auoide that is right Loue more to here than to sai Here in the begining speake last of al the last speche is better theÌ„ the first Obedience VUorship euery man for the merite of holines After their worthines geue to euery man worship Suppose not thy selfe euen to thy soâ—eraigne Giue obeisaÌ„ce to thine elders Serue their biddynges bowe to their autoritie folow their will Obey to all men in good biddinges yet so obey the to man that thou offend not y â— wil of god Therfore fulfil mekely the charges that thou hast take vpon the be obeidient to gods ordinance be noâ—â—ardy dy to do against his will Dispose all thinges not with a sturdy but with an easie hert Beware of worshippes whiche thou maieste not haue without sinne Soueraignetee BUsy the rather to bee loued of thy subiectes then to be dread Let thy subiectes rather worship serue the for loue than for dread or for nede Quite the such to thy subiectes that thou be more loued thaÌ„drad With a soueraigne goodnes gouerne thy subiectes Be not fere ful to thy subiectes be such lorde to them that thei be glad to serue the. Both in punishing and cherishing kepe a meane be not to straite ne forgiue not to sone Kepe maner in all thy worke It longeth to a wise man â—o measure all thinges lest of good be made euil Behold certainly what is couenable for the time where whan howe and wherfore thou biddest any thing to be done That thou wolt to bee done to the do thou to an other Be suche to other meÌ„ as thou desirest other men to bee to the. Hinder no man with thy witnes Do no man harme lest thou suffre the same Kepe manlynes kepe rightousnes defende no man againste trouthe Whan thou demest be he poore be he riche behold the cause and not the persone Kepe trouth in all thinges Sit neuer in dome without mercy Be as meke in others mens defaultes as in thine owne So deme other men as thou desireste to bee demed thy selfe While thou art merciful in other mens gilt thou hast mercy on thy selfe The dome that thou puttest vpon an other thou shalt beare thy self In what mesure that thou measurest shal be measured to the. Deme no man by suspection fyrst proue and soo deme In domes reserue the sentence to goddes iudgement And that that thou knowest to thine owne dome and that that thou knowest not to gods dome Despite of the world If thou wilte be in rest desire nothing of the worlde Thou shalt haue reste of soule if thou put frâ— the the busines of the worlde Cast fro the all that maie let a good purpose be mesured to the worlde and the worlde to the as thoughe thou were ded Beholde not the glory of this worlde Set not by that while thou liuest y t thou maiest not haue when thou art dead What so euer thou geueste geue it with a good wil. Do mercy without gifte gâ—ue almes without heuines The good wil is more than that is geueÌ„ That that is geuen with good will that god accepteth but he that geueth with heauines shall lese his mede There is noo mercye where is no good wil Do nothing for praising nothing for worldely opinion but onely for life euerlasting Amen ¶ LONDINI in aedibus Thomae Bertheleâ—typis impress Cum priuilâ—gâ—o ad imprimendum solâ—m ANNO. M. D. XLVI â—â—terpritation They vse psidia for sydia whiche signifyeth the tyndes of a poinegranade Psillium Psillium hath his name of psille which signifyeth a flâ—â— For the seede of this herbe is like a fley and is vsed in medicines to coole The latines also 〈◊〉 puâ—icaâ—â—s of fleyes I 〈◊〉 〈◊〉 the see and also in other â—â—tylled and baren places Pthisis Phthisis in Greke signifyeth wastyng a consumynge sycknesse a consumption as we call it Pulsatiue Pulsatiue Beatynge Pruna Pruna a fyrye coole Resort to anthrax Pustles There ben two kyndes of pustleâ— or â—usches For some pusches are Nowe that we haue spoken suffycyently