A SVVETE AND DEVOVTE SERMON OF HOLY saynt Ciprian of mortalitie of man The rules of a Christian lyfe made by Picus erle of Mirandula bothe translated into englyshe by syr Thomas Elyot knyghte LONDINI IN AEDIBVS THO. BERTHELETI Preface ¶ To my ryghte worshypfull suster dame Suzan Kyngestone THe circumspecte person whiche is accustomed one tyme in the yere to be vexed with feuer Catarre or lyke sykenes preuenteth that tyme by expulsynge the matter whiche moughte be occasion of suche desseases and studyeth to reduce the bodye into suche temperaunce and so to preserue hit as the sayde matter shall not be augmented wherby moughte ensue any detriment Lyke industry or rather moche more ought to be vsed good Suster of euery raysonable creature as well agaynste the mooste certayne sikenes and fynall dyssolution of nature called corporall death as also agaynst all worldly vexations and troubles called the toyes of fortune or the crankes of the worlde consyderyng that of any of them neyther the tyme can be knowen whan they shal happen nor assured remedy may be founden for to repelle theym onely a pure and constante faythe hauynge therto ioyned wysedome and pacience may sustayne theyr assaultes and stronglye resyste them As it is excellently declared and taughte by the holy doctour and martyr sayncte Cyprianâ— in a sermon which he made to the people of Affrica where he was Bushop in the tyme whan â—here was continuall persecution of paynyms and also mortalitie by generall pestilence whiche sermone whan I had ones ê‘ vsed in redynge I liked so well that I desyred that all other persones mought vnderstonde it Remembrynge that many there be whiche I doubte not are as neglygente as I in consyderyng those sondry calamities not withstandynge that they haue beholden men and women of euery astate whiche haue dyed eyther before that they looked for death or in some other wyse than they vouched saulfe or els forsaken of fortune haue lyued in pouertye Wherfore as welle for theyr instructyon as myne howe we may be alway prepared agaynst those naturall and worldly afflictions I haue traunslated this lyttell boke not supersticiouselye folowynge the letter whiche is verely elegante and therfore the harder to traÌ„slate into our langage but kepynge the sentence and intent of the Autour I haue attemted not with lyttell study to reduce into english the right phrase or forme of speakyng vsed in this treatise whiche I haue dedycate and sente vnto you for a token that ye shall perceyue that I doo not forgeat you and that I doo vnfaynedly loue you not onelye for our allyaunce but also moche more for your perseuerance in vertu warkes of true faith praieng you to communicate it with our two susters religiouse Dorothe Alianour and to ioyne in your praiers to god for me that I may be constante in his seruice and performe well such other warkes as ben in my handes onely to his honour and glory ¶ I haue added hereto a litel tretise but wonderful frutful made by the vertuouse noble prince IohnÌ„ Picus Erle of Mirandula who in abundaÌ„ce of lerning grace incomparablye excelled all other in his tyme and sens whose picture I wolde to god were in all noble mens Chambers and his grace and vertues in theyr soules and maners Hartyly fare ye wel At london the fyrst day of Iuly the yere of our lorde god 1534. The sermon of holy sayncte Ciprian of mortalytie of man RIGHTE wel beloued frendes all be it that manye of you haue your myndes intier perfecte the fayth stable and the soule deuoute not beinge meued with the hugenesse of this present mortalytie but like to a puissant stedfaste rocke rather do breake the troublous assaultes of this worlde and the violente floodes of this present tyme the soule her selfe not beinge broken ne ouercome with any temptations but onely proued Nethelesse for as moche as I doo consyder to be in the multitude dyuers whiche eyther by waykenes of courage or by smalnes of faythe or by swetenesse of the lyfe of this worlde or by the delicatenes of theyr kinde or that whiche is a more heuye thynge beynge deceyued in the opinion of truthe doo not stande faste ne set forth the diuine and inuincible might of their stomakes I moughte no lengre dissemble that mater ne retaine it in silence but that as ferre forth as the meanesse of my lernynge or wytte moughte extende I wold declare the doctryne of Christe by a sermone conceyued lyfely expressed to the intent that the slouthe and dulnesse of delycate myndes moughe be reformed And also that he whiche hathe all redye professed to be the sernaunte of Christe may hereafter be demed worthy of Christe therto accepted Uerely good frendes he that fyghteth for god being in the celestial caÌ„pe doth hope on thing is that be godlye oughte to knowe well hym selfe to the intente that in the