that doth exalt: and set up himself: shallbe brought down, & be vile & of no reputation, & contrary: he that doth humble humility and make himself low vile, & nought: shall be exalted, & taken up unto honour & dignity, Than let them that be disciples unto Christ: learn, & love meekness, and mildness, at him or of him.   

¶ Of the constancy of mind.  
THe very true meek person: is ever constant/ and never variable. In time of sickness or disease: he never murmureth ne grudgeth, but ever he thanketh out lord. If prosperity rain, and the world do laugh or smile upon him: he doth not regard or set thereby, ne any thing is he at tolled or lift up therewith. If adversity hap or fall unto him: he is no thing deject overcast, ne any thing discomforted or broken thereby. But ever is he constant, one and the same man/ as well in wealth as in woe, he keepeth in both, a due mean In the one: due temperance: in the other due patience. For in both, is he proved, and by neither joy, nor sorrow is changed in mind. For he knoweth well, that the state of man is ever accident and may soon be changed. And ever he casteth & waiteth in mind byforehande what may fall/ & so is it more light to bear, what so ever it be.   

¶ Of patience in adversity.  
This said constancy: doth bring in patience. And doth order the person in all things/ rather to suffer, and bear: then to do any hurt or displeasure, or yet to give any occasion therun to. The nature of approved meekness: is to bring forth patience, as the mother doth the child. Be you therefore: meek, mild, soft, sober, & constant: and then shall you be sure of patience. For nothing then may grieve you. Look upon our lord/ and saviour jesus, he had much wrong, and you can have none. For you have deserved all that can be said or done unto you. And he never deserved any pain, yet did he suffer most patiently: not only most contumelious, most sharp & shameful words: but also most grievous, and most cruel torments, and (at the last) most painful death. And in all: he never said nor did any thing to withstand. Follow you him, if you be wronged, rebuked, chid, and with most obprobious railing, and raging words assailed, never give you any word of answer, except you will say, Mea culpa, I cry god mercy, else: say nothing/ learn to keep silence. For so (doubtless) shall you most surely save yourself, keep your conscience most clean, best appease your own heart, & mind Soonest venquysh your assailers, & most highly please our lord, unto your own prophet & most high merit. For no virtue may win more merit, more laud and praise of god, and man: then patience. ❧: ☞: ❧: ☜   

¶ Of the imitation and following of good men.  
FOr the opteyning, and keeping of patience, and also of all other virtues: the imitation/ & following of good & holy persons, is a near/ and ready way, or mean. In all your deeds (than) & works, in all your conversation, and form of living: follow you ever the good: and virtuous persons. Take example ever of the best, and keep you company with them, and ever avoid the contrary. For as the prophet sayeth: Cum sancto sanctus eris etc. With the good, & holy people: 
Psal. 17.  you shallbe good and virtuous, and with the perverse & evil persons, you shallbe, as they be: For the examples of our fore goers: be unto us documents, lessons/ and forms of living.   

¶ Of Peace and charity.  
PEace/ and charity may keep you in good life, where so ever you be, love peace therefore, and desire love & charity. 
Psal. 33.  Seek peace (sayeth the prophet) and pursue and violently or fyerfly follow peace. Study and apply to love, & favour every man, & to exceed in love (that is) to love: more than thou art beloved. Provoke every man unto peace ye: your enemies. Show unto all manner of persons a loving countenance. And gentle byhavyour. Speke feyre and courteously and deal kindly, and favourably with all persons. Never do wrong/ ne hurt or evil unto any person, rather suffer hate, all stryfte, and debate. Never contend ne thwart, ne compare with any man. 
Eccli. 6. a.  Hold never stiffly thine own opinion. A sweet word (sayeth the wise man) doth multiply, increase, and get friends, and doth mitigate and suage foose. Our saviour byquethed peace unto his disciples when he would die. 
Math. 5. a.  And he/ pronounced them blessed that were peaceful, and makers of peace.   

¶ Of Pity and compassion.  
IF you perceive any person unpeacefull or unrestful: have pity, and compassion upon him and think that if you were in like case, and like passion: you should (peradventure) be further out of the way than he is, never rejoice nor be glade of any man's hurt, no nor of your enemies hurt lest like chance fall unto you and that god displeased: turn his wrath from him, unto you. For who so joyeth in his enemies fallmay lightly fall himself into like, or worse case. Be never hard hearted but rather as sorry for the misery of your neighbour, as of your own, have pite and compassion upon all persons, 
Math. 5. a.  according unto their need. Beati misericordes (saith our saviour) Blessed be the persons merciful and piteous, your English proverb sayeth, he that hath no mercy: of mercy shall miss and he shall have mercy, that merciful is. The merciful and piteous persons do best prove themself to keep that high precept and commandment. In the which saint Paul sayeth: all the law hangeth and the prophets. 
Roma. 13. c.  That is: love thy neighbour as thyself. ❧: ☞: ❧: ☜   

¶ Of the contempt and despising of worldly praise.  
But in all your mercy, pity, and compassion: beware ever of the appetite or desire of worldly praise. For else you shall have (as christ saith) that praise only, for your reward. 
Math. 6. a.  Despise you therefore all the vain praise of the people. Study rather to be good, then so to be called or noted. Be more glad to be worthy praise: then to here it, or have it. Do not you require or covet, that any person should extol and set up your name, ne care you though you be rebuked or little set by. Let not the vain favour or flattery deceive and bring you unto vainglory nor yet the rebuke, overcast you to be sorry. For if you will despice, & set nought by all worldly praise: then shall no rebuke grieve you, ne any praise: please you, it is a great folly for you to suppose & think yourself good: because you be so called or named. In all your neighbours well saying of you: look you well upon your own conscience. Be you judged rather by your own, then by any other man's judgement. And never weigh nor measure yourself by any other man's tongue or saying, but by your own mind and conscience. No man can better know what you be: than yourself. If you be nought: what availeth it you to be praised, and called good.   

