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 in the worlde which trayterousely forsake their naturall lorde capitayne And yet thou christian man fearest not to dysceaue thye 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 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 re demption For as he saithe in the gospell of Luke who fighteth not on his parte is agaynst him and he that gathereth not with him disparkeleth Alas christian man that thus fightest against Christ the title of thy battel is not onely naught but thy title also most vn graciouse Wilt thou know what rewarde they shal haue that thus forsake Christ folow the world Beholde S. Paule declareth say inge the finall reward of sinne is deathe What creature liuynge is halfe so madde to enter into battel be it neuer so beutifull and 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 know inge that thou shalte haue none other reward but onely death and that of thy sowle Consider howe 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 cōmendatiō of the world and yet what rewarde haue these miserable people for their so gret labours peynes and miserie Shuerly nothing but vain laude of their capytayne increase of pos sessions and worldly richesse And 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 what rewarde hath he prouyded for them that manfully fyghte on his parte not vaine ne transytory but such as neyther the eye can se eare perceaue ne the capacitie of man comprehende and after this life ioye without ende And truely as he hath promised and prouidid greate and glorious rewarde for thē that stoutly stand on his side Soo to suche as forsake hym he hath also prouided like paine and punyshment Heauen is promised to them that fight in Christs qua 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 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 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 ordeined to die and yet how diligent we ar to auoide the woūdes of our body howe busely seke we helpe for thē and yet nothinge regardinge the woundes of the sowle Blessed god howe greatly feare we the deathe of the bodye for that we perceaue it with oure bodely eyes but for that we 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 that I declare you certaine coniec tures whereby you may perceaue the sicknes and deth of the sowle when the stomake can not wel dis gest ne contayne the meate then you wel perceue the body is sick As the material bread is foode of the body so is the worde of god foode of the sowle whiche when it waxeth bytter and vnsauery to the sowle then stedfastlye beleue the sowle is infected and if the sowle contein not ne perfectly 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 ob scured with darknesse that they can not perceaue the perfyt light which is veritie the eares so stop ped by sensualytie that they geue none aduertence to the voice of almighty god the other parts destitute of their godlie felinge beleuest thou then that thy soule is aliue Thou seest thy neyghbour in 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 whē it can not fele a litle pricking and thynkest thou that thy sowle is a liue when it perceueth not so gret a wounde When you here a man customably blasphemig the name of god hautely and proudely 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 bo tome of his brest fro whense such stinkinge and poysoned sauours a ryse that they infecte and poyson all the hearers Christ in the gospell calleth the pharise is painted sepulcres because they caryed in their freshe colored bodies stynking and dead soules The bodies of good and vertuous men be the temples of the holy ghoste The bodies of vicious people be the sepulcres of caryons As Dauid witnesseth in the psalm Their bo dies are great and open sepulcres for that they haue deceyued theyr bretherne and lyed wythe theyr tounges And surely there is nothing so dead as is the soule whē it fallith from Chryste Ne no carion so stincking in the noses of mē as a deade sowle is abhominable in the syghte of god Then when 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 whi che the godhed neuer depart◅ If the body be sycke it is by phisicke sone restored to his olde healthe often times dead bodies by the instance and prayer of holy and vertuous men be restoryd agayne to life But if the soule be once dead 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 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 strōg 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 shalbe ouercome againe in vs inforce and laboure that thou be of the body and in vertu pow er of thy head thou shalt and may do all thigs Thou art in thy selfe very weake and feble but in thy head very myghty stronge and therfore the ende of our battel is not doubtful and vncertaine For asmuche as the victory dependeth 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 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 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 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 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 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 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
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 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 coniec ture that these visible thinges be but shadowes and slender images of thinges inuisible The corporal 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 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 vn derstande and immagyned in the sowle Therefore in these thinges 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 not onely in language but al so in his lyuinge a verye philosopher wel considâ—…d when he said that then the soul happely departâ—…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 verâ—… 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 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 theÌ„ 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 mo ued with such thinges as be vayn and transitory Then let this rule be euer at hand that you continue not in loue of thinges whiche be but frayle and caduke but diligeÌ„t ly ascend to the loue of theÌ„ whiche be eternall and in comparyson of themdispise these thinges visible The bodely disease shalbe more ea 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 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 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 thin ges 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 operaci ons which consisteth of the intent inwarde mynd as of the spirite sowle of the outward doinge as of the body or fleshe So that he pryncipally regard the mynde 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 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 â–ª ne they be sufficient for the saluation of man I do not con dempne these corporall ceremonies and outwarde operacyons â–ª which be a meane and helpe to deuocion So they be laufully vsed But I aduertise and monysh you that in them consistyth not the verye perfection of a trew chrystian man nor the vsage of theÌ„ makyth a man truly religious deuoute And therfore thapostel Paule reuokyng the Colocenses from the confidens of these ceremonies and outward actes And prescrybing 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 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 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 coÌ„modities 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 sary to the health and saluacion of euery man as lyttell regarded of fewe that is that the mynd
