A shorte recapitulacion or abrigement of Erasmus Enchiridion brefely comprehendinge the summe and contents therof. Very profitable and necessary to be rede of all trew Christen men. Drawne out by M. Couerdale Anno. 1545

Ephes. vi . BE stronge in the lorde , and in the power of his myght . And put on the armoure of God , that yemaye stande stedfaste , agaynste the crafty assautes of the deuyll . For ye muste not wrestelle against fleshe and bloude : But against rule , against power , and worldly rulers of the darkenes of this world , against spretual wickednes , for heauenly thynges . ij . Cor. x Let not youre weapens pertayning to thys battaylle , be carnal thynges , but mychty in God , able to caste downe stronge holdes , and auer throwe the ymaginacion of man , and euery hieth yng that exalteth yt selfe against the knowlege of God , And bryng in to captiuite , al vnderstanding to the obedience of Christo owre lorde and God .

The summe of the prologe .

The preface , prologhe or longe epistle , written to the right vertuous and sage father Paulus Uolzius ( whom allmightie god euen now this last yeare hath delyuered out of this wretched world ) declareth euidently , that though some men haue euen maried them selues to the vayn pastymes and pleasures of the world . Yet god thorow aduersite ( as his accustomate maner is ) nurtureth god throw aduersite calleth his owne children to repentaunce . and teacheth his owne , chasteneth them , and calleth them to a Christen life : To the furthuraunce wherof like as eueryone of us is bounde to bestowe all his laboure and studie . So is not he to be cast awaye , that beyng weake and fraile , not onely desyreth to be vertuous , but also is feruent in lerning the waye of godlines : Wherof they are the best teachers , that auoydinge the tediousnesse of huge and great volumes , do instructe men rather to lyue godly , then to waist their braynes in long and vayne disputacions . For how few so euer they be that geue them selues to ●●ole doctrine , yet the feare of god ( the fruit wherof is eternall saluacion ) apperteyneth vnto all men . Nether doth anye man atteyne so nyghe vnto wisdome , as he that is in loue withall , and appeareth not so much lerned himselfe , as he is Who is wysest and best lerned . studious to allure all other ( yea aswell frend as soo , aswell turke as Christen ) to godlynesse , and is not himselfe ouercome with euel , but rather ouercometh euel with good . For as it is a Christen mans parte to saue and not to destroye , so hath the same right true and effectuous diuynite subdued more people in tymes past to the kyngdome of Christ , then any other artilery , weapen or ordinance of warre . Yea like as oure most cruell enemies maye be mollified and wonne with benefites and kyndnesse , whan we se●e nothyng so much as the it health . Euen so in sekynge their destruction , we maye sooner turne in to turkes oure selues , then that we shal cause them to become Christen men .

Now to considre the corruption of The corruptnesse of the world , this world , and how farre it is out of frame , the darcknesse , the trublous rufflinge , the greate tirannye , auarice and iniquite therof vnpunished : how colde me are in charite , and how greatly geuen to ambicion and lucre : Who lamentinge the same , doth not se thousandes of occasions for us all to take better holde of Christes doctryne , and to haue recourse ther vnto ? Specially considering that the cruell Philistynes preuayle so greatly , and ceasse not ( euen now in oure tyme ) to stoppe it vp , wringing and wresting it to their filthie purposes : oure philistynes yea brablinge and cryeng so sore agaynst it , that for feare men darre not drynke the lyuinge water therof , but must be fayne to take such corrupte lycoure , as come out oft heir all to troden cisternes : euen earthly thynges for heauenly , pelfare of mens inuencious insteade of gods holy commaundmentes . Which trifles yet shal easely of themselues vanishe awaye , yf the light of faith be so kyndlind in oure myndes , that we lese not the rule and patron of Christes loue and charite . And doutles it shal further the gospell most notably prestes . yf they that teach it , do excell in the knowlege and life ther of : and yf Prynces establishinghe no lawes for their pryuers owne pleasure , delite more to refourme their people with mercie , them with crueltie , rather to defende them , then to pyll or pol them . As for Prynces , they shulde without doute vse lesse oppressinge of their people , lesse warrynge one against another , and lesse sheddyng of blonde , yf bisshoppes and prestes that be aboute them , were not readyer to flatre them , then they are since rely to instructe them in Christes doctryne . Which as it manifestly rebuketh couetous pharises , ypocrites and proude riche folkes : So doth it openly teach us to do good , and to be meke and gentle of mynde , euen to oure enemies .

Now though Prynces make many lawes wherof Christ is not the authoure , yet as they are to be obeyed whan they commaunde that which isiust and right , so is it best to suffre them euen whan they be euell . As touching the The comen people , comen people , though their estate be lowe , their vnderstonding ssrosse and weake , and they of dewile bound to obeye , yet for asmuch as they perteyne to the mistical body of Christ , they must be nourished , for borne and cherished after a fatherly maner , vntil they were more strong in Christ . For euery one is not like perfite in te kyngdome of god . Therfore he that is called to more excellentie of giftes , ought ( after the maner of the highest elementes ) to drawe other vnto him , and to helpe that his inferiours maye be transfourmed in to his nature : and not vnder the pretence and cloke of vertue to disagree from the lernynge of Christ , who is the onely marke which euery man ought to shote at , and in no wyse to chaunge it , but to inforce himselfe to come as nye it as he can . Which as it is the higheest perfection alowed of god , so consisteth it not in the maner or kynde of lyuinge , not in garmentes , meates or drynkes , but in the affecte and mynde .

And like as there is no estate of lyuinge but there be some daungers wher into it maye fall , so ought no man to be displeased , but rather to take it in right good worth , whan he is warned therof . Nether is he a condemner of other men , that faithfully sheweth Noting is fre from the cauillation of lewd persons them their dewtie . And yet can ther nothing be fre from the cauillacion of lewde personnes : but what so ener is spoken , yea euen to the praise of vertue agaynst vyce , that same is taken to the worst , and iudged of them to be of a wrong and synistrall opynion . Yea of so corrupte and peruerse iudgmentes are some , that they counte it ( euen in prestes ) to be but a small vyre , which is most abhominable : and also esteme it to be an hye vertue , which hath but onely the visure and appearaunce of godlynes thinkinge them selues better for the ceremonies , rules and trifles of mens inuencion , and yet hauynge no conscience at all to slaundre other men . Nether nede men to feare , that the reprouing of such abuses doth ether subuerte religion or hyndre true obedience . For whom soeuer the holy goost enspyreth , is of his owne acorde without anye maner The holy goost is the anthour of obedience of compulcion readye to obeye , yea euen those rulers that be sharpe and roughe . Who yet neuertheles shulde nomore abuse the obedience of their inferiours , then anye man shulde make his libertie a cloake or couer to his carnal liuinge . Which though some do , yet ought not other men therfore to be locked as Iewes in the bondage of ceremonies . For the more a man is religigious and geuen vnto true godlynesse , the lesse he yeldeth to the ceremonies , of mens inuencion . Wherin yf no man were snared till he were of parfite experience , then like as the fewer shulde be disceaued . Euen so doutlesse ( acording to the desyre of all them that be good ) the religion of the gospell shulde be so pleasaunt vnto euery man , that they shulde be hartely wel content ther with without anye other .

And reason it is , that all thinges geue place to the glorie of Christ , wher with Moses reioyced , that his owne honoure was defaced and mynished : like as also the religions of men shulde be , yf they that professe the gospell dyd lyue therafter . For as they whom we now call religious , are nothinhe like them of the oldtyme , but drouwned in ypocrisie and worldly busynesse , yea nothinge better then other temporall men , saue onely in appearaunce . Euen so shal the vowes of chastite , pouerte , and obedience be better hepte of him that obserueth the profession of holy baptyme , then they be of them .

The rest is then , that seyng the confidence in oure selues is most daungerous , we nether disdayne them that be feble , ner foolishly stonde in oure owne conceate for no dyuersite of lyuinge from other men : But rather folowinge the counsaill of Christ , let us euen frōoure hertes confesse whan we haue done oure best , that we are but vnprofitable seruauntes . And to the intent that we maye be obedient vnto Christ himselfe , let vs be ready not onely to heare them that call vs vnto him , but also to tollerate and suffre the euell : Neuertheles in such forte , that yf they commaunde thinges wicked and contrary to the doctryne of Christ , we rather obeye god , then men .

The first Chapter . How we must watch and loke aboute vs allwaye , whyle we be in this life .

