comminge from the ploughe whiche parable he concludeth with thys sayinge So ye also when ye haue done all that are commaunded you say we are vnprofitable seruantes we haue done y ◠whiche was our duty to do And therfore sayeth S. Paule in the 2. to the Ephesians For by grace are ye saued through faythe and that not of your selues For it is the guyfte of God and not of workes least any man should boaste And because that we shoulde not mystake S. Paule and thinke that the opinyon of faith were inough therfore we might be ydle and liue careleslye without desier or regarde of vertue he immediatlye addeth sayinge For we are his workmāship saieth he created in christ Iesu vnto good workes whiche God hath prepared that we shoulde walke in them So that it is most manifest what impudent and vnshamefast lyers and slaunderers the papistes their ad herentes are vpō god his preachers and his mynysters for neyther they nor none other at any time hard any other doctrine out of anye of those preachers mouthes whome it hath pleased them to cal new preachers but thei and their doctrine I meane the papistes maye be called this dayes bakinge in comparyson of the auncienty of y ◠doctrine whiche is taughte by those newe felowes then this that I haue aboue written Which in dede most aboundantly and plentifully is setts forthe in this little booke bothe godlyly and learnedly Where by it maye well be perceyued that though the tyme of darkenes hath bene muche in the world by reason the same hath bene so obfuscated and ouer whe◅ed with the dyrtye tradicions of wicked men that the light and puryty of god his ghospel coulde not shine yet was it not hidde from all men but at al times and in all ages there euer haue bene some that sawe and knewe the trueth and left the same in wrytyng to their posterity as appeareth by this little worke whiche came to my handes written and when I had red the same considerynge the antiquytye thereof I remembred the aunswere of God made to Elyas the Prophete 3. Reg. 19. I haue lefte me sayeth God 7000. men in Israell whose knees neuer vowed before Baall nor kyssed hym with hys mouth So that god alwayes as appereth thoughe they be not taken of the worldlynges hath his churche and people in the worlde thoughe in dede they be very few and so haue alwayes bene in respecte of the contrarye parte and oftentymes exercised vnder the Crosse and afflyeted by the worlde For if we should consider the estate condicion of gods church from the beginnyng of the world euē vntyll our time we shal perceiue y e same alwaies to be very few in comparison of the residue of the world and that for the most part afflyeted for anon after that Adam and Eue were cast out of paradice Genes 3. Dyd not wicked Caine kyll iust Abel Genes 4. And after as the worlde increased so did wickednesse habounde and synne wared rife and God so put in oblyuion that 1556. yeares after the creatyon of the world in the whiche the deluge or vniuersall floode came whereby all the world was drowned there was no more found God his people and God his churche in all the worlde but eight persōs that is to saye Noy his wife his 3. sonnes and theyr wyues which were saued and skaped the floode As appeareth in Genes the 7. And after the floode was passed Noy and his housholde come out of the arke the worlde beyng deuided among his thre sonnes Sem Cham and Iaphethe and that the people began eftsones to multiplye and increase the worlde was so forgrowē in wickednes that there was none found that truely worshipped god but Phare Abrahams father and his housholde as may appeare to the diligent reader from the. 9. to the. 12. of Genes and after the death of Phare god called Abraham from among the chaldeis least he shoulde haue him plucked from the true worshipping of god to idolatry which then was ryfe among the Chaldeyans and flowed also ouer all the worlde Abraham obeyed god his calling toke with him his wife Sara al his houshold and Lot his brothers son and so departed from Haram where Abrahams father dyed into the lande of Canaan which afterward his posteritie enioyed after muche tribulacion as from the 12. of Genes and so the 5. bokes of Moyses and Iosue is plainlye sette forth and at large dyscribed And so to see the whole course of the bible from Abrahams comming from among the Chaldeys vnto Moyses departure ◅ute of Egipt with the people of Israel his rule of theym in the wildernesse what trauaile and rebellyon he had amonges them and so to Iosua who was there guyde to the promysed lande in whose tyme