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 prouoketh euery good man , dylygently to remembre that the The life of man a continuall conflicte . lyfe of man in this worlde is nothing but continuall battell & conflyct . And that the moste parte of howe the world is ●…e celued and wherein . the people are greatly dysceaued , which so busely folowe the flatterynge prauities and pleasures of this worlde , and soo lyue in ydlenesse , as though al ieoperdy were passed , all thinges quiet & in sure and substanciall peace . It is maruel to see how quyetly , how with oute all feare , they slepe continually : Syth man is enuironed on all partes with so greate a multitude of ennemies , so crafty , so subtil , and full of disceites . Beholde The contynuall ennemies of man kynde . man , on euery side thou art in gret ieopardie and danger of death , ouer thy hed , the spirites of the aire Spirites of the ayre with many crafty & subtile waies busely waiteth thye destructyon , which diligently laboure , mortal ly to wounde thy sowle , with flaming dartes , with deadly poyson infected . On thy right hande , and the worlde on thy left , before the , & also behind the , this disceyuable worlde subtelly 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 assaultes , craftely , and polytiquely vseth 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 blandishinge and fayre promyse he moueth to yeldinge , & often times he cometh secretly vpon man to take him vnprouided & out of armure . Beneath the , that slipper and dysceitful serpent , the breaker of our the serpent . quietnes , by many diuerse ingins lieth in waite to cause the sensuall apetite to fal to sin , which is that Eue by whom this most false serpent first allured man to commit deadly sinne . And yet as thoughe this The fleshe a domestycal & famili ar enemie . were not sufficient so to be compa sed on euery syde with deadly ennemies : 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 coutinuall acquayntance very familyare : but by mischeuous intent an vtter ennemy , of whome man can by no meanes be in sufficient suertie ne auoide the same . Then sithe The great occasions man hath to watch and pra●…e , & yet behold our 〈◊〉 man is thus wrapped in so feareful and perilous battell and hath to meddle with so many enemies , so redy , so sworne in his distruction , so armed , so watching , so false and accustomed in battell : is not he very folishe whych armeth not hym selfe against the assaults , kepeth not sure & good watch , hath not al thinges suspected , but so liueth as if al thinges were in quiet , and in good tranquylitie , nothynge regardinge , but the belly and the skynne , muche lyke as yf this lyfe were a feast or a banquetinge . Suerly who so hath peace He that so at peace with synne so the enne 〈◊〉 of god with vice , hath broken the truice whiche he tooke with god at hys baptisme . And yet thou mad christian man thinkest all thynges in quyet , and criest peace , peace , when thou hast god which is only peace and the authour of peace , thy extreame ennemie . And when he by the mouth of his prophete saythe , there is no peace among these vicious people . Truely there is no when we 〈◊〉 at peace with god , 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 betwene 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 darknes agre ) and for that also he performeth not his promyse made to god , but falsely breaketh his fidelitie , so faithefully promised . Remember o christian man what time Our profes sion at bap tisme . thou were baptised , thou promysed to be the true and vnfayned ser uaunte of Ihesus Christ , in whose quarell thou art twyse bounde to we are double bounde to spend our lines in chri stes quarel 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 restored the lyfe . remembrest thou not , what time thou first professed thy selfe to his religion , what vengeance , what maledictions thou desyred to fall vpon the , and that by expresse wordes with good delive ration , & aduisement conceiued . 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 Th●… shame of cowar ▪ dise . in the worlde which trayterousely forsake their naturall lorde , & capitayne . And yet thou christian man , fearest not to dysceaue thye We music ▪ feare 〈◊〉 forsake Christe capitayne Chryst , neyther reteyned 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 also thou bearest . And that shuld ad monishe the of thy promyse made to him , and beyng false of thy promise , folowest thine ennemie , from whose captyuitye this louynge Chryst once redemed the with the raunsome of his precious bludde . O double traytoure , why doeste Forsakers of Christe double 〈◊〉 tours . thou fyght vnder the standerde of thy aduersary , howe dare thou for shame kepe battell so vnkindly agaynst thy natural capitayne and louing master Christ , which spared not to spend his lyfe for thy redemption . 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 vngraciouse . Wilt thou know what Theyr reward that forsake Christe . rewarde they shal haue that thus forsake Christ & folow the world ? Beholde S. Paule declareth sayinge , the finall reward of sinne is deathe . What creature liuynge is halfe so madde to enter into battel be it neuer so beutifull and honourable in kinde , perfectly suer that he shulde not escape , but be slayne in the fielde : and yet thou christian souldiour regardest nothing to disseuer thy selfe from Christ , and cleue to thy enemies , surely knowinge that thou shalte haue none other reward but onely death , and that of thy sowle . Consider howe If vaine rewardes make carnal nal soldyours fyght wel , howe much more oughte we to fight . &c. in this world , battels ( which men kepe against men ) the soldyoures 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 rewarde , 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 & commendation 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 〈◊〉 vnto ward ▪ nesto good . we contrary , nother for shame , ne for rewarde can be moued halfe so valiauntly to fyght in the quarel of Christe , which not onely beholdeth vs in what maner we fight : but also will plentifully rewarde vs , aboue oure deseruynge . And The rewarde of Chrystes trewe soldyours . 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 them 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 our 〈◊〉〈◊〉 is gret 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 also seeth the inwardes of oure stomakes and hartes , and yet can no shame prouoke vs to forsake our ennemyes . If we boldely withstande The highest felycty is to be commendyd of Christe . 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 rewardes , when feare and peril oftentymes causeth cowardes and dastards to be bold . Furthermore The difference of the force of the worldli and spirytuall battells . in this worlde , battel is the most cruell ennemie , and he that moste intendeth mischiefe , can do no farther 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 naturally how much we feare more the deth of the bodie then of the soule ordeined to die , and yet how diligent we ar to auoide the woundes of our body , howe busely seke we helpe for them , 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 perceaue not the death of our sowles we thynke plainely it can not perishe 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 Tokens whereby ●…o know wh●… ther the soule ve 〈◊〉〈◊〉〈◊〉 deade or 〈◊〉 . that I declare you certaine coniectures 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 disgeste 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 memberes painefull and vnquyet then you know well the bodie is diseased : 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 temperal 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 obscured with darknesse , that they can not perceaue the perfyt light which is veritie ( the eares so stopped by sensualytie ) that they geue none aduertence to the voice of almighty god , the other parts destitute of their godlie felinge , beleuest thou then that thy soule is aliue ? Thou seest thy neyghbour in The sowle of man is deade that hath no con passyon on his neyghboures necessytie . great wreatchednes and myserye and hast no compassion on his heuines and trouble , so that thou be quiet and out of busynes , why doest 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 charity , and thou shouldest haue compassion & 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 diseased 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 desceiued and falsely begiled thy brother 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 , when 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 dysdayning the dedes and behauiour of other , vsinge vncleane and fylthy communication , misiudginge and hynderynge the name of his brother . Know for troth that his soule is dead . The rotten and stinkyng carion lieth buried in the botome of his brest , fro whense such stinkinge and poysoned sauours a ryse , that they infecte and poyson all the hearers . Christ in the gospell Why the phariseis are pain●…d sepulchres calleth the pharise is painted sepulcres : because they caryed in their freshe & colored bodies stynking and dead soules . The bodies wickid●…s bodies sepulchres of carions . 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 bodies are great and open sepulcres for that they haue deceyued theyr bretherne and lyed wythe theyr tounges . And surely there is nothing so dead as is the soule when it fallith from Chryste . Ne no carion so stincking in the noses of men as a deade sowle is abhominable in the syghte of god . Then when As disspysynge the gospel and the trewe preachers therof 〈◊〉 ●…nge blasphemy fyl thy talke & such like . God is the life of the sowle , 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 procedid fro that sowle , from the whiche 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 instance and prayer of holy and vertuous men , be restoryd agayne to life . But if the soule be once dead , The sowle departing from the bodye in sin , is past recouerye . 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 daungerous , what dulnesse , what Idlenes , what pokishenes of minde is this , nothing to regard ne feare so many ieoperdies and feareful perils . And though we be thus on euerye 〈◊〉〈◊〉 conforte to enter the feld against 〈◊〉 . side with enemies greuously 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 corage : for thoughe our aduersaries be very stronge and myscheuous , yet is oure louinge ayde and dyligent capytayne Christ more strong and myghty than they all . For as Saynt Paule sayth , if Christ be of oure part who can preuayle agaynst vs : If he assist and help vs who shall ouercome vs , conceyue then a suere hope of victorye , and diligently remember that thine enemies 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 shal be ouercome againe in vs : inforce and laboure that thou be of the body . and in vertu & power By chryste we may do all thyngs 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 ●…he use●…y of a christia an hys battel dependeth not on tortu●… . 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 desyreth victory shal ouercom . The gentelnes and redynes of our cartaine neuer faileth : make not thy selfe then vnworthy of his goodnes and fauour , and thou shalt ouercome . He shal fight for the and accepte his liberality for thy merite , yet reason wold that thou refer the victory wholly receiuyd of hym . Whiche fyrst and only pure from all synne , oppressed the tyrany of sinne . But this victory can Christy●… may not be idle , not be obtayned wythoute thyne owne diligence . For he that saieth trust in me I haue ouercome the worlde , will that thou be coragious and nothing slouthfull , and so through his help thou shalt haue victory yf thou fyght , accordinge as he hathe geuen ensample . And A measure to be vsid●… in this battell . therfore betwene too extreme ieoperdyes 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 hardenes of battell .

Of the armour fyt for a christian souldiour .

ANd for as much as no batel can be maynteined without conuenyent armoure , I thinke it we muste knowe our ●…r and haue it in a redines . 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 continually 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 In the spirituall bat tell is no rest , but con tinu●… fight as long as we bee in this life . in this spiritual battels is perpetual 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 The craftynes of our enemie the deuil in his fight . 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 slothe not be suere that wee peryshe nat ? but as concerning the armure most nedeful for euerye chrystian soldier I shall more specially speake 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 Two 〈◊〉 of armoure meete for 〈◊〉 Christian. weapons most requisite for euery man that shall fight with the mischeuous 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 armed . Puer and vnfayned prayer The vertu and effecte of praier . bryngythe and lyftethe vp the inwarde affection to heauen , to the whyche oure enemyes can in noo wyse haue entraunce . Knowledge the opera●… of trew knowledg . and good lerning armyth and defendyth 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 commonly to be requyred whiche is famy lyar communicatyon with god , but knowledge and good lerninge is no lesse profitable holsom or necessary . For I cannot immagine how We cannot walke oure longe and dangerous Iorneye to heauen with out our two capitains 〈◊〉 ron 〈◊〉 woy ses that is praier and knowledg . a man intending to forsake the common course of the world , can surely 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 signyfiethe knowledge of the lawe . And as knowledge and lerning without operacion lyttell or nothinge auaileth , so praier without know ledge is of smale vertue and efficacie . Some men when they pray only consider how longe & prolyx wante of knowledge is the occa syon that praier is abused , their praier is , how many orisons and psalmes they haue saide , thiking plainly the vertue & strength of praier only to consyste in longe and muche communication , & 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 , what maner of praier Christ vs . vse not saith he , much and tedious bablinge in youre praier , as infidels doth , which earnestly beleue that by longe and by muche spech they shall obtayne their peticion . Couet not in this thing to be lykened to them , for your father in heauen 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 estemeth fiue wordes well vnderstand with pure and cleane mynde spoken , then tenne thousande not vnderstande , and spoken wythe the mouthe only . Moyses in his peticion vsyd noo wordes , and yet he It is not the noise or voice that cawserhe god to heare vs . was hearde . It is not the noyse & mouing of the lyppes that deferrith our peticion and praier to the hearinge of almightye god . But onely the inwarde and feruent desyre of the soule . Let this then be thy familiar vsage and custome , what wee ought to do when wee are en●…d to sinne . that when thine ennemyes moue the to vice , thou strayght and immediately lyfte vp thy harte vnto heauen with sure & faithful hope , from whence all helpe cummyth , but thether also lyfte vp thy handes . The sureste waye to auoyde the daunger of thy ennemyes , is alwaye buselye to be occupyed in