papystes whose religion in dede is altogether in outward shewe and worldly pompe And therefore thapostle preuentinge the question whiche might be asked him by some worldlye wiseman whiche woulde saye Why Sir what maner of lyfe woulde you haue vs to leade after what sort would you haue vs Christians to doe and vse he aunswereth euen in the begynninge of the neâ—…t Chapyter of the same Epistle saying Yf ye be then risen againe with Christ seke those thynges which are aboue where christ sitteth on the righte hande of god set your affections on heauenly thinges and not of earthly thynges for yeare dead and your life is hid with Christe in God Thus is it euydente that the righte lyfe of a christian consysteth not eyther in multytude of people prescriptioÌ„ of time forefathers nor outward Ceremonies but onely in vertuousnes of life leauinge our owne dreames inueÌ„cions and in folowing the sacred and holy scriptures settynge the same alwayes before oure eyes as oure onelye lodes starre to folowe and touch stone to trye all doctrine by For whatsoeuer is not conteined in god his boke I meane the holy byble no Christian is bounde of necessity to doe Neither as I saide before neede we to run in to any cloyster to seke a perfecte lyfe seinge it is the dutye of all Christians of what estate or degre soeuer he be to lyue in the feare of God and in suche sorte as in this godly worke folowing is most lyuely and Christenly set forth So that in that matter I shall not nede any thinge to entreat of Thus seking to ende my prologue least I be to tedyous I sende thee good reader to thys boke Prayinge God of hys mercye so to open our hartes to receiue his trueth and followe the same in oure lyuinge that he maye seinge oure repentaunce poure his blessynge vppon vs that hys true and sincere religion nowe beginnynge as it were to springe vppe but wonderfully hyndred in the growinge thereof by gods enemyes the papistes and carnall ghospellers who haue the ghospell in their mouthes but not in their conuersatyons that it maye come to a perfect rypenes that god 〈◊〉 be gloryfyed in this world by our christenly conuersation And that we after this transitorye lyfe once finyshed maye contynallye prayse hym in the heauenlye habytacion wyth his holye aungelles world withoute ende by the merites death and passion of the immaculate lambe oure onely Lorde and Sauioure Iesus Christ to whom with the father and the holye ghost be al honour prayse glorye nowe and euermore world with out ende Amen God preserue the Queene Fare well in the Lorde I. C. 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 lyfe of man in this worlde is nothing but continuall battell conflyct And that the moste parte of 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 maÌ„ on euery side thou art in gret ieopardie and danger of death ouer thy hed the spirites of the aire 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 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 â—…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 quietnes by many diuerse ingins lieth in waite to cause the sensuall apetite to fal to sin which is that Eue by whoÌ„ this most false serpeÌ„t first allured man to commit deadly sinne And yet as thoughe this 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 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 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 wheÌ„ 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 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 RemeÌ„bre o christian man what time thou were baptised thou promysed to be the true and vnfayned ser uaunte of Ihesus Christ in whose quarell thou art twyse bounde to 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 coÌ„ceiued In case thou fulfilled
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 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 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 crea ture 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 such sure hardines shal holy scriptur geue you if you cōtinually and substancially labour them and for your such labour and payn our capitain christ shal transfer you like a valiāt 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 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 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 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 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 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 derisyō the gentiles reputed as a fole But to vs whom of his goodnes he hath called to his fauour He is the very might and power of god the eternal wisdom of god by whō we shal easely ouercom the malice of our ennemies Folow you this 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 thē 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 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 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 cānot do wel And Hesiodus that pleasant poet iudgeth al such persons very vyle and nothynge profytable whiche neyther be wise ne wil obey to 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 shalbe skorned he that dwelleth in heauen shall delude them and god shall laughe at them It is red also in the boke of sapience The company of heauen shal beholde and despise them And god shall mocke them It is 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 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 cōsequently deathe of
