their passions waxed more gloryous And the Iewes hauing their teÌ„ple theyr sacrifices the boke written with the haÌ„d of god hauing also Cherubin their holy and secreate place of praiers and al other thinges mete for their daily sacrifices and hauing the prophetes some departed some yet aliue the which in structed theim in their present maners shewed what god did continually for them and what he had in times past done what he did for them in Egipte what in the wildernes and what also god did for theÌ„ whan they came into the place promissed to them Yet al this not with standyng they not onely nothyng proceded in grace and vertu but also in appetual witnes of their own mischiefe and vngraciousnes they set vp in their churche ydols and images of faulse goddes sacrifyynge to the same bothe their owne sons and daughters Thus they did in theyr temple and also in other places in woddes and mountains but these saied thre children in a straunge countrey in the handes of their ennemies vnder the power of a cruell tiranne throwen into the fire bee nothynge hurted and not onely that but also take thereof greate honour and glorye Nowe than to make an ende wee knowing and gathering these maner of exaumples out of the hollye scripture where be many mo that make to this purpose if a man will seke there so that diuersly we may see some without all constrainte without all necessitee without any cause to bee againste theim selfe and take sore hurte some other hauing all the worlde against theim to be stedfaste in their righte waie and not able to be neuer so littel remoued frome theyr vertue Thus whan we euidently knowe and see we shoulde without all doubtynge conclude with our selfe that if any man be hurted he is hurted of him selfe although the numbre of theim that do hurte bee infinite although all in a plumpe that dwell other in the earthe or in the sea wolde agre to hurt yet they can not in no smal point hurt him that is not hurted of hym selfe With this we began and with this wee make here an ende FINIS The preface To my right worshipfull suster dame Suzan Kyngestone THe circumspecte persone whiche is accustomed one tyme in the yere to bee vexed with feuer Catarre or lyke syckenes preuenteth that tyme by expulsing the matter whiche moughte bee occasion of suche disseases and studiethe to reduce the bodie into suche temperaunce and soo to preserue it as the saied mattier shall not bee augmented wherby moughte ensue any detriment Like industrie or rather muche more oughte to be vsed good Suster of euery reasonable creature as well against the moste certaine sickenes and finall dissolucion of nature called corporal death as also against all worldly vexacions and troubles called the toyes of fortune or the crankes of the worlde consideryng that of any of theim neither the time can bee knowen whan they shall happen nor assured remedye maie bee founden for to repell them onely a pure and constaunte faithe hauynge therto ioyned wisedom and pacience may sustaine their assaultes and strongly resiste theim As it is excellently declared and taughte by the holly doctour and martyr saincte Cyprian in a sermon whiche he made to the people of Affrica where he was Byshoppe in the time whan there was continuall persecucion of painims and also mortalitee by generalle pestilence Whiche sermone whan I had ones perused in readyng I liked so well that I desired that all other persons mought vnderstande it Remembring that many there bee whiche I doubte not are as neigligent as I in consideryng those sondrie calamitees not withstandynge that they haue beholden men and women of euery astate whiche haue died eyther before that they loked for death or in some other wise than they vouched saulfe orels for saken of fortune haue liued in pouerty Wherfore as wel for their instruction as mine howe we maie be alwaie prepared againste those naturall and worldly afflictions I haue traunslated this littell boke not supersticiously folowing the letter whiche is verely elegant and therfore the harder to traunslate in to oure langage but kepyng the sentence and entent of the Auctour I haue attemted not with litel study to reduce into englishe the right phrase or fourme of speaking vsed in this treatise whiche I haue dedycate and sent vnto you for a tâ—ken that ye shall perceiue that I do not forget you and that I do vnfainedly loue you not onely for our allyance but also muche more for your perseueraunce in vertue and workes of true faithe praiyng you to communicate it with oure two susters religious Dorothe and Alianour and to ioyne in your praiers to god for me that I maie be constant in his seruice and performe well suche other workes as bene in my handes onely to his honourâ— and glorie ¶ I haue added hereto a litel treatise but wonderfull fruitful made by the vertuous and noble prince IohnÌ„ Picus Erle of Mirandula who in abundaunce of learnynge and grace incomparablie excelled all other in his time sens Whose picture I wolde to god were in all noble mens Chambers and his grace and