ly Manna waxe not vnsauery . And if you thus with pure and what infynitt treasures shal be fo●…d in the holy scriptuers by hi which commeth w●… a pure mid cleane minde with reuerence and humilitie studie the scripture , you shall perceiue your selues maruelously rauished and transformed : and shall se in them the most pleasante deinties of your moste pleasante spouse : The haboundant rychesse 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 what expo syteres of the scriptu res are me teste to be red . the expositours of the scripture , if you couet to be more liuely in spirite then redy to contention , if you intende the fatnes of the soule , rather then the quyckenesse of the wytte : labour suche auncient doctours whose good & vertuous lyuing 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 vnderstanding and most fyt to the holy mysteries : The holy scripture of god The māe●… of the 〈◊〉 ●…his of the holy scryptures . hathe his peculyar language and proper figures , whiche must diligently be knowen . Somtime she stutteth and as a louynge mother after our infancie she formeth her speche . To littel babes and infantes in Christ she geueth milke : to them that be sicke and weake suppinges and brothes . To them that be stronge more solyde , norishing and stronge meates . Haste you to come from childhode and sycknes we must indeuer oure selues to 〈◊〉 from milke to stronge meates . that you may eate strong and norishinge meates . She boweth and enclineth her selfe after our humility and febelnes . But inforce you to arise and be strong accordynge to her sublimitye , it is very monstruous alwaye to be chyldysshe , and to much dastardnes alwayes to be lowest . One verse well vnderstand 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 admonishe youe for that I knowe this errour not only amonge the common people , but also among them which count them selues learned . They here not what Chryst saith in the gospel of Iohn the. x. chapiter : 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 spiritual things spirituall vnderstandinge moste be had and geuen . In time past the pleasure of god was to be worshipped in the mountain . Nowe he wyll be worshypped in truth and spirite . If god hath geuen howe we ought to be stowe oure wittes . you a pregnaunt & florishinge witte , continue not alwaye in the barreine letter , but hast you to the high secret misteries , and diligentlye 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 declarethe 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 The profit ●…t commeth of the knowledge of holy scri ptures . dylygently apply the knowledge of scripture , & busily haue remembraunce of the lawes of Christ you shal be sufficiently armed and defendid against all assaults and inuasion of your ennemies . But he that entendeth profitablye to vse this godly armour must first cast what armo ure must be cast awaie if we al haue the armoure of a very Chrisan . away the armour of proud Saul that is to sai , the affections of this worlde , whyche be more onerous then profitable , more hinderethe then furdereth him that shal fight with our greate Golias . And after 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 weapons onlye is our aduersarye the father of al pride & mischefe ouerthrowne . Whom our Capytayne Our enemy the deue●… is to be ouerthrows and resisted by the scripture . 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 scripture abashe his proude courage & vtterly repel him ? Dauid also out of the holy scripture toke al his or namentes of battel , wherwith he ouercame the vncircumsised Philistyns . Thus you maye see that holy scripture ministreth to euery Christian souldiour sufficient armature and defence to withstande the myght and subtell ingines of their ennemies . which armour as whiche be the perticular armoures of a christian . Esay saithe is iustyce , equitie , humilite , charity , faith , and suche other . Of the which Paul also speketh in diuers places of his Epistels . As in the firste to the Corinthyans 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 The 〈◊〉 of this armoure and comforte to hym that weareth it . armoure as it apperithe in the. x. chapiter of the epistel to the Rhomains with an high corage saide , what shall deuide or seperate vs from the loue and charytie of allmightye god . Ueration , hunger , lacke of clothes , Ieoperdy , persecution , 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 louid 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 creature may deuide me from the charity of god , whyche is in Chryste Ihesu . O howe much trust & confidence , 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 The strengthe holye scryptuere geuethe to suche as delight there in . such sure hardines shal holy scriptur geue you if you continually and substancially labour them , and for your such labour and payn our capitain christ shal transfer you like a valiant warriour into his glorious 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 The vncer tayntye of the peac of this world is 〈◊〉 . goodnes whervnto the louers and folowars of this worlde refer all their study and labor , as to the moste perfit suer and quiet ende , but the peace of this world is not substancial and sure , but much deceyuable . The phylosophers to muche assurid of them selues , promised 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 The onely waye to obtayne the parfecte & trew peace is the onely waye to fight boldly with vice , and to hate youre selfe carnally , for betwene these capytall ennemies and our capitayne Christ is continuall enmitye and hatred . For asmuch as god of his nature is very vertue , and beginner of all vertue . The very filt●…nes The 〈◊〉〈◊〉 betwen trewe wisdome and folishenes 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 wisdome and sobernes ? The capitain The deuill the Capitaine of myschefe , the fountayn of wisdome Christ . and father of mischefe and frowardnes , is the prynce of eternall darkenes . And who so folowethe him , hastethe to eternall dampnation . 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 iustification , Christe our redempcion iustification & wisdome so as Paule witnesseth he is made oure very wisdome . Wee preache to you saith Paul , Christ whiche for oure redemption was

fied , whom the Iues had in derisyon 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 whom we shal easely ouercom the malice of our ennemies . Folow you this ●…hat wisdome wee ought to fo lowe . godly and eternall wisdome , and lytle regard the wisdome and policie of this world . Whiche to folyshe 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 wysedome vtterly to be forsaken of them which intendith truly to be wise : and in a nother place he saith it is written , I shall dystroie the wisdome of this worldly people , and reiectc the prudencie of these carnall prudents , wher shall then be these wise men , these men of aucto ryte and busy labourers for profit of this worlde ? hathe not god distroyed the wysdom of this world & plainly declared it to be very folyshenes ? I doute not but of these ●…here Chr iste is folowede the worlde is strayghte way angry . folyshe wise men and blind leders of blinde men , many shall rebuke you for that you fall from theyr condicions and worldlye appetytes , 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 glosinges , whose miserable blindnes is to be wayled rather then folowed . For what extreme folishnes The folishnes of worl delye wisedom descri bid . or madnes is this , in thinges very 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 vngraciously : but they cannot do wel . And Hesiodus that pleasant poet iudgeth al such persons very vyle and nothynge profytable , whiche neyther be wise ne wil obey to suche as geue theim sober and wyse counsaile . But what shal we then say to them , whiche when they be to shamefully folishe , alway continuynge 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 shal be 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 heauen shal beholde and despise them . And god shall mocke them . It is It is commendable to be disp●… sed of the wicked . much commendable to be discommended 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 worldly wis dome worthely ha●… of god and why . 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 delectacion and worldely concupyscence . Then foloweth the company 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 perceiueth not howe great daunger and peril she is in , and when the soule is thus astonied and destitute of al godly felinge . Then sodainly preuenteth death of the body , and consequently deathe of the sowle : for that he dieth impenitent . Here you maye perceyue and euidentely see that the mother and rote of al mis chefe is wordely and carnall wisdome . But of the wysedome of what the wisdom of Christe is & the 〈◊〉 ●…e therof . Christe whyche the worlde reputeth 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 reioyced in al my actes . For asmuch as this wysedome was euer my guide and captain , vpon this wisdome waiteth continually humili ty●… and sobernes . Humility maketh vs apte and mete vessels to receaue the spyryte of god . For vpon lowly and meke parsons his pleasure is to rest . And after that of his infinite goodnes , he hath dis stylled in oure soules his . vii . speciall gyfts . Sodenly rootith and buddethe in vs the plesant & rype corne of al vertue , with their blessed and ioyfull fruits . Of the whiche A qu●…et con●… a principall fruit of 〈◊〉 lyfe . the chefe is a quiet and peacified 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 where god ly wisdome 〈◊〉 to be soughte , wisdome according to the aduisement of S. Iames , must by conti nual & feruent praier be desired of god , and delygentlye laborid for ▪ in the secrete vaines of holy scripture . The hed and begynnynge of To knowe our selues is the begi ninge of godly wise dome . this wysdome is suerely and substancially to know your self . The which prouerbe our auncient and forefathers hath honored and taken as the voyce of god , decsendīg from heauen , and good authours delyted so much in it that they extemed 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 commaunding 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 knowledge 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 enemies . But man hath not batel one ly with other men , but also wyth him selfe . And suerelye the moste daunger of oure battell is contained in oure selues . And oftyn tymes 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 spirituall battell is moste withe our selues , and the first hope of victorie 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 monstruous Wanne a monstruou●… beast . beast compact or formyd of . ii . or . iii. partes muche dyuers and contrary , that is to saye of the sowle whiche is spirituall and the image of god . And of the The bodie of man a bruite and ●…be beast . body whiche is in maner a bruite and domme beaste : for in the bodely part we doo not excell the other kinde of beastes but are in al the giftes and condicions therof , muche inferyoure and worse then they . But by the sowle and spyrituall 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 The great dyffer●…nce betw●… the soule & the bodie . 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 serpent . vtter and extreme enemye to oure quietnes , by mischeuous and vnhappy 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 , whearein the bodie 〈◊〉 : 〈◊〉 . deliteth in thinges that be visible , as it is mortal and transytory 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 The delight of the sowle . kynde heauenlye , so it alwaye enforsyth 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 immortal , so she loueth thinges that be euerlastyng ( for lyke hathe alway pleasure in thinges that be like ( onles she be vtterly drouned in the filthynes and poyson of the body , and by them greuously infected , do declyne from her naturall gentilnes and clenes . It was not Sinne soweth the discord betwene the sowle end bodie . 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 willing obeyed the imperye and commaundement of the sowle . Nowe that thys good order and quyetenes is distroubled , it is contrary : for the carnall affection striuethe and enfor●…the to haue preminence aboue reason . And often reason by ●…an com●…arid to a factious & sedycious Cittie , and the maner of the gouernement of the same blyndenesse obeythe sensualytie , wherfore man maye well be compared to a faccious or sedicious citie , which for as muche as it consistethe 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 shal be 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 dastardes , and therefore they maye beare no rule , but muste be obedient 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 ●…dyt●…one and disobe dience the vtter ruine of any com 〈◊〉〈◊〉 the wilde commons and troublesome dregges of the Citie in the common welth , rebell again their ruler , and the nobles disdaine the commandement of the king , the perilous sedicion & grudge growing , and if it be not holpen by deuyne policie , it fallethe to vtter decaye and ruine . Nowe for our purpose , Reason 〈◊〉 king 〈◊〉 & who the noble●… and ancientes . reason in man is a kyng and Emperoure . Nobles and auncientes be certaine corporal affections or apetites , but such as be not beast ly . As in example , naturall reuerence towardes youre parentes , loue and charyte towardes youre bretherne , & beneuolence toward youre frendes and such other , and suche other affections as must discend from the obeysance of reason . And in behauiour are beastly such Riot , enuy , and suche like be the 〈◊〉 mo●… . 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 obeisance and be orderid by reason . Then shall man at noo time commit 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 ouercome of them liuethe euill and vn iustlie . Then the onelie parfitte The one 〈◊〉 perfecte waie to felicitie is first to know our selues ▪ next to subdue our 〈◊〉 ●…tes , waie and pathe to felicitie , is first suerely and substancially to know your selfe , next to subdewe the carnall apetites and to be orderid one ly by reason . And this reason must be vpryght , hole , wise , not infertyd . That is that she only regard vertue and honesty . Parauenture it shal be thought very harde to so lowe that I haue taught . But diligently Excelent & commendable thinges ●…llwayes daungerous to be prose ●…d . remember that excelente and commendable thinges be all waye daungerous and difficile .

There can be no more valyant act than to ouercom thy self ne no greater 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 consider 〈◊〉 of his owne power can not subdue his owne 〈◊〉 but is ouer come by Christ and bowe . his own power and ablitie no thing is more hard then to subdue the fleshe . But if he delygently remember that Chryst is hys capytayne and helper : to whom nothyng is vnpossyble ne vneasy , it shal be very lighte in youre concience and mind , a purpose or intent of perfit life , and after busylye labour to bring it to effect . the mind of man can not imagine so hygh & noble a matter : but by feruent lalabour it may be brought to passe . And that thinge whiche in the beginninge shal be thought inuincible and muche harde to be done , shall in continuance be made soft , by vsage easy , and by custome plesant . 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 diligence & 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 Many christians bond●… seruaun tes to sin . lamentyd that many whiche bearith the name of Christ , like brute and dome beastes folow in their li uing the beastly and sensual appetites , and are in maner bound and seruauntes to them . So little exercised in this spyrytuall battell that they know noo difference betwixt 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 bondage . When reson resisteth not the carnall mocions : But perswaded and blinded by their intisings foloweth them . This is that miserable peace whi The peace Christ ca●… to breake 〈◊〉 to set healthefull ●…tell . 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 amitie of this worlde hath ioyned and knyt together . Let the auctoritie of philosophersbe of smale estimation vnles the same sentence ( thoughe in other wordes ) be expreslye spoken in holye scripture . That philosophers calleth reson . The difference betwene ●…au les doctri●… & the philo sopher●… . Paule sometime the spirite , some time the inwarde man , sometime the lawe of the minde . That they cal the affections , he calleth sometime the flesshe , sometyme the body , somtime the exterior man and the lawe of the membres . Sayenge 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 after 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 〈◊〉 contrarye to ma●…s reason , gods wo●…king to oure 〈◊〉 i●… . alteration , that peace shoulde be soughte in battell : and battell in peace , life in deathe , and death in lyfe , libertie and fredome in seruitude and bondage : And bondage and seruitude in libertie and freedome . Of bondage Paule speaketh this . I chastice my body and brynge it in seruitude . And of libertie in an other place , if we folow 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 thraldome vnder the lawe which is in my membres . It is red also of the exteriour and interiour man . Plato The contra●…es of plato and paules d●… trine . 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 The difference betwene the bodie and soule . that he wryteth to the Corynthyans , 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 seconde of heauen heauenly . Earthly men folowe the condycions of the earthly . And heuenly the condicions 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 incorruption . Here you maye euydently 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 troubled when he sayde . O vnhappye creature , who shall delyuer me from the body of this death ? And of the fruites bothe of the spiryte Of the fruites of the spirite and the fleshe . 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 S. Paule could clere lie be ridd of fleshlie mocions lyfe not withstandinge his hyghe perfection and grace , had a mocion of the fleshe to vexe and dystrouble him . And when he thryse desired 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 he that wil be stronge in god must fyrste be weke in the fleshe . was caused to be weake and feeble . 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 Sin to bee driuen away by praier . 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 Temptacion profitable to chris tians . trewe christian men temptations be not only profitable , but also necessary for the preseruation of ver tue . Finally that when all the other Pryde and vaine glory assaulteth the good . motions be subdued , then the mocions of pryde and vayneglorye are most to be feared , which in the myddes of vertue , priuelye awayteth vs . After that man hath ●…hoo shall see god & trust in him mortifyed the flesshe and subdued the concupicence of the same . Then shal he se god and tast god that he is swete . God is not seene in the No●… , fierce and boisteous winde of temtacion , but after man hath resisted and valiantlye oppressyd the suggestions of his ennemies : Then foloweth a delectable smale blaste of ghostly comforte and consolacion . Which when you shal perceue , then quikly awayt with your inwarde 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 declare vnto you , what deuision Oxygen maketh of man . And to be The deuision origen maketh of man by . iii. partes . wherof the fyrst is the flesshe . 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 serpente 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 The second part is the sprite . man dothe expresse the very similitude of the nature of god . In the which also the highe creatour and maker of al thinges out of the inwarde secretes of his minde with his own finger , that is to say his spirite , dyd write the eternal law of vertue & honestie . By this portion also Man is adioyned , and made one with god . After these he putteth the thyrde parte as a The third part is the ●…le . 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 sedicious cytie , is moued and intysed of both partes , and is at libertie 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 shal be 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 The fesh●… an 〈◊〉 . fleshe . Of whom it is spoken of in the seconde booke of Prouerbes , withdrawe the from the strange woman whiche maketh her wordes softe , and forsaketh the capytayne of her youthe , and hath forgotten 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 forsaketh her shal be saued . Then the The diuers workinges of the sprite , the soul & the flesh . spirite maketh manne godlye , the fleshe maketh beastely : The soule maketh man liuynge , the spirite good and vertuouse , the flesshe euyll and vngracious : the soule maketh neither good ne euyl : the spirite 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 difference betwixte these partes .