¶ Of honest conversation.  
Let your conversation be honest and good: & then shall you be praised whether you will or no. For laud and praise doth follow virtue, as the shadow in the son, doth follow the body. flee you ever and avoid simulation, and ypocry●y, Feign not in any wise, but rather be better the you seem The proverb sayeth, feigned sanctite: is doubt iniquity. Show therefore yourself, i habit array, and all behaviour: according unto your profession, state/ and condition. For the religious persons have their manner in their pace, going, standing, inclinations prostrations, genuflections, the guard of their sight, and silence, for the time place/ and persons all according unto their statutes and ordinances. The states of the world: have manners and behaviours of other gravity: then have the common people. The citezyns have also other manners/ then have the rude people of the country uplandish. The life: may be suffered to have some time more dissolute manner, light behaviour, wantan words or gestures: then should become the clergy. The women have their manners by themself according unto their degrees, & condition. Let everich, therefore behave himself according unto his calling: so that he make not of himself a staring stock to be showed with a sign, as a wonder. He shall least offend that followeth the most common good manner/ of his sort or fellowship. And the most newfangle: doth give most occasion. The most godly conversation shall best please god. ☞: ❧: ☜: ❧   

¶ Of the cumpenye or fellowship of good persons. ☞: ⚜: ☜  
THe conversation commonly of every person: is much after the manner/ and fashion of the company wherein he is nuryshed and brought up. See neke sayeth. Educacio et doctrina: efficunt mores. 
Se●●●.  The edication, the is the nuryshing or bringing up of a person/ and the doctrine & teathing that the person hath: do make the manners. Take you good heed therefore, and wareness unto whom you put your child, or friends to be taught or brought up. Ye, & also with whom you company yourself. Avoid the evil persons. Beware of the wicked, flee far from the unfaithful. Liars, detractors, or bachyters, swearers, cursers, or bamners: hate you as poison. Draw not near unto wantan, and unclean livers. For who so toucheth pyche: 
Eccli. 13. a.  may soon be spotted or defouled therewith. Draw ever unto the best, and unto the most virtuous/ and best mannered penrsons, and so shall you have good manners, and with the rude: you shallbe rude: with the wise: you shallbe wise. 
Psal. 17.  And (as is said) with the holy: you shallbe holy. And with the innocent, and hurtless person: shall you be innocent, and hurtless. And with the elect and chosen person of god, you shallbe elect and chosen. And with the perverse & froward person: you shallbe perverted & turned from god. And shorttly to conclude with the old blunt proverb. Est et semper erit: similis, simulem sibi querit. This is to say.  
Hyt hath been ever, 
Versus  and ever shall be  
That the like will seek, with the like to be.  
In man and beast, 
Versus.  In herb; and tree  
Where they be bred: like shall they be.   

¶ Of the custody or keeping of the ears or hearing. ❧: ⚜: ❧  
ALl the learning & manners, of man: be received into the soul: by the .v. wits, hearing, saying, smelling, tasting, and touching. And although among philosophers: the sight is accounted for the principal of all the five wits: yet (in mine opinion) the wit of hearing should be taken for the chief wit among Christians, because that the appostel Paul sayeth. Fides ex auditu. 
Ro. 10. d  We receive, and have our faith, by the wit of hearing, and also all the learning that we have in words and speaking: we have by that wit of hearing. For that person that never heard: can never speak u● understand. How be it that by the wit of sight or seeing: a person may work and learn to work, and to understand by signs what is meant, though he never heard, and smell, and taste, that is to say, the wit of smelling & tasting: do sexue for the judgement of the food of man, and beast. And the wit of touching is general unto all and unto every member/ and every part of the natural body of man or beast/ that is in natural state. Sith (than) that, by these five gates of the body: we receive naturally, all things that be good, and profitable, and also that be evil or noyous, unto both the soul, and body: we had need to keep well these gates, & specially the gate of hearing, whereby (as is said) we receive our faith, without which (as the same apostle saith) it is impossible, 
Hebre. 11. a.  or unpossible to please god/ we must have I say of this gate, most sure guard & most diligent custody. Lest in stead of right faith: we receive error and heresies, unto our utter destruction. Close therefore, and shut up your ears and hearing from all evil. 
Eccli. 28. d.  Sepi aures tuas spinis. Saith the wise man, hedge up thine ears with thorns. Blaspheming oaths: be to be shut out of your soul, by the thorny hedge of sharp rebukꝭ or of correction/ or at the least by the avoiding of presence. And like wise. Of detraction & backbiting. For it is no less sin to here, then to speak detraction, words of rybaldy and of uncleanness: be ever contrary unto Christian honest. For saint Paul saith. 
1. Cor. 15. e.  Corruinpunt bonos mores colloquia mala. Yuel communication and misordered words, do corrupt, infect and destroy good manners. Filthy words: do soon move the mind, and that thing that is gladly hard: is lightly brought unto effect in deed. Keep well (than) this wit of hereing from all evil. And open your ears unto the word of god only and to them that in his name speak godly words. Your sight also, that is your wit of syeing: must have due custody/ and guard. For else may death lightly enter by that wyndo. The basilisk: doth sie with a sight. Remember therefore what the prophet sayeth. Auerte oeulos meos ne videant vanitatem. 
●sal. 〈◊〉.  Turn away (good lord) mine eyes and sight, that they see no vanity/ keep your sight: & so shall you keep your soul. The delectation of pleasant odours & sweet smells, and the taste of delicatꝭ, be oft-times (bysyde their other evils) occasion of superfluity, and the misuse of touching is the most perilous enemy of chastity. Of these. in. wits is little here spoken, because they be bysyde the author.   