of the anatomie of the heed we wyll also speake somewhat of the other principall membres and fâ—â—â—e of the herte The herte The hert on both sydes aboute the fundamâ—nt of it â—ath as it 〈◊〉 eates The ryght 〈◊〉 a 〈◊〉 braunche is ioyned 〈…〉 veyne and vnto the ryght 〈◊〉 of the herte The left eare is 〈◊〉 y â— mouth of the veynie arteâ—â— Called de nosâ— arteria and to the left 〈◊〉 of the hert For the hert hath two 〈◊〉 tricles or thaÌ„bres a ryght and a 〈◊〉 chamâ—re and they bene deuyded 〈◊〉 parted 〈◊〉 through which 〈◊〉 tion there ben holes by which 〈◊〉 is conueyed into the left ventricle In â—the of the ventricles there are two vessels For a noble veyne entrâ—th into the ryght ventricle which 〈◊〉 Howbeit in some it hath but two in some foure in some none but is al toâ—â—ther round From the hollow parte 〈◊〉 the 〈◊〉 lappe a lytle pype deriethe 〈◊〉 〈◊〉 a bladder called cistis 〈◊〉 whiche hangeth by the â—yde 〈◊〉 From the bunchie part 〈◊〉 〈◊〉 〈◊〉 the greatest 〈◊〉 and it is called 〈◊〉 〈◊〉 The stomake â—he inner skynne of the stomak 〈◊〉 thyâ—â—â— hath streygth filmes y ◠〈◊〉 whiche is grosser hathe 〈◊〉 filmes Fyrst than the 〈◊〉 aweth meate stretchyng 〈◊〉 〈◊〉 â—ght fylmes Secondlye it reâ—â—â—â—â— and imbraieth the meaâ—e be â—rawen in with the ouert whart 〈◊〉 And it retayneth the meate so longe tyll by the alteraâ—iue power it is turned into good iuyce ThaÌ„ the stomake reserueth the beste for hys though it be some what remoued Pilosella Pilosella is founde in no lerned auâ—ctour Howbeit the later wryterâ— deâ—scrybe it to be an herbe that groweâ—â— in stonie and dryâ— places with a reâ—floure and with leaues spredde vpoâ— the grounde in which leaues there bâ— as it were heâ—res and therfore theâ— haue barbarously called it pilosellâ— of pilus an heere The description aâ— greeth w t mousâ—arâ— sauing in y â— fâ—â—uâ— It is Englyshed in an olde wrytte boke hertwort Where this herbe iâ— not found some thinke it good to vâ— mousâ—â—are PhilomuÌ„ PhilomuÌ„ is a confection so called of Philon the inuentoure of it oâ— as some saye of philos which sygnâ— fyeth a frende bycause it is frendly to hym that receyueth it Policariam Haec est eâ—â— nim charâ—â—tas del vâ— precepta eius serueâ—â—mus 1. 10. 5. Be were of presumcion Mekenesâ— Matt 〈…〉 What charitie causeth Charitie is the hoâ—e perfection of a chryâ—sten man 〈◊〉 〈◊〉 〈◊〉 The perfite loue of god Parciall loue Mat. 16. Mar. 8. Luc. 9. Io 12. Mat. 6. Luc. 12. What charitie causeth Mat. 5. Luc. 6. To kepe Charitie with god Three mocions to desyre worldly goodes The waie to comme to perfytte Charitie Hope in god Feare of god Beleue in Chryste What is to kepe charitie lo. 14. câ— 15. Mat. 5. Ibidem Fyue maner of loues Uertues of the bodye Uertues of the soule 1. â—o 4. 〈…〉 this ryse Mat. 6. Eph. 4. Charitie is not like one vertue Feare of god Abstinence Pacience 1. Col. 13. 1. Io. 4. Howe maisters hurte their scholers moste Trewe frendshyp True opinions Soule Bodie Goodes of this worlde Sholars Free will Feare of god Loue of god Newe testament Math. 6. Luc. 12. Readyng the gospels ChrisostoÌ„ Ierom. Ethica Arist. Plato Cicero Seneca Enchiridion Bodâ—y hâ—lthe Diete Corrupte 〈◊〉 Faste Slepe Slepe Exercyse Idelnes Temperans Galen De bona valetud tuen Seneca Almeâ— dede Slepe Bargaine Similitudes Dyuell Math. 8. Luc. 13. Math. 19. Math. 20. 22. A good frende Cicero de amicicia Houswife Xenophon Economia Politie Aristot. Wrath ire and anger Furie Pacience Plato Seneca Untrue tongue Obedience Malapert Presumpcion Trewe goodes Faulse goodes Goodes of fortune Epictetus A worldly man Spirituall men Temporal men Francesâ— Philippe To die well Two lettâ—s to die gladly What death is The soule The lyfe Whether death by it selfe be good or euill Deathe is not good Deathe is not euill Deathe is nother good nor euill To feare deathe Deathe is not to be feared Necessitee Loue of this lyfe What furdreth most glad deth Goodnes of an horse Goodnes of an oxe Goodnes of a vyne The excellencie of man Iob. 1. 