Here is co[n]teyned the lyfe of Iohan Picus erle of Myrandula a grete lorde of Italy an excellent connynge man in all sciences, [and] verteous of lyuynge with dyuers epystles [and] other werkes of ye sayd Iohan Picus full of grete science vertue [and] wysedome, whose lyfe [and] werkes bene worthy [and] dygne to be redde and often to be had in memorye.

¶Here foloweth thre epistles of y^• sayd Picus of which thre: two be wryten vnto Iohan Fraunsces his neuew / the thyrde vnto one Andrewe Corneus a noble man of Italy.

¶The argument & mater of the fyrst epystle of Pi∣cus vnto his neuew Iohan Fraunsces.

HIt apereth by this epistle y^• Iohan Fraunsces the neuew of Pic{us} had broken his mynde vn∣to Picus and had made hym of counceyll in some se∣crete godly purpose whiche he entended to take vpon hym / but what this purpose sholde be: vpon this let¦tre can we not fully perceyue. Nowe after y^• he thus entended / there fell vnto hym many impedunentes & diuers occasyons whiche withs••ode his entent and in maner letted hym & pulled hym bak / wherfore Pic{us} cōforteth hym in this epystle and exorteth hym to per¦seueraūce / by suche meanes as are in the epystle euy∣dent and playne ynough. Notwithstondynge in y^• be¦gynnyng of this lettre where he sayth that the fleshe shall (but yf we take good hede) make vs dronke in the cuppes of Cerces and mysshappe vs in to the ly∣kenes a fygure of bruyte beestes: those wordes yf ye perceyue theym not: be in this wyse vnderstonden. There was somtyme in a woman called Circes whi¦che by enchauntemente as vyrgyll maketh mencyon vsed with a drynke to turne as many men: as recey∣ued hit in to dyuers likenes a fygures of sondrye bee∣stes / some in to lyones / some in to beeres / some in to swyne / some in to wolfes / which afterwarde walked euer tame aboute her house and wayted vpon her in

suche vse or seruyce as she lyst to put vnto them. In lykewyse the flesshe yf it make vs dronke in y^• wyne of voluptuous pleasure or make the soule leue the no∣ble vse of his reason & enclyne vnto sensualite and af∣feccions of y^• body: then the flesshe chaūgeth vs from the figure of reasonable men in the lykenes of vnrea∣sonable beestes / and y^• dyuersly: after the cōuenience & symylytude betwene our sensuall affeccyons and the brutysshe proprytees of sondry beestes. As the proude harted man in to a lyon / the Irous in to a beere / the lecherouse in to a gote. The drōken gloten in to a swy∣ne / the rauenous extorcyoner in to a wolfe the false desceyuoure in to a foxe / mokkynge gester in to an ape. From which beestly shappe may we neuer be re∣stored to our owne lykenes agayn: vnto the tyme we haue cast vp agayne the drynke of the bodely affec∣cyons by which we were in to these fygures enchaun¦ted. Whan there cometh somtyme a monstrouse beest to the towne we ronne and are glad to paye some mo∣ney to haue syght therof / but I fere yf men wolde lo∣ke vpon them selfe aduysedly: they sholde se a more monstrouse beest nerer home: for they sholde perceyue themselfe by y^• wretched inclinacion to diuers beestly passyons chaunged in theyr soule not in to the shap of one but of many beestes / y^• is to saye of all thē whose brutysh appetytes they folow. Let vs thē beware as pic{us} cōcelleth vs y^• we be not drōkē in y^• cuppes of cere{is} y^• is to say in y^• sensuall affecciōs of y^• flessh lest / we de∣forme y^• image of god in our soules after whose ima∣ge we be made & make our selfe worse then idolatres for yf he be odiouse to god whiche turneth y^• image of

a beest in to god: how moche is he more odious which corneth the ymage of god in to a beest.

Iohan Picus erle of Mirandula to Iohan Fraunsces his neuew by his brother helth in hym that is very helth.

