A godly boke wherein is contayned certayne fruitefull, godlye, and necessarye rules, to bee exercised [et] put in practise by all Christes souldiers lyuynge in the campe of this worlde

Certayne holsome, godly, and necessary Rules.

THE holy man Iobe, as apereth in the. vii. chapiter of his booke mouethe and prouo∣keth euery good man, dylygently to remembre that the * 1.1 lyfe of man in this worlde is no∣thing but continuall battell & con∣flyct. And that the moste parte of * 1.2 the people are greatly dysceaued, which so busely folowe the flatte∣rynge prauities and pleasures of this worlde, and soo lyue in ydle∣nesse, as though al ieoperdy were passed, all thinges quiet & in sure and substanciall peace. It is mar∣uel to see how quyetly, how with oute all feare, they slepe continu∣ally: Syth man is enuironed on all partes with so greate a multi∣tude of ennemies, so crafty, so sub∣til,

and full of disceites. Beholde * 1.3 mā, on euery side thou art in gret ieopardie and danger of death, o∣uer thy hed, the spirites of the aire * 1.4 with many crafty & subtile waies busely waiteth thye destructyon, which diligently laboure, mortal ly to wounde thy sowle, with fla∣ming dartes, with deadly poyson infected. On thy right hande, and * 1.5 on thy left, before the, & also behind the, this disceyuable worlde sub∣telly assaulteth thee, (the whiche as S. Iohn sayth, is vtterly set on myschiefe and viciousenes, and for that hated and enuied of god.) This •…•…ering world in his assaul∣tes, craftely, and polytiquely v∣seth him selfe. For sometime he fu riously rageth, and in open battel inuadeth man, by much and great aduersitie, prouinge the strength of his soule. Sumtime by blandi∣shinge

and fayre promyse he mo∣ueth to yeldinge, & often times he cometh secretly vpon man to take him vnprouided & out of armure. Beneath the, that slipper and dys∣ceitful serpent, the breaker of our * 1.6 quietnes, by many diuerse ingins lieth in waite to cause the sensuall apetite to fal to sin, which is that Eue by whō this most false serpēt first allured man to commit dead∣ly sinne. And yet as thoughe this * 1.7 were not sufficient so to be compa sed on euery syde with deadly en∣nemies: Man beareth also about him a familyar and a domesticall aduersary, then the whiche as no thinge can be more adioyninge or nighe, so nothinge canne be more daungerous, that is, that old and earthly fleshe, by longe and couti∣nuall acquayntance very family∣are: but by mischeuous intent an

vtter ennemy, of whome man can by no meanes be in sufficient suer∣tie ne auoide the same. Then sithe * 1.8 man is thus wrapped in so feare∣ful and perilous battell and hath to meddle with so many enemies, so redy, so sworne in his distructi∣on, so armed, so watching, so false and accustomed in battell: is not he very folishe whych armeth not hym selfe against the assaults, ke∣peth not sure & good watch, hath not al thinges suspected, but so li∣ueth as if al thinges were in qui∣et, and in good tranquylitie, no∣thynge regardinge, but the belly and the skynne, muche lyke as yf this lyfe were a feast or a banque∣tinge. Suerly who so hath peace * 1.9 with vice, hath broken the truice whiche he tooke with god at hys baptisme. And yet thou mad chri∣stian man thinkest all thynges in

quyet, and criest peace, peace, whē thou hast god which is only peace and the authour of peace, thy ex∣treame ennemie. And when he by the mouth of his prophete saythe, there is no peace among these vi∣cious people. Truely there is no * 1.10 other condicion of peace with god but when man deadly hateth vice and strongly (by the helpe of god) fyghteth againste it. For in case there be amitie and frendshyp be∣twene man and vice, then is god principal enemy to man, bothe for that he adioyneth him self to vice, which in no wise maye agre with god (for how may light and dark∣nes agre) and for that also he per∣formeth not his promyse made to god, but falsely breaketh his fide∣litie, so faithefully promised. Re∣mēbre o christian man what time * 1.11 thou were baptised, thou promy∣sed

to be the true and vnfayned ser uaunte of Ihesus Christ, in whose quarell thou art twyse bounde to * 1.12 spende thy lyfe. Firste for that he gaue the thy lyfe. Seconde, that where thou were bonde and dead in synne he of his goodnesse resto∣red the lyfe. remembrest thou not, what time thou first professed thy selfe to his religion, what venge∣ance, what maledictions thou de∣syred to fall vpon the, and that by expresse wordes with good delive ration, & aduisement cōceiued. In case thou fulfilled not thy promise with hym, diddest not thou there promise to fight vnder his baner, and to haue perpetuall enemitye with sinne. Consider what shame and rebuke commonly suffer they * 1.13 in the worlde which trayterouse∣ly forsake their naturall lorde, & capitayne. And yet thou christian

man, fearest not to dysceaue thye * 1.14 capitayne Chryst, neyther retey∣ned with him for feare, seing he is God, ne yet for loue, when he for thy cause descended from heauen, and became man, whose name al∣so thou bearest. And that shuld ad monishe the of thy promyse made to him, and beyng false of thy pro∣mise, folowest thine ennemie, from whose captyuitye this louynge Chryst once redemed the with the raunsome of his precious bludde. O double traytoure, why doeste * 1.15 thou fyght vnder the standerde of thy aduersary, howe dare thou for shame kepe battell so vnkindly a∣gaynst thy natural capitayne and louing master Christ, which spa∣red not to spend his lyfe for thy re demption. For as he saithe in the gospell of Luke, who fighteth not on his parte is agaynst him, and

he that gathereth not with him, disparkeleth. Alas christian man that thus fightest against Christ, the title of thy battel is not onely naught, but thy title also most vn graciouse. Wilt thou know what * 1.16 rewarde they shal haue that thus forsake Christ & folow the world? Beholde S. Paule declareth say inge, the finall reward of sinne is deathe. What creature liuynge is halfe so madde to enter into battel be it neuer so beutifull and honou∣rable in kinde, perfectly suer that he shulde not escape, but be slayne in the fielde: and yet thou christi∣an souldiour regardest nothing to disseuer thy selfe from Christ, and cleue to thy enemies, surely know inge that thou shalte haue none o∣ther reward but onely death, and that of thy sowle. Consider howe * 1.17 in this world, battels (which men

kepe against men) the soldyoures * 1.18 valiantly, and freshly defend their capytaine & fighte in his quarell. Howe little they regard the losse of theyr goods and liues, some for hope of lucre, and temporall re∣warde, some for feare they fall not in danger and the handes of their enemies, some because they wolde not be counted cowards and faint harted or dastardes, some to haue name & cōmendatiō of the world, and yet what rewarde haue these miserable people, for their so gret labours, peynes, and miserie.

Shuerly nothing but vain laude of their capytayne, increase of pos sessions and worldly richesse. And * 1.19 we contrary, nother for shame, ne for rewarde can be moued halfe so valiauntly to fyght in the quarel of Christe, which not onely behol∣deth vs in what maner we fight:

but also will plentifully rewarde vs, aboue oure deseruynge. And * 1.20 what rewarde hath he prouyded for them that manfully fyghte on his parte, not vaine ne transytory but such as neyther the eye can se, eare perceaue, ne the capacitie of man comprehende, and after this life ioye without ende. And truely as he hath promised and prouidid greate and glorious rewarde for thē that stoutly stand on his side: Soo to suche as forsake hym he hath also prouided like paine and punyshment. Heauen is promised to them that fight in Christs qua * 1.21 rell, and yet (maruell it is to see) howe our courages be abated and nothing quickened with so hyghe promyses, specially when wee be sure that he that promysed vs the reward can not disceyue, no more then he can not be. All thinges be

done in the sight of him, which al∣so seeth the inwardes of oure sto∣makes and hartes, and yet can no shame prouoke vs to forsake our ennemyes. If we boldely with∣stande * 1.22 our ennemies, he shal com mend our vertue and constancye, of whom it is the highest felicitye to be commended: Why do we not then ieoperde our liues to obteiue this honour? He is very slouthful whiche can be prouoked by no re∣wardes, when feare and peril of∣tentymes causeth cowardes and dastards to be bold. Furthermore * 1.23 in this worlde, battel is the most cruell ennemie, and he that moste intendeth mischiefe, can do no far∣ther displeasure then take awaye the riches, and destroy the bodies of them whiche he ouer commeth. But in this spirytuall battell the soule is vtterly destroyed and cast

downe to hell. The body is natu∣rally * 1.24 ordeined to die, and yet how diligent we ar to auoide the woū∣des of our body, howe busely seke we helpe for thē, and yet nothinge regardinge the woundes of the sowle. Blessed god howe greatly feare we the deathe of the bodye, for that we perceaue it with oure bodely eyes, but for that we per∣ceaue not the death of our sowles we thynke plainely it can not pe∣rishe and regarde it nothing. And yet the death of the soule, is much more to be lamented then the deth of the body, for the sowle is more precious then the body. Wyll you * 1.25 that I declare you certaine coniec tures whereby you may perceaue the sicknes and deth of the sowle, when the stomake can not wel dis gest ne contayne the meate, then you wel perceue the body is sick.

As the material bread is foode of the body, so is the worde of god, foode of the sowle, whiche when it waxeth bytter and vnsauery to the sowle, then stedfastlye beleue the sowle is infected, and if the sowle contein not, ne perfectly dis∣geste the worde of god, then is it a plaine and euident argument that the soule is syck. When the knees waxeth weak and the other mem∣beres painefull and vnquyet then you know well the bodie is disea∣sed: and doo you not perceaue the sycknes of the sowle when yt is slothfull and disdainyng towards the workes of mercie and can not beare a lytel infamy or rebuke of the world, and is sore vexed with the losse of vaine substance of tem∣peral riches, when the eyes leseth their sighte the eares be destitute of their hearinge, the other senses

lackinge theyr due operation, no man douteth but that the soule is departed from the bodie. And yet when the eies of the soule be so ob scured with darknesse, that they can not perceaue the perfyt light which is veritie (the eares so stop ped by sensualytie) that they geue none aduertence to the voice of al∣mighty god, the other parts desti∣tute of their godlie felinge, bele∣uest thou then that thy soule is a∣liue? Thou seest thy neyghbour in * 1.26 great wreatchednes and myserye and hast no compassion on his he∣uines and trouble, so that thou be quiet and out of busynes, why do∣est not thou perceaue and feele his vexation, truly because thy sowle is deade, for that the verye life of the soule which is god is not ther for if god were in the sowle, there should be charytie, for god is cha∣rity,

and thou shouldest haue com∣passion & pytie on thy neighbour. for if thou be a lyuely and quycke membre of Iesu Christ (sythe we be all one bodie in him) how can it be that any part of the bodie be di∣seased and payned, and thou not only perceaue but sorrowe it also. Farther another euident and sure token to know whether thy soule be lyuely or dead: Thou hast des∣ceiued and falsely begiled thy bro∣ther in god, now hath thy sowle a deadly wounde, and yet thou art nothinge sorye for it, but reioysest at it as though thou haddest won great aduantage or lucre: Knowe for truth that in this case thy soul is dead, the body is not aliue, whē it can not fele a litle pricking, and thynkest thou that thy sowle is a liue when it perceueth not so gret a wounde. When you here a man

customably blasphemig the name of god, hautely and proudely dys∣dayning the dedes and behauiour of other, vsinge vncleane and fyl∣thy communication, misiudginge and hynderynge the name of his brother. Know for troth that his soule is dead. The rotten and stin∣kyng carion lieth buried in the bo tome of his brest, fro whense such stinkinge and poysoned sauours a ryse, that they infecte and poyson all the hearers. Christ in the gos∣pell * 1.27 calleth the pharise is painted sepulcres: because they caryed in their freshe & colored bodies styn∣king and dead soules. The bodies * 1.28 of good and vertuous men be the temples of the holy ghoste. The bodies of vicious people, be the sepulcres of caryons. As Dauid witnesseth in the psalm: Their bo dies are great and open sepulcres

for that they haue deceyued theyr bretherne and lyed wythe theyr tounges. And surely there is no∣thing so dead as is the soule whē it fallith from Chryste. Ne no ca∣rion so stincking in the noses of mē as a deade sowle is abhominable in the syghte of god. Then when * 1.29 dedly wordes procedyth from the soule, the soule must nedes be cary on and dead. For Christ saieth as the harte thinketh: so the mouthe speaketh. And surely yf the verye life of the soule which is god wer in the soule then should the mouth speake godly and liuely wordes. The disciples of Christ as it ap•…•…∣rethe in the gospell, sayde vpon a time to hym, lord thy wordes ben all lyuely, and the words of christ were all lyuely bycause they pro∣cedid fro that sowle, from the whi che the godhed neuer depart•…•…. If

the body be sycke it is by phisicke sone restored to his olde healthe, & often times dead bodies by the in∣stance and prayer of holy and ver∣tuous men, be restoryd agayne to life. But if the soule be once dead, * 1.30 nothing can reuiue it but only the louyng and mercifull goodnes of oure sauiour Iesu Chryst, which helpeth not ne restoreth the sowle to lyfe, if it in sinne departe from the bodie. Furthermore the death of the body is shortely fynyshed, but the death of the sowle is euer lastinge, and when it is in maner more than deadde, yet in felynge of deathe it is immortall. Then sythe oure battel is thus daunge∣rous, what dulnesse, what Idle∣nes, what pokishenes of minde is this, nothing to regard ne feare so many ieoperdies and feareful pe∣rils. And though we be thus on e∣uerye * 1.31

side with enemies greuous∣ly compassid, yet is there no cause why, that other the greatnes of perill, the multitude of enemyes, their mighty and muche strength or dysceyuable doblenes, shoulde to much impalle or abashe our co∣rage: for thoughe our aduersaries be very stronge and myscheuous, yet is oure louinge ayde and dyli∣gent capytayne Christ more strōg and myghty than they all. For as Saynt Paule sayth, if Christ be of oure part who can preuayle a∣gaynst vs: If he assist and help vs who shall ouercome vs, conceyue then a suere hope of victorye, and diligently remember that thine e∣nemies hath in tyme past bin sore beaten, confoundyd, spoyled, and plainlie ouerthrowne of vs. But by the might of our captain christ, of whom no dought (if we be faith

full) he shalbe ouercome againe in vs: inforce and laboure that thou be of the body. and in vertu & pow * 1.32 er of thy head, thou shalt and may do all thigs. Thou art in thy selfe very weake and feble, but in thy head very myghty & stronge, and therfore the ende of our battel is not doubtful and vncertaine. For asmuche as the victory dependeth * 1.33 not on fortun but is vtterly in the hand and power of god, and by hi in oure power and might also. He that effectually myndethe and de∣syreth victory shal ouercom. The gentelnes and redynes of our car∣taine neuer faileth: make not thy selfe then vnworthy of his good∣nes and fauour, and thou shalt o∣uercome. He shal fight for the and accepte his liberality for thy me∣rite, yet reason wold that thou re∣fer the victory wholly receiuyd of

hym. Whiche fyrst and only pure from all synne, oppressed the tyra∣ny of sinne. But this victory can * 1.34 not be obtayned wythoute thyne owne diligence. For he that saieth trust in me I haue ouercome the worlde, will that thou be coragi∣ous and nothing slouthfull, and so through his help thou shalt haue victory yf thou fyght, accordinge as he hathe geuen ensample. And * 1.35 therfore betwene too extreme ieo∣perdyes thou muste obserue and kepe the mene course, that thou to muche truste not to the mercye of god and doe nothynge, ne to sone geue ouer, ouercome with harde∣nes of battell.

Of the armour fyt for a christi∣an souldiour.

ANd for as much as no batel can be maynteined without

conuenyent armoure, I thinke it * 1.36 necessari that we first know what kynde of armoure, is most fyt for euery christian souldier. Then our armoure known that it be alway in a redines and at hand, least our disceytful ennemie (whiche conti∣nually lyethe in a wayte) take vs vnprouidyd, and so ouercome vs. In this wordely battelles menne oft tymes be at rest and quietnes, the batel not parfectly endid. But * 1.37 in this spiritual battels is perpe∣tual fyght, no rest ne quietenes so longe as the sowle is in the body. And therefore we must alwaie be in readenes, alway wakinge & in armoure. For our enemies neuer resteth, but when he is most quiet * 1.38 and fayneth truce, and she with as he wold flye, then is he most busy to doo most mischiefe, therfore the chefe and special care must be that

the sowle be neuer vnarined, you see daily how deligently we arme and defende the body, what tyme we haue busynes or Iorney to be done, that we maye be more able to withstande all suche ennemies and troubles as maye fortune by the waye, shall we nat then much more prouyde that our sowles be in saftye, oure enemyes alwayes be armed and ready to destroy vs, and shal we by negligence, for slo∣the not be suere that wee peryshe nat? but as concerning the armure most nedeful for euerye chrystian soldier I shall more specially spe∣ake in hys peculyar and proper place. And in the mean season, som what generally to talke of them. there be. ii. kyndes of armours or * 1.39 weapons most requisite for euery man that shall fight with the mis∣cheuous company, or army of sine,

which as S. Paul saith is praier & knowledge or lerning, with the which he aduiseth vs alway with out intermyssyon to be suerlye ar∣med. Puer and vnfayned prayer * 1.40 bryngythe and lyftethe vp the in∣warde affection to heauen, to the whyche oure enemyes can in noo wyse haue entraunce. Knowledge * 1.41 and good lerning armyth and de∣fendyth the vnderstanding of man with holsome doctrines and good opynyons and so neither praier ne knowledg may be lacked, the one so necessarily requireth the other, & they agre so frendfully. Faithful and vnfayned prayer, obteineth of god our peticion, knoledge & good lerninge teacheth vs howe and in what maner we shall praye. And what thinges we shall desyer in oure petycyons, whyche as. S. Iames sayth be onlye suche as be

profytable & holsom for the soule, praier is the thing more commō∣ly to be requyred whiche is famy lyar cōmunicatyon with god, but knowledge and good lerninge is no lesse profitable holsom or neces ry. For I cannot immagine how * 1.42 a man intending to forsake the cō∣mon course of the world, can sure∣ly and withoute peryll walke so longe and daungerous a iourney, vnles he haue the companye and felowship of the two most valiant capitaynes Moyses and Aaron. Aaron for that he was the chefe preeste of the temple fygurethe in scripture praier. Moyses signyfi∣ethe knowledge of the lawe. And as knowledge and lerning with∣out operacion lyttell or nothinge auaileth, so praier without know ledge is of smale vertue and effi∣cacie. Some men when they pray

only consider how longe & prolyx * 1.43 their praier is, how many orisōs and psalmes they haue saide, thi∣king plainly the vertue & strēgth of praier only to consyste in longe and muche cōmunication, & thys faulte is speciallye amonge them whiche yet as babies cleue in the letter and carnal ceremonies and haue not the rypenes of the spirit. But here what maner of prayer Christ in Mathewe teacheth vs, * 1.44 vse not saith he, much and tedious bablinge in youre praier, as infi∣dels doth, which earnestly beleue that by longe and by muche spech they shall obtayne their peticion. Couet not in this thing to be lyke ned to them, for your father in hea uen knoweth what is necessary & behouable for youe, before youe make peticion. And Paule in the xiiii. chapiter to the Corinthyans

the ii. Epistel. Muche more este∣meth fiue wordes well vnderstād with pure and cleane mynde spo∣ken, then tenne thousande not vn∣derstande, and spoken wythe the mouthe only. Moyses in his peti∣cion vsyd noo wordes, and yet he * 1.45 was hearde. It is not the noyse & mouing of the lyppes that defer∣rith our peticion and praier to the hearinge of almightye god. But onely the inwarde and feruent de∣syre of the soule. Let this then be thy familiar vsage and custome, * 1.46 that when thine ennemyes moue the to vice, thou strayght and im∣mediately lyfte vp thy harte vnto heauen with sure & faithful hope, from whence all helpe cummyth, but thether also lyfte vp thy han∣des. The sureste waye to auoyde the daunger of thy ennemyes, is alwaye buselye to be occupyed in

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ly Manna waxe not vnsauery. And if you thus with pure and * 1.47 cleane minde with reuerence and humilitie studie the scripture, you shall perceiue your selues marue∣lously rauished and transformed: and shall se in them the most plea∣sante deinties of your moste plea∣sante spouse: The haboundant ry∣chesse of the enryched Salamon, the secret treasures of euerlasting wysdome. Heauen and earth may peryshe, but the worde of god is e uerlasting and shall not peryshe. Men may lie and be deceiued: but the trueth whiche is god, neither can lie ne be disceiued. And as for * 1.48 the expositours of the scripture, if you couet to be more liuely in spi∣rite then redy to contention, if you intende the fatnes of the soule, ra∣ther then the quyckenesse of the wytte: labour suche auncient doc∣tours

whose good & vertuous ly∣uing hath ben wel known, whose lerninge more plentiful and ful of fruite, whose speche neither leude ne vnsauery, and their exposition furthest fro the carnal vnderstan∣ding and most fyt to the holy my∣steries: The holy scripture of god * 1.49 hathe his peculyar language and proper figures, whiche must dili∣gently be knowen. Somtime she stutteth and as a louynge mother after our infancie she formeth her speche. To littel babes and infan∣tes in Christ she geueth milke: to them that be sicke and weake sup∣pinges and brothes. To thē that be stronge more solyde, norishing and stronge meates. Haste you to come from childhode and sycknes * 1.50 that you may eate strong and nori¦shinge meates. She boweth and enclineth her selfe after our humi¦lity

and febelnes. But inforce you to arise and be strong accordynge to her sublimitye, it is very mon∣struous alwaye to be chyldysshe, and to much dastardnes alwayes to be lowest. One verse well vn∣derstand with faithfull and good intent spoken, is more sauery and noryshing then the whole psalter not vnderstande and idelly redde. And of this I more often admo∣nishe youe for that I knowe this errour not only amonge the com∣mon people, but also among them which count them selues learned. They here not what Chryst saith in the gospel of Iohn the. x. chapi∣ter: The fleshely vnderstandynge nothing profiteth: The spirituall only geueth life: They regard not the sayinge of Paule. The flesshe destroieth: the spirite quickeneth. We knowe that the lawe of God

is spiritual not carnal, and to spi∣ritual things spirituall vnderstā∣dinge moste be had and geuen. In time past the pleasure of god was to be worshipped in the moūtain. Nowe he wyll be worshypped in truth and spirite. If god hath ge∣uen * 1.51 you a pregnaunt & florishinge witte, continue not alwaye in the barreine letter, but hast you to the high secret misteries, and diligēt∣lye call vppon god that it maye please him to open you the booke clasped with the. vii claspes, of the whych S. Iohn in the apocalips mencionethe. The whyche booke none can open but he that decla∣rethe the secretes of hys father, whiche neuer man knewe but the sonne, and suche as it pleased him to declare them vnto. Then if you * 1.52 dylygently apply the knowledge of scripture, & busily haue remem∣braūce

of the lawes of Christ you shalbe sufficiently armed and de∣fendid against all assaults and in∣uasion of your ennemies. But he that entendeth profitablye to vse this godly armour must first cast * 1.53 away the armour of proud Saul that is to sai, the affectiōs of this worlde, whyche be more onerous then profitable, more hinderethe then furdereth him that shal fight with our greate Golias. And af∣ter with pure and humble mynde gather oute of holy scrypture fyue sonns which I thinke be the fiue wordes which Paule desireth to be spoken in good vnderstanding, and then arme thy ryghte hande with the slynge, for by these wea∣pons onlye is our aduersarye the father of al pride & mischefe ouer∣throwne. Whom our Capytayne * 1.54 christ by thi•…•… armour vanquished

and ouercam, what time the deuil mouid him first to glotony, sith to auarice, third to Idolytrye: did he not with wordes of the said scrip∣ture abashe his proude courage & vtterly repel hī? Dauid also out of the holy scripture toke al his or namentes of battel, wherwith he ouercame the vncircumsised Phi∣listyns. Thus you maye see that holy scripture ministreth to euery Christian souldiour sufficient ar∣mature and defence to withstande the myght and subtell ingines of their ennemies. which armour as * 1.55 Esay saithe is iustyce, equitie, hu∣milite, charity, faith, and suche o∣ther. Of the which Paul also spe∣keth in diuers places of his Epis∣tels. As in the firste to the Corin∣thyans the. x. chapyter, where he callyth this armoure not carnall but spiritual, mighty and stronge

in god, to the dystructyon of oure enemies, subduing filthy and idle cogitacions, and al pride and pre sumption against the knowledge of god. Pawle armyd with this * 1.56 armoure as it apperithe in the. x. chapiter of the epistel to the Rho∣mains with an high corage saide, what shall deuide or seperate vs from the loue and charytie of all∣mightye god. Ueration, hunger, lacke of clothes, Ieoperdy, perse∣cution, prison, deth, as who sayth naye. See how greuous enemies how ferefull he vtterly dispysith. And in a nother place with greate corage he saithe, we shal ouercom and haue the better throughe his helpe which hath so faithfully lo∣uid vs. For I am certain and suer that neither deth ne life, aungels n•…•… archaungels, things▪ present ne to com heauen ne hel ne other crea

ture may deuide me from the cha∣rity of god, whyche is in Chryste Ihesu. O howe much trust & con∣fidence, how happy & blessed auda citye ministred thys armoure of light to Paul, whiche called him selfe the abiect and outcast of this world. Suche might & strength * 1.57 such sure hardines shal holy scrip∣tur geue you if you cōtinually and substancially labour them, and for your such labour and payn our ca∣pitain christ shal transfer you like a valiāt warriour into his glori∣ous Citie called Iherusalem. In the which is no mocion ne noise of battel but immortal peace profyt and sure tranquilitye & quietnes.

The hedde of all wysdome is to know your selfe, & of the two maner of wisdoms heuenly & worldly, the one true & the other immagined.

