A TREATISE OF CHARITIE â–¸ I Am welle mynded to stycke to my promesse of Charitie by cause you can not myslyke my writyng how rude ly so euer I wryte oneles you diminisshe your owne charitie For charitie taketh al thinges in good worthe and considereth more the good wyll of the werkeman then the beautie of the werke Herevppon I am bolded to shewe my mynde in fewe wordes what is charitie and howe we maye kepe charitie A sayenge moche vsed with euery man and woman but not so welle perceyued as it is coÌ„monly spoken Spekers of charitie be plentie kepers of charitie be very scase al though you wold make serche through out all religious cloysters To be withoute malice and hate is not inough yet very fewe be founde so clene nor it is not inough to loue in a slight or a common or in a meane wise If you kepe in you Charitie ye be spotles of all gruges and therwith ye loue in the moste hyghest degree of louynge bothe god and man god for hym selfe and man for goddis sake But here nowe me thinketh we be to sodemely entred with a skyp to the middes of this mater let vs make som conuenient beginning and thereafter lette vs procede For both you shall with the more ease gather the fruite of this lesson and I shal the better se what is taught if the sentences be layd in their due ordre And for as moche good syster as this thinge that we here take in hande to treate of is all holy all godly all heuenly farre passinge the reliques of sayntis farre passynge the halowed chalices Let vs I praye you beware of presumption to touche this matter with foule fingers It is our part to wasshe our handes cleane I meane as the matter is spirituall so our spirite must be prepared in a due reuerence accordyng to the highe dignitie of this vertue the water that cleÌ„seth our spirite and mynde is mekenes Herewith I say we must prepare vs both you to here and I to speke of holy cha ritie bycause Christe saithe that in charitie is conteyned al the law of god And goddis lawe dothe chiefely enforce ii thinges one to make vs by thretenyng of peynes to flee from syn an other to cause vs by promysinge of ioyes to folowe vertue It muste nedes then be true that Charite maketh men do bothe these thinges to forsake synne and to embrace vertue This is to sey by Charitie we refuse euyll and take good by charitie we flee doinge noughtly and cleue to doinge welle by charitie we escape disprayse and deserue praise by charitie we duely bothe feare and loue god fynally by cha ritie we be ryd from the bondage of our ennemy the prince of this worlde and be franke in the libertie of goddis kingedome ¶ In this speakynge of charite there semith to be an other streÌ„gth in the word than comenly we vnderstonde in our englishe tonge and surely the truthe is soo that farre aboue our comen vnderston dynge this worde sygnifieth the hole perfection of a cristen man It is a word borowed with vs of the latyne called Charitas If you nowe wyll considre what is the founteyne lyfe and soule of mans vertue the spacinge and rote of al his good werkes you shall see that it is only the tru 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 al goddis lawe that neuer wylleth doinge euyl and euer willeth doing well in the perfect forme fashon shappe and kynde of well doing This loue of god that causethe suche perfections in man is called Charitie But remembre it maye not be taken in the weake coÌ„mon maner for all they haue not this charite that sey they loue God nor all they loue not God that so sey We be not as our seyinge soundeth but as god seeth our thoughtes so we be None of vs loueth god that enforceth to wylle any thynge besydes goddis will He loueth not god perfetly that thynketh any thynge besyde god he loueth not god perfitely that doth 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 abydeth not the couplynge with any other loue the perfect loue of god knoweth none affectioÌ„ to kin red it knoweth no difference betwene pore and riche it knoweth not what meneth myn and thyne it canne not diuyde a foo from a frende For he that truly and perfectly loueth god muste loue god alone nothynge besyde god nor with god but loue al indifferently in god and for god We that say we loue god when we scant ones in a day remembre god and yet neuer remembre we God in suche a maner but that more often and more ernestly we remembre other thynges in sayinge we loue god doinge thus we can not ê“ue true that we sey For the perfect louer of god is so wedded to god that iÌ„ his thought nothynge abideth but the quicke remembrance of god Our spirites and sensis be occupied with so many other matters that scante we haue