the face of god And this is the conclusyon of the passionat soule that lieth in the fetters of fylthye â—â—â—tes without reste drawen nowe hyther nowe thyther in a continuall waueryng of vayne fantasies But on the other syde the quycke lyuyng soule that quietly resteth in the loue of god dryueth frome hym by the power of grace wherwith he is indued all these vnquiete passions If he stande in feare to be moued with vncomely appetytes he fasteth he watcheth he laboreth The man I saie or woman dothe this in whome suche a blessed soule beareth rule Lyke wise against anger wrath and vayne glorie he settethe atte naught bothe honour and dyshonour shame sclaunder and worshyppe in this worlde bee nothyng in his reputacion Against remembraunce of displeasures he praieth for his euyll wyllers Suche a maner charitie teacheth and courageth this blessed soule to bee occupied in the mainteinyng and defendyng the myndes quietnesse a thynge aboue all thynges in this worlde to be kepte warely The rest that aungels in heauen haue is none other but this not to be moued nor sturred with these passions of louyng of hating of beyng pleased of beyng diseased of trustyng of lusting of abhorring of couetyng of refusyng of reioysyng of lamentyng and of innumerable such other that scourgeth and whippeth mans minde by reason of the corrupte affection and loue that he beareth in his ytching bodie a loue mooste contrarye to charitie the whiche hath as muche ease as that hath trouble You shall here a lesson of our mayster Christ the auctour and preacher of charitie He aduysethe counsaileth and commaundeth me if I be his disciple not to resist ageinst euill to offre my lefte cheke to him that hathe bee blowed me on the righte to leaue my gowne to hym that hath taken from me my cote to walke two miles with hym that hath vexed me and compelled me to walke one myle The forme of this lesson that Christe here gyueth is to enstructe and warne all christen men to regarde nothynge of the bodye or of the worlde aboue the rest and quietnesse of the mynde but that we shoulde suffre the losse of our goodes with the hurte ye with the deathe of our bodies rather then we shulde lose any smalle porcion of charitie to bee moued with any passion of minde wherby our loue towarde god myght decaie It is not possible after Christes doctrine to take in this worlde by any kynde of vyolence soo greatte domage or hurte in bodye or goodes as is the least drope of trouble in the mynde where no tyrant nor the deuyll hym selfe hath any dominion For there onely ruleth our owne free wyll soo that if we will disordre our mynde with any passion we be to our selfe more violente and cruell than the deuyll can be Wherfore my good syster let vs beleue our maister Christe and to the deathe lette vs neuer breake peace with god For if we do fare well all reste We breake peace with god when we tourne vs for any cause to the care of this lyfe If you fele your selfe inordynatly moued with displeasante woordes with angry countenaunces with euyll reportes with dyspraises with rebukes with fals sclander with vntrue complaintes beware syster for surely you be not in charitie with god If you mumble vpon coniectours if you fede vpon suspicions if you gnawe vpon shrewde tales if you delyte to gyue taunte for taunte beware agayne good syster for withoute doubte god and you betwayne And if you beleue the sonne of god your selfe with your owne will do more then any fierce prynce ouer you coulde dooe all thoughe he brought you to extreme wretchednes and at the laste to the deathe tourmented your body It is with out comparison worse to bee sette with these passions than it is to suffre the panges of death But at this pointe peraduenture you will saie and aske me whether we shuld forsake al the commodities of this worlde whether we shulde make no force to gette suche thynges as kepeth vp the welthe of our bodie whether we shulde vtterly refuse all thynges ordeyned for this lyfe whether we shoulde be cleane careles of good name No no syster not soo Holly scripture forbeadeth vs nothynge that is for vse or profyte as by Chrystes lawe it is not forbyd to eate to drynke to haue and gette wherwith suche sustinaunce maie bee mainteyned to gette chyldren to haue money to haue possessions to bee in honour to bee regarded but the worde of god suffrethe not glottony and a delyte in the belye cheare nor lechery and an vnlauful pleasure in bodylye lustes nor couetousnesse nor a gredye desyre to be ryche not vaynglory and a proude desyre to be magnified Lykewise the commaundemente of god forbeadeth vs not the thynkynge of these and of suche other thynges but it is playne contrarye to the wylle of god that we shoulde with any great intencion solicitude or carefulnesse of mynde prosecute these bodyly necessities And in the hauynge of the goodes promocions and honours we maie not iudge to be any hygher at all then is to haue thynges for mans necessitie So that towarde theim we maie not beare any maner of loue or affection but only we must with suche a mynde take theym to help forthe this lyfe as the craftes men take the instrumentes and toles to helpe theyr handye woorkes that in the hauynge of ryches our mynde considre nothyng but a plentie of thynges apperteinyng to our vse and necessytyes And thus we maie bothe for our selfe and for our neyghbours bethynke vs well howe we shall lyue but it maie be noo care nor yet any erneste studye least therby our charitie with god be dimynysshed For holde faste my syster in your remembrance that to haue and kepe charitie with god is to loue God with your holle herte with your hole mynde with your hole power If any smalle parte of your herte or of your mynde or of your wit be bestowed in any affection or loue towarde this life ye mynishe the perfection of your charitie with god the which requireth of you all and hole to be withoute a felowe by hym selfe alone loued You maie right well syster putte youre mynde and witte to gette these thynges that mainteyne this lyfe but it muste be done without all loue and affection there maie bee no parte of loue spente in suche matters for your mynde can not with any loue and affect labour to get and to holde this worldly commodities but in the meane season your charitie with god is greatly decayed and welnyghe broken Also you betray your selfe to mystruste the promission of god with the whiche mistruste god is moste displeased For there be three causes noted that shulde chiefly moue mens mindes to desyre these worldelye goodes One is the loue of welthe case myrthe and pleasure An other loue of worshyppe honour and glorye the thyrde the doubtefulnes and mystruste of lyuyng here the whiche mystrust I saie is worste of
all and muche more to bee blamed then the other two For a felowe set to his pleasure loueth money to serue hym to make merie and to make therwith good cheare the other sette vpon honour loueth the present goodes bycause by theim he wolde bee regarded Bothe these men spende as faste as they gette and smalle stoore they putte in the vylenes of money but he that vpon mystrust seketh goodes loueth then to hyde them to kepe theim as well frome hym selfe as from other beyng euer in feare either of famine scarcenes or of olde age or of syckenes or of tribulacions and muche better confidence and trust he putteth in his owne policy and prouysion then he dothe in the goodnesse of god that made all and that nouryssheth vs all not leauynge the smalleste gnatte the leaste worme or flye withoute dyspensacion to haue conuement sustâ—naunce and of man he clerely is myndefull yet man can not truste hym Wherfore the loue of this worlde vppon a mystruste of lyuynge is a thyng in the syght of god mooste detestable Thus I saie we maie vse this worlde but we maie not abuse hit whan for the world we breake charitie with god And if our herte be not hollye gyuen to loue god we haue not god with perfyte charitie god hath not our holle herte if the worlde haue any parte This is the waie to come to perfitte Charitie to kepe our hert our soule our minde our witte all hole for god the whiche kepyng of our herte and mynde holle is the reste and quietnes of the soule from the saied temptacions and passions And this is the dryâ—yng awaie of the lettes and impedimentes to attaine charitie wherof nowe here a lyttell more This perfecte loue of god maketh as we haue saied the mynde stronge to withstand the thursting and shulderyng of synne and the same bringeth forthe consequently the ioyfull rest and quietnes from the forsaied passions whiche the corrupte loue of this lyfe bredeth So that this calmnes of mynde is a certaine effecte and worke of charitie And hope in god maketh vs fyrmely to awayte for the fulfyllyng of the promesse of god in vs and to vs which hope is goten by pacience that is constante endurynge of aduersitie the whiche paciente endurynge is purchased with abstinence that is a stronge resistyng against euyll enticementes And feare of god causeth courage to flie and to absteine from euill the whiche feare of god groweth of an vndoubted belefe in our maister Christes teachyng Thus from faith we come to feare from feare to fleyng of synne and in fleynge of synne we take a paciente mynde to suffre wherby we take hope and trust in god through the which Hope our soule sytteth in a sure chaire of a certain expectacion of that whiche is laide vp in storâ— for vs in heauen And therof finally cometh in vs this charitie whiche causeth vs to loue god for his infinite goodnes in the same promesse makyng whereof nowe we wayte for the fulfyllyng the whiche is also the thing that inforceth and ordereth all oure thoughtes in suche a dewe rule that our life thereby rendrethe in all his actes a swete sauour bothe to god and to man But agayne let vs ones repete the effect of this lesson who so euer beleueth our maister he feareth his punysshement and he that feareth