the true and pure religion of god florished emōgst them and from Iosues tyme the manner of the gouernance of their common welth vnder Iudges and from Iudges vnto kinges and from kinges vnto priestes after the captiuytye of Babylon euen vntill Christes tyme. And it shall be well perceyued that euen amonge the Iewes being gods peculyar people all the world besides being altogether geuen to ydolatry and knowing not god that God hys people were alwayes the least in number and the true worshippinge of God was in very fewe And that alwaies the greater sort and more in number were suche as folowynge their owne dreames inuencyons forsoke the true worshippinge of God and with most cruelty put to death the professors thereof and slue the prophetes which tolde them Gods will rebuked their sinnes and ydolatry as in the sacred Scriptures is most plentifully described As for ensample Of syx hundreth thousande which came out of Egipte vnder Moyses there entred but two namely Iosue and Caleb into the land of promis And when that Moyses by the cōmandement of god sent forth 12. of y e people of Israel out of eche tribe one to vew the promysed lande After they hadde bene out 40. dayes and retourned of the 12. which were sent two parsons onely that is to say Iosue and caleb tolde the trueth and tenne of the twelue were lyers and perswaded the people from going into the lande whiche god had promised Ye and such hurly burly was amongste them that not onely Moyses and Aaron but also Iosue Caleb the true messengers were like to be stoned and would haue made themselues capitaines and so haue returned back into Egipt What plague folowed them rede the place Nume 13. Not one of theym entred the lande no more any rebellours againste God hys truth and his true preachers which are signified by Iosue caleb shal enter into our promised land which is the king dom of heauen purchased by y ◠precious death and bloudshedding of y ◠immaculate lambe Iesus christ our onely sauiour aduocate again was not Micke as y e prophet of god against 400. false prophets of Baall whiche promised Achab victory i
his affaires but Micheas tolde him of his destruction Was not here 400. against one rede the place 3. boke of kinges 22. and you shall see manyfestlye the bragginge lyes of the false prophetes against the simple true tale of Mycheas the prophere of God and not onely thus in the olde testamente but also Christ himself wytnesseth the same in the newe testament saying in Mathew the. 7. Strayte is the gate and narow is the waye whiche leadeth vnto life and few there bee that fynde it And in the. 20. Many are called but fewe are chosen And christ calleth them his little flocke saying in the. 12. of Luke Feare not lytle flock for it is youre fathers pleasure to geue you a kingdome And saint Paule in the 10. to tâ—…e Romaines he sayeth But all haue not obeyed the ghospell And in the second Epistle to the thessolonians and 〈◊〉 chapter â—…e sayeth For all men haue not fayth And therefore when Esdras asked the Aungell whether many or fewe should be saued he made him this aunswere The moste highest hath made this worlde for manye and the world to come for fewe 4. booke of Esdras 8. Thus muche haue I written to answer such as haue this reason in their mouthes wil god suffer so many to perishe and to be led blynd so many huÌ„dred yeares What shal I speake of hundrethes of yeares Was not the worlde from the beginninge therof vntyll after christes ascencion setting the Iewes aparte which were but a handfull in comparison of the whole worlde besides altogether not onely without the knowledge of god but also worshipped dyuels and creatures euery manne after his owne fantesy some the Sun some the moone some the starres some the fier and some the similitude of beastes and some of men and as they receyued benefytes of men so after their deathes they worshipped them for goddes as because Bacchus firste found emongst them the meane to make wine therfore after his death they made hym a god if creatures maye make gods as the pope maye sayntes and called him the god of wine Mars first found out armure and weapon when he was deade they made him a God and called him the god of warre Ceres a woman she first founde the meane to plowe the ground and to so we corne so to make breade where before they eate accorns and when she was dead thâ—…y y â— made her a goddes and called her the goddes of corne And so of other as they receyued benefites by theim when they lyued so gaue ther the names of gods vnto them after their