¶ A book called in latin Enchiridion militis christiani/ and in english the manuel of the christian knight/ replenished with most wholesome precepts/ made by the famous clerk Erasmus of Roterdame/ to the which is added a new and marvelous profitable preface.   

¶ The book speaketh.  
TO please all sorts of men I do not pass  
To please the good & learned is a fair thing  
ye and these both/ were more than covenant was  
And more than I look for. who so the learning  
Of Christ doth savour/ if he like well allthing  
I seek no further/ christ is mine Apollo  
Only strengthing me to speak this that I do.   

¶ The printer to the faithful reder.  
THe mortal world a field is of battle  
which is the cause the strife doth never fail  
Against man/ by warring of the flesh  
with the devil/ that always fighteth fresh  
The spirit to oppress by false envy  
The which conflict is continually  
During his life/ and like to lose the field  
But he be armed with weapon and shield  
Such as behoveth to a christian knight  
where god eachone/ by his Christ chooseth right  
Soole captain/ and his standard to bear  
who knoweth it not/ than this will teach him here  
In his brevyer/ poynarde/ or manuel  
The love showing of high Emanuel  
In giving us such harness of were  
Erasmus is the only furbyssher  
Scouring the harness/ cankered and adust  
which negligence had so sore fret with rust  
Than champion receive as thine by right  
The manuel of the true christian knight.  
¶ Finis   

¶ Erasmus Roterdame sendeth greeting to the reverend father in Christ (and lord) the lord Paul Uolzius/ the most religious abbot of the monastery the which is commonly called Hugh's court.  
ALl be it most virtuous father that the little book/ to the which I have given this name 〈◊〉 Enchiridion militis christiani/ which many a day a go I made for myself only/ and for a certain friend of mine being utterly unlearned/ hath begun to mistyke and displease me the less/ for as much as I do see that it is allowed of you and other virtuous and learned men such as you be/ of whom (as ye are in deed endued with godly learning/ and also with learned godliness) I know nothing to be approved/ but that which is both holy and also clerkly: yet it hath begun well nigh also to plased & like me now/ when I see it (after that it hath been so often times printed) yet still to be desired and greatly called for/ as if it were a new work made of late: if so be the printers do not lie to flatter me withal. But again there is an other thing which often times grieveth me in my mind/ that a certain well learned friend of mine long a go said/ very properly and sharply checking me/ that there was more holiness seen in the little book than in the hole author and maker thereof. In deed he spoke these words in his jesting bourdyngly/ but would to god he had not spoken so truly as he bourded bitterly. And that grieveth me so mo●●● he more because the same thing hath chanced to come likewise to pass in him/ for the changing of whose manners principally I took upon me this labour and travail/ for he also not only hath not withdrawn himself from the court/ but is daily much deeper drowned therein than he was afore time/ for what good purpose I can not tell/ but as he confesseth himself with moche great misery. 
Trouble or adversity correcteth some.  And yet for all that I do not greatly petty my friend/ because that peradventure adversity of fortune may teach him once to repent himself/ and to amend/ seeing that he would not follow and do after my counsel and admonytions. And verily though I/ enforcing me to the same thing and purpose/ have been turned and tossed with so many chances and tempests/ that Ulixes a man living ever in trouble (which Homer speaketh of) might be counted in comparison to me even Polycrates 
Fortunate Polycrates. / which ever lived in prosperity without any manner trouble. I do not utterly repent me of my labour/ saying it hath moved and provoked so many unto the study of godly virtue: nor I myself am not utterly to be blamed and rebuked although my living be not in all points agreeing to mine own precepts and counsels. It is some part of godliness when one with all his heart desireth and is willing to be made good & virtuous: nor such a mind so well intending I suppose is not to be cast away/ although his purpose be not ever luckily performed. To this we ought to endeavour ourself all our life long/ and no doubt but by the reason that we so often times shall attempt it/ ones at the last we shall attain it. Also he hath dispatched a good piece of a doubtful journey which hath learned well of the journey the way. Therefore am I nothing moved with the mocks of certain psons which despise this little book/ as nothing erudite & clerkly/ saying that it might have been made of a child that learneth his A/ b/ c/ because it entreateth nothing of Dunces questions: as though nothing without those could be done wih learning. I do not care if it be not so quick/ so it be godly: let it not make them instruct & ready to disputations in schools/ so that it make them apt to keep Christ's peace. Let it not be profitable or helping for the disputation in divinity/ so it make for a divine life. For what good should it do to entreat of that thing that every man entremedleth with? who hath not in handling questions of divinity/ or what 〈◊〉 do all our swarms of school men? There be almost as many commentaries upon that master of the sentence as be names of divines. There is neither measure nor number of summularies/ which after the manner of potycaries mingle often times sundry things together/ and make of old things new/ of new things old/ of one thing many/ of many things one. How can it be that these great volumes instruct us to live well and after a christian manner/ which a man in all his life can not have leisure once to look over. In like manner as if a phisycien should prescribe unto him that lieth sick in apparel of death to read jacobus de partibus/ or such other huge volumes/ saying that there he should find remedy for his disase: but in the mean time the patient dieth/ wanting present remedy wherewith he might be helped. In such a fugitive life it is necessary to have a ready medicine at the hand. How many volumes have they made of restitution/ of confession/ of slander/ and other things innumerable? And though they bolt and search out by pecemeale every thing by itself/ & so define every thing as if they mistrusted all other men's wits/ ye as though they mistrusted the goodness & mercy of god/ whiles they do prescribe how he ought to punish & reward every fact either good or bad: yet they agree not amongst themselves/ nor yet somtymꝭ do open the thing plainly/ if a man would look near upon it/ so moche diversity both of wits and circumstances is there. Moreover although it were so that they had determined all things well and truly/ yet besides this that they handle and treat of these things after a barbarous and unpleasant fashion/ there is not one amongst a thousand that can have any leisure to read over these volumes: 
The great volumes.  Or who is able to bear about with him Secundam second/ the work of saint Thomas? And yet there is no man but he ought to use a good life/ to the which Christ would that the way should be plain and open for every man/ and that not by inexplicable crokꝭ of disputations/ not able to be resolved/ but by a true and a sincere faith & charity not feigned/ whom hope doth follow which is never ashamed. 
The theology appertaineth to few men/ but the salvation appertaineth to all.  And finally let the great doctors/ which must needs be but few in comparison to all other men/ study & busy themself in those great volumes. And yet never the less the unlearned and rude multitude which Christ died foresight to be provided for: and he hath taught a great portion of Christian virtue which hath inflamed men unto the love thereof. The wise king when he did teach his son true wisdom/ took much more pain in exhorting him thereunto than in teaching him/ as who should say that to love wisdom were in a manner to have attained it. 
Those be no●●● that of purpose make the 〈◊〉 which they 〈…〉  It is a great shame and rebuke both for lawyers and physicians that they have of a set purpose/ and for the nonce/ made their art and science full of diffyculty/ and hard to be attained or come by/ to th'intent that both their gains and advantage might be the more plentiful/ & their glory and praise among the unlearned people the greater: but it is a moche more shameful thing to do the same in the philosophy of Christ: But rather contrary wise we ought to endeavour ourselves with all our strengths to make it so easy as can be/ & plain to every man. Nor let not this be our study to apere learned ourselves/ but to allure very many to a christian man's life. 
The warr● against the turks.  preparation and ordinance is made now for war to be made against the turks/ which for what so ever purpose it is begun/ we aught to pray not that it may turn to the profit of a few certain persons/ but that it may be to y●●●men & general perfect of all men. But what think you should come of it/ if to such of them as shall be overcomen (for I do not suppose that they shall all be killed with weapons) we shall lay the works of Occam/ Durandus/ Duns/ Gabriel/ Alvaro's/ or any such school men/ for th'intent to bring them in mind to take Christ's profession upon them? what shall they imagine and think in their minds (for surely even they/ though they be nought else/ are men and have wit & reason) when they shall here those thorny & cumbrous inextricable subtle imaginations of instants/ of formalytes/ of quiddites/ of relation: namely when they shall see these great doctors & teachers of religion & holiness so far disagreeing/ and of so sundry opinions among 
The discord among 〈◊〉.  themself that often times they dispute & reason so long one with another/ until they change colour & be pale/ and revile one another spytting each at other and finally dealing buffets & blows each to other, when they shall see the black freres fight & scold for their Thomas/ & than the grey freres matched with them/ defending on that other party their subtile and fervent hot doctors/ which they call se●aphicos/ some speaking as reals/ some as nominals. when they shall also see the thing to be ofso great difficulty that they can never discuss sufficiently with what words they may speak of Christ: as though one did deal or had to do with a wayward spirit which he had raised up unto his own destruction/ if he did fail never so little in the prescript words of conjuring/ & not rather with our most merciful saviour/ which desireth nothing else of us but a pure life and a simple. I beseech the for the love of god show m● what shall we bring about with all these reckenyngꝭ/ specially if our manners & our life be like to the proud doctrine and learning? 
The life used amongst christian people.  and if they shall see & well perceive our ambition & desyrousnesse of honour by our gorgyousnesse/ more than ever any tyrant did use: our avarice & covetousness by our bribing & polling/ our lecherousnesse by the defile of maidens & wives/ our cruelness by the oppressions done of us? with what face or how for shame shall we offer to them the doctrine of Christ which is far away contrary to all these things. The best way and most effectuell to overcome 
with what artylery chiefly the turkis ought to be overcome.  & win the turks/ should be if they shall perceive the thing which Christ taught and expressed in his living/ to shine in us. If they shall perceive that we do not highly gape for their empires/ do not ●●sire their gold and good/ do not covet their possession/ but that we seek nothing else but only their soul's health & the glory of god. This is that right true & effectuous divinity/ the which in time passed subdued unto Christ arrogant and proud philosophers/ and also the mighty & invincible princis: And if we thus do/ than shall Christ ever be present & help us. 
The part of a christian man is to save and not to destroy.  For truly it is not meet nor convenient to declare our selves christian men by this proof or token/ if we kill very many/ but rather if we save very many: not if we send thousandꝭ of heathen people to hell/ but if we make many infidels faithful: not if we cruelly curse & excomunycate them/ but if we with devout prayers & with all our hearts desire their health & pray unto god to send them better minds. If this be not our intent it shall so●er come to pass that we shall degenerate & turn in to turks ourselves/ than that we shall cause them to become christian men. And although the chance of war/ which is ever doubtful & uncertain/ should fall so luckily to us that we had gotten the victory/ so should it be brought to pass that the pope's dominion & his cardinals might be enlarged/ but not the kingdom of Christ 
The kingdom of Christ. / which finally flourisheth and is in prosp●●●●● if faith/ love/ peace/ & chas●yte be quick and strong/ which thing I trust shallbe brought to pass by the good governance and provision of the pope Le● the tenth/ unless the great trouble and rage of worldly business pluck him from his very good purpose another way. Christ doth profess to be primate & heed himself in the heavenly kingdom/ which never doth flourish but when celestial things be advanced. Nor Christ did not die for this purpose that goods of the world/ that richesse/ that armour/ & the rest of ruffling fashion of the world/ be now in the hands and rule of certain priests/ which things were wont to be in the hands of the gentiles/ or at the least amongst lay princes/ not moche differing from gentiles. But in my mind it were the best/ before we should try with them in battle to attempt them with epistles and some little books: but with what manner of epistles? Not with threatening pystels/ or with bokis full of tyranny/ but with those which might show fatherly charity/ & resemble the very heart and mind of Peter and Paul/ & which should not only pretend and show outwardly the title of the apostles/ but which also should savour and taste of the efficacy and strength of the apostles. 
The difficulty of the holy scripture.  N●t because I do not know that all the true fountain and vain of Chri●tes philosophy is hid in the gospel and the epistles of the apostles: But the strange manner of phrase/ and often times the troublous speaking of divers crooked figures & tropes be of so great difficulty/ that often times we ourself also must labour right sore before we can perceive them. Therefore in mine opinion the best were that some both well learned men and good of living should have this office assyned and put unto them/ to make a collectyon and to gather the some of Christis philosophy out of the pure fountain of the gospel and the epistles and most approved interpreters/ and so plainly that yet it might be clerkly & erudite/ and so briefly that it might also be plain. 
The briefness of Christ's doctrine.  Those things which concern faith or believe/ let them be contained in a few articles. Those also that appertain to the manner of living let them be showed and taught in few words/ and that after such fashion that they may perceive the yoke of Christ to be pleasant and easy/ and not grievous and painful: so that they may perceive that they have gotten fathers and not tyrants/ feders and not robbers/ ●●llers nor pollers/ & that they be called to their soul health/ and not compelled to servitude. 
The turken be men.  Undouted they also be men/ neither their hearts be of so hard iron or adamant but that they may be molyfyed and won with benefits and kindness/ wherewith even very wild beasts be worn gentle and tame. And the most effectuous thing is the true verity of Christ. But let the pope also command them whom he appointeth to this business/ that they never serve nor go from the true patron and example of Christ/ nor in any place have any respect to the carnal affects and desires of men. And such a thing my mind was about to bring to pass as well as I could/ when I made this book of Enchiridion. 
The corrupt●●nesse of the world.  I did see the comen people of christendom/ not only in effect/ but also in opinions to be corrupted. I considered the most part of those which profess themselves to be pastors and doctors to abuse the titles of Christ to their proper advantage. And yet will I make no mention of those men after whose will and pleasure the world is ruled and turned up and down/ whose vices though they be never so manifest/ a man may scarcely ones winch. And in such great darkness/ in such great troublous ruffling of the world in so great diversity of men's opinions/ whither should we rather fly for succour than to the very great and sure anchor 
The sure anchor.  of Christ's doctrine/ which is the gospel. who being a good man in deed/ doth not see and lament this marvelous corrupt world? when was there ever more tyranny? when did avarice reign more largely and less punished? when were ceremonies at any time more in estymacion● when did our iniquity so largely flow with more liberty? when was ever charity so cold? what is brought/ what is red/ what is decreed or determined but it tasteth and savoureth of ambition and lucre? Oh how infortunate were we if Christ had not left some sparks of his doctrine unto us/ & as it were lively and everlasting veins of his godly mind. Hereto therefore we must enforce ourself to know these sparks/ leaving the coals of men's fantasies: 
In things confused we must have recourse to the ●●gyles.  Let us seek these veins until we find fresh water which springeth in to everlasting life. we delve and dig the ground marvelously deep for to pluck out richesse/ which nourisheth vice: And shall we not labour than the rich earth of Christ to get out that thing which is our soul's health? There was never no storm of vices that did so overcome and quench the heat of charity/ but it might be restored again at this flint stone. 