leyser to think on god so farre we be from this charite the whiche I seye is a vertue of that dignitie power and maiestie that by it selfe it conteyneth al the preceptes of the patriarches all the lawes of the prophetes al the doctrine of Christe all the rules of the apostles all the inuentions of the holy churche ye more then all this charite hath a libertie of power ouer bothe the olde and the newe testament For the true louer of god the whiche is the charitable person is vnder no reule but he is a lorde aboue all lawes all inuentions all preceptis all commandementis that god hath gyuen to man For charitie hathe no bonde But alwey sister remembre that charite is not perfect oneles that it be burninge It is not a quenched loue a colde loue a loue growinge in the tethe or lyppes that is charite but the hotte feruente burnynge hartes affect towarde god is the loue that is vnderstaÌ„d in the name of charitie the which as is sayd doth not only conteyn all the doctrine of Christe but also it is aboue all lawes to rule rather than to be ruled The ende of all the course and walkynge of the sonne of god in this worlde was to leue amonge men this charitie The marke wherto our sauiour in all his prechynge and teachynge loked was to haue men indued with charite For our diuine mayster sawe that there neded no rehersal of sinnes the whiche were to be eschewed nor yet of vertues that were to be folowed if man could take cha ritie that is by it selfe sufficiente for all bothe to kepe menne from stumbling in the wey from wanderynge out of the wey and finallye to conducte men to the blessed wayes ende Here you se that the compasse and
I say or woman dothe this in whom suche a blessed soule beareth rule Likewise ayenst angre wrathe and vayne glorye he setteth atte nought bothe honour and dishonour shame sclaunder and worshyppe in this worlde be nothyng in his reputation Ageynste remeÌ„braunce of displesures he prayeth for his euyll wyllers Suche a maner charitie teacheth and courageth this blessed soule to be occupied in meynteynynge and defendynge the myndes quietnes a thynge aboue all thinges in this worlde to be kept warely The reste that aungels in heuen haue is none other but this not to be mouid nor sturrid with these passioÌ„s of louyng of hating of be ing plesed of being disesed of tru sting of lustyng of abhorryng of coueting of refusing of reioysing of lamentynge of innumerable suche other that scourgethe and whippeth mans mynde by reason of the corrupte affection and loue that he beareth in his ytchyng bodye a loue most contrary to charitie the whiche hathe as moche ease as that hathe trouble You shall here a lesson of our mayster Christe the autor and preacher of charitie He aduysethe counsayleth and commaundeth me if I be his disciple not to resist ayenst euil to offre my left cheke to him that hathe be blowed me on the right to leaue my gowne to hym that hath taken from me my cote to walke two miles with him that hath vexed me and compelled me to walke one myle The forme of this lesson that Christe here gyueth is to enstruct and warne all christen men to regarde nothynge of the bodye or of the worlde aboue the reste quietnes of the mynde but that we shulde suffre the losse of our goodes with the hurte ye with the dethe of our bodyes rather then we shulde lose any smalle porcion of charitie to be moued with any passion of mynde wherby oure loue towarde god myght decaye It is not possible after Christes doctrine to take in this worlde by any kynde of violence so great damage or hurte in bodye or goodes as is the leest droppe of trou ble in the mynde where no tyrant nor the deuyll hym selfe hath any dominion For there onely ruleth our owne free wylle so that if we wyll disordre our mynde with any passion we be to our selfe more violent and cruell than the deuylle can be Wherfore my good sister let vs beleue our maister Christe and to the deathe lette vs neuer breake peace with god For if we do fare well all rest We breake peace with god when we tourne vs for anye cause to the care of this lyfe If you fele your selfe inordinatlye moued with displeasant wordes with angry countenances with euyll reportes with dispray ses with rebukes with false sclan der with vntrue compleyntes beware syster for surely you be not in charite with god If you mumble vpon coniectures if you fede vpon suspicions if you gnawe vpon shrewed tales if ye delyte to geue taunt for taunte beware agayne good syster for withoute doubte god and you be tweyne And if you beleue the son of god your selfe with your owne wylle do more then any fierce prince ouer you coulde do all