deathes and gaue them godly honors As Neptune was the God of y â— mariners for the Sea Pan was y â— god of the wood Apollo was the god of wisedome Iuno was y â— goddes for women that were with childe or in trauel So that they had for euery thing a sundrye god whose ymages they worshipped and their blyndenes ranne so farre that they worshypped dâ—…uylles whiche were in Images and â—…ake and gaue theym aunswers As the Image of Apollo in the ysâ—…e of Delphos Yea they killed their owne children and offred theym vppe to their Images thys wickednes â—…nd detestable ydololatrye endured I saye vntyll after Chrystes assencyon whyche was the space of fower thousand yeares or there aboutes vntill Sainct Paule and other the Appostles preached the ghospel ouer al the worlde So that we must not take hold of oure faith by continuance of yeares neyther prescryptyon of tyme maketh the thynge good yf it bee contrarye to Goddes sacred Scryptures haue it neuer so fayre a shewe And now ye see how farre those fond reasons of worldlye wysedome is from God and howe quyte it is ouerthrowne And I pray you how farre dyssented our Christyanitie from their gentilitye They had for euery thynge a sundry God we had for euery thinge a sundrye Saynct we had S. Uncomber for yl husbandes S. Iob for the pore S. Roke for the plage Saynct Barbara for thunder Sayncte Sithe for our keyes Saynct Anthony for oure pygges Saynct Loye for oure horse Sainct Agatha for the to the ake Saynct Leonards was good maister to theues oure Ladye for women wyth chylde and a number of suche abhominable and stynkynge ydololatrye yea and because we woulde be nothing inferiour vnto them we woulde haue for their droÌ„ken Bacchus a droÌ„nken martin So that we hadde nothynge but the names of Christians for in our rytes and Ceremonies we were altogether heathenish They had for euerye thinge a god we had for euery thyng a patron They worshipped ymages so dyd we Their images spake ours wer not dumbe the craft of y â— diuell often tymes working blasphemous miracles bi them But now me thinketh I heare some say sir it was then a mery world and all thinges were then plentye but sithens this new ghospelling came vp all thynges haue bene verye deare and scarse and we haue hadde a very harde world forsothe hâ—…rein ye are the ryght children of your forefathers the idololatrus Iewes for euen the same aunswere made they to Ieremy the prophet when he had rebuked them for their ydololatry in the 44. chapter of his prophecy sayinge We will not heare the worde which thou hast spoken vnto vs in the name of the Lorde but we wyll doe whatsoeuer goeth out of our owne mouthes that we maye sacrifice to the Queene of heauen and bake cakes vnto her as we our selues our forfathers our kinges and Prynces haue done in the Cities of Iudae and in the streates of Ierusalem and had our bellyes full of bread and then went it wel with vs saw no misfortune And why woulde they not heare the prophet speaking vn to them It foloweth But sithence we left to do sacrifice to the queene of heauen we haue had scarsenes of all thynges and are consumed with the sword and hunger The Gospell is not the cause of y â— wickednes y â— nowe raigneth in the worlde far be it from euery christen harte to thinke so vnreuerently of that most precious Iewell the word of god but our owne sinnes and wickednes our exceding pride oure bottomles couetousnes our abhominable whoredome our terrible swearing our wycked blasphemye our neglectyng of god his ghospell our despisinge of his true prophetes and preachers my pen is not able to write and describe the exceding wickednes whiche nowe raigneth and floweth in Englande Godde for hys mercye amende it and graunte vs hartye repentaunce for the same for the deuyll nowe so rageth for that he seeth hys kyngedome and hys eldeste sonne Antechriste of Rome lyke to bee ouerthrowne therefore I say he nowe rageth accordinge to the saying of sainâ—…t Peter in hys fyrste Epystle 5. For youre aduersarye the dyuell walketh aboute lyke a rorynge Lyon seekynge whome he may deuoure And for that he seeth hys dominyon and power to be nowe at the poynt of ouerthrowing because the laste day is at hande after the whyche tyme he shall neuer more
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
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
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