●. Co●n ten  Christ is a stone/ but this stone hath sparks of celestial fire/ and veins of lively water. 
Gone xuj.  In time passed Abraham in every land did dig pyttꝭ and holes/ sertching in every place the veins of lively water: but those same being stopped by again by the phylistyens with earth/ Isaac and his servants 
Gone xxuj  did delve again/ and not being only content to restore the old/ did also make new. But than the philistyans did scold and chide/ yet he did not cease from digging. And in this our time we have phylistyans 
The 〈◊〉 of our tim●  which do prefer the naughty earth to the lively fountains/ even those which be worldly wise/ and have their respect to earthly things/ and wring and wrest gods doctrine and his gospel to their carnal affections/ making it serve to their ambition/ bolstering up therewith their filthy lucre & tyranny. And if now any Isaac or any of his family should dig and find some true and pure vain/ by and by they brabble and cry against him/ perceiving right well that that vain should hurt their advantage/ should hurt their ambition/ although it ma●● never so much for the glory of Christ: straightways they cast in naughty earth/ and with a corrupt interpretation they stop up the vain/ and drive away the dygger: or at the lest they make it so muddy with clay & filthiness/ that who so ever drinketh thereof shall draw unto him more slime & naughtiness than he shall good liquor. 
Heir 〈◊〉  They will not that those that thirst and desire righteousness do drink of the pure liquor/ but they bring them unto their old worn & all trodden cisterns/ which have broken stones and mortar/ but water they have none. But yet for all this the very true children of Isaac that be the true worshippers of Christ/ must not be wearied & driven away from this labour: for verily even they which thrust naughty earth in to the fountain of the gospel/ would be counted the very worshippers of Christ. So that in deed nothing now adays is more perilous than to teach truly Christ's learning/ so greatly have the philistyens prevailed fighting for their earth/ preaching earthly things for celestial/ and men's inventions for god's commandments: that is to say/ not teaching those things which make for the glory of Christ/ but those things which be for their own advantage/ which be pardons 
The marchantꝭ of pard●n● / composytions/ & such like pelfare. And these they do so much more perilously because they cloak their covetousness with the titles & names of great princes/ of the pope of Rome/ ye of Christ also himself. But there is no man that doth more for the pope's perfect or business/ than he that teacheth Christis learning purely & truly/ whereof he is the chief teacher. There is no man that doth more good to princes or deserveth more of them/ than he which endeavoureth himself that the people may be wealthy & in prosperity. But some of the flock of school men will here speak against me/ saying it is easy to any man to give general preceptis what is to be desired & what is to be eschewed: but what shallbe answered than to those that ask counsel for so many fortunes & chances? First I answer that there be more divers kyndis of such worldly business than that any living person can give direct & sure answer to each one of them. 
A man can make no certain answer to every thing.  Secondaryly there is such diversity of cyrcumstaunces/ which if a man do not know/ it is not well possible to make an answer. In conclusion I doubt greatly whether they themselves have any sure answer that they may make/ seeing they differre in so many things amongst themselves. And those also which amongst them be more wise than other do not thus answer: This ye shall do/ this ye shall not do/ but of this manner. This in mine opinion were the better/ this I suppose to be tolerable. But if we have that simple and bright eye which the gospel speaketh of/ if the house of our mind have in it the candle of pure faith 
The light of faith.  set upon a candlestick/ all these trifles shall easily be put away and avoided as it were clouds or mists.  
If we have the rule and patron of Christ's charity/ to it we may apply and make met● all other things right easily. But what will ye do when this rule doth not agree with those things which hath be commonly used so many hundred years/ and which be ordained & stablished by the laws of princes/ for this thing chanceth very of●e. ye must not condemn the thing which princes do in executing their office/ but again do not corrupt & defile the heavenly philosophy with men's dedis. Let Christ 
christ is the Centre.  continue and abide/ as he is in deed/ a very centre or middle point unmoved/ having certain circles 
〈◊〉. Circles.  going round about him: move not the mark out of his own place. Those which be in the first circle 
the first of men of the church  next to the centre (that is to say ●●●t to Christ) as priests/ bishops/ cardinals/ po●es/ and such to whom is belongeth to follow the lamb whereout so ever he shall go/ let them embrace and hold fast that most pure part/ and so far forth as they may let them communycate and plenteously give the same unto their next neighbours. In the second circle all temporal & lay princes 
The second of princes.  be/ which in keeping war and making laws/ after a certain manner do service to Christ/ either when with rightful battle they drive away their enemies/ & defend and maintain the public peace and tranquillity of the comen wealth: or else when with punishment according to the laws/ they punyssh malefactors & evil doers. And yet because they can not chose but of necessity be occupied and busied in such things as be joined with the most vile dregs and filth of the earth/ and with the business of the world/ it is jeopardous lest they do fall further from the centre and mark/ as lest they should make sometimes war for their own pleasure/ and not for the comen wealth: lest under the pretext of justice they should use cruelty upon those whom they might reform with mercy: lest under the title of lordship they should pill and poll those people whose goods they ought to defend. And moreover as Christ like the fountain of everlasting fire/ doth draw next unto him the order of priests/ & maketh them of like nature/ that is to say pure & clean from all corruption of worldly dregs and fylthynysse: 
The office of Sacerdotes.  So in like case it is the office of priests/ & specially of the highest/ so much as they can to call and draw unto them those that be princes and have power and authority. And if it fortune at any time that war do rise suddenly in any place/ let the bishops endeavour themselves so much as in them is/ either to end the strives and variances without shedding of blood: or if that can not be brought to pass/ by reason of the great storms of worldly business/ yet let them so do that as little blood as may be be shed/ and that the war may shortly be brought to an end. In times passed the bishops authority had place even in just punysshmentes/ and hath gotten divers times (as saint Augustyne 
Augustyne.  plainly in his epistle doth testify) the malefactor from the hands of temporal judges. For some things there be so necessary unto the order of the comen wealth that partly yet Christ did dissimule at them/ and partly he put them from him/ and partly neither approving nor disallowing them did in a manner wink and look beside them. He would not know the money of Cesar nor the scripture upon it. 
what things & how farforth they apertayn to the heeds of the church  The tribute he commanded to be paid if it were due and debt/ as though it little pertained to him/ so that god had his duty. The woman taken and found in adultery he neither condemned neither openly absolved/ but only did bid her that she should no more do so. Of those which were condemned of pilate/ whose blood he entremyngled amongst their sacrifices/ he neither said it was well done nor evil/ but only threatened every man that they should be punished with a like destruction if they did not amend.  
More over when he was desired to divide the inheritance between the two brethren/ he plainly refused it as an unworthy thing for him to give judgement of such gross matters/ which did teach things heavenly. And also of the other part there be certain things which he openly abhorred/ as the covetous pharisees/ the hypocrites/ the proud rich folks/ saying unto them woe be unto you. He never rebuked 
what things christ openly rebuked.  the apostles more sharply than when they would have been avenged/ or when they were ambitious. when they asked him whether they should command fire to be sent down from heaven to have burned up the city from whence they were shut forth/ he answered & said to them/ ye know not of what spirit ye are. when Peter was about to have called him unto the world from his passion suffering/ he called him an adversary. when they contended about pre-eminence which of them should be the best/ how often & how many ways doth he call them back to a contrary mind? 
what things christ teacheth openly.  And other things there be which he teacheth & commandeth openly to be observed/ as not to resist evil/ to do good to thine enemies/ to use meekness of mind/ and other like. These must be departed insunder/ and every of them set in order in his own place. 
Prince's laws or of the mean sort of things  Let us not therefore straight ways make Christ an author of all things which be done by princes & temporal officers/ nor defend it (as we call it) to be done by god law. They deal and meddle with many things which be low and gross/ not all together of the very pureness of a christian man: yet they be not to be rebuked in as much as they be necessary to the maynteynaunce of order to be observed. Nor we be not by the ministering of their office made good/ all be it that by them it is caused that we be less evil/ and that they which be evil do less hurt & noyance to the comen wealth. And therefore they also ought to have their honour because they do somewhat serve the justice of god and the public and comen tranquillity/ without the which sometime those things be troubled & vexed which belong to godly holiness. They must be honoured when they do their office: and if sometimes they use their power for their own pleasure or profit/ yet peradventure it were the best to suffer 
Evil rulers must be suffered  them/ lest more hurt should spring thereof: for there appeareth an image or rather a shadow of the divine justice in them/ which justice yet aught to shine more evidently and more purely in the living and laws of priests. An image doth of another manner show in a mirror of glass/ than it doth in iron. And in the third circle 
The third Circle.  must all the comen people be/ as the most gross part of all this world/ but not yet so gross but that they pertain unto the mystical body of Christ: for the eyen be not only membres of the body/ but also the legs/ the feet/ and the privy parts. And those which be in the third circle we ought so to suffer in their infirmity/ y● as moche as is possible we do call them unto those things which be more approved of Christ. For in the mistycal body he that but late was the foot may be the eye. And like as the princes if they be not all the best/ must not with chiding be exasperate/ lest (as saint Augustyne saith) when they be moved they stir up more perilous tragedies/ so the weak people like as Christ suffered his apostles and nourished them/ must be suffered/ and after a fatherly manner cherished until they were more aged and strong in Christ. 
The weak must be forborn.  For godliness also hath his infancy/ it hath mean age/ it hath full strength and perfit age. yet all men after their degree must endeavour themself to attain and come unto Christ. The elements have every one his proper place/ but the fire which hath the highest place by little and little draweth all the other unto him/ and so much as he can turneth them in to his nature. 
The change of one Element in to an other.  The clear water he turneth in to the air/ and the air clarified he transformeth into his own nature. saint Paul doth in many things suffer and pardon the corinthians/ but in the mean season putting difference between those things which he did proffer in the name of his lord unto them that were perfit/ and those things which he did pardon that were written in his own name to them that were yet weak & young in Christ: but ever on this trust that they should profit and go forward to more strength and perfection. And also he travaileth again to bring forth the galatians until Christ be fassyoned in them.  
Now if any man will think this circle to be more convenient for princes/ I will not strive greatly with him. But what so ever is without the third circle is at all times and in all points to be hated and refused/ as ambition and desire of money/ lechery/ ire/ vengeance/ envy/ backbiting/ and such other pestilences/ which than only be made incurable/ when they disgysed with the vizor and cloak of holiness & virtue do creep in to the circle afore spoken: that is when under the pretext of executing the law and justice we use our tyranny. when by the occasion of religion we provide for great lucre. when under the title of defending the church we hunt for worldly power and authority: and when soever those things be commanded as things pertaining unto Christ which be disagreeing moche from his learning. Therefore the mark must be set before every man which they ought to shoot at: and there is but one mark 
The mark may not be changed. / which is Christ and his most pure learning. If thou set forth a worldly mark in the stead of a celestial mark/ than shall there be nothing whereunto a man ought justly enforce himself/ which laboureth to profit and go forward. Every man ought to enforce himself to that which is best and most perfit 
All must labour to perfytnesse. / that at the lest we may attain and come to the mean things. And there is no cause why we should put away any kind or manner of living from this mark.  
The perfection of Christ consisteth only in the affects/ & not in the manner or kind of living: it consisteth in the minds and not in the garments or in meats & drinks. There be among the monkis which be scarce able to be put in the third circle/ and yet I speak of those which be good/ but yet weak and not perfit. There be amongst these that have had two wives which Christ thinketh worthy for the first circle. Nor yet in the mean time I do no wrong to any manner of living or profession/ though I propound and set forth afore every man that thing which is best and most perfit: unless ye would think Plato to have done injury against all cities because in his book of the governing of a city or a comen wealth/ he feigned such example of a comen wealth/ as yet never any man could se. Or except ye do think that Quintilian hath hurt the hole order of orators/ because he feigned such an example of an orator as yet never was. And though thou be far from the principal and chief patron christ/ thou art not yet therefore cast away/ but extymulate & moved to go forward and profit. Art thou near the mark? than art thou monished and counseled to approach more near: for there was never yet any man that went so far forward/ but that he might have gone much more near the mark. There is no kind of living but it hath some perilous points annexed unto it/ to cause men to degenerate from the truth: and who so ever showeth those jeopardous and dangerous points/ doth not derogate or minish th'honour of the order/ nor speak against it/ but rather is for the profit thereof. As the felicity of princes 
The comen vices of princes  is in danger to fall into tyranny/ is in danger and jeopardy of foolishness & flattering/ now who so ever showeth those dangers to be eschewed/ doth deserve thanks of the order of princes. Nor he doth not speak against their majesty/ wherein they glory/ which doth show in what things their very majesty doth consyste/ which also doth put them in remembrance whereto they were sworn when they took their authority: what is their duty unto their people/ and what they ought to do unto their officers. 
bishops and other.  The heeds and rulers of the church have in a manner affinity with two pestilent vices/ avarice and ambition/ which well perceiving saint Peter 
●. petri .v.  the chief pastor next unto Christ/ doth monish the bishops to feed their flock/ and not to pill/ poll/ and flay them: Nor that they should not feed them because of any filthy advantage/ but of their free and ready will: nor that they should use themself as lords upon them/ but that by the example of life/ they should provoke them to godliness rather than by threatening and power. Doth he than speak against the order of priests which doth show by what means/ and how the bishops may truly be great/ mighty/ and rich? More over the kind of religious men is accompanied most commonly (besides other enormities) with superstition 
To which vices the common sort of monks be prove. A sentence. / pride/ hypocrisy/ and backbyting. He doth not straight condemn their manner of living which doth show & admonish them in what things most true religion doth stand or rest/ and how much the true godliness of a christian man is away from pride/ and how far true charity is from all feigning and disobeyed: how moche backbiting and slandering & venemousnesse of tongue is contrary to pure and true holiness. And specially if he show what is to be eschewed after such sober and discrete manner/ that he do neither name any man nor touch any order. 
A sentence.  what thing is that in this mortal life so fortunate and prosperous/ but hath some pestilent things annexed unto it? Therefore like as he doth not noye the health of the body but helpeth it/ who so ever showeth what things corrupteth health and what things preserveth it: so doth not dissuade men from religion/ but exhorteth them rather unto it/ which showeth the corruptous infections thereof and also the remedies. 
The quarrel of some persons.  For I am informed that there be divers which so judgeth of this book/ as though the precepts thereof did withdraw and turn away men's minds from the life of religious men/ because they do not so much praise and allow ceremonies neither yet man's constitutions as some would/ which in deed over moche regard them. And there can be nothing so circumspectly spoken/ but that thereof lewd and evil persons done take occasion either of quarrelling or else of sinning: So that it is dangerful now a days to any man to teach any thing well. 