You honoure and feare your parentes , you loue youre chyldren what workes we do of nature . 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 infidels and beastes doo , onely by instinct of nature . That which man dothe of nature is not worthie rewarde . But it so chauncith that other you must not regard the reue The battel betweene the soule & the fleshe . 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 mouithe 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 shal be 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 An error to esteme that on absolute vertu whiche procedeth of nature . exteme that absolute vertu , which is of nature . Some of nature , are little moued or intised to the pleasures of the bodye . Let them not iudge them selues verteous for that which is indifferent . For the laud Wherin the lawde of vertue consistethe . of vertue consistith not in lacking of this pleasure : but in subduinge the mocions therto . Certain affections outward , and in kind good & honest , cloked and coueryd with countenaunce of vertu . Disceiuith and illudyth simple and innocente parsons . Some haue pleasure in Praier and fasting how to be vs●…d . 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 , vaynglory , or any profit of the body , thei smel of the fleshe . Let no man for vsing of these mean thyngs think him selfe better then other ne condemne theim that vse than not , but diligently in him self consider whether the vsage of these thinges be carnall or no. Your brother in god The carn●… vsynge of prayer . 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 , regardest not the peticion of man .

Here also a nother example . You ●…we we oughte to loue oure children . loue your children . This dede is of no merit . For so doth vnchristen men also , or els you loue them for their beuty or contentacion of your mind : Nowe is your loue carnal . But if you loue them for that you perceue in them 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 spirituall , 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 Rules wherby we may learne earelye t●… crepe owe frome the blinde errors of the worlde too the puer●… light of spiritual life . declared & opened a certayne plain and grosse way to vertue . I shal briefly write you certaine rules , by whose conduct you maye with more ease crepe out from the blind errours of thys worlde to the pure light of the spritual life : in maner as Dedalus dyd out of the daungerous laborinth , by the conducte of a thred . And to al those that diligently Note here 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 lerning 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 them partly of the matter of vertu and vice , for these shal be moste necessary agaynst the thre principal euylles , the remanent of origynall synne . For thoughe the vertue of baptisme hath washed awaye the The vertu of baptim . poyson and infection of synne : yet there remayneth a certayne thing of the olde dissease , whiche is aptnes and redinesse to sin left in vs , bothe for the saue garde of humylitie , and more increase of vertue . These three principall euylles be Thre principal euils in man . blindnesse , the fleshe , and infyrmitie . Blyndenesse with the darcke Blindenes the 〈◊〉〈◊〉 . cloude of Ignorance , obscureth the iudgement of reason : for that most pure lyghte of the visage of God , whiche the offence of our fyrst father dyd make muche darcke , corrupte 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 grauen in the soule of Man , doth appere . 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 regardyng thinges of great profyte than vtterly vnprofytable . The fleshe The second euyll the flesshe . soliciteth the affection or appetite sensual . That in case man parceiue what thynge is beste , yet he shall loue the contrary . Infirmitee or The third euyll is ●…firmitie , 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 constancye and stedfast intente . Therfore the fyrst remedy is to know difference The firste remedie to know good from euill . 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 The third remedie to contynewe in vertue , after the same knowne . 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 carye not man oute of the knowne waie . The wekenesse or infirmitie of man must be coragyd & boldid , 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 Faithe the one●…e ga●…e & e●…nce to Christe . is only gate & entrance to Christ . The first rule shal be that you alwaye thincke and iudge the best bothe of Christ , and his holy spcripture . And that you beleue not with the The estim●… cyone wee oughte too haue of christe & the holy scriptures . mouthe onely , fayntely and faynedly as many dothe , but with all thy harte , suerly and stedfastly knowing , that ther is no prick ne title in holye scripture , whiche doth not greatly parteine to your healthe . And be not abasshed for The more part not to be folowed . 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 Prophetes 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 ●…ow faith 〈◊〉 to be 〈◊〉 ●…ed . 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 fearefullye . But with a stedfast purpose , we must be redy bothe with body and minde to lose all for the gospell . 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 affection towardes what impe dimentes mans nature hathe to plucke hym frome god . kinsefolke , hinder you in this iorney . Let not the flatteringe mocions of this world , reuoke and cal you backe . Ne houshold businesse tary or lette you . The chayne of worldely businesse muste be cut asonder , 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 affections , and pleasurs . The prophet we muste fly from 〈◊〉 bilon . cryeth fle from the myddes of babylon , 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 from the ? Knowest thou not , that one busines brengith a nother , & vice growithe of vice ? Folow therfore vertue quyckly , and in conuenient season . In other thinges take good good ad●… uysement●… ought to be taken in woildely afayres . But to 〈◊〉 no de●…ught to be made auisement , 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 suffycyently satisfy and recompence for all . Be bolde vtterly and holye to commyt 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 refresshed me with the water of refection and conuerted my sowle . Deuide Against suche as wolde please bothe god 〈◊〉 the world not your self in two partes to god and to the deuyll , for no man may serue . ii . masters of so contrary appetytes . There is none agrement betwen god & Belial . God disdaineth them which halt on both legges 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 feloshipe withe the deuill , whome by his death he once ouercam . Ther be only two waies . One whyche Then pur●… ga●… 〈◊〉 gonne by folowing the carnall and sensu all appetites , bringeth to deathe . The other whiche by mortification of the flesh , leadith to lif . Ther is no thirde waye . Who so euer intendith he that w●… lyue with Christ must dye with Christe . 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 The fond●… 〈◊〉 of fleshe . flatter them selues , and fondly in so weighty a matter deceiue them selues by lewde and vnwise opinyons . 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 other 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 It is euery christen ma n●… dutie to knowe the scripturs 〈◊〉 to confesse Christe . 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 . ●…ow 〈◊〉 ●…ord 〈◊〉 ought to be taken .

But if thou call the world ambycion , voluptuousnes , auerice , malyce , 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 , The crosse what it is . 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 we may not desyre to reign with the ●…ed , i●… we will take no pains wyth the ●…ed . 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 , rebukes , laboures , wordes , and pas sion pertayneth not to you . If his kyngdome pertayne not to youe , what fondnesse is this to desire rewarde 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 , we mai not hange our fayth on other men . and deceue not your self by compa rison with them , it is a hard matter 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 The straight lyfe al Christyans are bounde vnto , no estate excep●…ed . thing wherunto al christian men , hathe professyd , and bounde them selues solempnely , at theyr baptisme . Other we muste dye wyth out exceptyon , or els walke the waye of vertue , whether we be of highe or lowe degre . And though we muste endeuoure our selues to folowe our ●…dde Christe . 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 Thoughe the way to saluatyon semeth sharpe , yet it oughte not to be feared . 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 shal be 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 profitable , the reward not spoken of . For what kynde of liuynge after No kind of life in this world with out troble . this worlde maye man chouse , in the which he shal not suffer many sharp and bitter stormes . The life of courtiers euerye man knoweethe The miserable lyfe of courtyers is full of wretchednes , vnles he be verie folish and of no experience . 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 them , whiche maye hurte or doe good . And after the appetites of theyr master , their countenaunces must be counterfeyted , iniuries of their betters must not be spoken of . Finally what kinde of vices and mi sery aboundyth not in the Court . Farthermore what pain & labour The trauel some life of the marchaunte . taketh the marchant , what paine and ieoberdy suffereth he both by land and water , to aduoide pouertie . In maryage howe great vexacion and busines . In common offices , Trobles in mariage what paine and pensiuenes . Whether soeuer you loke you shal perceaue a greate companie of incommodites . The life of man is al Dysommodyties in this life indifferent to good & bad full of wretchednes , Indifferentlie comen , bothe to good and euill , & shal be meritorious to them whiche walke the way of christ . They The trauel som life of th●…se that follow the worlde . that folowe the worlde , first howe manie yeres labor they , and swete they , for transitorie thinges , & of no valew , then what doutful thinges haue they , furthermore how vnsure ende haue they of their laboures . The more they laboure , the more greuously are they troubled . And to conclude the ende of their laboure is eternal deth . Go●… nowe and compare thys worldly The waye to eternall life compa red to the trauel some lyfe of the world●… man i●… exceding 〈◊〉 lyfe wyth the waye of vertue , whiche after man hathe enteryd , wereth delectable and pleasaunt , and the ende of this waye is eternall life . What extreme madnesse is it then to desyre to gette by equall 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 , whiche causethe that all bitternes is turned into sweetenesse . In the worlde , businesse commithe of businesse , Comparisones betwene the lyfe of a trewe christian and a worldling . and sorowe commith of sorowe . Outward labour and vexation , inwarde grudge and disquietnes of concience . And where the concience is vnquyet , ther lackith no misery . The bondage & yocke of sinne , is vntollerable and painfull 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 ●…hat ●…uste cause we haue to 〈◊〉 ●…yse the world and to imbrace Christe . capitaine , with all myght and diligence be forsakyn and despysed , whiche is not onely deformid and fowle , but moste false and deceytfull ? whiche desireth so vniust labours , promysith so vayn and vnprofitable rewards , and yet decey ●…ith for most part these myserable wretches of them ? Or if he performe them , he pull them awaye agayn at his pleasure ? and so vexythe 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 Note thys for thy com forte , the worlde and folowe Chryste , remember dylygentelie that youe lose not the commodities and pleasures 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 . Peraduentur sum wil say your ryches by this meanes , shall be dimynyshed , but those riches againe shall increase , whyche neyther mothes canne waste ne theeues take awaie . You shal cease to be in repu ●…e that foloweth christe muste not loke for reputacion of the worlde , tacion and regarde of this world , but Christe shal rewarde you and haue you in reputacion , you please the fewer but the better , your bodye waxeth leane , but the sowle fat , the beuti of your skin decaieth but the bewty of your soule increa seth . And brefely , there shal be no commoditie of this world forsakin , whyche shall not be recompensyd with much better . And as for such what prais foloweth suche as liue a vertuous lyfe . 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 commonly vnloked for , happen to suche as seeke the kyngdome of heauen . Prayse for the moste parte folowethe them which regardeth her not , and flyeth from them which seketh her . Suerlye what so euer happen to what so euer ●…happe ●…eth to the righteouse can no●…●…e but plesant . them whiche loueth it , can not be but plesant . To whom loue is turned to profyt , punishment to comforte , 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 liuynge , 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 felicitie , the fourthe rule shal be that in al the actes and order of your lyuinge you prfixe Christe , as the onlie marck and ende , to the whiche you may apply all your actes study labor and diligence . Inforsinge what christ is . and faithfully beleuing that Christ is no idle ne vaine worde or voice , but planely singnifieth , and is charitie , mekenes , pacience , clennesse , and all thinges that he taughte . The deuyll contrarye what the deuell is . sygnifyethe and is all , that calleth and moueth from Christ . He goith towarde christe that foloweth vertue . And he that seruythe sinne ▪ makith him self bonde to the deuill . Let the inwarde affection The eye , that is the intente . whiche is called the eye or intent be clene , & al the bodi which is the work , shal be clene & bewtiful . In tend christ , and loke alwai to him , as to the onely and speciall god . what we oughte to loue and what to ●…b horre