¶ Of the custody, and keeping of the mouth. ❧: ❧  
I Have made promise (sayeth the prophet) that I will look well unto all my ways, 
●sal. 3●. ●.  so that I do not offend in my tongue. And therefore have I put and ordained a custody, & guard for my mouth and I have been as doume and speechless, & have kept silence, 
〈◊〉.  from those things that were good & lawful to speak. Name (sayeth the wise Catho) numquam tacuisse nocet: nocet esse locutum. For it never hurt man (sayeth he) to keep silence and no thing to say, but to speak: hath noyed & hurt many persons. Have therefore (good christians) a good await of your mouth. Look well what goth in, & what cometh forth of your mouth. For by that goth in: your body is fed and nuryshed, and your life continued, good diet much availeth unto the health and long life of the body. And the due temꝑance, & good disposition of the body helpeth much unto the disposition, and order of the soul. Beware therefore what goeth in at your mouth. And be as well aware: what cometh forth. 
Math. 12. ●.  For our saviour sayeth. Ex abundancia cordis, or loquitur. The mouth speaketh of the abundance of the heart. Beware (than) first what thoughts you suffer to come into your heart. For thereafter will the mouth speak. The tongue doth show the manners and disposition of the man. And after the speech of the mouth, shall a person be judged. A vain, light, and unclean tale of the mouth: is a testimony, witness and token of an unclean, light and vain heart and conscience. The mind heart and conscience of the man: is judged much after his words. Beware therefore what you say. Let no thing pass your mouth: that should displease god, charge or lad your constions, or hurt, offend/ or give occasion unto your neighbour. 
Math. 12. c.  Remember that our saviour sayeth, in the gospel. The good man (saith he) of the good thresour (that is virtue) doth bring forth, and speak good words, and the evil man, of the evil treasure of vice: doth bring forth and speak evil words. For this I tell you (sayeth he) men shall give account and reckoning: at the day of doom or the day of judgement: of every idle word they speak, For of thy words man: shalt thou be justified: and of thy words shalt thou be condemned. ⚜ Note hear that if so strait rekning shallbe made for idle words: what a reckoning (think you) shallbe given for more sinful and shameful words. The best porter (than) and the most sure custody & guard of your mouth, and tongue: is silence and never to speak but in due time, and place. Of due matter & unto due persons.   

¶ Of Detraction or bachyting.  
Among all the words or sayings that may pass the mouth of man: Detraction or bacbyting: is of most difficult, and most hard to be amended and recovered. For no sin may be forgiven, without restitution satisfaction & such amends as the person may make as if a man had stolen an horse: he may be soon forgiven: if he be sorry & have full mind to do no more theft, and be confessed thereof, and take penance, & then restore the horse or an other horse as good or the price thereof, & so of other sinnꝭ. But not so lightly o● detraction. For when a man hath defamed, and hurt his neighbours good name, and fame, and though he be sorry, and confessed thereof: yet must he restore that name, and fame, and that is hard to do when the matter is in many mouths, yet must he do what he can thereunto. Consider now (I pray you) how hard this thing is to be done: although it be in a true tale, and unto few persons, as unto three or two or one person alone. Let (in case) a man se his neighbour do fornication, & he telleth this forth: he doth therein deadly sin. For it his contrary unto the law of nature/ & unto the good ●●der of charity, 
Math. 18. c.  and directly contrary unto the words and mind of the gospel. How shall he now make restitition, & a mends. For if he speak unto the party where he made the detraction: he may not say he lied, & told a false tale. For than should he make an unlawful lie, upon himself, and also defame himself. And if he should say it was true, that he said: he should so more deeply defame the said person, how should he now do in this case. I will tell you how. And I pray you Note it well. He must seek the person, or persons, unto whom he made the detraction/ when he may conveniently. And say after this form. Friend or friends: I told you such a tale of such a person or persons: it was a detraction, he needeth not to say, it was true, or false, but (as I said) it was a bachyting and sclawder, of my neyggbour & a great offence against god I should not have told you any such: nor you should have herd it, nor bylyved it, but you should rather have axed me what proof, and witness I had of my tale and if I had said: none but myself: then should you have rebuked me for my so saying and at the least, you should have given unto me no credence, but rather warned and counseled me to show it no further. And thus I cry our ●ord mercy: I did both offend him and you. For if you have (upon my mouth) told it any further: then be you bounden to do unto them, as I have done now unto you. Look well now (good christians) how hard, it is to make amends for detraction, and yet some persons when they know how to make the amedꝭ: will not so do for shame, but rather do put their souls in ●operdy. Keep therefore your mouth, from detraction. Recount well your own sins: & you shall rather be sorry for all other sinners: then be ready to rehearse them. search not what other men do or say. For so may you lightly fall into suspicion, & thereby say that is not true, & so fall from an evil sin into a worse.   

¶ Of A lie or dying.  
IN detraction: be commonly many lies. And surely it is a great shame for a christians to be a liar. For christ is the essential truth and father unto all the true christians. 
Io. 8. f.  And the devil (from the beginning) is a liar, and father of all lies, and liars. defoul not therefore your mouth with any lie. 
Sap. 1. c  For the wiseman sayeth. Os quod mentitur: occidit animam. That mouth that maketh a lie: doth slay the soul. Sane your soul, use to speak the truth plainly, without craft or colours, other in your word or work.   

¶ Of swearing.  
TO affirm and bind a lie with an oath: is erectable, & much abominable. Swearing is foreboden by the law except it be, for a lawful cause, required by lawful psons: in lawful in time & lawful place●. Otherwise, have you no will, appetite, pleasure to swear (saith our saviour) omnino, that is ●or, utterly, so the we should utterly have, no mind ne desure to swear & never to swear but constrained thereunto and then that the other (in conscience) be true, 
Math. 5. ●.  with the circumstances before said. The use of swearing is perilous, both for the body/ & soul. For that use may engender a custom, so that a man shall swear great oaths, and not perceive himself that he sweareth any oath at all, & although so to swear by custom, be not always deadly sin: yet is it hard to excuse the engendering of that custom from deadly sin. In customable oaths: a man may lightly, fall into for swearing. And to forswear wittingly, and willingly by deliberation: is always deadly sin. To avoid all ioperdies therefore: use not your mouth unto oaths. For troth needeth none oaths. A true saying shall be well believed without any oath. Ye and nay, is enough for a faithful christian. And though a man were dreadless of god, yet the periel of the body should move him to leave swearing and the custom thereof. For holy scripture sayeth. De domo iurantis, non recedet plaga. 
Eccli. 23. b.  The vengeance of god hangeth ever still over the house of the swearer, and he is ever full of iniquity. And then must needily all that household be ever in peril, and jeopardy: where the customable swearer dwelleth. Use not (than) to swear yourself, not yet suffer you any other to swear that you may let.   