thoughe he brought you to extreme wretchednes and at the laste to the dethe tourmented your body It is with out comparison worse to be beset with these passions than it is to suffre the panges of dethe But at this pointe peraduenture you wil say aske me whether we shulde forsake all the coÌ„modities of this worlde whether we shulde make no force to gette suche thinges as kepeth vp the welthe of oure body whether we shulde vtterly refuse all thynges ordeyned for this lyfe whether we shulde be cleane careles of good name No no syster not so Holy scripture forbedeth vs nothynge that is for vse or profytte as by Christes lawe it is not forbed to eate to drinke to haue and gette wherwith suche sustinance maye be maynteyned to gette children to haue money to haue possessiones to be in honour to be regarded but the worde of god suffreth not glottony and a delyte in the bely chere nor lechery and an vnlauful plesure in bodyly lustes nor couetousnes nor a gredy desyre to be ryche nor vayneglory a proude desire tobe magnified Like wyse the commaundement of god forbeadethe vs not the thynkynge of these and of suche other thinges but it is playne contrarye to the wylle of god that we shulde with any great intention solicitude or carefulnes of mynde prosecute these bodylye necessities And in the hauynge of the goodes promotions and honours we maye not iudge to be any higher at all then is to haue thinges for mans necessitie So that towarde them we may not beare any maner of loue or affectioÌ„ but only we must with suche a mynde take them to help forth this lyfe as the craftes men take the instrumentes and toles to helpe theyr handye workes that in the hauynge of ryches our minde considre nothing but a plenty of thynges apperteinynge to our vse and necessitees both for our selfe for our neighbours And thus we maye bethynke vs welle howe we shall lyue but it maye be no care nor yet any erneste studye leest therby our charitie with god be diminisâ—hed For holde faste my syster in your remeÌ„brance that to haue and kepe charitie with god is to loue god with your hole harte with your hole mynde with your hole power If anye smalle parte of your harte or of your mynde or of your wyt be bestowed in any affection or loue toward this life ye mynishe the perfection of your charitie with god the whiche requireth of you all and hole to be without a felowe by hym selfe alone loued You may right well syster putte youre mynde and wytte to gette these thynges that meinteine this lyfe but it must be done without all loue and affection there maye be no parte of loue spent in suche matters for your mynde can not with ani loue and affect labour to get and to holde this worldly coÌ„modities but in the meane seson your charitie with god is greatly decayed and welnyghe broken Also you betray your selfe to mystrust the promission of god with the whiche mistruste god is most displeased For there be thre causes noted that shuld chiefly moue mens mindes to desire these worldely goodes One is the loue of welthe ease myrthe and plesure an other loue of worshyppe honour and glorye the thyrde the doubtefulnes and mistruste of lyuyng here the whiche mistrust I saye is worste of all and moche more to be blamed then the other two For a felowe set to his pleasure loueth money to serue him to make merye and to make therwith good chere the other set vpon honor louith the present goodes bycause by them he wolde be regarded Both these men spende as faste as they gette and smalle store they putte in the vylenes of money but he that vpon mistrust seketh goodes loueth theÌ„ to hyde them to kept them as well from hym selfe as from other beinge
euer in fere either of famine scarce nes or of olde age or of sikenes or of tribulations and moche better confideÌ„ce and trust he putteth in his owne policy and prouision then he dothe in the goodnesse of god that made all and that norissheth vs all not leauynge the smallest gnatte the leaste worme or flye withoute dispensacion to haue conuenient sustenance and of manne he clerely is myndefull yet man can not trust hym wherfore the loue of this worlde vpon a mystruste of lyuynge is a thing in the sight of god moste detestable This I say we may vse this worlde but we may not abuse it whan for the worlde we breake charitie with god And if our hert be not holly geuen to loue god we haue not god with perfyte charitie god hath not our holle harte yf the worlde haue any parte This is the wey to come to perfit Charitie to kepe our harte oure soule oure mynde oure witte all holle for god the whiche kepyng of our harte and mynde hole is the reste and quietnes