1. Tim. 6. Luâ— 6. 2. Cor. 6. Pleasure Ryches Psal. 104 Luc. 22. Ro. 1. Luc. 2. Ennemies of man Ioan. 16. Ion. 16. Ion. 16. Io. 14. Phil. 4. Eccl. 2. Iob. 1. Iob. 1. Iob. 2. Tob. 2. Nu. â—0 Psal. 50. Deut. 8. Gen. 2â— 2. Cor. 12. Eccl. 27. Apoc. 2. 1. Thes. 4. Io. 11. Phil. 3. Ioan. 17â— â—en 5. Sap. 4. Psal. 83. 1. Ioan. 2. Mar. 14. Luc 22. Ioan. 13. Ioan. 16. Ioan. 13. 1. Pet. 5. Eccl. 3. 2. Cor. 2. Eccle. 1. Eccle. 12. Gal. 5. Eccl. 25. Mat. 26. Luc. 22. Eccl. 28. Eccl. 8. Nu. 16. Eccl. 28. Mat. 12. Luc. 6. Eccl. 7. Sapi. 1. Iac. 5. Eccl. 23. Deut. 23. Eccl 5. Baiuc 6. Sapl 1. Mar. 7. Mar. 4. Eccl. â— 2 Cor. 9.
conceiueth by the riddaunce of the soule from the heauy burden of this bodie ¶ Of these contrarye opinyons you shall lesse maruaile whan we haue a littell considered the thyng it selfe what shoulde be death the whiche one parte of vs soo muche feareth and an other sort setteth so littel by the same and so by a short processe you shall see whether the saied Canius bee more woorthy of praise for his littell regardyng the deadly punishement than is frances Philip that within fewe yeres passed was put to execucion with vs for treason the whiche died soo cowardely in soo great panges of feare that he semed extracte from his wittes scant for quakyng and trimbling the wreche could speake one worde The fewe wordes that he coulde with muche stutterynge sounde were onely in the declaracion of his dispraieâ— nor nothynge was sene nor harde of hym but weâ—yng lamentyng wryngyng of his handes with banninge the houre and daie of his byrthe continually sighing as though his hert shuld haue burste for sorowe The difference of these affectes wil here after be I thynke plainer to you whan we haue a littel more spoken in this mattier For nowe good JohnÌ„ I will crepe a littel nygher to your desyre the which you haue of learnyng the waie to die well ¶ THIS DIYNGE well is in effecte to die gladly For who soo euer dieth gladlie he departeth froÌ„ this lyfe in a sure hope to lyue againe beynge nowe wery of this worlde but nother this hope of the lyfe to come nor this werynes of the lyfe presente can make in any man a glad herte to die Oneles he be one that hath lyued well here For in deathe there can be no gladnes excepte there bee a fulle truste of opteyning the rewarde of vertue partely by the truste and faith of a good mynde partely by the mercie of god that fulfilleth euer our insufficiencie yf we bryng ought with vs woorthy of his fauour For goddis grace supplieth where our power lacketh if it soo bee that our soules appere before hym in an apparelle mete for his presence the whiche apparell requireth a perfecte faith and an ernest will of doing well all though we haue not alwaie done wel The mercie of god neuer failethe hym that fully trusteth in it But a ful truste canne not bee withoute the strength of charitee the whiche euer burneth in the loue of doynge good and faith can not be perfect oneles there bee good workes the whiche maie stur vp and quycken in vs faithe to take a beeleue that by Christis actes our final demerites maie grow to be perfect Thus a cherefull hert be sette with faith hope and charitee taketh no pensifulnes in the remembraunce of death but rather it reioyseth to remembre that by death it shall passe to lyfe neuer more to die Wherfore to die well euer is to die gladly either to be ridde from the bondes of this prison or to optaine the lybertee of heauen bothe waies commeth from a good lyfe passed so that surely no man can die well that lyueth not well for euer