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
be suerlye armed Puer and vnfayned prayer bryngythe and lyftethe vp the inwarde affection to heauen to the whyche oure enemyes can in noo wyse haue entraunce Knowledge and good lerning armyth and defendyth the vnderstanding of man with holsome doctrines and good opynyons and so neither praier ne knowledg may be lacked the one so necessarily requireth the other they agre so frendfully Faithful and vnfayned prayer obteineth of god our peticion knoledge good lerninge teacheth vs howe and in what maner we shall praye And what thinges we shall desyer in oure petycyons whyche as S. Iames sayth be onlye suche as be profytable holsom for the soule praier is the thing more commōly to be requyred whiche is famy lyar cōmunicatyon with god but knowledge and good lerninge is no lesse profitable holsom or neces ry For I cannot immagine how a man intending to forsake the cōmon course of the world can surely and withoute peryll walke so longe and daungerous a iourney vnles he haue the companye and felowship of the two most valiant capitaynes Moyses and Aaron Aaron for that he was the chefe preeste of the temple fygurethe in scripture praier Moyses signyfiethe knowledge of the lawe And as knowledge and lerning without operacion lyttell or nothinge auaileth so praier without know ledge is of smale vertue and efficacie Some men when they pray only consider how longe prolyx their praier is how many orisōs and psalmes they haue saide thiking plainly the vertue strēgth of praier only to consyste in longe and muche cōmunication thys faulte is speciallye amonge them whiche yet as babies cleue in the letter and carnal ceremonies and haue not the rypenes of the spirit But here what maner of prayer Christ in Mathewe teacheth vs vse not saith he much and tedious bablinge in youre praier as infidels doth which earnestly beleue that by longe and by muche spech they shall obtayne their peticion Couet not in this thing to be lyke ned to them for your father in hea uen knoweth what is necessary behouable for youe before youe make peticion And Paule in the xiiii chapiter to the Corinthyans the ii Epistel Muche more estemeth fiue wordes well vnderstād with pure and cleane mynde spoken then tenne thousande not vnderstande and spoken wythe the mouthe only Moyses in his peticion vsyd noo wordes and yet he was hearde It is not the noyse mouing of the lyppes that deferrith our peticion and praier to the hearinge of almightye god But onely the inwarde and feruent desyre of the soule Let this then be thy familiar vsage and custome that when thine ennemyes moue the to vice thou strayght and immediately lyfte vp thy harte vnto heauen with sure faithful hope from whence all helpe cummyth but thether also lyfte vp thy handes The sureste waye to auoyde the daunger of thy ennemyes is alwaye buselye to be occupyed in ly Manna waxe not vnsauery And if you thus with pure and cleane minde with reuerence and humilitie studie the scripture you shall perceiue your selues maruelously rauished and transformed and shall se in them the most pleasante deinties of your moste pleasante spouse The haboundant rychesse of the enryched Salamon the secret treasures of euerlasting wysdome Heauen and earth may peryshe but the worde of god is e uerlasting and shall not peryshe Men may lie and be deceiued but the trueth whiche is god neither can lie ne be disceiued And as for the expositours of the scripture if you couet to be more liuely in spirite then redy to contention if you intende the fatnes of the soule rather then the quyckenesse of the wytte labour suche auncient doctours whose good vertuous lyuing hath ben wel known whose lerninge more plentiful and ful of fruite whose speche neither leude ne vnsauery and their exposition furthest fro the carnal vnderstanding and most fyt to the holy mysteries The holy scripture of god hathe his peculyar language and proper figures whiche must diligently be knowen Somtime she stutteth and as a louynge