of the soule from the sayde temptations and passions And this is the driuing awey of the lettes and unpedimen tes to atteine charite wherof now here a litle more This perfecte loue of god maketh as we haue sayd the minde strong to withstond the thrusting and shulderyng of synne and the same bringeth forthe consequently the ioyfull rest quietnes from the forsayde passions whiche the corrupt loue of this lyfe bredeth So that this calmenes of mynde is a certayne effecte and worke of charitie And hope in god maketh vs fyrmely to awayte for the fulfillynge of the promesse of god in vs and to vs which hope is goteÌ„ by pacience that is a constant endurynge of aduersitie the whiche paciente endurynge is purchased with abstinence that is a stronge resistinge ageinst euill enticementis And feare of god causeth courage to flie to absteyn from euil the whiche feare of god groweth of an vndoubted beleue in our ma ster Christes techyng Thus from faythe we come to fere from feare to fleinge of synne and in fleinge of sinne we take a pacient mynde to suffre wherby we take hope trust in god through the whiche Hope our soule syttethe in a sure â—hayre of a certayn expectacion of that whiche is layde vp in stoore for vs in heuen And therof finally cometh in vs this charite whiche causeth vs to loue god for his infinite goodnes in the same promesse makynge wherof now we wayte for the fulfyllynge the whiche is also the thynge that enforceth ordreth all our thoughtes in suche a due rule that oure life therby rendreth in al his actis a swete sauour bothe to god and to man But ageyne let vs ones repete the effect of this lesson who so euer beleueth our master he fereth his punysshment and he that feareth to be punisshed of Christe refreyneth hym selfe from sensual lustes the whiche be the causes of punysshement he that kepeth of suche causes abydth wel and suffreth tribulation he that paciently suffrith tribulation hath a blessed hope and trust in god the whi che drawethe and pluckethe the mynde from worldly affections and the mynde ones frely discharged of all loue to this worlde streight taketh the pure burnyng charite toward god and that maketh quietnes reste and peace in our consciences Thus euery way we muste resolue our selfe to reste finally in the possession of charite or elles we neither can beleue nor feare Christe as we ought to doo nor refrayne euyll lustes as we ought to do nor suffre tribulatioÌ„s as we oughte to do nor hope in god as we ought to do nor leaue the loue of these worldly dregges as we oughte to doo but in the same we shall be drowned bothe night and daye durynge the space of this lyfe from whens we shall passe into miserable condition of body and of soule to endure without ende the indignation of god whome after this life we neuer se oneles we can nowe for his sake dispise this worlde the whiche thing passeth the power of mans feblenes to do excepte he vse the puisaunt myghte of Charitie the which bringeth so feruent a desire to loue god that nothinge beside is regarded and suche a swetenes feleth the charitable mynde in his desyre that he wil not forgo or diminish any part therof although he shuld suffre a thousand hurtes and iniuries Here the louiÌ„g disciple of Christ saincte Stephan howe he inflamed with charite prayeth aloude for his tourmentours craueth of god remission of their synnes alledgynge their ignoraunce for their excuse The bearynge of Christes crosse is made by this Charitie a swete yocke and and an easye bourden For he that with god is locked in charitie saith in all tribulations with the prophet Hieremy Non sum turbatus domine sequens te pastoreÌ„ Oh lorde in folowing the my ruler I can not be discomforted For as our eien see not nor persceyue not any sterres in the brode sky when the sonne is vp in lyke maner if the mynde be sette with charitie in god it neither feleth him selfe nor vtterly seeth any thynge elles in this world besydes god in whom for whome al his thoughtes be consumed I saye in god and for god charite kepeth his hole cours without interruption of any lette in this worlde And touchynge charite in god the whiche is vtter ly to forsake al loue of this world that therby we maye clene be ryd from all passions to loue and honour god alone lette this that we haue hitherto spoken be moughe Nowe a lyttell harken what is this sayinge to haue and kepe cha ritie Cruely it is to deriue and to take out from our loue in god an other loue towardes man for god For he that hath perfect charite in god loueth for goddes sake all men as hym selfe by cause in man he knoweth is the image of god the whiche image of