THat thou hast had many euyll occasyons af∣ter thy departynge which trouble the & stonde agaynst the vertuouse purpose that thou hast taken there is no cause my sone why y^u sholdest eyther mer∣uayle therof / be sory therfore / or drede hit / but rather how grete a wondre were this yf onely to y^• amonge mortall men y^• way laye open to heuen with out swet as thought y^• now at erst / the disceytfull worlde & the cursed deuyll fayled / & as thoughe thou were not yet in y^• flesshe: which coueyteth agaynst the spyrite: and which false flessh (but yf we watche & loke wel to our¦self) shal make vs dronke in y^e cuppes of circes & so de∣forme vs in to monstrous shappes of brutyssh & vn¦reasonable beestes. Remembre also that of this euyll occasyons the holy apostle saynt Iames sayth y^u hast cause to be glad writynge in this wyse. •• aude••e fra∣tres qm̄ in temptationes varias in cideritis. Be glad sayth he my brethren whan ye fall in dyuers tempta¦cions / and not causeles for what hope is there of glo∣rye yf there be none hope of victorye: or what place is there for victory where there is no batayl: he is called to the crowne & triūphe whiche is {pro}uoked to the con¦flycte & namely to that conflyct: in which no man may be ouercom against his will / & in which we nede none other strength to vaynquyssh but y^• we lyst our selfe to vaynquissh. Uery happy is a christen mā syth y^• y^• vi∣ctory

is bothe put in his owne frewyll: & the rewarde of the vyctory shal be farre greter than we can eyther hope or wysshe. Tell me I praye y^• my moost dere sone if ther be ought in this life of all those thingis: y^• de∣lite wherof so vexeth and tossith these erthly myndes Is ther I say oni of those trif••es: ī y^• getīg of which a man must not suffre many labours many displea∣surs & many miseries or he get hit. The marchaunt thīkith him selfe well serued if after .x. yeres sailing / after a.m. incōmoditees / after a.m. Ieopardyes of his lyfe he may at last haue a litle the more gadered to gyther. Of the court & seruyce of this worlde there is nothyng y^• I nede to wryte vnto the / the wretched¦nes wherof the experience hit selfe hath taught the & dayly techeth. In obtaynyng y^• fauour of y^• prynces / in purchasynge the frendshyp of y^• company in ambi∣cyouse labour for offyces & honoures. What an hepe of heuynes there is: how grete anguissh: how moche besynes & trouble. I may rather lerne of the then te∣che y^• / which holdynge my self cō••ent with my bokes & reste / of a chylde haue lerned to lyue within my de∣gree & as moche as I maye dwellynge with my selfe nothynge out of my self labour for / or longe for. Now then these erthly thynges slyper / vncertayne / vyle & cōmune / also to vs and bruyte beest: swetynge & pan∣tynge we shall vnneth obtayne: and loke we than to heuenly thynges & goodly (whiche neyther eye hath seen nor ere hath herde nor herte hath thought) to be drawen slūbry & slepyng magrey our teth: as though neyther god myght reygne nor those heuēly citezyns lyue without vs. Certaynely of this worldly felicite

were goten to vs with ydelnes and ease than myght some man that shrynketh frome labour: rather chese to serue y^• worlde then god. But now yf we be for la∣bored in the waye of synne as moche as in the way of god and moche more (wherof the dampned wretches crye out. •• assatisum{us} in via iniquitatis. we be we∣ryed in the waye of wyckednes) then must it nedes be apoynte of extreme madnes yf we had not leuer la∣bour there where we go from labour to rewarde then where we go from labour to payne. I passe ouer how grete peace & felycite hit is to the mynde whan a man hath nothinge that grudgeth his cōscience nor is not appaled with the secrete twiche of ony preuye cryme•• this pleasure vndoubtedly farre excelleth all y^• plea∣surs y^• in this lyfe may be obteyned or desyred: what thyng is there to be desyred amonge y^• delytes of this worlde? which in y^• sekynge wery vs / in y^• hauynge blyndeth vs / in y^• lesyng payneth bs. Doubtest y^• my sone whether the myndes of wycked men be vexed or not w^t cōtynuall thought and torment: hit is y^• worde of god whiche neyther maye deceyue nor be deceyuer Cor impij quasi mare feruens quod quicscere nō po∣test. The wycked mannes herte is lyke a stormy see y^• maye not rest / there is to hȳ nothynge sure / nothyng peseable but all thynge ferefull / all thynge sorowfull / all thyng deedly. Shall we then enuye these mē: shall we folow them: & forgetynge our owne coūtre heuen / & our owne heuēly father where we were / free borne: shall we wylfully make our selfe theyr bondemen: & with them wretchedly lyuyng: more wretchedly dye. And at y^• last moost wretchedly in euerlastyng fyre be