slothfully or fearefullye But with a stedfast purpose 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 â—…uffer for Christes sake shall obtaine it Suffer not the affectioÌ„ towardes 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 affectioÌ„s and pleasurs The prophet 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 froÌ„ the Knowest thou not that one busines brengith a nother vice growithe of vice Folow therfore vertue quyckly and in conuenient seasoÌ„ In other thinges take good auisemeÌ„t 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 coÌ„myt 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 refectioÌ„ and conuerted my sowle Deuide not your self in two partes to god and to the deuyll for no man may serue ii masters of so contrary ap petytes There is none agrement betwen god Belial God 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 â—…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 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 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 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 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 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 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 with Christ then the mortefying of the fleshe pertaineth not to you To be crucified in this world par teyneth not to you yf to liue with God parteyneth not to you To be buried with Christ pertain not to you If you desire not to raigne with him in his glorye Chrystes humilitie pouerty tribulation re bukes laboures wordes and pas sion pertayneth not to you If his kyngdome pertayne not to youe what fondnesse is this to desire re warde commonly with other and wyll take no paines ne laboures with other What blyndenesse is it to desyre to raigne and to haue ioye wyth the hed and wyll take no payne with the hed Regarde not my good frend what other do 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 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 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 doe not feare you for that it semith sharpe bytter troubelous lackinge the commodities of this world and full of battel and strife with the thre principal enemies the fleshe the deuil and the world this shalbe the thirde rule by the which you shall well knowe that the waie of Christe besides that it leadeth onely to felicite is of all other most commodious and profitable the reward not spoken of For what kynde of liuynge after this worlde maye man chouse in the which he shal not suffer many sharp and bitter stormes The life of courtiers euerye man knoweethe 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 theÌ„ whiche maye hurte or doe good And after the appetites of theyr master their
countenauÌ„ces 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 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 what paine and pensiuenes Whether soeuer you loke you shal perceaue a greate companie of incommodites The life of man is al full of wretchednes Indifferentlie comen bothe to good and euill shalbe meritorious to them whiche walke the way of christ They 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 Goâ—… nowe and compare thys worldly 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 whi che causethe that all bitternes is turned into sweetenesse In the worlde businesse commithe of businesse 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 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 â—…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 the worlde and folowe Chryste remember dylygentelie that youe lose not the commodities and plea sures of this worlde if theie bee plesures But permute change thinges of smale valew for moch better What man in this worlde wolde not gladlie change a lytell siluer for muche golde shales and huskes for precyous stones 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 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 shalbe no coÌ„moditie of this world forsakin whyche shall not be recompensyd with much better And as for such 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 coÌ„monly 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 them whiche loueth it can not be but plesant To whom loue is tur ned 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 felici tie the fourthe rule shalbe 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 and faithfully beleuing that Christ is no idle ne vaine worde or voice but planely singnifieth and is charitie mekenes pacieÌ„ce clennesse and all thinges that he taughte The deuyll contrarye sygnifyethe and is all that calleth and moueth from