to be punyshed of Chryste refrayneth hym self â—rom sensuall lustes the whiche be the causes of punysshmente he that kepeth of suche causes abydeth wel and suffreth tribulacion he that paciently suffreth tribulacion hath a blessed hope and truste in god the whiche drawethe and pluckethe the mind from worldly affections and the mynde ones frely discharged of all loue to this worlde streighte taketh the pure burnynge charitie towarde god and that makethe quietnes rest and peace in our conscience Thus euery waie we must resolue ourselfe to reste finally in the possession of charitie or elles we neither canne beleue nor feare Chryste as we oughte to doo nor refraine euyll lustes as we oughte to dooe nor suffre tribulacions as we ought to dooe nor hope in god as we oughte to dooe nor leaue the loue of these worldely dregges as we oughte to dooe but in the fame we shall bee drowned boothe â—yght and daie durynge the space without interrupcion of any lette in this worlde And touchyng charitie in god the which is vtterly to for sake al loue of this worlde that thereby we maie cleane bee rydde from all passions to loue and honour god alone lette this that we haue hetherto spoken be inoughe Nowe a lyttell harken what is this saiyng to haue and kepe charitie Truely hit is to deryue and to take out from our loue in god an other loue towardes man for god For he that hath perfect charitie in god loueth for goddes sake all men as hym selfe by cause in man he knowethe is the image of god the whiche image of god the charitable herte embraceth indifferently in the holle kynde of man withoute makynge excepcyon of frende and no frende of well wyllers and ennemies of kynsfolke and strangers but as the fygure of god is equalle in all soo he equally fauoureth all For though with obstynate synners and with men wedded to theyr passions he bee displeased yet his dyspleasure becometh hym as a louer that soâ—oweth his frendes hurte Wherfore if he bee a synner amended or conuerted he is fulle of gladnes and neuer cessethe he laiynge his waite and watche to do man good so that by his charitie toward man for goddes sake he continuallye myndeth man well and therof he neuer slaketh In vysytynge the sycke in clothyng the naked in fedyng the hungrye in refreshynge the poore in comfortyng the miserable in praying for synfull in all workes of mercie pitie and deuocion he laboureth with pleasure by reason of his fast loue towarde god He freely and gladlye forgyueth all maner displeasures of iniuries of rebukes of hurtes and so depe he is in his loue that nothing can cause hym to hate For it is a true saiyng that who soo euer felith in his herte any poynte of hatred for any maner of cause against any maner a man this person maie be assured that he is not in charitie with god For our maister Christ saith He that loueth me kepeth my commaundement my commandement is that one of you loue an other Wherfore he that loueth not his neyghbour euerye man is neyghboure vnto other dwellyng in the smalle compasse of this erthe kepeth not our maisters commaundemente and he that kepeth not the commaundement can not loue oure mayster Christe whom he that loueth not loueth not god Wherfore he that loueth not his neyghbour halteth in his Charitie towardes God Thus we maie see that charitie in god teacheth what is to be done of vs towarde man and euer we be assured to worke wel if we kepe in vs this holy charitie the whiche onely can kepe and knowethe the waye howe
maner of bokes with me to passe the tyme after my maner and custome And thoughe I had here with me plentie of bokes yet the place suffreth me not to spende in theim any studie For you shall vnderstande that I lye waitynge on my lorde Cardinall whose houres I muste obserue to be alwaie at hande lest I bee called whan I am not by the whiche shuld be streyght taken for a fault of greatte negligence Wherfore now that I am well saciated with the beholdynge of these gaie hangynges that garnyshe here euery wall I will tourne me and talke with you For you muste knowe that my mynde hath long coueted to shewe what affecte I beare towarde you the which hitherto paraduenture I neuer vttered vnto you soo plainely that you myghte take thereof any perfecte knoweladge And that I so dyd kepe in suche outwarde tokens wherof when you were with me you shuld haue perceiued my loue the cause was none other but that in dede I loued you For long I haue ben taught that the maister neuer hurteth his scholer more than whan he vttereth and sheweth by cheryshing and cokeryng the loue that he beareth to his scholers I think you lacked with me no cherishing but of cokering you had veraie lytell bycause I was lothe to hurte you the whiche lothnesse came I saye of that I loued you But now in as muche you be of age and also by the common borde of houselynge admitted in to the noumbre of men to bee noo more in the company of children and specially for as muche as my rule ouer you is ceassed I will not deferre any longer the expressing of mine hert that no lesse loueth and fauoureth you than yf nature had made you either my son or my brother For this alwaie is my mynde if I haue a frend in whom I fynde such faith and honestee that I inwardly ioy in hert with him I reken streight that al his be mine without any excepcioÌ„ So that in very dede I take to my care as mine owne all thinges that bee in my frendes care This mynde hadde I to my frende Andrewe Smythe whose sonne Christofer your felow I euer toke for my sonne and nowe I thinke plainely that he is so in very dede This strengthe hath trewe loue in frendeshyp the whiche hath likewise ioyned your father in such maner to my herte that me thinke you shulde be no more his son than you be myne And though I can suffre your father to take the rule of you more then I do yet I can not suffre that he shoulde care more for your profyte than I do For as I desire and wysshe that you neuer haue nede of me soo surely yf you euer shoulde haue it shoulde well than appere that as nature hath gyuen you one father so your fathers frendeship hath prouided for you an other father Wherefore good Edmonde reken no lesse affecte in me to do you good than is in your owne father whose onely studie and care is to se you growe and prosper towarde the state of an honest man and I to further you to the same am as desirous as he is and as muche as I can I will helpe you bothe with my counsaile and power suche as I haue ¶ If you wil cal to your minde al the fraies that haue bene betwene you and me or beetwene me and Smith you shall finde the causes euer depended of a care I had for your and his maners whan I sawe certaine phantasies in you or hym thaâ—iarred from true opinions the which true opinions aboue all lernyng I wolde haue maisters euer teache their schoolers But nowe that you bee of better habilitee to take counsaile I will begynne to shewe you my mind in staiyng you for the hole course of your life that you maie in time learne what is to be done to be a good and an honest man You be yet in the firste entre of your lyfe and nowe is the tyme to haue a guide that may faithfully conducte you in the right waie For there be so many pathes and for the moste parte all by pathes be more worne with the steps of your foregoers than is the veraie true pathe of liuyng that if you go alone you maie paraduenture long wander out of the streighte waie Wherfore as nere as I can I will in fewe wordes apoynte vnto you certaine markes vpon the whiche if you dilygently loke you can not erre nor faile of the waie that leadethe to the rewarde of an honeste good man whose vertue sauoureth pleasauntly to heauen pleaseth the worlde and nourishethe hym selfe with an incomparable delyte and gladnes that continually reigneth in his cleane and pure conscience With these markes and tokens the whiche I wolde you loked still vpon I will assigne you certaine auctors in whose workes I wolde you shoulde bestowe your lesure when you maie haue time to reade that by theim you maie at the fulle be instructed in all thynges apperteinyng to vertue and in all your lyfe I wolde you medled not greatly with any other bokes then with these that I shall name vnto you It is not the readyng of many bokes that getteth increase of knowladge and iudgement for the moste parte of them that redeth all indifferently confounde their wits and memory without any notable fruit of their readyng It muste be a dilygente reader that shall take the profytte of his laboure and dilygence No man specially of theim that haue other occupacions can vse readyng but in very fewe workes the whiche I wolde shulde be piked out of the best sorte that the fruite of the reders diligence maie bee the greatter I see many lose their tyme when they thinke to bestowe their time best bycause they lacke iudgement or knowladge to pike out the bokes the whiche be worthy to be studied And in euery thing an order wel obserued bringeth more profâ—te than any labour or peme beside Wherfore my good withipol take hede to my lesson I am in doubt whether you haue any other louer that can and will shewe you a lyke tale but well I am assured that you haue none that can thus teach you with a better will to haue you take profytte by him than I do and of me howe longe you shall haue this vse it is in goddes will to determyne As muche as lyeth in me I will nowe procure and prouide that these letters shal kepe to your vse the suÌ„me of my counsaille by the whiche yf you order your will I putte noo doubte but first the grace of god shall be roted in you and next you shall liue with a mery hert and fynally neuer to lacke the commodities requisite for the shorte tyme in this worlde In the which case you shall opteine the worshyp and dignitee of a goodde and an honeste man whose condicions I had rather see youe haue with pouertee than in great aboundance to bee a man of small honestee You mai be good honest
