[Page] [Page 2] I Am welle mynded to stycke to my promesse, of Charitie, by cause you can not myslyke my writyng, how rude ly so euer I wryte, oneles you di­minisshe your owne charitie. For charitie taketh al thinges in good worthe, and considereth more the good wyll of the werkeman, then the beautie of the werke. Herevp­pon I am bolded to shewe my mynde in fewe wordes, what is charitie, and howe we maye kepe charitie. A sayenge moche vsed with euery man and woman, but not so welle perceyued, as it is cō ­monly spoken. Spekers of cha­ritie be plentie, kepers of charitie be very scase, al though you wold make serche through out all reli­gious cloysters. To be withoute [Page] malice and hate is not inough, yet very fewe be founde so clene: nor it is not inough to loue in a slight or a common, or in a meane wise. If you kepe in you Charitie, ye be spotles of all gruges, and ther­with ye loue in the moste hyghest degree of louynge bothe god and man, god for hym selfe, and man for goddis sake.

But here nowe me thinketh we be to sodemely entred with a skyp to the middes of this mater: let vs make som conuenient beginning, and thereafter lette vs procede. For both you shall with the more ease gather the fruite of this les­son, and I shal the better se what is taught, if the sentences be layd in their due ordre.

And for as moche good syster as this thinge that we here take in [Page 3] hande to treate of, is all holy, all godly, all heuenly, farre passinge the reliques of sayntis, farre pas­synge the halowed chalices: Let vs I praye you, beware of pre­sumption,Beware of pre­sumption. to touche this matter with foule fingers. It is our part to wasshe our handes cleane, I meane as the matter is spirituall, so our spirite must be prepared in a due reuerence, accordyng to the highe dignitie of this vertue, the water that clēseth our spirite and mynde, is mekenes. Herewith IMekenes. say we must prepare vs, both you to here, and I to speke of holy cha ritie: bycause Christe saithe, that in charitie is conteyned al the law of god: And goddis lawe dothe chiefely enforce. ii. thinges, one to make vs, by thretenyng of peynes to flee from syn, an other to cause [Page] vs, by promysinge of ioyes to fo­lowe vertue. It muste nedes thenWhat cha rite cau­seth. be true, that Charite maketh men do bothe these thinges, to forsake synne, and to embrace vertue. This is to sey, by Charitie we re­fuse euyll, and take good, by cha­ritie we flee doinge noughtly, and cleue to doinge welle, by charitie we escape disprayse, and deserue praise, by charitie we duely bothe feare and loue god, fynally by cha ritie, we be ryd from the bondage of our ennemy the prince of this worlde, and be franke in the liber­tie of goddis kingedome.

¶In this speakynge of charite, there semith to be an other strēgth in the word, than comenly we vn­derstonde in our englishe tonge: and surely the truthe is soo, that farre aboue our comen vnderston [Page 4] dynge, this worde sygnifieth the hole perfection of a cristen man.Charitie is the hol perfection of a chri­sten man. It is a word borowed with vs of the latyne called Charitas. If you nowe wyll considre, what is the founteyne lyfe and soule of mans vertue, the spacinge and rote of al his good werkes: you shall see, that it is only the tru loue of god. For who so euer hath his mynde inwardly ameled, bakē, & through fyred with the loue of god: he is the blessed man, that kepeth god­dis worde, that fulfylleth al god­dis lawe, that neuer wylleth do­inge euyl, and euer willeth doing well, in the perfect forme, fashon, shappe, and kynde of well doing.What is charite.

This loue of god, that causethe suche perfections in man, is cal­led Charitie. But remembre, it maye not be taken in the weake [Page] cōmon maner: for all they haue not this charite, that sey they loue God: nor all they loue not God, that so sey. We be not as our sey­inge soundeth, but as god seeth our thoughtes, so we be. None of vs loueth god, that enforceth to wylle any thynge besydes goddis will. He loueth not god perfetly, that thynketh any thynge besyde god: he loueth not god perfitely, that doth any thing without god. The perfecte loue of god can not stande with any care or studye for this lyfe: the perfyte loue of god abydeth not the couplynge with any other loue: the perfect loue of god knoweth none affectiō to kin red, it knoweth no difference be­twene pore and riche, it knoweth not what meneth myn and thyne, it canne not diuyde a foo from a [Page 5] frende. For he that truly and per­fectly loueth god, muste loue god alone, nothynge besyde god, nor with god: but loue al indifferent­ly in god and for god.

We that say we loue god, when we scant ones in a day remembre god, and yet neuer remembre we God in suche a maner, but that more often and more ernestly we remembre other thynges, in say­inge we loue god, & doinge thus, we can not ꝓue true that we sey. For the perfect louer of god is so wedded to god, that ī his thought nothynge abideth, but the quicke remembrance of god. Our spiri­tes and sensis be occupied with so many other matters, that scante we haue leyser to think on god, so farre we be from this charite: the whiche I seye, is a vertue of that [Page] dignitie, power, and maiestie, that by it selfe, it conteyneth al the pre­ceptes of the patriarches, all the lawes of the prophetes, al the do­ctrine of Christe, all the rules of the apostles, all the inuentions of the holy churche: ye more then all this, charite hath a libertie of po­wer ouer bothe the olde and the newe testament. For the true lo­uer of god, the whiche is the cha­ritable person, is vnder no reule: but he is a lorde aboue all lawes, all inuentions, all preceptis, all commandementis, that god hath gyuen to man. For charitie hathe no bonde.

But alwey sister remembre, that charite is not perfect, oneles that it be burninge. It is not a quen­ched loue, a colde loue, a loue gro­winge in the tethe or lyppes, that [Page 6] is charite: but the hotte feruente burnynge hartes affect towarde god, is the loue that is vnderstād in the name of charitie, the which (as is sayd) doth not only conteyn all the doctrine of Christe, but al­so it is aboue all lawes, to rule ra­ther than to be ruled.

The ende of all the course and walkynge of the sonne of god in this worlde, was to leue amonge men this charitie. The marke, wherto our sauiour in all his pre­chynge and teachynge loked, was to haue men indued with charite. For our diuine mayster sawe, that there neded no rehersal of sinnes, the whiche were to be eschewed, nor yet of vertues, that were to be folowed, if man could take cha ritie, that is by it selfe sufficiente for all, bothe to kepe menne from [Page] stumbling in the wey, from wan­derynge out of the wey, and final­lye to conducte men to the blessed wayes ende. Here you se, that the compasse and circuite of charite is large and wyde, in as moche as it comprehendeth al that can be spo ken, either agaynste vice, or with vertue.