vertues in theyr soules and maners Hertely fare ye well It London the firste day of Iuly the yere of our lorde god 1534. ¶ The sermon of holy sainct Cyprian of mortalitee of man Ryght well beloued frendes all bee it that many of you haue your myndes entier and perfecte the faith stable and the soule deuoute not beyng meued with the hugenes of this present mortalitee but lyke to a puissant and stedfast rocke rather doo breake the troublous assaultes of this worlde and the violente floudes of this present tyme the soule hir selfe not beyng broken ne ouercome with anye temptacions but onely proued Neuerthelesse for as muche as I do consider to be in the multitude diuers whiche either bee weakenes of courage or by smalnes of faith or by swetenes of the life of this world or by the delicatenes of their kynde or that whiche is a more heuie thing being deceiued in the opinion of truthe do not stande faste ne set forthe the diuine and inuincible mighte of their stomackes I mought no lenger dissemble that matter ne retaine it in silence but that as farre forthe as the meanes of my learning or wit moughte extende I wolde declare the doctrine of Christe by a sermon conceiued and lifelye expressed to the entent that the slouthe and dulnes of delicate mindes moughte be refourmed And also that he whiche hath all redie professed to be the seruante of Christe maie hereafter bee demed woorthy of Christe and therto accepted Uerely good frendes he that fyghteth for god and beyng in the celestial campe dothe hope on thynges that bee Godly ought to knowe well hym selfe to the intent that in the tempestes and stormes of this worlde there be in vs no dred or fearefulnes sens almightee god hathe afore warned that suche thynges shulde happen Instructyng and teachynge vs
wherto our sauiour in all his prechyng and teachynge loked was to haue men indued with charitie For our diuine maister sawe that there neded no rehersall of synâ—es the whiche were to bee eschewed nor yet of vertues that were to be folowed if man could take charitie that is by it selfe suffycyent for all bothe to kepe menne from stumblyng in the waie from wanderyng out of the waie and finally to conducte men to the blessed wayes ende Here you se that the compasse and circuite of charite is large and wyde in as muche as it comprehendeth all that can be spoken either ageynste vice or with vertue You paraduenture thought that charitie was nothyng els but to kepe pacience and not to be displesed nor angry It is trouthe this poynt is one parte of charitie but it is not all For what so euer the loue of god prouokethe vs to or the feare of god dryuethe vs fromâ— all in one summe is concluded to be vnderstande in charitie Whervpon I maie if you kepe charitie saie that you be the very doughter of god and moste dere syster of Christe But I feare me youe haue more ofte spoken the worde charitie then you haue studyed to learne what thyng shulde bee Charytie and therby ye saie paraduenture of your selfe more then you dooe For I haue noted your mynde to be somewhat troubled with certayne fantasyes the which could haue no place in you if you were fylled with this charitie For here a lytell more in fewe wordes what is the playne definicion of this vertue as I fynde it writen of a greatte holy man and a common doctour Charitie saiethe he is a good and a gracious effect of the soule wherby mans herte hathe no fantasie to esteme valour or ponder any thynge in this wyde worlde beside or before the care and study to knowe god For who so euer is inclined to loue these erthly thynges it is not possible for hym euer to attaine so longe as he so dothe to the assured constant perfit vse of this charitie bycause his mynd hath so many and soo dyuerse lettes that hyndre and withdrawe hym from takynge the possessyon of this great treasure wherin bee touched the heapes of all vertues And a lyttel now to speake of these impedimentes and lettes it shall muche appertaine to our purpose for we shall the quycklyer come to charitie if we can knowe and escape all the blockes that lye in our waie to lette vs not onely to lette vs to come to charitie but to dryue and chase awaie frome vs this vertue that neither we canne come to it nor that to vs. The perfyte loue of god hath in it a meruailous quietnes and rest it is neuer moued styred nor caried awaie by no storme of worldly troubles but sytteth faste and sure in a continuall calmnes agaynst all wedders al blastes al stormes No rocke is more stylle then is the mynde of a charitable man whan the worlde tumbleth rolleth and tosseth it with the vomye wawes of temptacions the whiche drowneth the myndes of all vs that be weake or sicke in charitie I wold therfore syster that you diligently learned what be these blastes that turmoylen our myndes out of the reste the which charitie requireth You shall vnderstand that there be certain mocioÌ„s called passions that soore assaulte our soule and bringeth our spiritie to muche vnquietnes as to be moued with anger is a great rolling of the mind to brede