PEace is that highe and great * 1.58 goodnes whervnto the louers and folowars of this worlde re∣fer all their study and labor, as to the moste perfit suer and quiet en∣de, but the peace of this world is not substancial and sure, but much deceyuable. The phylosophers to muche assurid of them selues, pro∣mised this peace to the foloweres of their lerning, which thei might in no wise perform, for only christ may geue this eternal peace. And to obtaine this godlye peace this * 1.59 is the onely waye to fight boldly with vice, and to hate youre selfe carnally, for betwene these capy∣tall ennemies and our capitayne Christ is continuall enmitye and hatred. For asmuch as god of his nature is very vertue, and begin∣ner of all vertue. The very filt•…•… nes * 1.60 gatheryd of all kinde of v•…•…

is of philosophers caled folishnes & in holy scripture caled malis or frowardenes. Contrary parfyte discresion, and sobernes, is both of philosophers and in holy scriptur called wisdom. But hath not this folish frowardnes ouercome wis∣dome and sobernes? The capitain * 1.61 and father of mischefe and frow∣ardnes, is the prynce of eternall darkenes. And who so folowethe him, hastethe to eternall dampna∣tion. Contrary the beginner and fountaine of wisdome is Chryste, which is the very light expelling all darkenes of worldly wisdom, the beauty of his fathers glorye. The which as he hath made hym selfe oure redempcion and iustifi∣cation, * 1.62 so as Paule witnesseth he is made oure very wisdome. Wee preache to you saith Paul, Christ whiche for oure redemption was

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fied, whom the Iues had in deri∣syō the gentiles reputed as a fole. But to vs whom of his goodnes he hath called to his fauour. He is the very might and power of god the eternal wisdom of god, by whō we shal easely ouercom the malice of our ennemies. Folow you this * 1.63 godly and eternall wisdome, and lytle regard the wisdome and po∣licie of this world. Whiche to fo∣lyshe earthely people so vaynelie and deceitfully bostethe her selfe, when as Saint Pawl saith ther is no more folyshenes in the sight of god, then this worldelie wyse∣dome vtterly to be forsaken of thē which intendith truly to be wise: and in a nother place he saith it is written, I shall dystroie the wis∣dome of this worldly people, and reiectc the prudencie of these car∣nall prudents, wher shall then be

these wise men, these men of aucto ryte and busy labourers for profit of this worlde? hathe not god dis∣troyed the wysdom of this world & plainly declared it to be very fo∣lyshenes? I doute not but of these * 1.64 folyshe wise men and blind leders of blinde men, many shall rebuke you for that you fall from theyr condicions and worldlye appety∣tes, and folowe Chryst. But they that thus rebuke you, be in name only christian men, in maners and condicions the very destroyers of Christes religion. But take hede be not deceiued by their false glo∣singes, whose miserable blindnes is to be wayled rather then folo∣wed. For what extreme folishnes * 1.65 or madnes is this, in thinges ve∣ry transitory and of no value to be counted craftye and wyse. And in suche thinges wherein consysteth

onely our wealth and helthe to be more folishe then bruite beastes. Paule desire the that we maye be wise in suche thynges as be good and profitable. And folishe in such as be hurtfull and vnprofitable. Many be wise he saythe to do vn∣graciously: but they cānot do wel. And Hesiodus that pleasant poet iudgeth al such persons very vyle and nothynge profytable, whiche neyther be wise ne wil obey to su∣che as geue theim sober and wyse counsaile. But what shal we then say to them, whiche when they be to shamefully folishe, alway con∣tinuynge in myschiefe and euyll, mocke and delude suche as haue risen from the darke blindenes, & euil behauiour of this world and amend their life. Dauid saith the skorneful parsons shalbe skorned, he that dwelleth in heauen shall

delude them and god shall laughe at them. It is red also in the boke of sapience. The company of hea∣uen shal beholde and despise them. And god shall mocke them. It is * 1.66 much commendable to be discom∣mended of fooles, and theim that be malicious and enuyous, And muche horryble to be mocked of god. This beastely and deuely she wisdome saith saincte Iames is * 1.67 vtterly hated of god, whose ende is nothinge but deathe. For this worldly wisdom as a handmaide foloweth pestilent pride and arro gancy, after arrogancy foloweth blindenes of reason, when reason is blindid then ruleth carnall de∣lectacion and worldely concupys∣cence. Then foloweth the compa∣ny of synne and redynes to synne. This propencenes to sinne folow ethe custome in Sinne, and after

commeth dulnesse of mynde in the sowle. So that the sowle percei∣ueth not howe great daunger and peril she is in, and when the soule is thus astonied and destitute of al godly felinge. Then sodainly pre∣uenteth death of the body, and cō∣sequently deathe of the sowle: for that he dieth impenitēt. Here you maye perceyue and euidentely see that the mother and rote of al mis chefe is wordely and carnall wis∣dome. But of the wysedome of * 1.68 Christe whyche the worlde repu∣teth as folishenes. It is red in the xi. chapiter of Esay, wher he saith in the persone of those to whome this godly wisdom hath hapened, all goodnes hathe hapened to me withe her, and by her helpe great vertu and honesty, and I haue re∣ioyced in al my actes. For asmuch as this wysedome was euer my

guide and captain, vpon this wis∣dome waiteth continually humili ty•…•… and sobernes. Humility ma∣keth vs apte and mete vessels to receaue the spyryte of god. For vpon lowly and meke parsōs his pleasure is to rest. And after that of his infinite goodnes, he hath dis stylled in oure soules his. vii. spe∣ciall gyfts. Sodenly rootith and buddethe in vs the plesant & rype corne of al vertue, with their bles∣sed and ioyfull fruits. Of the whi∣che * 1.69 the chefe is a quiet and peaci∣fied concience with god whiche is called inwarde ioye, The secrete ioye, the ioye vnknowne, but to suche as hathe assayed and tasted it. The ioye which vanishyth not ne can be taken away, as the ioye of this world, but groweth and in creasythe to eternall ioye. This * 1.70 wisdome according to the aduise∣ment

of S. Iames, must by conti nual & feruent praier be desired of god, and delygentlye laborid for▪ in the secrete vaines of holy scrip∣ture. The hed and begynnynge of * 1.71 this wysdome is suerely and sub∣stancially to know your self. The which prouerbe our auncient and forefathers hath honored and ta∣ken as the voyce of god, decsendīg from heauen, and good authours delyted so much in it that they ex∣temed the hole some and efficacye of wysdome to be conteyned in it. But the saienges of Infedels and Pagans may be of smal autority among christen men, vnlesse they agree with holye scripture. Here therfore what the heauenly louer in the booke of cantycles sayth to his spowse, threteninge and com∣maunding her to auoyd his house onles she knewe her selfe. O most

bewtifull of all women, goe from me and walke the waies of youre fleshe or kynsefolke, in case youe know not your self, it is no trifle a man to knowe hym self, I cannot well thinke that any man in this worlde can sufficiently be assured of the knoweledge of hys bodye. Howe showld man then parfytly know the qualites and behauiors of the sowle. Saint Paul whom it pleasyd god to rauishe into the third heauen and teache the secret misteris therof, durst not presume to iudge him selfe, which he wold haue done noo dought therof, if he perfetlye had knowne him selfe. If so godly and perfit a man durst not affirme, that he parfitly knew him self, shal we carnalmen assure oure selues so boldly to the know∣ledge of our selues. He is thought a verye vnprofytable, and vnwise

soldiour, whiche neither knoweth his owne power and strengthe, ne the might & company of his ene∣mies. But man hath not batel one ly with other men, but also wyth him selfe. And suerelye the moste daunger of oure battell is contai∣ned in oure selues. And oftyn ty∣mes there is so smal dyfference be twene our frendes and our fooes. That it is to be feared, leste we by necligence defende our foe for our frend, and hurte our frend for our foo. Then forasmuche as this spi∣rituall battell is moste withe our selues, and the first hope of victo∣rie is to know our selues: I shall breuely as in battell depeinte and 〈◊〉〈◊〉 to you, an Image of youre 〈◊〉〈◊〉 by the which you maye the 〈◊〉〈◊〉 attayne the knowledge of 〈◊◊〉〈◊◊〉.

Of the exterior man and the interior.

MAn therfore is a certaine mon∣struous * 1.72 beast compact or for∣myd of. ii. or. iii. partes muche dy∣uers and contrary, that is to saye of the sowle whiche is spirituall and the image of god. And of the * 1.73 body whiche is in maner a bruite and domme beaste: for in the bo∣dely part we doo not excell the o∣ther kinde of beastes but are in al the giftes and condicions therof, muche inferyoure and worse then they. But by the sowle and spyri∣tuall part we be partakers of the highe godhed & diuinytie, and in that behalfe not onelye excell the angelicall creatures, but also are adioyned and made one with god. If the bodye had not bene addyd * 1.74 and anexyd to the sowle, man had

ben all spirituall and godly. And if the sowle had not ben geuen to the body, man had ben al beastely. These two natures so contrary & disagreinge, the highe workman and maker of all thinges ioyned and knytte together, in ioyful and quiet amitie and concord. But the false deceiuable and crafty serpēt. vtter and extreme enemye to oure quietnes, by mischeuous and vn∣happy subtilti, set such enmity and discord betwne them that thei can not be deuyded or departed wyth out greate vexation and payne, ne continue and dwel together with out continuall stryfe and battell. The body as it is it selfe visible, * 1.75 deliteth in thinges that be visible, as it is mortal and trāsytory and of no goodnes, so it foloweth vain and transitory thinges, as it is he •…•…ye and ponderous, so it synkethe

and slydyth alway downewarde. Contrarye the sowle as it is in * 1.76 kynde heauenlye, so it alwaye en∣forsyth vpwarde, and contendyth alway with this earthely parte, dispiseth these visible thinges, for that it knowith them transitorye and of no goodnes. As she is im∣mortal, so she loueth thinges that be euerlastyng (for lyke hathe al∣way pleasure in thinges that be like (onles she be vtterly drouned in the filthynes and poyson of the body, and by them greuously infec ted, do declyne from her naturall gentilnes and clenes. It was not * 1.77 the fyrst state and condicyon wher in man was created, that caused thys deuisyon. But that whyche was formid and created good and puer, was by sinne corrupted and defiled. And synne dyd sowe thys dyscorde and discentyon betwene

them which were in quietnes and agreed as one. For before man was by synne infected, the sowle without busines commaundid the body, and the body gladly and wil¦ling obeyed the imperye and com∣maundement of the sowle. Nowe that thys good order and quyete∣nes is distroubled, it is contrary: for the carnall affection striuethe and enfor•…•…the to haue preminence aboue reason. And often reason by * 1.78 blyndenesse obeythe sensualytie, wherfore man maye well be com∣pared to a faccious or sedicious ci¦tie, which for as muche as it con∣sistethe of dyuers kindes of men, diuersly mindid and disposed must nedes be troublid with diuers mo cions and sedicions, onles the hole rule and empiere bee in one, and that he be suche as will nothinge commaund, but that shalbe verye

profitable and holsom for the com mon wealth and safty of the same. And therfore it is very necessary•…•… in euery region and communialte, that thei rule which be most wise and discrete, and the other obey. The common people for the moste parte be of smale corage and das∣tardes, and therefore they maye beare no rule, but muste be obedi∣ent to their rulers, and such as be nobles and auncient in yeares, in al assembles and counsailes must paciently be herde. But the aucto rity and power to determine all things must remain in one which is called their kynge, and he must as time requireth, be admonished and aduertised but not compelled▪ ne haue in his realme superiour. For the kyng ought to obey none but the lawe, the lawe presentyth the image of vertu & honesty. But

if so be this order be inuerted and * 1.79 the wilde commons and trouble∣some dregges of the Citie in the common welth, rebell again their ruler, and the nobles disdaine the cōmandement of the king, the peri lous sedicion & grudge growing, and if it be not holpen by deuyne policie, it fallethe to vtter decaye and ruine. Nowe for our purpose, * 1.80 reason in man is a kyng and Em∣peroure. Nobles and auncientes be certaine corporal affections or apetites, but such as be not beast ly. As in example, naturall reue∣rence towardes youre parentes, loue and charyte towardes youre bretherne, & beneuolence toward youre frendes and such other, and suche other affections as must dis∣cend from the obeysance of reason. And in behauiour are beastly such * 1.81 be the commons and dragges of

the citie. As ryote enuie and suche other sickenes and disseases of the minde, wh•…•…ihe as bonde and vile seruauntes, must be kepte vnder, that they kepe dewe obedience to their kinge, and in no wise hurte him, and surelye if the affections and apetites sensuall do dewe o∣beisance and be orderid by reason. Then shall man at noo time com∣mit anie thinge that is euyll, or that after maye repent him. And that knew wel Plato that deuine philosopher, when he sayde that they which oppresse and subdewe these carnall appetites, lyue wel and iustly, and they that be ouer∣come of them liuethe euill and vn iustlie. Then the onelie parfitte * 1.82 waie and pathe to felicitie, is first suerely and substancially to know your selfe, next to subdewe the car nall apetites and to be orderid one

ly by reason. And this reason must be vpryght, hole, wise, not infer∣tyd. That is that she only regard vertue and honesty. Parauenture it shalbe thought very harde to so lowe that I haue taught. But di∣ligently * 1.83 remember that excelente and commendable thinges be all waye daungerous and difficile.

There can be no more valyant act thē to ouercom thy self ne no grea∣ter reward than eternal beatitude and felicite. And that wytnessyth saynt Iherom saying. Nothing is more happy then a trewe crystian man: to whom as a reward, the kyngdome of heauen is prouidyd and promysed. If man only consi∣der * 1.84 his own power and ablitie no thing is more hard then to subdue the fleshe. But if he delygently re∣member that Chryst is hys capy∣tayne and helper: to whom no∣thyng

is vnpossyble ne vneasy, it shalbe very lighte in youre conci∣ence and mind, a purpose or intent of perfit life, and after busylye la∣bour to bring it to effect. the mind of man can not imagine so hygh & noble a matter: but by feruent la∣labour it may be brought to passe. And that thinge whiche in the be∣ginninge shalbe thought inuinci∣ble and muche harde to be done, shall in continuance be made soft, by vsage easy, and by custome ple∣sant. The way of vertu, saith Hesi odus is in the beginning straight & daungerous, but if you crepe to the top nothing is more suer ne in sa•…•…ty. There is no beaste so cruell ne outrage, but by mans diligēce & labour may be tamed and made meke. Shall man thynke then that no meanes maye be found to bridle the affections and apitites

sensuall. What payne dothe man take to be deliuered from sycknes and diseases of the body. And shal he take no payne to be delyueryd from eternal dampnation, both of body and soule? Suerly it is to be * 1.85 lamentyd that many whiche bea∣rith the name of Christ, like brute and dome beastes folow in their li uing the beastly and sensual appe∣tites, and are in maner bound and seruauntes to them. So little ex∣ercised in this spyrytuall battell that they know noo difference be∣twixt reason and sensuality. Thei exsteme that only to be man which they see, perceaue, and feele. And that nothynge is but suche as is sensible. What so euer they minde they thinke it lawfull. This call they peace & safty althoughe it is most miserable bōdage. When re∣son resisteth not the carnall moci∣ons:

But perswaded and blinded by their intisings foloweth them. This is that miserable peace whi * 1.86 che Christe authour of trewe and parfite peace came to dissolue and set healtheful battel betwene the father and the sonne, the wife and the huseband. And brefly betwixt al suche thynges as the vnsure a∣mitie of this worlde hath ioyned and knyt together. Let the aucto∣ritie of philosophersbe of smale e∣stimation vnles the same sentence (thoughe in other wordes) be ex∣preslye spoken in holye scripture. That philosophers calleth reson. * 1.87 Paule sometime the spirite, some time the inwarde man, sometime the lawe of the minde. That they cal the affections, he calleth some∣time the flesshe, sometyme the bo∣dy, somtime the exterior man and the lawe of the membres. Say∣enge

in one place walke after the spirite and ye shall not committe the desyres of the flesshe: For the fleshe desyreth against the spyrite, and the spirite against the flesshe. Therfore doo not those thynges whiche you carnally desyre. And in an other place. If you lyue af∣ter the fleshe ye shal die: but if you mortifie and subdue the deedes of the fleshe you shall liue. Suerly it is a strange thynge and a newe * 1.88 alteration, that peace shoulde be soughte in battell: and battell in peace, life in deathe, and death in lyfe, libertie and fredome in serui∣tude and bondage: And bondage and seruitude in libertie and free∣dome. Of bondage Paule spea∣keth this. I chastice my body and brynge it in seruitude. And of li∣bertie in an other place, if we fo∣low the leading of the spirite, we

are not vnder the bondage & yoke of the lawe. And againe he saith. I perceiue a law in my membres re•…•…tynge the lawe of my mynde, and aboute to brynge me in thral∣dome vnder the lawe which is in my membres. It is red also of the exteriour and interiour man. Pla∣to * 1.89 put two soules in one man: And Paule in the same manne putteth two men, soo annexed and ioyned together, that the one can not be without the other, neither in ioye ne in payne. And againe they be so disceuered and deuyded, that the death to the one is life to thother. And to this also maye be referred * 1.90 that he wryteth to the Corynthy∣ans, sayenge. The fyrst man was made a lyuing soule, the seconde a quickeninge or geuinge life. The spiritual part was not first made, but the beastely: The first manne

was of the earth earthely, the se∣conde of heauen heauenly. Earth∣ly men folowe the condycions of the earthly. And heuenly the con∣dicions of the first heauenly. And this I speak welbelouyd, for that neither the fleshe ne the bloud shal possesse the kingedome of heauen, neither thinges corruptible or in∣corruption. Here you maye euy∣dently se that what Paule in one place called the exteriourman and the fleshe whiche is corruptyble: In another place he calleth it the earthely Adam. And suerlye this is the same flesh, the same body of death, where with he was trou∣bled when he sayde. O vnhappye creature, who shall delyuer me from the body of this death? And of the fruites bothe of the spiryte * 1.91 and of the fleshe, whiche be muche diuers, he writeth saieng. He that

soweth in the flesshe shall gather corruption of the flesshe. And he that soweth of the spiryte shall of the spirite gather euerlasting life. O happy and fortunate manne in whom this earthelie Adam is so mortified and subdewed that it in no wise resysteth the spirite. But whether this perfecte quietenesse and tranquilitie maye fortune to any man in this worlde I wil not affyrme. Peraduenture it is not necessary to be. For Paule in this * 1.92 lyfe not withstandinge his hyghe perfection and grace, had a moci∣on of the fleshe to vexe and dystrou ble him. And when he thryse desi∣red god to be delyuered from the sayde mocion. He onely had this aunswere. Paule my grace is suf ficient, for vertue is made perfite by vexation. Paul was vexed by pryde, that he shuld not be proud.

To be perfit and strong in god, he * 1.93 was caused to be weake and fee∣ble. For he caryed the treasure of heuenly reuelation in a frayle and bryckell vessell. that the honoure and victory shulde onely be in the power and mighte of God, not in him selfe. This one exaumple of * 1.94 Paule is erudition and learninge to vs in many things. First when we be moued and tised to syn, that we diligently cal to almighty god by prayer. Furthermore that to * 1.95 trewe christian men temptations be not only profitable, but also ne∣cessary for the preseruation of ver tue. Finally that when all the o∣ther * 1.96 motions be subdued, then the mocions of pryde and vayneglo∣rye are most to be feared, which in the myddes of vertue, priuelye a∣wayteth vs. After that man hath * 1.97 mortifyed the flesshe and subdued

the concupicence of the same. Thē shal he se god and tast god that he is swete. God is not seene in the * 1.98 fierce and boisteous winde of tem∣tacion, but after man hath resisted and valiantlye oppressyd the sug∣gestions of his ennemies: Then foloweth a delectable smale blaste of ghostly comforte and consolaci∣on. Which when you shal perceue, then quikly awayt with your in∣warde eyes, and you shall se god & well knowe that he hathe made safe for you.

¶ Of the thre partes in man the spiryte, the sowle, and the fleshe.

These myght be thought more then sufficient: but that you maye the more playnlye knowe, what man is. I shall brieflye de∣clare vnto you, what deuision O∣xygen

maketh of man. And to be * 1.99 shorte he maketh three partes in man. The body or the fleshe as the lowest parte of man, in the which by the offence of the firste parente Adam, the cruell and subtyll ser∣pente the deuyll sowed the lawe of synne into the sowle of man. By the which he is prouokid to sinne, ouercome by the deuill and bonde in sinne. The spirite by the which * 1.100 man dothe expresse the very simi∣litude of the nature of god. In the which also the highe creatour and maker of al thinges out of the in∣warde secretes of his minde with his own finger, that is to say his spirite, dyd write the eternal law of vertue & honestie. By this por∣tion also Man is adioyned, and made one with god. After these he putteth the thyrde parte as a * 1.101 middle or a meane betwene the. ii

other, which is a receiuour of the naturall meuinges or felynges.

This parte as in a factious or se∣dicious cytie, is moued and inty∣sed of both partes, and is at liber∣tie to whether it wyll encline. If it forsake the fleshe and folow the spirite, then shall it be spirituall: But if it followe the desires and •…•…upidities of the fleshe it shalbe al so fleshely. And that ment sayncte Paule, when he sayd. Know you for trouthe, that he that cleaueth to an harlotte is made oone body with her: and he that cleaueth to god is made one spirite with him. This harlot is the slipper and vn stedfast parte of man, which is the * 1.102 fleshe. Of whom it is spoken of in the seconde booke of Prouerbes, withdrawe the from the strange woman whiche maketh her wor∣des softe, and forsaketh the capy∣tayne

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of her youthe, and hath for∣gotten the couenaunte shee made with god. Her house is al deadly, her pathes bryngeth to hel. They that folowe her shall not obteyne the pathe of lyfe. And he that for∣saketh her shalbe saued. Then the * 1.103 spirite maketh manne godlye, the fleshe maketh beastely: The soule maketh man liuynge, the spirite good and vertuouse, the flesshe e∣uyll and vngracious: the soule ma keth neither good ne euyl: the spi∣rite seketh heauenly thynges, the fleshe swete and pleasaunte. The soule necessary: the spirite lyfteth to heauen, the fleshe depresseth to hel. The soule of the spirit or flesh taketh merite or demerite, what so euer is fleshely is vicious, that which is spiritual is parfite, that which is of the soule is mean and indifferent, will you that I more

playnly discriue to youe the diffe∣rence betwixte these partes.

You honoure and feare your pa∣rentes, you loue youre chyldren * 1.104 and frendes, it is not so muche ver tuous to do these thinges as it is sinne not to doe them. For whye should not you beynge a christian man do those thinges which infi∣dels and beastes doo, onely by in∣stinct of nature. That which man dothe of nature is not worthie re∣warde. But it so chauncith that o∣ther you must not regard the reue * 1.105 rence towardes youre parentes, neglecte & dispyse the loue of your children, or els displease god. In this case what is to be done, the sowle is in dought, the flesshe mo∣uithe in the one side, the spirite in the other. The spirite perswadeth that god is better then thy father, and more to be regardid, the fleshe

contrary maketh suggestion. You owe your parentes your naturall being? And in case you obey them not you shalbe disheritid and com mōly called vnnatural & vnkind, lose not your goodes, disteyne not your name, & as for god other he seethe not or he wil not see, and at the leaste he wyll sone be pleased. Nowe the soule is in doubte and standethe amasyd: if it inclyne to the flesshe & dispise the spirite it is one bodye with it. And if it folow the spyryte it is transmutyd in to the spirite. It is great erroure to * 1.106 exteme that absolute vertu, which is of nature. Some of nature, are little moued or intised to the plea∣sures of the bodye. Let them not iudge thē selues verteous for that which is indifferent. For the laud * 1.107 of vertue consistith not in lacking of this pleasure: but in subduinge

the mocions therto. Certain affe∣ctions outward, and in kind good & honest, cloked and coueryd with countenaunce of vertu. Disceiuith and illudyth simple and innocente parsons. Some haue pleasure in * 1.108 fastinge, some in many prayers, & manye suche like. But let these be done in symple and pure spyryte, for if thei be vsed for name, vayn∣glory, or any profit of y^• body, thei smel of the fleshe. Let no man for vsing of these mean thyngs think him selfe better then other ne con∣demne theim that vse thē not, but diligētly in him self consider whe∣ther the vsage of these thinges be carnall or no. Your brother in god * 1.109 is in necessety & nedeth your helpe and comfort, you contineu in your praiers and mumble your beades and mattins and will not knowe his necessitie and trouble. These

praiers god shal despise, for howe shall god geue aduertence to thy praiers, when thou being man, re gardest not the peticion of man.

Here also a nother example. You * 1.110 loue your children. This dede is of no merit. For so doth vnchristē men also, or els you loue them for their beuty or contentaciō of your mind: Nowe is your loue carnal. But if you loue them for that you perceue in thē the image of chryst, as piety, sobernes, constancie and suche other vertues. Nowe youe loue them not in them selues but in Christ, and so your loue is spiri∣tuall, but of these thinges I shall speake more in a nother place.

Certaine generall rules of trewe christianitye.

NOwe for as much as I haue * 1.111 declared & opened a certayne

plain and grosse way to vertue. I shal briefly write you certaine ru∣les, by whose cōduct you maye w^t more ease crepe out frō the blīd er¦rours of thys worlde to the pure light of the spritual life: in maner as Dedalus dyd out of the daun∣gerous laborinth, by the conducte of a thred. And to al those that di¦ligently * 1.112 vse and exercise them self in this lerninge of vertue. That spyrite which prouithe all godlye purposys and intentes, shall sende ayde and comforte. But suche as saye go from vs we wil not of thy lerninge. The mercy of god shall reiecte because they reiect his ler¦ning and knowledg. These rules whiche I intende to wryte shall be taken partly of the personages of god, the deuill, and the flesshe, partelye of vertue and vice. And such thinges as be annexyd to thē

partly of the matter of vertu and vice, for these shalbe moste neces∣sary agaynst the thre principal e∣uylles, the remanent of origynall synne. For thoughe the vertue of baptisme hath washed awaye the * 1.113 poyson and infection of synne: yet there remayneth a certayne thing of the olde dissease, whiche is apt∣nes and redinesse to sin left in vs, bothe for the saue garde of humy∣litie, and more increase of vertue. These three principall euylles be * 1.114 blindnesse, the fleshe, and infyrmi∣tie. Blyndenesse with the darcke * 1.115 cloude of Ignorāce, obscureth the iudgement of reason: for that most pure lyghte of the visage of God, whiche the offence of our fyrst fa∣ther dyd make muche darcke, cor∣rupte education, outragious com pany, froward affections, custom of synne, hath soo ouercome with

ruste and canker, that •…•…kante any lawe of god by deuyne power gra uen in the soule of Man, doth ap∣pere. Then as I began blindnesse causeth that in choyse of thynges we gretly be disceiued, folowing such thinges as be worst, in stede of them that be beste: lesse regar∣dyng thinges of great profyte thē vtterly vnprofytable. The fleshe * 1.116 soliciteth the affection or appetite sensual. That in case mā parceiue what thynge is beste, yet he shall loue the contrary. Infirmitee or * 1.117 weakenesse causeth man to leaue the way of vertu, ouercome other by werynesse, or by temptacion. Blindnes hurteth the iugdement of reason, the fleshe corruptith the wille, infirmitie breaketh constā∣cye and stedfast intente. Therfore the fyrst remedy is to know diffe∣rence * 1.118 betwixte good and euil, and

in this blyndnesse muste be taken awaye, that Man stumble not in choise of thinges. Secondly that he distinctely knoweth good from euyll. And in this the fleshe muste be subdued, that contrarye to the iudgement of Reason, he loue not the pleasaunt thynges more then holsom. Third that after he hath begunne a waye to vertue, he shal * 1.119 continue, and in this the infirmity muste be vnderset and vpholden, that he forsake not the way of ver tue, wythe more rebuke then if he had not entryd into it, ignorance must be holpen, that man may see which waie to goo: the fleshe must be mortified and tamid, that it ca∣rye not man oute of the knowne waie. The wekenesse or infirmi∣tie of man must be coragyd & bol∣did, that after man hathe euteryd

into the straite and narrowe waie of vertue, he wauer not, ne fiyppe backe, but ioyfullye go forwarde vnto the time that he obteyne the wager and crowne promysed to them, which sredfastly continue in this iorneye, and to these three I shall appoynte certayde rules as hereafter foloueth.

¶ The fyrst rule of Faythe.