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 shal be profitable to you & turne you to merite and rewarde . what so euer is with out Christ ▪ is sinne . But if your affection be darke , vnpure , vnclene , and other way inteding then to Christe , what so euer you doe shal be 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 foloed & forsaken . And of such things ther is thre folde order . Some be Thinges 〈◊〉 ●…at canne not be ver tuouse . 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 , Thynges good that can not be euyll 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 communication . Some be meane and of Thynges of them themselues neyther good nor euyll . them selfes neither good ne euil , as learning , frendship , health , bewetye , 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 dispised . Learning helpyth more to Learninge better then richesse . 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 ▪ From this ende that is christ measure the profite and disprofite To wh●… ende wee ought to be learned . 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 necessarye 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 learninge , and turne the riches of Egipt to the making freshe and gaie the temple of god , that is to the declaration 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 sustain . it is better to haue litle knowleged 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 Things indifferente must be regarded ●…s they moste help to ver tue . We ought to dispise al thinges that drawe vs from Christe . 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 sendeth them . Fortune sendeth abundaunce ●…ow we oughte to esteme rychesse . 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 , rather then it shoulde let or hynder your iorney from christ . Remember Richesse an occasion , to exercise vertu . alway that aboundaunce of ry ●…hes is a plentifull matter ministred of god to exercise vertu , but very perilous & ful of ieoperdy . And therfore put no greate affiance in it . For they that exteme mony and How mony is made a god . possessions of this world as a pre cious thing & of much valew , setting in it their most assurance and trust as the chefe anker and suertie of their liuinge , iudging them blessed and happye , whyche haue plentie and aboundaunce 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 Howe fa●… 〈◊〉 ●…e oughte to loue christ . our onely marcke Christ , that we greatly regarde no suche thinges , whether they be geuen vs or taken 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 The blindnes of the world here in , 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 To what ende we oughte to do al th●…ges . 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 subtyltie . But whether referre you the ende of your crafte , to nory she your housholde and wyn them to Christe ? Now you do well . You A ●…rew ●…ast describid . 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 christian man muste haue fyxed in his remembraunee . Manye desyer god that they maye lyue longe in this ●…hat we ought to desier of god . 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 deuocion what they de●…er whiche praye for longe lyfe . 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 howe our●… deuocion is perfect . shal be 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 shal be the 〈◊〉 rule : that you exteme and thinke perfit and true deuocion , to assend by iust laboure from those thinges which be visible , meane , and vnperfyte to the knowledg of those , which be inuisible & p●…rfyte . This rule is so necessary , Th●… neces sarynes of this rule . that for dyspysing of it , & lack of knowledg of the same , ma ny that bearyth the name of Chryst , ●…or perfyt d●…uocion and trew religion , be verye superstycyous and much differ●…th not from the vsage o●… the g●…ntylles . Let vs therfore Two wo●… 〈◊〉〈◊〉 on●… 〈◊〉〈◊〉 ●…he oth●…r ●…ble . immagin & cons●… tu●… two wordes the o●… ▪ intellectable , the other visyble or sensyble . The intellectab●…e may be callyd also the angelical 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 them . And ●…an the third worlde . for our purpose let vs also immagin man as a third worlde pertaker of both the other worldes . Of the visible , by the body , and of the intellectuall by the soule . And for what we ought to do for that we are pilgrymes in this worlde . 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 conueniente 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 A co●…ary sone of the soune the 〈◊〉 and man . 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 saintes , and in man the sensual partes or the sensis . What soeuer this inferioure worlde dothe vppon the earth , that same dothe god in thy sowle . When you perceue that the A godly instruct you what we oughte to think when we see the sonne shie . 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 what we lern by the darknes of the nyght . thinke the nighte darke and painfull , remember the sowles destytute of the godly light , and obfuscate 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 coniecture , that these visible thinges be but shadowes and slender images of thinges inuisible . The corporal what we may learne by bewtie . 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 , consyder howe odious is thy sowle defyled with sinne . And this vse of all other corporall matters . For whatsoeuer things may sensiblie be felt in the body may be also vnderstand●…d in the sowle . the sowle hath a certain proper & peculier bewtie and deformitie by the which it pleasythe or displeasyth god or the deuyll . And hathe also a certayn youth , age , sicknes , healthe , deathe , life , pouertye , ryches , pleasure , sorowe , peace , battell , colde , heate , thyrste , drynke , hunger , meate , and brefelye all thinges that be perceaued by the senses in the body , may well be vnderstande and immagyned , in the sowle . Therefore in these thinges To wythdra●…e our mindes from ea●…y thinges to heauenli is the perfect life 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 eternall , incommutable , puer , and not deceuable . And this Socrates I fear this he athen phylosopher shall 〈◊〉 ●…n the iudgement daie 〈◊〉 condemne a numbre of christians ( not onely in language , but al so in his lyuinge a verye philosopher ) wel consid●…d , when he said that then the soul happely depart●…th from the body , if it dewly before 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 suerlye 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 we ough●…e to hau●… no pleas●…e in any w●…ldly thinge . 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 them , but seke you for thinges that be aboue , and be you wise in them . He mente only that to these corporall thinges , we should be in maner insensyble & astonyed , that the lesse pleasure we had outwardlye in corporal and worldly matters , the more pleasure inwardlye we should haue in spirituall and heauenly matters . And the more kno ledge we had of thinges which be eternall , the lesse we should be moued with such thinges as be vayn and transitory . Then let this rule we should not be in loue with worldelye thinges , be euer at hand that you continue not in loue of thinges , whiche be but frayle and caduke , but diligent ly ascend to the loue of them whiche be eternall , and in comparyson of themdispise these thinges visible . The bodely disease shal be more ea how sickenes maybe tolerable to a christian . 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 , we oughte to abhorre sinne as a deadly poyson . 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 Pleasure of this worlde is poyson to the sowle A terrible & ferefull thunder . 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 abashith 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 thinges sensyble whiche after the dyuersite 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 , & operacions 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 If the intent be notpuer all othere workes be ●…e they ne uer so good ●…uaile not . 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 we oughte not to trust in a●… worldely or sere●…onie all thinge . 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 ceremonies and outwarde operacyons ▪ which be a meane and helpe to deuocion . So they be laufully vsed . But I aduertise and monysh you , Cerem●…es make not a trew christ tian . that in them consistyth not the verye perfection of a trew chrystian man , nor the vsage of them makyth a man truly religious & deuoute . And therfore th apostel Paule reuokyng the Colocenses from the confidens of these ceremonies and outward actes . And prescrybing As we be risen with Christe . so let vs seke heauenlie thinges . vnto them the true rules and preceptes 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 we oughte to mo●…fy 〈◊〉 in vs . and earthly affections , whiche be as aperyth in Paule to the Galathians , fornicacion , vnclennes , riote , aueryce , enuy , anger , grudge , debate , contencion , deuision , pride , slouthe , ipocrisye , man slaughter , drunckennes , ingurgitacion , dissimulacion , flatery , and such other . And aboue al thinges be charitable Euery chris tyan man oughte to seeke hys brothers wealthe . 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 commodities . So eche deligently intend and mynde the profyt of other , nothynge regarding 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 This neces sarye rule receaued of fewe . sary to the health and saluacion of euery man , as lyttell regarded of fewe , that is , that the mynd truely 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 onely Christe the onely exam ple of trew & perfecte deuotion . take and lerne of Christ the very 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 The chefe care of a christian to bringe vp his childe from the cradle in vertue . care & chiefe labour of euery christen man shoulde be , diligently to take hede that the infantes & children from 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 actes and preceptes of Chryst , specially when those thynges moste depely remayneth in remembrance , and nerest sinketh in the stomake , which be taken & lerned in youth . Suffer not good christen men the Whatought to be kept frome the eares of children . tender eares of your infantes to be infected with folishe and fond songes 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 goddes temporall : neyther the vayne commendacions of them whyche vnlawfully increaseth and gathereth 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 . Then suche common errours and fonde opinions , as commonly be vsed among the people , be vtterly to be pulled out of the stomacke and remembraunce of men . And in their The bringynge of youthe vp in vertu 〈◊〉 occation of the 〈◊〉 in foloweeinge the same in age places holsome opinions and true doctrine must be ingraffed and soo rooted in the harte , that noo contrary exaumple or teachyng may pulle them awaye . And so doinge man wilfully without laboure or businesse , shall followe vertue : and iudge them that doth contrary , worthy rather to be pitied and holpen , then followed . And that The minde of socrates concern●… vertue ment Socrates , when he sayde , that vertue is the parfyte & true knowledge of thynges to be desyred , and thynges to be auoided & exschu●…d . And the same Socrates disputing with Pithagoras by euident argumentes proueth , that trewe and perfyte knowledge is of so great a power and effecacy in all kinde of vertue , that sinne and Sinne procedethe of the want of knowledg . offence onely procedeth of false opinions , and lacke of knowledge . For both they that loueth almigh ty god , and they that loueth pleasures , money and the false disceyuable honour of this worlde , followe and ensue that thing which semyth vnto them pleasante good and bewtifull . But these whyche They that set theire mindes on worldly thinges be disceiued , by the want of trewe knowledg . 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 , And of theire won de●…ful ignorance . 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 shamefull whiche is moste honorable .

But he that perfytly knowith in The commodyties that follow wher trew knowledg is graffed . 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 vertue and vyce after the common opinion of men but of their priuate and peculier natures , cannot be so longe as this perswasyon remaynethe in hys remembraunce , that he longe continewe in synne . The common hauiour and fa●…ion of men is the worste example & authour , bothe of liuyng and also of knowledge . For from the falle of Adam The worst thing●… please the most part of the worlde , 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 The more parte and forfathers are not to be folowed in matters of religion . maner of men , this is commonlye vsid in all men , these be the stepps of mine auncetors , this is the opinion of suche a great doctour and deuine , after this maner comonly al noble men liue , thus the great bishoppes and prelates of the holye church dothe , these be not the common sorte , why shoulde not I do as they do ? Let not good christian man these greate tytells and gloryous names deceyue thee . I measure not at this time the commons who is a common man . of their lowe estate condition or birthe , but of their minde & affection towarde god , for I call all them indifferently commons , whiche be drowned in carnall affections , lyue after the appetites & desyers of the fleshse , regarding and folowinge the deceiuable images and shadowes of thinges , for the verie trew things . That mason 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 selues which apply not their liuings and maners after the rules and commaundementes of Christ , but inuert and turne the commaundementes of Christe after theyr lyuinge and appetyte . Thinke not All things 〈◊〉 not good and vertuus whiche the greate capitaines of the churche doe . that thing good & vertuous whiche the greate capitaines and rulers of the churche doethe , or that the moste parte of men doeth . But exteme , that only good and vertuous , which is agreable to the teachinge and rules of Christe . And haue that thinge greately suspectid It is to be suspected that pleasethe the moste part The flock of christe a small companye but yet blessid . whych commonly pleasith the most parte . The flocke or companie of trew Christians is very litle or smal in comparison , but happy and blessid , to whom onelie the kingedom of heauen is promisyd . The wai of vertu is very straight The waye of vertu very straight . and narrowe , and vsid and occupied 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 The poynt of a wyse buylder . example of the moste vsid and com mon worke , but of the beste . And one expert and crafty paynter foloweth in his paintinge , the moste crafty and best tables . Christe is Christ onely oure example whom we oughte to followe . onelie our exaumple , in whom alway of good and vertuous liuing doth consist , and him without excepcion man maye in all his workes folowe . But of men ( reputed how farre men are to be folowid . vertuous and good ) exaumple is to be taken , as farre as their actes be confyrmable to our headde and chife exaumple Christe . The To rewe 〈◊〉 to be lamen tld , common sorte and greatest parte of theym whiche haue professed Christ and are called christen , liue so fylthely and corruptly , as towching their maners and outward behauiours , that among the infydelles was neuer more corrupte and abhominable liuinge . But of their faithe I wyll not iudge . ●…ow trew and vnfained faithe is knowen .

Notwithstanding this is vndouted , that trew and vnfained faith is prouid , by outwarde operations . Rede ouer the old cronicles , and auncient histories of our forefathers , and you shall fynde that sober discretion , honest conuersacion , and good maners were neuer so muche despised and lesse regarded . When was ryotous wantonnesse more liberally vsed ? when were fylthy fornication , and damnable aduoutry eyther so greatly occupied , or lesse punisshed and in rebuke ? The greate pryncis and The great abuse in courty●…ge life . 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 causeth the misbehauyour of princes and greate men , of whome other men commonly take example . If a man nowe shoulde liue contrary lamentable to bee hard amō●… christians . to the common hauiour and vsage of men , he shoulde anone be deludid and scorned , reputed as an ideotte , dotard , and ipocrite . Thus we christen haue in remembrance we ar christyanes in name but we denye him in oure ly uinges . the doctrine of Christe , and so expresse 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 folyshe 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 what is trew nobylitie . not hyghely txteeme and repute it great felicitie in this world , to be borne of noble parentes and aunci ente stocke , whiche men call nobilitie . Of the which many so glory and reioyce , that in comparison of them , they thincke other no men . But a good christen man shall repute 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 spyrite with God . Lette other haue pleasures to be conuersaunt in the courtes and houses of greate princys . But thou christen man chose what a chrystiane oughte to chouse . with Dauyd to be counted an abiecte 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 seruauntes of God . Heare what Christe sayth in the gospell of Iohn vnto the Iewes , which semith gloried that they discendyd from the stocke of Abraham . You are saith he the ●…ull doers ar the children of the deuel . 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 counted . 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 Shameful nobilitie . seruaunt to vyce , and disceuer from Christe . The hyghest nobilitie is to be the sonne of God , and coheire with Chryste . The common people The difference in iudgement betwene the worlde the gospell concerning trew felicitie . iudge and repute him very happy , wise & fortunate , which hath gathered great richesse and possessions : 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 eternal wisedom , more precious then al the riches in this world . What wordelye treasure thorns and brambles . 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 laden , 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 we oughte not to accompte our selues the better bycause we are riche 〈◊〉 who bau●… 〈◊〉 . thy riches , ne for thy abundance , repute thy selfe better then other ; but more in bondage , more burdened and loden . He hath plenty and aboundantly ynoughe , whiche is contente with a little . He is sufficiently prouidid for , to whom our sauioure Ihesu Christe hath promised that nothing shal lacke . He can not hunger whiche hath pleasure who can not hunger o●… want clo thinge . 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 what we ought to losse and aduantage . trewe religion and vertue decayeth , and vyce in the sowle increaseth . 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 whom all thinges be conteined . Further more what thinge is that whiche The blind iudgement of the worlde concerninge pleasure . 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 concience , 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 . he that once tast●…th of christe perfect ly , al world 〈◊〉 thinges shall ●…me 〈◊〉 .