god the charitable hart embraceth indiffe rently in the hole kynde of man withoute makynge exception of frende and no frende of well willers and ennemyes of kynsfolke and strangers but as the figure of god is equalle in all soo he equally fauoreth all For thoughe with obstinate synners and with men wedded to theyr passions he be displeased yet his displeasure be cometh hym as a louer that soroweth his frendes hurt Wherfore if he be a synner amended or conuerted he is full of gladnes and neuer cesseth he layenge his waite watche to do man good so that by his charite toward man for goddis sake he continuallye myndeth man well and therof he neuer sâ—aketh In visytynge the sycke in clothynge the naked in feding the hungry in refresshyng the pore in comfortinge the miserable in prayinge for synfulle in al workes of mercy pitie deuotion he laboureth with pleasure by reason of his fast loue toward god He freely and gladly forgyueth all maner displeasures of in iuries of rebukes of hurtes so
depe he is in loue that nothig can cause him to hate For it is a true sayenge that who so euer felith in his harte any poynt of hatred for any maner of cause ageynste any maner a man this person may be assured that he is not in charitie with god For our maystre Christ sayth He that loueth me kepeth my commaundmente my commaundement is that one of you loue another Wherfore he that loueth not his neighhour euerye manne is neighbour vnto other dwellynge in the smalle compasse of this erthe kepeth not our maisters commaundemente and he that kepeth not the commaundement canne nat loue our mayster Christ whom he that loueth not loueth not god Wherfore he that loueth not his neighbour halteth in his charitie towardes God Thus we maye see that charite in god techeth what is to be done of vs towarde man and euer we be assured to work wel if we kepe in vs this holy charite the whiche onely can kepe and knoweth the waye howe to kepe goddes worde It is our mayster Christe that byddeth vs loue oure ennemies to do welle with them that haten vs to praye for theym that persecute vs. Christe thus commandeth vs to thentent he wolde clense and rydde vs from hatred from doinge iniuries from being myndeful of displeasures to haue vs pure from hate rancour angre grudgynge he commandeth vs to loue without exception as well our fo as our frende He wolde haue vs of our charitie in god to loue man after the ensaumple of god the whiche wold haue al men indifferently to be saued and come to the lyghte of trouthe lyke as his sonne shyneth ouer the good and euylle his rayne fallethe as well vpon the vniust as vpon the iuste so wolde Christe haue vs in differentely sprede our affections to all men after the free liberalle distribution of charite For and if you be in this case that some persones ye loue some you hate som you nother loue nor hate somme you loue so so in a meane facion some you loue verye ernestly by this inequalitie of louyng lerne that you be farre from perfect cha ritie with god the whiche perfecte charitie indifferentely loueth all mē for goddes sake the good sorte of men as his dere frendes the euyll sorte as them of whom may be made dere frendes In charitie is no knowledge of any difference betwene ryche and poore betwene mayster seruant betwene bonde and free betwene faithful and vntrue betwene male and female be twene kynne and no kynne the charitable spiritie loketh vppon mans symple nature the whiche in all men is lyke and one thinge wherof he conceiueth in his mind one indifferent contēplation of al and at all seasons he is well mynded euer welle disposed to doo all men good with whom is neyther englysshe nor scottisshe aquayntaunce nor straunger but with hym one is all and in all Christe Iesus alone whome and whose crosse he knowethe and nothynge elles Thus by our Charitie with god we lerne what is our duetie towarde man But here in louynge your neyghbours and bretherne loke you deceiue not your selfe for hit is not inoughe to loue youre neighbour but ye must in the ordre and rule of charite loue hym that is onelye or chefely to loue hym for goddes sake There be fyue wayes noted of louynge one of vs an other of the whiche num bre one way is praysed thre be vtterly dispraysed and one neyther praysed nor dispraised Firste I may loue my neighbour for goddis sake as euery good vertuons man loueth euery man Second I maye loue my neyghbour of a naturall affection bycause he is my son or brother or kynsman Thirdly I may loue for vayn glo rye as if I loke by my neyghbour to be worshypped or auaunced to honour Fourthly I may loue for couetousnes as when I cheryshe and