Nothing is ●re from the cavelation of lewd persons.  If a man should dissuade from such war and battle which now of long time hath been used/ worse than was ever any amongst the gentiles/ for things of no valour/ he should be noted by and by of the pyke-quarelles to be one of those which that thinketh that no war is lawful for a christian man. For these which were the bringers up and auctors of this sentence we have made heretics/ because a pope/ I wot not who/ doth seem to approve and allow war. And yet he is not suspected nor noted of heresy/ which doth provoke and stir up men to battle 
battle. / and bloweth the trumpet thereunto for every trifling matter/ against the doctrine both of Christ and of his apostles. If a man admonish that this is a deed truly belonging to the successor of an apostle to bring the turks unto religion with Christ's help/ rather than with war: anon he is suspected as though he affirmed not to be lawful for christian men to withstand the turks/ when they invade us. 
poverty.  If a man show and praise the temperance that was in the apostles/ and speak any thing against the great superfluity that is used now adays/ he should be noted as a favourer of the Ebyonytes. And if a man did exhort diligently that these which be married/ should rather be joined together by the consents and agreeing of their minds/ than by the enbrasynges of their bodies/ and so purely to use matrimony/ that as much as might be it were made like to virgynite: he should be anon suspected to think that every act of matrimony were sin and unlawful/ as the marcionytes did. If a man do admonish that in exercise and disputations/ specially of divinity/ there should be no ambitious pertynacy to overcome his fellow in defending his own opinions/ nor no ambition to show what they can do in comen places: he is wrongfully accused as though he did condemn utterly all school learning. Nor saint Augustyne when he giveth warning to the logyciens that they should be ware of lust to brawl and chide/ doth not condemn logic/ but showeth the pestilence thereof that it might be eschewed. 
The subuerte● judgement of virtues & vyc●  Also he doth not dispraise virtue nor praise vice/ which showeth the preposterous & wrong judgement of the comen people/ which among virtues esteem those to be of most great valour and chiefest which be of the lowest sort: and among vices most sore hateth and abhorreth those most small faults and trifles/ and so contrary wise. Anon he is accused as though he should favour those vices which he showeth to be more grievous than other/ and as though he should condemn those good deeds & benefytis to whom he preferreth other more holy & better. As if a man did admonish and give us warning/ that it is more sure to trust unto good deeds than to trust to the pope's pardon 
Pardons. / yet he doth not forsooth condemn the pope's pardons/ but preferreth that which by Christ's learning and doctrine is of more certainty. Also if a man do teach those for to do better which tarry at home and provide for their wife and children/ than those which go to see Rome/ Jerusalem 
They which go to hierusalem do no great thing. / or saint james/ and that money which they should spend in that long and perilous journey to be better and more devoutly spent upon poor folks/ yet condemneth not he their good intent/ but preferreth that which is more near to very godliness. And this is a thing not only used now in our time but also in times here tofore passed/ to abhor some vices as though there were none other/ fawning upon the rest as they were no vices at all when in very deed they be more detestable than those which we so hate & abhor. 
Only voluptuousness is abhorred in sacer ●o●e●.  saint Augustyne doth complain in his epistles that lastimyousnesse of the flesh is only imputed unto the priests of africa as a vice/ and that the vice of covetousness and drunkenness be taken well nigh for a praise. This specially we speak most against/ and cry out upon & exaggerate for an exceeding abominable fact/ if one touch the body of Christ with the same hands wherewith he hath touched the body of a harlot. And there be some over raging bold that be not afraid openly to affirm that it is less sin for a woman to commit carnal act with a brute be'st then to lie with a priest. Now he that something rebuketh their unshamefastness/ doth not therefore favour the naughtiness of priests/ but showeth that they regard not those offences which be a great deal more to be cried out upon. But if a priest be a dysar/ a fyghter 
A sacerdote b●●ynge a dycer or fyghter. / a brawler/ all unlearned/ drowned and wrapped in temporal business/ all given to the evil service of evil princes/ yet against him they cry nothing at all which all together worldly and polluted doth handle and entremeddle with holy mysteries. when a priest is a flatterer or a pike quarrel 
A sacerdote pike quarrel. / which with his bitter tongue and false lies doth hurt the names of those which never offended him/ but rather hath done him pleasures/ why do we not now cry out? Oh what an horrible sin is this to receive thy lord god/ which suffered his passion for sinners with that tongue which is full of poison of hell/ & with the mouth wherewith thou killest & sleest an innocent. But this evil and ungraciousness we set so little by that in a manner those men are even praised for it/ which profess themselves to be the most religious amongst religious men. There is no man that denieth but they be to be reprehended and sore rebuked which nourish and keep at home concubines/ to the evil example of all the comen people: but yet these other evil vices be more hateful to god. Nor he doth therefore say that butter is nought which saith that honey is better and more to be preferred: Nor yet doth not approve the fever that counseleth the frenzy more to be avoided. And it is hard to tell & express how great infection of manners and disposition doth spring of these perverse and wrong judgements. 
〈…〉  There be divers things now a days received in to the order of virtues/ which rather have the vizor and appearance of godliness than the nature and strength of it/ in so much that unless me look well unto them and take good heed of them/ they do quench and utterly destroy virtue. If it had been but a little pestilence of religion which in cyremones do lie covert/ Paul would never so sharply have spoken against them in all his epistles. And yet do not we condemn in any place ceremonies that be moderately observed/ but that all holiness be ascribed unto them we can not suffer. 
ceremonies be of the mea● sort.  saint Augustyne 
A rule of saint Augustyne.  did prohibit those of the clergy which were in house with him to use any notable vesture/ but if they would be commended of the people/ that they should rather bring that to pass by their manners and virtuous living than by any sundry fashion of raiment. But now a days it is a world for to see what new and wonderful fashions of apparel and vesture there be. 
The rules of men.  But yet I speak not against that/ but this I marvel of/ that those things are so over moche regarded and set by/ which peradventure might by right be reprehended. And again that those things be so little regarded which we should only behold and regard. I do not rail against the grey freres & black monks that they make moche of their own rule/ but because certain of them regard more their own rules than they do the gospel: which thing would to god were not found in the most part of them. I do not speak against that/ that some eat fish/ some live with yerbes/ other with eggs: but I admonysshe those to err and to be far out of the way which will of those things justify themselves after the manner of the jews/ thinking themself better/ and preferring themself to other for such trifles of men's invention/ and take it for no default atall to hurt another man's good name with false lies. 
diversity of meats.  Of the diversity of meat and drink Christ never commanded any thing/ nor the apostles: But Paul often times did dissuade us from it.  
Christ curseth bitter slaundringe/ which also all the apostles doth detest and abhor: and yet that not withstanding we will apere religious in such using of meats/ and in hurting men's fame we be bold and hardy. I pray you think you that he which doth admonish these both in general not touching any man/ and also lovingly/ doth hurt religion? who is so mad that he would be accounted eloquent for showing and bringing to light the vices that belongen to monks? But these peradventure fear least their covents and brethren would be less obedient/ and least also there do not so many desire to be shaven in to their order: yet verily/ no man is more obedient to his heed than he which inspired with the holy ghost is free & at liberty. True & very charity taketh all things well in worth/ and suffereth all things/ refuseth nothing/ is obedient unto rulers/ not only to those that be sober and gentle/ but also to those that be sharp and rough. 
The inferyours' obedience may not be abused.  But yet rulers must be wise of this that they do not turn the obedience of other men in to their own tyranny/ and that they had liefer therefore to have them suꝑstycious than holy & virtuous/ whereby they might be more obedient at every beck. They have pleasure to be called fathers: but what carnal father is there that would have his children ever infants and young because he might use his power upon them at his own pleasure? And of the other part all those that purpose to profit in the liberty of Christ/ this they must beware of/ least as saint Paul doth admonish they make their liberty a cloak or covert to their carnal living: Or as saint Peter teacheth/ with their liberty they make a cover and a cloak to malyciousnesse. And if that one or two do abuse this liberty/ yet it is not right forthwith that all other therefore be ever kept in superstyciousnesse & bondage of ceremonies like unto the jews. And who so ever will mark it shall perceive that amongst these religious men no man causeth the cyremonies to be more straightly observed than they which under the preceptis thereof doth bear rule and serve their bellies rather than Christ. More over they need not be afraid lest such kind of essenes be not enough spread a broad in so great diversity of men's natures/ whereby it is caused that nothing is so unreasonable but divers and many will love & desire it/ although their selves ought more to desire that they had true professors of religion rather than many. 
The more religious a man is the less he yieldeth to ceremonies.  But would to god that it were provided and ordained by a law that no man should be taken in such snares afore he were xxx years of age/ before he something knew himself/ or knew what the nature and virtue of true religion is. 
●●th. xxii●.  But these which like unto the pharisees/ doing their own business and providing for their own profit/ wander about to make novesses both by see and land/ shall never fail of young men lacking experience whom they may allure in to their veils and nets/ and also deceive. There be a great number of fools and simple souls in every place. But I desire even with all my heart/ and I doubt not but so do all that be very good men/ that the religion of the gospel should be so pleasant to every man that they being contented therewith/ should not desire the religion of black monks of grey friars. And I doubt not but so would saint benedict & Frances themselves. 
All things give place to the glory of christ.  Moses' did rejoice that his own honour was defaced and dimmed with the glory of Christ: and so should those other be glad if for the love of Christ's law we set nothing by man's constitutions. I would that all christian men should so live that these which now be called only religious/ should apere little religious/ which thing even at this day is of truth and that in many: for why should I dissimule that thing that is so manifest? 
The first beginning of monkis in old tyme.  And yet in the old time the beginning of the monasty call life was nothing else but a going a side in to a secret place from the cruelness of idolaters. And anon after the manner of living of religious men which followed them/ was nothing else but a reformation & calling again to Christ: for the courts of princes in the old time showed them christened in their titles/ rather than in their living. The bishops anon after were corrupt with ambition & covetousness/ and the comen people also fainted and woxen cold from the charity which was in the primytyve church: and for this purpose did saint Benet seek a solitary life/ and than after him barnard/ and after that divers other did assocyat themselves together/ for this intent only that they might use the pure & simple life of christian men. Than after in process of time when their richesse and ceremonies did increase/ their true godliness and simpleness did abate and decrease. 
From whence ceremonies came.  And now although we see men of religion to be overmuch out of good order/ and to use manners like unto gentiles/ yet is the world filled with new institutions and kinds of religion as though they should not fall to the same point here after that other have done afore them. In times passed/ as I said/ a religious life was nothing but a solitary life. And now these be called religious which be altogyder drowned in worldly 
Monks most worldly.  business/ using plainly certain tyranny in worldly matters/ and yet these for their apparel and title I can not tell what/ doth challenge such holiness to their selves that they do account all other in comparison of themselves no christian men at all. why do we make so straight and narrow Christ's religion which he would have so large? If we be moved with magnifycall and high terms/ I pray you what thing else is a city but a great monastery? 
A city is a great monastery.  Monks be obedient to their abbot and governors/ the cytezyns obey the bishops and curates/ whom christ himself made rulers and not the authority of man. The monks live in idleness/ and be fed of other men's liberality possessing that amongst them in comen/ which they never laboured or sweat for (yet speak I nothing of them that be vicious). 
Obedience/ poverty/ chastity  The cytezyns bestow that which they have gotten with their labour and great travail/ to them that have need/ every man as he is of ability and power. Now as concerning the vow of chastity I dare not be bold to express what difference is betwixt the religious man unmarried/ and the chaste matrimony of the other. And to be short he shall not very greatly lack those three vows of man's invention/ that doth keep and observe purely and sincerely y● first only vow which we all solemnly make unto Christ/ and not unto man/ when we receive our baptism. And if we compare those that be evil of one kind/ with those that be evil of the hother/ without doubt the temporal men be much better. But if we compare those which be good of the one sort with those that be good of that other there is little difference/ if there be any at all/ saving that those apere to be more religious that keep their religion and duty with less coactyon. The rest is therefore that no man foolishly stand in his own conceit/ neither for his diversity of living from other men/ nor despise or condemn the rule or order of other men's living. 
No kind of life ought to be reproved.  But in every kind of living let this be our comen study/ that every man according to his power endeavour himself to attain unto the mark of Christ/ which is set open to all men/ & that every man do exhort other to it/ and also help other/ neither envying them that over run us in this course/ nor disdaining them that be weak and can not yet over take us. 
The confidence in ourself is most pernytions.  In conclusion when every man hath done that he can/ let him not be like unto the pharisee whom the gospel maketh mention of/ which doth host his good deeds unto god saying: I fast twice in the week/ I pay all my tithes & such forth. But after Christ's counsel let him speak from the heart and to himself/ and not to other/ saying I am an unprofitable servant/ for I have done no more then I ought to do. There is no man that better trusteth than he that so dystrusteth. There is no man further from true religion than he that thinketh himself to be very religious. Nor Christis godliness is never at worse point/ than when that thing which is worldly is writhe unto christ/ and the authority of man is preferred unto the authority of god. we must all hang of that heed if we will be true christian men. More over who so ever is obedient to a man which doth persuade and call him unto Christ/ he is obedient unto Christ/ and not unto man. 
how far prelate's must be obeyed.  And who so ever doth tolerate & suffer those men which be subtile/ cruel and ymperious/ teaching that thing which maketh not for religion/ but for their tyranny/ he useth the patience meet for a christian man/ so that these things which they command be not utterly wicked & contrary to Christ's doctrine/ for than it shallbe convenient to have the answer of th'apostles at hand: we must rather be obedient unto god than to any mail. But we have long ago passed the measure & quantity of an epistle/ so greatly the time deceiveth us/ whiles we comen and talk most plesauntly with our well be loved friend. This book is sent unto you in Frobentus print/ as though it were new borne again/ moche more ornate and better corrected than it was before. I have put unto it certain fragmentꝭ of mine old study in times passed. Me thought it most covenyent to dedicate this edytion (such as it is) unto you that who soever shall take any precepts to live well of Erasmus/ should have an example ready at hand of our father Uolzius. Our lord preserve you good father/ the honour and worship of all religion. I pray you counsel Sapidus that he be wise/ that is/ that he go forth as he hath begun: and to wynphelyngus ye shall speak also/ that he prepare all his armure to fight shortly with the turks/ for as much as he hath kept war long enough with keepers of concubines. And I have great hope and trust to see him once a bishop/ and to ride upon a mule/ and to be set high in honour with a mitre & cross. But in earnest I pray you command me heartily both unto them and unto Ruserus & the rest of my friends/ and in your devout prayers made to god I pray you remember Erasmus/ and pray for his soul's health. At basil the even of the assumption of our Lady/ in the year of our lord god M. CCCCC. and xviii   

¶ Here followeth the table of this present book.  