¶ Of promise, and vow to be rendered and kept. ❧: ⚜: ❧  
notwithstanding if you by sworn oath make any promise or vow: that vow must you needily tender, keep, and perform, if you so may do without the offence of god. For our lord god said by his prophet Moses. 
Deut. 23. d.  Cum votum voveris domino deo tuo. etc. That is when thou hast made a vow unto thy lord god. Make haste, and tarry not, ne make any stoppage to tender, and perform it, For thy lord god, will require it. And if it be holden back, and thou tarry and stop thereat: it shall be reputed: and laid unto thy charge for sin, if thou wilt make none such promise thou mayst be without any sin, but that vow that onhis hath passed out from thy lips: shalt thou observe keep, and perform, according as thou hast promised unto thy lord god, & by thine own proper will and with thine own mowth: thou hast spoken. And the prophet David saith. Vovere et reddite. 
Psal.  & Make you vow at your will, and then render, & perform the same unto your lord god. Be not therefore, light to promise and hard or loath to pay. Prove you by deliberation (as saint john saith) what spirit moveth you to make the promise, 
1. Io. 4.  & then never slycke ne tarry to pay. For much displeaseth god: a foolish promise. And they be accounted and numbered among infideles and faithless persons: that do not perform, & fulfil that they have vowe●●, & ꝓmyssed.   

¶ That all things be open and known unto god. ❧: ⚜: ❧  
ANd let no man think nor believe: that the vow or promise that he maketh in secret manner unto himself alone: be unknown unto god. For surely all things be plain opyn unto him. Think none evil in your heart therefore. For by no silence: may it be hid from him. No thing can be so covered ne cloaked, but that it shallbe revealed, and showed, nor any thing so hid but it shall be known. For those things that you have said in dark corners: shall be told in open light, and that you rouned in your felous care: shall be openly preached upon the house tops. Nother (therefore) do you, 
Luke. 12. ●  say nor think evil any where but where you know well: god is not ne can see you. Do no thing (than I say) nor yet say or think: but that you believe: all the world may and shall see, and know. God saith, & beholdeth, all things now present. And man shall here after, see and know, that now is hid.   

¶ Of good conscience.  
ALthough our merciful lord god, see now/ and beholdeth & doth take patience with your sin and though neither the public and opyn fame, ne yet any singular person can accuse you: you can not yet so excape unaccused. For your proper conscience: doth both accuse, and condemn you. And surely there is no pain more grievous: then the murmur and grudge of conscience. Will you than avoid all sorrow. Keep then your conscience clean. For a clean and sure conscience, doth lightly bear all troubles, & the spotted conscience: is ever in pain, & woe. The greatest glory, laud praise joy, or pleasure that man may have in this life, is (after saint Paul) the testimony, 
2. ro. 1. c.  and witness of a clean and clear conscience. And the cumbered conscience, is ever unsteadfast, and ready to despere.   

¶ That all things should be attributed and applied unto god. ❧: ☞: ❧: ☜  
But yet be you ware that you presume not upon your own virtue, to have a clean conscience, by your own merits, but rather, if you so trust and believe: ascribe, and apply it unto god. For saint Paul sayeth. 
1. co. 15. d  Gracia dei sum id quod sum. What so ever I am: that am I by the grace of god. And yet although you trust and believe that your conscience be good & clean: yet make your selfe ● self ●eker and sure thereof. For the same apostle saith in an other place. 
1. co. 4. ●  Licet nihil mihi conscius sum. etc. Though I know not my conscience gyltyne grieved with any offence, yet am not I therein justified & made rightwise before god. Return you therefore, and turn back all your virtues/ & good deeds unto god from whom they came, and knowledge, that you have no thing that is good, of yourself, but all of him. ☞: ★ ☜: ⚜   

¶ That the virtues of man should be hid and kept close. ☞: ⚜: ☜  
ANd sith you so know/ it is a great folly for any man to set forth and show as to be seen and praised for his: that is not his. For so were he worthy to lose the use and profit that he hath thereof, by the goodness of the oner. If you will therefore keep, and enjoy the prophet of those virtues that god hath send you: boast them not. Set not them forth to be supposed as yours and thereby to have the praise, & favour of man. Keep them secret and then shall they increase, and multiply unto your more comfort. When fine powder is kept close in a box: it will wax more fast & stick, together. Bear it opyn in the wind: & it will fly a broad, and perish. And so certainly is it of all virtues showed a broad in the wind of vain glory. Lose not than by vain words: that may be kept by silence. ❧: ☞: ❧: ☜   

¶ Of confession.  
ANd as your virtues & all good deeds should always be kept privy and secret except when they may be showed unto the glory of god: so must you needily show forth your sin and evil deeds in due time and place, according unto thee/ condition and manner of the same, as if your sin be opyn: then must you openly confess the same/ as it is known. And if it be secret, then show it unto your ghostly father the priest. 
Senec.  Qui sponte fatetur facimus: (sayeth Seneke) habetur tan● non reus. He that doth wilfully unconstrayned confess & plainly knowledge his default & offence (though it be never so great and grievous) yet shall he be taken as he were no thing guilty. Show you therefore the vices of your heart. Let neither word nor thought be unconfessed. For the sin that is plainly confessed: is soon and lightly cured, & the hid sin: rancleth and increaseth and poisoneth and waxeth ever more and more incurable and unhealable as abodely sore. Yet it is always better to avoid sin: then to make amends therefore.   

¶ Of premeditation.  
HYt is good therefore to have ever a foreloke a foresight, and will to remember, and consider before the deed, what shall come thereof. The saying of a learned man. 
Sallust.  Ante● incipias, consulto: & post● consulueris mature, opus est facto. Before thou bygynne: take counsel, and when thou haste rypely and sadly well counseled: 
Eccli. ●1. c. Prover 11. b. and 24. a.  then is time to work, and do thereafter. The wise man saith. Let stable and sad counsel: go before every act, and deed thou dost. For there is much health, & salvation: where be many counsels. But when that counsel is had: then is it not good to tarry, stop ne make deley: in good deeds, evil deeds can never be done be good counsel. Counsel (saith Solomon) will keep you, and prudence will preserve you from all evil way, 
Proser 13. b.  who so ever (than) do work & do all things by counsel premeditation, and foresyght those be ruled and ordered by wisdom.   