tempestes and stormes of this world there be in vs no dred or fearefulnesse sense almyghtye god hath afore warned that such thynges shulde happen Instructynge and teachynge vs by his owne mouthe with a prouidente exhortation and therwith preparynge and comfortynge the people of his churche to the paciente sufferaunce of thynges to come wherin he prophecied and declared vnto vs that bataile famine erthquakes and pestilence shuld aryse in sondrye contrayes and places And to the intente that no sodayne dreade or feare of straunge thynges anoyenge vs shoulde in any wyse oppresse or a bashe vs he tolde vs before that towarde the ende of the worlde aduersities and troubles shulde more and more be increased Now beholde all that whiche he spake of hath happened and is come amonge vs. And sith that is now happened whiche was before spoken of there shall also nowe ensue all that whiche was promysed our lorde hym selfe promysyng and sayeng What time ye shall see all these thinges come to passe than be you sure that the kyngedome of heuen is at hande The kyngedome of heuen good frendes beginneth now to approche The rewarde of life and the comforte of helthe euerlastynge parpetuall gladnesse and the possession of Paradyse whiche before we hadde lost now the worlde passynge awaye become at hande euen nowe after thynges erthlye doo succede that whiche is heuenlye after smalle thynges greate thynges and precious after thynges transytory thynges eternall or euerlastynge What tyme is it nowe to be sad Or who amonge these troubles wyl be timorus or sorowfull but onely he in whome lacketh booth fayth and hope for he onely feareth death whiche wyl not go vnto Christe and he whiche wyl not go vnto Christe is he whiche doeth not beleue that he nowe begynneth to raygne with Christe It is writen The iust man liueth by fayth If thou be a iuste man thou lyuest by fayth If thou beleuest trewely in god commyng to Christe and beinge sure of his promyse why doeste not thou runne and imbrace Christe nowe thou arte
called Why doest not thou thanke god and reioyce that thou arte out of the diuilles daunger ¶ The iuste man Symeon who verelye was a good and a iuste man and kepte the commaundementes of god fulle of faythe whan aunswere was made vnto hym from almyghty god that he shulde not dye vntyl he had seene Christe whan Christe beinge ababe came with his mother into the Temple he in spirite knewe that Christe was nowe borne of whose commynge he was before warned And whan he behelde hym he knewe that he hym selfe shulde shortly after departe from this worlde wherfore being ioyfull of death that approchid and beinge sure of his soone sendinge for he toke the blessed babe in his armes and with prayses thankes vnto god he sayde with a lowde voyce Nowe good lorde thou wylte lycence thy seruance to departe from this mortall lyfe in peace accordynge to the worde that thou sendest me For nowe myne eyen haue beholde thy prouision of remedye that thou haste prepared in the syghte of all people As who sayth prouynge and witnessynge also that then peace was comne to the seruantes of god and that then was a pesible quietnesse Whan we being drawen oute of the stormes of this worlde desyre to come to the hauen of parpetuall suretye and also whan deathe beinge from vs excluded we atteine to immortalite or life euerlastyng That is our peace that is our sure tranquillite that is our stedfast our fyrme perpetual suretie Furthermore what els do we in this world but fight against the deuyll daylye in batayle and agaynst his waypon and ordinaunce make resistence with contynuall conflictes we stryue dayly with auarice with lechery with wrathe with Ambicion we haue a busy payneful wrastlynge with carnall vices and worldlye delectacions The mynde of man is besyged and all aboute compassed and assaulted with synne and hardly is matched on al partes and may vneth resiste and defende hym frome all For if he ouerthrowe Auarice than sterteth vppe lecherye If lechery be oppressed ambicion cometh in her place althoughe ambition be neglected yet wrath wyll exasperate pride inflatith drunkennesse allureth enuy breketh concorde and by the same is frendshyp dissolued Thou arte constrayned to curse whiche the lawe of god doothe prohibite Thou arte compelled to sweare whiche is vnlefull These persecutions thy mynde daylye doeth suffer with these many perils thy stomake is vexed And yet doeste thou delyte to tarye longe here amonge the swordes of people malycious whan rather thou shuldest couayte and desire dethe settynge the forwarde to haste the towarde Christe he sayenge to vs in his doctryne I telle you verely ye shall boothe wepe and wayle but the worlde shal reioice and be mery ye sha◠be heuy and sorowefulle but your heuynesse shal be torned into myrthe Nowe who wyll not