You peraduenture thought, that charite was nothynge els, but to kepe pacience, and not to be disple sed nor angry. It is trouthe, this poynt is one part of charitie: but it is not all. For what so euer the loue of god prouokethe vs to, or the feare of god dryueth vs from, all in one summe is concluded to be vnderstonde in charite.

Whervpon I maye, if you kepe charitie say, that you be the very doughter of god, and moste dere [Page 7] syster of Christe. But I feare me, you haue more ofte spoken the worde charitie, then you haue stu­dyed to lerne, what thynge shulde be Charitie: and therby ye saye peraduenture of your selfe more then you doo. For I haue noted your mynde to be somwhat trou­bled with certayne fantasies, the which could haue no place in you if you were fylled with this chari­tie. For here a lyttell more in fewe wordes, what is the playne defini tion of this vertue, as I fynde it written of a greatte holy man, & a commen doctour.

Charitie (saythe he) is a good and a gracious affect of the soule, wherby mans harte hath no fan­tasye to esteme, valour, or pondre any thynge in this wyde worlde, beside or before the care and study [Page] to knowe god. For who so euer is inclyned to loue these erthly thyn­ges, it is not possible for him euer to atteyne (so longe as he so doth) to the assurid constant & perfit vse of this charite: bicause his mynd hath so manye and so diuerse let­tes, that hyndre and withdrawe hym from takynge the possession of this great treasure, wherin be couched the heapes of al vertues. And a lytel nowe to speke of these impedimentes and lettes, it shall moche apperteyn to our purpose: for we shall the quycklyer come to charitie, if we can knowe and es­cape all the blockes, that lye in our waye to lette vs: not onely to lette vs to come to charite, but to dryue and chase awaye frome vs this vertue, that neither we canne come to it, nor that to vs.

[Page 8]The perfyte loue of god hath inThe per­fite loue of god. it a meruaylous quietnes & reste, it is neuer moued, styred, nor ca­ried away by no storme of world­ly troubles: but sytteth faste and sure in a cōtinual calmnes, ayenst al wedders, al blastes, al stormes. No rocke is more stylle, then is the mynde of a charitable man, when the worlde tūbleth, rolleth, & tosseth it with the fomy wawes of temptations, the which drow­neth the myndes of all vs, that be weke or sicke in charite. I wolde therfore syster, that you diligently lerned, what be these blastes, that turmoylen our myndes out of the reste, the which charite requireth.

You shall vnderstand, that there be certain motiōs called passions, that soore assaulte our soule, and bringeth our spirite to moche vn­quietnes: [Page] as to be moued with an ger is a great roling of the mynd, to brede enuie, to fede rancour, to norishe malice, to be myndefull of any iniurie, to be studious of auē ­ginge, to be greued with euil spe­kinge, to fume at backebyting, to grudge at compleyntes, to frette with chyding, to striue for shame, for sclaunder. These be the thin­ges, that suffre no mynde reste, a­ny of these passions troubleth the mynde continually from one fan­tasy to an other: so that no quiet­nes can be had.

Agayne to studie for promotion, to care for mariage, to fishe for ri­ches, to be gredie of honour, to be desirous of fauour, to couette pre ferremente, to gape for prayses: these also be sharpe spurres, that chasen the mynde, and kepen the [Page 9] mynde euer styrrynge and voyde of quietnes.

Lykewise to ensu a delite of dein ty 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 hygh in prosperite, to hold downe the heed to low in ad uersite, to be in bōdage vnder the fierse rules of cēsual lustes, whose crueltie ouer man hath no pitie, measure, nor ende. These and su­che other be thynges, that so trou­blen and disquieten mās minde, y^• quiet charite can not abyde there. For loke a lytel vpon the vnmer­cifull man, that can not forgyue, see how he boyleth in his appetite to be auenged. Loke vpon the en­uious stomake, howe he without rest freteth, in couetyng the syghte [Page] of his hurte, whome he spyteth. Looke vppon the glotton, howe beastly he purueyeth bealy chere. Loke vpon the lecherer, how busy he is in his vngracious though­tes. Loke vppon the couetous wretche, howe without reason he scrapeth and shrapeth for gaines. Loke vpon the ambitious felow, howe he besturreth hym to gette worshippe. These men throughe their corrupt fantasies, be no lesse gredie to satisfye theyr desyres, then the hungry & the thursty bo­dyes, through naturall necessitie seke to be refresshed. Wherof we may se, that slepyng and wakyng these mens myndes rolle without takynge reste. Suche wrastlynge phantasyes, suche inordinate ap­petites be called passions, the whi che moue and styrre the soule con­trary [Page 10] to his nature, either by loue without reason, or by hate with­out measure, when we wyllyngly consent to the wynde of these sen­sible thynges.

The mother of al these passions is a parciall loue, that we beare to our selfe, that is to sey the loue of this carcas, and of this lyfe. To kylle in vs this mother of all mis­chefes, our master Christe techeth vs to hate this lyfe, and to set our bodye at nought: He sayth, it isMat. 16. Mar. 8. the nexte way to fynde lyfe, if we sette nothynge by the losse of this lyfe: he saith, the caring for our bo dy importeth & bryngeth with it a mistruste of goddes prouidence, as though god had better prouy­ded for the state of byrdes, than for man, whome he hath created after his owne image. Now then [Page] to gette this reste, that therby we may gette charitie, we muste caste aweye the loue of this lyfe: the whiche causeth all the sayde ruffe­lynge passions, by the whiche our soule standeth in peryll of dethe. For lerne you, that to the soule it is a soore deathe, to be seperated from god. And these passions be they, that onely plucke the soule from god, and causeth the soule to forgette heuen in the busy occu­pations of this worlde, the whi­che worlde swarmeth full of deed soules, that night and day traue­lyn and sweatte in the workes of darkenes, from whens they shall departe into an other darkenesse endles, neuer to se the face of god. And this is the conclusion of the passionat soule, that lieth in the fet ters of filthy lustes without reste, [Page 11] drawen nowe hyther nowe thy­ther in a continuall waueryng of vayne fantasies. But on the other syde the quicke lyuinge soule, that quietly resteth in the loue of god, dryuethe from hym by the power of grace, wherewith he is indued, all these vnquiete passions. If he stonde in feare to be moued with vncomely appetites, he fastethe, he watcheth, he laboreth. The mā (I say) or woman dothe this, in whom suche a blessed soule bea­reth rule.