punisshed. O the derke myndes of men. O the blynde hertes. Who seyth not more clere than lyght that all these thynges be (as they say) truer than trueth hit self / & yet do we not that y^• we knowe is to be done. In vayne we wolde pluk our fote out of the clay but we styk styll. There shall come to the my sone doubte hit not (in these places namely where thou art cōuer∣saūt innumerable impedimentes euery hour: which myght fere the frome the purpose of good and vertu∣ouse lyuynge (& but yf thou be ware) shall throwe the downe hedlynge. But amonge all thynges the very deedly pestylence is this: to be conuersaunt daye and nyght among them whose lyfe is not onely on euery syde an allectyue to synne: but ouer that all set in the expugnaciō of vertue / vnder theyr capitayne the de∣uyll / vnder the banayre of deth / vnder the stipende of hell / fightynge agaynst heuen / agaynst our lorde god and agaynst his chyrch. But crye thou therfore with y^• prophete. Dirū pamus vincula corum & proijcia∣mus a nobis iugum ipso{rum}. Let vs breke the bandes of them aud let vs cast of the yooke of them. These be they whom (as y^• gloriouse apostle saynt Paule seith) our lorde hath delyuered in to the passyons of rebuke and to a reprouable sense to do those thynges that are not conuenyente / full of all iniquite / full of enuye / manslaughter / contenton / gyle / & malice / backbiters odiouse to god ••tumeliouse proude / stately / fynders of euell thynges / folysshe / dissolute / without affecion without couenaunt / w^tout merry whiche whan they dayely the iustice of god / yet vnderstonde they not

y^• suche as these thynges cōmytte: are worthy deth / not onely they y^• do suche thȳges: but also they which consent to y^• doynge: wherfore my chylde go thou ne∣uer about to please them: whome vertue displeaseth / but euermore let these wordes of y^• apostyll be before thyn eyen. O porter magis deo placere {quod} hoīb{us}. We must rather please god then men / and rembēbre these wordes of saynt Paule also. Sihominibus placerem ••eru{us} christi non essem If I sholde please men I were not christes seruaunt. Let entre to thyn herte an ho¦ly pryde & haue dysdayne to take them for maysters of thy lyuynge whiche haue more nede to take y^• for a maister of theyrs. Hit were farre more semȳge y^• they sholde with y^• by good lyuynge begyn to be men then thou sholdest with them by y^e leuynge of the good pur¦pose shamfully begyn to be a best. There holdeth me somtyme by almyghty god as hit were euen a swone and 〈◊〉〈◊〉 insensibilite for wondre when I begyn in my selfe: I wot neuer whether I shall sey: to remembre or to sorowe / to meruayule or to bewayle the apetytes of men / or yf I shall more playnly speke: y^• very mad∣nes not to beleue the gospell whose trouthe the blode of marters cryeth / y^• voyce of apostles sowneth / mira¦cles proueth / reason cōfermeth / y^• worlde testifyeth / y^• elementes speketh / deuylles confesseth. But a ferre gr•••••••• madness is hit yf thou doubt not but that the gospell is true: to lyue then as though thou doubtest not but that hit were false. For yf these wordes of the wordes of the gospell be true / that hit is very harde for 〈…〉〈…〉 kyngedome of heuen why do we dayly th•••• gape after the hepynge vp of riches.

And yf this be true that we sholde seke for the glorye and prayse not that cometh of men / but that cometh of god / why do we then euer hange vpon the iuge∣ment & opinyon of men and no man rekketh whether god lyke hym or not. And yf we surely beleue y^• ones the tyme shall come in whiche our lorde shall saye go ye cursed people in to eueuerlastynge fyre / & agayne come ye my blessed chyldren possede ye the kyngdome y^• hath ben prepared for you from y^• fourmynge of the world / why is there nothyng then y^• we lesse fere then hell or y^• we lesse hope for then the kyngedome of god. What shall we say elles but y^• there be many chrysten men in name but fewe in dede. But thou my sone en∣force thy selfe to entre by the streygh gate y^• ledeth to heuen & take no hede what thynge many men do: but what thyng y^• verey law of nature / what thyng very reason what thynge our lorde hȳ selfe sheweth y^• to be done for neyther thy glory shal be lesse yf y^• be happy w^t fewe nor thy payne more easy yf y^• be wretched with many. Thou shalt hour .ij. specyally effectuall reme∣dyes agaynst y^• worlde & the deuyll with whiche two as w^t .ij. whynges: thou shalt out of this vale of mise∣rye be lyfte vp in heuen / that is to saye almes dede & prayer / what maye we do without the helpe of god or how shall he helpe vs yf he be not called vpon.