WE must watch and look about us evermore while we be in this life. capitulo primo.  
Of the weapons to be used in the were of a christian man. cap. two  
The first point of wisdom is to know thyself/ & of two manner wisdom's the true wisdom & apparent. cap. three  
Of the outward & inward man. cap. four  
The diversity of affections. cap. v.  
Of the inward and the outward man/ and of the two parts of man proved by holy scripture. cap. uj  
Of the three parts of man/ the spirit/ the soul/ and the flesh. cap. vij  
Certain general rules of true christendom. cap. eight Against the evil of ignorance/ the first rule. cap. ix  
The second rule. cap. ten  
The third rule. cap. xi  
The fourth rule. cap. twelve  
The fifth rule. cap. xiij  
The sixth rule. cap. xiiij  
Here followeth opinions meet for a christian man. cap. xu  
The seventh rule. cap. xuj  
The eight rule. cap. xvij  
The ninth rule. cap. xviij  
The tenth rule. cap. xix  
The enleveth rule. cap. twenty  
The twelve rule. cap. xxj  
The thurtenth rule. cap. xxij  
The fourteenth rule. cap. xxiij  
The fifteenth rule. cap. xxiiij  
The syxtenth rule. cap. xxv  
The seventeenth rule. cap. xxuj  
The eighteenth rule. cap. xxvij  
The nyntenth rule. cap. xxviij  
The twentieth rule. cap. xxix  
The one & twentieth rule. cap. xxx  
The two & twentieth rule. cap. xxxj  
remedies against certain special sins/ and first against bodily lust. ca. xxxij  
A short recapitulation of remedies against the flame of lust. cap. xxxiij  
Against the enticing & provoking unto avarice. cap. xxxiiij  
The recapitulation of the remedies against the vice of avarice. cap. xxxv  
Against ambition or desire of honour and authority. cap. xxxuj  
Against elation/ otherwise called pride or swelling of the mind. cap. xxxvij  
Against wrath and desire of wreak and vengeance. cap. xxxviij   
¶ Finis.   

¶ A compendious treatise of the soldier of Chryst/ called Enchiridion/ which Erasmus of Roterdame wrote unto a certain courtier/ a friend of his.  
THou hast desired me with fervent study singular beloved brother in Chryst/ that I should describe for the compendiously/ a certain craft of virtuous living/ by whose help thou mightest attain a virtuous mind/ according to a true christian man. For thou sayest that thou are & hast been a great while weary of the pastime of the court. And dost compass in thy mind by what means thou mightest escape egipt with all her both vices & pleasures/ and be prepared happily with the captain Moses unto the journey of virtue. 
Egypt ●et of keneth sinful living.  The more I love thee/ the gladder I am of this thine so holy a purpose/ which I trust (ye without our help) he that hath vouched safe to stir it up in thee/ shall make ꝓsperous/ & bring to good effect. 
The land of promyss zion signifieth pure life.  notwithstanding yet have I very gladly & willingly accomplished thy desire/ partly because thou art so great a friend of mine/ partly also because thou requirest so chartable things. Now enforce thyself & do thine endeavour/ that neither thou mayst seem to have desired my service & duty invayne or else I to have satisfied thy mind with out any fruit. ye let us both indifferently beseech the benign spirit of jesus/ that he both put wholesome things in my mind while I write and make the same to the of strength and efficacy.  

¶ we must watch & look about us ever more while we be in this life. Caplo i  
THe first point is/ we must needs have in mind continually/ that the life of mortal men is nothing but a certain perpetual exercise of war: as job witnesseth. 
The life of man is but a warfare/ saith job vi●.  A marry our ꝓued to the uttermost & never overcome. And that the most part of men be overmuch deceived/ whose minds this world as a juggler holdeth occupied with delicious & 
The comparation of the world to a juggler.  flattering pleasures/ which also as though they had conquered all their enemies/ make holydaye out of season/ none otherwise verily than in a very assured peace. 
Peace peace/ and yet is there no peace at all  It is a marvelous thing to behold how without care and circumspection we live/ how idly we sleep/ now upon the one side/ & now upon the other/ when without ceasing we are besieged with so great a number of armed vices/ sought & hunted for with so great craft/ invaded daily with so great dying await. 
diverse enemies from above.  Behold over thy heed wicked devils that never sleep/ but keep watch for our destruction/ armed against us with a thousand deceits/ with a thousand crafts of noysaunces/ which enforce from on high to wound our minds with weapons brenning & dipped in deadly poison/ than the which weapons neither Hercules nor Shafalus had ever a surer dart/ except they be received the sure & impenetrable shield of faith. 
Enemies at hand.  Than again on the right hand & on the left hand/ afore and behind this world striveth against us/ which after the saying of saint john is set all on vice & mischief. And therefore to Chryst both contrary & hated. Neither is it one manner of fight/ for sometime with guns of adversity raging/ as with open war he shaketh the walls of the soul Sometime with great promesses (but yet most vain) he provoketh to treason: & sometime by undermining he stealeth on us unware to catch us among the idle and careless men. Last of all underneath/ the ●●ypper serpent the first breaker of peace/ 〈◊〉 there of unquietness/ otherwhiles hid in the green grass/ lurking in his caves/ wrapped together in a hundred round rolls ceaseth not to watch and lie in a wait beneath in the heel 
Enemies of hell●  of our woman/ whom he once poisoned. By the woman is under stand the carnal part of a man/ otherwise called Sensualite. 
Eve signifieth affections.  This is our Eve by whom the most crafty serpent doth entice & draw our minds to mortal & deadly pleasures. And furthermore as though it were but a trifle that so great a company of enemies should assault us on every side. we bear about with us where so ever we go in the very secret parts of the mind an enemy nearer than one of acquaintance/ or one of household. And as nothing is more inward/ so nothing is more perilous. 
Old earthly Adam berokeneth appetites or affections  This is the old & earthly Adam/ which by acquaintance & customable familiarity/ is more near to us than a citezyn/ and is in all manner studies and pastimes to us more contrary than any mortal enemy/ whom thou canst keep of with no bulwark/ neither is it lawful to expel him out of thy pavilion. This fellow must be watched with an hundred eyes/ lest peradventure he set open the castle or cite of god for devils to enter in. Seeing therefore we be vexed with so fearful and cruel war/ & that we have to do or strive with so many enemies/ which have conspired and sworn our death/ which be so busy/ so appointed/ so false & expert. Ought not we mad men on that other side to arm ourself & take our weapons in our hands to keep watch & have all things suspect. But we as though all things were at rest & peace sleep so fast that we rout again & give ourself to idleness/ to pleasure/ & as the commue proverb is/ give our minds to revelling and making good cheer/ as though our life were a festing or backetting/ such as the greeks used/ & not warfare. For in the stead of rents & pavylyons we tumble & walter in our beds. And in in the stead of salle●tes & hard armure we be crowned with roses & fresh flowers. Bathed in damask and rose waters/ smoked in pomaunders & with musk balls/ changing points of war with riot & idleness. And in the stead of weapons belonging to the war/ we handle & take unto us the unhardy harp/ as this peace were not of all wars the most shameful. For who so ever is at one with vices/ hath broken truce made between him & god in time of baptism. And thou oh mad man criest peace peace/ when thou hast god thine enemy/ which only is peace & the author of peace/ & he himself with open mouth crieth the contrary by the mouth of his prophet/ saying there is no peace to sinners or wicked persons which love not god. 
There is no peace to wicked persons.  And there is none other condition of peace with him except that we (as long as we war in the fortress of this body) with deadly hate and with all our might should fight against vices. For if we be at one with them/ we shall have him twice our enemy/ which only being our friend may make us blessed. And if he be our foo may destroy us/ both because that we stand on their side which only can never agree with god/ for how can light and darkness agree/ & also that because we as men most unkind abide not by the promise that we made to him/ but unjustly have broken th'appointment made between him & us with protestion & holy ceremonies. 
In time of baptism we profess with protestation ●o fight ever under the standard of Chryst.  Oh thou christian man remember'st thou not when thou were professed & consecrate with the holy mysteries of the fountain of life/ how thou boundest thyself to be a faithful soldier unto thy captain Chryst/ to whom thou owest thy life twice/ both because he gave it thee/ & also because he restored it again to thee/ to whom thou owest more than thou art able to pay. cometh it not to thy mind how when thou were bound with his sacraments as with holy gifts/ thou were sworn with words for the nonce to take the part of so courteous an Emperor/ and that thou didst curse & ban thine own heed/ desiring vengeance to fall upon thine own self/ if thou didst not abide by thy promise. 
Badges & signs of baptism.  For what intent was the sign of the cross printed in thy foreheed/ but that as long as thou livest thou shouldest fight under his standard. For what intent were thou anointed with his holy oil/ but that thou for ever shouldest wrestle and fight against vices. what shame & how great abomination is it accounted with all men if a man forsake his king or chief lord. why settest thou so light than by thy capitain christ/ neither kept down with the fear of him/ saying he is god/ nor refraining for love/ saying for thy sake he was made man/ ye & saying thou usurpest his name thou oughtest to remember what thou hast promised him. 
The name of Chryst ought to put us in remembrance.  why departest thou away from him like a false forsworn man/ and goest unto thine enemy/ from whence he once redeemed the with the ransom of his precious blood. why dost thou so oft a renegade war & fight under the standard of his adversary. with what face sumest thou to set up contrary banners against thy king which for thy sake bestowed his own life. who so ever is not on his part/ as he saith himself Luce. xj. standeth against him. And he that gathereth not with him scattereth abroad. Thou warrest not only with filthy title or quarrel/ but also for a miserable reward. wilt thou hear who so ever thou be y● art servant or soldier to the world/ what shall be thy meed/ Paul the standard bearer in the war of Chryst answereth the. The reward (saith he) of sin is death. 
The guerdon of 〈◊〉.  And who would take upon him to fight in a just & an honest cause: if he were sure to die but bodily only/ & thou fyghtest in a wrong & also a filthy quarrel to obtain for thy reward the death of thy soul. In these mad wars that man maketh against man/ either through beestly fury/ or for miserable necessity. Seest thou not if at any time the greatness of the pray promised or hoped for/ or comfort of the captain/ or the cruelness of the enemies/ or shame of cowardness cast in their teeth/ or in conclusion if desire of praise hath pricked & stired up the sowdyours' minds: with what courage & with what lusty stomachs fynysshe they what so ever labour remaineth/ how little they regard their lives/ with how great fierceness run they upon their enemies/ well is him that may go formest. And I beseech the now small is the reward 
Comparation of rewards.  which those wretched men go aboure to get with so great jeopardies & diligence verily but to have praise of a wretched man their captain/ & that they might be praised with a rude & homely song/ such as are used to be made in the time of war to have happily their names written in a harper's bederoll/ to get a garland of grass or oaken leaves/ or at the most to bring home a little more vantage or winning with them. we on the other side clean contrary be kindled neither with shame nor hope of reward/ and yet he beholdeth us while we fight that shall quite our pain if we win the field. But what reward setteth forth the chief ruler of our game for them that win the mastery/ not mules as Achilles did in Homer/ not tripodas/ that is to say/ meat boards with. iij. feet/ as Aeneas did in Virgil: but such as the eye never saw/ ne the ear never heard/ neither could sink in to the heart of man. And these rewards he giveth in the mean season to his (whiles they be yet fighting) as solaces and things to comfort them in their labours & travails. And what here after? certes blessed immortality. But in games of sport/ as running/ wrestling/ leping/ in which the chiefest part of reward is praise. They which be overcome/ have likewise their rewards assigned unto them. But our matter is tried with great and doubtful peril/ neither we fight for praise/ but for life/ & as reward of most valour is ꝓfred to him that quiteth himself most manfully. So pain most terrible is appointed for him that giveth back. Heaven is promised to him that fighteth lustily. And why is not the quick courage of a gentle stomach inflamed with the hope of so blessed a reward/ namely when he promiseth/ which as he can not die/ even so he can not deceive. All things be done in the sight of god which all things beholdeth. 
God beholdeth us.  we have all the company of heaven beholders of our conflict. And how are we not moved at the lestway even for very shame? He shall praise our virtue & diligence/ of whom to be landed is very felicity. why seek we not this praise/ ye with the loss of our lives. It is a cowardfull mind that will be quickened with no manner of reward. The veriest heartless coward in the world/ for fear of perils oft time taketh courage to him. And in worldly battles though thine adversary be never so cruel/ yet rageth he but on thy goods & body only. what more than that could cruel Achilles do to Hector. 
Achilles slew hector.  But here the immortal part of the is assaulted and thy carcase is not drawn about the sepulchre as Hector's/ but thy body & soul is cast down in to hell: there the greatest calamity or hurt is/ that a sword shall separate the soul from the body. Here is taken from thy soul the life/ which is god himself. It is natural for the body to die which if no man kill/ yet must it needily die. But thy soul to die/ is extreme misery. with how great cawtell void we the wounds of the body/ with how great diligence cure we them/ & set we so little of the wounds of the soul. 
The death of the body seemeth terrible/ the death of the soul is not perceived.  Our hearts ariseth & grudgeth at the remembrance of death of the body as a terrible or outrageous thing/ because it is seen with bodily eyes. The soul to die because no man seeth & sew believeth/ therefore very few fear it. And is this death more cruel yet than the other. Even as much as the soul doth pass the body/ & god excelleth the soul. Wilt thou that I show the cerceyn conjectures/ examples or tokens whereby thou mayst perceive the sickness & death of the soul? 
The token of a sick soul.  Thy stomach digesteth ill/ it keepeth no meat/ thou perceivest by & by thy body to be out of temper. And bread is not so natural meat to thy body/ as the word of god is meat for thy soul. if that seem bitter/ if thy mind rise against it/ why dourest thou yet but that the mouth of thy soul is out of taste/ & infected with some disease. if thy memory the stomach of thy soul keep not the learning of god. if by continual meditation thou digestest not. if when it is digested/ thou sendest it not to all parts by operation/ thou hast an evident token that thy soul is acrased. when thy knees for weakness bow under thee/ & moche work to draw thy limbs after thee/ thou perceivest plainly thy body to be evil at ease. And dost thou not perceive the sickness of thy soul when he grudgeth and is weak and faint to all deeds of pite/ when he hath no strength to suffer patiently the least rebuke in the world/ and is troubled & angry with the loss of a halfpenny. After that the sight is departed fro the eyes/ & the ears cease to hear. After that all the body hath lost his feeling: no man doubteth than but the soul is departed. when the eyes of thy heart be waxen dim/ in so much that thou canst not see the most clearest light/ which is virtue or troth. when thou hearest not with thy inward ears the voice of god. when thou lackest all thy inward feeling and perceiving of the knowledge of god/ thinkest thou that thy soul is alive. Thou seest thy brother ungodly entreated/ thy mind is nothing moved so thy matter be in good case. why feeleth thy soul nothing here? Certainly because he is deed. why deed? because her life is away/ that is god For verily where god 
God is life of the soul.  is/ there is charity/ love & compassion of thy neighbour/ for god is that charity. For if thou were a quick member/ how could any part of thy body ache/ thou not sorrowing/ no not one's feeling or perceiving it. 