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 sauoureth to a hole man and a man of good iudgement : if water to a man disseased with an axes did sauer all wyne , no man wold iudge that pleasure . Thou art deceyued The troble of thy●… world more pleasant to the righteous , then pleasures of the worl de to the worldelinge●… . if thou beleeue that vexacion and trouble of this world is not more pleasaunte and swete vnto a good and vertuous man , than these fond pastimes , disportes and laughinges , 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 what is trewe and perfect ple sure . 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 The trewe difference of loue and hatred ▪ 〈◊〉 howe they are abu●…d . 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 common sort calleth it loue , when there can be no greater hatred , then to dispoyle a younge woman , by giftes or faire speche of that , whiche is her cheife iewell and treasure , The chefe ●…ewels of a ●…irgin . that is to say , her virginitie , sham fastnes , clennes , good mynde and fame . When the father and mother The fonde loue of pa●… . to muche dotynge vpon their children , correct not sharply their outragious wantonnesse , and abhominable vyces , but by their suf feraunce mainteyne and supporte them therein . The common people extemith it highe loue , and often times saith . Consider how ten derlye they loue their chyldren , when they shoulde rather saye , se howe cruelly they hurte their children , whiche whyle they followe their wanton apetites , and suffer them vnpunished , regarde not their healthe , ne their saluation . For what this pleasethe the deuell best . what thing can be more pleasante vnto our ghostely ennemy the deuil , then that we here frely offend vnpunished , and be punished eternally in hell . The common people The blynd iudgement of the worl de , concerning the pu nishement of sinne by princ●… , 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 almightye A greate signe of goddes wrath when he 〈◊〉 heth no●… . god threaten by his prophet , vnto such as he reputith vnworthy his mercy . I shall not visite by my correction , saith almighty god , the fornicacion of your dau ghters , ●…e punysshe your daughters 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 he that louethe hym self hateth him selfe , loueth him selfe , hateth hym selfe deadly , & he that is folishe pitiful vpon 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 when we best cherishe oure selues . you best noryshe your selues , when you moste despise the appetites of the fleshe ▪ when you moste sharpely correcte the offence and sinne of man , then shall you be moste beneficiall to man . When you haue by 〈◊〉 serued by kyl kylling of 〈◊〉 . correction kylled the synner , then shal you preserue man . And when you haue dystroyed that , whiche man hath committed , then shall you preserue that which god created . And furthermore what dothe the The blynd iudgement of the worl de vppon the words of might 〈◊〉 strengthe . common errour of people cal power or might and strength of the body ? Do they not commonlye call hym a myghty man , and of great power which at his pleasure may hurte when he wyl . And yet truely A daungerous might too haue power to hurt . this is a very odious and daungerous mighte , to haue power to hurte , or to can or may hurte , whiche 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 ●…od onelie is trewely mightie . is trewly and verily to be counted mighty and of greate power , whiche neither can hurt if he woulde , ne woulde if he mighte , whose nature is onely to do good . But this worldly myghty man , commonly The hurte one man can do to a nother is but finale , and turnethe to good of 〈◊〉 that is hurt and hurt of the hurter , called a man of great power , how can he hurte man , and after what maner ? he may violently take from man his mony or possessions , 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 intendeth in any wise to hurt a nother , he that intendeth to ●…urt a nother fyrste hurteth 〈◊〉 selfe . can not but greuously fyrste hurte him self . As shal be declared more openly by example , you intende to robbe and dispoyle me of my money , nowe haue you offended charitie , 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 common The blind iudgement of the worl de in the verie cora giousenes whyche ought to be in man , 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 fumous , angry , geuinge checke for check , and displeasure for displeasure , and contrary hym that paciently sufferith iniury and dyspleasure , 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 other , and to thynke hym selfe noo man excepte he be reuengyd , and for one shrewde turne doe two or thre . But howe much more coragious The trewe force and strengthe what it is , and stronge is he to be counted , which doeth not onely pacient ly suffer i●…uries and displeasurs , but also doeth good against euill . I call him not strong , ne of audacitie , whiche fiers●…y inuadyth his enemie , valiantly assauteth or scalyth the walles of his enemies , & dispising his life , putteth him selfe to all perylles : whiche thinge is common to all quarellers and sedicious parsons . But he that can manfully withstande the beastely appetytes , and subdewe his ir●…ful mind , desiring weale to him whiche would him hurte , and do them good , whiche are hys ennemyes , praying for them which speake him euill . Him repute I very stronge , & of high courage . Let vs discusse also what thinge this worlde callith ioye , honoure , and worshippe , ignomy and shame . Thou art com what is trewlie to be commendid . mendyd , but for what thynge and of whome . If thou be praysed of vicyous for thy mysha●…your and vicious acts it is false commendacion , and trew opprobry & shame . Thou art dyspraised , scorned , and The rebukes of the worlde vppon a good man is most hyghe honoure . rebukyd for thy profyt , deuocion , and trewe christianity and simplenes , and that of vicious and euill disposed personnes , thys is no rebuke , 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 , whiche christ commendith & aloweth . And contrarye , if all men vniuersally ●…hat soe uer displea sethe christ is dishonorable , thou ghe it please the worlde neuer so moche . The folishnes of worldely poleci & wisdome . would prayse and alowe the actes and operacions , it can not be but shamfull , that dyspleasyth Christ . Prudency , wysedome and polecy , is commonlye called of men of this worlde , stoutlye and diligently to gather goodes and possessions of this world , to stablishe & make suer that , that is gotten , and to prouyde for all the posteritie , 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 prouision . This the world speaketh and worldlings the children of the deuell . worldly people which befalse and deceitfull , as is their father the deuyll . But what saithe Ueritie , which is Christ . Thou folishe and vnwise man that thus hast gathered the goodes of this world , this nyght thy sowle shall be deuydyd from thy body . A certayn man remembryd in the gospell fyllyd vp pon a tyme , all hys barnes , wyth dyuers kinde of corne , and plentifully stuffed all his store howses wyth al manner of vyttailes , and gatheryd and hurdyd vp store of money , thynking nothynge to remayne , but only to vse and occupy his goods so gatherid , and yet the gospel callith hym fole . For what The follye of the worl delynges which imbrace the shadowes of thinges for the very thinges . may be callid more folishe or more dasterdnes than to delight in shadowes of things for the very thinges , & so carefully to prouyde for this fraile , vncertayne , and vnstable life , continually decaying , and nothynge prouyde , for the lyfe to come : whiche muste nedes be miserable , excepte it be substancially prouidid for in this worlde . Here An other fonde error of the common people also a nother erroure of the common people , they call him prudent and a man of good knoweledge whiche desyrous of tidinges , commonlye , what is done , throughout the worlde , what for tune and lucke marchauntes hath had , what the Emperour intendythe 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 how folish a thinge it is to selfe what●…se a farre of ●…o neglect thethinges of moore wayghte within our owne brestes . vndiscretely done , than so much to desire the knowledge of thinges done so farre of , and which partayneth 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 , voluptuous pleasure , and ambicion , vex and distrouble thy soule , rebel linge againste reason , howe nere they be subduyd , what hope of victory , 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 conformate to this worlde and world lye parsons in euill , but bee reformyd 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 thinges whiche be pleasant vnto his goodnes .

¶ Opynions mete and conuenient for a christen man .