Tho. Lupsets workes Londini ANNO. M. D. XLVI ¶ The contentes of this boke ¶ A treatise of charitie ¶ An exhortacion to young men perswadyng them to walke in the pathe waie that leadeth to honestee and goodnes ¶ A comâ—endious treatise teachyng the waie of dieyng well ¶ A sermon of Chrysostome that No man is hurte but of hym selfe ¶ A swete sermon of S. Cyprian of the mortalitee of man ¶ The rules of a Christian lyfe made by Iohn Picus the elder Erle of Mirandula ¶ Bathered counsels out of Saynt Isâ—dore Treatise of Charitie I Am wel mynded to stycke to my promesse of charitie by cause you can not mislike my writing how rudely so euer I write onles you diminishe your owne charitie For charitie taketh all thinges in good worth and consydereth more the good will of the workeman then the beautie of the worke Herevpon I am bolded to shewe my mynde in fewe woordes what is charitie and how we maie kepe charitie A saiyng muche vsed with euery man and woman but not so well perceyued as it is commonlye spoken Spekers of chaâ—â—tie be plentie kepers of charitie be veraie scase althoughe you wold make serche through out all religious cloisters To be without malice and hate is not inough yet veraie fewe be founde so clere nor it is not inough to loue in a slyght or a common or in a meane wyse If you kepe in you Charitie ye bespotles of al grudges and therwith ye loue in the moste hyghest degree of louyng bothe god and man god for hym selfe and man for goddis sake But here nowe me thynketh we be to sodeinly entred with a skyp to the myddes of this mater let vs make some conuenient beginning and therafter lette vs procede For both you shall with the more ease gather the fruite of this lesson and I shall the better se what is taught if the sentences be â—yde in their due ordre And for as muche good sister as this thynge that we here take in hande to treate of is all holy all godly all heauenly farre passyng the relyques of sayntes farre passyng the halowed chalices Lette vs I praie you beware of presumpcyon to touche this mattier with foule fingers It is our part to wasshe oure handes cleane I meane as the matter is spirituall so our spirite muste be prepared in a due reuerence accordyng to the highe dignitie of this vertue the water that clenseth our spirite and mynde is mekenes Here with I saie we must prepare vs both you to here and I to speke of holy charitie bycause Christe saieth that in charitie is conteined all the law of god And goddis lawe dothe chiefely enforce .ii. thynges one to make vs by thretening of peynes to flee from syn an other to cause vs promisynge of ioyes to folowe vertue It muste nedes then be true that Charitie maketh men do bothe these thinges to forsake synne and to embrace vertue This is to saie by Charitie we refuse euyll and take good by charitie we flee doyng naughtly and cleaue to doyng well by Charitie we escape disprayse and deserue prayse by charitie we duly bothe feare and loue god finally by charitie we be ryd from the bondage of our ennemy the prynce of this worlde and be franke in the libertie of goddis kyngdome ¶ In this speakynge of charitie there semeth to be an other streÌ„gth in the worde than comenly we vnderstande in our englyshe tonge and surely the trouthe is soo that farre aboue our coÌ„men vnderstandynge this worde signifiethe the hole perfection of a christen man It is a worde borowed with vs of the latyne called Charitas If you nowe will considre what is the fountayne lyfe and soule of mans vertue the spacing and rote of all his good workes you shall see that it is only the true loue of god For who so euer hath his mynde inwardly ameled bakeÌ„ through fyred with the loue of god he is the blessed man that kepeth goddis worde that fulfylleth all goddis lawe that neuer willethe doyng euyll and euer willeth doyng well in the perfecie forme facion shappe and kynde of well doyng This loue of god that causethe suche perfections in man is called Charitie But remembre it maie not bee taken in the weake common maner for all they haue not this charitie that saie thei loue God Nor all they loue not God that so say We be not as our seyyng soundethe but as god seeth our thoughtes so we beâ— None of vs loueth god that enforcethe to wyll any thyng besydes goddys wyll He loueth not god perfetly that thynkethe any thyng besyde god he loueth not god perfitely that dothe any thing without god The perfecte loue of god can not stande with any care or studye for this lyfe the perfyte loue of god abydethe not the couplyng with any other loue the perfect loue of god knoweth none affectioÌ„ to kinred it knoweth no difference betwene poore and ryche it knoweth not what meneth myne and thyneâ— it â—anne not diuyde a foo frome a frende For he that truely and perfectly loueth god muste loue god alone nothynge besyde god nor with god but loue all indifferently in god and for god We that saie we loue god when we scant ones in a daie remembre god and yet neuer remembre we God in suche a maner but that more often and more ernestly we remembre other thynges in saiyng we loue god and doyng thus we can not proue true that we saie For the perfecte louer of god is so wedded togod that â—his thought nothyng abydeth but the quycke remembraunce of god Our spirites and senses be occupied with so many other matters that scante we haue leiser to thynke on god so farre we be from this charitie the whiche I saie is a vertue of that dignitie power and maiestee that by it selfe it conteineth all the preceptes of the patriarkes all the lawes of the prophetes all the doctrine of Christe all the rules of the apostels all the inuencions of the holy churche ye more then all this charitie hath a lybertee of power ouer bothe the olde and the newe testament For the true louer of god the whiche is the charitable persone is vnder no rule but he is a lorde aboue all lawes all inuencions all preceptes all commaundementes that god hath gyuen to man For charitie hathe no bonde But alwaie sister remembre that charitie is not perfecte oneles that it bee burnyng It is not a quenched loue a colde loue a loue growinge in the tethe or lyppes that is charitie but the hotte feruente burnynge hertes affecte towarde god is the loue that is vnderstand in the name of charitie the whiche as is saied doth not only contein all the doctrine of Christe but also it is aboue all lawes to rule rather then to be ruled The ende of all the course and walkynge of the sonne of god in this worlde was to leaue amonge men this Charitie The marke
be in defaulte or you this is to saie whether he bee dyspleased with you or you with hym make thereof noo question care not for the begynnyng of wrathe but studye euer for the ayde and incontinently folowe alwaie the counsaill of our mooste charitable mayster Christe labour alwaie to make agremente that at all seasons you maie be redye to offre vppe to god your swete smellyng sacrifice the whiche is in goddis sence the delectable sauer of a charitable bretheâ— whose strength is so mighty in his pleasaunte sente that hit hath his place amonge the incomparable sauours of heuen where god with all his sainctes and aungels smelleth it Dooe you beare awaie syster the shorte lesson that I haue gyuen to you SVSTER Whiche shorte lesson meane you brother for partely in writynge partely in communicacion I haue hadde manye lessons of you of the whiche some I beare well awaie as yet it is out of my mynde howe you haue proued to me that a foole shoulde not lyue solitarye that I muste forgette displeasures if I forgyue theym that I should euer enclyne and obey more to reason then to any intreatie BROTHER It is welle good syster that you haue of these thynges remembrance but I thought not to aske you this I wolde you rehersed to me what you haue by me learned of Charitie SVS Why brother call ye that the shorte lesson when it conteyneth soo manye lynes that it weryed me thre daies to rede them ouer BRO. I thinke well that you were weryed more peraduenture with my vnfauerye tellyng than with the length of the tale For surely the tale was but short SIS If that be a short tale I confesse to you brother that I can not tel what is short and what is longe For to me your lesson of charitie semed veraie long BRO. It is not syster the numbre of wordes or of lynes that maketh a tale or a boke to bee called longe or shorte But the mattier that is intreated maketh bothe soo that of some mattier you maie in veraie fewe woordes here a veraie longe tale and againe of some mattier a greatte heape of wordes maketh but a shorte tale Lyke as we saie of tyme that it is but a lyttel while ago sins Fraunce was vnder our rule and that paper printynge of bokes and gunnes bee thynges inuented within fewe yeres and that the .iiii. orders of fryers beganne in christendome within a lyttell time past yet in eche of these foresaied saiynges we vnderstand more than a hundred yeres Contrarie wyse ye wyll saie that my ladie princes hath lyen a great while atte Eltham and yet her grace hath not lien there one yere Soo you wyll saie that it is a long season syns you and I were togyther and yet I was with you within this moneth Whan you knocke at a dore and tarye one houre you saie you haue veraie longe taryed there Thus you maie see it is the dignitie and the worthynes of the thynge that causeth the tyme to be named longe or shorte and not the tyme of his owne space In this maner it is in your lesson of charitie the whiche is a matter so plentiful so copious so long so large so depe so hyghe that no tale therof can be called longe onles the teller tryfle in vayne woordes and then you maie saie this tale is longe bicause he telleth and sheweth his folysshenes but spekyng dyrectly of charitie he neuer can saie to muche For whan we haue saied all that we can yet shal the matter of charitie lye in heapes infinite to be spoken more of For syster what tongue or penne of man can make an ende in