Likewise ayenst angre, wrathe, and vayne glorye, he setteth atte nought bothe honour and disho­nour, shame, sclaunder, and wor­shyppe in this worlde be nothyng in his reputation. Ageynste remē ­braunce of displesures he prayeth for his euyll wyllers. Suche a [Page] maner charitie teacheth and cou­rageth this blessed soule to be oc­cupied in meynteynynge and de­fendynge the myndes quietnes, a thynge aboue all thinges in this worlde to be kept warely.

The reste that aungels in heuen haue is none other but this, not to be mouid nor sturrid with these passiōs, of louyng, of hating, of be ing plesed, of being disesed, of tru sting, of lustyng, of abhorryng, of coueting, of refusing, of reioysing of lamentynge, of innumerable suche other, that scourgethe and whippeth mans mynde by reason of the corrupte affection and loue that he beareth in his ytchyng bo­dye, a loue most contrary to cha­ritie: the whiche hathe as moche ease, as that hathe trouble. You shall here a lesson of our mayster [Page 12] Christe, the autor and preacher ofMat. 5. charitie: He aduysethe, counsay­leth, and commaundeth me, if I be his disciple, not to resist ayenst euil, to offre my left cheke to him, that hathe be blowed me on the right, to leaue my gowne to hym that hath taken from me my cote, to walke two miles with him that hath vexed me, and compelled me to walke one myle.

The forme of this lesson, that Christe here gyueth, is to enstruct and warne all christen men, to re­garde nothynge of the bodye or of the worlde, aboue the reste & qui­etnes of the mynde: but that we shulde suffre the losse of our goo­des, with the hurte, ye with the dethe of our bodyes, rather then we shulde lose any smalle porcion of charitie, to be moued with any [Page] passion of mynde, wherby oure loue towarde god, myght decaye.

It is not possible, after Christes doctrine, to take in this worlde by any kynde of violence so great damage or hurte in bodye or goo­des, as is the leest droppe of trou ble in the mynde, where no tyrant nor the deuyll hym selfe hath any dominion. For there onely ruleth our owne free wylle: so that if we wyll disordre our mynde with any passion, we be to our selfe more vi­olent and cruell, than the deuylle can be. Wherfore my good sister, let vs beleue our maister Christe, and to the deathe, lette vs neuer breake peace with god. For if we do, fare well all rest. We breake peace with god, when we tourne vs for anye cause to the care of this lyfe.

[Page 13]If you fele your selfe inordinat­lye moued with displeasant wor­des, with angry countenances, with euyll reportes, with dispray ses, with rebukes, with false sclan der, with vntrue compleyntes: be­ware syster, for surely you be not in charite with god. If you mum­ble vpon coniectures, if you fede vpon suspicions, if you gnawe v­pon shrewed tales, if ye delyte to geue taunt for taunte: beware a­gayne good syster, for withoute doubte, god and you be tweyne. And if you beleue the son of god, your selfe with your owne wylle, do more then any fierce prince o­uer you coulde do, all thoughe he brought you to extreme wretched­nes, and at the laste to the dethe tourmented your body. It is with out comparison worse, to be beset [Page] with these passions, than it is to suffre the panges of dethe. But at this pointe peraduenture you wil say & aske me: whether we shulde forsake all the cōmodities of this worlde: whether we shulde make no force to gette suche thinges, as kepeth vp the welthe of oure bo­dy: whether we shulde vtterly re­fuse all thynges ordeyned for this lyfe: whether we shulde be cleane careles of good name? No no, sy­ster not so. Holy scripture forbe­deth vs nothynge, that is for vse or profytte: as by Christes lawe it is not forbed to eate, to drinke, to haue and gette, wherwith su­che sustinance maye be mayntey­ned, to gette children, to haue mo­ney, to haue possessiones, to be in honour, to be regarded: but the worde of god suffreth not glotto­ny, [Page 14] and a delyte in the bely chere, nor lechery, and an vnlauful ple­sure in bodyly lustes: nor coue­tousnes, nor a gredy desyre to be ryche: nor vayneglory & a proude desire tobe magnified. Like wyse the commaundement of god for­beadethe vs not the thynkynge of these and of suche other thinges: but it is playne contrarye to the wylle of god, that we shulde with any great intention, solicitude, or carefulnes of mynde, prosecute these bodylye necessities. And in the hauynge of the goodes, pro­motions, and honours, we maye not iudge to be any higher at all, then is to haue thinges for mans necessitie: So that towarde them we may not beare any maner of loue or affectiō, but only we must with suche a mynde take them to [Page] help forth this lyfe, as the craftes men take the instrumentes and toles to helpe theyr handye wor­kes, that in the hauynge of ry­ches, our minde considre nothing, but a plenty of thynges appertei­nynge to our vse and necessitees, both for our selfe & for our neigh­bours. And thus we maye be­thynke vs welle, howe we shall lyue: but it maye be no care nor yet any erneste studye, leest ther­by our charitie with god be dimi­nis [...]hed. For holde faste my systerTo kepe Charitie with god. in your remēbrance, that to haue and kepe charitie with god, is to loue god with your hole harte, with your hole mynde, with your hole power. If anye smalle parte of your harte, or of your mynde, or of your wyt, be bestowed in any affection or loue toward this life: [Page 15] ye mynishe the perfection of your charitie with god, the whiche re­quireth of you all and hole, to be without a felowe by hym selfe a­lone loued.

You may right well syster putte youre mynde and wytte to gette these thynges, that meinteine this lyfe, but it must be done without all loue and affection: there maye be no parte of loue spent in suche matters, for your mynde can not with ani loue and affect labour to get and to holde this worldly cō ­modities, but in the meane seson your charitie with god is greatly decayed and welnyghe broken: Also you betray your selfe, to my­strust the promission of god, with the whiche mistruste god is most displeased. For there be thre cau­ses noted, that shuld chiefly moue [Page] mens mindes to desire these worl­dely goodes: One is the loue of welthe, ease, myrthe, and plesure: an other loue of worshyppe, ho­nour, and glorye: the thyrde the doubtefulnes and mistruste of ly­uyng here, the whiche mistrust I saye, is worste of all, and moche more to be blamed then the other two. For a felowe set to his plea­sure, loueth money to serue him to make merye, and to make ther­with good chere: the other set v­pon honor louith the present goo­des, bycause by them he wolde be regarded. Both these men spende as faste as they gette, and smalle store they putte in the vylenes of money: but he that vpon mistrust seketh goodes, loueth thē to hyde them, to kept them as well from hym selfe as from other, beinge e­uer [Page 16] in fere, either of famine, scarce nes, or of olde age, or of sikenes, or of tribulations: and moche bet­ter confidēce and trust he putteth in his owne policy and prouision, then he dothe in the goodnesse of god, that made all, and that no­rissheth vs all, not leauynge the smallest gnatte, the leaste worme or flye withoute dispensacion to haue conuenient sustenance: and of manne he clerely is myndefull, yet man can not trust hym. wher­fore the loue of this worlde vpon a mystruste of lyuynge, is a thing in the sight of god moste detesta­ble. This I say we may vse this worlde, but we may not abuse it, whan for the worlde we breake charitie with god. And if our hert be not holly geuen to loue god, we haue not god with perfyte chari­tie: [Page] god hath not our holle harte, yf the worlde haue any parte.