EUery good and parfyte Christen manne moste depely hath roted in his remembraunce those briefe and compendiouse rules of trewe christianity . Firste that he Noo m●…n born to him selfe onely . perfectely knowe and beleue that he is not borne vnto him felfe onely , nor oughte to wyll or desyer to liue as to him selfe . And that he ex All good thinges to com of god 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 allmyghty 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 profitable thinges as he hath common to all men . For christian charitie knowith no property . He muste Christyan charity knowethe no propertie . howe we oughte to loue al men . vnfainedly loue all good and vertuous men in Christe , and all vicious and euill men for Christ , whiche 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 euerye true and good christen man must charitably loue all men indif ferentlye , the good for their goodnes and vertue , the other that by his kinde and charitable behauyoure , 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 brother howe we oughte to hate an euyll man . is an aduouterar , a sacrilege , a turke , thou must hate the aduou trar not the man , dyspise the sacrilege not the man , distroy the turk not the man . And dilygentlye laboure that by thy cure & industry , the vicious man maye perish whiche made him self , but that the man maye be saued , whiche almightye god did create . He muste also hartelye Christians oughte to will wel to al men , and to lamente the hurt or losse of all 〈◊〉 . without colour or collusion , will well to al men , praye for them & do them good , not hurting them whiche haue deserued hurte , and doing them good which haue not deseruid it , as muche glad and reioysinge , of the commodities and profytes of al men , as of his own , and equally sorrofull and displeasant , 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 These thou ghts ought not to be in a christian harte . 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 straunger & 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 what a christyan ought to remember . only thou must remember & haue in thought , by what merite or desarte our sauiour Christ , solouing lye and benefycially hathe dealte with thee , which desyreth not hys benifycence , and goodnes so plentyfullye mynystred to man , to bee requyted and renderyd towarde hys hyghnes , but in oure neygheboure . 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 apostel A good argument . Sainct Paul witnesseth , sayinge . Ye be one bodie and one spirite , called in one hope of the same vocation , hauing one god , one faithe , and one baptime . How can he than be a straunger vnto the whiche in so many things is one with the. Amonge gentiles these rethoricall Opiniones mete for heathen but not for christyans , circumstaunces , whiche folowe 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 kinseman of my familiar aquaintance , my fathers 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 what wee oughte to thinke of a christyan what soeuer countrey he be of , what so euer is done to a christian is done to god . to a christen man , onely this remem braunce shal be 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 bodie 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 Inequality the mother of all hatred , hatred . To what intente shoulde the name of hatred be spoken of among The name of hatrede not to bee spoken of a mong chris tians . Christyanitie remainethe not where disdaine is placed . christen men , when betwne them is so greate vnitie , and they so many wayes agre in one . It sauoryth no trewe christianitie that the courtiar commonly , disdeineth the craftes man , the husband man , the citizen , the gentill man the yeman , 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 faythfully and hartely louyth the ennemie , when the alteration of theyr name , contrary and such other like causith amonge them so great hatred , discorde , and enuye . But let we are all the members of on bodie christ beinge our hed . 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 The dutye of a verye christian in case he wil be of the body wher of Christ is the hed . Christ , and that we enuy not those members , whiche haue not receyued 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 beyng 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 body 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 naturall , 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 The words of a disseuered nombre , therefore good christen man , whether those persons parteyne to the body whiche commonly saye , my rychesse and possessions be discended 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 consumyd is my nown , what hath other men to do therwith . It is no mans disprofyt or losse but mine . Alas good Christen man , thy brother how the ri che man misuse the his goodes or riches geuen him & member with the in Christ for hunger and lacke of meate is lyke to perishe , and thou wastfully and gluttonously consumest thy money in ryot , and banquetynge . Thy brother in Christ is nakyd & shakyth for colde , and thou sufferyst thy garmentes 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 nececessitie , fall to vnclennes , and fil th inesse 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 vngracious minde , thinkest thy selfe a good Chrysten man , when thou art not to be countyd aman . Thou hearist the name of thy neighbour ●…hat is to bee done when wee heare oure neyghbour slaundered 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 pertayned to me , but for asmuche as it touchyd not me , let them speake therin , which fele them selfe greuyd . Alas christyn man , if thou be of the body all thynges that towchith anye of the members , towchith 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 . Furthermore the common people saye A christian oughte not to reuenge or recompence euell with euell . it is laufull to be reuengyd of violence and iniuries , done towards them . I force not what the ciuill or imperiall lawes permit or suffer . But I maruell greatly howe these common sayinges , entryd in to christen mens stomakes or condycyons , 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 commaunde you that you violently resyst not iniuries and displeasures , ne couet you not to be reuenged of your ennemies , but loue you them vnfaynedly , And be you benefyciall 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 If we will be the children of god and inheritours of heauen ▪ the perfection of life perteinethe to vs as well as to the minister . here obiecte and saye . Christ commaundeth 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 commaundemente of Chryste : that he wylled these thynges to be doone and vsed of his people , to the intent they shoulde be knowen the chyldren 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 he cannot bee good which des●… erethe not to be perfecte . can not be good , whiche coueteth not to be parfyte . And if thou desyre 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 To loue our louers is worthy no praise . shal you haue ? as who saith none . For this act is worthy no thanke . But the contrary is synful and ab hominable , where a thynge is requyted and recompenced by an other equiualent , and of like value there is noo det ne duetie remaynyng . Here also what S. Paule sayth in his epystel to the Romaines , expounding the foresaid law . Saye you well by those whiche The dutie of a cristian towardes hys ennemies . parsecute you , and not onely to say well , but couet you not to myssay them , rendrynge to no manne dyspleasure 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 doinge , thou shalte caste burning coles Coles vpon his hed what signifieth , vpon his head . That is to say thou shalte cause hym to knoweledge 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 former iniurie , mynyster occasion to hym to doo farther displeasure or hurt , what ende shal be of his malicious and frowarde minde ? vnto whom I make this aunswere . If you maye without offendynge and breakinge the lawes of God , ( which I call your hurte and onely diplesure ) auoide and withstand 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 pacience . And in case you can not I●… is better to please Christe by pacience then to reuenge oure wronges & become euyll with our enemy . win him , it is better that 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 , gentylnes , and benyficence , not in contencion , 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 howe the christian noble man 〈◊〉 behaue him selfe , art decendyd of noble lynage and auncient stocke , maners conuenyent and cumely for a christen man , shall not distayne or impayre thy birthe , but make it more honorable . If thou bee lerned thou muste the more discretely beare and paciently The christi an lerned . 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 aboundaunce what the riche man muste doo . of worldly goodes and possessions , 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 Note the difference betwene god & mans lawe . common lawe punyshethe thee , if thou violently take any thing from a nother , and the same lawe punyshethe not , if thou refreshe not thy neighbor in his necessity , but with holdist from him , that which thou callest thyne , but Christ shall correcte and punyshe the for both . If The dutie of a christian officer . thou be an officer let not the office make the more cruel , but consider the burden and dewty , whych dependyth vppon thy offyce , and let that make the more circumspecte and ware in executing thy offyce . But heare , some man will saye I Euery man is or ought to be of the churche of god . beare no office of the church , I am no curat , I am no byshop . Alacke my frend , if thou be not of the churche thou pertaynest not to Christ . For the church is nothing else but the congregacion or companye of faithful people . But now a daies , how Christ is dispised among word lie christian 〈◊〉 Christ is so in contempte , amonge these worldly people , that they exteme it very glorious and honorable to be an aliene and a straunger from Christe . In somuche that he is moste dyspysed which neryst folowyth Christ . There is one lord Christe●… vi cars , only bothe of bishopes and temporall officers whose vicares they bothe be here in Earthe , and shall make straight acounte vnto hym , of the administracion of their offices . If thou haue other respect than ●…ho is a simoniacke . 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 To what ende a com mon office i●… to be desired , a common offyce , not for the common weale & profit , but for thy priuate lucre & aduauntage , and to be reuengid , and do displeasure to such as thou bearyste no good mynde , the administracion of thy office , is thefte before God . If thou persecute theues , not to the intente such how to per secute the●…es , as hathe bene spoyled ●…oulde receaue agayne theyr goodes , but that thou mayst conuerte the robbry 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 how a chris tian prince or a ruler oughte too vse hym selfe . and capitaine of the people , suffer not these poysoned vices of flatterers 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 pryuate and inferiour persons . But haue thou in remembraunce that Euery king is Christes vicar . whiche is trewe , that Ihesus Chryst is the onely lorde and master 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 doctryne is of no man more iustely to be obseruid then of thee , of whom he shall require more strayght accompte then of other . Thinke not vtterly that lawful that thou mindest , but minde and intend thou no thinge but that which is lawfull . Thinke not that verteous and ho That is not vertuus in a prynce whiche is vice in a common man . 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 , con what to purchase a price ●…nowm and ●…ame . mendation , dignity , fauoure , and autorytie , among the people . But thy excelent vertue , and noble con ditions , in the whiche thou muste excel incomparable , aboue the commons . Let the people learne of the to dispyse riot , wantonnes , and auarice , and to folow vertu , reioyce in temperaunce , honesty and measure . Thou shalt very wel dystroy the appetites and affections of the commons towardes mischefe and euyll doing , if they shall perceaue that thou nothynge regardeste ryches and pleasure , matter & occasion of vice and inniquite . Dyspise we oughte not to dispyse the sin plest man . no man be he neuerso simple , plain ly remembryng that ye be redemed with equall & one pryce , the bloud of Ihesu christ . Let not auctority , what to kepe a prince from hatred of his subiectes . fiersenes armore , or thy garde defend the from hatred , but y● puernes of thy liuinge , vertuous conuersacion , vndefylyd maners , and honest condicions . Thou maist right Right principalite . 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 . Remember thou arte a common person , 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 charitie . And among christen me●… , he that is greatist and highest in auc toritie , must thinke him selfe a minister , not a lorde or maister . And Titels of worldlye auctorytye oughte not to be among spiryt●…all men , 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 dyscisples , that they should suffer them telues to be called lordes or maysters , 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 A preche●… , Bishop . 〈◊〉 be not names of worldelye power or aucthoritie but of charitie . names of charite , not of power , or worldely auctoritie . But wherefore 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 Many corrupt & carnall opinyons grown among cristians whiche greatly differ from true christi anitie , and the cause therof , sten menne , whiche greatly dyffer from the trewe doctrine and learnynge 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 ●…hat is ment by this worde worlde . wrytinges of the Apostels , sainct Austine and saincte Iherome , is called vnfaythfull people , or infidelles , the ennemies of the crosse of christ , and blasphemars of god . And suche , for as mutche as they howe the worldelye mindid behaue them selues . mistrust Christ , and haue no confidence in his promyses , busely care for the worldely lyuinge , fearing that they shall lacke , and neuer haue sufficiente , and carefully labour and stryue for the increase & obteynynge of rychesse and possessyons of this worlde , and followe voluptuousnesse and pleasures of this worlde , blinded with the disceytfulnes of sencyble thinges , couetyng feined good for true good . This world hath no acqueintance The world hath non a quaintance with Christ 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 onely , and carynge for it selfe onely .

And from this worlde Christe deuyded The world and christianitie cannot agree . his apostels , and all suche as he thought mete and conuenyente for him . Why do we then mingle and conioyne this worlde soo vtterly condempned in holy scripture , with christianitie ? And by a fained vocable or fained name of the worlde , coulour our vycious and lewde liuing . This pestilent what great hurte commeth among christians throughe false flatteringe preachers . erroure is greatly mainteined , by such flatteryng preachers , whiche as sainct Paule saith , peruert the word of god , and apply holy scripture to the maners and condicions of men , when it were moste conuenient , that the condicion and behauioure 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 correcte them . A king or a prince herith how a ki●… or a prince oughtto vnderstande the scrypture , in scripture , that all power & regalytie cummeth of god , and anone he beginneth to excel and magnifie 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 remembrest not that thou shalt render vnto him accompte of thy gouernance . A nygarde or couetous howe the couetous man vnder stādeththe scriptures for his purpose , man , heryth in scripture that it is not lawefull to haue two cotes or garmentes , 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 reioyceth and sayth . I haue not yet sufficient , I lacke many thinges , and therefore I shall gather and increase my rychesse . This beastly man and colde in charytie , hereth that Charitie begynnethe at our selfe , and that this is the order of Charytie . That a man preferre his own ryches before other mennes : more regarde his owne lyfe then other mennes : setteth more by his owne fame then by other 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 brother 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 incommoditie may chaunce to my self . We haue howe peruersly the wicked construe the scriptures to maintain theyr wickednes with also learned nowe a dayes to take that onely into example of our lyuinge of holy saynctes and vertuous men , which they dyd contrary to the doctrine and teaching of Christe . Aduouterars and homicides , flatter them selfe by the exaumple 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 concubines 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 from christ ? I dare boldely affyrme , that neyther in the prophetes , neyther in the apostels , is any thyng to be followed , whiche they dyd contrary to the doctrine of Chryst. But yf men haue so great pleasure to followe saynctes in that they offended : let them folowe wholly and not in parte . Thou haste folowed howe wee oughtto fol lowe good men in repentaunce . 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 ●…hye god permitted good men somtime to fall . 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 offences . But we commonlye take The peruersnes of manne●… nature , 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 venomouse and poysoned or els by our poysoned stomakes turnynge holsome and good things into venim and poyson . Thou greedy and couetous A lesson to the couetous man , 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 almighty God , broughte his onely sonne to be sacryfied and kylled .

How little thinkest thou he set by his riches , whiche so little regarded his son ? And yet thou nothing desyringe , but lucre and aduauntage , nothing regarding but money and riches , redy for a little lucre to deceiue thy brother , and forsake Christe , thynkest thy selfe in condicion lyke to Abraham . The Aga●…st the where●… ger , 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 , compare thy monstruous pleasures & lecherous actes ? Dauid also after so many vertuous examples and noble actes , once commytted aduoutrey : and thinkest thou it laufull to the to continue all thy lyfe in fil thy pleasure and voluptuousnes of the flesshe ? Peter ( for feare against the swearar , of death ) once denied Christ , shalt thou therefore for euery trifle forswere thy selfe ? Mathewe once Mathewe once commaunded left his occupation , but no callynge wyll serue the couetous●… man , commaundid by almighty god , forsoke his occupacion and office , the suerty of his liuinge , and folowed Christe . And yet so many exaumples of holye Saynctes , the commaundementes of the gospel so often rehersed , so many sermons , and holsome predications can not reuoke thy gredy appetite , and coue tousnes of the worlde . Uertuous behauyoure and honesty , hath con tinually decayed , sith we haue coloured our vices with thename of vertue . And haue ben more quick More redy to defende our euyll then to amende it , to defend our abhomination , then diligent to amende it . And meinteined our froward opinions , with fayned and false defence of holye scripture . And therfore good christen 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 behauyour 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 nerest 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 parfecte and spirituall lyfe . The very The trew way tocter nal fclicite 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 naturally hath adioined and associated As the bodi hath his shadow so hathe the loueof crist vnto it , his shadowe , so the loue of christ , the loue of vertue and heuenly thynges , maye acompanye & bring with them hatred vice and disdaine of worldly things fraile and vncertaine . The one of these , necessarylye foloweth the other & where the loueof crist is , ther ne cessarily fo lowith he hate of syn and the worlde , 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 inuisible , the lesse pleasure shall you haue in thinges that be visible , vn stable and vnsure . And therefore The councell of Qui tilian , that thynge whiche Quintilian counsayleth to be folowed in learning , we must also folowe in vertuouse liuynge : that is , that wee from the beginninge , inforce and intende to the best . The which if The nexte way to obteyne vertue isto ab steyn from synnes , by weakenes of nature we can not obteyn , the next is , that we ware ly and wisely absteyne from notable 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 folowe what shame is to vs cristians that the hethen should excede vs in vertuous lyuynge , in our liuing , the holy Apostells , 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 whom 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 The abhomination of synne , so abhominable & of that nature , that infidells for no profyt or disprofyt , 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 withdraw him , which onely did withdraw diuers gentylls : at the leste the diuers and many incommodyties , what shuld feare a cry stian from synnynge , 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 many 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 daungerous & more to their pain . And younge men to be admo nyshed , therfore young men ar diligently to be admonished , that they rather beleeue by informacion of others that this is the nature & condicion of sin , them to lerne & proue it by experience in them selues . And that by sinne they defile not their lyfe , before they knowe plainelye , what thing the life is . If thou regardest we should abstent from sin though not for christe , yet for our owne sake , not Christe , which boughte the so derelye , abstaine yet from vice for thy nowne sake , and thoughe it be very daungerous to continew long in this meane waye , which is onlye to absteyne from notable and common vices , yet to them which cannot ascende to the highe perfection , it is muche more commendable , 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 almightie 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 temptacion dothe To be tempted is a signe of god des good wyll , very often and greuously assaute the , dysmaye 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 punisheth and correcteth thee as his moste dere sonne : that he prouith and assayeth the , as his well beloued frende . It is a manyfeste and he that feeleth no temptation it is a token of a reprobate great token that man is reiect from the mercy and fauour of god when he is troubled withe no temptacion . In thy temptacion remember what wee should remember when wee be tempted , the holy apostell S. Paul , which rapte to the misteries of the thyrd heauen , was troubled and vexyd with the au●…gell of Satan , remember the temptacion and trouble of the holy man Iob , Saint Ierom and other Saintes , whiche were greuously troubled with their offences . Sithe this thinge , which thou sufferyst is common to thee , wyth so manye holye men , whye shouldest thou be dismayed or discoraged . Laboure deligently , to we must labour to ouercome our temptacions , 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 necessarie that we geue suer and diligente watche , hauing oure minde alwaye redy and circumspecte , againste the assaute of our ennemies . For they continual Our ennemies at con tinually occupied to seke oure destruction , 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 The head of the serpent what it is , 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 speciallye bee repellyd , if thou with all thy harte , hate howe and by what menes the deuyll is to be ouercome him or manfully withstand his sug gestions , or continually occupy thy minde in holy praiers & vertuous occupations , or aunswere him in his temptation with wordes of ho ly scripture as I before haue taught you . And in this thing it shall To what ende wee ought to ●…e de the scri ptures , 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 temptacion ouercome .