enuie to fede rancour to nourisshe malice to be mindeful of any miure to be studious of auengynge to be greued with yll speakynge to fume at backe byting to grudge at compleyntes to frette with chyding to striue for shame for sclaunder These be the thynges that suffre no mynde reste any of these passions troublethe the mynde continually from one fantasy to an other so that no quietnes can be had Agayne to study for promocion to care for mariage to fyshe for riches to be gredie of honour to be desirous of fauour to couette preferremente to gape for prayses these also be sharpe spurres that chasen the mynde and kepen the mynde euer styrrynge and voyde of quyetnes Like wise to ensue a delite of deintye and swete fedynge to be taken with pleasure of the body to be ouer throwen with sorowe to perche vp with gladnes to holde vp the chyn to highe in prosperitie to hold downe the head to low in aduertise to be in bondage vnder the fierse rules of censual luste Whose crueltie ouer man hath noo pytie measure nor ende These and suche other be thynges that so troublen disquieten mans mind that quiet charitie can not abyde there For loke a lytell vpon the vnmercyfull man that can not forgyue see howe he boyleth in his appetite to be auenged Loke vpon the enuious stomacke howe he without reste freteth in couetyng the syght of his hurte whome he spyteth Looke vppon the glotton howe beastly he purueyeth bealy cheate Loke vpon the lecherer how busy he is in his vngracious thoughte Loke vpon the couetous wretche howe withoute reason he scrapeth and shrapeth for gaynes Loke vpon the ambicious felowe howe he besturrethe hym to gette worshyppe These men throughe theyr corrupte fantasies be no lesse gredie to satisfie their desires than the hungrye and the thurstye bodyes throughe naturall necessitie seke to bee refresshed Wherof we maie se that slepyng and wakyng these mens myndes rolle without takyng reste Suche wrastlynge phantasies suche inordinate appetites be called passions the whiche moue and styrre the soule contrary to his nature eyther by loue without reason or by hate without measure when we wyllyngly consente to the wynde of these sensyble thynges The mother of all these passions is a parciall loue that we beare to our selfe that is to saie the loue of thâ—s carcas and of this lyfe To kylle in vs this mother to all myschefes our maister Christ teacheth vs to hate this lyfe and to set our bodies at naught He saith it is the nexte waie to fynde lyfe if we sette nothynge by the losse of this life he saith the caryng for our body importeth and bringeth with hit a mystruste of goddes prouidence as though â—od had better prouyded for the state of byrdes than for man whome he hath created after his owne image Nowe then to gete this reste that therby we maie gete charitie we muste caste awaie the loue of this lyfe the whiche causeth all the saied ruffelynge passions by the whiche our soule standeth in peryll of deathe For learne you that to the soule it is a soore deathe to be seperated frome god And these passions be they that onely plucke the soule from god and causeth the soule to forgete heauen in the busy occupacions of this worlde the whiche worlde swarmeth full of deed soules that nyght and daie trauelyn and sweatte in the workes of darkenes from whens they shall departe in to an other darkenesse endles neuer to se
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
Adueniat regnum tuum O lorde god lette thy kyngdome be here amongest vs. Where the kyngdome of god is there god reygneth ouer suche subiectes as bee woorthy to haue suche a kynge and plainely there is heauen where so euer is the kyngdome of god So that of this worlde there might bee made an heauen Againe our maister and sauiour taught vs to praie Fiat uoluntas tua sicut in caelo et in terra Oh good lorde graunt that thy will maie be fulfylled in this worlde as it is in heauen that we men maie in euery thoughte and acte agre with thy will as aungelles do that we in this lyfe make noo more resystence againste thy pleasure then the blessed company of heuen doth This peticion can not take effecte onles man be made lyke an angel all pure and clene from the dreggy appetites of this lyfe that is to saie vtterly ridde frome all passions the whiche euer striue against the wyll of god Now than in as muche as I beleue that Christe byddeth vs aske nothynge but the same maie bee I thinke it possible to make of this worlde the kyngdome of god and to make men the kepers of goddis will The whiche two thynges to lyue in the kyngdome of god and to obserue and kepe goddes will I recken to be a perfection of aungels lyfe in heauen But syster remembre Christ byddethe vs not to attempte to performe this perfection by our owne power for that were playnely impossible but it is our maisters instruction that we shulde turne vs in praier to god and of his infinite goodnes craue and aske his grace wherby we shall be comforted susteyned and coraged to saie at the laste with saincte Paule We be able to do all in hym