Feeling is a token of life.  Take a more evident token. Thou hast deceived thy friend/ thou hast committed adultery/ thy soul hath ●aught a deadly wound/ & yet it grieveth the not/ in so much that thou ioyest as it it were of great winning/ and boastest thyself of that thou shamefully hast committed. believe surely that thy soul lieth deed Thy body is not alive if he feel not the pricking of a pin. And is thy soul alive which lacketh the feeling of so great a wound. Thou hearest some man use lewd & presumptuous communy cacyon/ words of backbiting/ unchaste & filthy/ raging furiously against his neighbour: think not the soul of that man to be alive. There lieth a rotten carcase in the sepulchre of that stomach fro whence such stench ariseth & infecteth every man that cometh nigh. Chryst called the pharisees painted sepulchres. why so? because they bore deed souls about with them. And king David the prophet saith/ their throat is a sepulchre wide open/ they spoke deceitfully with their tongues. The bodies of holy people be the temples of the holy ghost. 
The bodies of good men be the temples of the holy ghost.  And lewd men's bodies be the sepulchres of deed corpses/ that the interpretations of the grammaryens to them might well be applied Soma quasi Sima. 
The body is the burial or grave.  it is called a body because it is the burial/ that is to say/ the grave of the soul. The breast is the sepulchre/ the mouth & the throat is the gaping of the sepulchre/ and the body destitute of the soul/ is not so deed as is the soul when she is forsaken of almighty god/ neither any corpse stinketh inthe nose of man so sore as the stench of a soul buried. iiij. days offendeth the nose of god and all saints. Therefore conclude when so ever deed words proceed out of thy heart/ it must needs be that a deed corpse lieth buried within. For when (according to the gospel) the mouth speaketh of the abundance of the heart/ no doubt he would speak the lively words of god/ if there were life present/ that is to wite god. In an other place of the gospel the disciples say to Chryst. Master whether shall we go/ thou hast the words of life? why so I pray the the words of life? Certainly for because they sprung out of the soul from whom the godhead which restored us again to life immortal never departed not yet one moment. The phisicyan easeth thy body sometime when thou art diseased. Good & holy men sometimes have called the body deed to life again. But a deed soul nothing but god only of his fire & singular power restoreth to life again/ ye & he restoreth her not again if she being deed have once forsaken the body. More over of the bodily death is the feeling little or none at all. But of the soul/ is the feeling eternal And though also the soul in that case be more than deed/ yet as touching the feeling of eternal death/ she is ever immortal. Therefore saying we must needs fight with so strange & marvelous jeopardy/ what dullness/ what negligence/ what foolishness is that of our mind/ whom fear of so great mischief sharpeneth not. 
Many causes why a christen man ought to be of good comfort/ and to have confidence.  And again on the contrary part there is no cause wherefore either the greatness of peril/ or else the multitude/ the violence/ the subtilte of thine adversaries should abate the courage of the mind. It cometh to thy mind how grievous an adversary thou hast. Remember also on the other side how present how ready at hand thou hast help & succour. Against the be innumerable/ ye but he that taketh thy part/ himself alone is more of power than all they. if god be on our side/ what matter is it who be against us. if he stay thee/ who shall cast y● down. But thou must be inflamed in all thy heart and burn in fervent desire of victory. Let it come to thy remembrance that thou strivest not/ nor hast not to do with a fresh soldier & a new adversary/ but with him that was many years ago 
Our enemy was overcome many years ago.  discomfited overthrown/ spoiled and led captive in triumph of us/ but than in Chryst our heed/ by whose might no doubt he shall be subdued again in us also. Take heed therefore that thou be a member of the body and thou shalt be able to do all things in the power of the heed. 
No man is strong in his own strength.  In thyself thou art very weak/ in him thou art valiant/ & nothing is there that thou art not able to do. wherefore the end of our war is not doubtful/ because the victory dependeth not of fortune/ but is put holly in the hands of god/ & by him in our hands. No man is here that hath not overcome/ but he that would not. The benignity of our protector never failed man. If thou take heed to answer and to do thy part again/ thou art sure of the victory/ for he shall fight for thee/ and his liberality shall be imputed to the for merit. Thou must thank him all together for the victory/ which first of all himself alone being immaculate/ pure & clean from sin/ oppressed the tyranny of sin. But this victori shall not come with out thine own diligence also/ for he that said/ have confidence. I have overcomen the world/ would have the to be of a good comfort/ but not careless & negligent. On this manner in conclusion in his strength/ & by him we shall overcome. if by his ensample we shall fight as he fought/ wherefore thou must so keep a mean course/ as it were between Scylla 
Scylla is a 〈◊〉 pardons place in the see of ce● cyle.  and Charybdis 
Charybdis is a swallow or why●lepole i● the same see. / that neither trusting to moche & bearing the over bold upon the grace of god thou be careless and reckless/ neither yet so mistrusting in thyself/ feared with the difficulties of the war/ do cast from the courage/ boldness/ or confidence of mind together with harness and weapons also.   

¶ Of the weapons to be used in the war of a christian man. Ca. two  
ANd I suppose that nothing pertaineth so moche to the discipline of this war than that thou surely know and presently have recorded & exercised in thy mind always with what kind of armure or weapons thou oughtest to fight/ & against what enemies thou must encounter & just. More over that thy weapons be always ready at hand/ lest thine so subtile an enemy should take the sleper & unarmed. In these worldly wars a man may be often times at rest/ as in the deep of the winter/ or in time of truce: but we as long as we keep war in this body/ may depart from our harness & weapons no season/ no not as the saying is one finger breed. 
A christian man should never cease from war.  we must ever stand afore the tents & make watch/ for our adversary is never idle: but when he is most calm & still/ when he feigneth to flee or to make truce/ even than most of all he imagineth guile: & thou hast never more need to keep watch than when he maketh countenance or semblance of peace. Thou hast never less need to fear than when he assaulteth the with open war. Therefore let thy first care be that thy mind be not unarmed. we arm our body because we would have no need to fear the dagger or privy murderer of the thief. Shall we not arm our mind likewise/ that he might be in save guard? Our enemies be armed to destroy ●s/ doth it grieve us to take out weapons of defence that we perish not? They watch to kill/ shall not we watch to be out of danger? But of the armure & weapons of a christian man we shall make special mention when we come to the places convenient. In the mean season to speak briefly who so ever will assail with battle the seven nations 
The. 〈◊〉. nations inhabited the land of behest or promission promised to Abraham and his offspring.  that be called/ Cananei/ Cethei/ Amorrei/ Pherezei/ Gergezei/ Euei/ & jebuzei/ that is to say/ who so ever will take upon him to fight against the hole host of vices/ of the which seven be counted as chief captains/ must provide him of two special weapons. Prayer & knowledge 
Prayer and knowledge be the chief armure of a christian man. / otherwise called learning. Paul would we should be ever armed/ which biddeth us pray continually without stop. Prayer pure and perfit lifteth up thine affection to heaven/ a tour beyond thine enemies reach. Learning or knowledge fenceth or armeth the mind with wholesome precepts & honest opinions/ and putteth the ever in remembrance of virtue/ so that neither can be lacking to the other. These twain cleaveth so together like friends/ the one ever requiring the others help. The one maketh intercession & prayeth. The other showeth what is to be desired & what thou oughtest to pray. To pray fervently/ & (as james exhorteth us) without doubting or mistrusting faith & hope bringeth to pass. To pray in the name of jesus/ which is nothing else but to desire things wholesome for thy soul health only/ learning or doctrine teacheth the. Said not Chryst to the sons of zebedei. 
The sons of zebedei be james the more and Iohn the evangelist.  ye know not what ye ask? But prayer verily is the more excellent/ as she that cometh and talketh familiarly with almighty god. yet for all that is doctrine no less necessary. And I can not tell whether that thou fled from Egypt mightest without great jeopardy commit thyself to so long a journey so hard and full of difficulty/ without the captains Aaron & Moses. 
Aaron signifieth prayer Moses betokeneth knowledge.  Aaron which was charged with things dedicate to the service of god's temple/ betokeneth prayer. By Moses is figured the knowledge of the law of god. And as knowledge of god ought not to be unperfect/ so prayer should not be faint/ slack/ without courage or quickness. Moses' with the weapons of prayer fought against his enemies/ but had his hands lifted up to heaven/ which when he let down/ the israelites had the worse. Thou happily when thou prayest ●syderest only how moche of thy psalms thou hast mombled up/ & thinkest moche babbling to be the strength and virtue of prayer: which is chiefly the vice of them which (as infants) cleave to the literal sense/ & are not yet grown up to the ripeness of the spirit. But hear what Chryst teacheth us in Mathewe/ saying. when ye pray speak not much/ as the ethneys & gentiles do/ for they think their prayers to be accepted because of moche babbling. counterfeit them not therefore/ for your father knoweth whereof ye have need before ye desire it of him. And Paul to the corinths despiseth. x. thousand words babbled with mouth in comparison of five spoken in knowledge. Moses' opened not his lips/ and yet god said to him. why criest thou so to me. It is not the noise of thy lips/ but the fervent desire of thy mind/ which (as it were a very shrill voice) beateth the ears of god. Let this therefore be a customable thing with the that as soon as thine enemy ariseth against thee/ and the vices which thou hast forsaken trouble thee/ thou than with out tarrying with sure confidence and trust lift up thy mind to heaven/ from whence help shall come to thee/ & thither also lift up thy hands. The surest thing of all is to be occupied in deeds of pite 
Pite is not taken for compassion but for the honouring & worshipping of god with charity or love ordinate/ as Chryst taught us to love. / that thy deeds may be referred and applied/ not to worldly business/ but unto Chryst. yet lest thou shouldest despise the help of knowledge/ consider one thing. Before time it was enough for the israelites to flee and escape from their enemies/ but they were never so bold as to provoke the Amalachytes/ and to try with them hand for hand before they were refreshed with manna from heaven/ and water running out of the hard rock. 
Manns is a honey dew wherewith the children of israel were fed. xl. years/ and it is signified knowledge/ & also by water likewise  The noble warrior David refreshed and made strong with these cates/ set nought by the hole host of his adversaries/ saying. Oh good lord thou hast set a table of meat before me to defend me against all men that trouble me believe me well brother singularly beloved in my heart/ there is none so great violence of thy foes/ that is to say/ none so great temptation which fervent study or meditation of holy scripture is not able to put aback/ nor any so grievous adversity which it maketh not easy. And lest I should seem to be somewhat to bold an interpreter (though I could defend myself with great authority) what thing I pray the could more properly have signified the knowledge of the secret law of god than did manna. For first in that it sprang not out of the earth/ but rained down from heaven. By this property thou perceivest the difference between the doctrine of god and the doctrine of man. For all holy scripture came by divine inspiration and from god the author. In that it is small or little in quantity/ is signified the humility/ lowliness or homelynes of the style under rude words including great mystery. That it is white by this property is signified the purity & cleanness of gods law. For there is no doctrine of man which is not defiled with some black spot of error/ only the doctrine of Chryst every where bright/ every where pure and clean. That it is somewhat hard & some deal rough & sharp/ betokeneth secret mysteries hid in the literal sense. if thou handle the utter side and if I may so call it the cod/ what is more hard or unsavoury. They tasted but the utter rind of manna/ which said to Chryst/ this is a hard saying/ & who may abide the hearing thereof. But get out the spiritual sense/ & nothing is more sweeter nor more full of pleasure and sweet juice. More over manna is in the ebrewe tongue as much to say as what is this? which question agreeth well to holy scripture/ which hath nothing in it idle or in vain no not one title or prick/ unworthy to be searched/ unworthy to be pondered/ unworthy of this saying/ what is this? It is a common use unto the holy ghost to signify by water the knowledge of the law of god Thou readest of the water of comfort by whose banks David rejoiceth to have be nourished up: thou readest of the waters which wisdom conveyeth in to the tops of every way: thou readest of the mystical river in to the which Ezechiel entered/ & could not wade over: thou readest of the wells that Abraham digged/ which when they were stopped of the philistiens ysaac repaired again. Thou readest of twelve fountains at which the israelites after they had walked through. xl. mansions/ and began than to be weary and faint/ rested and refreshed themself & made them strong to the long journey of desert. Thou also readest in the gospel of the well whereupon Chryst sat wearied in his journey. Thou readest of the water of Siloe 
Siloe is a pool with in Jerusalem at the foot of the mount Zion. / whether he sendeth the blind to recover his sight. Thou readest of the water poured in to the basin to wash the apostles feet. And because it needeth not to rehearse all places in this signification/ oft mention is made in scripture of wells fountains & rivers/ by which is signified nothing else but that we ought to inquire & search diligently for the mysteries hid in scripture. what signifieth water hid in the veins of the earth but mystery covered or hid in the literal sense. what meaneth the same conveyed abroad bu● mystery opened & exponed. which being spread & dilated both wide & broad/ to the edifying of the hearer's/ what cause is there why it might not be called a river. wherefore if thou dedicate thyself wholly to the study of scripture & exercise thy mind day and night in the law of god/ no fear shall trouble thee/ neither by day nor night: but thou shalt against all assawtes of thine enemies he armed & exercised also. And I disallow it not utterly if a man for a sea son (to begin withal) do exercise & sport himself in works of poets and philosophers which were gentiles/ as in his A b c. or introductory to a more perfit thing/ so that he taste of them measurably/ and whiles youth shall give him leave/ & even as though a man took them in his way/ but not abide and tarry upon them still/ & to wax old and die in them/ as he were bound to the rocks of Syrenes' 
sirens were iij. ladies dwelling in an island which with sweetness of song drew unto them who so ever sailed by/ & after killed them But Ulixes returning fro the siege of Troy having that way a necessari journey stopped his mariners ears with wax/ & boside himself to the mast/ so heard he their song avoiding all jeopardy/ / that is to put his hole delectation in them/ & never go farther. For holy Basilius to such pastime exhorteth young men/ whom he himself had induced to the conversation of christian men. And our Augustyn calleth back again his friend Licentius to pass the time with the muses/ neither jerom repenteth himself that he hath loved a woman taken prisoner in war. Cyprian is commended because he garnished the temple of god with the spoils of the Egipcians. But in no case would I that thou with the gentiles learning shouldest also souke the gentiles vices & conversation. For if thou do not/ thou shalt find many things helping to honest living/ neither is it to be refused what so ever an author (ye though he be a gentle) teacheth well. For Moses verily though he were never so familiar with god/ yet despised he not the counsel of his father in law jetro. Those sciences fashion & quicken a child's wit/ & maketh him apt afore hand marvelously to the understanding of holy scripture. whereunto suddenly and irreverently to presume with hands & feet unwashed/ is in manner a certain kind of sacrilege. And jerom checketh the shameless pertnes of them which straightway from secular or worldly science dare take in hand to meddle or interpret holy scripture. But how moche shamefuller do they which never tasted other science/ & yet at the first dare do the same thing. But as the scripture is not much fruitful if thou stand & stick still in the letter. In like manner the poetry of Homer and Uirgyl shall not perfect a little/ if thou remember that it must be understand in the sense allegory/ which thing no man will deny that hath assayed or tasted of the learning of old antiquities never so little/ ye with the typ of his tongue/ or uttermost part of his lips. As for the poets which write uncleanly/ I would counsel the not once to touch them/ or at the least weigh not to look far in them: except thou can the better abhor vices when they be describe to thee/ & in comparations of filthy things the more fervently love things honest. Of the philosophers my mind is that thou follow them that were of Plato's sect/ because both in very many sentences/ & much more in their style & manner of speaking/ they come very nigh to the figure and ꝓpertye of speech used of the prophets and in the gospels. And to make an end shortly/ it shall be profitable to taste of all manner of learning of the gentiles/ if it so be done as I showed before/ both in years according & measurably/ more over with cautel & judgement discreetly/ furthermore with speed & after the manner of a man that intendeth but to pass over the country only and not to dwell or inhabit in conclusion (which thing is chiefest of all) if every thing be applied and referred to Chryst For so all shall be clean to them that be clean when on the other side to them that be unclean nothing is clean. And it shall be no rebuke to thee/ if after the ensample of Solomon thou nourish up at home in thy house. lx. queens. lxxx. sovereign ladies & damoysels innumerable of secular wisdom. 