ANd for asmuch as faith * 1.120 is only gate & entrance to Christ. The first rule shalbe that you alwaye thincke and iudge the beste bothe of Christ, and his holy spcripture. And that you beleue not with the * 1.121 mouthe onely, fayntely and fay∣nedly as many dothe, but with all thy harte, suerly and stedfast∣ly knowing, that ther is no prick

ne title in holye scripture, whiche doth not greatly parteine to your healthe. And be not abasshed for * 1.122 that you se the moste parte of men liue so as thoughe heauen and hel were triflinges, inuented and im magined onelye to feare or please chyldren: but surely perswade to your self, that god can not lie, and that all thinges shall happen, as he hath saide. Consider howe mar ue•…•…lous thynges and farre aboue the capacitie of man, the Prophe∣tes prophesied of Christ, and they be all fulfilled and come to effect. Blessed god what madnesse is it to thincke that he which hath not deceiued in these prophesies, shall deceyue in other thynges. The * 1.123 prophetes haue not lyed, and shal Chryste the lorde of al prophetes lye▪ If you wolde with these and such other cogitacions, sometime

excyte and styr the flame of Faith, and then desirouslye praye god to increase his faithe, I maruel if he can longe continewe in euill. For who in this world so mischeuous & vngracious, wil not desist from vice, if he perfitely beleue that by vsage and custome of sin, not only trouble and vexacion of concience: but allso eternall dampnacion is gotten. Contrary that vertuouse and good men for temporal paine and punishment, shal haue in this worlde puer and quiete conscience and after this lyfe ioye immortal.

¶ The seconde Rule not to enter the way of saluation slouth fully or fearefully.

LEt this therfore be fyrst and principall, that you nothing dought of the promises of god.

Nexte that you enter not the way of saluacion slothfully or feareful∣lye. But with a stedfast purpose, * 1.124 with all your harte, with bolde & coragious mind, redy to lese both goodes and life in Christes cause. He chat is slothefull nowe wyll & will not. They shall not possesse the kingdome of heauen, but such as valiantlye fyght and •…•…uffer for Christes sake, shall obtaine it.

Suffer not the affectiō towardes * 1.125 kinsefolke, hinder you in this ior∣ney. Let not the flatteringe moci∣ons of this world, reuoke and cal you backe. Ne houshold businesse tary or lette you. The chayne of worldely businesse muste be cut a∣sonder, for it is so knottyd that it is very harde to be vndone. This confusyd Egipte must vtterlye be forsaken, that we in no wise turne our minde and soule to the pottes

of fleshe which be the carnal affec∣tiōs, and pleasurs. The prophet * 1.126 cryeth fle from the myddes of ba∣bylon, and that with hasty spede, onles you wyll peryshe, but many slowely dothe fle from vyces, and fynd many causes to tary, saying, that after I haue performyd and endyd such and suche busynes, and waxe somwhat more in age, then I shall apply to vertue and intend it busyly. O folyshe man what if thy soule thys night be taken frō the? Knowest thou not, that one busines brengith a nother, & vice growithe of vice? Folow therfore vertue quyckly, and in conuenient seasō. In other thinges take good * 1.127 auisemēt, but here make al spede. Counte not ne ponder not in your mynde, what and howe muche ye haue forsaken for Christ, beynge well assured that he shall suffycy∣ently

satisfy and recompence for all. Be bolde vtterly and holye to cōmyt your self to christ, mystrust yourselfe, and fullye trust in him, and he shall receaue you, caste all your care and thought to god and he shall norishe you. And then you shall saye with the prophete, god hathe bene my guyde, and I haue wantyd nothing, he hath set me in plentiful pasture, and hath refres∣shed me with the water of refectiō and conuerted my sowle. Deuide * 1.128 not your self in two partes to god and to the deuyll, for no man may serue. ii. masters of so contrary ap petytes. There is none agrement betwen god & Belial. God disdai∣neth them which halt on both leg∣ges that is, which wold liue after the world, and please god also. He hateth them which be neither hot •…•…e colde, but fainte and meane. He

is in great ielosie ouer our soules he wyl possesse all that him selfe, whiche he hathe redeemyd wyth his bloude. He wyll haue no felo∣shipe withe the deuill, whome by his death he once ouercam. Ther be only two waies. One whyche * 1.129 by folowing the carnall and sensu all appetites, bringeth to deathe. The other whiche by mortificati∣on of the flesh, leadith to lif. Ther is no thirde waye. Who so euer in∣tendith * 1.130 to inheryt life, must walk the narrow and strait way which Christ walkid, and al that fro the begynnyng of the worlde pleasyd god. He that wyl liue with christ, muste be crucifyed in thys worlde with Christ. But many folyshely * 1.131 flatter them selues, and fondly in so weighty a matter deceiue them selues by lewde and vnwise opi∣nyons. Some saythe I am noo

preste, I am a lay man, and a man of the world, and therfore I must nedes occupye the wordle. Other saye agayne, though I be a preste I am no man of religion, this ma ner of perfection is fit for them. The religious man also hath sum what to flatter him selfe, saieng, though I be in religion, yet I am not of so strayghte religion, as o∣ther bee. Some also saye I am young, a gentylman borne, I am rich, I am a courtier, a noble man or a prince. The sayinges of the a postelles partain not to me. O mi * 1.132 serable creature and blynde man, pertainethe it not to thee to liue with Christe? If thou be of this worlde, thou art not of Christ. If thou call the worlde heauen and earthe, the ayer and the sea, then euery creature is of the worlde. * 1.133

But if thou call the world amby∣cion,

voluptuousnes, auerice, ma∣lyce, pleasures of the body. Then I saye to thee, if thou be of thys world, thou art no chrysten man. Christ sayd indiffrently to al men, * 1.134 he that takyth not vpon hym hys crosse in this world, that is to say he that subduethe not the flesshe & foloweth not me, shal not enter in to heuen. If you desyre not to liue * 1.135 with Christ, then the mortefying of the fleshe pertaineth not to you: To be crucified in this world par teyneth not to you, yf to liue with God parteyneth not to you. To be buried with Christ pertain not to you. If you desire not to raigne with him in his glorye Chrystes humilitie, pouerty, tribulation, re bukes, laboures, wordes, and pas sion pertayneth not to you. If his kyngdome pertayne not to youe, what fondnesse is this to desire re

warde commonly with other: and wyll take no paines ne laboures with other? What blyndenesse is it, to desyre to raigne and to haue ioye wyth the hed, and wyll take no payne with the hed. Regarde not my good frend what other do, * 1.136 and deceue not your self by compa rison with them, it is a hard mat∣ter and fewe people knewe, what it is to be dead to sinne, to be dead to the carnal appetites, to be dead to the worlde. And yet it is the * 1.137 thing wherunto al christian men, hathe professyd, and bounde them selues solempnely, at theyr bap∣tisme. Other we muste dye wyth out exceptyon, or els walke the waye of vertue, whether we be of highe or lowe degre. And though * 1.138 all men can not attayn the perfyt imitacion of the hed that is christ, yet euerye man muste do what he

can to attayn it. He hath obtained a gret part of chrystianity, which with stedfaste mynd purposyth to be a trew and perfit christen man.

¶ The thirde Rule prouethe that the waie of Christe is most profitable, besides that it onely leadeth to felicitie.

BUt that the waye of vertue * 1.139 doe not feare you, for that it semith sharpe, bytter, troubelous, lackinge the commodities of this world, and full of battel and strife with the thre principal enemies, the fleshe the deuil and the world, this shalbe the thirde rule, by the which you shall well knowe that the waie of Christe besides that it leadeth onely to felicite, is of all other most commodious and pro∣fitable,

the reward not spoken of. For what kynde of liuynge after * 1.140 this worlde maye man chouse, in the which he shal not suffer many sharp and bitter stormes. The life of courtiers euerye man knowe∣ethe * 1.141 is full of wretchednes, vnles he be verie folish and of no experi∣ence. Immortall god howe longe and miserable seruitude suffer thei which liue in the court, what pain & trouble haue they in obtaininge their lordes and Princes fauour, what busines in keping the same? They must flatter & please al thē, whiche maye hurte or doe good. And after the appetites of theyr master, their countenaūces must be counterfeyted, iniuries of their betters must not be spoken of. Fi∣nally what kinde of vices and mi sery aboundyth not in the Court. Farthermore what pain & labour * 1.142

taketh the marchant, what paine and ieoberdy suffereth he both by land and water, to aduoide pouer∣tie. In maryage howe great vex∣acion and busines. In common of∣fices, * 1.143 what paine and pensiuenes. Whether soeuer you loke you shal perceaue a greate companie of in∣commodites. The life of man is al * 1.144 full of wretchednes, Indifferent∣lie comen, bothe to good and euill, & shalbe meritorious to them whi¦che walke the way of christ. They * 1.145 that folowe the worlde, first howe manie yeres labor they, and swete they, for transitorie thinges, & of no valew, then what doutful thin¦ges haue they, furthermore how vnsure ende haue they of their la∣boures. The more they laboure, the more greuously are they trou∣bled. And to conclude the ende of their laboure is eternal deth. Go•…•…

nowe and compare thys worldly * 1.146 lyfe wyth the waye of vertue, whiche after man hathe enteryd, wereth delectable and pleasaunt, and the ende of this waye is eter∣nall life. What extreme madnesse is it then to desyre to gette by e∣quall laboure, rather eternal deth than immortall lyfe. And in case that the way of vertu were more laborous, then the waye of the worlde, yet the sharpenes of the laboure is eased by the hope of the rewarde, and the inspiration and comfort of god is euer ready, whi che causethe that all bitternes is turned into sweetenesse. In the worlde, businesse commithe of bu∣sinesse, * 1.147 and sorowe commith of so∣rowe. Outward labour and vexa∣tion, inwarde grudge and disqui∣etnes of concience. And where the concience is vnquyet, ther lackith

no misery. The bondage & yocke of sinne, is vntollerable and pain∣full in the ende. The yoke of christ is plesaunt and delectable. And therfor Christ saith in Mathew. Take vpon you my yoke, and you shall finde reste to youre sowles. But nowe shall not that lord and * 1.148 capitaine, with all myght and di∣ligence be forsakyn and despysed, whiche is not onely deformid and fowle, but moste false and deceyt∣full? whiche desireth so vniust la∣bours, promysith so vayn and vn∣profitable rewards, and yet decey •…•…ith for most part these myserable wretches of them? Or if he per∣forme them, he pull them awaye agayn at his pleasure? and so vex∣ythe hys seruauntes with more payne in lesyng of them, then they had in the gettynge. None wyth suer and stedfast mynde purposith

to vertue, but he obtaynethe.

Farthermore when youe forsake * 1.149 the worlde and folowe Chryste, remember dylygentelie that youe lose not the commodities and plea sures of this worlde (if theie bee plesures.) But permute & change thinges of smale valew, for moch better. What man in this worlde wolde not gladlie change a lytell siluer for muche golde, shales and huskes for precyous stones. Per∣aduentur sum wil say your ryches by this meanes, shall be dimyny∣shed, but those riches againe shall increase, whyche neyther mothes canne waste ne theeues take a∣waie. You shal cease to be in repu * 1.150 tacion and regarde of this world, but Christe shal rewarde you and haue you in reputacion, you please the fewer but the better, your bo∣dye waxeth leane, but the sowle

fat, the beuti of your skin decaieth but the bewty of your soule increa seth. And brefely, there shalbe no cōmoditie of this world forsakin, whyche shall not be recompensyd with much better. And as for such * 1.151 thinges whiche can not be desired without sin, & yet possessid & had without sinne, as laude and praise of the people, fauoure, loue, honor and suche other cōmonly vnloked for, happen to suche as seeke the kyngdome of heauen. Prayse for the moste parte folowethe them which regardeth her not, and fly∣eth from them which seketh her. Suerlye what so euer happen to * 1.152 them whiche loueth it, can not be but plesant. To whom loue is tur ned to profyt, punishment to com∣forte, infamy and rebuke to glory, payne into pleasure, bytter into swete, euill into good.

¶ The fowrth Rule is that in all oure acts and order of oure li∣uynge, we prefyxe Christ as the onely marcke wherat we shote.

BUt that youe maye kepe a more dyrecte waie and suere course to the path of eternal felici tie, the fourthe rule shalbe that in al the actes and order of your ly∣uinge you prfixe Christe, as the onlie marck and ende, to the whi∣che you may apply all your actes study labor and diligence. Infor∣singe * 1.153 and faithfully beleuing that Christ is no idle ne vaine worde or voice, but planely singnifieth, and is charitie, mekenes, paciēce, clennesse, and all thinges that he taughte. The deuyll contrarye * 1.154 sygnifyethe and is all, that cal∣leth and moueth from Christ. He

goith towarde christe that folow eth vertue. And he that seruythe sinne▪ makith him self bonde to the deuill. Let the inwarde affection * 1.155 whiche is called the eye or intent be clene, & al the bodi which is the work, shalbe clene & bewtiful. In tend christ, and loke alwai to him, as to the onely and speciall god. * 1.156

So that you loue nothing, desyre nothinge but for vertues sake. Ab horre nothing, fle nothing, but on ly syn, and for sinne. Thus doinge what so euer you do, whether you slepe, wake, eat, drynke, praye, or laboure shalbe profitable to you & turne you to merite and rewarde. * 1.157 But if your affection be darke, vn pure, vnclene, and other way inte∣ding then to Christe, what so euer you doe shalbe vnprofytable and pestilent. For it is offence to doe a good thinge not well. Brefely all

thinges as they hinder or further the iorney of vertue, must be folo∣ed & forsaken. And of such things ther is thre folde order. Some be * 1.158 so vicious, that they cannot be ver teous. As to wil euil to any man, to reuenge iniurye and such other. And these be alway to be dispised, what profytte or losse so euer they pretend to haue, for nothinge can hurte a good man but onely sin.

Some thinges again be so good, * 1.159 that they can in no wyse be euyll, as to will well to euery creature, to preferre and help your frendes in all honesty, to hate vice, and to haue pleasure in vertuous cōmu∣nication. Some be meane and of * 1.160 thē selfes neither good ne euil, as learning, frendship, health, bewe∣tye, strength, riches & suche other, whiche as they most further our to Christe, so be they most iourneyto be

desyred and as they hynder oure iorneye, so be they moste to be dis∣pised. Learning helpyth more to * 1.161 vertue then rychesse, bewtye, or strengthe of the body: and though all lernynge maye be referred to Christ, yet one more nere then an other▪ Frō this ende that is christ measure the profite and disprofite * 1.162 of all suche thinges as be meane, you wishe and desyre learnyng of gentls, that by the helpe and con ducte thereof, you maye attayne the knowledge of god, priuely hid in holy scripture, and after duelye loue him, and so communicat him to other, and s•…•…t your mynde and purpose, onely vpon hym. Spare not, loue and folowe such lerning, but •…•…o 〈◊〉〈◊〉 as you shall thinke ne∣cessarye for the contyn•…•…unce of youre good purpose. If youe fele your selfe substantially•…•… stronge,

and hope by this lerninge to haue greate lucre in god, be bolde then to wade further in all suche lear∣ninge, and turne the riches of E∣gipt to the making freshe and gaie the temple of god, that is to the de claration of holy scripture. But if youe perceaue feblenes in youre selfe, and feare you shal haue more hinderance by them then profitte, returne to youre fyrste rule know your self and mesure your self wise ly, with your owne mesure. That is to say, consider diligentlie your power and strength, and ieoperde not farther then you may wel su∣stain. it is better to haue litle kno∣wleged the learnyng of man and feruentelie to loue, then greate knoweledge and loue coldelye.

Then learninge amonge thinges that be meane, is of moste excelen * 1.163 cie. Nexte frendship of the body,

strength, bewtie, dignity, birthe, kinred, riches and such other. As they moste helpe to vertue, so they must be regarded & folowed. We maie not for these meane thyngs, leue our principal course, whiche is Christ, ne to busilie desire them, but be content as god wil and sen∣deth them. Fortune sendeth abun∣daunce * 1.164 of riches, if they hinder not your good purpose, dyspose them, and make frendes with the foode of iniquity. But if you feare hinde raunce of your good purpose, by reason of this riches, despise then this hurtfull lucre. And as Crato the philosopher dyd. Throw this greuous burden into the sea: that is to say, leue it to the world, ra∣ther then it shoulde let or hynder your iorney from christ. Remem∣ber * 1.165 alway that aboundaunce of ry •…•…hes is a plentifull matter minis∣tred

of god to exercise vertu, but ve ry perilous & ful of ieoperdy. And therfore put no greate affiance in it. For they that exteme mony and * 1.166 possessions of this world as a pre cious thing & of much valew, set∣ting in it their most assurance and trust as the chefe anker and suer∣tie of their liuinge, iudging them blessed and happye, whyche haue plentie and aboundaūce of riches, contrarie miserable and vnhappie when they be taken from them, be false idolators and worship many gods. For if monie can make man happie or vnhappie, thou •…•…ualest thy mony to god, & as I haue said of money, so I may say of honour, bewty, health of the bodye, & such other. We must so seruently intend * 1.167 our onely marcke Christ, that we greatly regarde no suche thinges, whether they be geuen vs or ta∣ken

from vs, for as the apostell saint Paule saith, the tyme in this worlde is but short, and therfore we must vse it, as they that vse it not. I knowe well the people of * 1.168 this worlde exteme this sayinge as very folishe and vnreasonable, but by suche folishnes, Christ hath saued suche as beleue in god. And that folyshnes of god is muche more wyse then that wysedome whiche semethe more wise to men of this worlde. Therefore what * 1.169 soeuer you shal occupy or do proue it by this rule: you vse occupacion or handicraft and you doo well, if you vse it without dysseyt or sub∣tyltie. But whether referre you the ende of your crafte, to nory she your housholde and wyn them to Christe? Now you do well. You * 1.170 faste, suerly you do a good worke in a•…•…de: but wherfore faste you,

to spare your mony, to be countyd more holye? Nowe your intent is nought, you eate and drynke to be strong in your body, to the intent, you maye bee more able to serue god, and vse a more godly worke. Nowe you hyt the pricke. But if you desyre strengthe to preserue your body or to be more able to ful fyll the pleasures of this worlde: Nowe haue you fallen from that marck, which euery good christi∣an man muste haue fyxed in his re membraunee. Manye desyer god that they maye lyue longe in this * 1.171 world, but let them rather desyre of god a good and vertuous mind, and that hatred of vice and loue of vertue maye dailye increase, that when so euer death shall com, they be not vnprouided, & as for time to liue or dye put that to Christ. And saye with Paul, whether we liue

or dye, we liue and dye to Christ. O fonde man whych haste no de∣uocion * 1.172 of the changing of thy life, and prayest thou mayest not dye, what desyrest thou of god? Trew lye to haue leysure continually to offende god. Thou desirest riches and canst not vse them, doeste thou not desire thyn owne dystruction? Thou desirest health, and misusest thy healthe, is not this deuocion very vngracious? The deuocion * 1.173 shalbe perfyt if we desire to dye & be with Christ, and if we put oure glory and ioye in sicknesse, losse of goodes and other incommodities of this world, glad that we maye be by suche vexacion and tr•…•…uble, conformate and made like to oure hed and capitain Christ.

¶ The fyfte Rule to know perfyt and trewe deuocion from vaine and fayned.

ANd somewhat to ayde and fortesye that we haue sayde, this shalbe the 〈◊〉〈◊〉 rule: that you exteme and thinke perfit and true deuocion, to assend by iust laboure from those thinges which be visi∣ble, meane, and vnperfyte to the knowledg of those, which be inui∣sible & p•…•…rfyte. This rule is so ne∣cessary, * 1.174 that for dyspysing of it, & lack of knowledg of the same, ma ny y^• bearyth the name of Chryst, •…•…or perfyt d•…•…uocion and trew reli∣gion, be verye superstycyous and much differ•…•…th not from the vsage o•…•… the g•…•…ntylles. Let vs therfore * 1.175 immagin & cōs•…•… tu•…•… two wordes the o•…•…▪ intellectable, the other vi∣syble or sensyble. The intellecta∣b•…•…e may be callyd also the angeli∣cal in the w•…•…ich god is contayned and his bless•…•…d saintes, the vysible is the h•…•…uenlye spyres, and all

that is contained within thē. And * 1.176 for our purpose let vs also imma∣gin man as a third worlde perta∣ker of both the other worldes. Of the visible, by the body, and of the intellectuall by the soule. And for * 1.177 as muche as we be pylgrymes in this visyble worlde, we maye not •…•…esse but such as we shall perceaue by our wittes or censes e•…•…teriour, diligently refer and applye to the intellectuall worlde, by conueni∣ente and mete collacion, or •…•…ls to the parte of man, whiche is lyke and respondent to the said world. The sonne in this sensible worlde * 1.178 resembleth in the ang•…•…lical world the godly minde and d•…•…uine sprit, and in man the sowle or the spryt. The mon•…•… in this sen•…•…ble world, representyth in the angelycall the company of a•…•…gels and holy sain∣tes, and in man the sensual partes

or the sensis. What soeuer this in∣ferioure worlde dothe vppon the earth, that same dothe god in thy sowle. When you perceue that the * 1.179 bodely eyes be delyghted and com forted, what time the sonne clerly shyneth and resplendantly shedith her beames vpon the earth, think by and by what plesure haue they in heauen, to whome the eternall sonne is euer shinynge, euer rising and neuer goith downe. What ioy and felicitie hath that pure soule, whom the godly light doth thus illumine. And thus admonyshed by this visible creature, pray god with Paule, that he that caused lyghte to shine out of darkenes, so illumine your soule, that you may haue the clere knowledge of god, in the face of Ihesu Christ. If you * 1.180 thinke the nighte darke and pain∣full, remember the sowles desty∣tute

of the godly light, and obfus∣cate with darkenesse of vice. And if you perceaue anye condicion of night in your soule, pray god that the sonne of iustyce maye springe in your harte: and plainly coniec ture, that these visible thinges be but shadowes and slender images of thinges inuisible. The corporal * 1.181 eye delyghtethe in good shape and bewtye of the bodye. Remember how goodly a thinge is the beutie of thy soule. Deformitie is odious and displesaunte to the eye, consy∣der howe odious is thy sowle de∣fyled with sinne. And this vse of all other corporall matters. For * 1.182 the sowle hath a certain proper & peculier bewtie and deformitie by the which it pleasythe or displea∣syth god or the deuyll. And hathe also a certayn youth, age, sicknes, healthe, deathe, life, pouertye, ry∣ches,

pleasure, sorowe, peace, bat∣tell, colde, heate, thyrste, drynke, hunger, meate, and brefelye all thinges that be perceaued by the senses in the body, may well be vn derstande and immagyned, in the sowle. Therefore in these thinges * 1.183 specially consisteth the 〈◊〉〈◊〉 to the spyritual & perfitelife, that we soberly and easely wihtdrawe oure mindes from these fraile and sensible thinges, and vtterlye set them vpon suche thinges as be e∣ternall, incommutable, puer, and not deceuable. And this Socra∣tes * 1.184 (not onely in language, but al so in his lyuinge a verye philoso∣pher) wel consid•…•…d, when he said that then the soul happely depar∣t•…•…th from the body, if it dewly be∣fore hathe remembryd death, and by dispysing of corporall thinges, loue of thinges that be spirituall,

and perfyte immagynation of the same, hath acustomed in maner to be absent from the body. And suer¦lye this is the ver•…•… crosse, to the which Christ callyth vs when he saithe, he that takythe not vppon him his crosse in this worlde and folowe me, shall not enter into the kingdome of heauen. And this is * 1.185 the selfe same death by the whych sayncte Paule willeth vs to dye withe oure capitaine Christ. And when he sayde regarde not these earthlye thinges, ne seke you for thē, but seke you for thinges that be aboue, and be you wise in them. He mente only that to these corpo¦rall thinges, we should be in ma∣ner insensyble & astonyed, that the lesse pleasure we had outwardlye in corporal and worldly matters, the more pleasure inwardlye we should haue in spirituall and hea∣uenly

matters. And the more kno ledge we had of thinges which be eternall, the lesse we should be mo ued with such thinges as be vayn and transitory. Then let this rule * 1.186 be euer at hand that you continue not in loue of thinges, whiche be but frayle and caduke, but diligēt ly ascend to the loue of thē whiche be eternall, and in comparyson of themdispise these thinges visible. The bodely disease shalbe more ea * 1.187 sye and tollerable, if you consider it is a medecine for the soule. And you shal lesse regard the health of your body. If you set al your mind and diligence in sauegarde of the sowle. You abhore and dedly hate, * 1.188 venyme that you see, because that you know well, that it destroyeth the body: much more then is that poison to be hated, which infectith the sowle. Ciente is a venome and * 1.189

poyson perelous to the bodye: but pleasure and fond pastime is more pestilent poison to the soule. The naturall thonder, and lyghtning of the Elementes, fearithe and a∣bashith the hart of man, but much more that terrible thonder of the mouth of christ our sauiour ought to be fearyd. Go you cursed people in to the eternall fier of hell. And such like comparisons man ought diligently to remember in all thin ges sensyble whiche after the dy∣uersite of ther kind, diuersly moue the mind and hart of man. Some wyth hope, some wyth feare, some with loue, some with hatred, some with heuines, some contrari with gladnesse. And this man must also obserue in all his actes, & operaci ons which consisteth of the intent & inwarde mynd, as of the spirite & sowle: & of the outward doinge,

as of the body or fleshe. So that he pryncipally regard the mynde * 1.190 and intencyon, for the outwarde acte be it neuer so bewetyfull in syght, lytle or nothing auaileth if the intent be not puer and cleane. And that witnesseth our sauyour in the gospell of Iohn, saying the fleshe nothing profiteth, the spirit only quicknith and edyfieth. And therfore man ought not to reioyse * 1.191 or put hys affiaunce and truste in thinges sensyble or cerymoniall, whych Paule callyth the fleshe & out warde huske or shale, specially when perfyt deuocion and trewe christianity dothe not consyste in them▪ ne they be sufficient for the saluation of man. I do not con dempne these corporall ceremo∣nies and outwarde operacyons▪ which be a meane and helpe to de∣uocion. So they be laufully vsed.

But I aduertise and monysh you, * 1.192 that in them consistyth not the ve∣rye perfection of a trew chrystian man, nor the vsage of thē makyth a man truly religious & deuoute. And therfore thapostel Paule re∣uokyng the Colocenses from the confidens of these ceremonies and outward actes. And prescrybing * 1.193 vnto them the true rules and pre∣ceptes of the spirituall life, saithe. For as muche as you haue rysen wyth Chryste, seke those thinges whych be inuisible and heauenly, and desire vnderstanding of them, not of earthly thinges, that is to saye visible and temporall, which aperith beutiful in mannes sight. Mortefy and subdewe the carnal * 1.194 and earthly affections, whiche be as aperyth in Paule to the Gala∣thians, fornicacion, vnclennes, ri∣ote, aueryce, enuy, anger, grudge,

debate, contencion, deuision, pride, slouthe, ipocrisye, man slaughter, drunckennes, ingurgitacion, dissi∣mulacion, flatery, and such other. And aboue al thinges be charita∣ble * 1.195 one to the other. And as our sa uiour Ihesu christ was not borne for him self, lyued not to hym self, dyed not for hym selfe, but in all acts and thinges applyed hym to our helthes and cōmodities. So eche deligently intend and mynde the profyt of other, nothynge re∣garding his owne priuate profit.