¶ Of sapience and wisdom.  
SApience, prudence, and science, wisdom/ provision & cunning: do go commonly together, one doth follow upon an other. And some time be put and used each for other, as may be taken of the wise Salolomon. No thing is better: 
Prover 8. a. b.  then sapience, no thing more profitable than prudence, no thnge more pleasand and more sweet, and delectable than science. Learn wisdom then. 
Ibidem.  For so she herself saith by the said wiseman. Take of me discipline and teaching: rather than money. And choose you to have doctrine, and learning rather than gold. For sapience is better than all the most precious jewels of the world. And no thing is so desyrable: that may be compared unto wisdom. I dwell in counsel (saith she) and I am present with all learned cogitations and thoughts. As no thing (than) is better than wisdom: so (contrary) no thing is worse than foolishness. And as no thing is more profitable than prudence, & politic provision, so is no thing more noyous, and wasteful: then careless ꝓdigalite. And as no thing is more pleasant, and delectable: then science and cunning: so is nothing more miserable & comfortless: then ignorance, love well therefore sapience/ & prudence: and they will show themself unto you and then keep their company, follow them, & give good heed unto them: and they will teach you doctrine, and learning. ❧: ☞: ❧: ☜   

¶ Of doctrine or learning.  
AN old English proverb. Who so no thing can, ne any thing will learn: though he never thrive who may him werne. Have you therefore A desire to have doctrine and learning, and give great diligence, and importune labour thereunto, and you shall have both prophet, & pleasure thereby. For as doctrine, and learning cometh of wisdom: so doth it bring the person unto wisdom and prudence, & of the scholar make a master: and so consequently make him honourable, & both byloved & dread. But it forceth much of whom, & what you learn. Choose you therefore a teacher that hath wisdom and prudence, & that liveth and teacheth thereafter. For as the master is, such commonly the scholar will be, & never learn any thing that doth sown or appear contrary unto the law of god. Learn then that doctrine that may be profitable both unto your soul and body. The way and mean to get and increase learning: is put in two old verses.  
Sepe rogare. Rogata tenere, Retenta docere  
Hec tria difcipulum faciunt fuperare magistrum.  
To axe oft well to keep, & to teach the learned was  
These iii do make the scholar his master for to pass.   

¶ To take oft, keep, that is taken. And to teach that learned was. These three do the scholar make his master for to over pass. ⚜: ⚜  
BE you therefore, neither abashed nor loath to axe & to learn that thing that you can not. & when you can it rehearse it often in your mind and liberally teach it unto some other persons. For by teaching your learning shall meruelousip incrense, and by collaciou and communication of learning, you shall bult out, and▪ bring unto knowledge those things that be fore were hard, dark, hid and unknown. But look well whom you teach, and what you teach. For every learning is not convenient ne meet for every person. And beware that in teaching of other persons you hurt not yourself that is that you take no pride therein nor yet to be chafed, angry, or vengeable unto them that can not or do not lightly learn. Be not ashamed to speak that you know is true, nor afraid, duly to defend the troth with soft words, and sober manner. strive not in disputation to venquish, and to get the master. Be not stiff in your opinion. But ever give place yield yourself, and lightly give over/ & grant unto the truth. Speke not again justice. Ne ever be about to defeat and put a way the right.   

¶ Of ru●iosite.  
ANd in all your teaching or learning, avoid curiosity. Use not to speak with ynkhorne terms new retricke, nor in da●ke words & hard to be understand, speak plainly that your disciples or hearers may perceive what you mean. Study not to be over much eloquent, nor yet in any wise barbarous. 〈◊〉 mean style is most cunly, & most profitable. And desire not the laud, & praise of the world, for so may you los● all your merit & turn your science, & cunning into pride. Sciencia inslat, 
1 cor. ●. ●.  ●nyth saint Paul. Science and great cunning, doth swell, bowl, & blow up the person unto pride Study not to learn & know, prive hid things nor those arts or sciences that be not lawful, ordo nor appertain unto you, to know, have you ever (in company) desire & pleasure: rather to here/ than to speak. Be not ready to speak first before all po ʳ company specially, if your soverene or seniors be present.   

¶ Of obedience.  
Have you ever a regard unto your soverene elders, and betters. For unto them apperley cleth first to speak, & unto the subject & iwinours to he●ken to give heed, & ever to be obedient unto their byddinges, and to give them due reverence and honour, everich, according unto his dignity degree, and unto their merit of sancrite, and holiness, & so may you do unto god seriuce & honour ●n them, and follow his will in following theirs. Make not yourself ma●e, & fellow, nor yet very familiar, and homely with your superiors. For after ●●●e old proverb. Nimia familiaritas parit conrem●●um. Ouennuche boldness, maketh a person malapert, and unreverene. Show a meek, & gentel countenance unto all persons. And what so ever you do at commandment: let it be done without mu●●nur or gra●dge, & without sticking of stop page, freely ●●lfully and spedfully Hila●em ●aro ●om dillgi● deu●. God soue●ha glad gyu●●, yt●●the his dut●t● with glad her●e, 
2. co. 9 b  and ther●full by ha●●ion. And be you eue●●●●●o take any honours▪ Premisne●●●, sou●●●yu 〈…〉 ●or●te, if you mayꝭ auo●de them without the offence of god for doubtless he is in most peril, & jeopardy, 
Aug. inregula.  that is in most height rowl●●e, and dignity.   