flatter a ryche manne for his goodes when I make moche of them that haue done me pleasures may do me mo The fifte waye I maye loue for my sensuall luste as when I loue to fare delicately or els when I madde or dote vppon women The fyrste waye to loue my neigh bour for the loue I haue to god is onely worthy to be praysed The second way naturally deserueth neither prayse nor disprayse The thyrde the fourthe and the fyft to loue for glory aduantage or plesure al thre be stark nought Therfore syster oute with youre loue and considre well in what way youre harte is gyuen to loue your neyghbour Charitie hath but one waye of louynge a man truly and welle that is onely for goddes sake To conclude nowe this matter the which of hym selfe is in sight lette vs knytte vp Charitie with this generall knotte that man is made absolute and perfecte in all vertues through this one vertue of Charitie But when I saye all vertues loke that you vnderstōd what is ment in the name of vertue orelles this generalle clause may deceyue you Wherfore you must lerne that the body hath his propre vertues and the soule lyke wyse hath his owne a parte from the other The vertues of the body be as to faste to watche to goo on pylgremage to traueylle with hande and fote for to helpe their neyghboures to distribute youre goodes in almes dedes to buylde vp churches wherin the people may here the word of god and com to gether to prayer to pu nysshe the fleshe with rough heer to slepe vppon the harde grounde to socour the nedy to ayde the miserable and other such actes bodi lye men doo for the loue and honour of god The vertues of the soule be of an other sorte as mekenes pacience abstinence hope faithe charitie pitie mercye and other lyke Nowe if it so be that of some infirmite I can not faste nor watche for lacke of money I can not do any almes for lacke of bodily strength I canne not traueyle yf suche necessary and true considerations make vs wante the vertues of the bodye we be without blame and had excused before god the whiche beholdeth the secrete and priuie cause of our default But in the vertues of the soule we haue no maner of defence if it be so that we lake anye of them For they haue no necessitie nor constraynt of any thynge but all be frely vnder the election and choise of our free wyl And whan it is generally sayde that charite maketh a man absolute and perfecte in all vertues ye muste vnderstonde in all the vertues of the soule the which be very vertues to speke and to name the truthe Wherby the bodye canne haue of hym selfe no vertue nor nothinge can be done of the body worthy of prayse onles the acte be coupled and ioinid with the vertues of the mynde But contrary the soule is perfecte in his vertues without all assistence and helpe of the body Then boldly we may say that from charitie cometh all vertues and none other werke there is of
forme lerne what was fyrste what was seconde and so forthe to the conclusion of youre tale BRO. I do not yet wel perceyue what you wolde haue me do but aske me what you wyll I shal therto make answere SIS Then brother tell me what was the fyrste poynt that you tolde me of Charitie BRO. Fyrste I shewed to you the signification of the worde that Charitie was not only taken for peace paciēce mercy and pitie as in our englishe tonge commenly we vse it for nothynge elles as whan I saye I wyll not breake charite I wyll kepe charitie I wyll forgiue hym for charite trouth it is that charite signi fieth all these and as I shewed to you moche more for the worde is the same that is in latin called Charitas the whiche signifieth an ordynate loue and a due rule towarde god and man the whiche ordinat loue the soule hath when he holly with al his power is wed ded to god so that besyde he neyther wyllethe nor desyrethe anye thing By the which feruent loue in god he exerciseth amonge men all the kynde of vertue And this was the fyrste thynge suster to haue you to knowe whatte the worde of charitie signifieth SIS Me thought brother that fyrst of all you shewed that charitie conteyneth all goddes lawes BRO. I dyd so in dede to brynge you to the syght of the greatte compasse that was in the name of Charite whereby you myghte the better lerne that in englysshe tongue we conceyue but a lyttelle portion of this infinite vertue whan we cōmenly speake therof But how so euer I begonne the fyrste poynte of youre lesson was to lerne the strength of charities name SYS. I wold nowe aske you the secōde if it cam not in my mind to doute whether charitie and loue be not all one as in communication I haue harde some clerkes saye they be BRO. I thinke well som