As Solomon had lx. queens lxxx. concubines & damoiselles innumerable/ yet one chief queen/ whom all the rest honoured. so may we of all sciences have authors innumerable/ if holy scripture be chief of all other for the honesting of her.  So that the wisdom of god be above all other/ thy best beloved/ thy dove/ thy sweet heart/ which only seemeth beautiful. And an israelyte loveth a stranger and a barbarous damsel/ overcome with her beauty: but first he shaveth of her hear & pareth her nails/ & maketh her of an alien an israelyte. 
The israelyte might take to wife a stranger taken in war so that her nails were first pared and her hear sha●en: So may christen men honour god with gentiles learning/ if we cut of that is superfluous.  And the prophet Ozee married an harlot/ and of her had children not for himself/ but for the lord of Sabbath and the holy fornication of the prophet augmented the household of god. The ebrewes after they had forsaken Egypt lived with light & pure white bread 
The light & pure white breed betokeneth the gentiles living. Mamna betokeneth the wisdom of god.  for a season/ but it was not sufficient to so great a journey. Therefore that bread loathed at ones/ thou must make as good speed as can be unto manna of celestial wisdom the which shall nourish the haboundauntly and strength the until thou obtain thy purpose/ and win by victory the reward that never shall cease: but thou must ever remember in the mean season that holy scripture may not be touched but with clean & washen hands/ that is to understand/ but with high pureness of mind/ lest that which of itself is a pnseruatyve or treacle/ by thine own fault turn to that in to poison/ and least manna to the begin to putrefy/ except that thou convey or send it in to the inward parts of thy mind & affection/ & least happily it should fortune to the as it did to Oza/ which feared not to set to his profane & unclean hands to the Ark of god inclining on the one side and with sudden death was punished for his lewd service. 
David intended to translate the ark of god out of the house of Amynadab which was in Gaboa/ they put the ark upon a cart/ Oza with his brethren waited on it on either side/ a● the ark inclined & bowed Oza set his hand to stay it & was shitten with sudden death for his presumption.  The first point is that thou have good opinion of the holy scriptures/ & that thou esteem them of no less valour & dignity than they are worthy to be esteemed/ and that they came out of the secret closet of the mind of god. 
Scripture must be had in great reverence.  Thou shalt perceive that thou art inspired of god moved inwardly/ rapt & in an unspeakable manner altered & changed to an other manner figure or shape/ if thou shalt come religiously/ if with reverence and meekly thou shalt see the pleasures/ delicates/ or dainties of the blessed spouse. Thou shalt see the precious iowels of rich Solomon/ thou shalt see the secret treasure of eternal wisdom: but beware that thou break not malapertly in to the secret closet/ the door is low/ beware least thou strike the door with thy heed/ & be fain to leap back again. Think on this wise nothing that thou seest with thine eyes/ nothing that thou handlest with thy fingers to be indeed the same thing which it appeareth/ so surely as these things be true in holy scripture: 
Faith must be given to holy scripture.  so that if heaven & earth should perish/ yet of the words of god not one jot or title shall perish/ but all shall be fulfilled. Though men lie/ though men err/ yet the verity of god neither deceiveth nor is deceived. Of the interpntours of scripture 
The chief interpreters of holy scripture. / chose them above all other that go farthest from the letter/ which chiefly next after Paul be Origene/ Ambrose/ jerom & Augustyne. For I see the divines of later time slycke very moche in the letter/ & with good will give more study to subtile & deceitful arguments/ than to search out the mysteries/ as though Paul hath not said truly our law to be spiritual. I have herd some men myself which stood so greatly in their own conceit with the fantastical traditions/ imaginations & inventions of man/ that they despised the interpretation of old doctors that were nigh to Chryst & his apostles both in time & living also/ & account them as dreams/ ye & master dunce 
Master doctor dunce.  gave them such confidence that notwithstanding they never once red the holy scripture/ yet thought they them self to be perfit divines/ which persons though they speak things never so crafty & subtle/ yet whether they speak things worthy of the holy ghost & the meek spirit of Chryst or not/ let other men judge. But if thou hadst liefer to be somewhat lusty & quick of spirit/ than to be armed to contention/ that is to say/ to brawling or scolding. if thou seek rather to have thy soul made fat/ than thy wit to be vainly delighted: study & read over chief the old doctors & expositors/ whose godliness & holy life is more proved & known/ whose religion to god is more to be pondered & looked upon whose learning is more plenteous & sage also whose style is neither bare ne rude & interpretation more agreeable to the holy mysteries And I say not this because I despise these new divines/ but because I set more by things more profitable & more apt for the purpose. 
The sp●kynge of scripture.  And also the spirit of god hath a certain tongue or speech appropriate to himself/ he hath his figures similitudes/ parables/ comparisons/ ꝓuerbes & redils which thou must observe & mark diligently/ if thou shouldest understand them. The wisdom of god stutteth & lyspeth as it were a diligent mother fascioneth her words according to our infancy & feebleness. She giveth milk to them that be infants in Chryst/ weak meat to feeble stomachs. Thou therefore make speed thou were a man/ make haste to perfit & strong meat/ and prepare a man's stomach. She stoopeth down & boweth herself to thy humility & lownes. Arise than upon the other side & ascend to her height & excellency. It is like a monster and unnatural to be ever a child. He is to heartless that never seizeth to be feeble & weak. 
●edynge without understanding.  The recording of one verse shall be more savoury in thy mouth/ & shall nourish the better if thou break the cod & taste of the sweetness which is within/ than y● thou shouldest sing the hole psalter/ understand only after the literal sense/ whereof verily I give admonition a great deal the rather/ because I know by experience that this error hath not infected the lay people only/ but also the minds of them which profess & show outward in their habit & name or rytle/ perfit religion/ in so much that they think the very service of god to be put chiefly in this one thing/ if they shall say over every day as much as they can of the psalms scarce understand ye in the literal sense Neither I think any other thing to be the cause why we see the charitable living of our monks & 
The charitable living of monks.  cloisterers to fail every where/ to be so cold/ so slacked/ so faint & so to vanish away/ but that they continue all their life & wax old in the letter and never enforce to come to the spiritual knowledge of scripture/ neither hear they Chryst crying in the gospel/ the flesh/ that is to say/ the letter/ or that ye see outward perfecteth not at al. 
The flesh is called in scripture what so ever is visible or perceived outward with any sensible power.  It is the spirit within that quickeneth or giveth life. They hear not Paul affirming with his master/ that the letter killeth/ and it is the spirit giveth life. And again we know (saith he) that the law is spiritual/ and not carnal. Spiritual things must be compared with spiritual things. 
The spirit is called what so ever is pceyved inwardly with the eye of the soul.  In time passed the father of all spiritual gifts would be honoured in the mountain/ but now he will be honoured in the spirit. How be it I despise not the feebleness of them/ which for lack of knowledge & understanding doth that they only be able to do/ ꝓnouncing the mystical psalms with pure faith without dissimulation or hypocrisy/ but rather as in charms and enchantments of magic certain words not understand/ no not of them which pronounce them yet be believed to be of virtue & strength. 
A similitude of meekness of them which lack capaci●te.  Even so the words of god/ though they be not perfitly understand/ nevertheless we must trust that they be profitable to them that either say them or hear them with perfit faith/ with pure affection and mind And that the angels which are present and doth understand be provoked to help them. And Paul despiseth not them which say psalms with their mouth which speaketh with tongues that thing they understand not: but he exhorteth them to leave their infancy/ and to follow more perfit gifts/ unto which if a man can not attain/ not through the default of a corrupt mind/ but for lack of capacity: let him not bark against them which enforce better things. And after the precept of Paul/ let not him which eateth/ despise him which eateth not/ neither he that eateth not/ judge him that eateth. Nevertheless I will not have the which art endued with so happy a wit to be slow & to tarry long in the barren letter/ but to make speed unto more secret mysteries/ and to help the continual endeavour & enforcement of thine industry & will with often prayers until he open to the the book clapsed with vij clasps which hath the key of David/ the which also shutteth and no man openeth the brevities of the father/ which never man knew but his son/ and he to whom his son hath vouched safe to disclose them. But whether goeth our style aside/ mine intent was to describe the form of living not of learning: but I turned out of the way thus far while I laboured to show the a meet shop from whence thou oughtest to fetch thy new armure & weapons belonging to the new war. Therefore to come to our purpose again/ if thou shalt pike and chose out of the books of the gentiles of every thing the best. And also if thou by th'example of the be/ fleeing round about by the gardens of old authors shalt suck out only the wholesome and sweet juice (the poison refused & left behind) thy mind shall be better appareled a great deal/ and armed unto the common life or conversation/ in which we live one with an other in honest manner. For the philosophers & learned men of the gentiles in their war use certain weapons & armour not to be despised Nevertheless what so ever thing of honesty or troth thou findest any where/ think that to be Christ'S. But that divine armure & (to speak as the poets do) that harness of Uulcanus 
The artillery of Uulcanus.  making/ which with no weapons can be pierced/ is fet only out of the armoury of holy scripture/ where our noble captain David laid up all his ordinance of war for his soldiers with which they should fight afar and at hand against the incircumcised philis●i●s. with this harness was clothed neither Achilles 
Achilles' overcome with Ire Encas overcome with love / of whom Homer writeth/ neither Encas/ of whom Uirgyll speaketh/ though they be so feigned. Of which the one with tree/ the other with love was over come shamefully. And it is not spoken with out reason that those weapons be not forged in the werkhouse of man/ but in the werkhouse or forge that is comen to Vulcan and Pallas/ otherwise called minerve. 
poets the fainers of gods  For poets the fayners of gods maketh Vulcan lord of fire/ and Mynerua lady of wit/ faculties/ sciences and crafts/ which thing I judge to be done in very deed (as thou mayst easily perceive) when the fire of love of god hath armed thy wit/ endued with honest faculties so strongly/ that if all the world should fall on thy heed yet should not the stroke put the to feat. 
King Saul armed David to fight against Golyas with heavy a cumbrous harness putt●g on him a ●al●● of bias ●●co●e of 〈◊〉 but David put it of a gathered v. stones out of a broke ● with a sling her Golyas ● the forehead with a stone & slew him  But first thou must cast away the harness of proud Saul/ which rather ladeth a man than be any thing necessary or profitable. And cumbered david ready to fight with Golias & holp him not at al. More over from the bank of the broke of holy scripture thou must gather five stones/ which peradventure be the five words of Paul/ which he speaketh in knowledge. Than take a sling in thy right hand/ with these weapons is overthrown our only enemy the father of pride Satan 
when Satan would have had christ to turn stones in to bred Christ answered with scripture saying man liveth not only b● bred/ but by every word that proceedeth of the mouth of god/ then he would have had christ to fall fro the pinnacle.  whom at the last with what weapons did our heed Chryst jesus overcome? did not he smite the forehead of our adversary as it had been with stones fet out of the broke when he answered him in time of temptation with words of scripture. Wilt thou hear the instruments or artillery of christian men's war? And the zeal of him (saith scripture) shall take harness & shall harness his creature to avenge his enemies he will put on justice for his breast plate/ & 
Christ answered with scripture saying a man should not attempt his lord god than the devil bad christ honour him. christ answered a man must honour his lord god & serve him only.  take for his helmet sure & true judgement he will take a shield of equity impenetrable or that can not be pierced/ ye and he will sharp or fashion cruel wrath in to a spear Thou readest also in Isai he is armed with justice/ as with an habergy on and a salet of health upon his heed/ he is clothed with the vestures of vengeance & covered as it were with a cloak of zeal. Now if thou list to go to, 
If zeal be in knowledge it is good & if not it is evil/ As the pharisees for zeal of their tradytions Persecuted Chryst & ●hapostelles.  the storehouse of Paul that valiant captain/ certainly thou shalt also find there the armure of war/ not carnal things/ but valiant in god to destroy fortresses & counsels/ & every high thing that exalteth himself against the doctrine of god. Thou shalt find there the armure of god/ by the which thou mayst resist in a woeful day. Thou shalt find the harness of justice on the right hand/ and on the left thou shalt find the defence of thy sides verity/ and the hawbergyon of justice the buckler of faith/ wherewith thou mayst quench all the hot and fiery weapons of thy cruel adversary. Thou shalt find also the helmet of health and the sword of the spirit/ which is the word of god/ with the which all if a man shall be diligently covered and fenced/ he may boldly without fear bring forth the bold saying of Paul. who shall separate us from the love of god? shall tribulation? shall straightness or difficulty? shall hunger? shall nakedness? shall peril? shall persecution? shall a sword. Behold how mighty enemies and how moche feared of all men he setteth at nought. But hear also a certain greater thing/ for it followeth. But in all things we have overcome by his help which loved us. And I am assured (saith he) that neither death nor life/ nor angels/ neither principates/ neither virtutes/ neither present things/ neither things to come/ neither strength/ neither highness/ neither lownes/ nor none other creature shall or may separate us from the love of god which is in Chryst jesu. O happy trust and confidence which the weapons or armure of light giveth to Paul/ that is by interpretation a little man/ which calleth himself the refuse or outcast of the world. Of such armure therefore haboundauntly shall holy scripture minister to thee/ if thou wilt occupy thy time in it with all thy might: so that thou shalt not need our counsel or admonitions. Nevertheless seeing it is thy mind/ least I should seem not to have obeyed thy request/ I have forged for the this little treatise called Enchiridion/ that is to say/ a certain little dagger/ whom never lay out of thy hand/ no not when thou art at meat/ or in thy chamber. In so much that if at any time thou shalt be compelled to make a pilgrimage in these worldly occupations/ and shalt be accumbered to bear about with the the hole and complete armure and harness of holy scripture/ yet commit not that the suttellyer in wait at any season should come upon the and find the utterly unarmed/ but at the least let it not grieve the to have with the this little hanger/ which shall not be heavy to bear/ nor unprofitable for thy defence/ for it is very little/ yet if thou use it wisely/ and couple with it the buckler of faith/ thou shalt be able to withstand the fierce & raging assault of thine enemy: so that thou shalt have no deadly wound. But now it is time that I begin to give the a certain rule of the use of these weapons/ which if thou shalt put in execution or practise/ I trust it will come to pass that our capitain jesus Chryst shall translate the a conqueror out of this little castle or garrison in to his great cite Jerusalem with triumph/ where is no rage at all of any battle/ but eternal quietness/ perfit peace/ assured tranquillity: but where as in the mean season all hope and confidence of safeguard is put in armure and weapon.   