¶ Of prelacy.  
EVery prelate should study, and defyre, rather to be of his subjects beloved, then dread. 
Ibidem.  The most sure castle tower or guard that any sovereign may have is the love of his subjects. 
Dion. de regno.  For a sovereign that hath many loving subjects: is much like unto a person that should have many souls in one body, and all (with like diligence) to serve and to provide for then. Let therefore your virtue/ your● goodness & gentleness win the love of your● subjects for so shall you by love have better service and more comfort of them: than you can have by rigour & rugh dealing. Yet must you keep a due mean, so that sin be corrected, and that ever with the love, and favour of the people, 
Aug. in regula.  and hate of the vices. And ufterly to exclude partiality, neither to praise any persons very much above the residue, and celdome to excuse any default but never utterly to defend any sin. Hyt appertaineth unto a wise, discrete, and virtuous prelate, to moderate and temper every cause, that the good people be not brought, or turned into evil, by over much favour, nor yet the evil wax worse by over much rigour. Be as a very father by severity & earnest behaviour and as a mother by compassion & pir●e. Currage and comfort the diligent persons that mean well, and blame and reform the unrestful and negligent, 
Aug. inregula.  and unto all, be patiented. And ever remember that as you have subjects under you: so have you a prelate, and sovereign above you/ at the least almighty god. Do than as you would be done unto. Forget not what you have been. The common puethe is. The priest remembreth not that ever he was clerk, nor the master, that he was sometime a disciple or scholar, you may be sure that as you do entreat: you shall be entreated, as you deal with your subjects: so will your sovereign/ and high prelate (when you come home) deal with you, let therefore mercy be in place, before justice, although they both must be kept, & joined together. The extreme rigour of justice: may be kept in the discussion search, and examination of the cause: but in the definition, & giving of sentence and judgement. Let mercy have the rule. & so yet go forth evenly together: that troth be kept and neither of them exceed in themself. For the most high justice: 
Eccli. 8. c.  is most high wrong. And therefore the wiseman saith. Nol● esse justus multum. Be not ●ueriuste. And to much mercy: hath been the marring of many persons. Use the doth in due manner: and they will agree and stand both well together. Exelude in all judgements: all parrialite. And never give judgement upon suspicion/ or supposition but always try, out the troth before you give sentence. For two falls & ꝑslous ●yers ther●● that do dr●●e, or father deceitfully lead, & bring the soveryns or prelate's from right iudgemetes, that is to say, I heard say, and I wend. Many will make a complaint and tell a false tale, & when it cometh (by trial) unto the proof: then will they say I said as I hardesaye. Or else, I wend it had been so. The judge (than) that giveth sentence upon the mouth of these two liars: doth of times come unto, had I wist, and that cometh ever to late, be sure therefore of the troth, & then may you surely give sentence. If you be in doubt of the troth: differre or dispatch yourself of the cause and remit the matter unto him that knoweth all troth almighty god. And remember well the saying of the gospel. 
Math. 7. a.  By what measure you do measure your neighbour: be the same shall be remesured unto you. Such judgement as you give: such shall you have. Herein you may perceive that a prelate hath a great burden, a great charge. In old time: the most holy, and best learned persons: did most avoid, and i'll that rowlme. And surely who so ever doth desire it is most unworthy to have it. ❧: ☞ ❧: ☜   

¶ Of contempt, and despising of the world. ⚜: ★: ⚜  
THose persons (that time) that most despised the world were chiefly chosen, ye and compelled (by force) unto placie. And doubtless they were best worthy the rowlme. And yet were they of more high merit in that rowlme: then in their quiet & restful life. Because they did their labours of obedience, and for no worldly pleasure, but onel● for the love of god. And cotrarie, those that aspire and make labour, means and ways to be prelate's: as they be most unworthy: so be they never quiet, ne content, but always, labour still to climb and gether riches, godwottes home. If you will (therefore) be quiet to serve god, & to keep a clean conscience: have none appetite ne desire unto the world. The holy fathers that (in time passed) were forced unto placie: did all the labour they might to be discharged thereof. Their treasure, and heart were in heaven, and therefore they put away, & cast from them, all that might set them thence. Follow you them, despice the world. Our saviour said he was not of this world nor his disciples neither. How than may they be worldly, that would be of his flock. The perfect Christian: should be did unto the world, and the world unto him. The dead man looketh not upon the glory of the world No more do you, if you will be very disciple unto Christ. Forsake now in this life, and utterly despice and set at nought: that thing that when you be dead you can not have.   

