Richard Whytforde

, who in his Writings stiles himself the Wretch of Sion was educated for a time among the Oxonians, but whether he took a Degree, we have no record that shews it. Afterwards he was received into the Family of Rich. Foxe Bishop of Winchester, and by him was made his Chaplain about the latter end of Hen. 7. at which time he became acquainted with Sir Tho. More, then a Young Man, between whom was great amity. Afterwards Whytforde being minded to leave the World and all hopes of preferment, entred himself a Monk of the Order of St. Brigit in the Monastry called Sion near to Brentford in Middlesex. About which time being known to Scholars for his divine learning (for in Philosophy he was but little vers’d) and most sincere holiness, he became acquainted with that great light of learning Erasmus, who sometimes mentions him in his Epistles, and advises him thus, Cura at valeas teꝫ tua Philosophia oblectes, &c. But such was his ill fortune, that he lived to see himself turn’d out of his Cell, and the Cell it self converted to a profane use. Whereupon one Will. Mountjoy descended of a noble race, received him into his Family, and made him his Confessor, which is all that I know of him at present, only that he wrot and translated these things following.

Work of preparation unto the Communion, and also for Housholders to govern their Families. Lond. in oct. When printed I know not; for the Copy that I saw was imperfect.

A Boke called the Pype or Tonne of the life of perfection. A work of the three Vows of Religion, contrary to the great Hereticks the Lutherans. Lond. 1532. qu. The reason of the title is this. The Author compares the life of perfection to precious Wine kept in a Pype or Tonne, made as it were of three plain boords, viz. the three Vows of Obedience, wilful poverty and chastity; which are bound together, as with hoops, by their rules, as of St. Austine, Benedict, Francis, Basil. Which hoops are knit, as with wykers, with the holy ceremonies of Religion, contained in the Statutes, Constitutions, Injunctions, and Customs of every Monastery. This allegory he seems to prosecute throughout the whole work. His main aim is to commend and defend the religious Orders, and those three monastick Vows, against the objections of the Lutherans.

Treatise of patience. Also a work of divers impediments and lets of perfection. Lond. 1541. qu.

The Martiriloge after the use of the Church of Salisbury, and as it is read in Sion, with additions. Lond. in qu.

Solitary Meditations.

Psaltery of Jesus—Printed several times in Engl. and French. He also translated from Latin into English. (1) St. Austin’s rule. Lond. 1525. qu. to which also he put notes. This was done before by another hand, but being not well understood by the Nuns of Sion, they desired him to do it better, which he accordingly did, and dedicated it to them.Clar. 1541. (2) St. Bonaventure his lessons entituled Alphabetum Religiosorum. Lond. 1532. qu. with other things, as ’tis probable. The Reader is now to know that there was another Richard Whytforde, a wealthy Clerk, possessed of Lands in Hope, Hopedale, and Whytforde in Flintshire; as also of Lands in Farnworth and Widdous in Lancashire, who in his last days entring himself a Brother into the Monastery of Sion before-mention’d, died and was buried there 3. Hen. 8. Dom. 1511. But this R. Whytforde, who seems to have been born in Flintshire, was no writer, only Unkle to Rich. Whytforde before mention’d; who upon his Unkles account, and because of his benefaction to Sion, was entred a Brother there, being originally, as I suppose, of Whytforde in Flintshire.