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A06464
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An exhortation to yonge men perswading them to walke in the pathe way that leadeth to honeste and goodnes: writen to a frend of his by Thomas Lupsete Londoner.
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Lupset, Thomas, 1495?-1530.
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1535
(1535)
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STC 16936; ESTC S104339
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22,913
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86
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goodes that be only the goodes of the mynde Other goodes be not called proprely goodes you se howe these praty commodities of the bodye also these small gyftes of fortune mawgree our heed be taken from vs as I caÌ„ not escape alway sykenes I caÌ„ not escape misfortunes I can not flee frome the cruel handes of tyraÌ„tes I may be cast into tortures I may rotte in fetters I may lose al my substance by water by fyer by theues or by other violent robberye Agaynst these chances no man caÌ„ resist no care nor thought preuayleth to assure vs eyther of our bodyes or of suche goodes Wherfore lerne you that I say before god we haue no goodes but onely the goodes of the spirite and mynde the whiche goodes as I haue sayde be so sure ours y t they can not be takeÌ„ from vs but with our owne wyll consentynge to the losse of them In this spirytualle possession euery man is an inuincible emperour We may dispise al violence of princis al worldly chaÌ„ces touching the kepyng of vertu maugre the holle power of the diuel all his retinue Here of lerne and marke myn Edmonde wherin you maye be hurted that your care may the better be bestowed For to care wher you haue no hurt it is nedeles or not to care where you be hurted is a blind ignoraÌ„ce ¶ We be hurted whaÌ„ we lose any parte of goddis fauour we lose goddis fauour when we lose any goodes of the mynde we lose the goodes of the mind wheÌ„ we either reioice of y e hauing bodily worldly goodes or make sorowe of the lackynge the same we be not hurted whaÌ„ god coÌ„tinueth his fauor wheÌ„ we decay not in the streÌ„gthis of minde we decay not in the streÌ„gthes of minde wheÌ„ we be not ouercome neyther with the gladnes of the bodis and worldes prosperite nor with bewaylynge of theyr aduersite Thus you se nother in the goodes of the body nor in the goodes of the world you caÌ„ other take or escape hurte it is only the vertu of your minde wherin you muste serch wheder you be safe or hurted ¶ Now wheÌ„ you knowe the place of your hurte knowe also what may do you hurte that you maye be more charie of your hurter You se ones the place wherin you maye be hurted is your secrete mynde a very sure place For it is not fyre nor water nor thefe that can come there it is no princis sworde that caÌ„ perce into this place it is no misslucke of fortune that can lyght vpon your spirite finally there is no diuel of hel that can fasten a stroke vpon you to do you in this place any hurte This shulde be a greatter gladnes vnto you to considre in howe stronge a tower you be from all hurte but se thenne agayne who hit is that maye hurte you For surelye you caÌ„ not be hurted but of one in whoÌ„ is power to do hurte this is your owne free wyl This wyl of yours nothing els hath power to hurt you Se shortely in ensaÌ„ple howe your laÌ„des be takeÌ„ froÌ„ you you be spoyled of your goodes fire burneth vp your house you be haled to prisoÌ„ you be beateÌ„ you be torne with whips you be draweÌ„ vpon y e rackes you lie in chaynes you coÌ„e forth to opeÌ„ shame you suffre cold you be gnawen with hunger and thyrste finallye you be putte to death what of al this yet I can not saye that you be hurted I se that with al this the fauor grace of good may coÌ„tinue with you as it did with the holy martyrs And also before Christis passion holye Iob suffred al this was not hurted This is a great coÌ„fort for you to se that nothing caÌ„ hurt you but only your owne selfe This is the hyghe grace of god that so hathe made man to be ouer al a myghty conquerour that can take no hurt but of hym selfe Wherfore I trust