tellynge the smallest porcion of goddis substaunce This charitie is god and God is this Charitie Therfore thynke not youre lesson longe of charitie For all that I haue saied is in effecte nothynge SIS You haue somewhat made me knowe what is a longe tale and what is a shorte but yet brother bycause the common prouerbe is trewe that womens wittes in dede bee shorte I praie you if it bee possible lette my lesson be rehersed in fewe wordes BRO. It is a thyng syster sone done to comprehend in a fewe lines all that you haue hard of me For the summe of the hole is This charitie contaynethe all the lawes of god and teacheth vs our duetie bothe towarde God and man the whiche charitie requirethe a quiete spirite and noo spirite is quyete that is subiecte to any passion Wherfore to haue charitie we must chase from vs all passions to reste so in our loue of god that nothing withdrawe vs nor plucke vs inordinately to any thoughte bee syde god wherof shoulde folowe that in this worlde we woulde reken laughynge to bee wepyng sorowe to bee myrthe ryches to be pouertie miserie to be welth wisedome to be foly honour to bee shame so depely we shulde be buryed in god that to this lyfe our senses shoulde lye deed and quicke onelye in the loue of god from the whiche true and entier loue of god we shoulde take a loue with all hertes affecte to the hole kynde of man in whom beholde spiritually the ymage of god For the whiche image sake we shulde beare no lesse fauour to man than were sufficient to resiste and vtterly vanquysshe all hate without the remembraunce of any grudge to be taken with any maner of occasion to be euer with all men ioyned in herte throughe our loue in god as fast as kynred ioyneth a fewe persons throughe a naturall loue yea faster knytiethe mens hertes togythers charitie than nature can dooe This is the some of our lesson sister The whiche you shall haue againe made shorte if you wyll SIS Nay brother I praie you let this be no shorter For in my mind it is all redye somewhat to shorte For I wolde desyre you to lette me in order to aske you a repeticion of myne olde lesson that I maie in a shorte forme learne what was fyrste what was seconde and soo forthe to the conclusion of youre tale BRO. I do not yet well perceyue what you woulde haue me doâ— but aske me what you wyl and I shall therto make answere SIS Then brother telle me what was the fyrste poynt that you tolde me of Charitie BRO. Fyrste I shewed to you the significacion of the worde that charitie was not onely taken for peace pacience mercy and pitye as in our englyshe tong commenly we vse it for nothynge elles as whan I saie I wyll not breake charitie I wyll kepe charitie I wyll forgyue hym for charitie trouth it is that charitie signifieth all these and as I shewed to you muche more for the woorde in the same that is in latine called Charitas the whiche signifiethe an ordynate loue and a due rule towarde god and man the whiche ordinate loue the soule hath whan he holly with all his power is wedded to god so that besyde he neyther wyllethe nor desyrethe anye thyng By the
Adueniat regnum tuum O lorde god lette thy kyngdome be here amongest vs. Where the kyngdome of god is there god reygneth ouer suche subiectes as bee woorthy to haue suche a kynge and plainely there is heauen where so euer is the kyngdome of god So that of this worlde there might bee made an heauen Againe our maister and sauiour taught vs to praie Fiat uoluntas tua sicut in caelo et in terra Oh good lorde graunt that thy will maie be fulfylled in this worlde as it is in heauen that we men maie in euery thoughte and acte agre with thy will as aungelles do that we in this lyfe make noo more resystence againste thy pleasure then the blessed company of heuen doth This peticion can not take effecte onles man be made lyke an angel all pure and clene from the dreggy appetites of this lyfe that is to saie vtterly ridde frome all passions the whiche euer striue against the wyll of god Now than in as muche as I beleue that Christe byddeth vs aske nothynge but the same maie bee I thinke it possible to make of this worlde the kyngdome of god and to make men the kepers of goddis will The whiche two thynges to lyue in the kyngdome of god and to obserue and kepe goddes will I recken to be a perfection of aungels lyfe in heauen But syster remembre Christ byddethe vs not to attempte to performe this perfection by our owne power for that were playnely impossible but it is our maisters instruction that we shulde turne vs in praier to god and of his infinite goodnes craue and aske his grace wherby we shall be comforted susteyned and coraged to saie at the laste with saincte Paule We be able to do all in hym that helpeth vs Iesus Christe This were to haue our spirite holly gyuen to serue god to knowe god to loue god and nothyng elles And if you wolde saie that sainctâ— Paule came not to this perfection nor none of the sainctes but the beste men were synners lette it soo be yet be assured if man duely applye his will to be without synne so that in his wyll be noo lacke nor faynyng this man before god is an aungell And syster as he shoteth nerer the marke then he dothe that seeth none and shoteth at all aduentures so you seyng now and knowyng the veraie perfection of charitie you shal the better enforce towarde it than if you were beset with blynde ingnoraunce Of all this matter sister with you I will not reason out of your Pater noster the whiche I thinke is inough for your requestes at this tyme. SIS I holde me contented brother and praye I will fyrste that I maie thinke possible to be thus perfecte Next that I maie haue grace to enforce thytherwarde the vertuous power of my herte BRO. There is noo more required of you but this appliyng of your wyll to get grace but grace shall you neuer gette but if you aske it without any doubt or mistruste in the goodnes of god who is euer redye to gyue when he hereth one that accordyngly asketh And to shewe you what praier is shaped accordyngly to goddis eares it were a mattier for no lyttell boke Therfore syster bee contented to leaue your digressions and retorne to your purpose SIS I haue no purpose but to learne and learne I shulde if you taughte me to praie Ye lest I trouble you to to muche I wylle go forth to require of you what was the thyrde poynte in my lesson of charitie BRO. It was to shewe that charitie is not lyke one vertue but it is suche a thynge that by manye degres of diuers vertues it muste bee goten as a fynalle conclusion of all labour and trauaile in vertue As fyrste we muste be endued with a vndoubted Faithe to beleue perfectely the historie of our sauiour whose doctrine brought firste into this worlde this charitie for an absolute conclusion of al lawes After this faithe we must entre into a feare of god not the feare of vile bondmen the whiche haue no mind to kepe their masters pleasure but only loke vpon the punishment our feare must be a reuerence to god lyke as louynge children feare to displease theyr fathers By this reuerent and louing feare we must procede to Abstinence that is to saie we must beare such feare and reuerence to God as shall cause vs for the honour of god to refraine the sensuall inticementes of synne the whiche bespottethe deformethe and defeatethe the ymage of god in vs the greattest euyll that man hath To kepe this abstinence we muste gather Pacyence a vertue that maketh strong our soule to suffre the violence of all resistence to vertue by the whiche pacience we shall take an hope to be parte takers of goddes mercifulnesse and to inioy a rewarde that passeth all the powers of men to shewe it Out of this spryngeth a feruente loue to god whiche is called charitie through whiche the mynde shall bee seteled in suche a quietnes that all the chaungeable and sondry blastes of this worlde shall nothyng moue as frome our desire to rest in god And this mindes reste and perfecte quietnesse is the pryncypall effecte of charitie the conclusion and finall perfection of all vertue I will nowe ende these mattiers with a wonderfull prayse that the chosen vessell of god sainct Paule wryteth of charitie of the whiche praise I woulde haue you syster note and marke diligently what a dignitie is in charitie to be aboue all thinges pondred and regarded of all Christen men This apostle saieth in effecte thus If almyghty god the father woulde gyue to me all giftes of his grace as to endue me with the holy spirite of prophecie to make me a priuie counsailor of all the secrete misteries in heuen to cause by the power and strength of faithe to worke wonders to do miracles in quicknynge the deed in gyuinge sight to the blynde yet all this not withstandynge I am not in the waie of saluacion if I wante charitie Howe muche then shoulde man bestowe endeuour enforce and exercise all his wittes to gette and kepe the possession of this high vertue the whiche 〈◊〉 the soule of lyfe the grace 〈◊〉 â—aces the one thynge that â—â—nethe man in fauour with god and that god onely requireth of man for all his goodnes towarde man It is suche a thyng thâ—s charitie that by the auctoritee of holy writ I wyll not onely call this vertue a godly thyng but I sai it is god him selfe that who so euer kepeth him in charitie he hath god with hym and he in god dwelleth that dwellethe in charitie For bothe god is charitie and charitie is god to whom nowe and euermore be all glorie praise and honour Amen FINIS ¶ Thus endeth this treâ—tyse of Charitie An exhortacion to younge men IT HAPPENETH at this time my herty beloued Edmond that I am in suche place where I haue noo