¶ Of alms deed.  
RAther study you, how you may discreetly depart with that you have. Play the wise merchant, that is no thing loath to send his goods over see. where he supposeth to have other goods better and more pleasant, for them. And specially if he purpose, and determine himself to go after his goods into that country for ever to remain/ and there to bide. So do you. Remember what saint Paul sayeth. We have here no city, 
Hebre. 13. c.  town nor home to dwell in, but we seek, and labour for an other. Send your goods then before you. deliver them unto a sure carrier, a faithful factor, that is unto your saviour jesus christ, he will not deceive you, he can not deceive you. At the day of judgement he will say unto you. 
Math. 25. d.  What so ever you gave unto the poor in my name, & for my sake that gave you unto me. And all that shall you find before you, with the usury, & gains according. You shall have more winning than the common gains, a shyling of the pound. For you shall have more than a pound for every penny. 
Eccli. 7. a.  Despice not then to give alms, saith the wise man. For alms (saith he) claused or hid in the heart or in the bosum of the poor man: 
Ibidem. 17. c.  will pray effectually for you and will keep you from all evil. And also alms unto a man is like unto a bag of money or treasure, borne or carried with him to serve him at need, and it will keep him dearly in grace/ & favour and afterward it will arise, & reward every man according. 
To. 4. a & 12. b.  And it will deliver a person from fin and from death. For as water doth quench fire ●o doth alms ●●ecke, and resist sin. 
Lu. 11. f.  De●e and give alms (saith our saviour) & then be all things clean unto you and without sin. 
Ibidem. 12. d.  And in another place. Sell you (sayeth he) your possessions, and give in alms. Now you see well and perceive that good it is to give alms. But yet see and look well that you give it after a due form. first you must look unto the end, to what intet and why, or wherefore you give your alms. That is first chiefly, and principally for the love of god, and for the reward that he (of his goodness) hath promised therefore. Alms must also be done with a good will, with a glad heart and jocund mind, 
2. ●o. 9 b  for that, god loveth, and not with murmur or grudge, as loath to departed withal, but liberally freely hastily forwith without stoppage when the need appeareth. And ever with pity and compassion upon the needy. For so doth that name Elemosine, sown, that we call alms. another cyrcumstance of alms is to be secretly done. 
Math. 6.8.  Cum facis eleemosinam, noli tuba canere ●●te te. When you do alms (saith our saviour) have not a mind or will that it should be blown abroad boasted, and showed forth as do hypocrites, because they would be praised and honoured of the people. For I assure you (sayeth he) they have received here their reward therefore. But when you do your alms (sayeth he) let not your lift hand know what your right hand doth. So that your alms be done in secret manner, privily, and then will your father that beholdeth and seeth all secrets: render and reward you. He doth not forbid/ in this saying, that you should not deal alms opynly, For that must some persons needily do, or else deal none, where & when it were most need/ but he said deal it not openly because men should see it, know it, and so praise you thereof The intent and mind will he judge/ rather than the deed. The less mind you have to take here the glory, laud & praise of your alms: the more shall it be when the time cometh that god your father shall say unto you before all the world come blessed child of my father, 
Math. 4. d.  come unto me. For this alms or that alms, gave you unto me at my need in the poor persons, and this glory & praise shall be precious, and joyful & never have end, and contrary those that here will have the praise thereof: shall there have shame everlasting of their alms. Do you than all for the life everlasting and you shall finally there find it. One circumstance yet must you have in giving alms, byonde these, that is to say, that the alms be of your own proper goods, & not of any other persons. For many do make large alms of other men's goods that shall have but lytel thank therefore. For although goods wrongously gotten, or unlawfully obtained: should be given, & most be given in alms, or as for alms, yet is not that alms: worthy the name of alms, because it is rather restitution than alms. And yet if the right owners may be found: it must needily be there restored, or restituted. And else it is neither alms nor yet restitution, but plain robbery, and stealth or theft. Yet I do not deny, but that the dealer of such goods in restitution when or (where the owners can not be found) may have such compassion and such good will in that distribution & dealing: that he may obtain as much merit of god, as some that do deal their own goods. Deal you than your own proper goods, with good will & good intent unto the poor with compassion and pity, not unto the rich, unto them that can not get their own living, not unto vagabonds. Deal it secretly, without desire of worldly praise. And for the love of god, and the wealth of your soul. And also deal it while it is yours and when you may use it yourself, that is to say in your life time. For when you be dead, than the goods be not yours. Nor yet may you have any use of them. Nor so much profit of them by the use of any other person: as by your ministration & dealing in your life. Deal alms than daily, and be your own executor, and so shall you be most sure to have the gains and prophets of them in your own country at your own home with your father and mother, sister and brother, in the treasury of everlasting riches in joy & bliss perpetual whither he bring us that bought us, our lord god, and most sweet saviour jesus christ, that with god the father and the holy goft liveth and ●eygneth the same god world without end. Amen. Of your charity (devout readers) pray for the translator a late brother of Zion richard Whytforde. ☞: ❧: ☜: ❧: ☜: ❧    