But ouer that certaynely he shall not here the whan thou callest on hym yf thou here not fyrst y^• pore man whai. he calleth vpon y^• and verely hit is accordynge that god sholde despyse the beynge a man whan thou beynge a man despysest a man. For hit is wryten in what mesure y^• ye mete: hit shall be mete you agayne

And in an other place of y^• gospell hit is sayd blyssed be mercyfull men for they shall gete mercy / whan I styre the to prayer I styre y^• not to y^• prayer whiche stō¦deth in many wordes but to that prayer whiche in y^• secrete chambre of the mynde / in the preuy closet of y^• soule with very affecte speketh to god and in y^• moost lyghtsome darkenes of contemplacion not onely pre∣senteth the mynde to the father: but also vnteth hit w^t him by inspekable wayes which onely they knowe y^• haue assayed. Nor I care not how longe or how short thy prayer be / but how effectuall how ardente and ra¦ther interrupted & broken betwene with sighes then drawen on length with a contynuall rowe & nombre of wordes / yf thou loue thyne helth yf thou desyre to be sure from y^• grennes of y^• deuyll / frome the stormes of this worlde / frome thawayte of thyn enemyes yf y^• long to be acceptable to god yf thou coueyte to be hap¦py at the last: let no day passe the but thou ones at the lestwise present thy selfe to god by prayer and fallyng downe before hym flat to y^• grounde with an humble affecte of deuout mynde not frome y^• extremyte of thy lippes but out of y^• inwardnes of thyn herte cry these wordes of y^• prophete. Delicta iuuētutis mee igno¦rātias meas ne meminer••s sed secūdum misericordiā tuā memento mei {pro}pter bonitatē tuā dn̄e. The effen∣ces of my youth and myn ignoraunces remembre not good lorde / but after thy mercy lorde for thy goodnes remembre me. whan y^• shalt in thy prayer axe of god: both y^• holy spyryte which prayeth for vs & eke thyn owne necessyte shall euery houre put in thy mynde / & also what thou shalte praye for: y^u shall fynde mater

ynough in y^• redynge of holy scrypture which y^• thou woldest now (settynge poetes fables & tryfles a syde) take euer in thyn hand I hartly pray y^•. Thou mayst do not hynge more pleasaunte to god nothynge more profitable to thy selfe: then yf thyn hāde cease not day nor nyght to turne and rede the volumes of holy scry∣pture. There lyeth pryuely in them a certayn heuēly strength quyk and effectual with a merueylous power transfourmeth & chaūgeth y^• reders mynde in to the loue of god yf they be clene and lowly entreated. But I haue passed nowe y^• boundes of lettre / y^• ma∣ter drawynge me forth & the grete loue y^• I haue had to the / bothe euer before: & specyally: syth y^• houre in which I haue had fyrst knowledge of thy moost holy purpose. Now to make an ende with this one thynge I warne y^• (of which whan we were last togyther I often talked with y^•) that y^• neuer forget these .ij. thyn∣ges / y^• both y^• sone of god dyed for y^• & y^• thou shalt also thy selfe dye shortly lyue y^• neuer so longe / with these twayne as with two spurres y^• one of fere y^• other of loue: spurre forthe thyn hors thorugh y^• shorte way of this momentarye lyfe to y^• rewarde of eternall felicy∣te syth we neyther ought nor maye prefexe our selfe onye other ende than the endles fruycion of y^• infinite goodnes bothe to soule & body in euerlastynge peace. Fare well and fere god.

The mater or argument of the epistle of Picus to Andrewe Corncus.