WHo so will escape the daunger of syme , and prosperously go forwarde in the waye of godlynes , must allway The lyfe of man is but a war fayre . considre , that this life of man is a perpetuall warsart , and must be circumspecte , that the world with his delycious and flatring pleasures iugle not his mynde from watchinge , or make him to carelesse , as though he had already conquered his enemies : Who , consideringe they be so many , as namely the wicked and craftie deuels aboue us , the world afore and behinde us , yea on the right hande and on the lefte , aswell Enemies at hande shakyng the wal of oure saules with the gonnes of aduersite , as prouokyng us vnto euell with his vainepromisis : Not onely whyle the slipper and craftie serpent layeth awaythe , euen by oure awne affections and sensualite to entyce and drawe oure myndes vnto mortal and deedly pleasures , But also whyle we oure selues beare a boute with us the olde earthy Adam , oure owne most perilous enemie : Considerynge Isaye , we haue so many deedly enemies , ought we not therfore still to be weaponed and allwaye to watche : Why slepe we then so fast , geuynge oure selues to ydilnesse , to pleasure , to reuelynge , as though we shulde rather lyue in banckettyng , then in warfare against such enemies : Why will we rather make truce with vyce and synne , them with god , whit whom the wicked can haue no peace : namely they that not onely take parte with synne , but vnkyndly also and wickedly breake their appoyntment made with him : Haue we not in we haue promised in baptyme , to fight alwaye vnder the standart of christ holy baptyme professed and bounde oure selues to fight faitfully euer vnder the standart of Christ oure captaine , to whom we owe more then we haue to paye : Do not the badges and signes of baptyme in us testifie , that we are sworne vnto him , neuer to forsake him , wherof the name of Christ also ought to put us in remembraunce . Why are we then such rennagates , that we not onely take parte against him which bestowed his owne life for us , but do it also in a filthie quarel , to opteyne noue other rewarde then the very death of oure soules ? Yf in these mad warres of men , the miserable souldyours do ioperde their lyues are pricked and stered vp vnto courage , thorow the greatnesse of the pray , thorow the comforte of the captayne , thorow the cruelnesse of the enemies , thorow shame of cowardnesse , or desyre of praise . How much more then shulde the hope of rewarde kyndle us to haue lustie stomackes : whan he that shal quyte oure payne yf we wynne the felde , beholdinge us , doth not onely comforte us in oure laboures and trauayles , whyle we are yet fightinge , but also geueth us such rewarde as excelleth all the sences and wittes of man , euen blessed immortalite and heauen it self : The hope of which rewarde shulde by reason enflame the quycke courages of gentle stomackes , seynge he that hath promised , can nether dye ner disceaue .

And consideringe he beholdeth us that seyth al thynges , lyke as very shame of cowardnesse at the leest waye shulde moue us to be lustie in this battayll : Euen so for asmuch as to be praysed of him is very felicite , why ioperde we not oure lyues to haue this prayse : Seynge now we are so circumspecte in auoyding , the daungers and death of the body , why perceaue we not the death of the soule whych is much more cruell : Now euen as the body is out of tempre whan it will kepe no meate , so whan the worde of god semeth bitter vnto Tokens that the soule is sicke . ●s , yf oure mynde ryse against it , yf oure memory kepe it not , yf we thynke not vpon it , net worke therafter : Yf oure soule grudge , or be weake and faynt to worke the dedes of mercie , to suffre trouble or losse : Yf the eyes of oure mynde be waxen so dymme , that they se not the cleare light of the treuth : Yf oure inward eares heare not the voyce of god : Summa , yf we lacke al oure inwarde feling and perceauyng of the knowlege of god . It is an euident token not onely that oure soule is acrased , but also deed , because god which is the life therof , is awaye For felyng is a token of life : and like as the body is not alyue yf he fele not the prickinge of a pynne .

Euen so whan we are wounded in oure soule and haue committed euell , yf it greue us not , then is not oure soule alyue , but deed : For the which cause also Christ called the Pharises paynted sepulcres , namely because they bare deed soules aboute with them Wherfore considering that the bodies of good men are the temple of the holy goost , and for asmuch as ( acording to the gospell ) the mouth speaketh out of the abundaunce of the hert , No doute we wolde speake the lyuely wordes of god and worke his dedes , yf he oure lyfe were present within oure hertes .

Thus though we fight in straunge and wonderfull ioperdies , with many violent and subtill aduersaries , yet haue we causes sufficient to be of good conforte For though oure enemies be greuous : Causes of consolation . yet haue we present helpe at hande . Though they be many agaynst us , what matter is it whan god is on oure syde : Yf he staye us , who can cast us downe : As for oure enemie , he is no new soldyour , but one that was ouercome many yeares agoo , and ouer throwne by the might of Iesus christ : as he shal non also be subdued in us bi the same power , yf we as lyuely membres remayne in Christ oure heade . For tough we be not strong in oure owne strength , yet in him we shall be able to do all thynges . Yf the ende and victory of oure warre depended of fortune , them might we donte therof : but it is certayne and sure , namely in the handes of oure protectoure , whose benignite neuer fayleth man . Wherfore yf whe beynge thanckfull vnto him that for oure how we maye wynne the felde saluacion first oppressed the tyrannye of synne : Yf we be not carelesse ner negligent , but with all diligence do oure parte agayne , and be of good comforte : Yf we I saye , fightinge on this maner do folowe his ensample , nether bearinge us to bolde vpon the grace of god , as they do that be carelesse : nether casting awaye the confidence of mynde , as do they that mistrust his mercie : Then thorow his strength we shall be sure in conclusion to wynne the felde .

The .ij. Chapter , What weapens are to be vsed in the warre of a Christen man .

LYke as nothing perteyneth more to the warre of a Christen man , then to knowe with what weapens he must fight , and to haue the same alwaye readye at hande : Euen so ( consideringe the aduersary is neuer ydle ) we ought not to ceasse from warre , but yf we wil fight against the multitude of vyces , we oughte alwaye to watche , to haue oure mynde armed , and to take the weapens of defence , but specially to prouide us of two , namely praier two weapens and knowlege , which be the chefe armoure of a Christen man . Perfite praier lifteth vp te mynde vnto god : knowlege armeth the mynde with halsome preceptes and honest opynions . These two cleue so together , that the one can not lacke the other : For as the one maketh intercession , so the other teacheth how we ought to praye , namely in the name of Iesu , and what we ought to desyre , euen that which is wholsome for oure soules health . Now though praier be more excellent , because she thalketh familiarly with almightie god , yet is knowlege no lesse necessary : Which as it ought not to be vnparfite , so ought not prayer to be faynt , slacke , or without quycknesse . Nether can we wel perfourme the great iourney that we haue to go , without the ayde and helpe of these to weapens . The vse of praier is , not to momble & bable much , as they do The vse of prayer that are not rype in gods sprete . For fyve wordes spoken in knowlege , are better , then ten thousand babled with the mouth . Nether is it the noyse of our , lippes , but the feruent desyre of the mynde that god aloweth . Which feruent prayer with like studie or meditacion of the holi scripture , is able as , wel to put abacke the greate violence of our enemies , as to make easie any greuous aduersite . Yf we with this heauenvly Mannaād foode of god be refreshed in the furtheraunce , of oure iourney , it shal make us bolde and stronge , to buckle with oure enemies . For the doctryne of god as it onely is pure and vndefyled ( contrary to the nature of mens doctrynes ) Euen so , to them that spiritually vnderstonding it , maye abyde the hearyng therof , ther is nothing sweterner more pleesaunt , and therfore the more the doctryne of God . worthy to be searched and wel pondred . This is the ryuer of conforte , the fountayne of ease , the wel that refreshed the weerye , the water of Siloe , where the blind recouer their sight . To the studie wherof yf we applie oure selues wholly : that is , yf we exercyse oure myndes continualli in the lawe of god , we shal be so armed , that we nede not to feare anye assaulte of oure enemies .

Touchinge the heithan Poetes and Philosophers , yf we taist of them measurably , so that we waxe not olde ner ●ye in them , they are not utterly to be disalowed . Yea what soeuer they teach welle , ought nomore to be despysed , Liberall sciences are not to be dispysed . then was the counsail of Iethro whom Moses folowed . As for such as wryte vnclenly , we ought either not to touch them , or els not to loke to farre in them . To be shorte , al maner of lerninge shulde be taisted in due season and measure , with good iudgment and discretion , vnder the correction of christes doctryne : so that the wisdome of god be aboue al other , oure best beloued , oure doue , oure swete hert : Which maye not be touched , but with cleane and washen handes , namely with high purenesse of mynde and due reuerence : for so comminge with reuerence ought 〈…〉 vnto it , we shal se the pleasures , delicates and deynies of oure blessed spouse , the precyous Iewels of riche salomon , euen the secrete treasure of eternal wisdome , Wherfore consideringe the verite of god nether disceaueth ner is disceaued , we ought to geue more credence ther vnto , than to any thynge that we do bodely either se or heare .