¶ That the first point of wisdom is to know thyself/ and of two manner wisdom's/ the true wisdom/ & the apparent. Ca. three  
THat excellent good thing desired and sought for of all men/ is peace or quietness: unto which the lovers of this world also refer all their study/ but they seek a false peace/ and shot at a wrong mark. The same peace the philosophers also promised unto the followers of their conclusions/ but yet falsely/ for Chryst only giveth it/ the world giveth it not. 
A man must fight against himself.  To come to this quietness/ the only way or means is (if we make war) against ourself/ if we fight strongly against our own vices/ for with these enemies god which is our peace 
God is our peace & felicity  is at variance with deadly hate/ seeing he is naturally virtue itself & father & lord of all virtue. 
Stoici were phylosofers as Socrates & Plato/ with their followers which put felicyte in true pleasure in virtue only and within the conscience without any outward pleasure or riches.  And where as a filthy puddle or a sink gathered together of all kind of vices/ is named of the stoics which are the most fervent deferders of virtue foolishness/ & in our scripture the same is called malice/ in like manner virtue or goodness lacking in no point/ of both parts is called wisdom. But after the saying of the wise man doth not wisdom overcome malice? The father and heed of malice is the ruler of darkness belial: whose steps who so ever followeth walketh in the night and shall come to eternal night. 
foolishness is misery. wisdom is felicity. fools also be wretches and unhappy. wise men also be happy and fortunate. filthiness is foolishness virtue is wisdom.  On the other side the ground of wisdom & in deed wisdom itself is Chryst jesus/ which is very light & the brightness of the glory of his father/ putring away by himself only the night of the foolishness of the world The which (witnessing Paul) as he was made redemption & justification to us that be borne again in him. Even like wise was made also our wisdom. we (saith Paul) preach Chryst crucified/ which to the jews is an occasion of unite/ & to the gentiles foolishness. But to the elected both of the jews & also of the gentiles we preach Chryst the virtue or strength of god/ & the wisdom of god/ by whose wisdom through his ensample we may bear away the victory of our enemy malice/ if we shall be wise in him in whom also we shall be conquerors. Make moche of this wisdom & take her in thine arms worldly wisdom 
worldly wisdom is very foolishness  set at nought/ which with false title & under a feigned colour of honest boasteth and showeth herself gay to fools/ when after Paul there is no greater foolishness with god than worldly wisdom/ a thing that must be forget in deed again of him that will be wise in deed. 
●e must be a fool in this world that will be wise in god.  If any man (saith Paul) among you seemeth to be wise in this world/ let him be a fool that he may be wise/ for the wisdom of this world is foolishness with god. And a little afore Paul saith it is written? I will destroy the wisdom of wise men/ & the prudence of prudent men I will reprove. where is the wise man/ where is the subtle lawyer/ where is the searcher 
The searchers were the phylosofers which searched for worldly wisdom yet could they attain no wisdom to save the soul of man until christ came.  of this world. Hath not god made the wisdom of this world foolishness. And I doubt not but even now with great hate these foolish wise men ●arke against thee/ & these blind captains or guides of blind men cry out and roar against thee/ saying that thou art deceived/ that thou dotest and art mad as a bedlam man/ because thou intendest to depart unto Chrystwarde. 
Many be christian men in name only but the very christian men be they which keep & oboue inwardly Christ'S precepts.  These be in name only christian men/ but in very deed they are both mockers & also enemies of Christ'S doctrine. 
A true christen man must despise the foolishness of worldly men.  Take heed and beware that their foolish babbling move the not/ whose miserable blindness ought rather to be wept/ sorrowed and mourned than to be counterfeited or followed. 
he is good for nothing saith hesiodus which neither hath wisdom/ nor yet will learn it.  Oh what foolish kind of wisdom and clean out of order is this in trifles and things of no value/ ye to filthiness only to be clear witted/ ware and expert: 
To have knowledge is best of all. To be willing to learn & obedient to the truth is also a good thing To lack knowledge is a very evil thing.  but in those things which only make for our safeguard or health: 
To disdain to learn is worse but to withstand & repugn against the truth to them which teach the truth is worst of all & farthest from grace.  not to have moche more understanding than a brute be'st. Paul would we should be wise but in goodness/ & children in evil. These men be wise to all iniquity: but they have no learning to do good. And for as much as that facoundyous and greek poet Hesiodus counteth him good for nothing which neither is wise of himself/ neither yet will follow and do after him that giveth him good counsel. Of what degree than shall they be counted which when they themself be most shamefully deceived/ yet never cease to trouble/ to laugh/ to scorn and put in fear them which all ready be come to their wits again? But shall not the mocker be mocked? He that dwelleth in heaven shall mock them again/ & our lord shall laugh them to scorn. Thou readest in the book of sapience/ they shall see verily & shall despise him/ but god shall mock them. To be mocked of lewd men/ is as it were a praise. And no doubt it is a blessed thing to follow our heed Chryst & his apostles/ and a fearful thing truly to be mocked of god. I also (saith the wisdom) will laugh when ye perish/ & mock you when that thing hath happened to you which ye feared/ that is to say/ when they awaked out of their dream & come again to themselves when it is to late/ shall say. 
E●yl● men say ye good men as ye live now so lived such & such pope holy fools/ & this came of them & so we trust to see happen of you.  These be they whom we have had in derision and reproof/ we for lack of understanding have counted their lives to be madness/ & their end to be without honour. This wisdom is beestly/ and as james saith diabolyke & of the devil/ & is an enemy to god/ whose end is destruction. 
Note how one vice bringeth in an other.  For always after this wisdom followeth as a waiting servant or handmaid mischievous pnsumption/ after pnsumpcyon followeth blindness of mind after blindness of mind followeth fervent rage & tyranny of affections & appetites/ after the tyranny of affections followeth the hole heap of all vices and liberty to do what he listeth Than followeth custom/ after followeth most wretched dullness or insencibilitye of mind/ a dazing of the wits for lack of capacity. By which it is caused that evil men perceive not themself to sin. And whiles they be in such insencibilitye without any feeling or perceiving of themself/ bodily death cometh suddenly on them/ & after it followeth the second death/ which is death everlasting. Thou seest how the mother of th'extreme mischief is worldly wisdom/ but of the wisdom of Chryst 
The wisdom of christ.  which the world thinketh foolishness/ this wise thou readest. All good things came to men by heaps with her/ & ine●●ymable honesty by the hands of her. And I rejoiced in all things because this wisdom went before me/ and I was not ware that she was mother of all good things. This wisdom bringeth with her as companions soberness and meekness. meekness disposeth & maketh us apt to receive the spirit of god. For in the lowly/ humble & meek person he rejoiceth to rest. And when the spirit hath replenished our minds with his sevenfolde grace/ than forthwithal springeth that plenteous erbage of all virtue with those blessed fruits of which the chief is the secret joy of a clear conscience/ which joy is known of none but only of such to whom it hath chanced to taste of it. joy that never vanisheth away/ nor fadeth with the joys of this world/ but increaseth and groweth to eternal gladness and mirth. This wisdom my brother (after the counsel of james) must thou require of god with fervent & brenning desire. And after the counsel of the wise man dig her out of the veins of holy scripture/ as it were treasure hid in the earth. The chief part of this wisdom is that thou shouldest know thyself/ which word to have descended from heaven the antiquity believed & so moche hath that saying pleased great auctors/ that they judged all plenty of wisdom to be shortly comprehended in this lyrel sentence/ that is to wite/ if a man know himself. But let the weight or authority of this conclusion & doctrine be of no valour with us/ except it agree with our learning. The mystical lover in canticis threateneth his spouse/ & biddeth her to get herself out of the doors/ except she know herself/ saying. O thou beautiful among all women/ if thou know not thyself/ go out of the doors & walk after the steps of thy flock & sort. Therefore let no man pnsumptuously take upon him this so great a thing/ to think that he knoweth himself well enough. I am not sure whether any man knoweth his body unto the uttermost/ & than how can a man know the state of his mind surely enough? Paul whom god so loved that he saw the mysteries of the third heaven/ yet durst he not judge himself which thing doubtless he would have been bold to do/ if he had known himself surely enough. If so spiritual a man which discerneth all things & is himself to be judged of no man/ was not surely enough known to himself. How should we carnal men presume? In conclusion let him seem to be a very unprofitable sowdy our/ which surely enough neither knew his own company/ neither his enemies host. 
Thou mayst read of jason & divers other how they sowed serpents teeth & how of them sprang Gyantꝭ which fought among themselves and slew each other.  But so it is that one christian man hath not war with an other but with himself/ & verily a great host of adversaries spring out of our own flesh/ out of the very bowels & inward part of us Likewise as it is red in certain poets tales of the brethren gendered of the earth. And there is so little difference between our enemy & our friend/ and so hard to know the one fro the other/ that there is great jeopardy least we somewhat reckless or negligent defend our enemy in stead of our friend/ or hurt our friend in stead of our enemy. The noble captain joshua was in doubt of an angel of light/ saying Art thou on our part/ or of our enemies part. Therefore seeing that thou hast taken upon the war against thyself/ and the chief hope and comfort of victory is if thou know thyself to the uttermost/ I will paint a certain image of thyself/ as it were in a table/ & set it before thine eyes that thou mayst perfitly know what thou art inward and within thy skin.   

¶ Of the outward & inward man. Ca. iiij  
A Man 
A man is a certain monstrous be'st.  is than a certain monstrous be'st comparte together of parts two or three of great diversity. Of a soul as of a certain goodly thing/ & of a body as it were a brute or dumb be'st. For certainly we so greatly excel not all other kinds of brute beasts in perfectness of body/ but that we in all his natural gifts are found to them inferiors. In our minds verily we be so celestial and of godly capacity that we may surmount above the nature of angels/ and be unyt/ knit & made one with god. if thy body had not been added to thee/ thou hadst been a celestial or godly thing. 
God is thauthor of peace.  if this mind had not been graffed in thee/ plainly thou hadst been a brute be'st. 
The serpent is the maker of debate.  These two natures between themself so diverse/ that excellent werkman had coupled together with blessed concord: but the serpent the enemy of peace put them asunder again with unhappy discord: 
He holdeth the wolf by the ears/ this proverb we use on them which be in such combrance fro whence they can in no wise rid themself The proverb this wise sprung A certain man walked in a forest upon whom came a wolf ● he could make no other shift but took him by the ears which were so short that it was hard to hold them: yet durst he not let them go nor lay hand on his weapons for fere of biting/ but held fast & cried for help.  so that now they neither can be seꝑate without very great tourment & pain/ neither live joined together without continual war And plainly after the common saying each ●n the other holdeth the wolf by the ears/ & either may say very well & accordingly to the other that proper & pleasant verse of Catullus. I neither can live with the nor without the. Such ruffeling wrangling & trouble they make between themself with cumbrous debate as things diverse/ which in deed are but one. The body verily as he himself is visible/ so delighteth he in things visible. As he is mortal/ so followeth he things temporal. As he is heavy/ so sinketh he downward. On the other party the soul mindful of her celestial nature enforceth upward with great violence & with a terrible hest striveth & wrestleth with the heavy burden of the earthly body. She despiseth these things that are seen/ for she knoweth them to be transitory/ she seeketh true things of substance which be permanent & ever abiding & because she is imortal & also celestial she loveth things imortal & celestial/ & rejoiceth with things of like nature/ except she be utterly drowned in the filth of the body & by contagiousness of him hath gone out of kind from her native gentleness. And verily neither Prometheus so much spoken of among poets sowed this discord in us a portion of every be'st mixed to our mind/ neither our primitive & first making gave it/ that is to say/ it sprung not in us naturally/ or nature gave it not to us in our first creation or nativity: 
poets feign ꝓmethens to have made men of clay and though help of 〈◊〉 to put life in them & a portion of every bee●● as the fy●rsnes of the lion the wiliness of the for the ferefulnes of the ha●e and so of other beasts.  but sin hath evil corrupt & decayed that which was well created/ sowing the poison of dissension between them that were honestly agreed/ for before the time both the mind ruled the body without business/ & the body obeyed without grudging. Now is it clean contrary. The order between them is so troubled/ the affections or appetites of the body strive to go before reason/ & reason is in a manner compelled to incline & follow the judgement of the body. 