make haste to come where he shall be mery who will not wyshe to lacke alwaye heuynesse But at what tyme our sorowe shall be torned to mirth our lorde hym selfe declareth sayeng I shal se you againe your hartes shal reioyce and that gladnes shall no man take from you Wherfore sith to see Christ is perfecte reioysyng and our gladnes maye not be without beholdinge of him what blyndenes of minde yea what madnesse were hit to loue the vexacions paynes and continual sorowes of this present worlde And not rather to make all spedy deligence to come to the ioyes whiche maye neuer be taken from the This doth happen dere frendes by cause that faythe lacketh for no man doeth beleue that suche thynges shall come whiche almyghty god who euer is trewe hath all redy promised whose worde is eternall and to theym that beleue alwaye sure and constant ¶ If an honorable man and of greate grauitie dyd promise the any thynge thou woldest truste him and woldest not thynke to be deceyued of hym whome thou knewest to be as well in worde as in dede substanciall and stedfaste But nowe all mighty god talkith with the in his scripture and thou as false and disloyall doste flitter in a mynde mistrustefull and wauerynge God hath promised to the whan thou shalt departe from this world immortalitie and lyfe euerlastynge And yet not withstandynge thou doubtest that is as moche to say as thou knoweste not god And also thou wyllynglye offendest Christe the mayster of all theym that beleue with the synne of incredulitie or lacke of beleue and that thou beinge constitute and admitted in to the church of god haste not faythe in the house of fayth How moche the departing from this worlde shall be to thy profite Christe him selfe master of our profyte and helthe dothe declare where he sayth to his disciples whiche sorowed by cause he tolde them that he wolde depart If ye loued me ye wolde reioyce for as moche as I goo to my father Therby teachinge and declaringe vnto vs that whan they whome we doo mooste fauour or loue doo departe oute of this worlde we shulde rather be glad than sorye Whiche thynge the blessed appostole remembrynge sayth in his Epistole My liuing is Christe death is to me gayne and auauntage Accomptinge the gretteste gayne not to be tangled in the snares of this worlde not to be subiecte to synne or carnall vices And beinge deliuered from troublous vexacions and from the venemouse teeth of the diuell to departe Christe calling vs to the ioye of helthe euerlastynge But there be some men which be greued for as moch as this trouble vexeth vs equallye as moche as the infydels As it were that a christen man beleueth to that intente onely that he wolde be free from the touche of al grefe and disease and inioy this worlde prosperousely Some be offended for as moche as mortalite is to vs with other in commune What thynge I pray you haue not we with other in commune as longe as this commune carnalytie remayneth accordynge to the ordinaunce of our fyrste natiuitie As longe as we be here in this world we be ioyned together with al man kynde in equalyty of fleshely substāce but in spirite we be separate Therfore vntyl this corruptible matter be with incorrupcion induyd and this mortall substance do receyue immortalite and this spirite do bringe vs vnto god our father what so euer incommodities do belong to this carnall bodye they be to vs with mankynde in commune For like as whan with colde blastes whiche do the cause barennesse the erthe is as it were fastinge and withoute foode hungre doethe excepte no man And whan a citie is wonne with enemyes by captiuitie all thynge is wasted And whan fayre wether restraynethe showers hit is but one drowth vnto all men And whan a shyppe is all to rent on a rocke the wrecke is cōmune to al them whiche be in it Also the payne of the eyen violence of feuers and disseasis of all other membres be to vs with all other in commune as longe as this commune bodye is borne aboute in
deliuered from hense lest if they shulde abyde lenger they shoulde be polluted with worldly infections Therfore Enoch was rapte and taken a way sodaynly leste sensualle appetite shoulde corrupte his vnderstandynge For his soule was vnto god pleasynge and therfore he hastened to brynge hym out of the myddes of iniquitie Semblably in the psalmes the deuout soule hasteth spedelye towarde her god with a syngular fayth as it is wryten O thou god of vertues and puissance how wonderfull delectable be thine habitations my soule desyrith and hastith to come to thy palayces Uerely he onely shuld haue wil to abyde in this worlde whom the worlde deliteth whom flateringe and deceptfull tyme inuiteth with vayne delectations of worldly pleasures Nowe sens the worlde hatith a true christen man why doeste thou loue that thinge wherof thou art hated