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.
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
kingdome the whiche Chryste teacheth vs to praye for in our Pater noster Where we craue of God that his rule and reigne maie come among vs. But as I despaire that commonly this studie and care can not be chaunged from these worldly riches to the soule soo I am full of good hope that you will take hede to your lyfe to order therin your desires in this due maner more reâ—arâ—gâ—ng what shulde be done then what is done Whan you see and know the ryght pathe I trust you wyll not walke in the croked hâ—e waie The trouth shall more drawe you to loue and to folowe vertue than the common ensaumple shall intice you to folowe vice the which no man can loue not the sâ—nner him selfe But now my owne good Edmond here of these thre thiÌ„ges somwhat more you must prynt in your minde with a perfecte perswasion that your soule is the chefe treasure that you haue whervpon your continuall thoughte and care must be to kepe it to defende it to nourishe it to comforte it by all waies and meanes possible for you In this study you must spend all your wittes nyghte and daie you muste thynke on this thynge what so euer you do you must dyrecte your acte to this thynge If you bee occupied in the state of your bodie either to driue awaie sickenesse or to susteine helth lette it bee for the seruyce your bodye oweth to the soule If you trauaile for goodes of this worlde to gette your owne liuyng or to helpe your frende or elles to prouide for your children when god shall sende you theim let your trauaile be for the necessities of the bodie and so fynally for the soule Consider what the goodes of the worlde be howe they bee but instrumentes for the bodie Use than the worlde in his kynde Loke againe vppon your bodie howe it is preciouser than the goodes vse hym than in his worthynes and hurt not your bodie for a thyng of lesse value And as ye haue nothynge nother your bodie nor your goodes to be compared with the dignitee of youre soule so my swete Withipol lette nothyng be in your reputacion aboue this cheife and principal iewell the whiche muste onely for him selfe be cared for and al other thinges in this life muste be cherisshed for it I sticke muche with you in repetyng one thyng but maruaile not thoughe I so do for I see vs all in this worlde so blynded partly by a vse and custome frome the cradill in the magnifiyng of these goodes partely by the insaumple of theim with whome we be daiely conuersaunt that scant after long criyng it can nowe be harde that the Soule must bee cheifely cared for And excepte grace worke with you that you your selfe wyll consente to the trouthe it is not possible to perswade you that the vcrie true waie of liuyng is this to care cheifely for the soule and to care for all other thynges onely for the soules sake This saiyng though it be true yet I saie it can not bee harde in as muche the liues of all theim with whome ye shall be continually conuersaunt shal crie out clene contrarie against my saiyng For on all sydes you shall see men sweatyng in a continuall worke bothe of bodie and of minde to get these worldely goodes without any mencion made of the Soules state the whiche the veraie friers care lyttell for as it openly appereth But euer I saie to you loke what christen men shulde doo and if you se men so do be glad of that sight and folowe the same if you se the contrary flee from the ensaumple and cleaue euer fastely to the trouth with a sorowful hert for the losse of other men that so blyndely rushe forthe in the traine of a vicious liuyng where the Soule is so lyttel cared for ¶ That this fyrste thyng maie be the better in your studie I wylle briefely touche somewhat of two thynges that appertaine hereto to haue you knowe what nourisheth and comforth the Soule and what hurteth and noyeth the same The Soule can not but euer lyue it hath noo ende of liuynge yet we maie saie that the soule lyueth and dieth It liueth in the grace of god and dieth in the malice of the deuil The Soules lyfe is the lighte of vertue his death is the darkenes of synne You haue a free will gyuen you whereby you maie either quicken or slaie at your owne pleasure your Soule in the bryghte paradyse of lyfe and you maie set your soule in the blacke dungeon of deathe Let therfore this will of yours euer studie to procure for the soules lyfe the which is your owne life and in the same study you shall deliuer the soule frome his deathe the whiche is the perpetuall paine ordained for sinne that seperateth the ymage of god frome his patrone I saie synne plucketh your soule from god whose ymage your soule shulde beare Therfore in all your actes so do that you willingly displease not god who can not be pleased but with a pure and cleane conscience pure and cleane if you suffre no sinne to remaine soo long in your desyre and mind that it cankarethe the thoughte Your thought is cankared with the long residence of synne when either you be weake in the studie of vertue or elles make veraie littell of a fault or defend your vice or nowsel your selfe in a custome of an inordinate desyre The frailenes of our fleshe is so great that it can not bee but that sinne shall come to our desire but it is our blame if sinne tarie and abyde with in vs. God hath gyuen vs a mightie power ouer our selfe we maie whan we wyll correcte our desires and dryue out all synne If you knowe not what is Sinne nor what is vertue by the feare and loue of god you shall knowe both The feare of god will teache you to fle sinne and folowe vertue The loue of god will teache you to folowe vertue and slee sinne wherby your preuie and secrete conscience shall better and more clerely perceiue what is to be done and what is not than any diffinicion or descripciou can appoynte out to you Therfore my dere Withipol enwarpe your selfe faste and sure in the feare and loue of god from your fyrste rysyng to your reste drawe forth the daie in all your busines as this louynge feare and feareful loue shal secretly admonishe and warne you and die rather than you wolde pursue any lust against your knowladge of goddes pleasure ¶ What marchandyse so euer you occupie remembre it is the busines of the thirde care for the whiche you maie not leaue any poynte of this fyrst care that belongeth to the soule Likewise if ye be occupied aboute the bodie remembre it is the worke of the seconde care the whiche also muste be ordered vnto the fyrste the whiche first must alwaie sticke in your mynde sturred vp and led in all desyres and appetites by the saied feare and loue
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