This draft that followeth was a pyce of a sermon that I spoke unto the people years ago, and because it was translate out of so holy a saint and so great a clerk: one of my brother volde needily have it send forth with this foresaid work because it doth agree with some articles therein contained. Take all unto the best I pray you. ❧: ☞: ❧: ☜: ❧  
¶ Of Detraction. Chrisostomus homelia tercia. ❧: ⚜: ❧  
THe bachyter etethe the flesh of his brother. He gnaweth the flesh of his neighbour whereof saint Paul saith. 
Gala. 5. e.  If ye gnaw and eat each other: beware ye be not among yourself consumed and destroyed. Thou bachyter thou dost not festen thy tethe in the bodily flesh of thy neighbour, but that is worse, thou haste wounded his name and fame, and over that thou haste infected and hurt thyself and many other with wounds innumerable. For the hearers be hurt & poisoned by the bachyting of the neighbour, wilfully heard, and the same hearers whether they be good persons or evil: have thereby occasion rather of evil then of good. For if they be evil: they (by the hearing of the evil of the neighbour) be more glad to do evil and to continued their sin, And if they be good persons: yet (by the hearing of that evil) they be tempted and moved to iustitye themself: and to despise their neighbour. And yet furthermore, they bachyter hurteth not only the name or fame of him, that he speaketh of: but also all other of his faculty and manner of living & oft-times of his country as if he bachyte a soldier, a merchant or a priest, the hearers will not only grudge/ and take opinion against that sowdiour, that merchant or that priest alone: but also against all soldiers, all merchants, and all priests, & likewise of the countrese. As northern men southern men welshmen yryshe men. Scots or frenshmen. And over all this, the bachyters causeth the glory of god to be blasphemed. For as by the good name & fame of every Christian: the name of god is glorified: so by the evil name, is it blasphemed & dishonoured. Thus the bachyter dishonoureth god, confoundeth and hurteth his neighbour, and rendereth him sell guilty and worthy pain and punishment. Sith he meddleth with matters: that he hath nothing to do withal. And let no man say that he then only bachyteth: when he saith false of any person. For thought it be never so true, if it be yu●●, and privily that he sayeth: he bachyteth, he ●●●aundreth. For he showeth opynly, that before was done, or said in priwe. And that (as I said) is alway evil, and further (as seemeth by the words of this holy saint) to speak that thing, that is opynly known, unto the rebuke or slander of any person: is also Detraction, as he putteth example by the proud pharisee, that rebuked the poor publican, which was openly known for a publican, and yet went & departed the pharisee: condemned in the sight of god, and lost all his good works. For if he would, or if any person will reform, and correct the default of his neighbour or brother: The way and mean thereunto: is not by detraction, by bachyting, by showing of his sin or trespass, unto any other person: but rather by an other mean, that is to say: by the way of charity, and brotherly compassion, remembering that they both be children of one father, and both have offended and displeased him, and that he would do unto him as he would be done unto, weep for him pray our lord for him, with all thy whole heart, monyshe and warn him gently, counsel him sadly, and exhort him devoutly to leave his sin and evil manners. So did saint Paul, 
2. cor. 1●.  saying unto the Corinth's after he had named many sins. I am afraid (sayeth he) lest when I come unto you almighty god will humble me that I shall mourn & wail for many that among you have done amiss. Thus should we show, unto the misdoer: charity, persuade him, counsel him, help to cure, & amend him, and not diffame ne yet vex him. Show him (as I said) his default gently lovingly meekly. And heartily entreat him to amend his manners and thus may we verily cure and help our brother. For so do physicians, entreat the seek persons to take that meet or medicine that the seek is full loath to receive. So should we reform our neighbour and Christian brother. And never bachyte him, ne show his sin. Not only the speaker of detraction: but also the hearer thereof had need to beware and stop well his heres, remembering what the prophet sayeth. Detrahentem secreto proximo suo: hunc parsequebar. I did (sayeth he) pursue him that in privity would bachyte his neighbour. So should thou do Christian, when thou hearest a bachyter. say, if there be any person that he will justly praise: I will gladly here, but if ye say evil by any person: I will stop mine ears, that water ne such filth: shall not enter mine ears, water or any weet in the ears: much noyeth, I will none receive. I will not here you. What am I the better to here & know that an other man is evil. Much hurt and jeopardy of soul may come thereof, but never any virtue ne goodness. Speke unto the self person charitably, if he would amend him. Let us speak of our own matters. Let us remember what account we must make for our own sins, we shall not answer for his. Let us not therefore search the sins of other people. but our own. For what excuse may we make unto our lord, if we be curious & ready to spy and find the faults of other persons: and no thing remember our own, none surely. Is it not a rebuke for a stranger to look in every corner of an other man's house where he hath nought to do, yesse surely sir. And more rebuke is it to search an other persons life or acts. Notwithstandydge here ye must know, that masters, sovereynes, and such persons as have charge of people, by any office: may (according unto the same) search the acts of other persons, and they be also bound thereto. But not to bachyte them/ but rather to reform them? Well sir say you it is a pleasure to the bachyter to tell his tale/ & a pleasure for me to here it, what shall I than do be not deceived man. For all that is gay: is not gold, sin seemeth sweet, but it is not so. For commonly, these bachyters when they have said evil: they be weary of their own saying, & oft-times they wish they had not so said. For the fere it should come out that they said, and they be rebuked thereof, and make themself (as often they do) of their friend a foo, and so is it also of the hearer that oft wisheth he had not come in that cumpeny that day, it is not therefore pleasure that so frayteth a person, and putteth him to pain. The wise man saith, hast thou (saith he) hard a tale, keep it within thyself than, and let it die in the. For believe me, it will not breast ne break thy belly, what is that to say: Let it die within thee, that is (sayeth chrysostom) quench thou it, bury it let it never come forth, ne yet be moved ne signified by any mean of thee, but rather blame thou the bachyter, and forget thou what thou hard/ put clean of thy mind what he said as if thou had never heard speak thereof. And so shalt thou live in great peace and surety, of conscience. And if thou use to blame the bacbiters, and to thretyn them that thou will tell the parties: thou may peradventure unto thy great merit: bring them from that custom, or at the least thou shalt make them afraid to backbite in thy presence. For as well saying, laud & praise: is a beginning & nuryshing of amity friendship, and love: So evil saying is a beginning of hatred discord and debate. Bid therefore the bachyter look upon himself, it is an evil thing for any manner of persons to be curious and busy about other men's deeds and to search their lives: and be negligent of themself. But the bachyter hath no leisure to examine himself ne to search his own life: for looking upon other men's. For while he giveth so great diligence unto that curiosity of knowing upon others men's deeds: he must need be negligent of his own. And that is a great folly Sith all the time a man may have: is little ynogh and to little: to search his own life, to recount his own sins. And if he ever be occupied with other men's matters: when shall he have leisure tocure & heed his own? Beware now therefore christians of this breath. Beware of this pestilence, that infecteth both parties: for doubtless it is the very assail of the devil, that we by the negligence of our own sins: should be the more in his danger and our sins ever more grievous and more unexcusable. For who so straitly findeth his neighbours default: shall the more hardly obtain forgiveness for his own. For by the same judgement that we judge our neighbour: shall we of god be judged, and that appeareth by the gospel where our saviour saith. 
●a●●. 7. 〈…〉  Nolite iudicare●et non iudicabimini. That is to say. Have not you will ne consent to judge other persons: and then shall not you be judged. For not only the sin of a person: shall apere at the judgement as it was: but also hy● shall both seem, and be, much more grievous: by the judgement that he made upon his neighbour. For as the meek, mild, and gentle heart by compassion of his neighbour in excusing his faure: doth minish and make less his own sin: so doth the cruel envious stomach in judging & showing his neyghburs sin: much multiply and make grievous his own sin. Let us therefore (christians) avoid and eschew all detraction and bachyting. And surely know, that no penanance, ne good deeds may in this life avail ●●: except we abstain from bachyting. For after the gospel those things that enter by the mouth: do not defoul the person: but those things that do issue and pass out by the mouth: do defoul and blemish the soul. If a person in thy presence should fterre in dryt or any stinking matter wouldest thou not blame and rebuke him. Yesse verily. So than do thou the backbiter. For I assure thee, no stink can so move and grieve thy smelling: as Detraction doth hurt the souls of the hearers. Avoid therefore and beware of backbiting. For the backbiting of thy neighbour: is also the backbiting of god, his master and maker. And many backbiters have been so mad that from the backbiting of the neighbour: they have fallen unto the blaspheming of god. For sake therefore and flee this bacbiting in any wise. If you will i'll sin, and please god.  
☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

❧ Imprinted at London in fletstret at the sign of the George next to saint Dunston's church by me William Myddylton. Anno domino. M. CCCCC. XLI.  
❧: ⚜: ❧ ⚜: ⚜ ¶ CUM PRIVILIGIO AD IMPRIMENDUM SOLUM. ❧: ❧ ✚   crucifixion scene 
He tria ma●●●● spes Jesus'/ Maria/ Iohān●s.   printer's or publisher's device