mother after our infancie she formeth her speche To littel babes and infantes in Christ she geueth milke to them that be sicke and weake suppinges and brothes To thē that be stronge more solyde norishing and stronge meates Haste you to come from childhode and sycknes that you may eate strong and norishinge meates She boweth and enclineth her selfe after our humility and febelnes But inforce you to arise and be strong accordynge to her sublimitye it is very monstruous alwaye to be chyldysshe and to much dastardnes alwayes to be lowest One verse well vnderstand with faithfull and good intent spoken is more sauery and noryshing then the whole psalter not vnderstande and idelly redde And of this I more often admonishe youe for that I knowe this errour not only amonge the common people but also among them which count them selues learned They here not what Chryst saith in the gospel of Iohn the. x. chapiter The fleshely vnderstandynge nothing profiteth The spirituall only geueth life They regard not the sayinge of Paule The flesshe destroieth the spirite quickeneth We knowe that the lawe of God is spiritual not carnal and to spiritual things spirituall vnderstādinge moste be had and geuen In time past the pleasure of god was to be worshipped in the moūtain Nowe he wyll be worshypped in truth and spirite If god hath geuen you a pregnaunt florishinge witte continue not alwaye in the barreine letter but hast you to the high secret misteries and diligētlye call vppon god that it maye please him to open you the booke clasped with the. vii claspes of the whych S. Iohn in the apocalips mencionethe The whyche booke none can open but he that declarethe the secretes of hys father whiche neuer man knewe but the sonne and suche as it pleased him to declare them vnto Then if you dylygently apply the knowledge of scripture busily haue remembraūce of the lawes of Christ you shalbe sufficiently armed and defendid against all assaults and inuasion of your ennemies But he that entendeth profitablye to vse this godly armour must first cast away the armour of proud Saul that is to sai the affectiōs of this worlde whyche be more onerous then profitable more hinderethe then furdereth him that shal fight with our greate Golias And after with pure and humble mynde gather oute of holy scrypture fyue sonns which I thinke be the fiue wordes which Paule desireth to be spoken in good vnderstanding and then arme thy ryghte hande with the slynge for by these weapons onlye is our aduersarye the father of al pride mischefe ouerthrowne Whom our Capytayne christ by thi◅ armour vanquished and ouercam what time the deuil mouid him first to glotony sith to auarice third to Idolytrye did he not with wordes of the said scripture abashe his proude courage vtterly repel hī Dauid also out of the holy
A Godly Boke wherein is contayned certayne fruitefull godlye and necessarye Rules to bee exercised put in practise by all Christes Souldiers lyuynge in the campe of this worlde 1561 ¶ Cum priuilegio ad Imprimendum solum ¶ IOHN GOVVGHE PASTOR to the Paryshe of Sayncte Peters in Cornebull of London to the Christian Reader GRace mercye peace from God the father and from our lord Iesus christ his son be with thee good Christian reder and with all those that loue the lord vnfainedlye Amen Callinge to remembraunce the saying of Iesus the Son of Syrache in Ecclesiasticus the 20. Chapter Wisedome that is hyd and Treasour that is whordyd vppe what profyte is in them bothe Thought it no lesse then my bouÌ„den dutye after I had perused this worke to do my indeuor that the same might be put in printe whereby others might be part takers with me therein For after I had red the same and fyndyng therein so heauenly doctryne so consonant and agreynge wyth goddes booke and so mete for thuse of all estates and sortes of people beynge christians thought I should do iniury to god and wronge to my Christen bretherne yf I shoulde anye lenger deteigne the same from them And as I knowe not the author