that helpeth vs Iesus Christe This were to haue our spirite holly gyuen to serue god to knowe god to loue god and nothyng elles And if you wolde saie that sainctâ— Paule came not to this perfection nor none of the sainctes but the beste men were synners lette it soo be yet be assured if man duely applye his will to be without synne so that in his wyll be noo lacke nor faynyng this man before god is an aungell And syster as he shoteth nerer the marke then he dothe that seeth none and shoteth at all aduentures so you seyng now and knowyng the veraie perfection of charitie you shal the better enforce towarde it than if you were beset with blynde ingnoraunce Of all this matter sister with you I will not reason out of your Pater noster the whiche I thinke is inough for your requestes at this tyme. SIS I holde me contented brother and praye I will fyrste that I maie thinke possible to be thus perfecte Next that I maie haue grace to enforce thytherwarde the vertuous power of my herte BRO. There is noo more required of you but this appliyng of your wyll to get grace but grace shall you neuer gette but if you aske it without any doubt or mistruste in the goodnes of god who is euer redye to gyue when he hereth one that accordyngly asketh And to shewe you what praier is shaped accordyngly to goddis eares it were a mattier for no lyttell boke Therfore syster bee contented to leaue your digressions and retorne to your purpose SIS I haue no purpose but to learne and learne I shulde if you taughte me to praie Ye lest I trouble you to to muche I wylle go forth to require of you what was the thyrde poynte in my lesson of charitie BRO. It was to shewe that charitie is not lyke one vertue but it is suche a thynge that by manye degres of diuers vertues it muste bee goten as a fynalle conclusion of all labour and trauaile in vertue As fyrste we muste be endued with a vndoubted Faithe to beleue perfectely the historie of our sauiour whose doctrine brought firste into this worlde this charitie for an absolute conclusion of al lawes After this faithe we must entre into a feare of god not the feare of vile bondmen the whiche haue no mind to kepe their masters pleasure but only loke vpon the punishment our feare must be a reuerence to god lyke as louynge children feare to displease theyr fathers By this reuerent and louing feare we must procede to Abstinence that is to saie we must beare such feare and reuerence to God as shall cause vs for the honour of god to refraine the sensuall inticementes of synne the whiche bespottethe deformethe and defeatethe the ymage of god in vs the greattest euyll that man hath To kepe this abstinence we muste gather Pacyence a vertue that maketh strong our soule to suffre the violence of all resistence to vertue by the whiche pacience we shall take an hope to be parte takers of goddes mercifulnesse and to inioy a rewarde that passeth all the powers of men to shewe it Out of this spryngeth a feruente loue to god whiche is called charitie through whiche the mynde shall bee seteled in suche a quietnes that all the chaungeable and sondry blastes of this worlde shall nothyng moue as frome our desire to rest in god And this mindes reste and perfecte quietnesse is the pryncypall effecte of charitie the conclusion and finall perfection of all vertue I will nowe ende these mattiers with a wonderfull prayse that the chosen vessell of god sainct Paule wryteth of charitie of the whiche praise I woulde haue you syster note and marke diligently what a dignitie is in charitie to be aboue all thinges pondred and regarded of all Christen men This apostle saieth in effecte thus If almyghty god the father woulde gyue to me all giftes of his grace as to endue me with the holy spirite of prophecie to make me a priuie counsailor of all the secrete misteries in heuen to cause by the power and strength of faithe to worke wonders to do miracles in quicknynge the deed in gyuinge sight to the blynde yet all this not withstandynge I am not in the waie of saluacion if I wante charitie Howe muche then shoulde man bestowe endeuour enforce and exercise all his wittes to gette and kepe the possession of this high vertue the whiche 〈◊〉 the soule of lyfe the grace 〈◊〉 â—aces the one thynge that â—â—nethe man in fauour with god and that god onely requireth of man for all his goodnes towarde man It is suche a thyng thâ—s charitie that by the auctoritee of holy writ I wyll not onely call this vertue a godly thyng but I sai it is god him selfe that who so euer kepeth him in charitie he hath god with hym and he in god dwelleth that dwellethe in charitie For bothe god is charitie and charitie is god to whom nowe and euermore be all glorie praise and honour Amen FINIS ¶ Thus endeth this treâ—tyse of Charitie An exhortacion to younge men IT HAPPENETH at this time my herty beloued Edmond that I am in suche place where I haue noo