bothe lorde and maister In suche company chanseth to be often disdainfull lokes proude countenaunces scornes mockes scoffes comparisons byting tauntes odiouse checkes spitefull reproches with frettynge enuy and with many other corrupte affections wherby riseth muche debate and sometyme there folowethe plaine furie that maketh men more like wilde beastes for the tyme of their madnesse than to reasonable creatures It is a great grace in him that felethe his herte agreued and yet sheweth not outwardely his greife This prudent dissimulacion more auengeth his quarell than any rendryng of wordes coude do For it is a dedly stroke that the paciente man gyueth in this softe and mylde sufferyng the rages of an angrye foole Loke well vppon theim bothe he that suffreth and saieth naught is like a man the railer or taunter is lyke a beaste or a foole The sufferer alwaie bothe in his tyme of suffryng and also afterwarde whan all fumes bee ceassed hath a greâ—â— praise of all that beholdethe hym and euer he hath cause of reioysing and gladnes where the tother fretteth with him selfe and scant the nexte daie after he can shewe his face behynd whose backe his company reporteth the follie of his hastines and sore they blame him for his vncomely behauiour Let the quarell be what you luste euer by your pacience and sufferance you shall haue aduantage of hym that prouokethe you and finallye for your often forbearyng a name of sobrenesse wysedome and discreacion wherof shall folowe greatte credence and a loue of all honeste persones towarde you where he that will suffer naught but wyll case his stomacke in giuing mocke for mocke checke for checke shal be taken for a wrangler a brawler and fewe or none honeste men will gladly medle with him ¶ To rule this passion of ire you shall be muche more stronger than mine exhortacion can make you if you wil as I haue counsailed you before haue Plato your familiare And Seneca shal be a mete phisicion for to helpe your minde against these greuous panges The beste is not to be angry the next is not to shewe in wordes or counteaunce your anger but remembre if it chaunce that you bee angred and that you haue in shewing your anger moued and sturred some other to bee displeased beware that you nourisshe not this grefe spitte out of your stomacke all peuisshenes and seke a tonmente as sone as it can be possible If the party speke not to you speke you to hym it is no shame to be agreed it is a foule shame to continue in angre and in the meane season youre prayer to god is voide For out of charitee out of fauour and grace of god It is the grounde and onely staie of our religion to loue togither lyke bretherne all vnder one father that loketh ouer vs in heuen for whose sake see that you neuer slepe with grude against any person in so doyng you shall finally optaine that no man will beare you grude and for your loue you shall haue loue plentifully of god and of the world Begynne mine owne good withiâ—ol to ouerthorw this bestly passion of wroth before your age make your stomacke stubburn ouercome nowe in time sullines before men haue regarde of your displeasure accustome your selfe with mildnes softenes pacience suffrance and specially with gentilnes that can not abide an hert mindefull of any grefe To your inferior be piteful buxom and redy in offeryng your selfe bothe to take and kepe frendship With your felowe and companion stryue not compare not but alwaies studie to increase familiaritee by louing maners and easily forget iniuries Let noo displeasure be taken of you how many so euer displeasures bee gyuen you To your better and superior if you obey and giue place it shall be reputed to your commendacion and praise There is noo man soo vile but his loue maie stande in stede to you and of the pooreste mans hatred you maie haue sometyme hurte ¶ Thus I saie both for the worldly wysedome and also for the bondes of your faith you muste take hede to this warning and the more ye be inclined not onely to be quickely angrie but also to nourisshe longe your angre the more diligence you muste betymes take to correcte and amende your nature remembrynge alwaye your cheife care that perteinethe to the firste thyng the whiche is with nothyng more hurted and hyndered in his waie to grace warde than with the brekyng of loue and charitee And as often as you be angrie so often plucke you your soule frome the presence of god by the same passion Also you disquiete your bodie and often times folow diseases by the fierse pursuyng of a griefe and sometime by rages chanceth plaine bataile and therof your body standethe euer in ieopardie Also nothyng more hyndreth the gaines of your thirde care than dothe vnpaciente chidynge with other For it causeth many to forbeare company and by that euer foloweth losse of occupieng And somtime a good worde behynde your backe maie auauntage you more than a longe failyng into Spaine and an euyll worde likewise maie doo you more hurte than a losse of a ship Let no man haue cause to bee angrie with you and euer you be sure to be wel reported by ¶ One other thing or two I wold warne you of with as many woordes as I haue done of the said passion if I thought not that by the readynge of the saied woorkes you shall muche better than I can shewe you not onely slee from all misbehauours and corrupte vses of ill fantasies but also folowe the cleane piked vertues and by your owne studie growe to be a perfitte man in the fauour of god and all other No man shall counsaile you better than you shall do your own selfe if in redyng you wil examine secretely your conscience whether suche propreties bee in you as you reade or no. If they be in you and be dispraised determine with your selfe to amende them if thei be not in you and bee good determyne with your selfe to get them As in readyng you shall here aboue all other faultes dispraised an vntrue tonge whiche bryngeth a man out of credence a thyng veraie hurtefull for marchantes whose crafte you be like to exercise and besyde it sore offendethe the eares of god to here his beste beloued creaturâ— make that noise against his knowladge and priuic conscience where nothinge garnishethe mans voyce better than trouthe of his tale This thyng cheifely apperteineth to the care of the soule that is your fyrste charge It maketh also for the seconde and for the thirde care For surely whan the minde is disquieted with the remembraunce of the offence in liyng the bodie hath his part of ill rest And by the same vntrue speakyng muche hurt and domage ensuâ—th against your credence a thyng I saie mooste necessarie to be kepte and mainteined of all theim that seke by marchaundise any lucre or gaines Therfore let your minde my good
telled his men saiyng to his companion Loke now that after my deathe you lye not nor make noo faulse crakes that you haue won this game There with also he bekenyd to the geyler and saied I praie you beare witnes that I haue one man in this game more than my felowe hath ¶ In this wyse this philosopher plaied with death and shortly his quiete herte gaue a fouie checke mate to the tyrauntes crueltie he shewed hym selfe to be in spirite as farte aboue all kinges violent power as these mighty prynces think to haue a stronge dominyon ouer all theyr subiectes The frendes and familiars of this philosopher were veraie sorowfull bewailyng the losse of suche a man to whome what meane you quoth he why be you sad why mourne you for me Is hit not youre studye to knowe whether the soule of man be mortal or immortal The trouth of this harde question I now shall learne and nowe shall I see the trouth of all our doubtes of heuen and of god ¶ Thus talking with his frendes he came to the place of execucion and there a lyttell whyleste other were headded he stode styl in a musyng dumpte What thynke you nowe good Canius quoth one of his frendes Where vppon nowe muse you so ernestly Mary quoth he I haue determined with my self to marke wel whether in this short pange of death my soule shall perceiue and feele that he goeth out of my bodie This pointe I fully entende to take hede of and if I can I will surely brynge you and the rest of my felowes worde what I felte and what is the state of our soules ¶ Here was a wonderfull caulme stomacke in the middest of soo stormye a tempest this mans mynde was worthy of an euer lasting life that was not only to the death studious of knowladg but also in the selfe death founde occasion of learnyng It was not possible for any mans minde to continue his studie longer or to a further pointe than this noble philosopher dyd ¶ This storie and certaine other like maken me often to reson with my selfe what a strength of knowladge is in mans braine to serche and to finde by hym selfe the truth if he enforce his wittes to learne For this Canius and many other were not taught of Christe as we nowe be they had not the rules of faith the which shewe the vndoubtfulle waie to come to the perfytte knowladge of all priuie misteries they were not comforted with the preachyng of goddis son to set lyttell by this life as we now be Thei wer not plucked to conceiue a loue of vertue aboue nature as the holy scripture draweth vs from this world to the beholding of an other place where vertue receiuethe hic crowne Wherfore to me it is noo smalle cause of maruailyng whan I here suche ensaumples of naturall men that by them selfe coulde in suche a maner ryse aboue theyr nature in settynge lyttell by that thyng that naturally euery creature mooste abhorreth and feareth for deathe is the thing that in this worlde by nature is made mooste doubtfull most terrible most heynous and moste worthy to be feared to be eschewed and by all meanes waies gynnes or craft to be escaped To here than a naturall man without the teachyng of god to ryse vp in his phantasie aboue nature to iudge of deathe farre other wise then nature teacheth him to dispise the duraunce in this lyfe whan he knoweth no certainetie of none other world to vse the streÌ„gth and myghte of the spirite againste the puisant power of all tyrantes It semethe to me a wonderfulle thynge and more wonderfull the same shulde be if I sawe not written in holi scripture how that from the fyrste creacion of Adam the goodnes of god hath bene