THis Andrewe a worshypfull man and a espe∣ciall frende of Picus hadde by his lettres gy∣uen hym counceyll to leue the study of phylosophy as

a thynge in which he thought Pic{us} to haue spent ty∣me ynough & whiche: but yf it were applyed to y^• vse of some actuall besmes: he iuged a thyng vayne & vn∣profytable / wherfore he coūceyled Pycus to surceace of study and put hym selfe with some of y^• grete pryn∣ces of Italy / with whome ( as this Andrew sayd) he sholde be moche more fruytefully occupyed thē alway in the studye & lernyng of philosophye / to whom Pic{us} answered as in this present epestle appereth where he sayth these wordes (By this hit shold folowe y^• hit were eyther seruyle or at the lestwyse not pryncely to make y^• study of phylosophy other then mercennari) thus he meaneth. Mercēnary we cal all those thīges whiche we do for hyre or rewarde. Then he maketh philosophy mercēnary & vseth hit not as cōnynge but as marchaūdyse whiche studyeth hit not for pleasure of hit selfe: or for the instruccyon of his mynde in mor∣tall vertue: but to applye hit to suche thynges where he may get some lucre or worldly aduauntage.

Iohan Picus erle of Myrandula to Andrewe Corneus gretynge.

Ye exhorte me by your letters to the cyuyle and actyue lyfe sayenge y^• in vayne: and in maner to my rebuke & shame haue I so longe stu∣dyed in philosophy. But yf I wolde at the last excer∣cise y^• lernynge in y^• entretynge of some {pro}fitable actes & outwarde bysynes. Certaynly my welbeloued An∣drewe I had cast awaye bothe cost and laboure of my study: yf I were to mynded that I coude fynde in my herte in this mater to assent vnto you & folowe your

councell. This is a very deedly and monstrous per∣suacyon which hath entred the myndes of men: bele∣uynge that y^e studyes of phylosophye are of estates & prȳces: eyther vtterly not to be touched: or at lest wise with extreme lyppes to be sypped (and rather to the pompe & ostentaciō of theyr wit) then to the culture & {pro}fyte of theyr myndes to be lytel & easely tasted. The wordes of Neoptolent{us} they holde vtterly for a sure decree that phylosophy is to be studyed eyther neuer or not longe / but the sayenges of wyse men they repu¦te for I apes & v••ry fables: that sure & stedfast felici∣te stondeth onely in the goodnes of the mynde & that these outwarde thynges of y^e body or of fortune lytle or nought pertayne vnto vs. But here ye wyll saye to me thus. I am contente ye studye / but I wolde haue you outwardly occupyed also. Ind I desyre you not so to embrace martha that ye sholde vtterly forsake Mary. Loue them & vse them both aswell study as worldly occupacion. Trewly my welbe loued frende in this poynt I gayne sey you not / they that so do I fynde no fault in nor I blame them not / but certayn¦ly hit is not all one to sey we do well yf we do so: and to sey me do euyll but yf we do so / this is farre out of the way: to think that from contemplacyon to the a∣ctyse lyuing that is to sey from the better to the worse is none errour to declyne And to thynke that it were shame to abyde styll in the better and not declyne.

Shall a man then be rebuked by cause that he desy∣ryth and ensueth vertue only for hit selfe: by cause he studyeth y^e mysteryes of god: by cause he ensercheth the counceyll of nature by cause he vseth continually

this plesaūt ease & rest: sekynge none outwarde thyng dispising all other thynge: sych those thȳges are able suffyciently to satisfye y^e desyre of theyr folowers. By this rakenynge hit is a thynge eyther seruyle or at y^e lest wise not princely to make y^e study of wysdom other then mercēnarye / who may well here this who may suffre hit. Certaynly he neuer studyed for wysedome which so studied therfore that in tyme to come eyther he myght not or wolde not study therfore / this man rather excercised y^e study of marchaundyse then of wy¦sedom. Ye wryte vnto me that hit is tyme for me now to put my selfe in houshoulde with some of the grete prynces of Italy but I se well y^t as yet ye haue not knowen the opynion that phylosophres haue of them selfe which (as horace sayth) repute thē selfe kynges of kinges: they loue lyberte: they can not bere y^e proud maners of estates: they can not serue. They dwell with them selfe and be content with the tranquyllyte of theyr owne mynde they suffyce them selfe & more / they seke nothynge out of them selfe: y^e thynges that are had in honoure amonge y^e {con}mune people: amonge them be not holden honourable. All that euer the vo∣luptuouse desyre of men thyrsteth for: or ambycyon sygheth for: they set at nought & despise. Which while hit belongeth to all men: yet vndoubtedly it {per}teyneth moost proprely to them whome fortune hath so lybe∣raly fauoured that they may lyue not onely well and plenteously but also nobly. These grete fortunes lyft vp a man hye and setteh hym out to the shewe: but of∣tentymes as a fyerse and a skyttyssh hors they cast of theyr mayster. Certeynly alway they greue and vexe