by his owne mouthe with a prouident exhortacion and therwith preparynge and comfortynge the people of his churche to the paciente sufferaunce of thinges to come wherin he prophesed and declared vnto vs that battaill famine erthquakes and pestilence shoulde arise in sondry countreyes and places And to the entent that no sodaine dread or feare of straunge thinges anoyyng vs shulde in any wise oppresse or abashe vs he tolde vs before that toward the ende of the world aduersitees and troubles shoulde more and more be increased Now beholde al that whiche he spake of hath hapened and is come among vs. And sith that is now happened whiche was before spoken of there shall also nowe ensue all that whiche was promised oure lorde hym selfe promisyng and saiyng What time ye shall see all these thynges come to passe than be you sure that the kingdom of heauen is at hand The kyngedome of heauen good frendes beginnynethe nowe to approche The rewarde of life and the comforte of helth euerlastyng perpetuall gladnes and the possession of Paradise whiche before we had loste nowe the worlde passing awaie become and at hand euen nowe after thinges erthely do succede that whiche is heauenly after smalle thynges great thinges and precious after thinges transitory thinges eternall or euerlastyng What tyme is it nowe to be sad Or who amonge these troubles wil be timorus or sorowfull but onely he in whome lacketh bothe faith and hope for he onely feareth deathe which will not go vnto Christ and he whiche will not go vnto Christ is he whiche dothe not beleue that he nowe beginnethe to raigne with Christe It is writen The iust man liueth by faith If thou bee a iuste man thou liuest by faith If thou beleueste truely in god commyng to Christe and beynge sure of his promisse why doesre not thou ren and imbrace Christe nowe thou art called Why doest not thou thanke god and reioyce that thou arte out of the diuilles daunger ¶ The iuste man Symeon who verely was a good and a iust man and kepte the commaundemences of god ful of faith whan aunswere was made vnto him from almightee god that he shoulde not die vntill he had sene Christ whan Christ being a babe came with his mother into the TeÌ„ple he in spirite knewe that Christe was nowe borne of whose coming he was before warned And whan he behelde him he knewe that he hym selfe shoulde shortely after departe frome this worlde Wherfore beyng ioyful of death that approched and beyng sure of his sone sending for he toke the blessed babe in his armes and with praises and thaÌ„kes vnto god he saied with a lowde voyce Nowe good lorde thou wilt licence thy seruaunte to departe from this mortall life in peace accordynge to the woorde that thou sendest me For nowe mine eyen haue beholde thy prouision of remedy that thou hast prepared in the sight of all people As who saith prouing and witnessynge also that thanne peace was come to the seruauntes of godâ— and that than was a peasible quietnes Whan we beyng drawen out of the stormes of this worlde desyre to come to the heauen of perpetualle suretee and also whan deathe beyng from vs excluded we attaine to immortalitee or life euerlasting That is our peace that is our sure tranquillitee that is our stedfast our fyrme and perpetuall suretee Furthermore wha◠〈◊〉 〈◊〉 we in this worlde but fight againste the deuil daiely in battail and against his waypon and ordinaunce make resistance with continuall conâ—â—ictes We striue daily with auarice with lechery with wrath with ambicion We haue a busie and painfull wrastlyng with carnall vices and worldely delectacions The minde of man is besiged and all about compassed and assaulted with sinne and hardly is matched on al partes and maie vneth resiste and defende hym from all For if he ouerthrowe Auarice than stertethe vp lecherie If lecherie be oppressed ambicion cometh in hir place and although ambicion be neglectedâ— yet wrath wil exasperate Pride inflatith drunkennes allureth enuie breaketh concorde and by the same is frendshyp dissolued Thou art constrained to curse whiche the lawe of god dothe prohibite Thou art compelled to sweare whiche is vnlefull These persecucions thy minde daily dothe suffre with these many perils thy stomake is vexed And yet doeste thou delite to tarie longe here amonge the swordes of people malicious whanne rather thou shouldeste coueite and desire deathe settynge the forwarde to haste the towarde Christ he saiyng to vs in his doctrine I telle you verelye ye shall bothe weepe and waile but the worlde shall reioyce and be mery ye shall be heauy and sorowfull but your heauines shall be tourned into mirthe Now who will not make haste to come where he shal be mery who wil not wishe to lacke alwaie heauines But at what time our sorow shall be tourned myrthe our lorde him selfe declareth saieyng I shall se you againe and your hertes shal reioice and that gladnes shal no man take frome you Wherefore sithe to see Christ is perfecte reioysynge and our gladnes maie not bee without beholdyng of him what blyndnes of minde yea what madnes were it to loue the vexacions paines and continuall sorowes of this present worlde And not rather to make all spedy deligence to come to the iois