so great towarde mankynde that he hathe gyuen vs alwaie sufficiente grace to knowe the righte to see the hye maiestee of vertue to finde out the true dignitee of the soule to perceiue the vanite of this present life and fynally to vnderstande where in standethe the pleasure of god and wherein standeth his displeasure Euer by goddis mere goodnes man knewe what was well to bee done and what was contrarie yuell to be done It is a lawe written in the herte of man with the finger of god in our creacion to be enduced by reasonne to praise alwaie vertue and to thinke synne woorthy of dispraise The minde of man hath a grace to se further than the bodye syghte can attaine to the mynde of man feleth more subtilly than our fyue wittes can aproche to the losse of bloudde or of brethe is a smal trifull in the mindes consideracion whan the mynde vsethe his owne cleare sighte and is not blynded with the darkenesse of the bodie the whiche stombleth at euerie strawe in this worlde Euery mote choketh a worldely man Euerie littel sounde maketh a worldly man trimble and shake I call a worldely man him that giueth al â—is care to vse his wittes in this worlde that creapeth vppon suche thynges as be lene harde felte tasted and sinelte that clymeth not in no consideracion aboue the mist of this valey The moste parte of men euer haue bene of this weake sorte and yet styll the moste part of men is the same This worlde euer hath his multitude that honoureth worshyppeth and magnifieth nothyng beside this shorte life and those thynges that pertaine to this life Yet againe euer hath there bene some and styll there bee some that playe the philosophers the whiche studied to know the dignities and woorthynesses of euerye thing howe muche it shuld be estemed valuied or regarded of vs the whiche laboreth to picke out in euerye thynge what is good and what is naught Men of this sorte be called spirituall men For you must know that a taillour a shomaker a carpenter a bote man without both lernyng and orders maie be spirituall whan a maister of arte a doctour of diuinitee a deanâ— a bishop both with his cunning and dignities maie be temporall seyng the true diffinicion of a spiritual man is to be one in whom the mynde and spirite cheifelye ruleth Like wise the temporall man is he in whom this present time of this traunsitorie lyfe hath mooste rome Thus I saie spirituall men haue euer sene the trouth to ponder and valure euery thyng in this worlde accordingly And as to the temporall mynde nothyng semeth sweter than to lyue here so the spirituall minde fyndeth swetenes in deathe by the whiche this lyfe endeth For lyke as the prince of this world neuer agreeth with god nor yet the bodie with the soule nor the erthe with heauen soo he that studieth for this time hath cleane contrarie opinions to him that foloweth the spirite And as the temporall man saieth it is a pleasaunte thynge to lyue here and a bytter thyng it is to die so the spirituall man thynkethe it a better tyme to induce the space of this lyfe and muche ioy he
vppon the burninge cooles as merie and as quiete as thoughe he laie vppon swete reed roses Whan the turmentours turned his body vpon the fierie grediernes he bad the cruel tiraunt eate of his burned side whiles the tother part was a rostyng This saiyng declared that this holy marter feared no deathe ¶ How many thousande marters suffered incredible paines of flaiyng with hokes their skynne from the fleshe of scrapyng with tile stones the fleshe frome the bones of rentyng and tearing membre from membre with horses with bowed branches of trees of beatyng with whippes till the bowelles fall out of hangyng of burning of Crucifiyng of infinite straunge and new deuises for paine Howe many I saie suffred all that cruell tirauntes could imagine either with haÌ„d fier or iron rather than they wold ones denie them selfe to be of Christes profession Whan it was proclaimed that who so euer wold saie he was Christened he shulde cruelly be put to death There passed no daie without a greatte numbre of them that boldly spoke tho woordes of the whiche shulde folowe so blouddie a slaughter This was a manyfest token that feare of death hadde no maner of place with our blessed martiers the whiche with a constant boldnes defied and dispised the mighty cruel and fierse emperours their courage to die ouerthrewe the ragynge madnes of tyrauntes The cause of this mirthe in soo pitious martirdomes was that this blessed men knewe howe Christ nother coulde nor wolde deceiue them but that for their littell regardyng of this life thei shulde optaine an other life where their ioy shuld neuer haue nother chang nor decrease nor ende Therefore my good Walker mistrust you not Christe whose doctrine the heauen and the erth hath by innumerable miracles this many hundreth yeres approued and confirmed to be true the bloud of so many sainctes haue witnessed the same and the diuels with all the damned spirites so surely beleue the trouthe of Christes teachyng that thei trimble and quake there Bee not moued with the common ensample of the hole worlde though bothe spirituall and temporall men though the pope with all his cardinals byshoppes and priestes thoughe the princes with all their gentilmeÌ„ and subiectes magnifie esteme loue norishe and by all meanes cherish this life yet beleue you the trouth and thinke all the worlde faulse where Christes saiyng agreeth not with that the worlde dothe If it wer possible that you sawe the angels of heauen liue contrary to the preachyng of Christe yet againste theim all beleue the sonne of god and loue not to abyde in this lyfe whan Christe callethe you hense make a final valure of this present pleasures whan Christ saith all be vanitees and maie bee tourned to endles sorowes Regarde noo honoure noo promocion here whan Christe saith the place of honour is in heauen and here is none aduancement that is not both shame and also may be cause of a perpetuall wretchednes Dispise the ease and rest that theie riches bringeth in as muche Christe saithe that of them be taken many impedimentes and leâ—s to entre into the sure quietnes of blessed soules Thinke no place to be for your abiding in this worlde whan Christe saith here is not your countrey but your father and your dwelling place is in heauen Hast therfore hense This is to saie bee willinge to forsake this straunge countrey And seyng the waie to your homewarde lieth by death take a couragious stomacke to die and die gladly that you may die well Beleue I saie Christâ— and you shall thinke it painfull to be in this life Beleue Christe and you shal be gredie to be partaker of the heauenly ioyes whervpon will folowe a pleasant remembraunce of deathe by the whiche you shall departe from your paine to that ioye the whiche you desire And hereof is made a glad diyng the whiche I still name a good diyng Thus if we can take this feare a waie we bee well forwarde and hereof will easily ensue the reste that is to die gladdely It is a true saiyng that who so euer feareth deathe he shall neuer doo a dede woorthie for a lyuing man Therfore if it were but onely for lifes sake it is our part to dispise the feare of deathe ¶ Beside this feare of deathe the loue I saie of this life sore hindereth the gladnes of diyng no man dieth gladly that estemeth muche this life He that rekeneth in this worlde him selfe happie whan he hathe gotten ryches possessions auctoritee promocion a roial state a prince like courte abundaunce of welthie fare a rule and power bothe to auaunce his frende and to vndoo his foo this man I saie that gloriethe in his fantasye for these and suche other thinges can not but with muche sorowe depart hense To this mans herte the remembrance of death is a euer greuous thought his minde can not but lament whan he seeth the necessitee to be pluckid and draweÌ„ from these commoditees in the whiche resteth the ioye pleasure and gladnes of his minde he hath soo stedfastlie accustomed him selfe to take this worlde for heauen that it will not synke in his braine to hope of an other heauen he hath so corrupted his taste with thinking this life to be swete that nedes it must be a bytter thing to make an ende of all his pleasures and in this case bee not onely thei that haue this world at their will but also thei be in the same case that haue naughte and be gredie of hauing As muche loueth he this worlde that woulde faine be riche as he that is riche It is not the hauing nor the lackynge of abundance in goodes that maketh a sorowful hert in the remembrance of death but it is the minde that valureth and pondreth these presente goodes to bee of a greatte price and worthie to be taried for This minde I saie as wel in a communer as in a kynge as well in a yoman as in a lorde as well in an hermite monke or frier as in a marchant plowman or vacabund as well in beggars as in riche meÌ„ is the thyng that causeth sorowe in diyng And gladly no man dieth that loueth the welthe of this life Wherfore the learning to die well requireth necessarie a lesson howe much the goodes of this worlde be worthie to be regarded And let the truthe haue in your stomacke his place so that if it be true that the thinges of this life be worthy to be loued and to bee cared for thanne loue you them and care for theim If the truthe be other wise change your minde and nother loue these saied thinges nor care for theim Of the truth in this matter no maÌ„ can doubte that beleueth Christe whom if you thinke to be god you muste also thinke it all trouth that he saithe It can not bee otherwise than Christe testifieth whose preaching euer exhorteth vs to wilfull pouertee the whiche is nother to loue y â— goods of this world though we haue them nor