hym and rather tere hym then bere hym. The golden mediocrite the meane estate is to be desyred whiche shall bere vs as hit were in hādes more easeli. which shall obey vs & not maystre vs. I therfore abydyng fermely in this opynyō: set more by my litle house my study the pleasure of my bokes / y^• rest and peace of my mynde: then by all your kynges palaces all your cōmune besynes / all your glory / all the aduauntage that ye hawke after and all the fauoure of the court. Nor I loke not for this fruyte of my study y^• I may therby herafter be tossed in the flode and rombelyng of your worldly besynesse: but y^• I may ones bryng forth the chyldren that I trauayle on: y^• I may gyue out some bokes of my nowne to the cōmune proffyte which may sumwhat sauour: yf not of cōnyng yet at the lest wyse of wyt and dylygence. And by cause ye shall not thynk that my trauayle & dyligence in study is ony thyng remytted or slakked. I gyue you know∣ledge y^• after grete feruent labour with moch watch and infatygable trauayle I haue lerned both the he brew language and the chaldey and now haue I set hande to ouercome the grete dyffyculte of the Araby tonge. These my dere frende be thynges: whiche to apertaine to a noble prynce I haue euer thought and yet thynke. Fare ye well. wryten at Paris the .xv. daye of Octobre the yere of grace .M.CCCClxxxxij.

The argument of the epystle folowynge.

AFter that Iohan Fraunsces y^e neuew of Pi∣cus had (as hit apereth in y^e fyrst epistle of Pi¦c{us} to hym) begon a chaūge in his lyuynge: hit semeth by this lettre y^• the cōpany of the court where he was cōuersaunt diuersly (as hit is there vnmanerly ma∣ner) descanted therof to his rebuke as them thought: but as trueth was vnto theyr owne. Some of them iuged hit foly / some called hit ypocresy / some scorned him / some sclaundred hym / of all whiche demeanour (as we maye of this epistle cōiecture) he wrote vnto this erle Picus his vncle whiche in this lettre cōfor∣ted & encourageth him as hit is in y^• course therof euy¦dent.

Iohan Pic{us} erle of Myrandula to Fraū∣sces his neuew gretynge in our lorde.

HAppy art thou my sone whan that oure lorde not onely gyueth the grace wel to lyue but also that whyle thou lyuest wel he gyueth y^• grace to bere euyl wordes of euyll people for thy lyuynge well. Cer¦taynly as grete a prayse as hit is to be commended of them y^• are cōmendable as grete a cōmendaciō it is to be reproued of them y^• are reprouable. Notwithston∣dynge my sone I call the not therfor happy by cause this fals reprofe is worshypfull & gloryous vnto the / but for bycause y^• our lorde Iesu chryst (which is not onely true but also trueth hit selfe) affermeth that oure rewarde shall be plenteous in heuen when men speke euyll to vs & speke all euyll agaynst vs lyuynge for his name. This is an Apostles dignyte: to be repu¦ted dygne afore god to be defamed of wykked folke for his name. For we rede in the gospell of luke that