death is a sorowfull thyng to the euyl lyuer bycause he hath nothing to lay before the mercie of god whervpon he maie take hope and truste to be made worthy of the sure lyfe in the whiche deathe medleth not Nowe than yf we can gether what maie let vs to be gladde of deathe and what wyll bring vs to a desire of diyng gladdely we shall by the same picke out the waie to die well For in my minde these .ii. be alwais one to die well and to die gladly ¶ The glad desire of diyng is letted cheifely by two thynges one by the feare of death the tother by the loue of this lyfe The tone of these foloweth the tother For he that loueth this lyfe feareth to die and he that feareth to die loueth this lyfe Yet we maie speake of eche parte by him selfe and fyrste let vs assaie the greatteste the whiche is the feare of death than next after we will come to the tother the whiche is the loue of this life If these two blockes bee taken out of our stomackes we shall fynde an easy and a plaine waâ— to the ende of our purpose For who someuer nother feareth to die nor loueth to tarie in this lyfe he is redie alwaie to die gladly But to performe my promisse let me saie some what of the saied feare and loue ¶ Fyrste and cheifely the feare of death taketh awaie all gladnes of diyng and therby after myne opinion no man that dieth fearefully can die well soo that to learne the waie of diyng well we must learne the waie to die without feare And yet how I shulde proue that death is not to be feared I can not well tel seyng the hole power of nature sheweth that of all thynges death is most fearefull and to reason againste nature it were paraduenture not soo harde as vaine For what can reason preuaile if nature resistâ— It is a thing to farre aboue mans power to striue or to wrastell with nature hir strengthe passeth the myght of our will what helpe some euer we take of reason or of auctoritee nother counsaile nor coÌ„maundment hath place where nature dothe hir vtter mooste It is none excuâ—e to saie that men feare death bycause they be loth to leaue the commoditees of this lyfe or bycause they feare the thretenynges of purgatorie and of hell or elles bycause they thynke vpon the sore peynefull panges the whiche be in the tyme of death Naie these thinges make not cheifely the feare of diyng it maie well be that of suche thynges the feare is increased and made more ful but there is a feare before and beside all these thinges the whiche feare nature I saie giueth as it is well sene in yong children that haue no remembraunce nother of this life nor of the dedely panges nor of heauen purgatorie or helle Whan we in sporte threten to caste theim headling out at some hye windowe they quake trimble and waxe pale shewynge plaine and euident tokens of a naturall feare towarde deathe And thoughe by learnyng or by a curragious minde somme few amongest vs seme lyttell or nothyng to be moued with deathe yet the ensaumple of these fewe can not take awaie the trouth that nature in all the reste worketh For howe many be there that onely to eschew death suffre al wretchednes al beggarie all peyne in pycking vp crommes of nourisshement to abide a while in this lyght And the more shamfully that men for the moste parte feare to die the greater proffe there is that suche extreme poyntes of feare against all shame shulde not in soo many daiely appere whan death approcheth onles by nature some iuste feare were of the same For as the exceasse of feare cometh by weakenes of herte and lacke of stomacke the whiche is worthy to be rebuked for shamefull cowardnes so there is a meane measure of feare nâ— death
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
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
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