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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[...]he .x. hapter.
The seconde rule.

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

The .xi. Chapter.
The thirde rule.

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

The .xij. Chapter
The fourth rule.

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

The .xiij. Chapter.
The fifth rule.

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

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

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

The .xv. Chapter.
Opynions mete for a Christē mā. we are not bor­ne for our selues

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

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

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

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

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

The .xviij. Chapter
The .ix. rule

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

The .xix. Chapter
The .x. rule.

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

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

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

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

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

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

THe thirtenth rule is, that in the conflicte and battayl we [Page] be bolde, and behaue oure selues so mā fully, We must be bolde, ād after one tētacion euer loke for another as though we shulde neuer fighte more. Neuer theles whan we haue o­uercome, we must alwaye after one tē ­tacion loke for another, neuer depar­ting frō our harnes, but alwaye watch and kepe oure standing, aslong as we are in this body.

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

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

The .xxiiij. Chapter.
The xv. rule.

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

The .xxv. Chapter
The .xvi. rule.

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

The .xxvi. Chapter
The .xxvij. rule.

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

The .xxvij. Chapter
The .xxviij. rule

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

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

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

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

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

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

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

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

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

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

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

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

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

The .xxxiiij. Chapter

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

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

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

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

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

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

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

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

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

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