folowest not rather Christ who hath redemed the and also loueth the. ¶ Sayncte IohnÌ„ in his Epistole speaketh and cryeth vnto vs exhorting vs not to loue this world in folowing our appetites Loue not the worlde saythe he ne the thynges whiche be in it For who so euer loueth the worlde the charitie of the father of heuen is not in him sens all that is in the worlde is inordinate appetite of the fleshe inordinate appetite of the eyen and desyre of worldlye honour whiche do not procede of our father but of worldly appetite And yet the worlde and his vayne appetite shall vanishe away but he whiche shall fulfyll the pleasure of god shall abyde euerlastynge lyke as god is euer eternall Therfore good frendes let vs allway be bounde and redy to parforme all thynge that god willeth with a parfecte mynde a faithe stable and constante with vertue puissante and stronge all feare of deathe vtterlye excluded and onelye thynkinge on the immortalitie whiche immediatelye folowethe Let vs declare that to be the thinge that we do beleue in and not lament the departing of theym whome we do fauour And whan the daye of our sending for shal approche let vs willynglye and withoute anye stickynge come vnto god whan he calleth whiche sens it oughte to be done of theym whiche be the seruantes of god moche rather nowe the worlde decayenge and in poynte to falle and also compassed with tempestes of euilles contynually assaultinge it Also we parceyue that great myshiefe is all redye begonne and we knowe that moche gretter is commynge Let vs reken the grettest aduantage to departe shortelye from hense which shal be for our speciall commoditie If the walles in thy house shulde shake for age and the roufe shuld trymble and all the hole house werye of rockynge of the beames and rafters sholde thrette to fall shortlye in ruine woldest thou not depart thense in all the haste possible If whan thou art on the see the wawes beinge dryuen vppe with a sturdye wynde a troublous and stormy tempeste wolde warne the that thy shyp were in daunger of losinge woldeste thou not make haste to come to some hauen Lo beholde the worlde rockith and is now in fallynge and declarith his imminent ruyne not for age or feblenes of thinges but onely for that his ende nowe approcheth and yet thou thankest 〈◊〉 god nor doeste not reioyce in thy selfe that beynge taken away with a more redye and as I mought say a more riper departynge thou mayste escape the ruynes wreckes and plages whiche nowe thou seeste commynge we must consyder good frendes and often tymes thynke that we haue renouncid this worlde and that we dwell here but as pylgrimys and gestes Therfore lette vs imbrace ioyfully the day whiche doeth appoynte euery man to his habitation and delyuerynge vs hence escaped from the snares of this worlde restoreth vs vnto Paradise and the kyngedome of heuen who beynge I praye you in a farre iornaye wyll not make haaste to retorne home to his countraye who beynge on the see sayling homeward wolde not desyre to haue a prosperouse wynde that he maye the sooner salute and imbrace his good frendes Lette vs accompte Paradise to be our very countray For there haue we the blessed Patriarches oure verye Auncetours Why make we not haste ye why doo not we runne a pase to see our countray that we may salute oure good Auncetours There doothe abyde and looke for vs a greate numbre of our deere frendes our Auncetours our fathers and mothers our bretherne and children A plentuouse and great multitude whiche nowe be sure of theyr immortalytie and yet do care for our suretie do desyre to haue vs in theyr company To come to beholde imbrace them lorde god what a ioye and comforte shall it be bothe to them and to vs what an uncomparable dilectation of the heâ—â—â—lye Regious without feare to dye with assured eternitie to lyue euer O with howe perfecte and eternall felycytie There is the moste gloryouse quiere of the blessed apostoles There is the college of the gladde prophettes There is people innumerable of holy martyrs adourned with crownes of victory for their vexatioÌ„s sondry passioÌ„s there be the teÌ„der pure virgyns triumphynge whiche with contynence of soule and body dyd subdue the puisaunce of carnall appetites There be they whiche beinge mercifulle in giuynge sustynaunce to the nedy personnes dyd therby fulfyll the warkes of Iustice There also be they whiche obseruynge dilygentelye the commaundementes of god dyd transpose worldly possessioÌ„s vnto the heuenly treasure To those let vs hye vs a peace good frendes that we may shortly be with them lette vs desyre feruently to come vnto Chryste That thought let god almyghty see in vs That intent of our mynde and fayth lette our lorde Christe perceyue and beholde sens vnto the them whiche towarde hym haue moste affection his