the appostles went ioyfull and glad frome y^• counseill house of the iewes bycause god had accepted theym as worthy to suffre wronge and repreffe for his sake. Let vs therfore Ioye and be glad yf we be worthy so grete worshyp before god y^• his worshyp be shewed in our rebuke. And yf we suffre of y^• world ony thyng that is greuous or bytter: let this swete voyce of our lorde be our consolacion. Simundus vos odio habet scitote ••priorē me vobis habuit. Yf the worlde (sayth our lorde) hate you: knowe ye y^• hit hated me before you. If y^• worlde then hated him by whome y^• worlde was made: we moost vyle & simple men and worthy (yf we cōsydre out wreched lyuynge well) all shame & reproufe: yf folke bakbyte vs & saye euyll of vs: shall we so greuously take hit y^• lest they shold say euyll we sholde begyn to do euyll. Let vs rather gladly recey∣ue these euyl wordes and yf we be not so happy to suf¦fre for vertue & trueth as the olde seyntes suffred be∣tynges / byndynges / pryson / swerdes / & deth. Let vs thynke at the lest wise we be well serued yf we haue y^e grace to suffre chydynge / detraccion / & hatred of wik∣ked men / lest y^• yf all occasion of deseruynge be taken awaye ther be lefte vs none hope of rewarde / yf men for thy good lyuynge prayse the: thy vertue certaynly in y^• hit is vertue maketh the lyke vnto chryst: but in that hit is praysed hit maketh the vnlike him: which for the reward of his vertue receyued y^• opprobryouse deth of the crosse for which as the apopstle sayth god hath exalted hym and gyuen hym a name y^• is aboue all names. More desyrefull is than to be condempned of the worlde and exalted of god then to be exalte•• of

the worlde and condempned of god / y^• worlde cōdem∣neth to lyfe: god exalteth to glorye: y^• worlde exateth to a fall / god condempneth to y^• iyre of hell / fynably yf y^• worlde fawne vpon y^•: vnneth hit may be but y^• thy vertue (which all lyfte vpwarde sholde haue god alo∣ne to please) shall somwhat vnto y^• blandisshynge of y^• worlde & fauoure of y^• people inclyne. And so thoughe hit lese nothynge of y^• integrite of our perfecciō yet hit leseth of the rewarde which reward whyle hit begyn∣neth to be payde in y^• worlde where all thynge is lytle hit shal be lesse ī heuē where al thing is grete. O hap∣py rebukes which make vs sure: y^• neither y^• floure of our vertue shall wyther w^t the pestile••t blast of vayn∣glorye: nor our eternall rewarde be mynysshed for the vayn promocion of a lytell populate fame. Let vs my sone loue these rebukes & onely of y^• ignomynye and reprefe of our lordes crosse. Let vs lyke feythfull ser∣uaūtes with an holy ambyeyon be proude. we (sayth saynt Paule) preche chryst cruci••yed which is vnto y^• iewes dispite / vnto y^• gentyles foly / vnto vs y^• vertue and wysedom of god. The wysdom of this worlde is folysshnes afore god & the foly of chryst is y^•: by which he hath ouercome y^• wysedom of y^• worlde by whiche hit hath pleased god to make his beliuȳg people safe. If that thou doubte not but y^• they be madde whiche bakbite thy vertue: which: the chrysten lyuynge y^• is very wisedom reputeth for madnes / ••sidre than how moche were thy madnes: yf thou sholdest for the iuge¦ment of madde men swarue frome the good instituciō of thy lyfe namely sith all errour is with amendemēt to be taken awaye & not with imitation & folowynge

to be encreaced. Let theym therfore nyghe / let theym bawl / let them karke / go thou baldely forth thy iour∣ney as thou hast begone and of the wyckednes & my¦sery cōsidre how moche thy selfe arte beholden to god whiche hath illumined y^• syttynge in the shadowe of dethe and translatynge the out of the cōpany of them (which lyke drōken men with out aguyde wandre hy¦ther and thyther in obscure derkenes) hath associate the to the chyldren of lyght. Let that same swete voy∣ce of our lorde alwaye sowne in thyn eres. Sine mor∣tuos sepclire mortuos suos tu me sequere. Let deed men alone with deed men: folowe thou me / deed be they that lyue not to god and in the space of this tem∣porall dethe laboryously purchase them selfe eternall deth. Of whom yf y^• axe wherto they drawe: wherto they referre theyr studyes / theyr werkes & theyr besy¦nes & fynally what ende they haue appoynted them selfe in the adopcyon wherof they sholde be happy / eyther they shall haue vtterly nothynge to answere / or they shall bryng forth wordes repugnaunt in them self & contrary eche to other lyke the rauynge of bede∣lem people. Nor they wot neuer them selfe what they do but lyke them that swyme in swyfte flodes they be borne forth with y^• violēce of euyll custom as hit were with the boystious course of y^• streme. And theyr wik¦kednes blyndynge them on this syde: & the deuyl prik¦kynge them forwarde on that syde: they renne for the hedlyng in to all mischiefe. As blynde guydes of blyn¦de men / tyll that dethe set on them vnware & tyll that hit be sayd vnto them that chryst sayth in the gospell