to care for them though we haue them not onely by Christes teachynge we shoulde care for the kingdom of heuen the whiche standethe in the cleanes of conscience where euer is a place and a seate for the hie maiestee of the holy trinitee All other thinges necessarie for this life be not to bee cared for nor yet to bee valured more than their dignitees requireth that is to saie no more than is conueniente for instrumentes and tooles to the pylgrimage and passage of this straunge countrey For in this worlde wee haue noo home our father dwellethe not in this region we be in this life out of our propre countrey we shuld hast homewarde to the ioyfull presence of our owne father that abidethe vs in heauen the whiche hathe a greatter charge ouer vs his children here than he hathe ouer the beastes or birdes the which by his only prouision without their care lacketh nothing for their necessitie Muche more saithe oure maister Christ if we tourned al our care to godward we shuld not be destitute of suche thinges as necessarily this presente life nedethe And where Christ so streightly commaundeth almes dedes saiyng that who soeuer helpeth not a poore man in his nede he will not helpe him nor yet knowe hym at the fearefull daie of dome in so muche that it pleaseth Christ to say that euery poore man representeth the person of goddes son so that he that regardeth not a poore man dispiseth the son of god In this doctrine what thinke you Whether dothe Christ commaund almes deades for the poore mans sake that shoulde take almes or for the riche mans sake that shuld giue almes In takynge almes I fynde noo vertue and nedes it is a thing partainyng to vertue that Christ wolde haue done Therfore surely it is for the riche mans sake For it is Christes lesson that teacheth vs to haue noo inwarde loue to these casuall goodâ—s the whiche we muste put from vs where we se them that want such thinges And a profe of a perfect stomacke is taken in him that vtterlie leauethe and forsaketh al this worlde to folowe Christe the whiche byddeth the riche man that wil be perfecte to go and sell all that he hath and deale all to poore men For as hard a thing it is to plucke through the smale nedles eâ—e a greatte caboull rope as to bringe a riche man in at heauens wycket not that it is impossible for a rich man to be saued but because it is harde for a man in a welthy state to kepe his minde in a due order to godwarde without beyng drowned or infected by the contagious lustes and corrupted pleasures the whiche foloweth the fortunate life of this worlde And nothinge is more in a riche man to be feared than lest he set his minde to loue his riches the whiche loue can neuer stande with the pleasure of god Remembre the saiyng of the apostell sainct Paule The loue of riches is the rote of all sin Therfore let not this loue grow in your herte from whense shoulde spring the fruite of damnacion Here of my frende Walker I trust you se that withoute question it is Christes will to haue vs littell regarde this life and muche lesse to regarde all the commoditees appertaynninge to this life It is god that saithe The losynge of life in this worlde is the findyng of life in a nother worlde and that wepyng sorowe peine tribulacion pouertee shame persecucion and finally deathe in this life is laughing ioye pleasure ease riches honour quietnes and fynally life in the kyngdome of god ¶ Contrarie the same maister testifieth that mirthe welthe reste glorie abundaunce strengthe libertee rule and finally life in this worlde is lamentyng grefe trouble slaunder miserie weakenes thraldome bondage and finally deathe in goddes reigne In this tenour and key sowneth al our holy scripture Wherfore me thinke it is enough to proue to a Christened man that the welthye state of this worlde is vayne and ieoperdous because Christe so teachethe and precheth and surely a greater profe by reson for this matter with you I will not use at this time Let Christe bee beleued that biddethe you gether a treasure in heauen where your riches shall be sure froÌ„ mothes wormes and rusting from theues fier and water If your treasure be ones couched in heuen streighte your herte shall also bee there and so shal you take no pleasure of tariyng in this life but rather it shal be werines and tediousnes to you to be here absente frome your hertes desire the whiche alwaie sticketh and cleaueth to your treasure in heauen If it so be that after Christes counsaile you haue there put all your goodes and substaunce If nother we feare deathe nor loue this life I thinke the chefe impedimentes and lettes of oure purpose to die wel be taken awaie and nowe we maie a littell deuise what thinge maie helpe vs in our iourney after these stones and blockes be gone ¶ In my minde nothing shal further vs more to a glad death than shall an ordinate life that is to liue in a iuste and due maner after one rule and one forme euer awake in a quicke remembrance of death as though euery houre were our laste space of induraunce in this world Whan you rise in the morning determine so to passe the daie folowyng as thoughe at nyghte a graue shulde be your bed Let euery daie be reckened with you as your last This minde shall make you bestow wel your life the whiche is to you vncertaine howe long it shall continue ye rather in doubte you be howe sone or howe shortely life shall be taken from you What so euer you take in hande be thinke you that before you ende it death maie oppresse you workyng This is the thing that Christ wold haue vs do whan he soo often warneth and admonisheth vs to take heede and to loke aboute vs because nother the daie nor the houre of our callynge is certaine to vs. Therefore it is our parte of a tyme soo muche vncertaine to make a tyme sure certaine and present that we neuer bee taken vnwares by the whiche meanes we shall gladdely suffer death seeyng it is a thing so longe before prepared For whye shulde it be a straunge thing to reken euery daie to be the laste I see not but that thing that happeneth and chanseth to some of vs might come to any of vs and like wise all might haue that that a fewe hath There is no cause to denie but as well this daie you or I might die as we se this daie some other deed and thoughe we bee not deed this daie yet it is trouth that this daie we die and daiely sithen our firste byrthe we haue died in as muche that daiely some parte of our life hath bene diminisshed and euer as we haue growen so euer life hath decresed We were babes we were children we were boyes we were young men all these ages
glorious resurrection of our sauiour Christe If the blessed Iob I saie lackyng this ayde of Christes passion was able to resist all the findes malice howe muche more thou christen man art able to withstand al stormes If thou wilt vse and exercise thy power take ayde and succour of thy faith it is not possible for the to be ouercome For beholde S. Paule howe muche he suffred his peines can scant be tolde the prisons the bondes the scurges the whippes the strokes the blowes the tormentes bestoned he was of the Iewes with roddis all beaten cast down headlyng in the handes of theues he suffred of his enemies of his false bretherne continuall reason in his minde he suffred feare outwarde he suffred striues batailes hunger thrist nakednes defaming tribulacion beastes what nede I speake more he daily died and yet all this not withstanding not one smalle vnpaciente worde escaped his lippes but he in these thynges glorieth and reioyceth and with myrth saieth I take pleasure in my passions and tribulacions If than S. Paule suffering so great vexacions was glad and ioyfull and gloried in the same what excuse shall they haue that for euery trifle and small wronge or beating or other trouble farre vnlike to these foresaied aske a vengeaunce crie out and make a sorowfulle a doo Here thou comest againe and saist If I without resisting suffre my goodes shal be taken from me and therby I shall be made vnmete to do any worke of mercy This is an euasion nothing laudable For yâ— thou desyre to worke mercy and to do almese dedes here what I say Pouertie letteth not a man to exercyse mercifull actes I say it letteth not a man that is mercifull For though thou be poore thou shalte haue ii mytes or one fardyng the whiche whan thou haste offered it shal be reckened to the aboue al the treasure of ryche men Thoughe thou bee poore thou haste anne handfull of meale that sufficeth to fede a prophete that if thou bee so poore that thou lackest these saied littell and small thinges yet beleue me thou shalt neuer lacke a cuppe of colde water whereby thou maist passe all maner of rychesse largely bestowed in mercifull workes For god requireth a mercifull mynde not the quantitie of money nor the hepe of goodes Dost thou now se that thou sufferest none hurt whan thou loseste all thy goodes ye thou hast a great gaines and vaÌ„tage For thou hast with two mites or for the price of a cup of cold water bought the croune of euerlasting life y â— whiche other scante with their infinyte expences opteine I doubt not but this tale is playne to theim that be studious of the trouth and haue care for their spirituall health and saluacion but to theim that lye in the bondes of their pleasures in the prison of theyr lustes that wast theyr holle lyfe in the course of syn to theym this tale is vayne and foolyshe bycause theyr mynde and studye enbraceth nothyng but shadowes and wyndes For these thinges that seeme to them the goodes of this worlde shall slyppe out of their handes flee from theim lyke as shadowes and the wynd Wherfore it is well that we open to this sorte the priuy causes of these fantasies and let vs take away the image that deceiuethe theym and shewe to theym the veraie plaine face of this filthy and sluttish harlotte the whiche they loue and enbrace For surely I call this present lyfe an harlot an hoorishe woman the whiche life is spent in the plesures and the vanitie of riches in the delites and the power of this world And I do not only call this lyfe an harlot but a foule stinking sluttishe and beastly harlot whose face is so