¶ The syxte Rule that we oughte onely to followe the doctryne of Christ, and not to cleue to the more number.

ANd for as muche as in this my hasty writyng vnto you one thynge bryngeth an other to

remembraunce. I shal annexe the vi. Rule much agreable with the other aboue saide: as muche neces * 1.196 sary to the health and saluacion of euery man, as lyttell regarded of fewe, that is, that the mynd true∣ly and dilygently desirynge to be conformate vnto Christe, disceuer it selfe bothe from the deedes and opinions of the comminaltie, and most parte of the people. And one∣ly * 1.197 take and lerne of Christ the ve∣ry exaumple of trewe and perfyte deuocion: For he is onely the true lighte and exaumple, from whom who so euer (be it neuer so lyttell) departeth, he mysseth the ryghte pathe, and erreth from the hyghe waye. And therfore the principal * 1.198 care & chiefe labour of euery chri∣sten man shoulde be, diligently to take hede that the infantes & chil dren frō their cradles and tender

age, as wel with their nurces as their parentes and masters, lerne suche opinious and condicions as be mete and agreable with the ac∣tes and preceptes of Chryst, spe∣cially when those thynges moste depely remayneth in remēbrance, and nerest sinketh in the stomake, which be taken & lerned in youth. Suffer not good christen men the * 1.199 tēder eares of your infantes to be infected with folishe and fond son∣ges of loue, whiche commonly be songe bothe at home and without forthe, more impure and vncleane then the heathen and vnchrysten men well can suffer and abyde.

Let theim not here the myserable lamentacions and bewaylynges of their parentes, for losse of god∣des temporall: neyther the vayne commendacions of them whyche vnlawfully increaseth and gathe∣reth

the goodes and possession of this worlde. For the nature and appetite of manne is very frayle, prone, and ready to vyce, redelye and quickely takynge occasion to cuyll. As the drie towe quyckely taketh fier if it be adioyned. Thē suche common errours and fonde opinions, as commonly be vsed a∣mong the people, be vtterly to be pulled out of the stomacke and re∣membraunce of men. And in their * 1.200 places holsome opinions and true doctrine must be ingraffed and soo rooted in the harte, that noo con∣trary exaumple or teachyng may pulle them awaye. And so doinge man wilfully without laboure or businesse, shall followe vertue: and iudge them that doth contra∣ry, worthy rather to be pitied and holpen, then followed. And that * 1.201 ment Socrates, when he sayde,

that vertue is the parfyte & true knowledge of thynges to be desy∣red, and thynges to be auoided & exschu•…•…d. And the same Socrates disputing with Pithagoras by e∣uident argumentes proueth, that trewe and perfyte knowledge is of so great a power and effecacy in all kinde of vertue, that sinne and * 1.202 offence onely procedeth of false o∣pinions, and lacke of knowledge. For both they that loueth almigh ty god, and they that loueth plea∣sures, money and the false discey∣uable honour of this worlde, fol∣lowe and ensue that thing which semyth vnto them pleasante good and bewtifull. But these whyche * 1.203 thus fondly set their minde vpon pleasures, money, and honoures of this world, be deceiued for lack of trew knowledg, folowing that thing which is most displesaunt,

for that whiche is moste pleasant, * 1.204 reputyng and iudgyng that moste profitable which is most hurtfull and that to be hinderance, wherin is moste lucre and aduauntage, thynkyng also that thinge moste lawfull, whiche is most vyle and filthy, and that thing most shame∣full whiche is moste honorable.

But he that perfytly knowith in * 1.205 whose stomake and mind this per swasion is substauncially rotyd, that onely vertue is the thynge most good, moste plesaunt, moste bewtiful, most commendable, and moste profytable. And contrarye that vyce only is the thing which is most euill dysplesaunt shamful and hurtful, and iudgeth not ver∣tue and vyce after the common o∣pinion of men but of their priuate and peculier natures, cannot be so longe as this perswasyon remay∣nethe

in hys remembraunce, that he longe continewe in synne. The common hauiour and fa•…•…ion of mē is the worste example & authour, bothe of liuyng and also of know∣ledge. For from the falle of Adam * 1.206 vnto this time, continually those thinges in thys worlde, whiche hath byn worste hath pleased the most part. Haue not therfore this fantasy or imaginacion in thy se•…•…f. This is the common facyon and * 1.207 maner of men, this is commonlye vsid in all men, these be the stepps of mine auncetors, this is the opi¦nion of suche a great doctour and deuine, after this maner comonly al noble men liue, thus the great bishoppes and prelates of the ho∣lye church dothe, these be not the common sorte, why shoulde not I do as they do? Let not good chris∣tian man these greate tytells and

gloryous names deceyue thee. I measure not at this time the com∣mons * 1.208 of their lowe estate conditi∣on or birthe, but of their minde & affection towarde god, for I call all them indifferently commons, whiche be drowned in carnall af∣fections, lyue after the appetites & desyers of the fleshse, regarding and folowinge the deceiuable ima ges and shadowes of thinges, for the verie trew things. That ma∣son greatlye dothe misorder hym selfe which formyth not the stone after the rule but fashionethe the rule after the stone. Howe muche more then misusyth they them sel∣ues which apply not their liuings and maners after the rules and commaundementes of Christ, but inuert and turne the commaunde∣mentes of Christe after theyr ly∣uinge

and appetyte. Thinke not * 1.209 that thing good & vertuous whi∣che the greate capitaines and ru∣lers of the churche doethe, or that the moste parte of men doeth. But exteme, that only good and vertu∣ous, which is agreable to the tea∣chinge and rules of Christe. And haue that thinge greately suspec∣tid * 1.210 whych commonly pleasith the most parte. The flocke or compa∣nie of trew Christians is very li∣tle or smal in comparison, but hap py and blessid, to whom onelie the kingedom of heauen is promisyd. The wai of vertu is very straight * 1.211 and narrowe, and vsid and occupi ed of verie fewe, and yet none can enter to eternall lyfe but by that waie onelie. A prudent and wyse builder, seketh not in his building * 1.212 example of the moste vsid and com mon worke, but of the beste. And

one expert and crafty paynter folo weth in his paintinge, the moste crafty and best tables. Christe is * 1.213 onelie our exaumple, in whom al∣way of good and vertuous liuing doth consist, and him without ex∣cepcion man maye in all his wor∣kes folowe. But of men (reputed * 1.214 vertuous and good) exaumple is to be taken, as farre as their ac∣tes be confyrmable to our headde and chife exaumple Christe. The * 1.215 common sorte and greatest parte of theym whiche haue professed Christ and are called christē, liue so fylthely and corruptly, as tow∣ching their maners and outward behauiours, that among the infy∣delles was neuer more corrupte and abhominable liuinge. But of their faithe I wyll not iudge. * 1.216

Notwithstanding this is vndou∣ted, that trew and vnfained faith

is prouid, by outwarde operati∣ons. Rede ouer the old cronicles, and auncient histories of our fore∣fathers, and you shall fynde that sober discretion, honest conuersa∣cion, and good maners were ne∣uer so muche despised and lesse re∣garded. When was ryotous wan tonnesse more liberally vsed? whē were fylthy fornication, and dam nable aduoutry eyther so greatly occupied, or lesse punisshed and in rebuke? The greate pryncis and * 1.217 rulers of the people, so •…•…auoure in other men their owne vyces and fautes, that now a dayes nothing is honestie or good hauyoure, but such as commonly is vsed among the courtiares, when nothinge is more abhominable. And that cau seth the misbehauyour of princes and greate men, of whome other men commonly take example. If

a man nowe shoulde liue contrary * 1.218 to the common hauiour and vsage of men, he shoulde anone be delu∣did and scorned, reputed as an ide otte, dotard, and ipocrite. Thus we christen haue in remembrance * 1.219 the doctrine of Christe, and so ex∣presse it in our liuing, that nothig is nowe counted among vs more vile, more folishe, more shameful then to liue truly after the lawes of Chryste, as who saith, Christe vaynely and withoute cause was conuersante here in earth, orelles that trewe christianitie is not the same it was wonte to be, or that it indifferently parteyneth not to all men. From this fonde and fo∣lyshe opynion of men, I councell euery good christen man, that he vtterlye withdrawe his mynde, and that he measure all thynges onelye as they be agreable wyth

Christ. Who commonly now doth * 1.220 not hyghely txteeme and repute it great felicitie in this world, to be borne of noble parentes and aunci ente stocke, whiche men call nobi∣litie. Of the which many so glory and reioyce, that in comparison of them, they thincke other no men. But a good christen man shall re∣pute that onely to be hyghest and trew Nobylitie, to be renewed in Christ, to be graffed or planted in his bodye, to be one body and spy∣rite with God. Lette other haue pleasures to be conuersaunt in the courtes and houses of greate prin cys. But thou christen man chose * 1.221 with Dauyd to be counted an ab∣iecte in this worlde, so thou be of the house of God. Beholde and see what men Chryste hath chosen to be his discyples, poore men, and no menne of reputacion as to this

worlde. In Adam we were all men of equall birth, and in Christ we be all one and equall. Trewe Nobilitie is to despise this vayne Nobilitie, and to be the seruaun∣tes of God. Heare what Christe sayth in the gospell of Iohn vnto the Iewes, which semith gloried that they discendyd frō the stocke of Abraham. You are saith he the * 1.222 children of the deuill, and execute & fulfil the worke of your father, as who saith, loke whose steppes you folow, and their children you are to be coūted. Saint Paule al so in his epistle to the Romaines, exteminge nobilitie, after the rule of his maister Christe, saithe. All that be circumcised be not trewe Israelites, neither all those that discended of Abraham, be not the children and sonnes of Abraham. It is a shamefull nobililitie to be * 1.223

seruaunt to vyce, and disceuer frō Christe. The hyghest nobilitie is to be the sonne of God, and coheire with Chryste. The common peo∣ple * 1.224 iudge and repute him very hap py, wise & fortunate, which hath gathered great richesse and posses sions: But iudge thou him onely blessed who hath possessid Christ, and purchased the precious iewel of pure and cleane concience, and founde the highe treasure of eter∣nal wisedom, more precious then al the riches in this world. What * 1.225 shall I call then richesse, iewels, and possessions, which men of this worlde haue so greatly in admira •…•…ion and honour▪ trewely they be as thornes and brambles, which hynder the worde of God, of his 〈◊〉〈◊〉 and growyng in the soule of man. And as it apereth in the gospell of Mathewe, a gr•…•…uouse

burden, with the whiche men la∣den, can not wel passe the straight waye of vertue, ne enter the lowe and narowe gate of the kingdome of heauen. Reioyce not therfore▪ in * 1.226 thy riches, ne for thy abundance, repute thy selfe better then other; but more in bondage, more burde∣ned and loden. He hath plenty and aboundantly ynoughe, whiche is contente with a little. He is suffi∣ciently prouidid for, to whom our sauioure Ihesu Christe hath pro∣mised that nothing shal lacke. He can not hunger whiche hath plea∣sure * 1.227 in the swete refreshing of the worde of Ihesu Chryste. He can not lacke clothing, whom Christ with hym selfe clotheth. Exteme that only losse and domage when * 1.228 trewe religion and vertue decay∣eth, and vyce in the sowle increa∣seth. Iudge that also onely lucre

and aduantage when thy soule is made better by encrease of vertue. Thou canste lacke nothing when thou hast possession of him, in whō all thinges be conteined. Further more what thinge is that whiche * 1.229 these miserable blinde people call pleasure, suerly extreme madnes, plesaunte venome and flatteringe mischiefe. The very perfyte and trewe pleasure is the reioysynge and ioye of a quiet and puer conci∣ence, the deintiest meates be study and intelligence of holy scripture. The most plesaunt songes be psal mes of the holy ghoste. The most mery company, be the feloshyppe of all sainctes. The moste sweete daynties is the fruition of God. * 1.230

Purge then thyne eies, thy eares thy pallet or thi tasting, and christ shall waxe plesaunt. Which when thou hast perfectly tasted, al these

worldely pleasures if they were put in one, shall seme but carion.

That thynge is not vtterly to be iudgid swete and pleasant, which commonly sauouryd in the mouth of euery man. But that which sa∣uoureth to a hole man and a man of good iudgement: if water to a man disseased with an axes did sa∣uer all wyne, no man wold iudge that pleasure. Thou art deceyued * 1.231 if thou beleeue that vexacion and trouble of this world is not more pleasaunte and swete vnto a good and vertuous mā, than these fond pastimes, disportes and laughin∣ges, vnto a vicious manne: vnto whom also fasting and abstinence is as muche acceptable as to the other daintie disshes, and delicate bankets. Conclude therfore, that * 1.232 very trewe and perfecte pleasure, is onely to delyghte in the loue of

god, and not to regard the vayne pastimes, and fained pleasures of this worlde. And sume what to * 1.233 speake of Loue and Hatred, how greatly doth the common sorte of this worlde abuse these two voca bles and names▪ when a younge man fondely disposyd, mouethe a younge woman to fleshelye luste, and vnclennes of the body, the cō∣mon sort calleth it loue, whē there can be no greater hatred, then to dispoyle a younge woman, by gif∣tes or faire speche of that, whiche is her cheife iewell and treasure, * 1.234 that is to say, her virginitie, sham fastnes, clennes, good mynde and fame. When the father and mo∣ther * 1.235 to muche dotynge vpon their children, correct not sharply their outragious wantonnesse, and ab∣hominable vyces, but by their suf feraunce mainteyne and supporte

them therein. The common peo∣ple extemith it highe loue, and of∣ten times saith. Consider how ten derlye they loue their chyldren, when they shoulde rather saye, se howe cruelly they hurte their chil dren, whiche whyle they followe their wanton apetites, and suffer thē vnpunished, regarde not their healthe, ne their saluation. For * 1.236 what thing can be more pleasante vnto our ghostely ennemy the de∣uil, then that we here frely offend vnpunished, and be punished eter∣nally in hell. The common people * 1.237 also callith him a gentyll mayster and mercifull prince, which wyll not se the sinnes of his subiectes, and in that g•…•…uith theym occasion to sinne more freely, because they be vnpunished. But what doth al∣mightye * 1.238 god threaten by his pro∣phet, vnto such as he reputith vn∣worthy

his mercy. I shall not vi∣site by my correctiō, saith almigh∣ty god, the fornicacion of your dau ghters, •…•…e punysshe your daugh∣ters in lawe, when they do aduou trye. But vnto Dauyd and other his electe and chosen chyldren he saith. I shal correct sharply with a rodde your iniquities, and with greuous beatinges punishe youre offences, and yet I will not with drawe from you my mercy. Here you maye see howe all thinges be renued in Christ, and the maner of thinges chaunged. He that fondly * 1.239 loueth him selfe, hateth hym selfe deadly, & he that is folishe pitiful vpō him self is most cruel to christ. To hate wel, is to dispise: to hurt well, is to do good, and to destroy well, is to preserue. Then shall * 1.240 you best noryshe your selues, whē you moste despise the appetites of

the fleshe▪ when you moste sharpe∣ly correcte the offence and sinne of man, then shall you be moste bene∣ficiall to man. When you haue by * 1.241 correction kylled the synner, then shal you preserue man. And when you haue dystroyed that, whiche man hath cōmitted, then shall you preserue that which god created. And furthermore what dothe the * 1.242 common errour of people cal pow er or might and strength of the bo dy? Do they not commonlye call hym a myghty man, and of great power which at his pleasure may hurte when he wyl. And yet true∣ly * 1.243 this is a very odious and daun∣gerous mighte, to haue power to hurte, or to can or may hurte, whi che is common vnto theym with adders and scorpions, and other venemous and hurtfull beastes.

And with the deuyll also, whose

nature and property is only to do hurt and dyspleasure. Onely god * 1.244 is trewly and verily to be counted mighty and of greate power, whi che neither can hurt if he woulde, ne woulde if he mighte, whose na ture is onely to do good. But this worldly myghty man, commonly * 1.245 called a man of great power, how can he hurte man, and after what maner? he may violently take frō man his mony or possessiōs, beate or wounde his bodye, take awaye his corporal lyfe. If he do this to a good and vertuous man he doth him a good turne, in the stede of an euyll, and if he doe it to a vicious and euill disposed man, yet at the leaste he hath ministred vnto him an occasion of good, that is to be pacient, and hath only hurted him selfe, for noo man can haue hurte but of him selfe. And he that inten∣deth

in any wise to hurt a nother, * 1.246 can not but greuously fyrste hurte him self. As shalbe declared more openly by example, you intende to robbe and dispoyle me of my mo∣ney, nowe haue you offended cha∣ritie, and indamaged your sowle, you can not beate or wounde mye bodye, excepte you firste wounde your sowle: •…•…e take from me the life of my body excepte you kylle and destroy your sowle. The com∣mon * 1.247 people calleth him a valiant couragious, and a strong manne, which is so cruell, fierse, and yet so very impotent of mynde, that he can nothinge suffer, but for euerye light trifell and displeasure is fu∣mous, angry, geuinge checke for check, and displeasure for displea∣sure, and contrary hym that paci∣ently sufferith iniury and dysplea∣sure, and holdith his peace, when

he is rebukyd, they call childishe, dastard and of no corage. And yet nothing can be more different and diuerse from trewe strengthe and highe corage of the mind, then for a light worde or displeasure to be disquyeted, furyous and angrye, and not to haue power paciently to suffer the folyshe lightnes of o∣ther, and to thynke hym selfe noo man excepte he be reuengyd, and for one shrewde turne doe two or thre. But howe much more cora∣gious * 1.248 and stronge is he to be coun ted, which doeth not onely pacient ly suffer i•…•…uries and displeasurs, but also doeth good against euill. I call him not strong, ne of auda∣citie, whiche fiers•…•…y inuadyth his enemie, valiantly assauteth or sca lyth the walles of his enemies, & dispising his life, putteth him selfe to all perylles: whiche thinge is

common to all quarellers and se∣dicious parsons. But he that can manfully withstande the beastely appetytes, and subdewe his ir•…•…ful mind, desiring weale to him whi∣che would him hurte, and do them good, whiche are hys ennemyes, praying for thē which speake him euill. Him repute I very stronge, & of high courage. Let vs discusse also what thinge this worlde cal∣lith ioye, honoure, and worshippe, ignomy and shame. Thou art com * 1.249 mendyd, but for what thynge and of whome. If thou be praysed of vicyous for thy mysha•…•…your and vicious acts it is false commenda cion, and trew opprobry & shame. Thou art dyspraised, scorned, and * 1.250 rebukyd for thy profyt, deuocion, and trewe christianity and simple nes, and that of vicious and euill disposed personnes, thys is no re∣buke,

but most highe honour, and commendation, and though al the worlde in this case would skorne and disdaine thee, yet it cannot be but glorious and honorable, whi∣che christ commendith & aloweth. And contrarye, if all men vniuer∣sally * 1.251 would prayse and alowe the actes and operacions, it can not be but shamfull, that dyspleasyth Christ. Prudency, wysedome and polecy, is commōlye called of men of this worlde, stoutlye and dili∣gently to gather goodes and pos∣sessions of this world, to stablishe & make suer that, that is gotten, and to prouyde for all the posteri∣tie, for after this maner we maye heare the common sort earnestlye speake of suche as in shorte tyme haue increasyd theyr ryches and worldly possessyons, he is a profy table man, wise and ware, a man

of great policie, and good prouisi∣on. This the world speaketh and * 1.252 worldly people which befalse and deceitfull, as is their father the de uyll. But what saithe Ueritie, which is Christ. Thou folishe and vnwise man that thus hast gathe∣red the goodes of this world, this nyght thy sowle shall be deuydyd from thy body. A certayn man re membryd in the gospell fyllyd vp pon a tyme, all hys barnes, wyth dyuers kinde of corne, and plenti∣fully stuffed all his store howses wyth al manner of vyttailes, and gatheryd and hurdyd vp store of money, thynking nothynge to re∣mayne, but only to vse and occupy his goods so gatherid, and yet the gospel callith hym fole. For what * 1.253 may be callid more folishe or more dasterdnes than to delight in sha∣dowes of things for the very thin

ges, & so carefully to prouyde for this fraile, vncertayne, and vnsta ble life, continually decaying, and nothynge prouyde, for the lyfe to come: whiche muste nedes be mi∣serable, excepte it be substancially prouidid for in this worlde. Here * 1.254 also a nother erroure of the com∣mon people, they call him prudent and a man of good knoweledge whiche desyrous of tidinges, kno weth commonlye, what is done, throughout the worlde, what for tune and lucke marchauntes hath had, what the Emperour inten∣dythe to doo, what newelties at Rome, what busines in Fraunce, howe the Daues lyue, and to be bryefe, can clatter of al matters, and speake all languagys. But what may be more folish or more * 1.255 vndiscretely done, than so much to desire the knowledge of thinges

done so farre of, and which partay neth nothinge to thee, and to haue no remembraunce of suche things as be done wythin thy stomacke, and pertayn only to the. Thou tel lyst what trouble, busynes and dis quietnes is in strange places: but tell rather howe anger, enuie, vo∣luptuous pleasure, and ambicion, vex and distrouble thy soule, rebel linge againste reason, howe nere they be subduyd, what hope of vic tory, how stoutly reason is armid against them. If thou be in these thinges waking, light earyd, and quick eyed, circumspect, & ware. Then shal I cal thee prudent, and of good knoweledge. Be not con∣formate to this worlde and world lye parsons in euill, but bee refor∣myd in thy vnderstandynge that thou mayst alow not those things whiche commonlie these worldly

men folowe, but approue the good will of god and folowe those thin∣ges whiche be pleasant vnto his goodnes.

¶ Opynions mete and conueni∣ent for a christen man.

EUery good and parfyte Chri∣sten manne moste depely hath roted in his remembraunce those briefe and compendiouse rules of trewe christianity. Firste that he * 1.256 perfectely knowe and beleue that he is not borne vnto him felfe one∣ly, nor oughte to wyll or desyer to liue as to him selfe. And that he ex * 1.257 teme not other hys beinge in this worlde, or any other good thynge whiche he hath obtayned, to come of hym selfe. But that he exteme all suche thynges, receiued of all∣myghty god onely, moste hartely

thanking him, for his suche great goodnes and benefytes receyuyd without his deseruing. And plain ly repute all suche good and profi∣table thinges as he hath common to all men. For christian charitie knowith no property. He muste * 1.258 vnfainedly loue all good and ver∣tuous men in Christe, and all vici ous and euill men for Christ, whi∣che so vehemently and firste, as an example louyd vs when we were his ennemies, that he disdained not, willingly to geue him self for oure redemption. And therefore e∣uerye true and good christen man must charitably loue all men indif ferentlye, the good for their good nes and vertue, the other that by his kinde and charitable behauy∣oure, he maye reduce and brynge them to vertue: & as the faithful & discrete phisician, hatyth not hys

pacient because he is sicke. So a good christen man muste hate no man, but be enemy only vnto vice. And the more greuous and ieoper dous the sicknes or disease is, the more deligence & labour shal pure and parfect charitie geue, to helpe & remedy him that is diseased. As in example, thy neighbour or bro∣ther * 1.259 is an aduouterar, a sacrilege, a turke, thou must hate the aduou trar not the man, dyspise the sacri∣lege not the man, distroy the turk not the man. And dilygentlye la∣boure that by thy cure & industry, the vicious man maye perish whi che made him self, but that the mā maye be saued, whiche almightye god did create. He muste also har∣telye * 1.260 without colour or collusion, will well to al men, praye for thē & do them good, not hurting them whiche haue deserued hurte, and

doing them good which haue not deseruid it, as muche glad and re∣ioysinge, of the commodities and profytes of al men, as of his own, and equally sorrofull and displea∣sant, for their incommodities and disprofites, as for his owne. And that mente the apostell S. Paule when he sayde. Mourne ye and waile ye with them that be sorow full, and be glade and reioysynge, with them that be mery. Amongst christen men a nother mans losse and hinderance is more heuely to be taken, then his owne, and more to bee reioysed of a nother mans prosperitie then of his owne. And * 1.261 therefore good christen man thou maiest not haue these cogitacions and thoughtes in thy selfe, what haue▪ I to do with yonder man, I knowe not whether he be good or euil, he is a straūger & vnknowen

to mee, and a man that neuer dyd me benefyt or pleasure, he hathe done mee hurte and dysprofyt in tyme paste, but neuer profyt. But * 1.262 only thou must remember & haue in thought, by what merite or de∣sarte our sauiour Christ, solouing lye and benefycially hathe dealte with thee, which desyreth not hys benifycence, and goodnes so plen∣tyfullye mynystred to man, to bee requyted and renderyd towarde hys hyghnes, but in oure neyghe∣boure. And onlye consyder, what thyng thy neyghbour nedyth, and what thou maiste doo. Remembre this onely good christin man in al things concerning thy neighbour he is thy brother, and creatoure of almighty god, coheredytour with Christ, a member of the body that thou arte, redemyd with the same bloud, fellow and partaker of the

same faith, called and ordeined to the same grace and felicitie of the eternall life to come. As the apo∣stel * 1.263 Sainct Paul witnesseth, say∣inge. Ye be one bodie and one spi∣rite, called in one hope of the same vocatiō, hauing one god, one fai∣the, and one baptime. How can he than be a straunger vnto the whi∣che in so many things is one with the. Amonge gentiles these retho∣ricall * 1.264 circumstaunces, whiche fo∣lowe dyd greatly helpe, eyther to frendshyp, or enmytie, loue or ha tred, he is of the same citie or cite zen with me, mine alie or kinsemā of my familiar aquaintance, my fa thers frende, he hath ben kynde & benefycyal to me, he is borne of a worshypfull stocke and in honest place or countre, in Christ al these thinges be nothinge, or else after the minde of Sainte Paule, they

be all one, & the same thinge. And * 1.265 to a christen man, onely this remē braunce shalbe sufficient, he is my fleshe and brother in Christ. That thinge that is charitably done to the member, dothe it not redownd vnto the hole body, and to the hed also? We be all members of one bo die eche in his proper and peculier place, and the hed of oure bodie is Ihesus Christ. The hed of Chryst is god the father omnipotent.

Then all thinges good or euyll, done to the leaste of the members be done to euery Crystian man, to Christ and to god also, for all these be but one. And therfore these olde prouerbes and common sayinges among men of thys world, be not to beregarded among cristen men, like commonly reioyce in like.