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 the wilde commons and troublesome dregges of the Citie in the common welth rebell again their ruler and the nobles disdaine the cōmandement of the king the peri lous sedicion grudge growing and if it be not holpen by deuyne policie it fallethe to vtter decaye and ruine Nowe for our purpose 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 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 waie and pathe to felicitie is first suerely and substancially to know your selfe next to subdewe the car nall apetites and to be orderid one ly by reason And this reason must be vpryght hole wise not infertyd That is that she only regard vertue and honesty Parauenture it shalbe thought very harde to so lowe that I haue taught But diligently remember that excelente and commendable thinges be all waye daungerous and difficile There can be no more valyant act thē to ouercom thy self ne no 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 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 shalbe 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 shalbe 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 diligēce labour may be tamed and made meke Shall man thynke then that no meanes maye be found to bridle the affections and apitites sensuall What payne dothe man take to be deliuered from sycknes and diseases of the body And shal he take no payne to be delyueryd from eternal dampnation both of body and soule Suerly it is to be 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 bōdage When reson resisteth not the carnall mocions But perswaded and blinded by their intisings foloweth them This is that miserable peace whi 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 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 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 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 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 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 lyfe not withstandinge his hyghe perfection and grace had a mocion of the fleshe to vexe and dystrou ble 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 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 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 trewe christian men temptations be not only profitable but also necessary for the preseruation of ver tue Finally that when all the other 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 mortifyed the flesshe and subdued the concupicence of the same TheÌ„ shal he se god and tast god that he is swete God is not seene in the 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 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 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 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 â—…upidities of the fleshe it shalbe al so fleshely And that ment sayncte Paule when he sayd Know you for trouthe that he that cleaueth to an harlotte is made oone body with her and he that cleaueth to god is made one spirite with him This harlot is the slipper and vn stedfast parte of man which is the 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 shalbe saued Then the 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 ma keth 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 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 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 shalbe disheritid and com moÌ„ly 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 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 theÌ„ selues verteous for that which is indifferent For the laud of
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 re member substauncially that anger is nothing lesse theÌ„ that thinge which she counterfayteth that is to saye strength and fortitude RemeÌ„ber also that anger is a femynine affection â—…urye â—…seming the constancy of man â—…nd that it is a plaine euident toâ—… of a childishe feble stomake to reioyce of uengeaunce Thou thynkeste to be counted bolde and coragious if thou sufferest not iniurie vnreuenged but by this mea nes thou doest declare thy weake nes 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 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 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 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 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 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 che and slake your aÌ„ger 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 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 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 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 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 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 â–ª struct prepare your mynde with praier fastyng reding of holy scrip ture exaumple of holy and vertuouse men and specially of your Capitaine Christe and so doinge you shalbe more able to withstand vice and more redy to fulfill the commaundementes of Christ To whom be eternall laude and commendation Amen Imprynted at London by VVyllyam Seres dvvellynge at the vveste ende of Paules Churche at the sygne of the Hedgehogge ANNO. 1561 Cum priuilegio ad imprimendum solum The life of man a continuall conflicte howe the world is â—…e celued and wherein The contynuall ennemies of maÌ„ kynde Spirites of the ayre the worlde the serpeÌ„t The fleshe a domestycal famili ar enemie â–ª The great occasions maÌ„ hath to watch and praâ—…e yet behold our 〈◊〉 He that so at peace with synne so the enne 〈◊〉 of god wheÌ„ we 〈◊〉 at peace with god Our profes sion at bap tisme we are dou ble bounde to speÌ„d our lines in chri stes quarel Thâ—… shame of cowar â–ª dise We music â–ª feare 〈◊〉 fo sake Christe Forsakers of Christe double 〈◊〉 tours Theyr reward that forsake Christe â–ª If vaine re wardes make car nal soldyours fyght wel howe much more oughte we to fight c. 〈◊〉 vnto ward â–ª nesto good The rewarde of Chrystes trewe soldyours our 〈◊〉 〈◊〉 is gret The highest felycty is to be coÌ„mendyd of Christe The differeÌ„ce of the force of the worldli and spirytuall battells how much we feare more the deth of the bodie then of the soule Tokens whereby â—…o know whâ—… ther the soule ve 〈◊〉 〈◊〉 〈◊〉 deade or 〈◊〉 The sowle of man is deade that hath no
the sowle for that he dieth impeniteÌ„t 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 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 tyâ—… and sobernes Humility maketh vs apte and mete vessels to receaue the spyryte of god For vpon lowly and meke parsoÌ„s 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 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 wisdome according to the aduisement of S. Iames must by conti nual feruent praier be desired of god and delygentlye laborid for â–ª in the secrete vaines of holy scripture The hed and begynnynge of 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 decsendiÌ„g 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 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 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 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 serpeÌ„t 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 deliteth in thinges that be visible as it is mortal and traÌ„sytory and of no goodnes so it foloweth vain and transitory thinges as it is he â—…ye and ponderous so it synkethe and slydyth alway downewarde Contrarye the sowle as it is in 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 infec ted do declyne from her naturall gentilnes and clenes It was not 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 enforâ—…the to haue preminence aboue reason And often reason by 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 shalbe verye profitable and holsom for the com mon wealth and safty of the same And therfore it is very necessaryâ—… 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