As consernyng the interpretours of the holy scripture , we ought not to chose Expositours of scripture them that teach to brawle and contende , but such as go farthest from the lettre : whose godlynesse and holy lyfe is knowne , whose lernynge is more plenteous , and whose exposicion is most agreable vnto gods worde . Now as we ought to growe vnto parfitnesse and strenght in the knowlege therof , and not still to be children . Euen so yf we will haue it to be sauery vnto us , and to nourishe us , we must not reed without vnderstunding ( as clostres do ) but breake the codde , and failt of the swetnesse within : specially consideringe that as it is the sprete and not the flesh that quyckeneth , so wil the father of heauen be whorshipped in the sprete , and not in the barcke of the lettre . Wherfore tough we shulde not despise the weake , yet ought we to make spede vnto more secrete misteries , and to stere vp our selues ther vnto by offten prayer , till it please god thorow his sonne Iesus Christ to open it , that yet is shutt , vnto us .

Now tho oure purpose , yf we wandryng thorow out al doctrynes , pyke and chose out the best , and by the example of the bee , refuse the poyson , and sucke out onely the wholsome and swete Iuce , it shal arme oure myndes the better to a vertuous conuersacion . But that deuyne harnesse which with no weapen can be persed , is fetched onely out of the armory of holy scripture , wher with oure Dauid Christ Iesus brake the forehead of oure aduersary . Wherfore if we list to go vnto the store house of gods scripture , we shal there In the armoury of gods word are the best weapens fynde the true armoure of this warre , valeaunt in god not onely to destroye fortresses and counsails and euery highe thing that exalteth it selfe agaynst the doctryne of god , but also to resiste in the daye of aduersite , and to quench al the whote and fyrie weapens of oure cruell enemie . Such weapens or armoure of light ( though we be the refuse and aut caltes of the worlde ) hath almightie god geuen us , to make us stowte and lustie in his warres . For in his armory fynde we the harnesse of Iustice and verite , the buckler of saith , the helmet of health , and the sworde of of the sprete which is the worde of god : Wherwith yf we be diligently couered and fenced , ther shal no tribulation , straitnesse , hunger , nakednesse peril persecution , &c. Separate us from the loue of god . Such armoure , Isaye , shall holy scripture mynistre abundauntly vnto us , yf we occupieng our tyme therin , do use the same wisely .

The .iij. Chapter , How that the first poynt of wisdome is , a man to know him self . Of two maner of wisdomes , the true , and the apparent .

YF we thus warre now , intendinge to opteyue the peace which Christ onely geueth , we must strongly fight agaynst oure owne vices , with whom , god oure onely peace and felicite , is at variaunce : Of the which felicite they are utterly voyde , yea very wretches , filthie and vnhappie , that lyenge still in the night of ignoraunce and foolishnesse , are destitute of his wisdome : yf we be wyse , we shal be conquerours of the enemie . Wherfore like as worldly wisdome is foolishnes worldly wisdome . before god , euen so yf we be wise in him , it oughte not to discorage us , whan the worlde iudgeth us to be fooles , to be disceaued , to dote , and to be mad bedlems , because we intende to departe toward Christ . Is not this a miserable blindnesse , sore to be mourned , whan in trifles and thynges of no value , yea vnto filthynesse and in euel onely , men are cleare witted : and in thynges concernyng saluacion and in goodnesse not to haue much more vnderstonding than brute beestes ? O how good a thing is it to haue knowlege , to be willinge to lerne , and to be abedient vnto the trueth ? Contrary wise a very euel thing is it to lacke knowlege : yea as he is good for nothing which hath no wisdome . So is it a worse thing to disdayne to lerne : But to withstande and repugne the trueth is worst of al , and farthest To withstand the trueth is worst of al. from grace : Namely , whan men despise the wisdome of god , and thinke scorne to be taught of it : For the which cause he himselfe shal utterly forsake them , and reioyse in their destruction . For to counte it madnesse whan one lyueth godly , is a very beestli and deuelishe wisdome , after the which foloweth presumption , blindnesse of mynde , rage and tyrannye of affectious , and finally the whole heape of all vices and libertie to do what one lysteth , yea custome of synne , dasyng of the wittes , bodely death , and afterward death euerlastinge . Thus we se that the mother of extreme mischefe is worldy wisdome .

But contrary wise of the wisdome of god come all good thinges , specially so bernesse , the frutes of gods wisdome . meaknesse , the secrete ioye of a cleare conscience , which vanisheth not awaye , but groweth to eternall gladnesse and mirth . This wisdome must we requyre onely of god with feruent praier out of the vaynes of holy scripture . The chefe parte of it is to know oure selues , which we shall do the better , yf we well considre , what we be inward and within our skynnes .

The .iiii. Chapter . Of the outward and inward man .

Almightie god made man at the first of dyuerse partes , coupled with blessed concorde : But the serpent the enemie of peace , put them asunder agayne with vnhappie discorde , so wynge the poyson of discension betwene them that were honestly agreed . Insomuch that now nether the mynde can rule the body without businesse , nether wil the body obeye without grundginge , For where as in man ther shulde be such an ordre , that like as in a prosperous comynaltye , for auoydinge of debate and strife , the wysest beare most rule , and the subiectes obey their officers : This origenal decree of nature and first example of honestie notwithstonding , the ordre in man is so troubled , that the subiectes wil not obeye the Sensualite wil not obeye reason prynce : Yea the corrupte affections and appetites of the flesche stryue to be more master than reason it selfe . Which vnquiete affections who so ouercometh , the same lyueth ablessed life , mounting vp to celestiall thinges : and as a kyng endowed with wisdome , willing and purposinge to do nothing amysse , nothinge against the iudgment of reason , nothinge in ordinatly , nothing frowardly , nothing corruptly .

The .v. Chapter . Of the diuersite of affections .

THe eternal lawe which god hath created in in the right reason of man , teacheth him to abhorre al corrupte affections , and not to lyue after them , which thing euen the heithen philosophers do also confesse . Now as we are bound sureli to know what motions we be most enclined vnto , so ought we to understond , that thorou right reason ( which is the power of gods holy sprete ) the most violent of them maye either be refrayned , or els turned in to vertue Trueth it is , that as some man is more prone vnto vertue than some , either bi reason Some man is more prone to vertue then some of the influence of the celestial bodies , or els of oure progenitours , or els of the bringinge vp in youth , ar of the complexion of the body : Euen so some vices folowe the countrees , some the complexion of the body , some the age of man , some be appropiated vnto kynde . And some tyme an euel disease of the man is recompenced with another certayne contrary good gifte or propertie . As for the vices that are nighest vnto vertues , we must amende them , and turne them in to that vertue which they most nighe resemble . For let a man that is soone prouoked vnto anger , refrayne his mynde , and he shal be nothing faynt herted , but bolde yea and fre of speach without dissimulacion , The nygarde , by the exercyse of reason , shal be thrifftie and a good husband : The flatrer , shal thorow moderacion , be curteys and pleasaunt : The obstinate maye be constant : Solemnesse maye be turned to grauite : One ful of foolishe ioyes maye be come a good companyon . But in any wise must we beware , that we put not the name of vertue to anye maner of vice , as to cal crueltie , iustice : envie , zeale . The waye The waye to felicite . them to felicite is first to know oure selues : Secondly , to do al thinges after the iudgment of reason , whose mouth must not be out of taist , but without corrupcion . Now as ther is no greather rewarde them fēlicite : euen so that which vnto oure onely strength is hardest of al to do , is most easie yf we loke vnto god oure helper . Wherfore yf we grounding oure selues vpon a sure purpose of a perfite life , do feruentli set vpon it & go lustely vnto it , no doute we shal be able to bring it to pas : for to be willinge to be a christen man is a greate parte of Christendome . A good wil doth much And though the beginning of a thing be neuer so harde , yet the waye of vertue in proces doth waxe easie : shal beestes be more ready to be tamed , than we in our mindes ? Sal we for the healt of our bodies be ruled by the counsail of a phisician beynge a man , and not master our awne affections at the commaundement of god him selfe , to haue a quyete conscience al oure whole life ? Shal we do more so saue oure bodies from liknesse , then to delyuer both body and soule from eternall death ?

The .vi. Chapter . Of the two partes of man , proued by holy scripture .