goodnes wyll gyue his rewardes mooste abundante and pleantuouse Amen ¶ The rules of a Christian lyfe made by IohnÌ„ Picus the elder Erle of Mirandula FIrst if to man or woman the way of vertue dothe seme harde or paynefull bycause we muste nedes fyghte agaynste the fleshe the diuell the worlde lette hym or her calle to remembraunce that what so euer lyfe they wyll chose accordynge to the worlde many aduersities incommodities moche heuynes and labour are to be suffred ¶ More ouer lette them haue in remembraunce that in welth and worldly possessions is moche and longe contention laboriouse also and ther with vnfrutefulle wherin trauayle is the conclusyon or ende of labour and fynally payne euerlastynge if those thynges be not well ordered and charitably disposed ¶ Remembre also that it is very folishnes to thinke to come vnto heueÌ„ by any other meane than by the sayde batayle considering that our hed and mayster Christe did not ascende vnto heuen but by his passion And the seruaunt oughte not to be in better astate or condicion than his mayster or souerayne Furthermore consyder that this bataile ought not to be grudged at but to be desired wished for all though thereof no price or
rewarde mought ensue or happen but onely that therby we mought be conformed or ioyned to Christe our god and mayster Wherfore as often as in resistinge any temptacion thou dooest withstande any of thy sences or wittes thinke vnto what parte of Christes passion thou mayste applye thy selfe or make thy selfe lyke As resistinge glotony whilâ—s thou doest punyshe thy tast 〈◊〉 appetite remembre that Christe receyued in his drynke ayselle myxte with the gall of a beaste a drinke moste vnsauery and lothesome Whan thou withdraweste thy hande from vnlefull takinge or kepinge of any thinge whiche liketh thyne appetite remembre Christes handis as they were fast nayled vnto the tree of the crosse And resisting of pryde thinke on him who being very god almighty for thy sake receiued the forme of a subiecte and humbled hym selfe vnto the mooste vile and reprochefull deathe of the crosse And whan thou art tempted with wrathe Remembre that he whiche was god and of all men the most iuste or rightwyse whan he behelde hym selfe mocked spit on scourged and punished withalle dispites and rebukes and sette 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 al thinges with wonderful pacience aunswered al men most gentilly In this wise if thou peruse al thinges one after an other thou mayst finde that there is no passion or trouble that shall not make the in some parte conformable or like vnto Christe ¶ Also putte not thy truste in mannes helpe but in the onelye vertue of Christe Iesu whiche sayde Truste well for I haue vaynquishid the worlde And in an other place he sayâ—he The prince of this worlde is caste oute therof wherfore let vs truste by his onely vertue to vaynquishe the worlde and to subdue the diuell And therfore oughte we to aske his helpe by the prayers of vs and of his sainctes ¶ Remembre also that as soone as thou hast vanquished one temtation alway an other is to be loked for The diuell goeth alwaye aboute the seketh for hym whome he wolde deuoure Wherfore we ought to serue dylygently and be euer in feare and to saye with the prophete I wyll stande alway at my defence ¶ Take heed more ouer that not onelye thou be not vaynquished of the dyuel that temptith the but also that thou vanquishe and ouer come him And that is not onelye whan thou doeste no syn but also whan of that thinge wherin he tempted the thou takest occasion for to do good As if he offrith to the some good acte to be done to the intent that therby thou mayste fall in to vayne glory furth with thou thinkinge it not to be thy deede or warke but the benefitte or rewarde of god humble thou thy selfe and iudge the to be vnkynde vnto god in respecte of his manyfolde benefytes ¶ As often as thou doest fyghte fyght as in hope to vanquishe to haue atte the laste perpetualle peace For that parauenture god of his abundante grace shal gyue vnto the and the diuell beynge confusid of thy victory shall retorne no more agayne But yet whan thou haste vaynquishid beare thy selfe so as if thou sholdest fighte agayne shortly Thus alwaye in battayle thou muste thinke on victory and after victory thou must prepare the to bataile immediately ¶ All though thou felest thy selfe wil armed and redy yet flee not wethstandynge all occasyons to synne For as the wise man saith who louethe perylle shall therin peryshe ¶ In all temptations resyste the begynnynge and beate the Children of Babilon againe the stone whiche stone is Christe and the chyldren be yuell thoughtes and imaginations For in longe contynuinge of synne seldome warketh any medycyne or remedy ¶ Remembre that althoughe in the sayde