whiche maie neuer bee taken from the This doth happen deare frendes because that faith lacketh for no man doth beleue that such thinges shall come whiche almightee god who euer is true hath all redie promised whose worde is eternall and to theim that beeleue alwaie sure and constaunt ¶ If an honourable man and of great grauitee did promise the any thyng thou wouldeste truste him and wouldest not thinke to bee deceiued of hym whome thou knowest to be as wel in worde as in dede substancial and stedfast But now almightee god talketh with the in his scripture and thou as false and disloial doest flitter in a minde mistrustfull and wauering God hath promissed to the whan thou shalte departe from this worlde immortalitee and life euerlastynge And yet not withstandyng thou doubteste that is as muche to saie as thou knoweste not god And also thou willingly offendest Christ the master of al them that beleue with the sinne of incredulitee or lacke of beleue and that thou being constitute and admitted into the churche of god haste not faith in the house of faithe Howe muche the departing frome this worlde shall bee to thy profite Christe him selfe maister of our profite and helthe dothe declare where he saith to his disciples whiche sorowed because he tolde theim that he woulde depart If ye loued me ye woulde reioyce for as muche as I go to my father Therby teaching and declarynge vnto vs that whan they whom we do moste fauour or loue do depart out of this worlde we shoulde rather bee gladde than sorie Whiche thynge the blessed apostle remembryng saithe in his Epistole My lyuing is Christe and
as life euerlasting may not succede withoute departynge from hens All be it it is no cleare departynge but rather a passage and chaunge of this life for the life eternall the temporal iourney perfourmed Who will not hye hym from the warse to the better Who will not coueite to bee refourmed and chaÌ„ged to the figure of Christ or will not desire to come shortely to the dignitee celestiall grace Paule the apostle preaching our abiding saith he is in heauen froÌ„ whens we abide the comminge of Christ Iesu who shall transforme oure simple bodie in semblable figure to the bodie of his clearenes And Christe oure lorde promissed that we shal be suche whan he praied to his father that we moughte be with him and liue with him in eternall places and be ioyfull and mery in the kyngdome of heauen saiyng Father I will that suche as thou haste giuen to meâ— that thei be with me where so euer I be and that thei se the clearenes that thou gauest to me before that the world was create Wherfore he that entendeth to come to the place where Christe is to the brightnes of the Realmes celestial ought not waile or lamente but accordynge to the hope whiche he hath in the promise of god and truste that he hath in trouthe be ioyfull and glad in his departing or translacion froÌ„ hence For as muche as we reade that Enoch was translated or taken oute of this worlde bycause he pleased god as holy scripture witnesseth in the boke of Genesis in this wise Enoch pleased god and was not afterward founden for god translated him frome hence That thinge wherwith he pleased in the sight of god was that he deserued to be taken from the perils of this present worlde More ouer the holy goste teachethe by Salamon that they with whom god is pleased bee the sooner taken awaie and deliuered from hence lest if thei shulde abide lenger they shuld be polluted with worldely infections Therfore Enoch was rapte and â—aken awaie sodainely leaste sensuall appetite shulde corrupt his vnderstanding For his soule was vnto god pleasynge and therfore he hastened to bring him out of the middes of iniquitee Semblablie in the psalmes the deuout soule hasteth spedily toward hir god with a singular faith as it is writen O thou god of vertues and puissance howe wonderfulle delectable bee thine habitacions my soule desyreth and hasteth to come to thy plaices Uerely he onely shoulde haue will to abide in this worlde whom the worlde deliteth whom flatering and deceptful time inuiteth with vaine delectacions of worldely pleasures Nowe sens the worlde hateth a true christen man why doest thou loue that thing wherof thou art hated and foloweste not rather Christe who hath redemed the also loueth the. ¶ Saincte IohnÌ„ in his Epistolle speaketh and crieth vnto vs exhorting vs not to loue this worlde in folowing our appetites Loue not the worlde saith he ne the thinges whiche be in it For who so euer loueth the worlde the charitee of the father of heauen is not in him sens all that is in the worlde is inordinate appetite of the fleshe inordinate appetite of the eien and desire of worldely honour whiche do not procede of our father but of worldly appetite And yet the world and his vaine appetite shal wanishe awaie but he whiche shall fulfil the pleasure of god shall abide euerlasting like as god is euer eternal Therfore good frendes lette vs alwaie bee bounde and ready to perfourme all thinge that god willeth with a perfect minde a faith