AShame it is , that in this warre men be so rude and vnexercysed , that they know not the dyuersite betwene reason and affections . For that the philosophers call reason , the same doth S. Paul sometyme call the sprete , sometyme what reason is . the inward man , somtyme the lawe of the mynde . That they call affection , calleth he somtyme the flesh , somtyme the body , somtyme the outward man , the law of the membres , and the body of death . And thus oure warre is peace , life and libertie of the soule : but death and bondage of the fleshe , with al his lustes . Now where as Plato put two soules in one man , S. Paul in one man maketh two men ; so coupled togheter , that nether without other can be either inheauen or hel . And againe so separated , that the death of the one must be the life of the other . This is the olde debate betwene the two twynnes Iacob and Esau Iacob and Esau , which or euer they come to light , wrastle together within their moters wombe . Betwene these two brethren is neuer ioyned parfite concorde . For Esau hateth Iacob , who hauing Esau euer suspected , darre not come within his daunger . With thing auoyde the ioun sail of the flesh shulde teach us to suspecte oure owne sensual fleshe , and alwaye to eschue the counsail therof . Yea mete is it and conuenient , that the woman be obedient to the husbande , that Isaac be more set by then Ismael , that grace increace , and tirannye of the flesh mynishe . For whan carnal affections ware olde , then springeth vp to blessed tranquilite of an innocent mynde , and sure quietnesse of the sprete . Let not Ismael therfore the childe of the flesh disceaue us with his pastyme and pleasures , but let oure Isaac alwaye suspecte him , and flee the occasions Flee the accasions of synne of synne . For ful wilde is the flesh , so that the trouble therof is expedient , to the exercyse of vertue , to the custodie of humilite , to nurtoure us , and to teach us whan we are tempted , first to desire helpe of god : secondly , that yf we be his , no tentacion can be daungerous vnto us : And finally against al vain glorie , agaynst so wilde and manyfolde affections , to be euer stil , wrastleng . For by such victory we shal be sure of the blessinge of god : and opteyne grace to be at another tyme much 〈…〉 armed against oure enemie : 〈…〉 halt not on both sydes , but leene more to the sprete of god , then to oure awue carnall affections : Which yf we manfully subdue vnto the end , we shal be sure after these trublous stormes to haue true quietnesse , euen to se the lorde , to taist and fele how swete and pleasaunt he is , and to opteyne eternal consolacion in him .

The .vij. Chapter . Of the thre partes of man .

MAn , after the mynde of Origen is made of thre partes . The first parte is the flesh , wherin The flesh , the malicious serpent thorou origenal frespace , hath written the lawe of synne , wherby we be prouoked vnto fylthynesse , and coupled vnto the deuell , yf we be ouercome . The second parte is the sprete , wher in we represente the symilitude of the nature of god , The sprete . who after the eternall law of his owne mynde , hath grauen therin the lawe of honestie , wherbye we be knett vnto god , and made one with him . The thirde parte is the soule , partaker of The soule the sensible wittes and naturall mocions , wo yf she forsakyng the flesh 〈◊〉 unto the sprete , becometh 〈…〉 . But yf she foolowe the corrupte affections of the flesh , then ioyneth she herselfe vnto an harlot , and is made , one body with her , that beyng an euel , straunge , flatryng , foolishe and babling woman , breaketh her promes , and forsaketh the husband of her iouth . Wherfore yf we enclyne vnto the sprete , it maketh us not onely blessed , religious , obedient , kynde and mercifull . But also teacheth us to desire celestiall and necessary , pure , parfite and godly thinges , to obeye God more then men : and though some affections be disguised with visers of vertue , yet not to be disceaued with them . Yf we enclyne to the flesh , it maketh us beestes , despysers of God , disobedient , vnkynde and cruel , yea and causeth us to desire delicate , pleasaunt and filthie thinges . The rule of true The rule of true godlynesse godlynesse therfore is to leene so nighe vnto the sprete , that for any good inclinacion or vertue we ascrybe nothinge to oure selues : that we do nothing for our awne pleasure or advauntage : that for obseruyng of outward thinges we iudge not oure selues better than other men : that we regarde more our neghbours nacessite , and be readier to helpe them , then to kepe mês tradicions : that our loue be chaist and spiritual , and that nothing be so deare vnto us as Christ himselfe .

The .viii. Chapter . Certaine general rules of Christen lyuinge .

Now to guyde and conueye us out of the blynde errours of this world , vnto the pure and cleare light of spiritual liuinge , we must of vertue and godlynesse make euen a crafft and occupation : the rules wherof yf we do folow , and manfully exercyse oure selnes therin , the holy goost shal bring oure purpose for ward . These preceptes shal do us much good agaynst blindnesse , against the flesch , and against oure awne weaknesse , namely thre euel , that proceading of origenal synne , remayne still in us , to nurtoure us , and for the increace of vertue . For where as blindnesse cancred with corrupte and euell bringing vp , lewde company , froward affectious , darknesse of vices and with custome of synne , dymmeth the iudgment of reason : so that in the election of thinges we be disceaued , and in stead of the best , folowe the worst . The first poynt is therfore , that we haue Thre necessari poyntes knowlege to discerne what is to be refused or clene obbolissed , and what is to be accepte . Secondly , where as the flesh draweth us to in ordinate affection we must hate that wich we knou to be euel , & loue that which is honeste , wholsome and good . Thirdly where as infirmite ouercometh us is either with tediousnesse or with tentacion , we must be of good corage : and so contynue in the thinges which we haue wel begon ne , that we faynt not : and that after we haue set oure hand to the ploughe , we loke not bacward , til we haue opteyned the crowue promised .

The .ix. Chapter . Against the euel of ignoruance . The first rule .

THe first rule must be , that we so iudge both of Christ and of his We must iudge wel of scripture , not douting in the promises of god . holy scripture , that we be sure , how that it greatly perteyneth to oure health , and that though al the world be against it , yet nothing that we perceaue with oure natural senses , is or can be so true , as it that is red in the scripture , enspyred of god himselfe , brought forth by so many prophetes , approued with the bloude of so many martirs , with the consent of all good men so many hundreth yeares , with the doctryne and life of Christ himself , with so many miracles , &c. Which scripture is so agreable to the equite of nature , and euery where so like it selfe , so rauiseth , moueth , and altred the myndes of them that take hede thervnto , yea and telleth of so many , great , wonderful and true thinges , that yf we oft considre the same , it shal stere us vp vnto more feruentnesse both of faith , praier and vertue , beyng sure , that as the rewarde of vice and of these momentany pleasures , is both vexacion of mynde and eternall punishment . So vnto good men shal be geuen and hundred folde ioye of a pure conscience , and finally ouerlasting life .

●he .x. hapter . The seconde rule .

AS the first rule is than , not to doute in the promises of god . So is With a good corage must we entre in to the waye of saluacion the seconde rule , that we entre in tho the waye of saluacion gladly , boldly , and with a good corage : that we be alwaye ready for Christes sake to lese both lyfe and goodes : that we be not negligent , but feauent : that we suffre not the affections of our louers , the pleasures of this world , the care of oure housholde , the chaine of wordly busynesse , to hold us back from the kyngdome of heauen . For we must for sake Egypte , that we turne not agayne to the flesh portes therof : So haist out of Sodome , that we loke not back : So fiee out of Babylon and from the vyces therof , that we do it spedely without prolonginge of the tyme : that we trust no longer to our selues , but committe us wholli vnto the lorde , that we serue him altogether , and no other master : that we halth not on both legges . For the lorde is so gelous ouer oure soules , that he wil haue al that he hath redemed with his bloude , and can not suffre the fele shipe of the deuell , whom he ones ouercame by his deathe . So be there but two waies onely , the one of Two wayes onely saluation , the other of perdicion . The strayte waye is it that we must walke , wherin to , though few do entre , yet must we considre that we are as much bounde as other men , to leade a Christen lyfe , to take Christes crosse vpon us , and to folowe him . For yf it belong vnto us to lyue with Christ , and to ryse agayne to eternall lyfe , then belongeth it also vnto us to dye with him , and to be crucified with him as touching the worlde , synne and carnal desures . Which as it is an hard thing and knowne wnto few , so is it the comen and general profession of al Christen men , sworne and promised in baptyme the most holy and religious vowe of all . And though there be neuer so few that perfitly folowe the head , yet must we al enforce oure selues to come therto . For of al Christen men they are the best , that with stedfast hert and purpose are stil mynded so to be .

The .xi. Chapter . The thirde rule .