This is the wey to come to perfit Charitie, to kepe our harte, oure soule, oure mynde, oure witte all holle for god: the whiche kepyng of our harte and mynde hole, is the reste and quietnes of the soule from the sayde temptations and passions. And this is the driuing awey of the lettes and unpedimen tes, to atteine charite, wherof now here a litle more.

This perfecte loue of god ma­keth (as we haue sayd) the minde strong to withstond the thrusting and shulderyng of synne, and the same bringeth forthe consequent­ly the ioyfull rest & quietnes from the forsayde passions: whiche the corrupt loue of this lyfe bredeth. So that this calmenes of mynde [Page 17] is a certayne effecte and worke of charitie. And hope in god maketh vs fyrmely to awayte for the ful­fillynge of the promesse of god in vs, and to vs: which hope is gotē by pacience, that is a constant en­durynge of aduersitie, the whiche paciente endurynge is purchased with abstinence, that is a stronge resistinge ageinst euill enticemen­tis. And feare of god causeth cou­rage to flie & to absteyn from euil, the whiche feare of god groweth of an vndoubted beleue in our ma ster Christes techyng. Thus from faythe we come to fere, from feare to fleinge of synne: and in fleinge of sinne we take a pacient mynde to suffre, wherby we take hope & trust in god, through the whiche Hope our soule syttethe in a sure [...]hayre of a certayn expectacion of [Page] that, whiche is layde vp in stoore for vs in heuen: And therof final­ly cometh in vs this charite, whi­che causeth vs to loue god for his infinite goodnes in the same pro­messe makynge, wherof now we wayte for the fulfyllynge: the whiche is also the thynge that en­forceth & ordreth all our though­tes, in suche a due rule, that oure life therby rendreth in al his actis a swete sauour bothe to god and to man. But ageyne let vs ones repete the effect of this lesson: who so euer beleueth our master, he fe­reth his punysshment, and he that feareth to be punisshed of Christe, refreyneth hym selfe from sensual lustes, the whiche be the causes of punysshement: he that kepeth of suche causes: abydth wel and suf­freth tribulation: he that pacient­ly [Page 18] suffrith tribulation, hath a bles­sed hope and trust in god, the whi che drawethe and pluckethe the mynde from worldly affections: and the mynde ones frely dischar­ged of all loue to this worlde, streight taketh the pure burnyng charite toward god, and that ma­keth quietnes reste and peace in our consciences. Thus euery way we muste resolue our selfe to reste finally in the possession of charite, or elles we neither can beleue nor feare Christe as we ought to doo, nor refrayne euyll lustes, as we ought to do, nor suffre tribulatiōs as we oughte to do: nor hope in god as we ought to do, nor leaue the loue of these worldly dregges as we oughte to doo: but in the same we shall be drowned bothe night and daye durynge the space [Page] of this lyfe, from whens we shall passe into miserable condition of body and of soule, to endure with­out ende the indignation of god, whome after this life we neuer se, oneles we can nowe for his sake dispise this worlde: the whiche thing passeth the power of mans feblenes to do, excepte he vse the puisaunt myghte of Charitie, the which bringeth so feruent a desire to loue god, that nothinge beside is regarded: and suche a swetenes feleth the charitable mynde in his desyre, that he wil not forgo or di­minish any part therof, although he shuld suffre a thousand hurtes and iniuries.

Here the louīg disciple of Christ, saincte Stephan, howe he infla­medSaynete Stephan. with charite prayeth aloude for his tourmentours, & craueth [Page 19] of god remission of their synnes, alledgynge their ignoraunce for their excuse.

The bearynge of Christes crosse is made by this Charitie a swete yocke and and an easye bourden. For he that with god is locked in charitie, saith in all tribulations, with the prophet Hieremy: Non sum turbatus domine sequens te pastorē, Oh lorde in folowing the my ruler I can not be discomforted. For as our eien see not nor persceyue not any sterres in the brode sky, when the sonne is vp, in lyke maner if the mynde be sette with charitie in god, it neither feleth him selfe, nor vtterly seeth any thynge elles in this world besydes god, in whom & for whome al his thoughtes be consumed. I saye in god and for god, charite kepeth his hole cours [Page] without interruption of any lette in this worlde. And touchynge charite in god, the whiche is vtter ly to forsake al loue of this world, that therby we maye clene be ryd from all passions to loue and ho­nour god alone, lette this that we haue hitherto spoken be moughe.

Nowe a lyttell harken, what iswhat is to kepe cha­ritie. this sayinge to haue and kepe cha ritie. Cruely it is to deriue and to take out from our loue in god, an other loue towardes man for god. For he that hath perfect cha­rite in god, loueth for goddes sake all men as hym selfe, by cause in man he knoweth is the image of god, the whiche image of god the charitable hart embraceth indiffe rently in the hole kynde of man, withoute makynge exception of frende and no frende, of well wil­lers [Page 20] and ennemyes, of kynsfolke and strangers: but as the figure of god is equalle in all, soo he e­qually fauoreth all. For thoughe with obstinate synners and with men wedded to theyr passions he be displeased, yet his displeasure be cometh hym as a louer that so­roweth his frendes hurt. Wher­fore if he be a synner amended or conuerted, he is full of gladnes, and neuer cesseth he layenge his waite & watche to do man good, so that by his charite toward man for goddis sake, he continuallye myndeth man well: and therof he neuer s [...]aketh. In visytynge the sycke, in clothynge the naked, in feding the hungry, in refresshyng the pore, in comfortinge the mise­rable, in prayinge for synfulle, in al workes of mercy, pitie, & deuo­tion, [Page] he laboureth with pleasure, by reason of his fast loue toward god. He freely and gladly forgy­ueth all maner displeasures, of in iuries, of rebukes, of hurtes, & so depe he is in loue, that nothig can cause him to hate. For it is a true sayenge, that who so euer felith in his harte any poynt of hatred, for any maner of cause, ageynste any maner a man, this person may be assured, that he is not in charitie with god. For our maystre Christ sayth: He that loueth me, kepethIo. 14. &. 15. my commaundmente: my com­maundement is, that one of you loue another. Wherfore he that loueth not his neighhour (euerye manne is neighbour vnto other, dwellynge in the smalle compasse of this erthe) kepeth not our mai­sters commaundemente: and he [Page 21] that kepeth not the commaunde­ment, canne nat loue our mayster Christ, whom he that loueth not: loueth not god. Wherfore he that loueth not his neighbour, halteth in his charitie towardes God.