BUt of two thinges specially thou must beware , the one is that thou fainte not in temptation we must no ther faynt in temptation no : tomuche reioyce when we haue o uercom our temptation and geue ouer to thy enemye , the other that after thou hast manfully withstand him and had the vic torye , thou to muche reioyce not , and be prowde and insolent . And therfore to be sure , loke that when By what menes we may ouercome th assaultes of our enemy the deuyll , 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 temptacion The honor of our vyctory ou r si is only due vnto god , , and perceinyst thy mind delyghted , 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 almightye 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 euylles these shall be 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 , humbly 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 manfully conceyue the occasyon of his suggestion and returne it agayne thine enemie with his owne weapen or sworde distroying him , and so doing when thou art mouid and intisid to sinne , thou shalt not onelye not offende but of his mocion , take occasion of vertu : & as the poetes properly faine that 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 vertue and valiantues . Thou art pro how to resist the deuel in temptation and the nexte waie to weary him god graunnt vs to followe this good councell . uoked to voluptuousnes and pleasures of the body , consider thy imbesilitie , and withdraw thy mind the more from vnlawful pleasurs and delectations , occupyinge thy selfe in vertuous operations and chaste meditacions . Thou art moued to couetouse : increase thy charitie and almes toward thy poore neibour . Thou art intisid to pride and vaine glorye , humble and sub mit thy self more lowly in all thinges . 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 shal be aferde 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 we must so ●…ghte as though eue rie battell shoulde be the last con flycte . 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 ouerthrowne what wec ought todo when wee ●…couercō , 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 watche as longe as thou feyghteste in the Castell of this body , hauinge euer in thy remembraunce the saiinge 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 delygently No sinne to be counted as lighte , beware that thou dispise no vice as lyght , & not to bee regardyd , for no enemie hathe more often ouercom , then he that hath byn dispisid and nothinge regardyd . And in howe men deceiue them selues in sinne , in est emyng them but smal of fences in them , ouer other sins , this thing diuers men meruelous lye deceaue them selfe , which fauo ryng in them selfe one or two vyces 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 fornicacion , and immoderate vse of sonde pleasures . Some man puer and clene from other vices , is common 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 Suche as haue pleasure in any one sinne , possesse rather the shadowes of vertue , then vertu it selfe , anye one vice , trewlye possesse not the other kynd of vertues , but rather shadows and images of vertue . 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 howe & good christ tian ought to be myndid , man must thus be minded & affectionatyd in him selfe , that though he can not vtterly & at once expell the hole company of vices , that he diligently laboure dayly to withdraw 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 wee muste not be discoraged , if it bee oure chaunce to be ouercom in thys fyghte , temptacyon to be dedly woundyd of your ennemy , 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 ouerthrowen , 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 & pusillanimitie is very perylous , whiche ō foloweth fearfulnes 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 shal be the remidy and rule . That when thou hast fallen into synne , what is to be done if we fall . thou dyspayre not , but folowe dylygent and couragious souldiers , whome many times , shame of igmominy 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 The sinne long accust tomed is hard to be reformed or amendid and helpe one wound then many , & a fresh and a new wound , then a olde & putryfyed stomake , and encorage thy selfe wyth this common prouerbe , whiche Demosthenes , as is commonly red , did vse and accustome . A man flying , and he shal fyght agayne , that is to saye that man in whome any corage or stomacke remayneth , shall not for a lytle rebuke of his enemy vtterly bee dysmayed , but rather gether strengthe vnto hym , and be reuengyd of hys enemye . Remember The best men haue fallen and whatis our du●…ye to learne ther by , that Dauid the prophete , Kynge Salomon , Peter , and Paul , the apostels . Not withstanding they were great lyghtes & exaumples of holynes : yet they fell into greuous and greate synnes , whome almighty god parauenture 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 battel 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 suggestions and assaultes of our enemie , dyuers remedyes be prouidid and had as they shal be most necessary and expedient , not withstandynge A generall remedie againste all kyndes of temptatyons . the generall remidye & of most effecacy & vertue againste all kinde of aduersitie and temptation , is the perfect and diligent remembrance of the passion or crosse of Christe , whiche is also a refreshing to them that can not labour , an example to them that wander from the righte waye , and sufficiente 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 howe som abuse the Crosse of Christ and howe it is ryghtely to be vsid , to the image of the crosse , & crosse their bodies ouer euery part with thousand tokens or crosses , or reserue and kepe at home a gobet or a pece of the holy tre , and so at certaine 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 supersticion & idolatrye . But rather laboure thou good christen man & diligentlye inforce thy selfe to ascend to the high and toppe of this tree , or crosse , and to obtayne the true fruite therof which specially consisteth in subdewing and mortefying the worldly affections . And therby to desyer to be confyrmate and made lyke to the head & capytayne , whiche is Christ . And we should desierto be made like vnto christ this is vtterly to be desyryd of all men , in whom the spirite of god is quycke and lyuinge . For he that The mighty working of loue , perfectly and faythfully louyth a nother desyryth in all thynges to be like vnto him , whom he louith . But that you may more fruictfully how fr●…fully to vse the remem braunce of Christsde●… the. remember , and to your healthe recorde the mystery of the crosse of Christ , you muste dilygentlye prepare 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 redynes to withstand the inuasions and mocions of youre ennemyes , that is to saye , that to euery singuler affection and pleasure of thys world to be mortified and oppressed , thou applye that parte or porcion of the crosse , which is moste respondente . For there is no temptacion 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 How to resist pride . pryde of this world , and arte asha myd to be in contempte and dispysyd 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 How to resiste e●…e . uyd to enuye , remember howe louingly and gentelly thy capitayn Chryste wholy gaue hym selfe to our vse , & how good he was to them that were worste and moste vicious When thou arte mouid and in tised to gluttonye , remember that How to resist the mo●…ions of glo ●…ome . he in his thyrste had geuen him to drinke Eizell & gaule . When thou arte temptid of lechery and volup To re●…iste lechery , tuous pleasures of the bodye , remember howe pure and cleane all his lyfe was , from fylthynesse of the bodye and other voluptuousenes . When thou art intysed to the How to re●…ist anger . synne of wrathe and anger , remember howe mekely and lyke a lambe , he helde his peace , when he was rebuked , and howe pacientlye he suffered the obloquy of his aduersaries . If pouertie trouble and dis A consolati on in pouertie . quiete thee , and the synne of couetouse moue and prouoke the , remember 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 chalenged as his owne , wherein he myght dwell or continue . And if in other temptations , ye vse and exercise your selfe after this maner : It shall not much be peyneful vnto you to resist th emotions of your ennemies , but also you shall perceiue greate fruite and pleasure : For as muche as by this holsome remembraunce , you shall vnderstande that you be conformate to your head , and shal so recompence him his great paynes and punishmente whiche he suffered for your sake .

¶ The. xvii . Rule howe greate a helpe to resyste synne , is to remember 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 infyrme , if they diligentely remember 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 How circōs●…ecte we be in vaine thinges , 〈◊〉 negligence in most ear neste matters . 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 obligations ? Howe marueilouselie wee were created , in how excelent condicion The marue●…ous worke of god in creating of man . 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 remember and recorde in oure myndes that man is that gentyll and honorable beaste , for whose cause almighty god created & made this vniuersal world , & that man is the citizen of angels , the sonne of god , the heire of immortalitie , a member of Christ . And that the bodye The excellency of man is descrybed . 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 contrarye that synne is the miserable Synne the pestilent in fec●…ton of the sowle , 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 seruitude and bondage : and after you haue thus diligently remembryd with your selfe , then take good ad uisement , whether it be conuenyente or profytable , for so disceitful poisoned , & short delectation of syn , to fal from 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 substan cially aduysed & counsayled with your selfe , it shal be necessary that you compare & confer together the two disagreyng and farre vnlyke heades and capitaynes , god and the deuyll , by synne thou makest the one thine ennemie and the A compa●… son of the benifi●…es whiche fol lowe them that lyue 〈◊〉 ▪ and the eui les that fol lowe the wicked , other thy lord and master . By innocency and grace of god●… 〈◊〉 art ascrybed into the number and ●…lender of the frendes of god ▪ and adopted vnto the ryght and h●…ytage of the chyldren of god . But by synne thou arte made and constituted the seruaunte and sonne of the deuyll . The one is that eternall sprynge and fountayne , verye image of the highest beautie , gretest pleasure and moste excellente goodnes , comynge and deuyding him selfe to all men . The other is father and auctour to al vices , extreme 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 Beholdthe mercie of god towwards vs . 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 rec●…ueth the , amending thine offen ces . Contrary cal diligently to thy marke tho enuy of the deuell . remembraunce , 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 remembraunce thinke farther with thy selfe after this maner . Shall A mete cogitacion for al christians to acustom them selues in . I vnkindly and vnnaturally , forgetfull of my beginning , forgetful of so great benefites towards me , for so little and vaine pleasure , for sake so noble , so louinge , so beneficiall 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 flye 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 myseryes of thys worlde .

FUrthermore haue dilygently in your remembraunce , 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 & ieoperdous 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 gretly to be feared . For asmuch as of so great a company verye fewe Fewe with all theyre hartes rise from sinne ▪ specially such as pro longe repen taunce , 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 It is easie to fall into sinne but hard to get oute , fal vnto syn is very slipper and easie , but it is harde and great difficulty to ascend againe from sinne . And therfore it shal be very necessary to euery christen man , before he discend vnto the depe pit & dungion of syn . That he diligently remember that the returne againe from 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 speciall vices and sinnes , and first against Lechery .

HYtherto after my simple and grose maner , I haue declared vnto you certaine generall remedies against all kynd of vice commonly . Nowe after 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 ●…etcherse assau●…ethe man moste sharpely & is a moste common sin . 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 pleasure The mean to resist & a uoid whor●… dome . prycke or inflame thy sowle , remember continuallye to arme thy selfe with this armoure , and to resist it . First call to thy remembrance howe impuer , how beastly & how The vylenes of the sin of who●… dome . greatly vnbeseming and vncomly vnto man , this fonde pleasure and voluptuousnes is , which equalith vs the creature and unage of allmighty 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 bitternes then delectacion and pleasuer . Contrary consider how precious a thing the soule is , & howe excellent the body of man is , according 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 temple or suspende it : the which oure sauiour Iesu christ did consecrate to him self with his most precious bloud . Consider also , what company The discommodities & the euelles that followeth whoredomc . of greuous incōmoditys and displeasures , foloweth this flattering 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 patrimony 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 before 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 filthinesse , that he hath no pleasure to think or remember any thing , but such as is filthy beastly and vyle . Finally it takithaway that thing whoredom makethe 〈◊〉 man worse than a beast and depryueth him of reason . which is the very properte of man , and by the which only man 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 suspectyd , myserable and lothelye . Beware therfore and refrayn thy self from thys fond voluptuousnes , by the exaumple of other whom thou hast known or hard , by such lewdenes , to haue fallen into sycknesse , pouertie , and misery . And corage or stomake thy selfe to the vertue we oughte to incor●…ge oure selues to well doinge by the example of of others . of chastitie , by the exaumple of so many younge women & lusty men which thou shalt rede in histories very tenderly brought vp and delicately norished , to haue kept chastitie . 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 The commodities that folow chas titie , rishing , how pleasaunt , and honest a thing the chastitie and cleannes of minde and of the body is , which maketh vs familiar with the angelles , and pleasant vessels of the holy ghost . Be thou insured the deuine spirite and holy ghoste , most faithful louer of chastitie and clennes , fleith noo vice so greatly , as the vice of vncleannes , ne delighteth or resteth any where so gladly , as in puer and virginall members . Consider howe vncomelye , how folishe & beastly it is to loue The folishnes of carnall loue , fondely , to waxe pale , to be leane , to wepe and lament , to flatter and speake fayre , to be lowly and plyante to a stinking harlot : to singe all nyght at her gates or doores , and to depend at the commaundement of your fonde mystres , to be vnder the gouernaunce of a lyght and leude woman , to complayne to be angry , and sodenly to be agreed agayne , to suffer thy selfe wylfully to be deluded , to be beaten , to be spoyled and vtterly to kyll thy soule for the contentacion of a leude woman . Where is amonge these thinges the name of a man ? wher the remembrance 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 The sinne of whoredom ought not lightlye to be regar did , if the euelles be marked that folow the same . light to followe this wantonnesse and pleasure of the body , yet remember with thy selfe howe great and greuous an offence it is to be disobedient to thy parentes , to dispise the holsom admonitions and councelles of thy frendes : to consume prodigally & dispend thy substance 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 slaunder . 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 The vncer tenty of our life should cause vs to eschewe ●…nne . 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 ryghtuosnes Callinge to remembraunce the iudgement wyll feare vs from sinne . of the last iudgement , and that feareful sentence neuer to be reuoked , goe you cursed people into the eternal fier of hel . And how this little short & vayne pleasure , shal vndoutedly be punished with eternall punishment . Remember Oure good angell is a wytnes of our doings ye and god hym selfe which also should stay vs from doinge euell , that thy good aungell deputed to be thy keper is alway present , beholdinge 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 ashamed to do yc thing in the sighte note . of almighty god , and all the company of heauen , which thou arte ashamed 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 thing 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 These wer remedies against temp●…ons , against the temptacions of the flesh , be these . First diligently to auoide and flye all such occasion and company , as soliciteth and moueth to the said vice . Seconde moderate diet , and mesurable slepe . Thirde temperaunce and abstinence from temptacion and pleasures permitted and suffered . Finally the remembrance of death and contemplacion of the pashion , and punishment of Christ . It shal also greatly profyt thee against the sayde temptacion , Company keping doth muche , to liue & kepe company with such as be chast , vertuous , and honest . 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 redinge of holy scriptures 〈◊〉 pra er remedes to withstand sinne , exercise and vse thy selfe in reding of holy scripture . And to be often in puer and deuout praier .