THe thirde rule is , that we utterly despise and count for a thing we must despise what so euer leadeth from the waye of Christ . of naught , watsoeuer wold feaer us from the waye of vertue and of Christ , Which as it is of al other lifes the most commodious . So euen at the first ceaseth it to be sharpe , and in proces is made easier , pleasaunt , and delectable , wherby we go with sure hope , and that without laboure , to eternal felicite : where as these mad men of the world , with their owne extreme laboure , purchase eternal death : non though the waye of godlynesse were much more laborious than the waye of the world yet the hope of rewarde and the conforte of god swageth the tedioussnesse therof , and of bitter maketh it swete . But in the waye of the world , one care and sorou springeth of an other without any quietnesse . For notging is filthier or more laborious , then , the bondage of nothing worse , than to be seruaunt vnto synne Egypte nothing more greuous then the captiuite of Babylon , nothing more intollerable than the yoke of Pharao and Nabugodonosor . But Christes ioke is pleasaunt , his burthen is light . Summa there lacketh no pleasure , where a quyete conscience is : No misery , where an vnquiete conscience crucifieth te mynde They that out of the vices of Babilon are conuerted vnto the lord , haue , experience herof , and can tel us , that nothing is more greuous , than vice : nothing more easie , more chereful , or more confortable than is vertue . Neuertheles though both the rewarde and laboures of vertue and vice where like , yet were is better to be vexed with Christ , then to swymme , in pleasure with the deuell : which is so filthie , cruell and discentful a master , that euery man shulde flee out of his seruyce , wherin is nothing but greuous laboure in purchacyng , sorou and thonght in lesyng , yea many thousand ioperdies , miserable care , perpetuall tourment , mischaunce labour spent in vaine , much grefe of hert and mynde . But What they op●●yne that conuerte vnto god . who so endeuoureth himselfe with sure purpose to come from the vicious world to a good conuersacion in Christ , opteyneth that he seketh , chaungeth trifles with thinges of more value , yea filuer for gold , flynt for precious stone , findeth better frendes : for outward pleasures and riches of the body , euioyeth such as be 〈…〉 better purer & more certayne : So that his losse shal be tourned to advauntage , aduersite to solace , rebuke to praise , vexacion to comforte , bitter thinges to swete , euel to good .

The .xij. Chapter The fourth rule .

THe fourth rule is , that we haue none other marke and ensample Christ onely must be the marke and ensample of our lyuing of lyuing , saue onely Christ who is nothing els saue charite , simplicite , innocencie , pacience , clēuesse , & what soeuer he himselfe taught : To whom we directe oure iourney , yf we be so geuen oneli vnto vertue , that we loue & desire nothing but either Christ , or els for Christ : hating , abhorringe , flyeng & anoydinge nothing but onely sinne , or els for sinnes sake . And thus yf oure eye be pure , al oure bodi shal be bright so that what soeuer honest or indifferent thing we take in hande , it shal turne to oure welth . As for filthie thinges , nether advauntagener punishment shulde make us to committe them . Meane thinges verely and indifferent ought no farther to be desyred , then they are profitable to a christen liuing . As for an ensample . Conning or lerning must be loued for christes sake : so that whan we know him and the secretes of his scripture , we loue him in such sorte , that openyng him vnto other , we both take frute of him our selues , and yf we haue knowlege of other sciences , we vse them all to his honoure . For better it is to haue Loue is more excellent then knowlege lesse knowlege & more loue , then much to know and not to loue . This euery thing , so farre forth as it helpeth most vnto vertue , ought chefely to be applied . But rather ought we to lack them then that they shulde holde us back from Christ : Unto whom we ought to haist so ferueutly , that we shulde haue no leysure to care for other thinges , whether they be geuen us or taken awaye from us : but euen to vse the worlde as yf we vsed it not . After this rule yf we examen al oure studies and actes , than like as hauyng a craft or occupacion we wil not laboure to defraude oure neghbours , but to fynde oure housholdes and to wynne them vnto Christ . Euen so whan we fast , praye or vse any such lyke , we shal not do it for any carnall purpose , but proceade on stil til we come vnto Christ , nether goyng out of the waye , ver doyng or suffring any thing , that shal not mynistre vnto us some occasion of godlinesse

The .xiij. Chapter . The fifth rule .

THe fifth rule is , that we counte it parfite godlynesse , alwaye to We must ascende from thinges visible , to thinges inuisible applie our selues to ascende from thinges visible to thinges inuisible . Which yf we do not : then are we no true honourers of god , but playne supersticious . And yet beyng straungers in this visible world , what soeuer offreth it selfe to oure sensible powers , we considering it , ought to applie the same either to the world angelical , or els to maners , euen vnto god , and to the inuisible porcion of oure selues . And thus the thing that we perceaue bi our sensible wites , shal be vnto us an occasion of godlynesse : Yea by the light of this visible Sonne we shal lerne , that great is the pleasure of the inhabitauntes of heauen , vpon whom the eternall light of god is euer shyninge . And like wise by the darck night , we shal thynke how horrible it is , a soule to be destitute of the lihht of god : and that yf the beautie of the body be pleasaunt , the beautie of the soule is much more honest . For the lesse felyng we haue in thynges transitory and of the body , and the lesse we are moued thee with , the more the lesse delyte we haue in erthy thinges , the more pleasure haue we inheauenly . swetnesse we fynde in thinges perteyning to the sprete , and the better are we aquainted with thinges eternal : to the loue wherof we ought to arrise from thinges temporal , & in comparison of the other euen to despyse them , and more to fear the disease , poyson and death of the soule , them of the body : Yee the wrathe of god , more then any thonder or lichtenyng , The misterie therfore in al thinges ought to loked vpon , aswel whan we considre the outward creatures & workes of god , as in the studie of his holy scripture : the sprete wherof & not the baren lettre must specially be searched out , & the allegories handled , not dreamyngly allegories . or vnfrutefully , nether with subtyl disputacions ) after the maner of oure diuynes , that are to much addicte to Aristotel ) but wel fauouredly , after the eusample of the olde doctours : for in asmuch as it is the sprete that geueth life & libertie : therfore in al maner lettres & in al oure actes we must haue respecte to the sprete & frutes therof & not to the flesh & his frutes : wishing rather to be priuely alowed in the sight of god , them openly in the sight of man : rather to In sprete & verite wil god be worshipped . whorsipe god in sprete & verite , then other wise , rather to eate Christes flesh & drinke his bloude spiritualli , them oneli with the mouth : rather to be quickened & to haue life in the sprete , them hangings . Ihons gospel or an Agnus dei aboute oure neckes , to reioyse in any carn all thing , where the sprese is not present : rather to be one sprete with the sprete of christ , to be one bodi with his , to be a quicke membre of his church then without frute to saye or heare many masses : rather to haue a cleane & saueri minde , and to studie to walke with christ in new life , them to haue the bodi washed , touched with salt , anointed , or sprencled with holy water : rather to ropresēt & folou the vertuous & blessed doctrine of sayntes , We must folow christ in his saintes . yea to counterfaite christ in them , then to reioyse in touching their relikes , to honoure their bones , or to be buried in a gray freres cote rather to expresse the lyuely and very ymage of Christ set forth in his owne ductryne , and liuinge , them to crepe to te crusse , or ta haue at home a pece of the wod that it was made of : rather to ascende to more parfitnesse of the sprete , to grou in parfite loue and charite , and to offre a contrite and humble hert vnto god , then to haue confidence in carnal thinges , or supersticyous ceremonies , tradicions and inuentions of men : rather to do the thinge that the eyes of god requyre , them to please the eyes of men : rather to procure the quyetnesse , and innocencie of the mynde , and to seke the nourishment the rof by the true hearing , seynge and feling of the word of god in the soule , them by the outward senses of the body : rather with inward medicynes to heale the hurtes of the foule , and by the winges of loue to flie vp to the sprere , then crepyng on the ground with vncleane beestes , to be stil vnlerned in the misteries of Christ , or to be destitute of the swete lycoure that commeth of him .

The .xiiij. Chapter . The .vi. rule .

THe sixte rule is , that varieng as much as is possible both from We must vary from the comen people , the dedes and opynions of the comen sorte of men , we fette the ensample of godlynesse at none , saue onely at Christ himself , the onely true patron and fourme of lyuinge , the onely true pathe and right hie waye . For loke as are the opinions wher with oure myndes be instructed , such are also oure maners and conuersacion . And therfore Christen men in bringing vp their children , shulde chefely care , that euen from the cradle they be Christenly persuaded , and not lerne to synge filthie or wanton songes , to wayle or wrynge their handes for the losse of worldly goodes , to recompence euel for euell . For towe is not readier to catche fyre , then man is disposed vnto vice : which chefely proceadeth of euel opinious , whan in steade of a swete thing , we embrace it that is sower , and whan for it that might do us good , we folow our oune damage and losse . Wherfore considering that the comen sorte of people and their maners now adaies be most corrupte , and seyng ther is no worse authour of lyuinge than they be : for asmuch Isaie , as the flocke of good men is but smal , peavice more regarded then vertue . No estate , nothing shulde make us to go from the trueth , no opynion , no name or parsone of man shulde moue us to tread one ynthe from Christes trueth , or from the lyfe of vertue : Wherof non adaies men are more ashamed , then were the Neithen in tymes past : Yea to be a right Christen man , is accompted euery where a very vyle thing : so vayne is the world and in so great reputacion haue thei it to be borne of noble bloud , to be riche , to haue their pleasures , to be strong and valeaunt , to be praised of the world , to be accompted worldly wyse : whan in veridede the chefest nobilite of al is to be the child of god , the chefest riches is to true nobilite true riches . true pleasure true strength possesse him in whom are al thinges : the chefest pleasure of al is so to delite in Christ , that we be moued with the loue of none other lust : the chefest strength is , whan a man hath so ouercome himself , that he can finde in his hert to deipise al iniuries , to recompence good for euel , to praie for them that curse him . The chefest praise of al is , for godlynes sake to be true praise mocked & laughed at of euel men , & to be approued of Christ : the chefest wisdome of al is , to be circumspecte in prouidyng true wisdome for the life to come . Summa , we must not conforme our selues to this world , but so alter oure myndes , that we herken and approue , not what is the wil of men , but what is the good , wel pleasinge , and parfite wil of god . For yf we moue not the eyes of oure hert from Christ , but folowe his verite , we shal not go out of the waye . Yf we walke after his light , so that it shyne vnto us , we shal nether stumble in darknesse , ner fal in to the blynde errours , opinions or sectes of the world .