conflicte of temptation the battayle seemeth to be verye daungerouse yet consyder howe moche sweter it is to vanquishe temptation than to folowe sinne wherto she inclyneth the wherof the ende is repentance And here in many be foule deceyued whiche compare not the swetnesse of victory to the swetnesse of synne but onely compareth battayle to pleasure Not withstandynge a man or woman whiche hathe a thousande times knowen what it is to gyue place to temptation shoulde ones assaye what it is to vanquishe temptation ¶ If thou be tempted thynke thou not therfore that god hathe forsaken the or that he setteth but lyttell by the or thâ—â— thou art not in the syght of god◠〈◊〉 or perfecte but remembâ—â—â— that after sayncte Paule hadde seene god â—etull for any man to speake or reherce he for all that suffred temptation of the fleshe wherwith god suffred hym to be tempted lest he shoulde be assaulted with pryde wherin a man ought to consider that saynt Paule which was the pure vessell of election and rapte in to the thyrde heuen was not withstandynge in perylle to be proude of his vertues as he saith of hym selfe Wherfore aboue al temptations manne or woman oughte to arme theym mooste stronglye agaynste the temptation of pryde sens pryde is the rote of all myschyfe agaynste the whiche the onelye remedye is to thynke alway that god humbled hym selfe for vs vnto the crosse or no that our bodyes shal be the meate of wormes lothesome and venymouse FINIS ☞ Thomas Berthelet regius impressor excudebat An. 1534. CVM PRIVILEGIO PASQVYLL THE PLAYNE ANNO. M. D. XL. PASQVILL THOMAS ELIOT KNIGHT TO THE GENtile reders SENS playnnes in speaking is of wyse men commended and diuerse do abhorre long prohemes of rhetoryke I haue set out this mery treatyse wherein playnnes and flatery do come in tryall in suche wyse as none honeste manne wille be therwith offendedâ— The personages that do reasone be of â—â—nal reputation For Pasquillus that speketh moste is an image of stone sitting in the cytie of Rome openly on whome ones in the yere it is lâ—ful to euery man to set in verse or prose any taunte that he will agaynst whome he lyst howe great an astate so euer he be Not withstandynge in this booke he vsithe suche a temperaunce that he noteth not any partycular persone or Countrey Gnatho was brought in by writers of Comedies for suche a seruante as alway affyrmed what so euer was spoken of his maister but he was a Greke borne and therfore he sauorith some what of retorike Pasquille is an olde Romaine but by longe sittinge in the strete and herynge market men chat he is become rude and homely Harpocrates was the prelate of the temple of Isis and Serapis which were honorid for goddis in Aegipt whose image is made holdinge his finger at his mouthe betokenynge silence These thre communed to gether as it folowethe but where I had forgoten to aske All be it bicause the matter is meryly brought in and therewith sauoreth somwhat of wisedome I thought it not inconuenient to particypate it with you that will not
And pitie iâ— were that suche a flatterar as thou art shulde longe be vnhanged But passe on a goddis name GNA. I wiste well that in suche a frowarde piece of tymbre I shuld lose moche laboure yet will I proue if good counsayle may warke any thinge in the. Nowe here Pasquill what I say By thy longe rayling thy wit is well knowen Now tourne the lefe And whan thou hereste any thynge purposed by them whom thou haste offended what so euer it be affirme it to be well and therwith auaunce the wytte and intent of the persone that spake it whiche thou mayste do excellently wel For he that can dispise spitfully can if he liste prayse and commend also incomparably And if thou canst not refrain from rebukinge and tauntynge practyse thy naturall fury and woodnesse agayne them that repugne agayne the sayde purpose And where thou dyddest wonder to see me haue in my hande the Newe testament if thou woldist do the same and now in thine age laye aparte the lesson of gentyles called humanitie sens thou mayste haue good leysour beinge not yet called to counsaile picke out here and there sentences out of holy scripture to fournyshe thy reason with authoritie I make god auow thou shalt be within thre monethes able to confounde the greattest diuine in all Italy And whan thy conuersation and good opinion is knowen than shalte thou be called for But than alwaye remembre how so euer the tenoure bel ringeth he ringethe alway in tune and thoughe he iarre somwhat yet thou canste not here it his soâ—ne is so great and thine eares be so lytell And if other men fynde it saye that it is no faulte but a quauer in musicke and became the bell if they had the wytte to perceiue it I teach the in parables for this crafte wolde not be opened to euery man for it sholde not be for