thereof no more founde I any title or name geuen vnto the booke But for that the author tooke as it were for his theame the beginninge of the 7. Chapiter of Iob where hee sayeth The lyfe of man is a warfare vppon the earthe and hys dayes lyke the dayes of an hyred seruaunt Wherevppon he hath most lyuelye set before our eyes as well howe we are incessantlye assauited and assayled by the continuall flatteringe promyses of the worlde the carnall allurementes and entycementes of our domesticall enemye the fleshe and craftye temptatyons and prouocations of our olde ennemye the dyuell wyth three ferce and cruell enemyes neuer cease daye nor nighte to inuade vs and what they can to prouoke vs to fall from God as also oure duties bothe in the resistence of synne aâ—…d of cleauing to our Capytaine and hed Chryste and also by certeyne rules instructinge vs as it were wyth a certayne armure and weapon bothe how to beare of the sodein inuasions of those our enemyes and also to repulse them when they shall assayle vs. Wherefore that the name of the booke might agre with the worke I thought it good to attribute to the same suche a name as the worcke desired that is to saye godly and necessary rules to be exercised and put in practyse by all Christes souldyers lyuynge in the campe of this worlde And in the diligent readinge of this worke and disgestinge of the same thou shalte well perceaue deere reder that the lyfe of a very christian of what estate or degree so euer he be to exceade and far passe the counterfayte lyues of cloyning cloysterars of mummynge monkes fonde fryers or of hypochrytical heremytes and that we nede not ronne to seke a strayte lyfe among the Chartâ—…rhouse monkes for the parfection of a christian lyfe but as y e same is most perfitly set forth in God his booke I meane the sacred Scriptures so it is to be followed of al Christians yf we wilbe christians in dede for it is not the name of a Chrystyan that maketh vs Christians before God vnlesse we haue also the dedes of Christyans as Christe sayeth in Mathewe the 7. Not whosoeuer sayethe vnto mee Lorde Lorde shall enter into the kingdome of heauen but he that doeth the wil of my father And in the 6. of Luke he sayeth Why call ye me maister Lorde and do not that I byd ye And Saint Iohn sayeth in his first Epystle and 2. Chapyter He that sayeth I knowe him and kepethe not his commaundementes is a lyer and the truth is not in him So that as the name of a Iewe maketh not a Iewe. Romayns 2. Nomore doth the name of a Christian make a christiaÌ„ except we also shew forth y e workes of a christian That our christiaÌ„ lyues might shyne in puryty in clennes in sobryetâ—… in pacyence in charitye in longe sufferyng that the enemyes of the ghospel seinge our godlye conuersation mighte bee wonne by thesame to the ghospell As Christe sayeth in Mathew the 5. Let your light so shyne before men that they seynge your good workes may glorify your father which is in heauen And that they haue no cause iustlye to reporte euill of vs folowyng the counsell of Seneca in his booke de morâ—…bus where he hathe this pithy sayinge Haue peace with all men but be at defyaunce with syn God graunt that this Heathen philosopher rise not at the Iudgemente to condempne a nomber of vs Christians for oure negligence So that now I hope it is apparant to all eyes that wil not wilfully be blynd that it is the duty of al christians to liue so straightlye in this worlde and so earnestlye to wrastle againste vyce and sinne as the weaknes of our fleshe shal or can beare in oure myndes detestynge and abhorrynge synne and from the bottome of our hartes to wyshe that we coulde not sinne For it is our partes to wrastle against the same and therein hath the holye ghost by his elect vessell Saynct Paule comforted vs saying in the 1. Epistle to the Corinth 10. God is faithfull whiche shall not suffer you to bee tempted aboue your strength but shal in the myddest of temptacion make a waye that ye maye be able to beare it And what