¶ A remedy against the mocion of Auarice .

IF thou perceue that thou art eyther of nature propence and disposed to the sinne of couetouse , or else intised and moued to the same , of the ennemy the deuil , remember the noblenes and dignitie of thy condi ●…ion , and that thou arte only creatyd & redemyd to this vse , to haue the possessyon of the ioy celestiall , and eternall fruycion of almyghtye god : And that he creatyd and formyd all this worlde to thy vse and commoditie . Howe vncomely is it them and how filthi , not to vse and dispose these earthely dounge and vile thinges : but so greatly to loue and kepe them . Take awaye ●…olde and ●…uer but redde and white earthe , Christians ought to be more perfecte then heathen , the erronious opinion of men , and what shal golde and siluer be , but red and white earthe ▪ Shalt not thou beinge the disciple and member of Christ , chosen and electe to so great possession & heritage , dispise that thing ▪ which commonly all the gen●… a●…d vnchristen philosophers , didde despise and set at naughte . It is not honourable to It is more honorable ●…o ●…ispise riches than to haue them haue richesse , but to despise them . But here the most parte of theym which be called christen , most sub The vaine excuses christians make to gather riche●… telly and craftely disceiuing them selfe , obiecteth and sayeth , necessity compelleth and causeth vs to gather possessions and richesse : and when we haue gotten them 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 riches , then maye we liue quietlye and more commodiously , hauinge wherwith to preserue our health , and remedy oure sicknesse : to prouide for our children , to helpe our frendes . Finally so shall we cease to be in contempte , and be in reputacion and fame amonge other .

But vnto these which by pretence A confusion of suche vaine obiec tions , 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 moueth and exhorteth vs . I shal also obiecte vnto them , that our sayde sauioure aboue all thynges commaundeth vs to get the kingdome of heauen , promisinge that soo doinge all thinges necessary shal be plentifullye ministred vnto vs .

When haue they lacked necessaries , The vertuus man neuer lacked necessares 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 men A lytell ser●… the vertuous , that little whiche cont●…nteth nature is sufficient . But he whiche ●…e that is 〈◊〉 ▪ 〈◊〉〈◊〉 bee called 〈◊〉 good 〈◊〉 ●…an . 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 promises of our sauiour Christ , whiche when he of his goodnes , so louingely fedeth , and clotheth sparrowes and birdes of the ayer : shal he leaue man destitute and vnprouided for , whiche trusteth in his goodnes ▪ But let vs now expend The comm●… d●…es 〈◊〉 com●…●…f 〈◊〉 by the ●…efy 〈◊〉 of ●…e 〈◊〉〈◊〉 . and consider the profites and commodyties , whiche these ryches be thought of dyuers to bringe vnto man . Fyrst by the common assente of all philosophers , riches among wordely thinges counted profitable , be set in the laste place . And when all thynges after the deuision of the philosopher named Epictet , except vertue only : be with out man , nothynge is so moche to be counted without Man as money : ne nothynge so little commodiouse 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 younger ? But here some worldly parsonne money purchasethe false honoure , will saye , money causeth a man to be regarded , and purchaseth honoure . But what honoure is that , which money causeth , truly false and deceiuable , and suche they onely geue , whiche honoure is nothinge but trifles , and vanities , 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 honour The highest honour is to please Christe , 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 , The miserable honoure that commethe of ryches , they honour the riches and the apparell , not the manne . And if they might , as well perceaue the miserable pouertie and nakydnesse of the sowle , as they perceaue and see the outwarde aparell and substaunce , they woulde then iudge him as wretchid and vnfortunate as they nowe call him happy and blessed in this worlde , and as muche despise him , as they nowe do him reuerence and honoure . And as for the frendshyppe and amitie Deceytfull frendeship whiche mo ney obteyneth . whyche men of this worlde thynkethe that money obteynethe and getteth , trewly it is false and deceitful : for money purchaseth fren des to it selfe , not to him that possesseth the mon●…y , so that they whiche loue a man for his money , be frendes not to the man . And therfore I thincke them whiche be richest in this case most vnhappye : that they cannot discerne ne knowe their frendes from their foes : For of them whiche pretende loue and frendshippe , towardes the ryche man : Some priuily hateth hym , The discommodyties that foloweth the ryche man , 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 & sayinges , 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 commonly hath all men suspected .

Iudginge them as vultures , gapinge for their praye , and thynkynge that they resorte vnto him onely , for their owne lu●…re and ad uauntage , not for his loue & frend shippe . And therfore , if thou dilygently 〈◊〉〈◊〉 gethe with it more discommodities then comdities . ponder and aduise with thy selfe , the maner of getting and kepinge of this money , thou shalte plainly perceue , that abundaunce and plenty of riches , bringeth vnto man muche more incommodyties and disprofites , then profites and commodities . How great labour and payne sufferethe man in gettynge of this rychesse . Howe great feare and disquietnes , hath he in kepinge of them . What heauines and sorow , in lesing of them ? Trewly man can not wel expresse it . And therfore our sauiour in the why Christ ( in the gospel ) calleth riches thornes . gospell calleth them thornes , because they take from manne , that thing whiche is moste pleasaunt , that is to saye , quietnes and tranquilitie of the minde : and vexe and distrouble man with dyuerse crakes and dysquietnesse . And the more they are possessed and obteined , the more they inflame & moue manne to gather and keepe them . And this insaciable and gredy desyre casteth man hedlinge into diuerse kinde of vices , and into muche mischefe . Disceaue not thy self good Christin man , fondely beleuynge , Noo man may be easely riche 〈◊〉 deuou●…e also , that thou maiest easely be bothe riche and parfectly deuoute . Remember 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 Abonndaunce of ryches cannot be both gatherd & kepte with out sinne , he that delighteth in ryches or money can not loue vertue . 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 remember that saincte Paule in his Couetousenes is ●…dolatrie , Eepistels calleth the sinne of auarice 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 whom it was said , this nighte thou shalt dye , and who shall then haue this substaunce and richesse , which thou hast gathered ? Withdrawe thy minde diligently from where vppon we ou ghteto thik and to eschewe Couetousnes , the corrupte maners and behauioure 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 remember , that fearefull intermina●…ion , whiche almyghty god threatneth in scripture to the riche men 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 , accordyngly Trew honour proce deth onely of vertue , as I haue shewyd you before , that perfyt and trewe honoure onely procedeth of vertue , and is onely lawde and commendation , 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 teachynge . For the very trewe honour Treweste commenda cione is to be commendid of Christe , and commendation to be desyred of a christen manne , is to be commended and honouryd of almighty god , and not of men . As sainct Paule witnesseth in his pistell to the Hebrewes , sayinge . He is onely commendable whom Christ commendeth and prayseth . This honour and reuerence whiche It is di●… n●…ure to be praised for euell ●…ooinge . men comonly geue vnto man , if it be geuen for a thing vnhonest and vicious , it is not to be counted 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 suche other , yet is it not to be counted 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 what is trew honor reuerence and honoure for his ver tuouse behauiour and honestie : Then is it to be counted trew honoure . And yet he that deserueth Nothinge more vaine then a man to stande in his owne conceyt , vp on the praise of men . this honour shall not vtterly desyre 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 opinion and fantasy of men : which haue at pleasure , and at their owne lyberty to take awaye that honoure and reuerence whiche they gaue , and to dishonest them which they haue reuerencyd before . And therfore nothing maye be more folishe then to reioyse or be proude of suche honours , when they be geuen . Or to be troubled or dysquyeted , when they be taken awaye . Whiche honoures you shal by this argumente honoures in this worlde for the moste part is geuen to worste before the be●…ter . speciallye perceaue to be false , that they commonly happen to such as be worste , and moste vicious . Remember howe gracious and blessed the quietnes and tranquilitie 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 ieoperdies the life of great men , and men called honourable is . How great weltheand honour causeth a man to forgit him selfe . diffyculte is it in prosperitie and wealthe , a man not to forget his imbesilitie and weakenesse , howe harde and laborous is it for a man 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 conioyned greate bourden and bondage . Remember also howe rightewise ●…he meke and lowely in the iudgment shal be preferred before the proude and ambicious . and iuste the last iudgement of almighty god shall be , vppon theim whiche are desyrous of honoures and reuerence of this worlde , exteme them selues here , hyghe aboue other . For it is wrytten , he that submitteth and humbleth hym selfe , lyke as the infante and vn●…urtefull childe doth , shal obteine mercy and fauoure of almyghtye god . And he that ambiciouslye desireth honoure , and preheminence aboue all other , shall be secluded from the grace and fauour of god . Haue diligentely in thye remembraunce the example of thy master Christe oughte to bee vnto vs an example of al our doings and capitaine Christ , then the whiche 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 reuerence and honour of this worlde . Remember howe little he regarded the pompe and honoure of this Christe dispised the pompe of this world 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 honour . Let thy honour and glory , Our honore oughte too stand in the deathe and crosse of Christe , good christen man , be in the crosse and passion of Christe , in the whiche also thy healthe and saluation is conteyned : for what shal it profite 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 The 〈◊〉 waye to a ▪ uoyde pryd is for a man to know him selfe . 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 nedy , 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 ●…o cause shuld mo●… vs to pride if we way●… ed it well . 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 Prid●… most euident token of folishnes . Pryde and Disdayne is the moste euidente and suer token of folishenes , 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 corruptible 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 displeasure of the mynde moueth and exytethe you to be reuenged , remember substauncially that anger is nothing lesse , than that thinge which she counterfayteth , that is to saye , strength and fortitude . Remember also , that anger Anger a fe me●…ne of ▪ fectione . 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 Anger a poynte of chyldisshenes and not of manhod , coragious , if thou sufferest not iniurie vnreuenged , but by this meanes thou doest declare thy weakenes and chyldyshenes , that thou hast nopower to moderate or temper thy mynde or appetite , which is the very propertie and token of a manne . Howe muche more commendable It is mad●…es to be re●…nged of a nothere mans lewdnes . and manly is it to despise the lightenes or folishenes of other , then to folowe it , the more hurtefull , the more cruell and sekynge of quarels , thou shalte perceaue thy ennemye to be the more dyligentely laboure that thou be not made equal and like vntohim . For what maddenesse is it to reuenge thee of a nother mannes lewdenes , and to make thye selfe thereby more lewde and vicious . Not to be ●…ued with a mā●… enemyes contumely ▪ proueth him guiltles , If you despise the iniurie and con tumely of youre ennemie , and be not moued and distroubled therewith , then shall it plainely appere that you haue not deserued it : but if you be angrye and moued therewith , then make you his cause the better whiche didde the iniurye .

Remember also , that iniurye and Uengeans is not quieted with the lyke . 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 By the desyre of ven ▪ geance anger increaseth . reuengeaunce and continuance in anger , ennemies increaceth in bothe parties , and the dyspleasure , continuallye reneweth in the stomake , the whiche the more olde it is , the more it is vncurable . But The commo dities that comm●…e of suffer 〈◊〉 by sufferaunce and pacience , he is often tymes wonne whiche hath done displeasure , and by remembraunce of him selfe of an ennemie made a suer and stedfaste frende .

Furthermore it shal greatly quen A godly les son to auoyde desyer of reuenge ment . che and slake your anger if in other mennes offences and displeasures toward you ye diligently remember , how greuousely and howe often , you haue offended god , and in howe greate daunger you are vnto 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 towardes 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 . Remember that Chryst sufferyd muche more hardenes and payne for your sake . What were you when he renderyd and payde his precious lyfe for youre offences ? were you not his ennemy ? howe pacientely 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 The marci full finde●…h marcie . mercifull vnto you , if you vse crueltie 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 refraine your selfe , that you maye haue remembraunce , that you be not in perfect and good memorie . Beleue not youre felfe , when you we oughte not too beleue our selues when we bee angrye be angrye , but haue all thynges suspected , vnto the which , the irefull affection , shall moue and intise you , althoughe they be honest . Remember , howe many thinges , Thinges somtime con mitted in anger that is repented after . The differe●…ce betwene fren c●…e & anger . 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 furor and maddenes , the other temporall , and but for a season . And if you further desyre by experience to haue knowledge howe vnbecomely and vnseeminge vnto man it is to be ouercom of anger , when you be wel aduised and quiet . Beholde The maner of an ●…eful man bla●…d the countenaunce and gesture of him that is angrye , or beholde youre selfe in your anger at a glasse , and when you shall perceyue 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 sauage 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 example , howe too withstande all vices . 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 rules , 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 scripture , exaumple of holy and vertuouse men , and specially of your Capitaine Christe , and so doinge you shal be more able to withstand vice , and more redy to fulfill the commaundementes of Christ , To whom be eternall laude and commendation .

Amen .