Thus we maye see, that charite in god techeth what is to be done of vs towarde man, and euer we be assured to work wel, if we kepe in vs this holy charite: the whi­che onely can kepe, and knoweth the waye howe to kepe goddes worde. It is our mayster Christe,Mat. 5. that byddeth vs loue oure enne­mies, to do welle with them that haten vs, to praye for theym that persecute vs. Christe thus com­mandeth vs, to thentent he wolde clense and rydde vs from hatred, from doinge iniuries, from being myndeful of displeasures, to haue [Page] vs pure from hate, rancour, angre & grudgynge: he commandeth vs to loue without exception as well our fo, as our frende. He wolde haue vs of our charitie in god, to loue man after the ensaumple of god, the whiche wold haue al men indifferently to be saued and come to the lyghte of trouthe, lyke as his sonne shyneth ouer the good and euylle, his rayne fallethe as well vpon the vniust, as vpon theIbidem. iuste: so wolde Christe haue vs in differentely sprede our affections to all men, after the free liberalle distribution of charite. For and if you be in this case, that some per­sones ye loue, some you hate, som you nother loue nor hate, somme you loue so so, in a meane facion, some you loue verye ernestly: by this inequalitie of louyng, lerne, [Page 22] that you be farre from perfect cha ritie with god, the whiche perfecte charitie indifferentely loueth all mē for goddes sake, the good sorte of men as his dere frendes, the e­uyll sorte, as them, of whom may be made dere frendes. In charitie is no knowledge of any difference betwene ryche and poore, betwene mayster & seruant, betwene bonde and free, betwene faithful and vn­true, betwene male and female, be twene kynne and no kynne: the charitable spiritie loketh vppon mans symple nature, the whiche in all men is lyke and one thinge: wherof he conceiueth in his mind one indifferent contēplation of al, and at all seasons he is well myn­ded, euer welle disposed to doo all men good, with whom is neyther englysshe, nor scottisshe, aquayn­taunce [Page] nor straunger: but with hym one is all and in all, Christe Iesus alone, whome and whose crosse he knowethe, and nothynge elles.

Thus by our Charitie with god, we lerne what is our duetie to­warde man. But here in louynge your neyghbours and bretherne, loke you deceiue not your selfe, for hit is not inoughe to loue youre neighbour, but ye must in the or­dre and rule of charite loue hym, that is onelye or chefely, to loue hym for goddes sake. There be fyue wayes noted of louynge one of vs an other, of the whiche num bre one way is praysed, thre be vt­terly dispraysed, and one neyther praysed nor dispraised. Firste I may loue my neighbour for god­dis sake, as euery good vertuons [Page 23] man loueth euery man. Second I maye loue my neyghbour of a naturall affection, bycause he is my son, or brother, or kynsman. Thirdly I may loue for vayn glo rye, as if I loke by my neyghbour to be worshypped or auaunced to honour. Fourthly I may loue for couetousnes, as when I cheryshe and flatter a ryche manne for his goodes, when I make moche of them that haue done me pleasures & may do me mo. The fifte waye, I maye loue for my sensuall luste, as when I loue to fare delicately, or els when I madde or dote vp­pon women.

The fyrste waye to loue my neighFyue ma­ner of loues. bour, for the loue I haue to god, is onely worthy to be praysed.

The second way naturally deser­ueth neither prayse nor disprayse. [Page] The thyrde, the fourthe, and the fyft to loue for glory, aduantage, or plesure, al thre be stark nought. Therfore syster, oute with youre loue, and considre well, in what way youre harte is gyuen to loue your neyghbour. Charitie hath but one waye of louynge a man truly and welle, that is onely for goddes sake.

To conclude nowe this matter, the which of hym selfe is in sight, lette vs knytte vp Charitie with this generall knotte, that man is made absolute and perfecte in all vertues, through this one vertue of Charitie. But when I saye all vertues, loke that you vnderstōd what is ment in the name of ver­tue: orelles this generalle clause may deceyue you. Wherfore you must lerne, that the body hath his [Page 24] propre vertues, and the soule lyke wyse hath his owne a parte from the other. The vertues of theVertues of the bo­dye. body be, as to faste, to watche, to goo on pylgremage, to traueylle with hande and fote, for to helpe their neyghboures, to distribute youre goodes in almes dedes, to buylde vp churches, wherin the people may here the word of god, and com to gether to prayer, to pu nysshe the fleshe with rough heer, to slepe vppon the harde grounde to socour the nedy, to ayde the mi­serable, and other such actes bodi lye men doo for the loue and ho­nour of god. The vertues of theVertues of the soule. soule be of an other sorte, as meke­nes, pacience, abstinence, hope, faithe, charitie, pitie, mercye, and other lyke. Nowe if it so be, that of some infirmite I can not faste, [Page] nor watche, for lacke of money I can not do any almes, for lacke of bodily strength, I canne not tra­ueyle, yf suche necessary and true considerations make vs wante the vertues of the bodye, we be without blame, and had excused before god, the whiche beholdeth the secrete and priuie cause of our default. But in the vertues of the soule, we haue no maner of defen­ce, if it be so that we lake anye of them. For they haue no necessitie, nor constraynt of any thynge, but all be frely vnder the election and choise of our free wyl. And whan it is generally sayde, that charite maketh a man absolute and per­fecte in all vertues, ye muste vn­derstonde in all the vertues of the soule: the which be very vertues, to speke and to name the truthe. [Page 25] Wherby the bodye canne haue of hym selfe no vertue, nor nothinge can be done of the body worthy of prayse, onles the acte be coupled and ioinid with the vertues of the mynde. But contrary, the soule is perfecte in his vertues without all assistence and helpe of the bo­dy. Then boldly we may say, that from charitie cometh all vertues, and none other werke there is of charitie, then to make and bringe forth in vs vertu. It is holy scrip­tures testimony, that charite can not be ydle. Alwaye than a chari­table spirite is doing, & what so e­uer he doethe, it muste nedes be a good werke. For what can com from the loue of god, but it shall sauer and smelle of god? the whi­che sauour is the onelye thynge, that geueth to mans acte all the [Page] goodnes.