The .xv. Chapter . Opynions mete for a Christen man . we are not borne for our selues

THis excellent lernyng then of Christ must be stablished in us , that we thinke us not to be borne vnto oure selues , but to the honour of god and welth of al men . So that louyng him agayne which bestowed himselfe on us all toghether for oure redemption , we also for his sake loue other men , and abhorre their vices : hauing not onely respecte to their nede , and what we are able to do for them , but also remembringe the manifolde causes that by reason shulde moue us to loue them , to tendre them , to be at one with them , and not to accompte them as straungers , or to hate them for any alteracion of vesture or of any such trifle yea in no wise to despise them , but estemyng their hurt our awue , to considre , that what soeuer we haue receaued it is geuen us to bestowe vpon them , and to increace in edifieng of them in charite . This lerninge wil induce men to desyre no vengeaunce , but to be the sonnes of their father in heauen , to ouercome euell with good , to suffre hurt rather then to do it : to forgeue other mens offences : to be gentle in maners : Yf they be connynge , to for heare and amende the ignorance of the vnlerned : Yf they be riche , to be circumspecte in distributinge the goodes that god hath geuen them ; In pouerte to be aswel content as other men : In office to be more carefull and diligent in consydering their charge : In notyng the maners of euel persones , yet not to despise the profession of vertue : In labouring for a comen office or in executing of the same , to do it alwaye for the profit of the comen and not for their awne singular welth : beyng ready , euen with the losse of their awne life and gōodes , to defende that which is right : beyng lothe to haue preeminence , Offices of Christen men . which yf it chaunce vnto them yet to thinke that they also haue a lorde and master in heauen , euen Iesus Christ , and that no man is bounde to folow his doctrine more strately than they that he will of no man aske more straite accomptes then of them , that they leine not to their awne willes , that they flater not themselues in euell : that their maners besuch as deserue riches , honoure , reuerence , dignite , fauoure , and auctorite : that they them selues be not giltie in the offences which they do punishe in other : that they despise no man in comparison of them selues : that in bearinge rule , they mynde not so much to excelle as to profite all men : that they turne not to their awne profit the thinges which are comen , but bestowe that they haue yea and themselues also vpon the comen welth : that in their titles of honoure they refarre all such thinges vnto god : that in mynistring their office , they fetch not ensample of their predecessours , or of flaterers , but onely of Christ : that they be ready rather to lese their domynions then Christ , who hath a farre better thing to geue them . For nothing is so comly , so excellent , so gloryous , to kynges , prynces and rulers , as in symilitude to drauwe nyghe vnto the highest , greatest and best kyng , euen Iesu : Namely , in steade of violence to xeercyse charite , and to be myuistre vnto all men . Inconclusion , we must so cleue vnto the lerning of Christ , and be so circumspecte ther in , that we cloke not oure We maye not cloke our awne vyces with other mens falles . awne vices with other mens failes . For though holy men haue somtyme done any thing not to be folowed ( as Dauid , whan he commutted aduoutrie and murther : Salomon , whan he had so many quenes and concubynes . Not , whan he was droncken : Loth , wan he laye with his awne daughters : Mary Magdalene , whan she syune so sore : Peter , whan he denyed the lorde : Paul , whan he persecuted the church of god . ) Yet ought we to do nothing that varieth from Christ : but as we haue bene like other men in synne , so shulde we be companyons and parteners also with them that repent and turne vnto god . And as for other mens dedes , we ought not churhshly so much to barch agaynst them , nether with cruelnesse to feare them , as with softnesse and fayre meanes to amend them and allure them vnto Christ .

The .xvi. Chapter . The .vij. rule .

THe seuenth rule is , that studieng We 〈◊〉 still be clymmynge vp vnto godlynesse . diligently to draw on still as nighe as we can to the beholding of heauenvly thinges , we turne oure myndes so feruently ther vnto , that the very loue of Christ cause us to hate all transitorp and filthie thinges : which shal waxe the more vyle vnto us , the more we set by thinges inuisible . Therfore ought we so to prece vnto the best , that though we be not so parfite in all thinges as we shulde , oure mynde yet be not defyled with greuous offences , but more receaue able of the benefits of god . And though we can not do so well as holy and blessed men haue done before us , yet let us committe no worse thinges then the heithen : Who though they had no parfite knowlege of god , yet was honestie dearer vnto them , then either fame , goodes , life , or any thing els in the world . And doutlesse it shal notably withdraw us from synne , yf we pondre well in our myndes we must pondre the commodities of synne . the incommodities ther of , as infamye , pouertie , losse of goodes , waysting of tyme , the hate of good men , grefe of mynde , miserable vnquietnesse of conscience , with thousandes mo such like inconueniences . Wherfore better it is that oure youth beleue this to be the propertie of synne , them with wofull experience to lerne it in them selues . And though we can not atteyne to the most excellent vertue , yet shal it profit much , yf we beyng but in cyuile or morall vertues , ronne not headlonge in to all kynde of vyces . Notwithstonding for asmuch as that is not the resting place and quyet hauen of felicite , but a shorter iourney ther vnto , we must pray still vnto god , that he will vouchsafe to plucke us vp to better thinges .

The .xviij. Chapter . The .viij. rule .

THe eight rule , that whan the storme of tentacion ryseth agaynst We maye not despayr in god . us , we be not discontent with oure selues , as though god cared not for us or fauoured us not : but rather geue him thankes , because he instructeth us as his owne heyres , chasteneth Tentacion is a signe that god loueth us as his owne most singularly beloued children , and proueth us as his owne assured frendes : which is a token that he loueth us , as he dyd the Apostle Paul , blessed Iob , & other holy saintes : Who beyng both great and many haue suffred troubles aswel as we : why shulde we then be discoraged or fal in dispaire , and not rather do oure best to ouercome as they dyd : considering we haue a faitful god , that wil not forsake us , nor suffre us to be tempted aboue our strength , but make us able to endure .

The .xviij. Chapter The .ix. rule

THe nyyēth rule is , that our minde We must euer kepe watche . be alway watching and circumspecte against the soden assaulte of our enemie : that his tentacion , suggestion and first mocion vnto synne , maye be holden downe at the beginnyng , whyle it is freshe , and he put backe to his confusion . For more easeli or more surely is he neuer ouercome , then bi that meanes .

The .xix. Chapter The .x. rule .

THe teuth rule is , that what so euer remedies against tentacion the enemie tempteth us , we straight waye either hate , abhorre , and defye him , or els pray feruently , or get us to some holy occupacion , settinge oure whole myndes ther vpon : or els to answere the tempter with wordes of holy scripture : Wherof to haue some certayne sentences ready against those inconueniences that we are most enclyned vnto , is very profitable in all tentacions .

The .xx. Chapter . The .xi. rule .

The .xi. rule is , that in tentacion we nether geue op oure holde , we must nether be faynt harted nerts presumptuous . nether whan we are conforted , waxe wanton , or stond in oure oune cōeeates : but whan our enemie stereth us vnto filthie thinges , to beholde , not our awne feblenesse , but to remembre that we maye do al thinges in christ , wo biddeth us be of good chere , for he hath ouercome the worlde . Againe , whan we haue ouercome oure enemie , or done so me good worke , we must beware that we ascribe nothing therof to oure awne merites , but thanke onely the fre beneuolence of god , of whom we receaue all thinges . Thus against this double mischefe we shal finde double remedis yf we not onely in tentacion dispeiring in our oune strenght & trusting in the beneuolence of christ , do flee for socoure vnto him : but also in our spiritual con solacon humbli confessing our awne vnworthynesse , immediatly geue him thankes for his benefites .

The .xxi. Chapter . The .xij. rule .