And inequalitie is mother of all * 1.266 hatred. To what intente shoulde

the name of hatred be spoken of a∣mong * 1.267 christen men, when betwne them is so greate vnitie, and they so many wayes agre in one. It sa∣uoryth no trewe christianitie that the courtiar commonly, disdeineth the craftes man, the husband mā, the citizen, the gentill man the ye∣man, the rich man the poore man, the englishe man the french man, the maried man the bacheler, the gramarian the deuine, the seculer preste, the lay man. Wher is trew and perfyt charitie, whiche fayth∣fully and hartely louyth the enne∣mie, when the alteration of theyr name, contrary and such other like causith amonge them so great ha∣tred, discorde, and enuye. But let * 1.268 thys passe, and let vs accustome oure self in remembraunce of that whiche saynte Paule counsailith. that is that al christen men in our

hed Chryst, be the members of one body quyckened & anymatid with one spiryte. In case we lyue with * 1.269 Christ, and that we enuy not those members, whiche haue not recey∣ued so plentifully gyfts. And glad ly helpe them whiche be in lower condicion, and of lesse abilite than we. And that certainely ment S. Paul when he sayde to the Coryn thyans. As the corporall body be∣yng one hath many members, and all the members thoughe they be diuers and many be but one body. So all we in Christ certaynly in one spirite, be baptised into one bo dy what so euer nacion, condicion, or degre we bee of. And vnto the Romayns in lyke maner he wry tith saying. As in one bodye natu∣rall, we haue many members, and euery member hathe his seuerall and dystinct acte and operacion.

So all good crysten men be one, & the same body in Christe, eche the members of other, hauing distinct & seperate giftes according to the gyftes which be geuen them. And in a nother place he commaundith that eche beare and sustayne the burden of others, because we bee membres of one body. Consyder * 1.270 therefore good christen man, whe∣ther those persons parteyne to the body whiche commonly saye, my rychesse and possessions be discen∣ded vnto me as to the right heire, and I possesse them laufully, why maye I not vse or abuse theym at my pleasure, why shoulde I geue any part of them vnto suche as I owe nothynge vnto? I waste and consume them: & that that is con∣sumyd is my nown, what hath o∣ther men to do therwith. It is no mans disprofyt or losse but mine.

Alas good Christen man, thy bro∣ther * 1.271 & member with the in Christ for hunger and lacke of meate is lyke to perishe, and thou wastful∣ly and gluttonously consumest thy money in ryot, and banquetynge. Thy brother in Christ is nakyd & shakyth for colde, and thou suffe∣ryst thy garmētes to be eten with mothes. Thou fondly castyst thy money at dyse, and seyst so manye yonge women for lacke of helpe, and in maner inforcid through ne∣cecessitie, fall to vnclennes, and fil thinesse of the bodye, and sufferyst the soule which Christ died for, so miserably to perishe, and yet saiest what haue I to doe therwith?

That whiche is mine, I order at my pleasure. And hauing this vn∣gracious minde, thinkest thy selfe a good Chrysten man, when thou art not to be countyd aman. Thou

hearist the name of thy neighbour * 1.272 in company, defamyd, and holdyst thy peace or haste delectacyon or pleasure in hearing this infamy, and slaunderous communicacion, and sayest I would haue rebukyd them if their communycation per¦tayned to me, but for asmuche as it touchyd not me, let them speake therin, which fele them selfe gre∣uyd. Alas christyn man, if thou be of the body all thynges that tow∣chith anye of the members, tow∣chith the also, and if thou be not of the body thou belongist not to the head which is Chryst, nor art not to be countyd a christen man. Fur¦thermore the common people saye * 1.273 it is laufull to be reuengyd of vio∣lence and iniuries, done towards them. I force not what the ciuill or imperiall lawes permit or suf∣fer. But I maruell greatly howe

these common sayinges, entryd in to christen mens stomakes or con∣dycyons, I dyd hurte him, but I was prouokyd by former displea sure, I had rather do displeasure then to suffer it, in case mans law doo not punishe that whiche they permytte and suffer. Thynkeste thou that thy capytayne Christe shal suffer the vnpunyshed, if thou offende and breake hys lawes? whiche is recyted in Mathewe, where he sayth. I wyll and com∣maunde you that you violently re syst not iniuries and displeasures, ne couet you not to be reuenged of your ennemies, but loue you them vnfaynedly, And be you benefyci∣all and well doinge toward them whiche hate you: And praye you hartely for them which persecute and slaunder you, that you maye be the very faythefull and trewe

children of your father in heauen, which causethe the sonne to shyne bothe vpon the good and the euyl, and causethe the rayne to dyscend as well vpon the iuste as vniuste men. Parauenture some men wil * 1.274 here obiecte and saye. Christ com∣maundeth not these thynges vnto vs that be laie men, but to the apo stelles and suche as be religious and perfite. Alacke chrysten man diddest thou not heare in the com∣maundemente of Chryste: that he wylled these thynges to be doone and vsed of his people, to the intēt they shoulde be knowen the chyl∣dren of theyr father in heauen? If thou desyrest not to be the chyld of god, this lawe parteineth nothing to thee. And yet I ensure thee, he * 1.275 can not be good, whiche coueteth not to be parfyte. And if thou de∣syre not the rewarde which is pro

mysed to these, whiche keepe and obserue the lawe and commaunde ment of god, the lawe nothing par teyneth to thee. For it folowethe saide Mathew. If you loue onely suche as loue you, what rewarde * 1.276 shal you haue? as who saith none. For this act is worthy no thāke. But the contrary is synful and ab hominable, where a thynge is re∣quyted and recompenced by an o∣ther equiualent, and of like value there is noo det ne duetie remay∣nyng. Here also what S. Paule sayth in his epystel to the Romai∣nes, expounding the foresaid law. Saye you well by those whiche * 1.277 parsecute you, and not onely to say well, but couet you not to myssay them, rendrynge to no manne dys∣pleasure for displeasure: and as muche as shall lye in you, be you in peace and quyetenesse with all

men, not violently defending your selfe in withstandyng the iniuries and wronges of other: but rather geue place to their fury and anger and withdrawe your selfe, for it is vertue. Leaue the reuengynge to me and I shal reuenge the saith almighty god, but if thy ennemye hunger, geue him meate, and if he thirst geue him drynke. And so do inge, thou shalte caste burning co∣les * 1.278 vpon his head. That is to say thou shalte cause hym to knowe∣ledge him selfe more culpable and worthy to be rebukyd, and shalte do that is in thee, to reconsyle and wyn him. Desier not to ouercome thine enemy in euil, but ouercome his malice & frowardnes in good. That is to saye by thy gentelnesse and benificence. But here some fro warde parson will saye. If I by my gentelnes and pacience norish

the frowardnes and malice of my ennemie, and in suffering his for∣mer iniurie, mynyster occasion to hym to doo farther displeasure or hurt, what ende shalbe of his ma∣licious and frowarde minde? vn∣to whom I make this aunswere. If you maye without offendynge and breakinge the lawes of God, (which I call your hurte and one∣ly diplesure) auoide and withstād the maliceof your enemy, I thinke it very lawfull, and otherwyse I thynke more conuenient and neces sary for a christen man to suffer in iurie then to do it. And to prouoke his ennemie to amendment, other by benefytes and wel doyng orels by paciēce. And in case you can not * 1.279 win him, it is better y^c one perishe then both, and that you content & please youre captayne Christe, by your pacience, then by reuenginge

displease him & be made euil with youre ennemie, then let thys be a lawe and decre amonge Chrysten men, that they contend and labour to ouercome eche other in loue, gē tylnes, and benyficence, not in con tencion, hatred, obloquy, contume ly, and iniury. And the greater or more excellente they are, somuche more submytte and humble them self that they maye in all thinges obserue and kepe charitie. Thou * 1.280 art decendyd of noble lynage and auncient stocke, maners conueny∣ent and cumely for a christen man, shall not distayne or impayre thy birthe, but make it more honora∣ble. If thou bee lerned thou muste the more discretely beare and pa∣ciently * 1.281 correcte, the lewdenesse of the vnlerned. The more thou hast receiued, the more thou arte •…•…det tid, and owest thy neighboure. If

thou be riche and hast aboundaūce * 1.282 of worldly goodes and possessiōs, remember that thou art a distribu tour and disposer of them, and not the Lorde or owner of them. And soo muche more diligentely take hede howe thou handelyst or orde ryst that thyng which is common to manye with the, and put in thy handes to order and dyspose, thou arte dysceyuyd, if thou beleue that proprietie was only forbydden to the spyritualtye, for that equally pertayne to all chrysten men. The * 1.283 common lawe punyshethe thee, if thou violently take any thing frō a nother, and the same lawe puny∣shethe not, if thou refreshe not thy neighbor in his necessity, but with holdist from him, that which thou callest thyne, but Christ shall cor∣recte and punyshe the for both. If * 1.284 thou be an officer let not the office

make the more cruel, but consider the burden and dewty, whych de∣pendyth vppon thy offyce, and let that make the more circumspecte and ware in executing thy offyce. But heare, some man will saye I * 1.285 beare no office of the church, I am no curat, I am no byshop. Alacke my frend, if thou be not of the chur che thou pertaynest not to Christ. For the church is nothing else but the congregacion or companye of faithful people. But now a daies, * 1.286 Christ is so in contempte, amonge these worldly people, that they ex∣teme it very glorious and honora ble to be an aliene and a straunger from Christe. In somuche that he is moste dyspysed which neryst fo∣lowyth Christ. There is one lord * 1.287 only bothe of bishopes and tempo∣rall officers whose vicares they bothe be here in Earthe, and shall

make straight acounte vnto hym, of the administracion of their offi∣ces. If thou haue other respect thē * 1.288 vnto hym other in receiuing thine offyces, or in the admynystracion & occupying of the same, thoughe the world repute the not as a Si moniake he shal punish the as a si moniacke. If thou desyre or couet * 1.289 a cōmon offyce, not for the cōmon weale & profit, but for thy priuate lucre & aduauntage, and to be re∣uengid, and do displeasure to such as thou bearyste no good mynde, the administracion of thy office, is thefte before God. If thou perse∣cute theues, not to the intente such * 1.290 as hathe bene spoyled •…•…oulde re∣ceaue agayne theyr goodes, but that thou mayst conuerte the rob∣bry vnto thy priuate vse. I praye the what difference is betwne the theues and the, but that they haue robbyd the marchantes, and thou

theues. And to conclude, if thou administer not thy office to this in tente, onely that thou be prompte & redy not only to lese thy goodes but also thy lyfe, in maintenaunce and defence of ryght and equitye, Christ shalnot commend ne alowe thy administracion and execution of thy offices. If thou be a Prince * 1.291 and capitaine of the people, suffer not these poysoned vices of flatte∣rers to infect thy eares. Thou art a kinge and lorde ouer other, thou arte free and aboue the lawes, all thinges that thou mindist be iuste and honest, it is lawfull to the to do what the pleasith, it forsith not what these prestes and preachers commonly precheth, they pertaine nothinge to the, but to other pry∣uate and inferiour persons. But haue thou in remembraunce that * 1.292 whiche is trewe, that Ihesus

Chryst is the onely lorde and mas ter of all men, vnto whome (for as muche as thou arte here his vicar and officer) it behouyth the to bee lyke and not to differ, whose doc∣tryne is of no man more iustely to be obseruid then of thee, of whom he shall require more strayght ac∣compte then of other. Thinke not vtterly that lawful that thou min dest, but minde and intend thou no thinge but that which is lawfull. Thinke not that verteous and ho * 1.293 nest in the, which is culpaple and synfull in other. But that whiche is but a smale vice in other maner parsones, thinke in thy selfe, abho minable and greuouse. Suffer no thing to raigne in the, which thou dailye punishyst in other. Let not thy riches purchase the honour, cō * 1.294 mendation, dignity, fauoure, and autorytie, among the people. But

thy excelent vertue, and noble con ditions, in the whiche thou muste excel incōparable, aboue the com∣mons. Let the people learne of the to dispyse riot, wantonnes, and a∣uarice, and to folow vertu, reioyce in temperaunce, honesty and mea∣sure. Thou shalt very wel dystroy the appetites and affectiōs of the commons towardes mischefe and euyll doing, if they shall perceaue that thou nothynge regardeste ry∣ches and pleasure, matter & occa∣sion of vice and inniquite. Dyspise * 1.295 no man be he neuerso simple, plain ly remēbryng that ye be redemed with equall & one pryce, the bloud of Ihesu christ. Let not auctority, * 1.296 fiersenes armore, or thy garde de∣fend the frō hatred, but y^• puernes of thy liuinge, vertuous conuersa∣cion, vndefylyd maners, and ho∣nest condicions. Thou maist right * 1.297

well in mainteining thy regality, kepe thy high estate, and be equall with other in charitie. thinke this principalitye, (not to excell other in riches) but to profit many. Re∣member thou arte a common per∣son, and therfore al thy cogitation must be, of the common wealthe. A Christen prince may not desier, to exercise his power and authori ty vpon his subiectes, but his cha∣ritie. And among christen me•…•…, he that is greatist and highest in auc toritie, must thinke him selfe a mi∣nister, not a lorde or maister. And * 1.298 therfore I maruell greatlie howe these ambiciouse names and titles of worldly auctorytie, were firste brought in to popes and bishops, when Christe forbade his dysci∣sples, that they should suffer them telues to be called lordes or mays∣ters, for there is but one lord and

mayster, whiche is the head of all Christen menne Iesus Christe. A preacher, a curate, a Bishoppe, be * 1.299 names of charite, not of power, or worldely auctoritie. But where∣fore shuld I wade further in this troublouse sea of common errours There is noo kynde of men in the which a very spirytuall man shal not perceyue many thynges to be bewayled and lamented: And ma ny corrupte opynions among chri * 1.300 sten menne, whiche greatly dyffer from the trewe doctrine and lear∣nynge of Ihesu Christe, which for the moste parte, procedeth of this onely: That we haue immagined and brought in a certayne world into christianytie, or amonge chri sten men. And that (whiche is red in auncient auctours of diuinitye) men easely learned only to referre to suche as be called relygiouse.

The worlde in the gospell, in the * 1.301 wrytinges of the Apostels, sainct Austine and saincte Iherome, is called vnfaythfull people, or infi∣delles, the ennemies of the crosse of christ, and blasphemars of god. And suche, for as mutche as they * 1.302 mistrust Christ, and haue no confi∣dence in his promyses, busely care for the worldely lyuinge, fearing that they shall lacke, and neuer haue sufficiente, and carefully la∣bour and stryue for the increase & obteynynge of rychesse and posses∣syons of this worlde, and followe voluptuousnesse and pleasures of this worlde, blinded with the dis∣ceytfulnes of sencyble thinges, co uetyng feined good for true good. This world hath no acqueintance * 1.303 with Chryst, the very and trewe lyghte, and as saynct Iohn saith, is al set in vyce, and synne, louing

it selfe onely, liuyng to it selfe one∣ly, and carynge for it selfe onely.

And from this worlde Christe de∣uyded * 1.304 his apostels, and all suche as he thought mete and conueny∣ente for him. Why do we then min gle and conioyne this worlde soo vtterly condempned in holy scrip∣ture, with christianitie? And by a fained vocable or fained name of the worlde, coulour our vycious and lewde liuing. This pestilent * 1.305 erroure is greatly mainteined, by such flatteryng preachers, whiche as sainct Paule saith, peruert the word of god, and apply holy scrip¦ture to the maners and condiciōs of men, when it were moste conue¦nient, that the condicion and beha¦uioure of men, were correctid and amended, according to the rule of holy scripture. There can be noo more pestylent kynde of flattery,

then to mysuse the interpretacion of scripture, and by wordes of the gospell or of the holy prophetes, to meinteine oure vices, & not cor∣recte them. A king or a prince he∣rith * 1.306 in scripture, that all power & regalytie cummeth of god, and a∣none he beginneth to excel and ma gnifie him felf. But why doth not this scripture cause h•…•… to be more carefull in minde, then proude and haughty. Thou remembrest that God hath gyuen thee a realme or empyre to gouerne, but thou re∣membrest not that thou shalt ren∣der vnto him accompte of thy go∣uernance. A nygarde or couetous * 1.307 man, heryth in scripture that it is not lawefull to haue two cotes or garmētes, the which the masters of diuinitie doo thus interprete: That the seconde cote or garment is that, whiche is superfluous or

not necessarye to nature, and that parteineth to the vice of couetous whereat this nigarde greatly re∣ioyceth and sayth. I haue not yet sufficient, I lacke many thinges, and therefore I shall gather and increase my rychesse. This beast∣ly man and colde in charytie, he∣reth that Charitie begynnethe at our selfe, and that this is the or∣der of Charytie. That a man pre∣ferre his own ryches before other mennes: more regarde his owne lyfe then other mennes: setteth more by his owne fame then by o∣ther mens, and saith I will geue nothing, I lacke my selfe, I will not defende his name least I hurt my nowne. I will leaue my bro∣ther or neighbour in ieoperdy, lest I come my selfe in ieoperdie, and brefely, I wil liue all to my selfe, least by medling with other mens

busines, disprofyte or incōmoditie may chaunce to my self. We haue * 1.308 also learned nowe a dayes to take that onely into example of our ly∣uinge of holy saynctes and vertu∣ous men, which they dyd contra∣ry to the doctrine and teaching of Christe. Aduouterars and homi∣cides, flatter them selfe by the ex∣aumple of Dauid. Couetous and gredy men of the worlde, obiecte vnto vs riche Abraham, pryncys and greate men, whiche counte it but a tryfle or dysporte to defyle maidens, number vnto vs the con cubines of Salamon. Gluttons, excuse theym by the drunkennesse of Noe. Incestes, in excuse of their fylthynesse, pretende the acte of Loth. But why do we withdraw our respect in these men frō christ? I dare boldely affyrme, that ney∣ther in the prophetes, neyther in

the apostels, is any thyng to be fo lowed, whiche they dyd contrary to the doctrine of Chryst. But yf men haue so great pleasure to fol∣lowe saynctes in that they offen∣ded: let them folowe wholly and not in parte. Thou haste folowed * 1.309 Dauyd in aduoutrye, folowe him the rather in doinge repentaunce. Thou hast expressed in thy lyuing the vyce of Mary Magdalene, ex presse also her teares, loue, and hu militie. Thou hast persecuted the churche of Christe, as Paule dyd. Thou hast forsworn thy self with Peter, spend thy lyfe againe with Pawle, in defence of Chrystes faythe, suffer wilfully persecution with Peter. Almightye god oure * 1.310 comforte, suffereth somtime holye men to synne, that we when wee haue offended dispaire not, and as we haue folowed them in doynge

offence, so we shulde folowe them in maky•…•…ge amendes for oure of∣fences. But we commonlye take * 1.311 in example that thinge whiche is not to be folowed, and oftentimes depraue that they did wel, moche after the maner of spiders, sucking that thinge onely whiche is veno∣mouse and poysoned or els by our poysoned stomakes turnynge hol∣some and good things into venim and poyson. Thou greedy and co∣uetous * 1.312 man, vnto whom moneye is a god, howe doest thou folowe the riche Abraham, because he by increase of his cattell (almyghtie God prosperynge his substaunce) was made ryche, and that in the lawe of nature. Thinkeste thou it leful for the (being a christin man) vnlawefully to gather riches and goodes of this worlde? and other vainely to mispende them, or els

more vainely to kepe them? How little he regardyd his goodes and possessions, it plainlie apereth, in that he anonne at the voyce of al∣mighty God, broughte his onely sonne to be sacryfied and kylled.

How little thinkest thou he set by his riches, whiche so little regar∣ded his son? And yet thou nothing desyringe, but lucre and aduaun∣tage, nothing regarding but mo∣ney and riches, redy for a little lu∣cre to deceiue thy brother, and for∣sake Christe, thynkest thy selfe in condicion lyke to Abraham. The * 1.313 symple daughters of Loth, seinge they sawe the vniuersall or hole worlde perceyuing (of so greate a multitude) none remaynynge but theyr father and them self, fearing least the kynde of man shuld vtter lye haue peryshed and decaie: of a v•…•…hemente loue and zeale to the

countenance of mankynd, secretly laye with their father, and at that time, when this commandemente was freshe, and in remembrance. Increase you, and multiplye the worlde. And darest thou with the facte or dede of these maydens, cō∣pare thy monstruous pleasures & lecherous actes? Dauid also after so many vertuous examples and noble actes, once commytted ad∣uoutrey: and thinkest thou it lau∣full to the to continue all thy lyfe in fil thy pleasure and voluptuous nes of the flesshe? Peter (for feare * 1.314 of death) once denied Christ, shalt thou therefore for euery trifle for∣swere thy selfe? Mathewe once * 1.315 cōmaundid by almighty god, for∣soke his occupacion and office, the suerty of his liuinge, and folowed Christe. And yet so many exaum∣ples of holye Saynctes, the com∣maundementes

of the gospel so of∣ten rehersed, so many sermōs, and holsome predications can not re∣uoke thy gredy appetite, and coue tousnes of the worlde. Uertuous behauyoure and honesty, hath con tinually decayed, sith we haue co∣loured our vices with thename of vertue. And haue ben more quick * 1.316 to defend our abhomination, then diligent to amende it. And mein∣teined our froward opiniōs, with fayned and false defence of holye scripture. And therfore good chri∣sten man followe not the common fashions and opinions of men, but folowe Christe, the onely auctour and example of vertuouse liuing: and as for thy outwarde behauy∣our concerning maners, apply thy selfe to all men, so that thy intent and purpose be stedfaste and suer towardes god and his trueth, to

the intente thou mayste wynne all men to Chryst.

¶ The. vii. Rule howe to labour to obteyne that whiche is ne∣rest to a spirituall lyfe.

BUt if our weakenesse of nature, and infancie of Faythe can not attaine to the very parfect and spiritual life, we must at the least labour and inforce to obteine that whiche is nerest to the sayde par∣fecte and spirituall lyfe. The very * 1.317 trewe and compendiouse waye to eternall felycitie, is vtterly to con uerte oure hole mynde and intente to the loue and desyre of heauenly thynges. That as the body natu∣rally hath adioined and associated * 1.318 vnto it, his shadowe, so the loue of christ, the loue of vertue and he∣uenly

thynges, maye acompanye & bring with thē hatred vice and disdaine of worldly things fraile and vncertaine. The one of these, necessarylye foloweth the other & * 1.319 increaseth or discreaseth with the other. For the more you profyt in the loue of Chryst, the more shall you hate the world: And the more you desier thinges which be inui∣sible, the lesse pleasure shall you haue in thinges that be visible, vn stable and vnsure. And therefore * 1.320 that thynge whiche Quintilian counsayleth to be folowed in lear∣ning, we must also folowe in ver∣tuouse liuynge: that is, that wee from the beginninge, inforce and intende to the best. The which if * 1.321 by weakenes of nature we can not obteyn, the next is, that we ware ly and wisely absteyne from nota∣ble and open vices and sinnes, as

muche as shal lye in your power. For as the body moste weake and brought lowe (but ryd and cleane from hurtfull humours) is moste nere the natural helth, so the soule not defiled with gret and notable vices, is more redy to receaue the giftes of god, althoughe it lacke, yet the power and perfyt vertue. If we be weake and not able to fo¦lowe * 1.322 in our liuing, the holy Apos∣tells, Marters, and Uirgins, let vs at the least not committe that, that heathen and vnchristen men, maye be sene to excell and passe vs in vertue. Of the whiche dyuers, when thei neither knew god whō they shoulde loue, ne beleuyd that hel was, which they should feare. Thought and decreyd that vice & sinne, was vtterly for it selfe to be lefte and auoidyd, insomuch, that they had leather leese their name,

riches, & life, then to disceuer from morall vertue. If sin of him self, be * 1.323 so abhominable & of that nature, that infidells for no profyt or dis∣profyt, would commit it. Trewly thoughe neither the iustice of god might feare him, ne the godnes of god disswade & exhort him, nother the hope of eternal lyfe, ne feare of eternal payne reuoke him, nother the natural fylthynes of sin with∣draw him, which onely did with∣draw diuers gentylls: at the leste the diuers and many incommody∣ties, * 1.324 whiche commonly followe a sinner in this worlde, should feare a christen man from commission of sinne, that is to saye infamy, wast and consumption of his goodes & possessions, pouerty contempt, and hatred of all good men, trouble & dtsquietnes of minde, finally that miserable grudge and vexation of

concience, the whiche though ma∣ny men perceaue not ne fele forthe with, other obscured by dulnesse of age, (or drowned in pleasure of •…•…n yet they shal fele & perceaue it at length, & the later, the more daū∣gerous & more to their pain. And * 1.325 therfore young men ar diligently to be admonished, that they rather beleeue by informacion of others that this is the nature & cōdicion of sin, thē to lerne & proue it by ex∣periēce in thē selues. And that by sinne they defile not their lyfe, be∣fore they knowe plainelye, what thing the life is. If thou regardest * 1.326 not Christe, which boughte the so derelye, abstaine yet from vice for thy nowne sake, and thoughe it be very daungerous to cōtinew long in this meane waye, which is on∣lye to absteyne from notable and common vices, yet to them which

cannot ascende to the highe perfec tion, it is muche more commenda ble, to consist in the polyticall and morall vertue. Then headling to runne through all kinde of vices. In this concisteth not the parfect felicitie, and in this state almigh∣tie god is diligentely to be called vpon by praier, that it may please hym to helpe, and further vs in hygher perfection.

¶ The eight Rule howe to resist temptacions.

IF thou perceiue that the storme of tēptacion do∣the * 1.327 very often and gre∣uously assaute the, dys∣maye not therefore thy selfe, ne be displesed with thy self, as though almyghty god nothyng regarded thee, but rather thanke him that

he instructethe and teacheth thee, as one to be his eyer, that he pu∣nisheth and correcteth thee as his moste dere sonne: that he prouith and assayeth the, as his well belo∣ued frende. It is a manyfeste and * 1.328 great token that man is reiect frō the mercy and fauour of god when he is troubled withe no temptaci∣on. In thy temptacion remember * 1.329 the holy apostell S. Paul, which rapte to the misteries of the thyrd heauen, was troubled and vexyd with the au•…•…gell of Satan, remē ber the temptacion and trouble of the holy man Iob, Saint Ierom and other Saintes, whiche were greuously troubled with their of∣fences. Sithe this thinge, which thou sufferyst is common to thee, wyth so manye holye men, whye shouldest thou be dismayed or dis∣coraged. Laboure deligently, to * 1.330

ouercome thy temptatyons wyth them, and almightie god shall not leaue thee without remedye, but shal increase thy strength & make the able to sustayne and ouercome thy temptacion.

¶ The. ix. Rule to geue deli gent hede to the assault of oure enemies.

BUt for as muche as oure enemies be very craftye and subtill, it is conuenyent and ne∣cessarie that we geue suer and diligente watche, hauing oure minde alwaye redy and cir∣cumspecte, againste the assaute of our ennemies. For they continual * 1.331 ly compasse and labour to distroye vs. And therfore we must euer be in a redinesse, that when they shal

assaute vs, we maye repell them. And break the hed, that is the sug * 1.332 gestion of the pestilent serpent the deuill, for that is the moste parfyt and easie waye to ouercom him, to withstand his suggestions & first mocions before thei grow or take roote in our sowles.

¶ The. x. rule is to hate those oure ennemies.

THe ghostly ennemy shal by this meanes special∣lye bee repellyd, if thou with all thy harte, hate * 1.333 him or manfully withstād his sug gestions, or cōtinually occupy thy minde in holy praiers & vertuous occupations, or aunswere him in his tēptation with wordes of ho ly scripture as I before haue tau∣ght you. And in this thing it shall * 1.334

greatly profyt against all kind of temptacion, to gather certaine sen tenses oute of holy scripture, and haue them in memory. But suche speciallye as youe shall perceaue youre minde to delighte and haue pleasure in, and by the which it is moste commonly mouyd to deuoci on.