Christ. He goith towarde christe that foloweth vertue And he that seruythe sinne â–ª makith him self bonde to the deuill Let the inwarde affection whiche is called the eye or intent be clene al the bodi which is the work shalbe clene bewtiful In tend christ and loke alwai to him as to the onely and speciall god So that you loue nothing desyre nothinge but for vertues sake Ab horre nothing fle nothing but on ly syn and for sinne Thus doinge what so euer you do whether you slepe wake eat drynke praye or laboure shalbe profitable to you turne you to merite and rewarde But if your affection be darke vn pure vnclene and other way inteding then to Christe what so euer you doe shalbe vnprofytable and pestilent For it is offence to doe a good thinge not well Brefely all thinges as they hinder or further the iorney of vertue must be foloed forsaken And of such things ther is thre folde order Some be 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 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 coÌ„munication Some be meane and of theÌ„ 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 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 â–ª FroÌ„ this ende that is christ measure the profite and disprofite 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 sâ—…t your mynde and purpose onely vpon hym Spare not loue and folowe such lerning but â—…o 〈◊〉 as you shall thinke necessarye for the contynâ—…unce of youre good purpose If youe fele your selfe substantiallyâ—… 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 de claration of holy scripture But if youe perceaue feblenes in youre selfe and feare you shal haue more hinderance by them then profitte returne to youre fyrste rule know your self and mesure your self wise ly with your owne mesure That is to say consider diligentlie your power and strength and ieoperde not farther then you may wel 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 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 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 alway that aboundaunce of ry â—…hes is a plentifull matter ministred of god to exercise vertu but ve ry perilous ful of ieoperdy And therfore put no greate affiance in it For they that exteme mony and 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 aboundauÌ„ce 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 â—…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 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 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 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 faste suerly you do a good worke in aâ—…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 re membraunee Manye desyer god that they maye lyue longe in this 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 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 shalbe perfyt if we desire to dye be with Christ and if we put oure glory and ioye in sicknesse losse of goodes and other incommodities of this world glad that we maye be by suche vexacion and trâ—…uble conformate and made like to oure hed and capitain Christ. ¶ The fyfte Rule to know perfyt and trewe deuocion from vaine and fayned ANd somewhat to ayde and fortesye that we haue sayde this shalbe the 〈◊〉 rule that you exteme and thinke perfit and true deuocion to assend by iust laboure from those thinges which be visible meane and vnperfyte to the knowledg of those which be inuisible pâ—…rfyte This rule is so necessary that for dyspysing of it lack of knowledg of the same ma ny y â— bearyth the name of Chryst â—…or perfyt dâ—…uocion and trew religion be verye superstycyous and much differâ—…th not from the vsage oâ—… the gâ—…ntylles Let vs therfore immagin coÌ„sâ—… tuâ—… two wordes the oâ—… â–ª intellectable the other visyble or sensyble The intellectabâ—…e may be callyd also the angelical in the wâ—…ich god is contayned and his blessâ—…d saintes the vysible is the hâ—…uenlye spyres and all that is contained within theÌ„ And 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 as muche as we be pylgrymes in this visyble worlde we maye not â—…esse but such as we shall perceaue by our wittes or censes eâ—…teriour diligently refer and applye to the intellectuall worlde by conueniente and mete collacion or â—…ls to the parte of man whiche is lyke and respondent to the said world The sonne in this sensible worlde resembleth in the angâ—…lical world the godly minde and dâ—…uine sprit and in man the sowle or the spryt The monâ—… in this senâ—…ble world representyth in the angelycall the company of aâ—…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 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 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