we are not able to doe by reason of our weaknes that hath christ fulfilled for vs as y e same apostle saith also to the Romaynes the. 8. For what the lawe could not do in as muche as it was weake bycause of the fleshe that performed God and sente hys sonne in the similytude of sinfull flesh c. And in the beginning of the same Chapiter he sayeth There is then nowe no dampnacion to them that are graffed in Christ Iesu. What to do what they lyst and to ronne carelesly hedlonge into synne Naye he addeth Whyche walke not after the flesh but after the sprite As God himselfe sayeth in lenit 15. Be ye holye for I am holye So that the lyfe of euerye true Christian oughte to be suche as no man worthely can rebuke whiche thynge is moste pientifully and at the full set forth in this godly worke And thys I write onely to stoppe the mouthes of suche as slaunderously reporte and saye that these newe preachers for so it pleaseth them to tearme suche as moste syncerlye preach Gods trueth would haue no good workes but preach lyberty libertye Who in dede meane nothynge lesse but bycause they seeke to plucke theÌ„ from their fond trust in their vayn meritorâ—…us workes taughte them by the papistes thereby makinge Christe but halfe a Sauioure and sette forthe the perfection of a trewe faithe whiche is most playnly taughte vs in the. 17. of Luke by Christe himselfe by the parable of the seruaunte
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
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
coÌ„ passyon on his neyghboures necessytie Why the phariseis are painâ—…d sepulchres wickidâ—…s bodies sepulchres of carions As disspysynge the gospel and the trewe preachers therof 〈◊〉 â—…nge blasphemy fyl thy talke such like God is the life of the sowle The sowle departing from the bodye in sin is past recouerye 〈◊〉 〈◊〉 coÌ„ forte to enter the feld against 〈◊〉 By chryste we may do all thyngs â—…he useâ—…y of a christia an hys battel dependeth not on tortuâ—… Christyâ—… may not be idle A measure to be vsidâ—… in this battell we muste knowe our â—…r and haue it in a redines In the spirituall bat tell is no rest but coÌ„ tinuâ—… fight as long as we bee in this life The crafty nes of our enemie the deuil in his fight Two 〈◊〉 of armoure meete for 〈◊〉 Christian. The vertu and effecte of praier the operaâ—… of trew knowledg We cannot walke oure longe and dangerous Iorneye to heaueÌ„ with out our two capitains 〈◊〉 ron 〈◊〉 woy ses that is praier and knowledg wante of knowledge is the occa syon that praier is abused what maner of prai er Christ te cheth vs. It is not the noise or voice that cawserhe god to heare vs. what wee ought to do when wee are enâ—…d to sinne what infynitt treasures shalbe foâ—…d in the holy scriptuers by hi which com meth wâ—… a pure mid what expo syteres of the scriptu res are me teste to be red The maÌ„eâ—… of the 〈◊〉 â—…his of the holy scryptures we must indeuer oure selues to 〈◊〉 from milke to stronge meates howe we ought to be stowe oure wittes The profit â—…t commeth of the knowledge of holy scri ptures what armo ure must be cast awaie if we al haue the armoure of a very Chrisan Our enemy the deueâ—… is to be ouerthrows and resisted by the scripture whiche be the perticu lar armoures of a christian The 〈◊〉 of this armoure and comforte to hym that weareth it The strengthe holye scryptuere geuethe to suche as de light there in The vncer tayntye of the peac of this world is 〈◊〉 The onely waye to ob tayne the parfecte trew peace The 〈◊〉 〈◊〉 betwen trewe wisdome and folishenes The deuill the Capita ine of myschefe the fountayn of wisdome Christ. Christe our redempcioÌ„ iustificatioÌ„ wisdome â—…hat wisdome wee ought to fo lowe â—…here Chr iste is folowede the worlde is strayghte way angry The folish nes of worl delye wise dom descri bid It is commendable to be dispâ—… sed of the wicked worldly wis dome worthely haâ—… of god and why what the wisdom of Christe is the 〈◊〉 â—…e therof A quâ—…et coÌ„â—… a prin cipall fruit of 〈◊〉 lyfe