¶ The. xi. rule is what we should do in the time of temptacion, and what after the temp tacion ouercome.

BUt of two thinges specially thou must beware, the one is that thou fainte not in temptation * 1.335 and geue ouer to thy enemye, the other that after thou hast manful∣ly withstand him and had the vic torye, thou to muche reioyce not, and be prowde and insolent. And

therfore to be sure, loke that whē * 1.336 thy ennemie intiseth thee to sinne, thou haue not respect only to thyn owne imbesilitie and weakenes, but remember that in Christ, thou maist doo all things, which saide not only to his apostels, but to all his members indifferently, truste in me I haue ouercom the world. And after thou hast ouercom temp * 1.337 tacion, and perceinyst thy mind de lyghted, and comforted reioyse in vertuous operacions. Beware di ligently that thou repute not this victory or good dede to thin owne merytes or power but only to the gentilnes and goodnes of almigh tye god, repressyng thy selfe with the wordes of saynt Paule, what thing hast thou, that thou hast not receiuyd, and if thou hast receiued it, whye reioysist thou as though it were done by thine own power,

and therfore agaynst these two e∣uylles these shallbe remedyes, if thou in temptacion mystrust thine owne power and strength & cleue onely to Christ, puttyng in his be neuolence and mercye, all hope of victory. And after the victory and ouerthrow of thyne enimy, in thy spyrituall reioysynge thanke all myghty god of hys benefyt, hum∣bly knowlegyng thy imbesylytie and vnworthynes.

¶ The. xii. rule howe to ouercome our spyrituall enemy with hys owne weapon.

WHen thou fightest with thine enemye, think not thys sufficient to repell or withstande his firste suggestion and mocyon, but man∣fully conceyue the occasyon of his

suggestion and returne it agayne thine enemie with his owne wea∣pen or sworde distroying him, and so doing when thou art mouid and intisid to sinne, thou shalt not one∣lye not offende but of his mocion, take occasiō of vertu: & as the poe tes properly faine y^c Herculus the more perills and teoperdies that Iund displeased, obiectid againste him and incombred him, the more his corage increas•…•…d, and the more valiant he waxyd. So geue thou diligence, that by instigation and mocion of thy enemies thou be not made worse, but increase in ver∣tue and valiantues. Thou art pro * 1.338 uoked to voluptuousnes and plea sures of the body, consider thy im∣besilitie, and withdraw thy mind the more from vnlawful pleasurs and delectations, occupyinge thy selfe in vertuous operations and

chaste meditacions. Thou art mo ued to couetouse: increase thy cha ritie and almes toward thy poore neibour. Thou art intisid to pride and vaine glorye, humble and sub mit thy self more lowly in all thin ges. And so euery temptacion shal be vnto the a reuenging of a godly purpose, and increase of vertue & trewe deuocion. And trewly ther is none so good and readye awaye to destroye and repell thy enemie as this. For so doinge he shalbe a∣ferde to prouoke the again to sin, lest he which reioisith to be auctor of iniquitie, minyster occasion of vertue and goodnes.

¶ The. xiii. Rule howe we ought both to fyghte manfully, and the feld ouercom alwaies ready to resist the nexte onset of our enemy.

IN thy conflict and battel * 1.339 with thine enemies, thou must so fyght, as though this should be the last bat tell, if thou ouercom, and haue the better of thy enemie. For it maye so bee, that almightye God of his goodnes shall geue this rewarde vnto thy vertue & noblenesse, that thine enemy once ouercom and con foundid, shall no more assayle the, whiche we haue redde to haue ben graunted to dyuers Saintes and vertuous men. Orygyn saith that when we ouercom, the power and strength of our enemies decaieth. And he that is once decayed and manfullye confoundyd, shall noo more be sufferyd to intyse man to sinne. And therfore in thy battell bee bolde to hope for parpetuall peace. And when thou hast ouer∣throwne * 1.340 thine enemie, so order &

vse thi self, as though thou should straight enter againe into battel. After one temptation loke for an other, and departe not from thine armoure, forsake not thy araye or standing, kepe good and suer wat∣che as longe as thou feyghteste in the Castell of this body, hauinge euer in thy remembraunce the sai∣inge of the Prophet. I shall stand vpon my word or watch and shal be alwaies in readinesse for mine enemies.

¶ The. xiiii. Rule howe we oughte to hate al sinnes seme it neuer so smal.

YEt must thou delygent∣ly * 1.341 beware that thou dis pise no vice as lyght, & not to bee regardyd, for no enemie hathe more often ouer∣com,

then he that hath byn dispisid and nothinge regardyd. And in * 1.342 this thing diuers men meruelous lye deceaue them selfe, which fauo ryng in them selfe one or two vy∣ces whiche eche (after his maner) thinkith veniall or lyght, hate the resydewe. A great parte of them which are callid vertuous and ho lye, abhorreth greatly, and hateth theft, rape, homycide, aduoutry, and inceste. But the same lytle or nothing regarde simple fornicaci∣on, and immoderate vse of sonde pleasures. Some man puer and clene from other vices, is commō ly dronken, and accustometh ryot. A nother to lyberall, and free of spech. Some to hauty and prowd of mynde, but if we thus fauoure our owne vices and delight in the same, howe shall vice be extincte and banished from man? It is a to

ken that suche as haue pleasure in * 1.343 anye one vice, trewlye possesse not the other kynd of vertues, but ra∣ther shadows and images of ver∣tue. But he that perfetlye hatyth one vice, hateth all kind of vice, & reputyth no vice as light or smal, least from the leaste, he fall to the greatest. And euery good christen * 1.344 man must thus be minded & affec∣tionatyd in him selfe, that though he can not vtterly & at once expell the hole company of vices, that he diligently laboure dayly to with∣draw somwhat of his viciousnes and filthy appetite and increase in verteousnes and good behauiour.

¶ The. xv. rule is how we should behaue oure selues, if wee chaunce in this fyght be ouercom of the deuil.

ANd if it fortune youe in * 1.345 temptacyon to be dedly woundyd of your enne∣my, be not therfore disco raged nor cast away your armour and yelde you to your enemye, as manye dothe which be weake and feble of stomake, which once ouer∣throwen, feare againe to ieopard them self in battell, and still conty newe in bondage and captiuite of their enemyes, hauing no remem. braunce to recouer againe theirly berty. This ferefullnes & pusilla∣nimitie is very perylous, whiche * 1.346 commonly bringyth aman to that whiche is worst of all vices, that is to saye, fynal desperacion, and therfore against suche weake and feble stomakes and courage, thys shalbe the remidy and rule. That when thou hast fallen into synne, * 1.347 thou dyspayre not, but folowe dy∣lygent

and couragious souldiers, whome many times, shame of ig∣mominy and payne of the wound doth not cause fle. But quyckneth and causyth them fight more feirs ly, so thou after thou hast commit tyd a dedly synne delygently haste to retorne agayne to thy corage & strength of mynde and amende the rebuke and shame of thy fawle, with new quicknes and corage of vertue. Thou shalt soner remedye * 1.348 and helpe one wound then many, & a fresh and a new wound, then a olde & putryfyed stomake, and en∣corage thy selfe wyth this cōmon prouerbe, whiche Demosthenes, as is cōmonly red, did vse and ac∣custome. A man flying, and he shal fyght agayne, that is to saye that man in whome any corage or sto∣macke remayneth, shall not for a lytle rebuke of his enemy vtterly

bee dysmayed, but rather gether strengthe vnto hym, and be reuen∣gyd of hys enemye. Remember * 1.349 that Dauid the prophete, Kynge Salomon, Peter, and Paul, the apostels. Not withstanding they were great lyghtes & exaumples of holynes: yet they fell into gre∣uous and greate synnes, whome almighty god parauēture suffered to fal for this cause, specially that thou shouldest not dispayre, Lifte vp thy self therfore vpon thy fete and with highe courage and bold stomoke, returne againe into bat∣tel againste thy enemies, not only more fierse & bolde, but also more ware and diligent.

¶ The. xvi. ruleis of sondry reme dies against temptacions.

BUt agaynste the dyuers sug∣gestions and assaultes of our

enemie, dyuers remedyes be pro∣uidid and had as they shalbe most necessary and expedient, not with∣standynge * 1.350 the generall remidye & of most effecacy & vertue againste all kinde of aduersitie and tempta¦tion, is the perfect and diligent re¦membrance of the passion or crosse of Christe, whiche is also a refre∣shing to them that can not labour, an example to them that wander from the righte waye, and suffici∣ente armour, to them that fyghte, whiche is specially to be obiectyd agaynste all the suggestyons and mocions of the deceitfull enemye. And therfore it is necessarye that man be substanciallye exercised in this remembraunce, of the passion and punishments of Ihesu Christ. Some commonly doth reuerence * 1.351 to the image of the crosse, & crosse their bodies ouer euery part with

thousand tokens or crosses, or re∣serue and kepe at home a gobet or a pece of the holy tre, and so at cer∣taine and apointed houres call to remembraunce the passion and pu nishment of Christ, hauinge petye and compassion vpon him as vpon a iuste and rightwise man, wrong fullye punished. In this consisteth not any trewe fruitie of the crosse of Christ, but rather norisheth su∣persticion & idolatrye. But rather laboure thou good christen man & diligentlye inforce thy selfe to as∣cend to the high and toppe of this tree, or crosse, and to obtayne the true fruite therof which specially consisteth in subdewing and mor∣tefying the worldly affections. And therby to desyer to be confyr∣mate and made lyke to the head & capytayne, whiche is Christ. And * 1.352 this is vtterly to be desyryd of all

men, in whom the spirite of god is quycke and lyuinge. For he that * 1.353 perfectly and faythfully louyth a nother desyryth in all thynges to be like vnto him, whom he louith. But that you may more fruictful∣ly * 1.354 remember, and to your healthe recorde the mystery of the crosse of Christ, you muste dilygentlye pre∣pare a certaine maner and deuout arte to fyghte with your enemye, and in the same diligently exercise your selfe, that when oportunytie and tyme shall requyer you maye be sufficiently preparyd and in re∣dynes to withstand the inuasions and mocions of youre ennemyes, that is to saye, that to euery singu ler affection and pleasure of thys world to be mortified and oppres∣sed, thou applye that parte or por∣cion of the crosse, which is moste respondente. For there is no temp

tacion or aduersitie, whiche hathe not his peculier & proper remedye in the saide crosse or punishmente of Christe. As in example, when thou arte inflamyd to ambicion or * 1.355 pryde of this world, and arte asha myd to be in contempte and dispy∣syd of other, remember thou vyle and lowe member of Christ, how great and excellent in comparison to the, thy head and captayn was, and howe lowly he submitted and humblyd hym selfe for thy sake.

When thou arte prouokid and mo * 1.356 uyd to enuye, remember howe lo∣uingly and gentelly thy capitayn Chryste wholy gaue hym selfe to our vse, & how good he was to thē that were worste and moste vici∣ous When thou arte mouid and in tised to gluttonye, remember that * 1.357 he in his thyrste had geuen him to drinke Eizell & gaule. When thou

arte temptid of lechery and volup * 1.358 tuous pleasures of the bodye, re∣member howe pure and cleane all his lyfe was, from fylthynesse of the bodye and other voluptuouse∣nes. When thou art intysed to the * 1.359 synne of wrathe and anger, remē∣ber howe mekely and lyke a lābe, he helde his peace, when he was rebuked, and howe pacientlye he suffered the obloquy of his aduer∣saries. If pouertie trouble and dis * 1.360 quiete thee, and the synne of coue∣touse moue and prouoke the, remē ber that the lorde and maker of al thynges, was for thy sake made so pore and nedy, that he hadde no place ne cottage, whiche he cha∣lenged as his owne, wherein he myght dwell or continue. And if in other tēptations, ye vse and ex∣ercise your selfe after this maner: It shall not much be peyneful vn∣to

you to resist themotions of your ennemies, but also you shall per∣ceiue greate fruite and pleasure: For as muche as by this holsome remembraunce, you shall vnder∣stande that you be conformate to your head, and shal so recompence him his great paynes and punish∣mente whiche he suffered for your sake.

¶ The. xvii. Rule howe greate a helpe to resyste synne, is to re∣member howe detestable a thinge synne is.

And though this be the most redy and present remedye agaynste all kynde of temptation: yet it shal greatly pro fyte to suche as be weake and in∣fyrme, if they diligentely remem∣ber

when they are moued and inti sed to synne: Howe fylthy, howe pestilente, howe abhomynable a thynge syn is. And contrary how noble and excelent the dignytie of man is. In trifles and matters of * 1.361 smalle valewe, we councell and take good aduisemente with oure selfe. And in so weightie a matter, shal we not diligently remember with oure selfe, before wee bynde vs to the deuyll, by oure consent: as by oure wrytynge and obliga∣tions? Howe marueilouselie wee were created, in how excelent con∣dicion * 1.362 and degree, set aboue other creatures. Howe preciousely we are redemed frome captiuitie and tiranie of sinne: and to how great ioye and felicitie we be called and ordeyned. Shall we not also re∣member and recorde in oure myn∣des that man is that gentyll and

honorable beaste, for whose cause almighty god created & made this vniuersal world, & that mā is the citizen of angels, the sonne of god, the heire of immortalitie, a mem∣ber of Christ. And that the bodye * 1.363 of a christen man is the temple of the holy ghoste: and the sowle or mind of man, is the similitude and image of almighty god, the secret chamber of the deuinitie. And con∣trarye that synne is the miserable * 1.364 destruction, and pestilent infection bothe of the bodye and sowle, the deadly poyson of oure moste cruel ennemie: the bayte of the deuyll, and the erneste and pledge of oure moste miserable and beastely ser∣uitude and bondage: and after you haue thus diligently remembryd with your selfe, then take good ad uisemēt, whether it be cōuenyente or profytable, for so disceitful poi∣soned,

& short delectation of syn, to fal frō so gret dignitie & noblenes vnto such indygnitie and mysery, from the which thou canste not at thy pleasure delyuer thy selfe.

¶ The. xviii. Rule to auoyde sin, by and by, comparing the. ii. heades together, videlicet God and the deuyll.

ANd after ye haue this substā cially aduysed & counsayled with your selfe, it shalbe necessary that you cōpare & confer together the two disagreyng and farre vn∣lyke heades and capitaynes, god and the deuyll, by synne thou ma∣kest the one thine ennemie and the * 1.365 other thy lord and master. By in∣nocency and grace of god•…•… 〈◊〉〈◊〉 art ascrybed into the number and •…•…∣lender of the frendes of god▪ and adopted vnto the ryght and h•…•…y∣tage

of the chyldren of god. But by synne thou arte made and con∣stituted the seruaunte and sonne of the deuyll. The one is that eter∣nall sprynge and fountayne, verye image of the highest beautie, gre∣test pleasure and moste excellente goodnes, comynge and deuyding him selfe to all men. The other is father and auctour to al vices, ex∣treme myschiefe, and greatest infe licitie. Remember the goodnesse and benefites of god towarde the, remember also the malyce and mis chiefe of the deuyll. Consyder by * 1.366 how great goodnes almighty god dyd create thee. Howe mercyfully he redemed thee. howe lyberally he hath indued thee: How gentyl ly he •…•…ereth and susteyneth thee dayly •…•…ffendynge and displeasyng his goodnes, howe ioyfully he re∣c•…•…ueth the, amending thine offen

ces. Cōtrary cal diligently to thy * 1.367 remēbraunce, howe enuiously the dyuyll hatyth thy helthe, in what miserie and wretchednes, he hath in time past deiected the, and how he dailye labourith to bringe man to eternal dampnation. And after thou haste diligentlie ponderyd & comparyd these thinges in thy re∣membraunce thinke farther with thy selfe after this maner. Shall * 1.368 I vnkindly and vnnaturally, for∣getfull of my beginning, forgetful of so great benefites towards me, for so little and vaine pleasure, for sake so noble, so louinge, so benefi∣ciall a father, and geue my selfe in bondage to so enuious, and cruel a master? shal I not render vnto my maker & creatoure almyghty god that thing, whiche shame bindeth me to render vnto a man, beynge good & beneficial vnto me? Shal

I not abhorre and fiye the deuyll, whiche naturally doth flie a man, being hurtfull and euyll vnto me.

¶ The. xix. Rule for the absteining from synne is to haue in oure remembraunce the myse∣ryes of thys worlde.

FUrthermore haue dilygently in your remēbraunce, how ful of trouble and wretchednes, how fraile and vncertaine this present life is. And how subtillye deathe, on euerie side awaiteth man. And diuers times sodenly and vnware oppresseth man, & when no man is suer to lyue one moment or instant of an houre howe peryllous & ieo∣perdous it is to defer or prolonge that life (that is to say to continue in sinne) in the whiche if sodayne death (as it many times hapneth) apprehend or take thee, thou diest eternally.

¶ The. xx. Rule to beware of Impenytencye.

FInally Impenitencie is gret∣ly to be feared. For asmuch as of so great a company verye fewe * 1.369 trewly, and with all their harte, ryse agayne from sin. Specially such as prolonge and defer theyr contynuance in synne, to the later ende of their lif. The discence and * 1.370 fal vnto syn is very slipper and ea∣sie, but it is harde and great diffi∣culty to ascend againe from sinne. And therfore it shalbe very neces∣sary to euery christen man, before he discend vnto the depe pit & dun∣gion of syn. That he diligently re∣mēber that the returne againe frō sinne is very harde and laborous. And that he cannot without speci al grace ryse againe at pleasure.

¶ Here folowith certaine speciall remedies, against certaine spe∣ciall vices and sinnes, and first against Lechery.

HYtherto after my sim ple and grose maner, I haue declared vnto you certaine generall remedies against all kynd of vice commonly. Nowe af ter my capacitie & lernyng, I shal also prescrybe vnto you certayne specyall remedyes by the whyche you may be the more able to with stand the. vii. pryncipall or dedly synnes. And fyrst agaynst the syn * 1.371 of lechery, for asmuch as this syn of al other so much inuadith man, most sharply assautith him, and is most common and bryngith moste men to dystruccyon and myschefe. And therefore if this fylthy plea∣sure * 1.372

prycke or inflame thy sowle, remēber continuallye to arme thy selfe with this armoure, and to re sist it. First call to thy remēbrance howe impuer, how beastly & how * 1.373 greatly vnbeseming and vncomly vnto man, this fonde pleasure and voluptuousnes is, which equalith vs the creature and unage of all∣mighty god, vnto the vilest of the brute and vnresonable beastes, as swine, dogges, gotes & such other, and not onely equallethe vs vnto them, but bryngeth and deiecteth vs far vnder their condicyon and degre, which be preordinate to the company of angelles, and fruition of diuinitie. Remember also how shorte and deceitfull this pleasure is, hauing alway, much more bit∣ternes then delectacion and plea∣suer. Contrary consider how pre∣cious a thing the soule is, & howe

excellent the body of man is, accor ding as I haue shewed you in the generall rules. What fondnes is it then, for so fylthy delectacion of so vnsure and vnstable pleasure, so vngoodlely to polute, bothe body and soule, and to defyle that tem∣ple or suspende it: the which oure sauiour Iesu christ did consecrate to him self with his most precious bloud. Consider also, what com∣pany * 1.374 of greuous incōmoditys and displeasures, foloweth this flatte∣ring pestilence, and couert poison. First it taketh away from a man, his good name & fame, for be thou assuryd the rumour of Lechery is much more abhominable, then of any other vice. It consumeth also and wasteth the substance and pa∣trimony of mans body: it kylleth and destroieth both strengthe and bewty of the body. It hurteth and

hindereth the healthe of the body, & ingendreth dyuers sycknes and lothely soores, it hastneth age be∣fore a due tyme, and debateth the flowre and lustines of youthe: It dulleth the quicknes and felicitie of the witte: it withdraweth the minde of man from al vertuous & honest occupacions or studies: and drowneth him so in durt and filthi nesse, that he hath no pleasure to think or remember any thing, but such as is filthy beastly and vyle. Finally it takithaway that thing * 1.375 which is the very properte of mā, and by the which only mā is man, that is to say, the vse of reason. It pulleth out or extirpeth the godly mynd, & infundeth a beastly mind, it causith youthe to be infamous, wyld, & vnruly, age to be suspec∣tyd, myserable and lothelye. Be∣ware therfore and refrayn thy self

from thys fond voluptuousnes, by the exaumple of other whom thou hast known or hard, by such lewde nes, to haue fallen into sycknesse, pouertie, and misery. And corage or stomake thy selfe to the vertue * 1.376 of chastitie, by the exaumple of so many younge women & lusty men which thou shalt rede in histories very tenderly brought vp and de∣licately norished, to haue kept cha stitie. Why shouldest thou not do that thing which they did, and no doubte thou shalte do as they did. Remember with thy selfe how flo * 1.377 rishing, how pleasaunt, and honest a thing the chastitie and cleannes of minde and of the body is, which maketh vs familiar with the an∣gelles, and pleasant vessels of the holy ghost. Be thou insured the de uine spirite and holy ghoste, most faithful louer of chastitie and clen

nes, fleith noo vice so greatly, as the vice of vncleannes, ne deligh∣teth or resteth any where so glad∣ly, as in puer and virginall mem∣bers. Consider howe vncomelye, how folishe & beastly it is to loue * 1.378 fondely, to waxe pale, to be leane, to wepe and lament, to flatter and speake fayre, to be lowly and ply∣ante to a stinking harlot: to singe all nyght at her gates or doores, and to depend at the commaunde∣ment of your fonde mystres, to be vnder the gouernaunce of a lyght and leude woman, to complayne to be angry, and sodēly to be agre ed agayne, to suffer thy selfe wyl∣fully to be deluded, to be beaten, to be spoyled and vtterly to kyll thy soule for the cōtentacion of a leude woman. Where is amonge these thinges the name of a man? wher the remēbrance of the berd? wher

that honest and ientil mind, borne and predestinate to noble acts and goodly matters? Consyder also what flocke and company of vices foloweth this beastelye pleasure comitted and vsid. If it seme but * 1.379 light to followe this wantonnesse and pleasure of the body, yet remē ber with thy selfe howe great and greuous an offence it is to be diso∣bedient to thy parentes, to dispise the holsom admonitions and coū∣celles of thy frendes: to consume prodigally & dispend thy substāce and heritage, to take di•…•…ceitfully other mennes goodes, to forswere thy selfe wyllingly, to drynke all riotousely, to chide and braule, to be a quareller, to fight, to commit homicide, to blaspheme and slaun∣der. Into the whiche and worse, this filthy & beastly pleasure shal deiecte thee, if she once ouercome

the, and thou become her seruant. Consider furthermore, how fraile * 1.380 and vncertain this present life is, and how diuers ways death lieth in waite, from whose violence no time, no place, maye defende thee. Remember the suertie and rygh∣tuosnes * 1.381 of the last iudgement, and that feareful sentence neuer to be reuoked, goe you cursed people in∣to the eternal fier of hel. And how this little short & vayne pleasure, shal vndoutedly be punished with eternall punishment. Remember * 1.382 that thy good aungell deputed to be thy keper is alway present, be∣holdinge and testifyenge all that thou thinkest or doest. Remember that almighty god also beholdeth the, vnto whose sight, all thinges be open. And shalte thou not be a∣shamed to do y^c thing in the sighte * 1.383 of almighty god, and all the com∣pany

of heauen, which thou arte a¦shamed to do in the sight of man. Beleue plainly that if thou hadst a thousand eies, & were as quicke of sighte as the Egle, yet couldest thou not more clerely se that thīg which man dothe in thy presence, then almighty god plainely seeth the secrets and inwardes of thye minde and harte. And to be briefe the speciallest and surest remedye * 1.384 against the tēptacions of the flesh, be these. First diligently to auoide and flye all such occasion and com∣pany, as soliciteth and moueth to the said vice. Seconde moderate diet, and mesurable slepe. Thirde temperaunce and abstinence from temptacion and pleasures permit ted and suffered. Finally the remē¦brance of death and contemplaci∣on of the pashion, and punishment of Christ. It shal also greatly pro¦fyt

thee against the sayde tempta∣cion, * 1.385 to liue & kepe company with such as be chast, vertuous, and ho∣nest. And to fle and auoide corrupt and vnchast communicacion: to fle idelnes and trifling occupacions, & to occupy thy minde busely with honeste studies and meditacion of heauenly matters. Specially, to * 1.386 exercise and vse thy selfe in reding of holy scripture. And to be often in puer and deuout praier.

¶ A remedy against the mo∣cion of Auarice.

IF thou perceue that thou art eyther of nature pro∣pence and disposed to the sinne of couetouse, or else intised and moued to the same, of the ennemy the deuil, remēber the noblenes and dignitie of thy condi

•…•…ion, and that thou arte only crea∣tyd & redemyd to this vse, to haue the possessyon of the ioy celestiall, and eternall fruycion of almygh∣tye god: And that he creatyd and formyd all this worlde to thy vse and commoditie. Howe vncomely is it thē and how filthi, not to vse and dispose these earthely dounge and vile thinges: but so greatly to loue and kepe them. Take awaye * 1.387 the erronious opinion of men, and what shal golde and siluer be, but red and white earthe▪ Shalt not thou beinge the disciple and mem∣ber of Christ, chosen and electe to so great possession & heritage, dis∣pise that thing▪ which commonly all the gen•…•… a•…•…d vnchristen phi∣losophers, didde despise and set at naughte. It is not honourable to * 1.388 haue richesse, but to despise them. But here the most parte of theym

which be called christen, most sub * 1.389 telly and craftely disceiuing them selfe, obiecteth and sayeth, necessi∣ty cōpelleth and causeth vs to ga∣ther possessions and richesse: and when we haue gotten thē to kepe them dilygentely: For in case we haue nothing we can not liue, and if our substaunce be but smale: our life shall be more incommodiouse and full of displeasures: but if we haue aboundance and plenty of ri∣ches, then maye we liue quietlye and more commodiously, hauinge wherwith to preserue our health, and remedy oure sicknesse: to pro∣uide for our children, to helpe our frendes. Finally so shall we cease to be in contempte, and be in repu∣tacion and fame amonge other.

But vnto these which by pretence * 1.390 of necessitie, excuse their couetous: I shall obiecte the parable of the

Lillies, and birdes mencioned in the gospel: which onely liue with that, which they finde redy, vnto whose Imitacion our sauiour mo∣ueth and exhorteth vs. I shal also obiecte vnto them, that our sayde sauioure aboue all thynges com∣maundeth vs to get the kingdome of heauen, promisinge that soo do∣inge all thinges necessary shal be plentifullye ministred vnto vs.

When haue they lacked necessari∣es, * 1.391 whiche with all their hartes hath folowed vertue? How littell is it that nature desireth of vs?