of tourmentors to be constrained by sore peines to repay euery smal iote of his det Thus the abhominable fole through his immoderate desyre to be reuenged lost the pardoÌ„ of god woldest thou than haue riches that by theym thou mighteste haue an easier way to thy distruction shuldest thou not rather fie and eschew them in this behalfe as thy deadly enemies and causer of al mischief Now against this thou speakest of Pouertie as of a thing that is peinfull and that often tymes causethe men for nede to ban to curse to do many pointes vncomly vnhonest and full of shame It is not pouertee that dothe this it is the weakenes and feblenes of mynd For Lazar was poore and veraye poore whose pouertee also was increased with sickenes and veray peinefull sickenesse that caused his pouertee to be far greuouser seing the peines of his disease required many thynges of comforte and refreshynge where his pouertee coulde gyue no healpe Eyther of these two sickenesse or pouertie alone by him selfe is peinfull and greuous but whan these two pouertie and sickenes be ioyned in one and haue no succour nor easement there riseth an intollerable griefe a fyre not able to be quenched a sorowe without remedy a tempest full of wrackes a burnyng flame both of body and soule Yet beside this the said blessed Lazar had a more griefe that was a neighbour veray riche that lyued in all ease and pleasure and fared delicately yet much more his peynes were heaped in that he laye at the gate of this riche neighbour seyng before his eies the superfluous expenses and waste of meates For muche greatter griefe it was to be constrained to wante the helpe and succour of thinges that he presently seeth than it was to lacke that he saw not But all this not withstandyng this cruell riche man is nothyng moued but he continueth in his accustomated pleasures in roialtie of feastes in noumbre of seruauntes of cookes of mynstrels of gesters not diminishing his lustes and plesure in any small point in the meane season hunger thirst and sickenes sore vexethe the saied blessed Lazar no seruaunt no comforte cometh to him no gobbet no morsel from that riche mans table that fedeth a sorte of crauyng knaues lurdeines tyl thei vomit and burst againe not so muche as the crummes that wer cast away were gyuen to succour this poore Lazar beynge in peryll to die for hunger and yet he suffered this moste peinfull pouertee in suche maner that he neuer spake iniurious or angry word but as gold by fyre is made purer and cleaner so he thus examined by passions and peines was made through pacience more noble and glorious For if it be trouthe that many poore men onely seyng other ryche men be vexed and greued with enuy and haue therby a more painefull lyfe thoughe that they wante not as muche as is for their life necessary and haue meanly enough of healpe and easeâ— what dyd than Lazar suffre that was poorer than any other and not onely pore but also sicke that no man could be more sicke and was in the middes of the citee as cleane without al succour and helpe as though he had liued in a wildrenesse suffering extreeme hungre and lacke of all thynges and moste of all suffering hungre in the superfluous tea string of his neighbour he sawe the riche man swimming in ouer much substance as in fountains of goodes and fluddes of riches but he sawe him selfe haue no earthly aide nor healpe onely piteed of dogges beyng so weake that he was not able to driue theim from him This blessed Lazar if he had not learned the veraie true and moste perfecte philosophie and learnyng of god howe coude he haue suffred so paciently so assured y all these grieues Seest thou â—ot that he that hurteth not him selfe coude of no man be hurted I will renewe and repete my promise aforesaied Loke vpon this Lazar what coulde bodilie sickenes what could the lacke of al thinges what coude the dogges rubbing vpon his sores what coude the neighbour heade of that couetous riche and proude manne hurt this noble and glorious champion of god In what littell point was he for al this hurted or discouraged in the vertue of his minde Surely not one iote but by these tribulacions he was more confirmed in the loue faith of god and hereof the glorious crowne and rewarde of euerlasting ioie was prepared for him Wherof he was reputed moste vnhappie of the selfe same he was glorified and wherof his sorowes his peines and passions were heaped of the selfe same he was rewarded with perpetualle life His hungre prepared abundaunce and plentee of the goodes that were to come his sickenes prepared the life of heauen his scabbes that the dogs licked brought him the glorious seruice of angels the despite of that proude and cruell riche man that vile canell at his gate opteined the moste holy company and blessed embrasing of Abraham What didde the apostle Paule for wee maie ones againe speake of hym was not he assaied with innumerable stormes of tribulacion And yet in what point was he for all that hurted Was he not therby made more glorious Wher in did hungre or colde hurte hym what did whippes strokes or stones to him what hurte suffered he in the sea wrackes in the bottome of the seas Did he not alwaie remaine the same selfe Paule and the same selfe chosen apostle of God Of the other part Iudas also was one of the twelue and chosen apostle of Christe but it preuailed him nothing nother that he was one of the twelue nor yet that he was called an apostle seing his minde was not sette to vertue and goodnes But Paule with pouertee and strokes hath ren the course that ledeth to heauen Iudas that was called to be an apostle before Paule that was indued with lyke grace that the other had that had learned the heauenly doctrine that was partaker of the holy sacrameÌ„t and bourd of Christ that had the gifte also of the holy ghoste so that he reuiued the deade he healed the lepers he draue oute the euille spirites that was thought to despise the goodes of this worlde that mighte cleauâ— to the syde of Christe that had the cure and rule of all Christis expenses wherby his priuie syn of couetousnes might haue ben amended for he was a thiefe yet not withstandyng all these foresaied giftes all these prouisions of our sauiour he coulde not waxe better Christe knewe well that Iudas was couetous and that for the loue of money he shoulde bee damned And therfore Christe not onely rebuked hym for this sin but also by secreat and priuie meanes wold haue holped this faulte gyuing to him the rule and order of money that he hauynge in his handes the thynge he desired to haue mighte be saciated and leaue that synfull appetite nor shoulde not fall into the pyt of deathe but with lesse euyll shulde represse the greatter