where god ly wisdome 〈◊〉 to be soughte To knowe our selues is the begi ninge of godly wise dome â–ª Wanne a monstruouâ—… beast The bodie of man a bruite and â—…be beast The great dyfferâ—…nce betwâ—… the soule the bodie whearein the bodie 〈◊〉 〈◊〉 The delight of the sowle Sinne soweth the discord betwene the sowle end bodie â—…an comâ—…arid to a factious sedycious Cittie and the maner of the gouernement of the same â—…dytâ—…one and disobe dience the vtter ruine of any com 〈◊〉 〈◊〉 Reason 〈◊〉 king 〈◊〉 who the nobleâ—… and ancientes Riot enuy and suche like be the 〈◊〉 moâ—… The one 〈◊〉 perfecte waie to felicitie is first to know our selues â–ª next to subdue our 〈◊〉 â—…tes Excelent commenda ble thinges â—…llwayes dauÌ„gerous to be prose â—…d 〈◊〉 of his owne pow er can not subdue his owne 〈◊〉 but is ouer come by Christ and bowe Many christians bondâ—… seruaun tes to sin The peace Christ caâ—… to breake 〈◊〉 to set healthefull â—…tell The difference betwene â—…au les doctriâ—… the philo sopherâ—… 〈◊〉 contrarye to maâ—…s reason gods woâ—…king to oure 〈◊〉 iâ—… The contraâ—…es of plato and paules dâ—… trine The difference betwene the bodie and soule Of the frui tes of the spirite and the fleshe S. Paule could clere lie be ridd of fleshlie mocions he that wil be stronge in god must fyrste be weke in the fleshe Sin to bee driueÌ„ away by praier â–ª Temptacion profitable to chris tians â–ª Pryde and vaine glory assaulteth the good â–ª â—…hoo shall see god trust in him Noâ—… The deuision origen maketh of man by iii. partes wherof the fyrst is the flesshe The secoÌ„d part is the sprite The third part is the â—…le The feshâ—… an 〈◊〉 The diuers workinges of the sprite the soul the flesh what workes we do of nature The battel betweene the soule the fleshe An error to esteme that on absolute vertu whiche procedeth of nature Wherin the lawde of vertue con sistethe Praier and fastiÌ„g how to be vsâ—…d The carnâ—… vsynge of prayer â—…we we oughte to loue oure children Rules wherby we may learne earelye tâ—… crepe owe frome the blinde errors of the worlde too the puerâ—… light of spi ritual life Note here The vertu of baptim Thre princi pal euils in man Blindenes the 〈◊〉 〈◊〉 The secoÌ„d euyll the flesshe The third euyll is â—…firmitie The firste remedie to know good from euill The third remedie to contynewe in vertue after the same knowne Faithe the oneâ—…e gaâ—…e eâ—…nce to Christe The estimâ—… cyone wee oughte too haue of chri ste the holy scriptures The more part not to be folowed â—…ow faith 〈◊〉 tobe 〈◊〉 â—…ed we must be redy bothe with body and minde to lose all for the gos pell what impe dimentes mans nature hathe to plucke hym frome god we muste fly from 〈◊〉 bilon good adâ—… uysementâ—… ought to be taken in woildely afayres But to 〈◊〉 no deâ—…ught to be made Against suche as wol de please bothe god 〈◊〉 the world Then purâ—… gaâ—… 〈◊〉 gonne he that wâ—… lyue with Christ must dye with Christe The fondâ—… 〈◊〉 of fleshe It is euery christen ma nâ—… dutie to knowe the scripturs 〈◊〉 to confesse Christe â—…ow 〈◊〉 â—…ord 〈◊〉 ought to be taken The crosse what it is we may not desyre to reign with the â—…ed iâ—… we will take no pains wyth the â—…ed we mai not hange our fayth on other men The straight lyfe al Christyans are bounde vnto no estate excepâ—…ed we muste endeuoure our selues to folowe our â—…dde Christe Thoughe the way to saluatyon semeth sha rpe yet it oughte not to be feared â–ª No kind of life in this world with out troble The misera ble lyfe of courtyers The trauel some life of the marchaunte Trobles in mariage Dysommodyties in this life indifferent to good bad The trauel som life of thâ—…se that follow the worlde The waye to eternall life compa red to the trauel some lyfe of the worldâ—… maÌ„ iâ—… exceding 〈◊〉 Comparisones betwene the lyfe of a trewe christian and a worldling â–ª â—…hat â—…uste cause we haue to 〈◊〉 â—…yse the world and to imbrace Christe Note thys for thy com forte â—…e that foloweth chr iste muste not loke for reputacion of