But thou madde man, doeste not measure the necessitie of the vse of nature, but of the satisfyinge and end of thy insaciable and couetous minde. To vertuous and good mē * 1.392 that little whiche cont•…•…nteth na∣ture is sufficient. But he whiche * 1.393 consumeth the gretest part of his

life in gatherynge of ryches, and hordeth and kepeth theym as the anker and suertie of his liuynge: paradu•…•…nture he maye be calleda good and a wise marchante. But I can not thinke hym a good chri sten man, whiche only trusteth to him selfe: and mistrusteth the pro∣mises of our sauiour Christ, whi∣che when he of his goodnes, so lo∣uingely fedeth, and clotheth spar∣rowes and birdes of the ayer: shal he leaue man destitute and vnpro∣uided for, whiche trusteth in his goodnes▪ But let vs now expend * 1.394 and consider the profites and com∣modyties, whiche these ryches be thought of dyuers to bringe vnto man. Fyrst by the common assente of all philosophers, riches among wordely thinges counted profita∣ble, be set in the laste place. And when all thynges after the deui∣sion

of the philosopher named E∣pictet, except vertue only: be with out man, nothynge is so moche to be counted without Man as mo∣ney: ne nothynge so little commo∣diouse and profytable. For in case one man dyd possesse, al the riches and iewels of the world: shuld he therefore be more vertuous, more wise, or more learned? Shoulde his mynde or sowle thereby any thinge, be the better: shoulde the health of his body be more prospe rous? Can his money make hym more bewtiful, stronger, or youn∣ger? But here some worldly par∣sonne * 1.395 will saye, money causeth a man to be regarded, and purcha∣seth honoure. But what honoure is that, which money causeth, tru∣ly false and deceiuable, and suche they onely geue, whiche honoure is nothinge but trifles, and vani∣ties,

of whom to be commendid, is plainely discommendable, and to be rebuked: trewe honour is to be laweded and praysed of suche as be laudable. And the hyghest ho∣nour * 1.396 is to please Christe. Trewe honour and commendation is the rewarde of vertue, not of richesse. And when the people do honour a man for his riches and apparell, * 1.397 they honour the riches and the ap parell, not the manne. And if they might, as well perceaue the mise∣rable pouertie and nakydnesse of the sowle, as they perceaue and see the outwarde aparell and sub∣staunce, they woulde then iudge him as wretchid and vnfortunate as they nowe call him happy and blessed in this worlde, and as mu∣che despise him, as they nowe do him reuerence and honoure. And as for the frendshyppe and amitie * 1.398

whyche men of this worlde thyn∣kethe that money obteynethe and getteth, trewly it is false and de∣ceitful: for money purchaseth fren des to it selfe, not to him that pos∣sesseth the mon•…•…y, so that they whi¦che loue a man for his money, be frendes not to the man. And ther∣fore I thincke them whiche be ri∣chest in this case most vnhappye: that they cānot discerne ne knowe their frendes from their foes: For of them whiche pretende loue and frendshippe, towardes the ryche man: Some priuily hateth hym, * 1.399 as to gredy and couetous, some en uieth him, because he is more rich, and of more substaunce then they, And some regardynge their owne profytte and lucre, flatter•…•…th him and vpholdeth his doinges & say∣inges, to the intent they maye get somwhat of him: and he that most

pretendeth frendshippe before his face, wold fainest haue him dead. And againe, the riche man com∣monly hath all men suspected.

Iudginge them as vultures, ga∣pinge for their praye, and thyn∣kynge that they resorte vnto him onely, for their owne lu•…•…re and ad uauntage, not for his loue & frend shippe. And therfore, if thou dily∣gently * 1.400 pōder and aduise with thy selfe, the maner of getting and ke∣pinge of this money, thou shalte plainly perceue, that abundaunce and plenty of riches, bringeth vn∣to man muche more incommody∣ties and disprofites, then profites and commodities. How great la∣bour and payne sufferethe man in gettynge of this rychesse. Howe great feare and disquietnes, hath he in kepinge of them. What hea∣uines and sorow, in lesing of thē?

Trewly man can not wel expresse it. And therfore our sauiour in the * 1.401 gospell calleth them thornes, be∣cause they take from manne, that thing whiche is moste pleasaunt, that is to saye, quietnes and tran∣quilitie of the minde: and vexe and distrouble man with dyuerse cra∣kes and dysquietnesse. And the more they are possessed and obtei∣ned, the more they inflame & moue manne to gather and keepe them. And this insaciable and gredy de∣syre casteth man hedlinge into di∣uerse kinde of vices, and into mu∣che mischefe. Disceaue not thy self good Christin man, fondely bele∣uynge, * 1.402 that thou maiest easely be bothe riche and parfectly deuoute. Remēber that Christ saieth, in the gospell. It is muche more easie and lighte that a Camell shoulde passe throughe the eye of a nedle,

then a ryche man to come into the kingdome of heauen. Remember * 1.403 the saieng of saint Iherome, great aboundaunce and plenty of riches can not be both gathered and kept without synne. Remember also, that riches and substaunce of this worlde, robbythe and dyspoyleth the of much better riches. For he that hath pleasure and felicitie in money, can not but hate vertu and honeste occupations. Fynally re∣member that saincte Paule in his * 1.404 Eepistels calleth the sinne of aua∣rice playnely Idolatrye, and that thou canst not both serue god, and intend to thy riches. And that as thou, nakyd dydde come into this world, so shalt thou hence departe againe nakyd. Haue also alwaye in thy remembraunce the folyshe ryche man spoken of in the gospel, vnto whō it was said, this nighte

thou shalt dye, and who shall then haue this substaunce and richesse, which thou hast gathered? With∣drawe thy minde diligently from * 1.405 the corrupte maners and behaui∣oure of the common people, vnto the contemplacion of the pouertye of the blessed vyrgin Marye, the apostells, the marters, and of thy capytayn Christ, and euer remem ber, that fearefull intermina•…•…ion, whiche almyghty god threatneth in scripture to the riche mē of this world, and it shall cease and slake thy gredy apetite of couetousnes.

¶ A remedy againste the sinne Ambicion, and desyre of honoure.

ANd if the synne of Ambycion with hys inchauntementes and charmes, moue and attempte

thye sowle, arme and defende thy selfe with these remedys.

Fyrste dilygently remember, ac∣cordyngly * 1.406 as I haue shewyd you before, that perfyt and trewe ho∣noure onely procedeth of vertue, and is onely lawde and commen∣dation, for vertuous behauioure and maners. And yet this honour is not to be desired, as our sauiour Ihesu Chryste hath taughte vs, bothe by exaumple of his liuinge, and also by his doctryne and tea∣chynge. For the very trewe ho∣nour * 1.407 and commendation to be de∣syred of a christen manne, is to be commended and honouryd of al∣mighty god, and not of men. As sainct Paule witnesseth in his pi∣stell to the Hebrewes, sayinge. He is onely commendable whom Christ commendeth and prayseth. This honour and reuerence whiche * 1.408

men comonly geue vnto man, if it be geuen for a thing vnhonest and vicious, it is not to be coūted honour, but greate rebuke, and if it be geuen for thinges whiche be meane, and of theym selfe nother vertuous ne vicoius, as bewtye, strengthe, ryches, kynred, and su∣che other, yet is it not to be coun∣ted trew honour: For no man can deserue honour by that thinge: for the whiche he is not worthy to be commendid. But if man be had in * 1.409 reuerence and honoure for his ver tuouse behauiour and honestie: Then is it to be counted trew ho∣noure. And yet he that deserueth * 1.410 this honour shall not vtterly de∣syre and couet it, but be contentyd with his vertuouse demeanoure and concyence, or knowledge of his good dede. For what thynge can be more fonde, then a man to

esteame hym selfe vpon the opini∣on and fantasy of men: which haue at pleasure, and at their owne ly∣berty to take awaye that honoure and reuerence whiche they gaue, and to dishonest them which they haue reuerencyd before. And ther∣fore nothing maye be more folishe then to reioyse or be proude of su∣che honours, when they be geuen. Or to be troubled or dysquyeted, when they be taken awaye. Whi∣che honoures you shal by this ar∣gumente * 1.411 speciallye perceaue to be false, that they commonly happen to such as be worste, and moste vi∣cious. Remember howe gracious and blessed the quietnes and tran∣quilitie of meane priuate lyfe is, whiche is not incombrid with am bicion of honour. Remember how carefull and ful of troubles, howe daungerous, and full of ieoper∣dies

the life of great men, and men called honourable is. How great * 1.412 diffyculte is it in prosperitie and wealthe, a man not to forget his imbesilitie and weakenesse, howe harde and laborous is it for a mā to stande in a flypper and flydynge waye, and not to fal▪ howe ieoper dous and deadly the fall is, from great height. Finally remember that to all honoure and worldely auctoritie is annexed and conioy∣ned greate bourden and bondage. Remember also howe rightewise * 1.413 and iuste the last iudgement of al∣mighty god shall be, vppon theim whiche are desyrous of honoures and reuerence of this worlde, ex∣teme them selues here, hyghe a∣boue other. For it is wrytten, he that submitteth and hūbleth hym selfe, lyke as the infante and vn∣•…•…urtefull childe doth, shal obteine

mercy and fauoure of almyghtye god. And he that ambiciouslye de∣sireth honoure, and preheminence aboue all other, shall be secluded from the grace and fauour of god. Haue diligentely in thye remem∣braunce the example of thy master * 1.414 and capitaine Christ, then the whi che nothing was more dispised, ne lesse honored, and counted vile as to this worlde: Whiche when he was far aboue all dygnities, and worldly auctorities, refused reue¦rence and honour of this worlde. Remember howe little he regar∣ded the pompe and honoure of this * 1.415 worlde, whiche entered the moste noble and regall citie of the Iues, syttinge vpon a poore and symple asse, not gorgeouselye decked, ne pompeousely arayed, and that he couerid with a pore and vile pall, & crouned with a crown of sharpe

thornes, vtterly condempned the pompe of this worlde. Remember how vile and ignominus a deathe he didde elect and chuse. But him that the world dispised, the father omnipotente did glorefye and ho∣nour. Let thy honour and glory, * 1.416 good christen man, be in the crosse and passion of Christe, in the whi∣che also thy healthe and saluation is conteyned: for what shal it pro∣fite the to be honoured of men, and reiected and despysed of almighty God.

¶ A Remedy agaynst the sinne of Pryde and Disdaine.

YOu shall ceasse to be prowde and disdainful in mind, if you according to the olde and auncient prouerbe, laboure diligentely to haue perfyt and substancial know

ledge of your selue. That is to say * 1.417 if you exteeme all suche thynges as you shall perceaue in your •…•…elfe excellente, vertuous, good, and commendable, receyued onely of almyghtye god, as his free gyfte and rewarde: And contrarye all that is vile, euyl, and vicious, to come of thy selfe and to be thyne: and you remember, in howe great wretchednes you were conceyued •…•…nd borne, howe naked, howe ne∣dy, howe destitute of knowledge, and howe myserable, you entered into this worlde, howe apte and disposed the bodye is to sycknesse, howe greuousely incombred with chaunces and troubles, and howe little aduersitie maye debate and distroie this pride and hautinesse. It shall profyte you also to call to * 1.418 remembraunce what thynge that is, whereof you so highely reioyce

in your self. And if it be but meane not vicious, ne vertuous, then it is great folishenes to be proude of that thynge, wherof thou hast no suertie: if it be vicious, then is it extreme madnes, to reioyse of that whiche is verye odious. And if it be vertuous, yet is it vnkyndnes, not to thanke god of that, whiche he hath gyuen thee. But to repute it as thyne own, and to be prowde of that thing which thou hast not deserued. Finally remember that * 1.419 Pryde and Disdayne is the moste euidente and suer token of folishe∣nes, and the thynge moste hated, and enuied bothe of god and man. And therfore when you feele your selfe moued or inflamyd to pryde, remember dilygentely, what you are in your selfe, a thinge corrup∣tible in the begynnynge, variable and inconstante in all your lyfe, &

after your lyf, wormes meate and dust. Remember also what Christ was made for youre sake, and it shall I doubte not, represse youre Pride.

¶ A remedy againste the sinne of Anger and desyre of reuengeaunce.

WHEN vehement dis∣pleasure of the mynde moueth and exytethe you to be reuenged, re member substauncial∣ly that anger is nothing lesse, thē that thinge which she counterfay∣teth, that is to saye, strength and fortitude. Remēber also, that an∣ger * 1.420 is a femynine affection, •…•…urye •…•…seming the constancy of man. •…•…nd that it is a plaine euident to∣•…•… of a childishe & feble stomake,

to reioyce of uengeaunce. Thou thynkeste to be counted bolde and * 1.421 coragious, if thou sufferest not in∣iurie vnreuenged, but by this mea nes thou doest declare thy weake nes and chyldyshenes, that thou hast nopower to moderate or tem∣per thy mynde or appetite, which is the very propertie and token of a manne. Howe muche more com∣mendable * 1.422 and manly is it to des∣pise the lightenes or folishenes of other, then to folowe it, the more hurtefull, the more cruell and se∣kynge of quarels, thou shalte per∣ceaue thy ennemye to be the more dyligentely laboure that thou be not made equal and like vntohim. For what maddenesse is it to re∣uenge thee of a nother mannes lewdenes, and to make thye selfe thereby more lewde and vicious. * 1.423 If you despise the iniurie and con

tumely of youre ennemie, and be not moued and distroubled there∣with, then shall it plainely appere that you haue not deserued it: but if you be angrye and moued there∣with, then make you his cause the better whiche didde the iniurye.

Remember also, that iniurye and * 1.424 displeasure is not quenched ne cea sed, by reuengeaunce: but rather newe kindeled and increased, and what conclusion or ende shall be of displeasures, if euery man shuld couet to be reuenged. By desire of * 1.425 reuengeaunce and continuance in anger, ennemies increaceth in bo∣the parties, and the dyspleasure, continuallye reneweth in the sto∣make, the whiche the more olde it is, the more it is vncurable. But * 1.426 by sufferaunce and pacience, he is often tymes wonne whiche hath done displeasure, and by remem∣braunce

of him selfe of an ennemie made a suer and stedfaste frende.

Furthermore it shal greatly quen * 1.427 che and slake your āger if in other mennes offences and displeasures toward you ye diligently remem∣ber, how greuousely and howe of∣ten, you haue offended god, and in howe greate daunger you are vn∣to his goodnes. As you remytte the offences and dyspleasures of other men towarde you, soo shall almightye god, pardon you youre offences towardes him. Forgeue therefore youre neyghboure his lyghte and small offences towar∣des you (For it is but lyghte that man can committe againste man) and almightye god shall pardone you the greate multitude of your sinnes. He wil not refuse the lawe that he hath made and ordeyned. And if you thinke it harde and of

greate difficultie, to represse thye furiouse and angrye mynde. Re∣member that Chryst sufferyd mu∣che more hardenes and payne for your sake. What were you when he renderyd and payde his preci∣ous lyfe for youre offences? were you not his ennemy? howe paci∣entely dothe he suffer you dayely offending and renewing your olde synnes. If you desire or couet to be the member of Christ, you must followe the pacience and charitie of Christ. You can not haue Christ * 1.428 mercifull vnto you, if you vse cru∣eltie and extreame iustice toward your neighbour. Therefore when you shall fele youre selues mouyd to angre, if you can not vtterly op presse and subdewe this affection, at the leaste, so moderate and re∣fraine your selfe, that you maye

haue remembraunce, that you be not in perfect and good memorie. Beleue not youre felfe, when you * 1.429 be angrye, but haue all thynges suspected, vnto the which, the ire∣full affection, shall moue and in∣tise you, althoughe they be honest. Remember, howe many thinges, * 1.430 you haue sayde, or done in anger, of the whiche you after repented you and willed to amende theim. Remember that betweene Anger and frenesie is no dyfference, but that the oone is a perpetuall fu∣ror and maddenes, the other tem∣porall, and but for a season. And if you further desyre by experience to haue knowledge howe vnbe∣comely and vnseeminge vnto man it is to be ouercom of anger, when you be wel aduised and quiet. Be∣holde * 1.431 the countenaunce and ges∣ture

of him that is angrye, or be∣holde youre selfe in your anger at a glasse, and when you shall per∣ceyue the eyes flamynge as fyer, the cheekes pale and wanne, the lyppes fomynge lyke a Bore, the face dystorted and oute of facyon, the other members trymblynge and quakinge, the voice furyouse, the gesture inconstante and oute of order, you shall playnely confesse that it is more like a cruell & a sa∣uage beaste, then like a man. And if you be of Nature propence and disposed to this vice, you shall the more diligently vse and accustome your selfe not to be angry, and to do and saye nothyng when you be disquietid. And as I haue shewed you in one or two vyces for an ex∣ample, * 1.432 so shall you do in all other, specially in such as you shal know

youre selfe inclined vnto eyther of nature or custome, and agaynste their assaultes, write certaine ru∣les, in the secreates of your minde and often renewe them, leaste by disuse they be forgotten. And in▪ struct & prepare your mynde with praier, fastyng reding of holy scrip ture, exaumple of holy and vertu∣ouse men, and specially of your Capitaine Christe, and so do∣inge you shalbe more able to withstand vice, and more redy to fulfill the commaunde∣mentes of Christ, To whom be eternall laude and commen∣dation.

A∣men.

Notes

• * 1.1

  The life of man a con∣tinuall con∣flicte.
• * 1.2

  howe the world is •…•…e celued and wherein.
• * 1.3

  The conty∣nuall enne∣mies of mā kynde.
• * 1.4

  Spirites of the ayre
• * 1.5

  the worlde
• * 1.6

  the serpēt.
• * 1.7

  The fleshe a domesty∣cal & famili ar enemie▪
• * 1.8

  The great occasions mā hath to watch and pra•…•…e, & yet behold our 〈◊〉〈◊〉
• * 1.9

  He that so at peace with synne so the enne 〈◊〉〈◊〉 of god
• * 1.10

  whē we 〈◊〉〈◊〉 at peace with god,
• * 1.11

  Our profes sion at bap tisme.
• * 1.12

  we are dou ble bounde to spēd our lines in chri stes quarel
• * 1.13

  Th•…•… shame of cowar▪ dise.
• * 1.14

  We music▪ feare 〈◊〉〈◊〉 fo sake Christe
• * 1.15

  Forsakers of Christe double 〈◊〉〈◊〉 tours.
• * 1.16

  Theyr re∣ward that forsake Christe▪
• * 1.17

  If vaine re wardes make car-
• * 1.18

  nal soldy∣ours fyght wel, howe much more oughte we to fight. &c.
• * 1.19

  〈◊〉〈◊〉 vnto ward▪ nesto good.
• * 1.20

  The re∣warde of Chrystes trewe sol∣dyours.
• * 1.21

  our 〈◊◊〉〈◊◊〉 is gret
• * 1.22

  The high∣est felycty is to be cō∣mendyd of Christe.
• * 1.23

  The diffe∣rēce of the force of the worldli and spirytuall battells.
• * 1.24

  how much we feare more the deth of the bodie then of the soule
• * 1.25

  Tokens whereby •…•…o know wh•…•… ther the soule ve 〈◊◊◊〉〈◊◊◊〉 deade or 〈◊〉〈◊〉.
• * 1.26

  The sowle of man is deade that hath no cō passyon on his neygh∣boures ne∣cessytie.
• * 1.27

  Why the phariseis are pain•…•…d sepulchres
• * 1.28

  wickid•…•…s bodies se∣pulchres of carions.
• * 1.29

  As disspy∣synge the gospel and the trewe preachers therof 〈◊〉〈◊〉 •…•…nge blas∣phemy fyl thy talke & such like. God is the life of the sowle,
• * 1.30

  The sowle departing from the bodye in sin, is past recouerye.
• * 1.31

  〈◊◊〉〈◊◊〉 cō forte to en∣ter the feld against 〈◊〉〈◊〉.
• * 1.32

  By chryste we may do all thyngs
• * 1.33

  •…•…he use•…•…y of a christia an hys bat∣tel depen∣deth not on tortu•…•….
• * 1.34

  Christy•…•… may not be idle,
• * 1.35

  A measure to be vsid•…•… in this bat∣tell.
• * 1.36

  we muste knowe our •…•…r and haue it in a redines.
• * 1.37

  In the spi∣rituall bat tell is no rest, but cō tinu•…•… fight as long as we bee in this life.
• * 1.38

  The crafty nes of our enemie the deuil in his fight.
• * 1.39

  Two 〈◊〉〈◊〉 of armoure meete for 〈◊〉〈◊〉 Christian.
• * 1.40

  The vertu and effecte of praier.
• * 1.41

  the opera∣•…•… of trew knowledg.
• * 1.42

  We cannot walke oure longe and dangerous Iorneye to heauē with out our two capitains 〈◊〉〈◊〉 ron 〈◊〉〈◊〉 woy ses that is praier and knowledg.
• * 1.43

  wante of knowledge is the occa syon that praier is a∣bused,
• * 1.44

  what ma∣ner of prai er Christ te cheth vs.
• * 1.45

  It is not the noise or voice that cawserhe god to he∣are vs.
• * 1.46

  what wee ought to do when wee are en•…•…d to sinne.
• * 1.47

  what infy∣nitt treasu∣res shalbe fo•…•…d in the holy scrip∣tuers by hi which com meth w•…•… a pure mid
• * 1.48

  what expo syteres of the scriptu res are me teste to be red.
• * 1.49

  The māe•…•… of the 〈◊〉〈◊〉 •…•…his of the holy scryp¦tures.
• * 1.50

  we must in¦deuer oure selues to 〈◊〉〈◊〉 from milke to stronge meates.
• * 1.51

  howe we ought to be stowe oure wittes.
• * 1.52

  The profit •…•…t com∣meth of the knowledge of holy scri ptures.
• * 1.53

  what armo ure must be cast awaie if we al ha∣ue the ar∣moure of a very Chris∣an.
• * 1.54

  Our enemy the deue•…•… is to be o∣uerthrows and resist∣ed by the scripture.
• * 1.55

  whiche be the perticu lar armou∣res of a christian.
• * 1.56

  The 〈◊〉〈◊〉 of this ar∣moure and comforte to hym that weareth it.
• * 1.57

  The stren∣gthe holye scryptuere geuethe to suche as de light there in.
• * 1.58

  The vncer tayntye of the peac of this world is 〈◊〉〈◊〉.
• * 1.59

  The onely waye to ob tayne the parfecte & trew peace
• * 1.60

  The 〈◊◊〉〈◊◊〉 betwen trewe wis∣dome and folishenes
• * 1.61

  The deuill the Capita ine of mys∣chefe, the fountayn of wisdome Christ.
• * 1.62

  Christe our redempciō iustificatiō & wisdome
• * 1.63

  •…•…hat wis∣dome wee ought to fo lowe.
• * 1.64

  •…•…here Chr iste is folo∣wede the worlde is strayghte way angry.
• * 1.65

  The folish nes of worl delye wise dom descri bid.
• * 1.66

  It is com∣mendable to be disp•…•… sed of the wicked.
• * 1.67

  worldly wis dome wor∣thely ha•…•… of god and why.
• * 1.68

  what the wisdom of Christe is & the 〈◊〉〈◊〉 •…•…e therof.
• * 1.69

  A qu•…•…et cō∣•…•… a prin cipall fruit of 〈◊〉〈◊〉 lyfe.
• * 1.70

  where god ly wisdome 〈◊〉〈◊〉 to be so∣ughte,
• * 1.71

  To knowe our selues is the begi ninge of godly wise dome▪
• * 1.72

  Wanne a monstru∣ou•…•… beast.
• * 1.73

  The bodie of man a bruite and •…•…be beast.
• * 1.74

  The great dyffer•…•…nce betw•…•… the soule & the bodie.
• * 1.75

  whearein the bodie 〈◊〉〈◊〉: 〈◊〉〈◊〉.
• * 1.76

  The de∣light of the sowle.
• * 1.77

  Sinne so∣weth the discord be∣twene the sowle end bodie.
• * 1.78

  •…•…an com∣•…•…arid to a factious & sedycious Cittie, and the maner of the go∣uernement of the same
• * 1.79

  •…•…dyt•…•…one and disobe dience the vtter ruine of any com 〈◊◊〉〈◊◊〉
• * 1.80

  Reason 〈◊〉〈◊〉 king 〈◊〉〈◊〉 & who the noble•…•… and ancientes.
• * 1.81

  Riot, enuy, and suche like be the 〈◊〉〈◊〉 mo•…•….
• * 1.82

  The one 〈◊〉〈◊〉 perfecte waie to fe∣licitie is fi∣rst to know our selues▪ next to subdue our 〈◊〉〈◊〉 •…•…tes,
• * 1.83

  Excelent & commenda ble thinges •…•…llwayes daūgerous to be prose •…•…d.
• * 1.84

  〈◊〉〈◊〉 of his owne pow er can not subdue his owne 〈◊〉〈◊〉 but is ouer come by Christ and bowe.
• * 1.85

  Many chri∣stians bon∣d•…•… seruaun tes to sin.
• * 1.86

  The peace Christ ca•…•… to breake 〈◊〉〈◊〉 to set heal∣thefull •…•…∣tell.
• * 1.87

  The diffe∣rence be∣twene •…•…au les doctri•…•… & the philo sopher•…•….
• * 1.88

  〈◊〉〈◊〉 con∣trarye to ma•…•…s rea∣son, gods wo•…•…king to oure 〈◊〉〈◊〉 i•…•….
• * 1.89

  The con∣tra•…•…es of plato and paules d•…•… trine.
• * 1.90

  The diffe∣rence be∣twene the bodie and soule.
• * 1.91

  Of the frui tes of the spirite and the fleshe.
• * 1.92

  S. Paule could clere lie be ridd of fleshlie mocions
• * 1.93

  he that wil be stronge in god must fyrste be weke in the fleshe.
• * 1.94

  Sin to bee driuē away by praier▪
• * 1.95

  Temptaci∣on profita∣ble to chris tians▪
• * 1.96

  Pryde and vaine glory assaulteth the good▪
• * 1.97

  •…•…hoo shall see god & trust in him
• * 1.98

  No•…•…,
• * 1.99

  The deui∣sion origen maketh of man by. iii. partes. wherof the fyrst is the flesshe.
• * 1.100

  The secōd part is the sprite.
• * 1.101

  The third part is the •…•…le.
• * 1.102

  The fesh•…•… an 〈◊〉〈◊〉.
• * 1.103

  The diuers workinges of the spri∣te, the soul & the flesh.
• * 1.104

  what wor∣kes we do of nature.
• * 1.105

  The battel betweene the soule & the fleshe.
• * 1.106

  An error to esteme that on absolute vertu whi∣che proce∣deth of na∣ture.
• * 1.107

  Wherin the lawde of vertue con sistethe.
• * 1.108

  Praier and fastīg how to be vs•…•…d.
• * 1.109

  The carn•…•… vsynge of prayer.
• * 1.110

  •…•…we we oughte to loue oure children.
• * 1.111

  Rules wherby we may learne earelye t•…•… crepe owe frome the blinde er∣rors of the worlde too the puer•…•… light of spi ritual life.
• * 1.112