exercise your selfe after this maner It shall not much be peyneful vnto you to resist themotions 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 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 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 maÌ„ is the citizen of angels the sonne of god the heire of immortalitie a member of Christ. And that the bodye 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 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 uisemeÌ„t whether it be coÌ„uenyente or profytable for so disceitful poisoned short delectation of syn to fal froÌ„ 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 substaÌ„ cially aduysed counsayled with your selfe it shalbe necessary that you coÌ„pare 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 other thy lord and master By innocency and grace of godâ—… 〈◊〉 art ascrybed into the number and â—…lender of the frendes of god â–ª and adopted vnto the ryght and hâ—…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 how great goodnes almighty god dyd create thee Howe mercyfully he redemed thee howe lyberally he hath indued thee How gentyl ly he â—…ereth and susteyneth thee dayly â—…ffendynge and displeasyng his goodnes howe ioyfully he recâ—…ueth the amending thine offen ces CoÌ„trary cal diligently to thy remeÌ„braunce 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 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 fiye the deuyll whiche naturally doth flie a man being hurtfull and euyll vnto me ¶ The. xix Rule for the absteining from synne is to haue in oure remembraunce the myseryes of thys worlde FUrthermore haue dilygently in your remeÌ„braunce 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 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 fal vnto syn is very slipper and easie but it is harde and great difficulty to ascend againe from sinne And therfore it shalbe very necessary to euery christen man before he discend vnto the depe pit dungion of syn That he diligently remeÌ„ber that the returne againe froÌ„ 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 sim ple and grose maner I haue declared vnto you certaine generall remedies against all kynd of vice commonly Nowe af ter my capacitie lernyng I shal also prescrybe vnto you certayne specyall remedyes by the whyche you may be the more able to with stand the. vii pryncipall or dedly synnes And fyrst agaynst the syn 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 prycke or inflame thy sowle remeÌ„ber continuallye to arme thy selfe with this armoure and to re sist it First call to thy remeÌ„brance howe impuer how beastly how 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
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 whoÌ„ 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 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 remem ber that fearefull interminaâ—…ion whiche almyghty god threatneth in scripture to the riche meÌ„ 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 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 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 men comonly geue vnto man if it be geuen for a thing vnhonest and vicious it is not to be couÌ„ted 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 reuerence and honoure for his ver tuouse behauiour and honestie Then is it to be counted trew honoure And yet he that deserueth 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 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 diffyculte is it in prosperitie and wealthe a man not to forget his imbesilitie and weakenesse howe harde and laborous is it for a maÌ„ to stande in a flypper and flydynge waye and not to fal â–ª 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 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 huÌ„bleth hym selfe lyke as the infante and vnâ—…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 and capitaine Christ then the whi che nothing was more dispised ne lesse honored and counted vile as to this worlde Whiche when he was far aboue all dygnities and worldly auctorities refused reuerence and honour of this worlde Remember howe little he regarded the pompe and honoure of this 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 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 if you exteeme all suche thynges as you shall perceaue in your â—…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 â—…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 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 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