Nowe then my entierly beloued syster, to obserue and kepe this mooste precious and mooste holy charitie with god, you shal in few wordes haue a shorte reule. TheA ru [...]e to kepe cha­ritie. beste waye to kepe you frome fal­lynge out of charitie with god, is neuer to suffre your christē neigh­bour to slepe in a displeasure with you, and agayne that you neuer slepe in a displeasure with youre christen neyghbour. Remembre, we all be knytte in a faste kynrede vnder one father in heuē, the whi­che commaundeth vs to loue to­gether as brotherne and systerne, without regarde of high or lowe, pore, or riche, whether your neigh bour be in defaulte, or you, this is to seye, whether he be displeased with you, or you with hym, make [Page 26] therof no question, care not for the begynnyng of wrathe, but stu­dy euer for the ayde, and inconti­nently folowe alwaye the counsell of our mooste charitable mayster Christe: labour alway to make a­greement, that at all seasons you maye be redy to offre vppe to god your swete smellynge sacrifice, the which is in goddis sence the delec­table sauer of a charitable brethe: whose strēgth is so myghty in his pleasaunt sente, that it hathe his place amonge the incomparable sauours of heuen, where god with al his sainctes and aungels smel­leth it.

Do you beare awaye syster the shorte lesson, that I haue gyuen to you?

Whiche shorte lesson meane you brother? For partly in writinge, partely in [Page] communication I haue had ma­ny lessons of you: of the whiche some I beare well awaye, as yet it is out of my mynde, howe you haue proued to me, that a foole shoulde not lyue solitary, that I muste forgette displeasures, yf I forgyue theym: that I shoulde euer enclyne and obey more to rea son, then to any intreatie.

It is welle good syster, that you haue of these thynges re­membrance, but I thought not to aske you this: I wolde you reher sed to me, what you haue by me lerned of Charitie.

Why brother, call ye that the shorte les­son, when it conteyneth so many lynes, that it weryed me thre days to rede them ouer?

I thinke well, that you were weryed, more peraduenture with my vnsauerye [Page 27] tellynge, then with the lengthe of the tale. For surely the tale was but short.

If that be a shorte tale, I cōfesse to you brother, that I can not telle what is shorte and what is longe. For to me your les­son of charitie semed very longe.

It is not syster, the num­bre of wordes or of lynes, that ma keth a tale or a boke to be called longe or shorte. But the matter that is intreated maketh bothe: so that of some matter you maye in verye fewe wordes here a verye longe tale, and ageyn of som ma­ter a great heape of wordes ma­keth but a shorte tale. Like as we saye of tyme, that it is but a littell while ago, sins Fraunce was vn­der our rule, and that paper, prin­tynge of bokes, gunnes, be thyn­ges inuented within fewe yeres, [Page] and that the. iiii. orders of freres beganne in christendome within a lyttell tyme paste: yet in eche of these forsaide sayinges, we vnder­stonde more then a hundred yeres. Contrarye wyse ye will saye that my lady princes hath lyen a great whyle atte Eltham, and yet her grace hath not lien there one yere. So you wyl say, that it is a longe season syns you and I were to gi­ther: & yet I was with you with in this moneth. Whan you knok at a doore, and tarye one houre, you saye you haue very longe ta­ried there. Thus you may see, it is the dignite & the worthynes of the thynge, that causeth the tyme to be named longe or shorte, and not the tyme of his owne space.

In this maner it is in your les­son of charite, the which is a mat­ter [Page 28] so plentiful, so copious, so lōg, so large, so depe, so highe, that no tale therof can be called longe, on­les the teller tryfle in vayne wor­des, and then you maye saye his tale is long, bicause he telleth and sheweth his folysshenes: but spe­kynge directly of charite, he neuer can saye to moche. For whan we haue saide all that we can, yet shal the matter of charitie lye in hepes infinite to be spoken more of. For syster, what tongue or penne of man can make an ende in tellinge the smallest portion of goddis sub stance? this charitie is god, and God is this charitie. Therfore thynke not youre lesson longe of charitie. For al that I haue sayd, is in effecte nothynge.

You haue somewhat made me knowe, what is a long tale and what is a [Page] shorte: but yet brother, by cause the common prouerbe is trewe, that womens wyttes in dede be shorte, I praye you, if it be possi­ble, lette my lesson be rehersed in fewe wordes.

It is a thing sister, sone done, to comprehend in a few lynes al that you haue hard of me. For the sūme of the hole is: This charitie conteyneth all the lawes of god, and techeth vs our duetie bothe towarde god and man: the which charite requireth a quyete spirite, and no spirite is quiete, that is subiecte to any pas­sion. Wherfore to haue charitie we must chace from vs al passiōs, to rest so in our loue of god, that nothyng withdraw vs nor plucke vs inordinately to any thoughte besyde god: wherof shulde folow, that in this worlde, we wold rekē [Page 29] laughyng to be wepinge, sorowe to be myrthe, ryches to be pouer­tie, misery to be welthe, wisedome to be foly, honour to be shame, so depely we shuld be buryed in god, that to this lyfe our senses shulde lye deed, and quycke onely in the loue of god. From the whiche true and entier loue of god, we shulde take a loue with all hertes affecte to the hole kynd of man, in whom beholde spiritually the image of god: For the whiche image sake we shulde beare no lesse fauour to man, than were sufficient to resiste and vtterly vaynquishe all hate, without the remembrance of any grudge to be taken with any ma­ner of occasion, to be euer with all men ioyned in harte through our loue in god, as fast as kynred ioy­neth a few persons through a na­turalle [Page] loue: yea faster knytteth mens hartes to gethers charitie, than nature can do.

This is the some of our lesson si­ster. The whiche you shall haue agayne made shorte, if you wyll.

Nay brother, I pray you let this be no shorter. For in my mind it is all redy somewhat to shorte. For I wolde disire you to lette me in ordre to aske you a repetition of myn hole lesson, that I may in a shorte forme lerne, what was fyrste, what was seconde, and so forthe to the conclusion of youre tale.

I do not yet wel per­ceyue, what you wolde haue me do, but aske me what you wyll, & I shal therto make answere.

Then brother tell me, what was the fyrste poynt, that you tolde me of Charitie.