  Note here
• * 1.113

  The vertu of baptim.
• * 1.114

  Thre princi pal euils in man.
• * 1.115

  Blindenes the 〈◊◊〉〈◊◊〉.
• * 1.116

  The secōd euyll the flesshe.
• * 1.117

  The third euyll is •…•…∣firmitie,
• * 1.118

  The firste remedie to know good from euill.
• * 1.119

  The third remedie to contynewe in vertue, after the same kno∣wne.
• * 1.120

  Faithe the one•…•…e ga•…•…e & e•…•…nce to Christe.
• * 1.121

  The estim•…•… cyone wee oughte too haue of chri ste & the holy scrip∣tures.
• * 1.122

  The more part not to be folow∣ed.
• * 1.123

  •…•…ow faith 〈◊〉〈◊〉 tobe 〈◊〉〈◊〉 •…•…ed.
• * 1.124

  we must be redy bothe with body and minde to lose all for the gos pell.
• * 1.125

  what impe dimentes mans na∣ture hathe to plucke hym frome god.
• * 1.126

  we muste fly from 〈◊〉〈◊〉 bilon.
• * 1.127

  good ad•…•… uysement•…•… ought to be taken in woildely a∣fayres. But to 〈◊〉〈◊〉 no de•…•…ught to be made
• * 1.128

  Against su∣che as wol de please bothe god 〈◊〉〈◊〉 the world
• * 1.129

  Then pur•…•… ga•…•… 〈◊〉〈◊〉 gonne
• * 1.130

  he that w•…•… lyue with Christ must dye with Christe.
• * 1.131

  The fond•…•… 〈◊〉〈◊〉 of fleshe.
• * 1.132

  It is euery christen ma n•…•… dutie to knowe the scripturs 〈◊〉〈◊〉 to confesse Christe.
• * 1.133

  •…•…ow 〈◊〉〈◊〉 •…•…ord 〈◊〉〈◊〉 ought to be taken.
• * 1.134

  The crosse what it is.
• * 1.135

  we may not desyre to reign with the •…•…ed, i•…•… we will ta∣ke no pains wyth the •…•…ed.
• * 1.136

  we mai not hange our fayth on o∣ther men.
• * 1.137

  The strai∣ght lyfe al Christyans are bounde vnto, no es∣tate excep∣•…•…ed.
• * 1.138

  we muste endeuoure our selues to folowe our •…•…dde Christe.
• * 1.139

  Thoughe the way to saluatyon semeth sha rpe, yet it oughte not to be fea∣red▪
• * 1.140

  No kind of life in this world with out troble.
• * 1.141

  The misera ble lyfe of courtyers
• * 1.142

  The trauel some life of the mar∣chaunte.
• * 1.143

  Trobles in mariage
• * 1.144

  Dysommo∣dyties in this life in∣different to good & bad
• * 1.145

  The trauel som life of th•…•…se that follow the worlde.
• * 1.146

  The waye to eternall life compa red to the trauel some lyfe of the world•…•… mā i•…•… exceding 〈◊〉〈◊〉
• * 1.147

  Compari∣sones be∣twene the lyfe of a trewe chri∣stian and a worldling▪
• * 1.148

  •…•…hat •…•…uste cause we haue to 〈◊〉〈◊〉 •…•…yse the world and to imbrace Christe.
• * 1.149

  Note thys for thy com forte,
• * 1.150

  •…•…e that fo∣loweth chr iste muste not loke for reputacion of the worlde,
• * 1.151

  what prais foloweth suche as liue a ver∣tuous lyfe.
• * 1.152

  what so e∣uer •…•…happe •…•…eth to the righteouse can no•…•… •…•…e but plesāt▪
• * 1.153

  what christ is▪
• * 1.154

  what the deuell is▪
• * 1.155

  The eye, that is the intente▪
• * 1.156

  what we oughte to loue and what to •…•…b horre
• * 1.157

  what so e∣uer is with out Christ▪ is sinne▪
• * 1.158

  Thinges 〈◊〉〈◊〉 •…•…at canne not be ver tuouse▪
• * 1.159

  Thynges good that can not be euyll
• * 1.160

  Thynges of them sel ues ney∣ther good nor euyll.
• * 1.161

  Learninge better then richesse.
• * 1.162

  To wh•…•… ende wee ought to be learned.
• * 1.163

  Things in∣differente must be re∣garded •…•…s they moste help to ver tue. We ought to dispise al thinges that drawe vs from Christe▪
• * 1.164

  •…•…ow we oughte to esteme ry∣chesse.
• * 1.165

  Richesse an occasi∣on, to exer∣cise vertu.
• * 1.166

  How mony is made a god.
• * 1.167

  Howe fa•…•… 〈◊〉〈◊〉 •…•…e oughte to loue christ.
• * 1.168

  The blind∣nes of the world here in,
• * 1.169

  To what ende we oughte to do al th•…•…∣ges.
• * 1.170

  A •…•…rew •…•…ast describid.
• * 1.171

  •…•…hat we ought to de sier of god.
• * 1.172

  what they de•…•…er whi∣che praye for longe lyfe.
• * 1.173

  howe our•…•… deuocion is perfect.
• * 1.174

  Th•…•… neces sarynes of this rule.
• * 1.175

  Two wo•…•… 〈◊◊〉〈◊◊〉 on•…•… 〈◊◊〉〈◊◊〉 •…•…he o∣th•…•…r •…•…∣ble▪
• * 1.176

  •…•…an the third wor∣lde▪
• * 1.177

  what we ought to do for that we are pilgry∣mes in this worlde▪
• * 1.178

  A co•…•…ary sone of the soune the 〈◊〉〈◊〉 and man▪
• * 1.179

  A godly in∣struct you what we oughte to think whē we see the sonne shie.
• * 1.180

  what we lern by the darknes of the nyght.
• * 1.181

  what we may learne by bewtie.
• * 1.182

  whatsoe∣uer things may sensi∣blie be felt in the body may be al∣so vnder∣stand•…•…d in the sowle.
• * 1.183

  To wyth∣dra•…•…e our mindes frō ea•…•…y thi ges to hea uenli is the perfect life
• * 1.184

  I fear this he athen phyloso∣pher shall 〈◊〉〈◊〉 •…•…n the iudgement daie 〈◊〉〈◊〉 con∣demne a numbre of christians
• * 1.185

  we ough•…•…e to hau•…•… no pleas•…•…e in any w•…•…ld∣ly thinge.
• * 1.186

  we should not be in loue with worldelye thinges,
• * 1.187

  how sicke∣nes maybe tolerable to a christian.
• * 1.188

  we oughte to abhorre sinne as a deadly poy son.
• * 1.189

  Pleasure of this wor lde is poy∣son to the sowle A terrible & ferefull thunder.
• * 1.190

  If the intēt be notpuer all othere workes be •…•…e they ne uer so good •…•…uaile not▪
• * 1.191

  we oughte not to trust in a•…•… worl dely or se∣re•…•…onie all thinge.
• * 1.192

  Cerem•…•…es make not a trew christ tian.
• * 1.193

  As we be risen with Christe. so let vs seke heauenlie thinges.
• * 1.194

  we oughte to mo•…•…fy 〈◊〉〈◊〉 in vs.
• * 1.195

  Euery chris tyan man oughte to seeke hys brothers wealthe▪
• * 1.196

  This neces sarye rule receaued of fewe.
• * 1.197

  Christe the onely exam ple of trew & perfecte deuotion.
• * 1.198

  The chefe care of a christian to bringe vp his childe from the cradle in vertue.
• * 1.199

  Whatought to be kept frome the eares of children▪
• * 1.200

  The brin∣gynge of youthe vp in vertu 〈◊〉〈◊〉 occation of the 〈◊〉〈◊〉 in folowe∣einge the same in age
• * 1.201

  The minde of socrates concern•…•… vertue
• * 1.202

  Sinne pro∣cedethe of the want of knowledg.
• * 1.203

  They that set theire mindes on worldly thī ges be dis∣ceiued, by the want of trewe knowledg.
• * 1.204

  And of theire won de•…•…ful igno rance▪
• * 1.205

  The com∣modyties that follow wher trew knowledg is graffed.
• * 1.206

  The worst thing•…•… plea¦se the most part of the worlde,
• * 1.207

  The more parte and forfathers are not to be folowed in matters of religion.
• * 1.208

  who is a common man.
• * 1.209

  All things 〈◊〉〈◊〉 not good and vertu∣us whiche the greate capitaines of the chur che doe.
• * 1.210

  It is to be suspected that plea∣sethe the moste part The flock of christe a small com∣panye but yet blessid.
• * 1.211

  The waye of vertu ve ry straight.
• * 1.212

  The poynt of a wyse buylder.
• * 1.213

  Christ one∣ly oure ex∣ample whō we oughte to followe.
• * 1.214

  how farre men are to be folow∣id.
• * 1.215

  To rewe 〈◊〉〈◊〉 to be lamen tld,
• * 1.216

  •…•…ow trew and vnfai∣ned faithe is knowen▪
• * 1.217

  The great abuse in courty•…•…ge life.
• * 1.218

  lamenta∣ble to bee hard amō•…•… christians.
• * 1.219

  we ar chri∣styanes in name but we denye him in oure ly uinges.
• * 1.220

  what is trew noby∣litie.
• * 1.221

  what a chrystiane oughte to chouse.
• * 1.222

  •…•…ull doers ar the chil∣dren of the deuel.
• * 1.223

  Shameful nobilitie.
• * 1.224

  The diffe∣rence in iudgement betwene the worlde the gospell concerning trew felici∣tie.
• * 1.225

  wordelye treasure thorns and brambles.
• * 1.226

  we oughte not to ac∣compte our selues the better by∣cause we are riche 〈◊〉〈◊〉 who bau•…•… 〈◊〉〈◊〉.
• * 1.227

  who can not hunger o•…•… want clo thinge.
• * 1.228

  what we ought to es teme losse and aduan∣tage.
• * 1.229

  The blind iudgement of the worl de concer∣ninge plea∣sure.
• * 1.230

  he that once tast∣•…•…th of chri ste perfect ly, al world 〈◊〉〈◊〉 thinges shall •…•…me 〈◊〉〈◊〉.
• * 1.231

  The troble of thy•…•… world more pleasant to the righte∣ous, then pleasures of the worl de to the worldelin∣ge•…•….
• * 1.232

  what is trewe and perfect ple sure.
• * 1.233

  The trewe difference of loue and hatred▪ 〈◊〉〈◊〉 howe they are abu•…•…d.
• * 1.234

  The chefe •…•…ewels of a •…•…irgin.
• * 1.235

  The fonde loue of pa∣•…•….
• * 1.236

  what this pleasethe the deuell best.
• * 1.237

  The blynd iudgement of the worl de, concer∣ning the pu nishement of sinne by princ•…•…,
• * 1.238

  A greate signe of goddes wrath whē he 〈◊〉〈◊〉 heth no•…•…▪
• * 1.239

  he that lo∣uethe hym self hateth him selfe,
• * 1.240

  when we beste che∣rishe oure selues.
• * 1.241

  〈◊〉〈◊〉 ser ued by kyl▪ ling of 〈◊〉〈◊〉.
• * 1.242

  The blynd iudgement of the worl de vppon the words of might 〈◊〉〈◊〉 strengthe.
• * 1.243

  A daunge∣rous might too haue power to hurt▪
• * 1.244

  •…•…od onelie is trewely mightie.
• * 1.245

  The hurte one man cā do to a no∣ther is but finale, and turnethe to good of 〈◊〉〈◊〉 that is hurt and hurt of the hurter,
• * 1.246

  he that in∣tendeth to •…•…urt a no∣ther fyrste hurteth 〈◊〉〈◊〉 selfe.
• * 1.247

  The blind iudgement of the worl de in the verie cora giousenes whyche ought to be in man,
• * 1.248

  The trewe force and strengthe what it is,
• * 1.249

  what is trewlie to be commē∣did.
• * 1.250

  The rebu∣kes of the worlde vp∣pon a good mā is most hyghe ho∣noure.
• * 1.251

  •…•…hat soe uer displea sethe christ is dishono∣rable, thou ghe it plea se the worl de neuer so moche. The folish nes of wor dely poleci & wisdome.
• * 1.252

  worldlings the childrē of the de∣uell▪
• * 1.253

  The follye of the worl delynges which im∣brace the shadowes of thinges for the ve∣ry thinges.
• * 1.254

  An othere fonde error of the com∣mon people
• * 1.255

  how folish a thinge it is to selfe what•…•…se a farre of •…•…o neglect thethinges of moore wayghte within our owne bres∣tes.
• * 1.256

  Noo m•…•…n born to him selfe onely.
• * 1.257

  All good thinges to com of god
• * 1.258

  Christyan charity kno wethe no propertie. howe we oughte to loue al mē.
• * 1.259

  howe we oughte to hate an euyll man.
• * 1.260

  Christians oughte to will wel to al men, and to lamente the hurt or losse of all 〈◊〉〈◊〉.
• * 1.261

  These thou ghts ought not to be in a christian harte.
• * 1.262

  what a christyan ought to re member.
• * 1.263

  A good ar∣gument.
• * 1.264

  Opiniones mete for heathen but not for christyans,
• * 1.265

  what wee oughte to thinke of a christyan what soe∣uer coūtrey he be of, what so e∣uer is done to a christi∣an is done to god.
• * 1.266

  Inequality the mother of all ha∣tred,
• * 1.267

  The name of hatrede not to bee spoken of a mong chris tians. Christyani∣tie remai∣nethe not where dis∣daine is placed.
• * 1.268

  we are all the mem∣bers of on bodie christ beinge our hed.
• * 1.269

  The dutye of a verye christian in case he wil be of the body wher of Christ is the hed.
• * 1.270

  The words of a disse∣uered nom bre,
• * 1.271

  how the ri che man misuse the his goodes or riches geuen him
• * 1.272

  •…•…hat is to bee done when wee heare oure neyghbour slaundered
• * 1.273

  A christian oughte not to reuenge or recom∣pence euell with euell.
• * 1.274

  If we will be the chil dren of god and inheri∣tours of he auen▪ the perfection of life per∣teinethe to vs as well as to themi nister.
• * 1.275

  he cannot bee good which des•…•… erethe not to be per∣fecte.
• * 1.276

  To loue our louers is worthy no praise.
• * 1.277

  The dutie of a cristiā towardes hys enne∣mies.
• * 1.278

  Coles vp∣on his hed what signi∣fieth,
• * 1.279

  I•…•… is better to please Christe by pacience then to re∣uenge oure wronges & become euyll with our enemy.
• * 1.280

  howe the christiā no∣ble mā 〈◊〉〈◊〉 behaue hī selfe,
• * 1.281

  The christi an lerned.
• * 1.282

  what the riche man muste doo.
• * 1.283

  Note the difference betwene god & mans lawe.
• * 1.284

  The dutie of a christiā officer.
• * 1.285

  Euery man is or ought to be of the churche of god.
• * 1.286

  how Christ is dispised amōg word lie christiā 〈◊〉〈◊〉
• * 1.287

  Christe•…•… vi cars,
• * 1.288

  •…•…ho is a si∣moniacke.
• * 1.289

  To what ende a com mon office i•…•… to be de∣sired,
• * 1.290

  how to per secute the•…•…es,
• * 1.291

  how a chris tian prince or a ruler oughte too vse hym selfe.
• * 1.292

  Euery king is Christes vicar.
• * 1.293

  That is not vertuus in a prynce whiche is vice in a cō mon man.
• * 1.294

  what ough te to pur∣chase a pri ce •…•…nowm and •…•…ame.
• * 1.295

  we oughte not to dis∣pyse the sī plest man.
• * 1.296

  what ough te to kepe a prince frō hatred of his subiec∣tes.
• * 1.297

  Right principalite.
• * 1.298

  Titels of worldlye auctorytye oughte not to be amōg spiryt•…•…all men,
• * 1.299

  A preche•…•…, Bishop. 〈◊〉〈◊〉 be not na∣mes of worldelye power or aucthoritie but of cha ritie.
• * 1.300

  Many cor∣rupt & car∣nall opiny∣ons grown among cri∣stians whi che great∣ly differ frō true christi anitie, and the cause therof,
• * 1.301

  •…•…hat is ment by this worde worlde.
• * 1.302

  howe the worldelye mindid be∣haue them selues.
• * 1.303

  The world hath non a quaintance with Christ
• * 1.304

  The world and christi∣anitie can∣not agree.
• * 1.305

  what great hurte com∣meth amōg christians throughe false flatte¦ringe prea¦chers.
• * 1.306

  how a ki•…•… or a prince oughtto vn derstande the scryp∣ture,
• * 1.307

  howe the couetous man vnder stādeththe scriptures for his pur pose,
• * 1.308

  howe per∣uersly the wicked cō∣strue the scriptures to maintain theyr wic∣kednes with
• * 1.309

  howe wee oughtto fol lowe good men in re∣pentaunce.
• * 1.310

  •…•…hye god permitted good men somtime to fall.
• * 1.311

  The per∣uersnes of manne•…•… na ture,
• * 1.312

  A lesson to the coue∣tous man,
• * 1.313

  Aga•…•…st the where•…•… ger,
• * 1.314

  against the swearar,
• * 1.315

  Mathewe once com∣maunded left his oc∣cupation, but no cal∣lynge wyll serue the couetous•…•… man,
• * 1.316

  More redy to defende our euyll then to a∣mende it,
• * 1.317

  The trew way tocter nal fclicite
• * 1.318

  As the bo∣di hath his shadow so hathe the loueof crist
• * 1.319

  where the loueof crist is, ther ne cessarily fo lowith he hate of syn and the worlde,
• * 1.320

  The coun∣cell of Qui tilian,
• * 1.321

  The nexte way to ob∣teyne ver∣tue isto ab steyn from synnes,
• * 1.322

  what shāe is to vs cri¦stians that the hethē should ex∣cede vs in vertuous lyuynge,
• * 1.323

  The abho∣mination of synne,
• * 1.324

  what shuld feare a cry stian from synnynge,
• * 1.325

  younge mē to be admo nyshed,
• * 1.326

  we should abstent frō sin though not for chri ste, yet for our owne sake,
• * 1.327

  To be tem ted is a si∣gne of god des good wyll,
• * 1.328

  he that fe leth no tēp tation it is a token of a reprobate
• * 1.329

  what wee should re∣member when wee be tēpted,
• * 1.330

  we must la bour to o∣uercome our temp∣tacions,
• * 1.331

  Our enne∣mies at cō tinually oc∣cupied to seke oure destructiō,
• * 1.332

  The head of the ser∣pent what it is,
• * 1.333

  howe and by what menes the deuyll is to be ouercōe
• * 1.334

  To what ende wee ought to •…•…e de the scri ptures,
• * 1.335

  we must no ther faynt in tempta∣tion no: to∣muche re∣ioyce whē we haue o uercom our temptation
• * 1.336

  By what menes we may ouer∣come thas∣saultes of our enemy the deuyll,
• * 1.337

  The honor of our vyc tory ou r si is only due vnto god,
• * 1.338

  how to re∣sist the de∣uel in temp tation and the nexte waie to we ry him god graunnt vs to followe this good councell.
• * 1.339

  we must so •…•…ghte as though eue rie battell shoulde be the last con flycte.
• * 1.340

  what wec ought todo when wee •…•…couercō,
• * 1.341

  No sinne to be counted as lighte,
• * 1.342

  howe men deceiue thē selues in sinne, in est emyng thē but smal of fences in them, ouer other sins,
• * 1.343

  Suche as haue plea∣sure in any one sinne, possesse ra ther the shadowes of vertue, then vertu it selfe,
• * 1.344

  howe & good christ tian ought to be myn∣did,
• * 1.345

  wee muste not be dis∣coraged, if it bee oure chaunce to be ouercō in thys fy∣ghte,
• * 1.346

  Desperacy ō foloweth fearfulnes
• * 1.347

  what is to be done if we fall.
• * 1.348

  The sinne long accust tomed is hard to be reformed or amendid
• * 1.349

  The best men haue fallen and whatis our du•…•…ye to learne ther by,
• * 1.350

  A generall remedie a∣gainste all kyndes of temptaty∣ons.
• * 1.351

  howe som abuse the Crosse of Christ and howe it is ryghtely to be vsid,
• * 1.352

  we should desierto be made like vnto christ
• * 1.353

  The migh ty working of loue,
• * 1.354

  how fr•…•…∣fully to vse the remem braunce of Christsde•…•… the.
• * 1.355

  How to re∣sist pride.
• * 1.356

  How to re∣siste e•…•…e.
• * 1.357

  How to re∣sist the mo∣•…•…ions of glo •…•…ome.
• * 1.358

  To re•…•…iste lechery,
• * 1.359

  How to re∣•…•…ist anger.
• * 1.360

  A consolati on in pouer tie.
• * 1.361

  How circō∣s•…•…ecte we be in vaine thinges, 〈◊〉〈◊〉 negligence in most ear neste mat∣ters▪
• * 1.362

  The mar∣ue•…•…ous wor ke of god in creating of man.
• * 1.363

  The excel∣lēcy of mā is descry∣bed.
• * 1.364

  Synne the pestilent in fec•…•…ton of the sowle,
• * 1.365

  A compa•…•… son of the benifi•…•…es whiche fol lowe them that lyue 〈◊〉〈◊〉▪ and the eui les that fol lowe the wicked,
• * 1.366

  Beholdthe mercie of god tow∣wards vs.
• * 1.367

  marke tho enuy of the deuell.
• * 1.368

  A mete co▪ gitacion for al christiās to acustom them sel∣ues in.
• * 1.369

  Fewe with all theyre hartes rise from sinne▪ specially such as pro longe repē taunce,
• * 1.370

  It is easie to fall into sinne but hard to get oute,
• * 1.371

  •…•…etcherse assau•…•…ethe man moste sharpely & is a moste commō sin.
• * 1.372

  The mean to resist & a uoid whor•…•… dome.
• * 1.373

  The vyle∣nes of the sin of who•…•… dome.
• * 1.374

  The discō∣modities & the euelles that follow eth whore∣domc.
• * 1.375

  whoredom makethe 〈◊〉〈◊〉 man worse thē a beast and depry∣ueth him of reason.
• * 1.376

  we oughte to incor•…•…ge oure selues to well do∣inge by the example of of others.
• * 1.377

  The cōmo∣dities that folow chas titie,
• * 1.378

  The folish nes of car∣nall loue,
• * 1.379

  The sinne of whore∣dom ought not lightlye to be regar did, if the euelles be marked that folow the same.
• * 1.380

  The vncer tenty of our life should cause vs to eschewe •…•…nne.
• * 1.381

  Callinge to remembra∣unce the iudgement wyll feare vs from sinne.
• * 1.382

  Oure good angell is a wytnes of our doings ye and god hym selfe which also should stay vs from do inge euell,
• * 1.383

  note.
• * 1.384

  These wer remedies a¦gainst temp¦•…•…ons,
• * 1.385

  Company kepīg doth muche,
• * 1.386

  redinge of holy scrip∣tures 〈◊〉〈◊〉 pra er remedes to withstād sinne,
• * 1.387

  •…•…olde and •…•…uer but redde and white ear∣the, Christians ought to be more per∣fecte then heathen,
• * 1.388

  It is more honorable •…•…o •…•…ispise ri ches thē to haue them
• * 1.389

  The vaine excuses christians make to ga ther riche•…•…
• * 1.390

  A confusiō of suche vaine obiec tions,
• * 1.391

  The vertu∣us man ne∣uer lacked necessares
• * 1.392

  A lytell ser∣•…•… the vertuous,
• * 1.393

  •…•…e that is 〈◊〉〈◊〉▪ 〈◊◊〉〈◊◊〉 bee called 〈◊〉〈◊〉 good 〈◊〉〈◊〉 •…•…an.
• * 1.394

  The cōm•…•… d•…•…es 〈◊〉〈◊〉 com•…•… •…•…f 〈◊〉〈◊〉 by the •…•…efy 〈◊〉〈◊〉 of •…•…e 〈◊◊〉〈◊◊〉▪
• * 1.395

  money pur chasethe false ho∣noure,
• * 1.396

  The high∣est honour is to please Christe,
• * 1.397

  The mise∣rable ho∣noure that commethe of ryches,
• * 1.398

  Deceytfull frendeship whiche mo ney obtey▪ neth▪
• * 1.399

  The discō∣modyties that folow eth the ry∣che man,
• * 1.400

  〈◊◊〉〈◊◊〉 gethe with it more dis∣cōmodities then com∣dities.
• * 1.401

  why Christ (in the gos∣pel) calleth riches thor nes.
• * 1.402

  Noo man may be ea∣sely riche 〈◊〉〈◊〉 deuou•…•…e al∣so,
• * 1.403

  Abonnda∣unce of ry∣ches can∣not be both gatherd & kepte with out sinne, he that de∣lighteth in ryches or money can not loue vertue.
• * 1.404

  Couetouse∣nes is •…•…do∣latrie,
• * 1.405

  where vp∣pon we ou ghteto thik and to es∣chewe Co∣uetousnes,
• * 1.406

  Trew ho∣nour proce deth onely of vertue,
• * 1.407

  Treweste commenda cione is to be commē∣did of Chri ste,
• * 1.408

  It is di•…•… n•…•…ure to be praised for euell •…•…oo∣inge.
• * 1.409

  what is trew honor
• * 1.410

  Nothinge more vaine then a man to stande in his owne conceyt, vp on the prai se of men.
• * 1.411

  honoures in this wor lde for the moste part is geuen to worste be∣fore the be•…•… ter.
• * 1.412

  weltheand honour cau seth a man to forgit hī selfe▪
• * 1.413

  •…•…he meke and lowely in the iudg∣mēt shalbe preferred before the proude and ambicious.
• * 1.414

  Christe ou∣ghte to bee vnto vs an exāple of al our doings
• * 1.415

  Christe dis∣pised the pompe of this world
• * 1.416

  Our honore oughte too stand in the deathe and crosse of Christe,
• * 1.417

  The 〈◊〉〈◊〉 waye to a▪ uoyde pryd is for a mā to know hī selfe.
• * 1.418

  •…•…o cause shuld mo•…•… vs to pride if we way•…•… ed it well▪
• * 1.419

  Prid•…•… most euident to∣ken of fo∣lishnes.
• * 1.420

  Anger a fe me•…•…ne of▪ fectione▪
• * 1.421

  Anger a poynte of chyldisshe∣nes and not of manhod,
• * 1.422

  It is mad∣•…•…es to be re •…•…nged of a nothere mans lewd nes.
• * 1.423

  Not to be •…•…ued with a mā•…•… enemyes contumely▪ proueth hī guiltles,
• * 1.424

  Uengeans is not quie∣ted with the lyke.
• * 1.425

  By the de∣syre of ven▪ geance an∣ger increa∣seth.
• * 1.426

  The cōmo dities that comm•…•…e of suffer 〈◊〉〈◊〉
• * 1.427

  A godly les son to auoy de desyer of reuenge ment.
• * 1.428

  The marci full finde•…•…h marcie.
• * 1.429

  we oughte not too be∣leue our sel ues when we bee an∣grye
• * 1.430

  Thinges somtime cō mitted in an ger that is repented after. The diffe∣re•…•…ce be∣twene fren c•…•…e & anger.
• * 1.431

  The maner of an •…•…eful man bla•…•…d
• * 1.432

  howe too withstande all vices.