clerkes wyll so say For I note in the last englysh trāslation of the gospels out of laten the translatour alway for Charitas wryteth Loue wherin I canne not consent with hym For after myn opinion there is as moche difference betwene loue and charite as is in your occupation betwene threde and twined threde For you wyll say that all twined threde is threde but al threde is not twyned threde So this worde Loue is more cōmen more general then is charitie For trouthe it is that all Charite is loue but it is not trouth that all loue is charite In greke charite is agape and loue is eros as in latine loue is amor and charitie Chae ritas In al these thre tonges there is the same difference in the tone worde from the tother that is a penne and a quylle All our pennes for the most parte be quilles but al our quilles be not pennes The quille is that remayneth in his nature without any other facion or forme put to it the penne is a quyll shaped and formed and made apt to write Likewyse loue is the common affecte of fauour charitie is loue reduced into a due order towardes god and man as to loue god alone for him self and to loue man for goddes sake Do you perceyue syster what I saye SIS Me thynketh brother that you meane as I wolde saye that betwene charite and loue is a like difference as is betwene my pereles and wyres For I see that my pereles be wyres but they haue a facion by my labour putte to the whiche facion wyers haue not And here may I say as you sayde of Charitie and Loue that all peerles be wyers but all wyers be not peerles But brother if all charite be loue what defaulte put you in the translator the whiche wryteth loue for Charitas BRO. The same defaulte I put in hym y t you wold put in one the whiche doth giue to you wiers for perles or quilles for pēnes But sister re membre you wolde haue me be short SIS It is trouth brother but the beste shortenesse is to be playne For when I vnderstonde my lesson I canne soone make it shorte Nowe then if you wylle I preye you telle me the seconde poynte BRO. The seconde was to shew you that charite could not be had without the assured myndes quietnes as an effecte folowynge the same the which stedfast quietnes of mynde is not to be inordinatly styred or moued with passions SIS Sauyng your tale brother I pray you tell me some englyshe worde what you calle passion For truly I know none other passion but the passion of Christe BRO. Then I haue loste manye wordes For I thought I hadde sufficiētly declared vnto you that any mouynge of the mynde in to an vngodlye desire was called a passion as malice rancour yre enuy ambition couetousnes lechery glottony pride hatred study of prayse study of auengyng and suche other whiche styrre vp and moue the mynde oute of his naturalle reste to loue or to hate without reason and mesure As whan our bodye suffreth any torment we sey we be in a passion so when our mynde suffreth any suche inordinat desires we haue the myndes passion and euery suche motion of mynd out of due cours is called a passion The mynde is moued out of his due corse as often as it is stirred with these affectes that be engendred of our principall loue to this lyfe as to be dispraised with our disprayses or sclanders is a thynge that rysethe in vs from the loue of this lyfe where if we study to be magnified we be in a sore passion agaynste reason the whiche teacheth vs to seke our glory in more stable thinges then can be found in this life But bicause you speke of the worde shortly as you say it is no very englysshe word how be it whan we be driuen to speake of thynges that lacke the names in oure tonge we be also driuen to borowe the wordes that we haue not sometyme out of latin sometyme out of greke euen as the latin tonge doth in like necessitie borowe take of other And though now at the fyrst heryng this word stondethe straungelye with you yet by vse it shall waxe familiar specially when you haue it in this maner expressed vnto you Nowe than to opteyne this rest of mynde the chefe effecte of charite we must beware that no passion rule in vs but alwayes in all thynges we muste ordre our desires by the draught and trayne of this one desire the which we haue of louynge god alone with al our holle hartes power wyttes intelligēce neuer suffering aduisedly the corrupte loue of this false flaterynge lyfe to haue any smal place in oure soule wherby we shulde waxe the weker in the fulle vnyenge and knittinge of all our intentions to the wylle and pleasure of god And sister it was the seconde parte of your lesson SIS Ye brother I wolde I had lerned well that I might euer be quiete howe so euer I were