Fyrste I she­wed [Page 30] to you the signification of theThe repe tition of this trea­tise. worde, that Charitie was not on­ly taken for peace, paciēce, mercy, and pitie, as in our englishe tonge commenly we vse it for nothynge elles, as whan I saye I wyll not breake charite, I wyll kepe cha­ritie, I wyll forgiue hym for cha­rite, trouth it is that charite signi fieth all these, and as I shewed to you, moche more: for the worde is the same, that is in latin called Charitas, the whiche signifieth an ordynate loue, and a due rule to­warde god and man, the whiche ordinat loue the soule hath, when he holly with al his power is wed ded to god: so that besyde he ney­ther wyllethe nor desyrethe anye thing. By the which feruent loue in god, he exerciseth amonge men all the kynde of vertue. And this [Page] was the fyrste thynge suster, to haue you to knowe, whatte the worde of charitie signifieth.

Me thought brother, that fyrst of all you shewed, that charitie con­teyneth all goddes lawes.

I dyd so in dede, to brynge you to the syght of the greatte compasse, that was in the name of Charite: whereby you myghte the better lerne, that in englysshe tongue we conceyue but a lyttelle portion of this infinite vertue, whan we cō ­menly speake therof. But how so euer I begonne, the fyrste poynte of youre lesson was to lerne the strength of charities name.

I wold nowe aske you the secōde, if it cam not in my mind to doute, whether charitie and loue be not all one, as in communication I haue harde some clerkes saye they [Page 31] be.

I thinke well som cler­kes wyll so say. For I note in the last englysh trāslation of the gos­pels out of laten, the translatour alway for Charitas wryteth Loue: wherin I canne not consent with hym. For after myn opinion there is as moche difference betwene loue and charite, as is in your oc­cupation betwene threde and twi­ned threde. For you wyll say, that all twined threde is threde, but al threde is not twyned threde: So this worde Loue is more cōmen & more general then is charitie. For trouthe it is, that all Charite is loue: but it is not trouth, that all loue is charite. In greke charite is agape, and loue is eros, as in la­tine loue is amor, and charitie Chae ritas. In al these thre tonges there is the same difference in the tone [Page] worde from the tother, that is a penne and a quylle. All our pen­nes, for the most parte be quilles: but al our quilles be not pennes: The quille is that remayneth in his nature, without any other fa­cion or forme put to it: the penne is a quyll shaped and formed, and made apt to write. Likewyse loue is the common affecte of fauour: charitie is loue reduced into a due order towardes god and man, as to loue god alone for him self, and to loue man for goddes sake. Do you perceyue syster what I saye?

Me thynketh brother, that you meane as I wolde saye, that betwene charite and loue is a like difference, as is betwene my pere­les and wyres. For I see that my pereles be wyres, but they haue a facion by my labour putte to, the [Page 32] whiche facion wyers haue not. And here may I say as you sayde of Charitie and Loue, that all peerles be wyers, but all wyers be not peerles. But brother, if all charite be loue, what defaulte put you in the translator, the whiche wryteth loue for Charitas?

The same defaulte I put in hym, y^t you wold put in one, the whiche doth giue to you wiers for perles, or quilles for pēnes. But sister, re membre, you wolde haue me be short.

It is trouth brother: but the beste shortenesse is to be playne. For when I vnderstonde my lesson, I canne soone make it shorte. Nowe then if you wylle, I preye you telle me the seconde poynte.

The seconde was to shewHow cha­ritie i [...] had. you, that charite could not be had [Page] without the assured myndes qui­etnes, as an effecte folowynge the same, the which stedfast quietnes of mynde is not to be inordinatly styred or moued with passions.

Sauyng your tale brother, I pray you tell me some englyshe worde, what you calle passion. For truly I know none other pas­sion, but the passion of Christe.

Then I haue loste manye wordes. For I thought I hadde sufficiētly declared vnto you, that any mouynge of the mynde in to an vngodlye desire, was called a passion, as malice, rancour, yre, enuy, ambition, couetousnes, le­chery, glottony, pride, hatred, stu­dy of prayse, study of auengyng, and suche other whiche styrre vp and moue the mynde oute of his naturalle reste, to loue or to hate [Page 33] without reason and mesure: As whan our bodye suffreth any tor­ment, we sey, we be in a passion: so when our mynde suffreth any su­che inordinat desires, we haue the myndes passion: and euery suche motion of mynd out of due cours is called a passion. The mynde is moued out of his due corse, as of­ten as it is stirred with these af­fectes, that be engendred of our principall loue to this lyfe, as to be dispraised with our disprayses or sclanders, is a thynge that ry­sethe in vs from the loue of this lyfe: where if we study to be mag­nified, we be in a sore passion a­gaynste reason, the whiche tea­cheth vs to seke our glory in more stable thinges, then can be found in this life. But bicause you speke of the worde, shortly as you say, [Page] it is no very englysshe word: how be it whan we be driuen to speake of thynges that lacke the names in oure tonge, we be also driuen to borowe the wordes, that we haue not, sometyme out of latin, some­tyme out of greke, euen as the la­tin tonge doth in like necessitie bo­rowe & take of other. And though now at the fyrst heryng, this word stondethe straungelye with you, yet by vse it shall waxe familiar, specially when you haue it in this maner expressed vnto you.

Nowe than to opteyne this restTo op [...]ein re [...]e of mynde. of mynde, the chefe effecte of cha­rite, we must beware that no passi­on rule in vs, but alwayes in all thynges we muste ordre our desi­res by the draught and trayne of this one desire, the which we haue of louynge god alone with al our [Page 34] holle hartes, power, wyttes, & in­telligēce, neuer suffering aduised­ly the corrupte loue of this false flaterynge lyfe, to haue any smal place in oure soule, wherby we shulde waxe the weker in the fulle vnyenge and knittinge of all our intentions to the wylle and plea­sure of god. And sister, it was the seconde parte of your lesson.

Ye brother I wolde I had lerned well, that I might euer be quiete, howe so euer I were handeled, rightwisely or vnrightwisely, wel or euyll, gentily or chorlysshely. It were an angels condition to be nothynge changed or moued with wel or woo: but to be continually none tenure, in one temperature, neither hering, nor seinge, nor fe­lynge, nor smellyng, nor tastinge, nor wysshynge, nor myndyng any [Page] erthely thing besides god, but ha­uinge continually a feruent desire to knowe, to loue, and to honour god. But brother, what meane you by this, to speake thus, as though it were possible, to make of men angelles, and more ouer to make of this worlde heuen? as long as man is man, and as long as this worlde is this worlde, I reken hit not possyble to kepe vs thus clene from passions, as you sey the perfecte rest of charitie re­quireth.