my profyte but thy subtill wyt comprehendeth al that I mene thou art so acquainted with all oure experience PAS Nowe on my feyth wel sayd I coude not haue founden a craftier knaue to lerne of betwene this and Hierusalem But who comethe here He semethe a reuerende personage he is none of thy sorte I trowe GNA. By god we be right cosens I by the mother syde and he by the father And that caused me to speake soo moche as I doo and him so lyttle and yet is there smal diuersite betwene oure condicions PAS What meaneste thou therby GNA. For we bothe haue one maister And whan he spekethe or doethe any thinge for his pleasure I study with wordes to commende it If my couseyn stande by he speketh littell or nothing but forminge his visage in to a grauitie with sylence lokethe as if he affirmed all thing that is spoken PAS what is his name GNA. Harpocrates PAS That is a harde name by Iesus But why holdethe he his finger at his mouthe GNA. For he hathe espied me talkynge and bycause he â—enethe that I speke to moche he makethe a sygne that I shulde cesse but I am gladde that I haue met with hym Cosin Harpocrates I haue sought for you this two houres PAS why speketh he not GNA. O that is his grauitie to pause a while or he speke he lerned it whan he was student at Bonony HAR. What is the matter Gnato GN My maister whan he hath dined wyll syt in counsail aboute waightie causes HAR. And whan I haue dinâ—d I wil giue attendaunce PAS Lo is it not as I sayd a wonder to se this world In olde time men vsed to occupy the mornynge in deepe and subtile studies and in counsailes concerninge the coÌ„mune weal and other matters of great importaunce In lyke wyse than to here controuersies and gyue iudgementes And if they had any causes of theyr owne than to treate of them and that didde they not without a greate consyderation procedynge bothe of naturall rayson and also counsayle of phâ—yke And after diner they refreshed theyr wittes eyther with instrumentes of musyke or withe redinge or heringe some pleasant story or beholdinge some thinge delectable and honesâ—e And after theyr diner was digested than eyther they exercysed them selfes in rydinge runnynge on fote shotynge or other lyke pastyme or went with their haukes to se a fâ—ight at the ryuer or wold se their grehoundes course the hare for the dere whiche they didde as well to recreate theyr wittes as also to gette them good appetite But lo nowe all this is tourned in to a newe fascion god helpe vs the worlde is almoste at an ende For after noone is tourned to fore nooneâ— vertue into vyce vice into vertu deuocion into hypocresie and in some places menne say fayth is tourned to herisye Dyd I not now say well at the beginninge That it is a wonder to see this worlde HAR. Hâ—m Pasquillus PAS wel ye thinke as moche as I speke for al your poynting and wynkyng HAR. But in silence is surety PA. Perâ—haunce naye If I perceyued one at thy backe with a sworde drawen redy to strike the woldest thou that I shuld hold my peace or els tel the HA. Naye silence were than oute of season PAS Now wel fare you for your bald reson a manne may see what wisedome there is in youre compendiouse speaking ye wyll season silence Mary I wene my lorde shuld haue a better cooke of you than a counsayllour Not withstanding for youre silence ye mought be a confessour But yet I doute me for I remembre Gnato what thou say deste whyle ere that whan ye were present both with your mayster if thou commendest his sayenges or doinges this man wolde approue it with sylence and couÌ„tenance whiche mought do more harme than all thy flatery than what mischiefe mought folow of his damnable sylence if in secrete tyme of confession wherein confessours haue aboue al men moste largest lyberte to blame and reproue he shulde eyther dissemble the vyces that he knoweth in him whom he hathe in confession or els forbeare to declare to hym the enormity of suche capytall synnes as he hath confessed GNA. By my trouthe thou arte a busy felowe doest thou remembre what thou saydeste whan thou dydest espie that I had a boke of the Newe Testament PAS what said I GNA. Mary this thou saydeste that some wolde be in the bowels of diuinite or they knowe what belongethe to good humanite Nowe thou takest thy selfe by the nose for without hauing regarde to whom thou spekest thou presumest to teche this worshipful man what he shal do in confession PAS It is well raysoned of you by swete saynt Ronion ye define teachynge as well as he dyd season his sylence Dydest thou here me teache hym what he shulde do Nay if thou haste so moch wit to remembre vpoÌ„ the wordes that thou thy selfe speakest I declare what inconuenience inought happen by the flaterynge silence of â— confessour wenest thou that I was neuer confessed Yes I haue tolde a tale to a frier