you will lyue euer safe and sownd For I wyll not thynke that euer you wil be so mad as to hurt your selfe Than for these trifles of the body and worlde take no care it it is neyther the seconde thyng nor the thirde thynge that canne be so vnto you that in eyther of theym you can de hurted Marie take hede lest by the displeasures done in the second and in the thyrd you of madnes take occasion to be hurted and wyllyngelye hurte your selfe in the fyrste thinge the which onely is the place where you may be hurted And none besyde your owne wyl hath power to hurt you there as if in the tyme of the losse of worldly goodes you wil fret in anger you wil dispise god you wil curse and ban you wyl enforce to be aueÌ„ged you crye out in furie madnes now take you thought care for surely you be hurted and your chief iewel hath a great losse For god withdraweth from your soule a great part of his grace so that this hurt you do to your own selfe by this frowardenes Lykewyse whylste your body is turmeÌ„ted eyther with sykenes or otherwise if you therfor forsake pacieÌ„ce and swelle in wrothe you be than hurted in dede but of noone other person besyde your selfe onely Thus you may take froÌ„ the secoÌ„d and the thyrde in the whiche two you can not be hurted an occasion to hurte your selfe to haue therof a greatte cause of a sore and an erneste care for the peril that your soule therby falleth in ¶ To confirme you the faster in these ryghte opinions I wolde you redde the lyttell boke of Epictetus intitled his Enchiridion well translated into latyne by Angelus Politiane But to saye the trouth the worke is so briefely and darkely written that without a coment or a good mayster you shall not perceyue the fruite of the texte I am in mynde if I maye haue therto leysure to translate the coÌ„ment of Simplicius vppon the sayd worke and then shal you finde suche swetenes in that boke that I beleue hit will rauishe you in to an hygher contemplation than a greatte sorte of our religious men come to And one thinge beleue me my good withipol that in redynge of these olde substanciall workes the whiche I haue named vnto you shal besyde the perfection of knowlege gender a certayne iudgement in you that you shal neuer take delite nor pleasure in the trifles and vayne inuentions that men nowe daies write to the inquietinge of all good order by reason that the moste parte of men that rede these new flittering workes lacke perfecte iudgement to dyscryue a weyghtye sentence fro me a lyghte clause the whiche iudgemente can not be gotten but by a longe exercysynge of our wittes with the best sorte of writers And to me it is a pitiful thynge to beholde the folishe dremes of these yonge clerkes in mens handes to se these noble olde workes of the holy fathers and philosophers lye vntouched Where if these newe wryters speke any thynge well it is piked out of this aunciente bokes But what so euer these petye clarkes pike out nowe a dayes for the mooste parte it is defaced and broughte out of good fashioÌ„ with theyr yuel handelynge ¶ I wyl nowe make an ende it is sufficient to a wyllynge mynde suche as I truste is in you to haue with a frendes fynger the way appoynted where you must walke if you wil procede in vertu the whiche is onely the thynge that maketh a man boothe happye in this worlde and also blessed in the worlde to come Beleue you my counsayle and vse the same orels hereafter you will paraduenture bewayle your negligence Fare ye wel At More a place of my lorde cardinals in the feaste of saynte Bartholomew 1529. LONDINI IN AEDIBVS THOMAE BERTHELET ANNO. M.D.XXXV CVM PRIVILEGIO How masters hurt their scholars most Trewe frendshyp True opinions Reding of many bokes Soule Body Goodes of this worlde scholers Feare of god Loue of god Newe testamente Mat. 6. Luc. 12. Redynge y e gospels Chrysost. Ierom Ethica Arist. Plato Cicero Seneca Bodilye helth Corrupte aier Diete Faste Slepe Exercise Ydlenes Temperance Gale De bona bale tud tuen Seneca Almes dede Slepe Bargyne Similitudes Diuel Mat. 20. et 22. A good frende Cicero de amicitia House wife Xenoph. oeconomi Aristot. Politic. wrath ire anger Furrie Pacience Plato Seneca â–ª Vntrewe tonge Obedience malapert presumption false goodes Epicteê°