You entre with me nowe syster, into a matter of a longe communication, but at this tyme I wyl make you therto a ve­ry short answere.

Christe wold neuer teache man to praye, and to aske of god thyn­ges impossible to be opteyned: He instructed vs to sey in our pra­yer, [Page 35] Adueniat regnum tuum, Oh lorde god let thy kyngedome be here a­mongest vs. Where the kynge dome of god is, there god reig­nethe ouer suche subiectes as be worthy to haue suche a kyng: and pleinly there is heuen, where so e­uer is the kyngdome of god: So that of this world, there might be made an heuen.

Ageyn our maister and sauiour taught vs to pray, Fiat uoluntas tua sicut in coelo et in terra, Oh good lord graunte, that thy wylle maye be fulfylled in this worlde, as it is in heuen: that we men may in e­uery thought and acte agre with thy wylle, as angels do: that we in this lyfe make no moore resi­stence agaynste thy pleasure, then the blessed cōpany of heuen doth. This petition can not take effecte [Page] onles man be made lyke an angel, all pure & cleane from the dreggy appetites of this lyfe: that is to say, vtterly rydde from all passi­ons, the which euer stryue ageinst the wyll of god.

Nowe then in as moche as I be­leue, that Christ biddeth vs aske nothynge, but the same maye be: I think it possible to make of this worlde the kyngdome of god, and to make men the kepers of god­dis wyll: The whiche two thyn­ges, to lyue in the kyngedome of god, and to obserue and kepe god­des wyll, I recken to be a perfe­ction of aungels lyfe in heuen. But syster, remembre, Christe bid­dethe vs not to attempte to per­forme this perfection by our own power: for that were playnly im­possible, but it is our masters in­struction, [Page 36] that we shulde turne vs in prayer to god, and of his infi­nite goodnes craue and aske his grace, wherby we shal be comfor­ted, susteyned, and coraged to say atte the laste with saynte Paule. We be able to do all in hym, that helpeth vs Iesus Christe. This were to haue our spirite holly gi­uen to serue god, to knowe god, to loue god, and nothynge els. And if you wolde say, that saint Paule cam not to this perfection, nor none of the sayntes, but the beste men were synners, lette it so be: yet be assured if man duely ap­plye his wyl, to be without synne, so that in his wyll be no lacke, nor faynynge, this man before god is an aungell. And sister, as he sho­teth nerer the marke, than he doth that seeth none, and shoteth at all [Page] aduentures: so you seinge nowe and knowynge the very perfecti­on of charitie, you shall the better enforce towarde it, thenne if you were beset with blynde ignorance. Of al this mater sister, with you I wyl not reson out of your Pater no­ster, y^• which I think is inough for your requestes at this tyme.

I holde me contented brother, and pray I wyl firste, that I may thynke possible to be thus perfect. Nexte that I may haue grace to enforce thitherward the vertuous power of my harte.

There is no more required of you, but this applienge of your wyl to get grace, but grace shall you neuer gette, but if you aske it withoute any doute or mystrust in the good nes of god, who is euer redye to gyue, when he hereth one that ac­cordyngly [Page 37] asketh.

And to shewe you what praier is shaped accordyngly to goddis ea­res, it were a matter for no lyttell boke. Therfore sister, be conten­ted to leaue your digressions, and retorne to your purpose.

I haue no purpose, but to lerne, and lerne I shulde, if you taughte me to praye. Yet leste I trouble you to moche, I wyll goo forth, to re­quire of you what was the thyrde poynte in my lesson of charitie.Charitie is not like one ver­tue.

It was to shewe, that cha­ritie is not lyke one vertue, but it is suche a thynge, that by manye degres of diuerse vertues, it must be gotten, as a finall conclusion of all labour and trauaille in ver­tue. As firste we muste be endued with an vndoubted Feyth, to be­leue perfectlye the history of our [Page] sauiour: whose doctryne brought first into this worlde this charitie for an absolute cōclusion of all la­wes. After this faithe we must en­treFeare of god. into a fere of god, not the feare of vile bōdmen, the which haue no mind to kepe their maisters plea­sure but only loke vpō the punish ment, our feare muste be a reue­rence to god, lyke as louing chil­drē feare to displese their fathers. By this reuerent and louing feare we muste procede to Abstinence,Abstinēce. that is to sey we must beare suche feare & reuerence to god, as shall cause vs for the honour of god, to refreyne the sensuall inticementes of sinne, the whiche bespotteth, deformethe, and defeateth the y­mage of god in vs, the greattest e­uyl that man hath. To kepe this abstinence we muste gather pacy­ence,Pacience. [Page 38] a vertue that maketh strōge our soule, to suffre the violence of al resistence to vertue, by the whi­che pacience we shal take an hope to be parte takers of goddes mer­cyfulnes, and to enioy a rewarde, that passeth al the powers of men, to shewe it. Out of this springeth a feruente loue to god, whiche is called charitie, through which the mynd shal be setteled in such a qui etnes, that all the chaungeable and sondry blastes of this worlde, shall nothynge moue vs from our desire to rest in god: And this min des reste & perfect quietnes is the princypall effecte of charitie, the conclusion and finalle perfection of all vertue.

I wyll nowe ende these maters, with a wonderful prayse, that the chosen vessell of god saynt Paule [Page] wryteth of charite, of the whiche prayse I wolde haue you syster note and marke diligently, what a dignite is in charite, to be aboue al thinges pondred and regarded of al Christen men: This apostle sayth in effect thus. If al mighty god, the father, wolde gyue to me all giftes of his grace, as to endue me with the holy spirite of prophe cy, to make me a priuie counseilor of al the secrete misteries in heuen, to cause by the power & strengthe of faith to worke wonders, to do miracles, in quickenyng the deed, in geuinge sight to the blinde: yet all this not withstondynge I am not in the way of saluation, If I wante charite. Howe moche then shulde man bestowe, endeuour, enforce and exercise all his wyttes to gette and to kepe the possession [Page] of this high vertue, the which is the soule of lyfe, the grace of gra­ces, the one thing that ioyneth mā in fauor with god, & that god onli requireth of man for al his good­nes toward man? It is suche a thinge this charitie, that by thau­ctoritie of holy writte I wyl not only cal this vertu a godly thing, but I say it is god hym selfe, that who so euer kepeth in hym chari­tie, he hath god with hym, and he in god dwelleth, that dwelleth in charite. For bothe is charite and charitie is god: to whome nowe and euermore be all glory, prayse, and honour. Amen.