THe twelfte rule is , that whan we of tentacion must we al waye take occasion of vertue . haue auoided the stroke of our enemie , we take his weapon from him , and smite him with his awne swerde : so that whan we are prouoked vnto euel , we do not oneli absteyne from sinne , but therof also take an accasion of vertue , grow stonger in courage , know oure awne weaknesse the better , increace the more in good dedes , and humble oure selues the more in al thinges . And thus shal tentacions be euer the renewinge of oure holy purpose , and increace of godlynesse and vertuous lyuinge , thus shal we not onely vanquisse oure enemie , but yf he begynne with us againe afresh , he himself shall ministre vnto us Turrian occasion of godlinesse

The .xxij. Chaptrr . The .xiij. rule .

THe thirtenth rule is , that in the conflicte and battayl we be bolde , and behaue oure selues so manfully , We must be bolde , and after one tentacion euer loke for another as though we shulde neuer fighte more . Neuertheles whan we haue ouercome , we must alwaye after one tentacion loke for another , neuer departing from our harnes , but alwaye watch and kepe oure standing , aslong as we are in this body .

The .xxiij. Chapter . The .xiiij. rule .

THe fourtenth rule is , that we fauoure not oure selues in any In to smallest faultes of al must we not fauoure oure selues . one vyce , be it neuer so smal . For yf we with Christen hatred abhorre one , we must nedes abhorre al. Yea yf true charite haue ones possessed oure hertes , we shal indifferently hate the whole hoost of euel thinges , and not flater oure selues so much as in the leest . For though we can not as yet plucke vp the whole generacion of vyces , neuer theles we must alwaye daye by daye withdrawe somwhat of our euell condicions and euer be addyng somwath to good maners .

The .xxiiij. Chapter . The xv . rule .

THe fiftenth rule is , that in the conflicte of tentacion we compare not The bitternesse of the fight must we compare to the payne that folowetthe synne . onely the bitternesse of the fight with the payne which folowed the synne , but also the present swetnesse of the sinne that entyceth us , with the pleasure of the victory herafter , and with the tranquylite of mynde that foloweth the same . For as yf we be ouercome , ther foloweth us a more paynful and longer grefe , then we shulde haue had in tyme of fight , yf we had wonne the victory : Euen so yf we be conquerours ther foloweth us a more greate and longer pleasure , then was it that caried us in to sinne which was ouercome . Which thing he shal lightly iudge , that hath had experience of both . Wherfore Let us proue what it is , to ouercome yf we proue somtyme , what it is to ouercome , the oftner we do it , the more pleasaunt shal the victory be vnto us

The .xxv. Chapter The .xvi. rule .

THe sixtenth rule is , to haue oure mindes so armed afore hand , we maye not despaire though we lye vnder . that though we be fallen in to synne , and ouercome , we yet despayre not , but thake therby occasion of greater courage , to wrastle more strongly , to come againe quickly to oure selues , ●o take a good hert vnto us , to repaire againe the rebuke and shame of the fal , with new courage and lustinesse of vertue , after the ensample of Dauid , Salomon , Peeter , Paul , etc. whom god , no doubte , suffred to fal , leest we after we are fallen , shulde despaire . Wherfore yf we ryse vp quicly with a lusty courage , and go to it afreshe both fearser and more circumspecte , oure deedly offences shal grow in us to an heape of godlinesse , while we loue more feruently , that erred afore most shamefully .

The .xxvi. Chapter The .xxvij. rule .

THe seuententh rule is , that against al maner weapons and We must exercyse our selues in the crosse of Christ . dartes of our most wicked enemie , we cast the crosse of Christ , and exercyse oure selues diligentli therin : not after the comen maner slenderly repeting the storie of his passion , or honouring the ymage of the crosse , or with a thousand signes of it armynge al our bodie rounde on euery syde , or layeng vp at home some pece of that holy ●●● or wepinge for sorou that christ suffred so great wrong : but as lyuely membres of oure head , to mortifie oure awne affections , and so recording the mistery of the crosse , that yf we be ticled with ambition , ashamed to be set at naught in this world , tempted with envie , with glotony , with filthie pleasure , with couetousnesse , we considre to what vylenesse Christ oure head humbled himself how kynde , lonyng and good he is euen to the worst : how he drancke eysel and gal : how ful of vexacion and grefe all his whole life was : how poore he became for oure sakes . Thus in al tentacions shal it not be grauous , but pleasaunt and delectable vnto us , to haue oppressed our awne affetions .

The .xxvij. Chapter The .xxviij. rule

THe eightenth rule is , that whan any affection moueth us to iniquite , We must considre the filthinesse of sinne & the dignite of man . we considre the filthinesse of synne , and the greate dignite of man . For seyng that in other trifles we take advisement with oure selues , reason it were , that or euer we cosent vnto the feynde , we pondred well this most waightie matter , who made us , in how excllent a state we are set , with how exceading great pryce we are bought , to how greate felicite we are called , how that for mans sake onely , god hath forged the maruaylous buyldinge of this worlde , brought us in to the company of angeles , made us his owne children , heyres of immortalite , membres of Christ and of his church , oure bodies the temple of the holy goost , oure myndes the ymages and habitacion of god : On the other syde to considre , that synne is the most filthie pestilence and consumpcion both of the mynde and body : euen that deedly poyson of the most filthie serpent , and the prest wages of the deuels most miserable seruyce . Thus yf we take good advisement , we shal se , yt were not wisely done , for a momentany and poysoned litle shorte pleasure of synue , to fal from so greate dignite in to so vile estate .

The .xxviii. Chapter . The .xix. rule .

THe nyententh rulle is , that we we must still haue in mynde the godnesse of god , and the malyce of the deuell . still haue in mynde the eternall benificence of god , and the wicked noysomnesse of the deuell : namely , with what goodnesse allmightie god hath made us , with what mercy redemed us , with what liberte endewed us , with what tendernesse he daylie suffreth and susteyneth us wretched synners , paciently lokyng for oure amendment : with what ioye he receaueth us whan we turne agayne : Contrarely with how naturall hate and envie the deuell father of all mischefe , dyd longe agoo laye wayte to oure health , in to what greuous tentacion he hath cast us , ymageninge daylie to draw us in to eternall mischefe . Thus beyng myndfull of all mightie god and his manifolde benefites , we shal not vnkyndly departe from so noble , so louyng , and so beneficiall a father , to make our selues wilfully bonde vnto the deuell , that most filthie and cruell master .

The .xxix. Chapter . The .xx. rule .

THe twentiet rule is , that we forget not but allwaye remembre The dyuersite of rewardes what great difference is betwene the rewarde of vertue , and the rewaerde of synne . Yea euen in this worlde are the frutes of them vnlike . For like as the ende of faith is eternall saluacion in heauen and the rewarde of synne euer lastinge death in hell . Euen so here in this life , godlynesse , bringeth tranquilite and quietnesse of mynde , euen a blessed ioye of pure & cleane conscience , a thing more precious and pleasaunt then all the world : And contrary wise a perpetuall grefe , vnquietnesse and gn a winge of the mynde ( with a thousand other euels ) accompanieth synne and wickednesse , euen in this life .

The .xxx. Chapter . The .xxi. rule .

THe one and twentieth rule is We must be holde the misery of this present life that we considre , how full of gre , fe and misery , how shorte , and transitory this present life is : how on euery syde death lyeth in wayt agaynst us , and sodenly catcheth us : how vnsuer we are of one moment of life : how great perill it is to contynuethat kynde of life , wher in yf soden death shulde take us ( as it often fortuneth ) we were but lost for ouer .

The .xxxi. Chapter . The .xxij. rule .

THe two and twentieth rule is March what extreme mischefe foloweth , whan men wil not repent . that we fearing the extreme mischefe of impeuitencie , pondre well , how few of them which haue prolonged their lyues in iniquite , be truly conuerted vnto synne , and with due repentaunce reconcyled vnto god againe . Therfore is it mete , that we beynge monished , do remembre , how easie it is to fail in to synne , but harde to turne back agayne .

The .xxxij. Chapter . Remedies agaynst certayne vices , & first agaynst bodely lust .