farre out of shape and facion soo bytter so croked and cruell a loke that there is none excuse for theim that bee deceiued by hir loue And yet this not withstanding we see many ye the most part of this worlde to be drowned in the pleasure of hir and though they se that in this lyfe all thinges be cruell and bloudy full of ieoperdyes full of dethes of misfortunes And where men see hir beset with moste vnhappy naughtye packis with sclanders rebukes hatred enuy deceytes treasons complaaintes thoughtes extreme cares continuall feare and with a thousand such other vngracious gosseppes and handmaides be compassed rounde about as with a garde of serpentes amongest whom is no comfort nor frute but only cruel slaughter deathe pestilence and perpetuall peyne yet how many be there that loue hir and that busily folow hirâ— The folishnes of them is so great soo stockisshe that no reason can plucke theim frome this destruction no euidente exaumple of innumerable other that continuallye and hourely perishe Shall not I reken these fooles more blockisshe more rude more childishe than littell babesâ— the whiche be holly giuen to sportes and plaies and soo busily driue about a round houpe so busily scourge a top through the long cloisters or about the stretes that they can not bee plucked from their game beynge vtterlye ignorant and without knowladge that in suche plaies is noo profite nothynge of valure yet the folye of these younge babes is excused by their few yeres and tendre age but these other in their perfect age old in the numbre of yeres what excuse shal thei bring forth for defending and kepyng a minde much folisher and weaker than any childes Now than tell me I praie the why semeth riches worthy to be desired For me thinke I must of riches begin with the. Thou answerest because it apereth to many men that riches for our helth life name and fame and the state of our countrey bee more commodious than other frendes kinsmen ye than all other thinges that be This goodly and semely sentence is not onely obserued bothe by the sea and lande but is nowe mounted vppe aboue the clowdes to the sterres I knowe well that this reason is not so muche a sounde of wordes as it is a bourninge flame and fire that distroieth the hole world and no man there is that gothe about to quenche it but many there be that blow to it and more and more kendâ—e it For all sortes of men fauoure this mischeife and praise of riches not onely they that be partakers therof but they also that yet bee not come therto Thou maiest se euery kinde of men whether it be man or woman seruaunt or maister riche or poore to the vttermoste that he can helpethe to increase this fire and caste some mattier thervpon labouring in it bothe by daye and night all I saie bring to this fire plentie of mattier plentie of faggottes not of wod nor strawe nor hey for this kinde of fire consumeth no suche mattier but thei cast vpon it heapes of euil workes and vngracious dedes bothe of their bodie and soule wherwith this sore fire is kendled and fedde For these couetous riche men though it wer possible for eche of theim to
by his owne mouthe with a prouident exhortacion and therwith preparynge and comfortynge the people of his churche to the paciente sufferaunce of thinges to come wherin he prophesed and declared vnto vs that battaill famine erthquakes and pestilence shoulde arise in sondry countreyes and places And to the entent that no sodaine dread or feare of straunge thinges anoyyng vs shulde in any wise oppresse or abashe vs he tolde vs before that toward the ende of the world aduersitees and troubles shoulde more and more be increased Now beholde al that whiche he spake of hath hapened and is come among vs. And sith that is now happened whiche was before spoken of there shall also nowe ensue all that whiche was promised oure lorde hym selfe promisyng and saiyng What time ye shall see all these thynges come to passe than be you sure that the kingdom of heauen is at hand The kyngedome of heauen good frendes beginnynethe nowe to approche The rewarde of life and the comforte of helth euerlastyng perpetuall gladnes and the possession of Paradise whiche before we had loste nowe the worlde passing awaie become and at hand euen nowe after thinges erthely do succede that whiche is heauenly after smalle thynges great thinges and precious after thinges transitory thinges eternall or euerlastyng What tyme is it nowe to be sad Or who amonge these troubles wil be timorus or sorowfull but onely he in whome lacketh bothe faith and hope for he onely feareth deathe which will not go vnto Christ and he whiche will not go vnto Christ is he whiche dothe not beleue that he nowe beginnethe to raigne with Christe It is writen The iust man liueth by faith If thou bee a iuste man thou liuest by faith If thou beleueste truely in god commyng to Christe and beynge sure of his promisse why doesre not thou ren and imbrace Christe nowe thou art called Why doest not thou thanke god and reioyce that thou arte out of the diuilles daunger ¶ The iuste man Symeon who verely was a good and a iust man and kepte the commaundemences of god ful of faith whan aunswere was made vnto him from almightee god that he shoulde not die vntill he had sene Christ whan Christ being a babe came with his mother into the TeÌ„ple he in spirite knewe that Christe was nowe borne of whose coming he was before warned And whan he behelde him he knewe that he hym selfe shoulde shortely after departe frome this worlde Wherfore beyng ioyful of death that approched and beyng sure of his sone sending for he toke the blessed babe in his armes and with praises and thaÌ„kes vnto god he saied with a lowde voyce Nowe good lorde thou wilt licence thy seruaunte to departe from this mortall life in peace accordynge to the woorde that thou sendest me For nowe mine eyen haue beholde thy prouision of remedy that thou hast prepared in the sight of all people As who saith prouing and witnessynge also that thanne peace was come to the seruauntes of godâ— and that than was a peasible quietnes Whan we beyng drawen out of the stormes of this worlde desyre to come to the heauen of perpetualle suretee and also whan deathe beyng from vs excluded we attaine to immortalitee or life euerlasting That is our peace that is our sure tranquillitee that is our stedfast our fyrme and perpetuall suretee Furthermore wha◠〈◊〉 〈◊〉 we in this worlde but fight againste the deuil daiely in battail and against his waypon and ordinaunce make resistance with continuall conâ—â—ictes We striue daily with auarice with lechery with wrath with ambicion We haue a busie and painfull wrastlyng with carnall vices and worldely delectacions The minde of man is besiged and all about compassed and assaulted with sinne and hardly is matched on al partes and maie vneth resiste and defende hym from all For if he ouerthrowe Auarice than stertethe vp lecherie If lecherie be oppressed ambicion cometh in hir place and although ambicion be neglectedâ— yet wrath wil exasperate Pride inflatith drunkennes allureth enuie breaketh concorde and by the same is frendshyp dissolued Thou art constrained to curse whiche the lawe of god dothe prohibite Thou art compelled to sweare whiche is vnlefull These persecucions thy minde daily dothe suffre with these many perils thy stomake is vexed And yet doeste thou delite to tarie longe here amonge the swordes of people malicious whanne rather thou shouldeste coueite and desire deathe settynge the forwarde to haste the towarde Christ he saiyng to vs in his doctrine I telle you verelye ye shall bothe weepe and waile but the worlde shall reioyce and be mery ye shall be heauy and sorowfull but your heauines shall be tourned into mirthe Now who will not make haste to come where he shal be mery who wil not wishe to lacke alwaie heauines But at what time our sorow shall be tourned myrthe our lorde him selfe declareth saieyng I shall se you againe and your hertes shal reioice and that gladnes shal no man take frome you Wherefore sithe to see Christ is perfecte reioysynge and our gladnes maie not bee without beholdyng of him what blyndnes of minde yea what madnes were it to loue the vexacions paines and continuall sorowes of this present worlde And not rather to make all spedy deligence to come to the iois whiche maie neuer bee taken from the This doth happen deare frendes because that faith lacketh for no man doth beleue that such thinges shall come whiche almightee god who euer is true hath all redie promised whose worde is eternall and to theim that beeleue alwaie sure and constaunt ¶ If an honourable man and of great grauitee did promise the any thyng thou wouldeste truste him and wouldest not thinke to bee deceiued of hym whome thou knowest to be as wel in worde as in dede substancial and stedfast But now almightee god talketh with the in his scripture and thou as false and disloial doest flitter in a minde mistrustfull and wauering God hath promissed to the whan thou shalte departe from this worlde immortalitee and life euerlastynge And yet not withstandyng thou doubteste that is as muche to saie as thou knoweste not god And also thou willingly offendest Christ the master of al them that beleue with the sinne of incredulitee or lacke of beleue and that thou being constitute and admitted into the churche of god haste not faith in the house of faithe Howe muche the departing frome this worlde shall bee to thy profite Christe him selfe maister of our profite and helthe dothe declare where he saith to his disciples whiche sorowed because he tolde theim that he woulde depart If ye loued me ye woulde reioyce for as muche as I go to my father Therby teaching and declarynge vnto vs that whan they whom we do moste fauour or loue do depart out of this worlde we shoulde rather bee gladde than sorie Whiche thynge the blessed apostle remembryng saithe in his Epistole My lyuing is Christe and