stable and constant with vertue puissant and stronge all feare of deathe vtterly excluded and onely thinking on the immortalitee whiche immediatly foloweth Lette vs declare that to be the thynge that we dooe beleue in and not lamente the departing of them whom we doo fauoure And whan the daie of our sending for shall approche lette vs willingely and without any stickkyng come vnto god whan he calleth which sens it ought to be done of theim whiche be the seruauntes of god much rather now the world decaiyng and in poynte to fâ—l and also compassed with tempestes of euils continually assaultyng it Also we perceiue that great mischeife is all readie begon and we knowe that muche greatter is comming Let vs reken the greattest aduantage to departe shortly from hens whiche shal be for our special commoditee If the walles in thy hous shulde shake for age and the roufe shoulde trimble and all the holle house werie of rockyng of the beames and rafters shoulde thrette to fall shortly in ruine woldest thou not departe thense in all the haste possible If whan thou art on the see the wawâ—s beyng dryuen vppe with a sturdie winde a troublous and stormie tempeste wolde warne the that thy shyp were in daunger of losing wouldest thou not make haste to come to some hauen Loo beholde the worlde rocketh and is nowe in falling and declareth his imminente ruine not for age or feblenes of thynges but onelye for that his ende now approcheth and yet thou thaÌ„kest not god nor doest not reioyce in thy selfe that beyng takyng awaie with a more ready and as I mought saie a more riper departyng thou maiste escape the ruines wreckes and plages whiche nowe thou seest comming We muste consider good frendes and often times thinke that wee haue renounced this worlde and that we dwelle here but as pylgrimes and gestes Therfore lette vs imbrace ioyfullye the daie whiche doethe appoynte euery man to his habitacyon and deliuerynge vs hens escaped frome the snares of this worlde restoreth vs vnto Paradise and the kyngedome of heauen Who beyng I praie you in a far iourney will not make haste to retourne home to his countrey Who being on the sea sailing homewarde woulde not desire to haue a prosperouse wynde that he maie the sooner salute and imbrace his good frendes Lette vs accompte Paradise to be our very countrey For there haue wee the blessed Patriarches our veraie auncetours Why make we not hast ye why do not we ren a pase to see oure countrey that we maie salute our good Auncetours There dothe abide and loke for vs a great numbre of our dere frendes our Auncetours our fathers and mothers our bretherne and children A plentuous and great multitude whiche nowe bee sure of their immortalitee and yet do care for our suretee doo desire to haue vs in their company To come to beholde and imbrace theim lorde god what a ioye and comforte shall it be bothe to theim and to vs What an imcomparable dilectacion of the heauenly Regeons withoute feare to die and with assured eternitee to liue euer O with howe perfecte and eternall felicitee There is the moste glorious quiere of the blessed apostles There is the college of the gladde prophetes There is people innumerable of hollye martirs adourned with crownes of victorye for theyr vexacions and sundry passions there bee the tender and pure virgins triumphyng whiche with continence
of soule and body dyd subdue the puissaunce of carnal appetites There be they whiche beyng mercifull in giuing sustinance to the nedy persons did therby fulfyll the workes of Iustice There also be they whiche obseruyng diligently the commandetes of god dyd transpose worldely possessions vnto the heauenlye treasure To those lette vs hye vs a peace good frendes that we maie shortely be with them let vs desire feruently to come vnto Christ. That thought let god almightee see in vs That entent of our mind and faithe lette our lorde Christe perceiue beholde sens vnto the them whiche towarde him haue moste affection his goodnes will giue his rewardes most abundaunt and plentuous Amen ¶ The rules of a Christian life made by IohnÌ„ Picus the elder Erle of Mirandula FIrst if to man or woman the waye of vertu doth seme hard or painefull bycause we muste nedes fight againste the fleshe diuell and the worlde let him or hir cal to remembraunce that what so euer life thei will chose accordyng to the world many aduersitees incommodities muche heauines and labour are to be suffred ¶ More ouer let theim haue in remembraunce that in wealthe and worldely possessions is muche and longe contencion labourious also and therwith vnfruitfull wherin trauaile is the conclusion or ende that he whiche was god and of all men the mooste iuste or rightwise whan he behelde him selfe mocked spitte on scourged and punished with all dispites and rebukes and set on the crosse amonge errant theues as if he hym selfe were a false harlot he not withstandyng shewed neuer token of indignacion or that he were greued but suffering all thynges with wonderfull pacience aunswered all men most gentilly In this wise