ri che man misuse the his goodes or riches geuen him â—…hat is to bee done when wee heare oure neyghbour slaundered A christian oughte not to reuenge or recompence euell with euell If we will be the chil dren of god and inheritours of he auen â–ª the perfection of life perteinethe to vs as well as to themi nister he cannot bee good which desâ—… erethe not to be perfecte To loue our louers is worthy no praise The dutie of a cristiaÌ„ towardes hys ennemies Coles vpon his hed what signifieth Iâ—… is better to please Christe by pacience then to reuenge oure wronges become euyll with our enemy howe the christiaÌ„ noble maÌ„ 〈◊〉 behaue hiÌ„ selfe The christi an lerned what the riche man muste doo Note the difference betwene god mans lawe The dutie of a christiaÌ„ officer Euery man is or ought to be of the churche of god how Christ is dispised amoÌ„g word lie christiaÌ„ 〈◊〉 Christeâ—… vi cars â—…ho is a simoniacke To what ende a com mon office iâ—… to be desired how to per secute theâ—…es how a chris tian prince or a ruler oughte too vse hym selfe Euery king is Christes vicar That is not vertuus in a prynce whiche is vice in a coÌ„ mon man what ough te to purchase a pri ce â—…nowm and â—…ame we oughte not to dispyse the siÌ„ plest man what ough te to kepe a prince froÌ„ hatred of his subiectes Right principalite Titels of worldlye auctorytye oughte not to be amoÌ„g spirytâ—…all men A precheâ—… Bishop 〈◊〉 be not names of worldelye power or aucthoritie but of cha ritie Many corrupt carnall opinyons grown among cristians whi che greatly differ froÌ„ true christi anitie and the cause therof â—…hat is ment by this worde worlde howe the worldelye mindid behaue them selues The world hath non a quaintance with Christ The world and christianitie cannot agree what great hurte commeth amoÌ„g christians throughe false flatteringe preachers how a kiâ—… or a prince oughtto vn derstande the scrypture howe the couetous man vnder staÌ„deththe scriptures for his pur pose howe peruersly the wicked coÌ„strue the scriptures to maintain theyr wickednes with howe wee oughtto fol lowe good men in repentaunce â—…hye god permitted good men somtime to fall The peruersnes of manneâ—… na ture A lesson to the couetous man Agaâ—…st the whereâ—… ger against the swearar Mathewe once commaunded left his occupation but no callynge wyll serue the couetousâ—… man More redy to defende our euyll then to amende it The trew way tocter nal fclicite As the bodi hath his shadow so hathe the loueof crist where the loueof crist is ther ne cessarily fo lowith he hate of syn and the worlde The councell of Qui tilian The nexte way to obteyne vertue isto ab steyn from synnes what shaÌ„e is to vs cristians that the hetheÌ„ should excede vs in vertuous lyuynge The abhomination of synne what shuld feare a cry stian from synnynge younge meÌ„ to be admo nyshed we should abstent froÌ„ sin though not for chri ste yet for our owne sake To be tem ted is a signe of god des good wyll he that fe leth no teÌ„p tation it is a token of a reprobate what wee should remember when wee be teÌ„pted we must la bour to ouercome our temptacions Our ennemies at coÌ„ tinually occupied to seke oure destructioÌ„ The head of the serpent what it is howe and by what menes the deuyll is to be ouercoÌ„e To what ende wee ought to â—…e de the scri ptures we must no ther faynt in temptation no tomuche reioyce wheÌ„ we haue o uercom our temptation By what menes we may ouercome thassaultes of our enemy the deuyll The honor of our vyc tory ou r si is only due vnto god how to resist the deuel in temp tation and the nexte waie to we ry him god graunnt vs to followe this good councell we must so â—…ghte as though eue rie battell shoulde be the last con flycte what wec ought todo when wee â—…couercoÌ„ No sinne to be counted as lighte howe men deceiue theÌ„ selues in sinne in est emyng theÌ„ but smal of fences in them ouer other sins Suche as haue pleasure in any one sinne possesse ra ther the shadowes of vertue then vertu it selfe howe good christ tian ought to be myndid wee muste not be discoraged if it bee oure chaunce to be ouercoÌ„ in thys fyghte Desperacy oÌ„ foloweth fearfulnes what is to be done if we fall The sinne long accust tomed is hard to