TO resiste the lust of the bodi , yf we wil be wel weapened , we the incommodities , of bobeli lust must considre the incommodities therof : namely ▪ how filthie & beestly it maketh us , how moment any and bitter it is , hou it pulleth us from our good name and fame , consumeth oure goodes , kylleth the strength and beautie of the body , decayeth and hurteth health , causeth innumerable and filthie diseases , disfigureth youth , hasteth age , dulleth the witte and sight of the mynde , withdra et us from al honest studies , taketh awaye the vse of reason . Likewyse by the hurt that we haue sene other haue thorow their voluptuous pleasures , shulde we lerne to auoyde the fame . And aswel by the ensamples of them that are vertuous , as by the greate commodities of chastite , to be pure and cleane bōth in body and mynde : Considering to how mani vayne offices they be subiecte , that put their heades vnder the girdle of filthie lust : hou it is alwaye coupled with those sinnes that be greatest and most in nombre , hou this life vanisheth awaye faster than smoke , hou many that folowe such thinges are , taken awaye by soden death , how sharpe the extreme iudgment of god is , how the ioye of a pure mynde is much sweter then the pleasure of synne , how greate benefites the lorde hath heaped vpon us , and al to make us refrayne from deedlie and mortall pleasures , how he alwaye beholdeth us what soeuer we do or thinke , how greatli , abstinacy and frowardnesse of mynde springeth of bodely lust , what greate sorow foloweth therafter : how that the more we are consecrated vnto god , yea the more lerned we be , and the more we haue receaued of his ghiftes . The more vnmete , and the more shame is it for us so to abuse our selues , what estate or kind soeuer we be of .

The .xxxiiij. Chapter A shorte recapitulacion of remedies agaynst the flame of lust

JN conclusion , yf we bilde sure from We must auoide o●sious . the enticynges of the fleshe , we must be circumspecte , auoyding al occasions , moderate in eatynge driue kinge and slepinge , absteyne from pleasures , regarde once owre death , beholde the deathe of christ , lyue with such as be vncorrupted , eschue the communicacion of wanton persones , flee ydle solytarynesse and sluggishe ydlenesse , exercyse oure selues in the meditacion of celestial thinges , and honest studies specially of holy scripture , gevyng our selues oft and purely vnto prayer , most of al whan we be tempted .

The .xxxiiij. Chapter

TO resiste the vyce of couetousnesse , we must cal to remêbrauce the dignite of the estate of man , to the vse wherof almightie god hath created al thinges . And though we possesse riches , yet must we despise them : Yea so farre must we be from alcarefulnesse of oure liuinge , that we cloke not our conuetousnesse wich the name of necessite : but first seke the kyngdome of heauen , & be sure , that he which maketh prouision for the lilies of the felde and byrdes of the aire , wil not suffre us to lacke : & as we must abhorre wilful begging , euen so possessing money , we must set no store therbye , ner loue it , but be faithful dispensers of it , & of al that god hath committed vnto us : yea though we lese them , yet not to be sorye therfore . For they are but aburthen : and though they be accompted among good profitable thinges , yet are they of the lowest sorte , & helpe not vnto vertue , wherof the rewarde is true honour & not riches : wer with yf any frendshippe , honour or pleasure be gotten , it is but false & fayned . Somwhat therfore shal it moue us the lesse to desyre than the incommodities of riches , yf we considre the greate incommodities of them : namely , with hou sore laboure & ioperdie they are gotten , with hou greate thought & care they are kepte , with hou greate sorow ther are lost , hou thei are euen but sharpe thornes , hou harde it is for the riche to entre in to heauen , hou that riches be comēli either vniustly gotten or els vniustly kepte , and how that auarice is playne ydolatrie before god , whom no man can please , that setteth his hert vpon Mammon .

The .xxxv. Chapter . A shorte recapitulation of remedies gainst the vyce of auaryce .

JN conclusion , if we wil resiste the vice of auarice , then as we must discerne true thinges from apparaunt , true commodities from false , so must we with oure inwarde eyes beholde almightie god , who onely satisfieth the mynde of man . We must remembre , not onely that we came naked out naked we came & nakd shal we go of oure mothers wōve , and shal naked got hither againe , but also that this present life with al his riches is vncertayne : & therfore shuld we turne oure mindes from the corrupte maners of the comen sorte , & rather content oure selues with pouertie : considering the fearful woo that christ threatheneth the riche men of this world .

The .xxxvi. Chapter Against ambicion , or desyre of honour

honour springhet of vertue onely . YF ambicion vexe oure myndes , we must be surely persuaded , that onely to be honoure , which springeth of vertue , yea that to be the chefe and oneli honoure , which is praised of god : and againe , that to be no honoure but rebuke , which is geuen of an vngodly persone for an vngodly persone for an nothing better , then a quyete meane life vnhonest thing . For the more honoure we discerue , the lesse we desyre it , beynge content with the conscience of well doynge . As for the honours that the comen people desyre so greatly , they be but vayne , because that as they geuen of them that put no difference betwene honestie and dishonestie , so are they geuen oft for meane and filthie thinges , and that to the vnworty . Now yf any honoure be geuen vnto us , we ought to referre it al vnto god . Therfore like as nothinge is more ful of prickes , cares , perils and sorowes then the life of greate men , so is nothing better then a quyete meane life . For seyng al honour is coupled with greate charge , beter it is for us humbling oure selues , to be partakers of mercie , then by ambicion to be excluded from the secoure of grace . Wherfore yf the ensample of Christ sticke fast in oure myndes , we shal lerne the better to despise al worldly honoure , and to reioyse onely in the crosse of christ . For yf we be dispised of god , and abhorred of his angels , what good shal wordly honours do vnto us ?

The .xxxvij. Chaptrr . Agaynst pryde , or swelling of the mynde .

UUe shal not swell in our myndes , yf we know ourselues , and we must know oure selues . accompt what good thinge so euer we haue , to be the gifte of god and not of us , ascrybing all euel onely vnto oure selues . We must remember , how filthie we were conceaued and borne , how naked , nedy , wretched and misirable we crepte in to this lighte : how many diseases , chaunces , combraunce , grefes and troubles this wretched body is in daunger vnto . For a surer profe of incurable foolishnesse and lack of vnderstonding is not , then yf we stand greatly in our awne conceate . Wherfore yf for honour , beauty , connyng or any such thing , we be moued vnto pryde , the best is to humble oure selues before god , and to considre oure awne deformities , In conclusion it shal chefely refrayne us from pride , yf we pondre well , not we must considre our awne deformities , onely what we are in oure selues , how filthie in oure birth , and as a buble of water in all oure life , yea euen wormes marte whan we dye , but also what Christ became for us .

The .xxxviii. Chapter . Agaynst wrath and desyre of rengeaunce .

UUhan grefe of the mynde mouet Wrath is a childish thinge . us to be auenged , we must remembre , that wrathe is no manlynesse , but a very childishe , feble and vile thing is it to desyre vengeaunre . As for another mans foly , we must litle regarde it , yea and beware , lest in auenginge his lewdnesse , we become lewder ourselues : for by reuenginge is no iniurye eased , but augmented : And the longer it endureth , the more incurable it is : But softnesse healeth it , and of an enemie maketh a frende . For no man can be hurt of us , excepte we will , or excepte we folowe the grefe of oure awne myndes : Yea we will not sticke to forgeue him , yf we thinke not scorne to considre the infirmities that moued him to offende us , or yf we will do any thing for loue and aucturite of the persone , or compare that his offence with As we forgeue so shal we be forgeuen his former benefites , or considre how sore and oft we oure selues trespa●e agaynst god , who shal euen asmuch for geue us , as we remytie vnto oure brethren : Which thing yf we do , it is a readyer waye to opt●y●● remission of our synnes , then for obsolucion to re●ne to Rome , to sayle ●o . S , Iames , or to bye most large pardons . Wherfore by the ensample of Christ that suffred so much for us beynge his menies , we shulde swage oure awne myndes , and pardon other men , yea euen the vnworthy . And though we be angrie and greued with another mans vyce , yet shulde we loue the parson , and not harden our myndes agaynst him , but agaynst wrathe : beynge so temperate in oure selues that we suffre not oure awne affections to rule us , but ouercome euell with goodnesse , malice with kyndnesse : which is euen to folowe the parsite loue of Christ Iesu . For as it is the propertie of a wise man to suppresse all displeasure , euen so to folow the appetite of wrathe , is not the poynt of a man , but playnlie of beestes , and that of wilde beestes : which thing we shal , euidently perceaue , yf we beholde oure awne countenaunce in a glasse , whan we be angrie .

In conclsion , to what euell so euer we perceaue oure selues to be speically ●uclyued or stered , whether it bethrugh vyce of nature , custome , ●rtuell bringinge vp : Agaynst the assaulte of such enemies , as agaynst the vyce of bachyting filthie speakynge , enuye , glotony , and other like , ther must be certayne rules written in the table of oure mynde , which for forgettinge must now and then be renewed . And we as Christes souloyours must haue oure mynde armed Oure myndes must be armed with prayer with holy scripture , and with examples of holy men . long afore hande with praier , with noble sayenges of wise men , with the doctryne of holy scripture , with ensample of deuoute and holy men , and specially of Christ . And in what personnes so euer we find or perceaue the ymage of Christ , with them to couple oureselues , withdrawing us from the company of other , and making our speciall and familiar aquayntaunce with holy S. Paul and his doctryne .