if thou peruse al thinges one after an other thou maieste finde that there is no passion or trouble that shall not make the in some parte conformable or like vnto Christe ¶ Also put not thy truste in mans helpe but in the onelye vertue of Christe Iesu whiche saied Trust well for I haue vainquished the worlde And in an other place he saithe The prince of this world is caste out therof Wherfore lette vs trust by his onely vertue to vainquishe the worlde and to subdue the diuell And therfore ought we to aske his helpe by the praiers of vs and of his sainctes ¶ Remembre also that as sone as thou hast vainquished one temptacion alwaie an other is to be loked for The diuel goeth alwaie about and seketh for hym whom he wold deuoure Wherfore we oughte to serue diligently and be euer in fere and to saie with the prophete I will stande alwaie at my defence ¶ Take heed more ouer that not onely thou bee not vainquished of the diuel that tempteth the but also that thou vainquishe and ouercome hym And that is not onely whan thou doest no synne but also whan of that thing wherin he tempted the thou takest occasion for to dooe good As if he offreth to the some good acte to be done to the intent that therby thou maiest fall into vainglorie furth with thou thinking it not to be thy deed or worke but the benefite or rewarde of god humble thou thy selfe and iudge the to bee vnkynde vnto god in respecte of his manyfolde benefites ¶ As often as thou dooest fighte fight as in hope to vainquishe and to haue at the last perpetual peace For that paraduenture god of his abundaunt grace shall gyue vnto the and the diuell beyng confused of thy vyctorie shall retourne noo more againe But yet whan thou haste vainquished beare thy selfe so as if thou shuldest fight againe shortely Thus alwaie in bataile thou muste thinke on victorie and after victorie thou muste prepare the to bataile immediatly ¶ All thoughe thou felest thy selfe well armed and readie yet flee not withstanding all occasions to sin For as the wise man saithe Who loueth perille shall therin perishe ¶ In all temptacions resist the begynning and beate the Childrene of Babylon againe the stone whiche stone is Christe and the children be euill thoughtes and imaginacions For in longe continuyng of sinne seldome worketh any medicine or remedie ¶ Remembre that all thoughe in the saied conflict of temptacion the bataile semeth to be veray daungerous yet consider how much sweter it is to vainquishe temptacion than to folowe sin wherto she inclineth the wherof the ende is repentaunce And here in many bee foule deceiued which compare not the swetnes of victorie to the swetnes of sinne but onely compareth bataile to pleasure Notwithstandynge a manne or woman whiche hath a thousande times knowen what it is to gyue place to temptacion shulde ones assaie what it is to vainquishe temptacion ¶ If thou be temptedâ— thinke thou not therfore that god hath forsaken the or that he setteth but littel by the or that thou arte not in the sight of god good or perfecte but remembre that after sainct Paule had sene god as he was in his diuinitee and suche secreate misteries as be not lefull for any man to speake or reherce he for al that suffred temptacion of the fleshe wherwith god suffred hym to bee tempted least he shuld be assaulted with pride Wherin a man ought to consider that sainct Pauleâ— which was the pure vessel of election and rapt into the third heuen was not withstandyng in perill to bee proude of his vertues as he saith of him self Wherfore aboue all temptacions man or woman oughte to arme theÌ„ moste strongly against the temptacion of pride sens pride is the rote of all mischiefe against the whiche the onely remedie to thinke alwaie that god humbled hym selfe for vs vnto the crosse And moreouer that death hath so humbled vs whether we will or no that our bodies shal be the meate of wormes lothesome and venimouse FINIS ¶ Gathered counsailes Consideracion of man him selfe O Man know thy selfe knowe what thou arte know thy begynnynge whye thou were borne vnto what vse or ende thou were gotten why thou weere made of whose making thou were made to what thyng in this world thou were fourmed haue minde of thy makynge bee suche as thou were made yea suche as thy maker fourmed the. Euery daie rensake thine hert euery daie examine thine hert kepe thy soule from sinfull thought let not foule thought ouerthrowe thy minde Whan a shrewde thought toucheth the consent not to it Kil the serpent whan he first appereth treade downe the serpentes heade Caste vnder foâ—e the beginning of euil suggestion or stirringe to sin Amende sin there where it is knowen In the beginning withstand a shrewde thought and thou shalte escape well the remenaunte Againste lechery BE thou not defouled with any vncleanesse bee thou not spotted throughe any foule lust Lette lechery growe no more in the Chastitee ioynethe a man to god To chastitee is behyght the kyngdome of heauen If thou yet fele the stirring of thy flesshe if thou bee touched with prickynges of