be reformed or amendid The best men haue fallen and whatis our duâ—…ye to learne ther by A generall remedie againste all kyndes of temptatyons howe som abuse the Crosse of Christ and howe it is ryghtely to be vsid we should desierto be made like vnto christ The migh ty working of loue how frâ—…fully to vse the remem braunce of Christsdeâ—… the. How to resist pride How to resiste eâ—…e How to resist the moâ—…ions of glo â—…ome To reâ—…iste lechery How to reâ—…ist anger A consolati on in pouer tie How circoÌ„sâ—…ecte we be in vaine thinges 〈◊〉 negligence in most ear neste matters â–ª The marueâ—…ous wor ke of god in creating of man The excelleÌ„cy of maÌ„ is descrybed Synne the pestilent in fecâ—…ton of the sowle A compaâ—… son of the benifiâ—…es whiche fol lowe them that lyue 〈◊〉 â–ª and the eui les that fol lowe the wicked Beholdthe mercie of god towwards vs. marke tho enuy of the deuell A mete co â–ª gitacion for al christiaÌ„s to acustom them selues in Fewe with all theyre hartes rise from sinne â–ª specially such as pro longe repeÌ„ taunce It is easie to fall into sinne but hard to get oute â—…etcherse assauâ—…ethe man moste sharpely is a moste commoÌ„ sin The mean to resist a uoid whorâ—… dome The vylenes of the sin of whoâ—… dome The discoÌ„modities the euelles that followeth whoredomc whoredom makethe 〈◊〉 man worse theÌ„ a beast and depryueth him of reason we oughte to incorâ—…ge oure selues to well doinge by the example of of others The coÌ„modities that folow chas titie The folish nes of carnall loue The sinne of whoredom ought not lightlye to be regar did if the euelles be marked that folow the same The vncer tenty of our life should cause vs to eschewe â—…nne Callinge to remembraunce the iudgement wyll feare vs from sinne Oure good angell is a wytnes of our doings ye and god hym selfe which also should stay vs from do inge euell note These wer remedies against tempâ—…ons Company kepiÌ„g doth muche redinge of holy scriptures 〈◊〉 pra er remedes to withstaÌ„d sinne â—…olde and â—…uer but redde and white earthe Christians ought to be more perfecte then heathen It is more honorable â—…o â—…ispise ri ches theÌ„ to haue them The vaine excuses christians make to ga ther richeâ—… A confusioÌ„ of suche vaine obiec tions The vertuus man neuer lacked necessares A lytell serâ—… the vertuous â—…e that is 〈◊〉 â–ª 〈◊〉 〈◊〉 bee called 〈◊〉 good 〈◊〉 â—…an The coÌ„mâ—… dâ—…es 〈◊〉 comâ—…â—…f 〈◊〉 by the â—…efy 〈◊〉 of â—…e 〈◊〉 〈◊〉 â–ª money pur chasethe false honoure The highest honour is to please Christe The miserable honoure that commethe of ryches Deceytfull frendeship whiche mo ney obtey â–ª neth â–ª The discoÌ„modyties that foloweth the ryche man 〈◊〉 〈◊〉 gethe with it more discoÌ„modities then comdities why Christ in the gospel calleth riches thor nes Noo man may be easely riche 〈◊〉 deuouâ—…e also Abonndaunce of ryches cannot be both gatherd kepte with out sinne he that delighteth in ryches or money can not loue vertue Couetousenes is â—…dolatrie where vppon we ou ghteto thik and to eschewe Couetousnes Trew honour proce deth onely of vertue Treweste commenda cione is to be commeÌ„did of Chri ste It is diâ—… nâ—…ure to be praised for euell â—…ooinge what is trew honor Nothinge more vaine then a man to stande in his owne conceyt vp on the prai se of men honoures in this wor lde for the moste part is geuen to worste before the beâ—… ter weltheand honour cau seth a man to forgit hiÌ„ selfe â–ª â—…he meke and lowely in the iudgmeÌ„t shalbe preferred before the proude and ambicious Christe oughte to bee vnto vs an exaÌ„ple of al our doings Christe dispised the pompe of this world Our honore oughte too stand in the deathe and crosse of Christe The 〈◊〉 waye to a â–ª uoyde pryd is for a maÌ„ to know hiÌ„ selfe â—…o cause shuld moâ—… vs to pride if we wayâ—… ed it well â–ª Pridâ—… most euident token of folishnes Anger a fe meâ—…ne of â–ª fectione â–ª Anger a poynte of chyldisshenes and not of manhod It is madâ—…es to be re â—…nged of a nothere mans lewd nes Not to be â—…ued with a maÌ„â—… enemyes contumely â–ª proueth hiÌ„ guiltles Uengeans is not quieted with the lyke By the desyre of ven â–ª geance anger increaseth The coÌ„mo dities that commâ—…e of suffer 〈◊〉 A godly les son to auoy de desyer of reuenge ment The marci full findeâ—…h marcie we oughte not too beleue our sel ues when we bee angrye Thinges somtime coÌ„ mitted in an ger that is repented after The differeâ—…ce betwene fren câ—…e anger The maner of an â—…eful man blaâ—…d howe too withstande all vices