my frende this nyght y^• deuylles shall take thy soule frome the: these goodes then that thou haste gedered whose shall they be. Then shall they enuy thē whom they despised. Then shal they cōmend them that they mokked then shall they coueyte to ensew them in ly∣uyng whan they may not: whom whan they myght haue ensewed they pursewed / stop therfore thyn eres my moost dere sone & what so euer men sey of y^• what so euer men thynke on y^• accōpt hit for nothynge / but regarde onely y^• iugemēt of god which shall yelde eue¦ry man after his owne werkes when he shall shewe hym selfe frome heuen w^t y^• aungels of his vertue: in flame of fyre doynge vēgeaūce vpon them that haue not knowen god nor obeyed his gospell wich (as the apostle seyth) shal suffre in deth eternall peyn. From y^• face of our lorde & frome the glory of his vertue whan he shall come to be gloryed of his seyntes & to be made merueylous in all them y^• haue beleued. Hit is wry∣ten. Qolite timere qui corp{us} possunt occidere sed qui animā potest mittere in gehennā. Fere not thē (seyth our lorde) that may slethe body: but fere hym y^• may cast the soule in to helle. How moche lesse then be they to be fered: y^• may neyther hurt soule nor body which yf they now bakbyte y^• lyunnge vertuously they shall do the same neuer the lesse: yf (vertue forsaken) thou were ouer whelmed with vyce not for y^• vyce displea∣seth them but for y^• y^• vyce of bakbytynge alway plea¦seth them flee yf thou loue thyn helth flee as ferre as thou mayst theyr companye / and retournynge to thy selfe oftentymes secretly pray vnto y^• moost benygne father of heuen cryenge w^t the prophete. Adtedn̄e le¦uaui

animam meam deus meus in te cōfido non eru∣bescam etiā si irrideant me inimici mei etenī vniuer∣si qui sperant in ••e non confunde••r̄. Cōfundantur mi∣qua agētes su{per}uacue. vias tuas dn̄e demōstra mihi et semitas tuas edoce me. dirige me in veritate tua et doce me quia tu es deus saluator meus et in te spera∣bo tota die. That is to saye. To y^• lorde I lyfte vp my soule in the I trust I shall not be shamed & thoughe myne enemies mok me. Certaynly all they y^• trust in the shall not be a shamed. Let them be a shamed that worke wyckednes in vayne. Thy weyes good lorde shewe me and thy pathes teche me directe me in thy trueth and teche me for thou arte god my sauyoure in the shall I trust all the daye. Remembre also my sone y^• the dethe lyeth at hande. Remēbre that all the tyme of our lyfe is but a moment & yet lesse than a moment Remembre how cursed our olde enemy is: whiche of∣fereth vs y^• kyngdomes of this world that he myght beryue vs y^• kyngdome of heuen / how false the flessh∣ly plesures: which therfore embrace vs y^• they might strangle vs. how disceyteful these worldly honoures: which therfore lyfte vs vp: y^• they myght throwe vs downe / how deedly these rychesses: whiche the more they fede vs: y^• more they poyson vs / how shorte how vncertayne how shadowe like false ymaginary hit is y^• all these thȳges togyther may brynge vs: & though they flowe to vs as we wolde wyssh them. Remēbre agayne how grete thynges be {pro}mysed and prepared for thē: which ••ispisynge these present thynges desire and longe for that coūtre whose kynge is y^• godheed / whose law is charite / whose mesure is etnite. Occupi

thy mynde with these meditacyons and suche other y^• may waken the when thou slepest / kyndle y^• when y^u waxes colde / cōferme the when thou wauerest & exhi¦bit y^• whynges of the loue of god whyle thou laborest to heuenwarde that whan thou comest home to vs (which with grete desyre we loke for) we may se not onely hȳ that we coueyte but also suche a maner one as we coueyte. Fare well and loue god whom of olde thou hast begon to fere.

At ferare the .ij. day of Iuly the yere of our redempcion .M.CCCC.lxxxxij.