Man is compared to a comen wealth or realm/ where is a king/ lords/ and the comen people.  Thou mayst compare therefore a man properly to a commonalty/ where is debate & part taking among themself. which commonalty for as much as it is made of sundry kinds of men gathered together/ which be of diverse and contrary appetites. It can not be avoided but that moche strife shall rise therein/ and parts taken oftentimes/ one less the chief rule and authority be in one. And he himself be such a fellow that will command nothing but that which shall be wholesome and profitable for the common wealth. And for that cause it must needs be that he which is most wise should most bear rule. And he needs must obey that least perceiveth or understandeth. Now there is nothing more foolish than the rascal or vile commonalty. And therefore ought they to obey the officers and rulers/ and bear no rule nor office themself. The noble estates or such men which be most ancient of age/ aught to be herd: but so that it lie only in the kings ar●ytremēt to make statutes and laws/ whom it is meet to be advertised to be put in remembrance or counseled now and than. But it is not meet that he should be compelled/ or that any man should mastery or rule him. And finally the king obeyeth no man but the law 
The king obeyeth the law only.  only The law must be correspondent to the original decree of nature or the first example of honesty. wherefore if this order subverted the unruly communes/ and that raging dregs of the cite shall strive to go before the seniors: or if the chief lords shall despise the commandment of the king/ than ariseth perilous sedition or division in our common wealth/ ye & except the ꝓuisyon/ decree or authority of god succour/ all the matter weigheth & inclineth to extreme mischief and to utter destruction. 
Reason is king in a man.  In man reason beareth the room of a king. Thou mayst account for the chief lords certain affections & them of the body: 
The lords be certain gentle affections.  but yet not all things so beestly. Of the which kind is natural reverence toward the father & mother/ love to thy brethren/ a benevolent mind toward thy friends & lovers. compassion upon them that be vexed with adversity or cumbered with sickness. Fear of infamy/ slander or loss of thy good name Desire of honest reputation/ & such other like. 
The commoners be v● le appetites.  But such affections or passions which be very greatly disagreeing from the decrees of reason/ & which be cast down & must bow even to the vileness of brute beasts. Think & reckon those to be as it were the most rascal & vile sort of the commun people Of which kind & sort be lechery/ riot/ envy/ & such like diseases/ which all without exception must be kept under in pson/ & with punishment as vile & bond servants that they render to their master their task & work appointed to them if they can: but if not at the least that they do no harm. which things Plato perceiving by inspiration of god/ wrote in his book called Timens how the sons of gods had forged in man to their own likeness two kinds of souls/ the one kind spiritual & immortal/ the other as it were mortal/ in danger to diverse ꝑturbations or motions of unquietness. 
Four affections of the mind joy sorrow hope and fear.  Of which the first is voluptuousness (as he saith) the bait whereby men are alured and brought to ungraciousness or mischief. The next is sorrow or grief which letteth men/ & driveth them from virtue or goodness. After that fear & presumptuous boldness/ two mad counseylours: whom accompanieth indurate wroth/ the desire of vengeance. More over flattering hope with beestly imagination & knowledge not governed of reason/ and worldly love that layeth hands violently on all things. These be almost the words of Plato/ and it was not unknown to him the felicity of this life to be put in refraining of such ꝑturbacyons/ for he writeth in the same work them for to live justly & blessedly/ which should have overcome these appetites/ & them for to live unjustly & miserably that should be overcome of the same. And to that soul which is like unto the nature of god/ that is to say/ unto reason/ as unto a king he appointed a place in the brain/ as in the chief tour of our cite: 
Reason dwelleth in the brain as in the palace.  & as thou mayst see the highest part of our body/ & next to heaven/ & most far fro the nature of a be'st/ as a thing verily which is both of a very thin bone/ & neither lade with gross sinews nor flesh/ but surely furnished & appointed within & also without/ with powers of knowledge/ that through the showing of them no debate should rise in our common wealth/ which he should not immediately perceive: but as touching the parts of the mortal soul/ that is to wite/ the affections or appetites as every one of them is/ either obedient/ or else grudgeth against reason. So he removed them fro him/ for between the neck and the midriff he set that part of the soul/ wherein is contained boldness/ wrath or anger/ a seditious affection verily and full of debate/ which needs must be refrained: 
The power wherein is contained wrath and ●ate.  but he is not very brutysshe or beestly/ & therefore he separate him in a mean space from the highest and lowest/ least if he had been to nigh to either of them/ he would either have troubled the kings quietness/ or else corrupt with the contagyousnes of them of the lowest sorts should with them also conspire against him. Last of all that power which desireth the voluptuous pleasure of meat and drink/ whereby also we be moved to bodily lust/ he banished utterly away far fro the kings palace down allow beneath the mydrys●e in to the liver and the paunch/ that as it were a certain wild be'st untamed/ he should there stable and dwell at the rack/ for because that power is accustomed to raise up motions most violent/ & to be disobedient to the commandments of the king. 
The power wherein is contained desire.  what beestlynesse ye and what rebellion is in the lowest portion of this power/ at the leestwaye the privy parts of thy body may teach the in which part chiefly this power of concupiscence rageth and tyranny reigneth/ which also of all membres only ever among maketh rebellion with uncleanly motions/ the king crying the contrary/ & that in vain. Thou seest than evidently how that this noble be'st man/ so goodly a thing above plainly & without any exception endeth in an unreasonable or brute be'st. But that noble counseylour which sitteth like a king or a ruler in his high tour/ having always in remembrance his own beginning thinketh no filthy nor low thing. 
The ornaments of a king.  And he hath whereby he may be known from other a sceptre of ivory/ because he doth command nothing but that which is right and good/ in whose top writeth Homer to set an eagle/ because that reason mounting up to celestial things/ beholdeth from above those things that be on the ground disdeynfully/ as it were with eagles eyes. In conclusion he is crowned with a crown of gold/ for gold in the mystical letters most communly betokeneth wisdom. And the circle betokeneth that the wisdom of the king should be perfit & pure in every part. These be the very gifts or virtues properly belonging to kings. first that they be very wise that they do not amiss by reason of error & lack of true knowledge. And than such things as they know to be good & right/ those only to will & purpose to do that they do nothing against the decree or judgement of reason inordinately/ frowardly & corruptly. And who so ever lacketh any of these two poyntis/ count him to be not a king/ that is to say a ruler/ but a robber.   

¶ Of the diversity of affections. Ca. v.  
OUr king Reason may be oppressed verily/ yet because of the eternal law which god hath graven in him he can not be corrupted but that he shall grudge & call back. 
we ought to live after reason & not after affections.  To whom if the residue of the commonalty will obey/ he shall never commit any thing at all either to be repent or of any jeopardy: but all things shall be administered with great moderation discreetly/ with moche quietness & tranquillity But as touching affections/ verily Stoici & Peripotetici 
Perypoteticy will that affection's should be reframed only thinking th● necessary to provoke & to stir a man to virtue  vary somewhat/ though both agree in this that we ought to live after reason/ and not after affections. But Stoici 
Stoici be the followers of plato which put filicite & blessedness in the inward constancy of the mind only/ if a man were so armed with all virtues that he might be wounded with no dart of adversity or fortune saying also no outward goods of fortsie nor outward gyftis of nature be reqred necessarily unto felicity but the testimony of conscience inward to be sufficient.  will when we have used for a season (as it were a schoolmaster to teach us our first principles) the affections which immediately are stired up of the sensual powers/ & now be come to judgement and true examination what is to be ensued or chosen/ & what to be eschewed or forsaken that than we utterly damn and forsake them. For than are they (as they say) not only no perfect to very wisdom/ but also hurtful & noyous. And therefore they will that a perfit wise man should lack all such motions/ as diseases or sicknesses of the mind/ ye & scarcely they grant to a wise man these first motions/ more gentle preventing reason which they call fantasies or imaginations. Peripotetici teach the affections not to be destroyed utterly/ but to be refrained/ & that the use of them is not utterly to be refused/ for because they think them to be given of nature/ as a prick or a spur to stir a man to virtue As wrath maketh a man bold & hardy/ & is a matter of fortitude. 
Perypotetici be Arystoteles followers which say a man apayled with all kind of utue & with a pure conscience to be a good man/ yet not happy or blessed/ for they will beatitude to rest in the act & outward practice of virtue in ꝓfyting the comenwelth Therefore say they/ riches/ friends/ strength of body/ health/ eloquence and such like to be required necessarily without which a man cannot perfect another/ yet would they not such things to be desyr●● for love of the things themself but to profit the comenwelth & for the conversation of mankind.  Envy is a great cause of policy/ & in likewise of the other Socrates in a certain book that Plato made called Phedo/ seemeth to agree with Stoici/ where he thinketh philosophy to be nothing else but a meditation or practising of death/ that is to say/ that the mind withdraw herself as much as she can from corporal & sensible things/ & convey herself to those things which be perceived with reason only/ and not of the sensible powers. first of all therefore thou must behold & consider diligently all the motions movings or stering of thy mind/ & have them surely known. furthermore thou must understand no motions to be so violent but they may be either refrained of reason/ or else turned to virtue. Notwithstanding I hear everywhere this contagrous opinion/ that some should say they be constrained to vices: & on the other side many for lack of knowledge of themself follow such motions as the sayings or decrees of reason: in so much that what so ever wrath or envy doth counsel or move them to do/ that they call the zeal of god: & as thou seest one common wealth to be more unquiet than another: 
Some man is more prone to utue then some  so is one man more inclined or prone to virtue than another which difference cometh not of the diversity of minds/ but either of the influence of celestial bodies/ or else of our ꝓgenitours/ or else of the bringing up in youth/ or of the complexion of the body. The fable of Socrates of carters & horses good & bad is none old wives tale: for thou mayst see some to be borne of so moderate/ soft/ quiet & gentle disposition/ so easy to be handled/ to be turned & winded/ that without business they may be induced to virtue/ & runneth forward by their own courage without any spurring. 
The rebellion of nature is to be imputed to no man.  To some clean contrary thou mayst perceive to have happened: a body rebellious as a wild & kycking horse: in so moche that he which tameth him shall have enough to do & sweet apace/ and yet scarce with a very rough bit/ scarce with a waster & with sharp spurs can subdue his fierceness. If any such one hath happened to thee/ let never the rather thy heart fail thee/ but so much the more fervently set upon it/ thinking on this wise: not that the way of virtue is stopped or shut up from thee: but a larger matter of virtue to be offered unto the. But and if so be that nature hath endued the with a gentle mind/ thou art. not therefore straightway better than an other man/ but happier/ and yet again on that manner wise art thou more happy/ so that thou art also more bound. How be it what is he that is endued with so happy gifts of nature/ which hath not haboundauntly things enough to wrestle withal. Therefore in what part shall be perceived most rage or rebellion to be/ in that part reason our king must watch diligently. 
Some vices follow the countries.  There be certain vices appropriate to every country/ as to break promise is familiar to some: to some riot or ꝓdigalite: to some bodily lust or pleasure of the flesh/ & this happeneth to them by the disposition of their countries. Some vices accompany the complexion of the body 
Some vices follow the complextion of the body / as appetite & lust for the company of women & the desire of pleasures & wanton sports accompany the sanguine men. wrath/ fierceness/ cursed speaking followeth the choleric men. Grossness of mind/ lack of activity/ sluggishness of body/ & to be given to much sleep/ followeth the flumatike man. Envy inward heaviness/ bitterness/ to be solitary/ self minded/ sullen and chorlysshe followeth the melancolic person. 
vices following the age.  Some vices abate & increase after the age of man/ as in youth lust of the body/ wasteful expenses and rashness/ or foolish hardiness. In old age nyggyshnes or to much saving/ waywardness & avarice. 
vices appropried to kind.  Some vices there be which should seem appropriate to kind as fierceness to the man/ vanity to the woman & desire of wreak/ or to be revenged. It fortuneth now & than that nature as it were to make amends/ recompenseth one disease or sickness of the mind/ with an other certain contrary good gift or ꝓpertye. 
An evil disease of the mind is sometime recompensed with an other good gift in ꝓperte.  One man is somewhat prone or inclined to pleasure of worldly pastimes/ but nothing angry/ nothing envious at all. An other is chaste/ but somewhat proud or high minded/ somewhat hasty/ somewhat to greedy upon the world. And there be which be vexed with certain wonderful & fatal vices/ with theft/ sacrilege & homicyde: which truly thou must withstand with all thy might/ against whose assault must be cast a certain brazen wall of sure purpose. On the other side some affections be so nigh neighbours to virtue/ that it is jeopardous least we should be deceived the diversity is so dangerous & doubtful. 
Let the vices which draw near unto virtue be corrected.  These affections are to be corrected & amended/ & may be turned very well to that virtue which they most nigh resemble. There is some man (because of example) which is soon set a fire/ is hot/ at ones provoked to anger with the least thing in the world/ let him refrain & sober his mind/ & he shall be bold & courageous/ nothing faint hearted or fearful/ he shall be free of speech without dissimulation. There is another man somewhat holding/ or to moche saving let him put to reason/ & he shall be called thrifty & a good husband. He that is somewhat flattering shall be with moderation courteous & pleasant. He that is obstinate may be constant. Solempnes may be turned to gravity. And that hath to much of foolish toys/ may be a good companion. And after the same manner of other somewhat easier diseases of the mind/ we must beware of this only that we cloak not the vice of nature with the name of virtue/ calling heaviness of mind gravity/ crudelite justice envy zeal/ filthy nyggyshnes thrift/ flattering good fellowship/ knavery or ribaldry urbanue or merry speaking. 
Put not the name of 〈◊〉 to any manner of vice.  The only way therefore to felicity is first that thou know thyself: 
know thyself.  more over that thou do nothing after affections/ but in all things after the judgement of reason: 
Do all things after the judgement of reason  let reason be sound & pure & without corruption: let not his mouth be out of taste/ that is to say/ let him behold honest things. But thou wily say: it is an hard thing that thou commandest: who saith nay? And verily the saying of Plato is true: what so ever things be fair and honest/ the same be hard & travaylfull to obtain. Nothing is more hard than that a man should over come himself. 
The saying of saint Jerome.  But than is there no greater reward than is felicity. Iheronymus spoke that thing excellently as he doth all other things: nothing is more happy than a christian man/ to whom is promised the kingdom of heaven: nothing is in greater peril than he which every hour is in jeopardy of his life: nothing is more strong than he that overcometh the devil: nothing is more weak than he that is overcome of the flesh. If thou ponder thine own strength only/ nothing is harder than to subdue the flesh unto the spirit. If thou shalt look on god thy helper/ nothing is more easy. Than now therefore conceive with all thy might and with a fervent mind the purpose & profession of the perfit life. And when thou hast grounded thyself upon a sure purpose/ set upon it & go to it lustily: man's mind never purposed any thing fervently that he was not able to bring to pass. 
To be willing to be a christen man is a great part of christendom.  It is a great part of a christian life to desire with full purpose and with all his heart to be a christian man/ that thing which at the first sight or meeting/ at the first acquaintance or coming to shall seem impossible to be conquered or won/ in process of time shall be gentle enough & with use easy: in conclusion with custom it shall be very pleasant. It is a very proper saying of Hesiodus. 
The way of virtue in process weareth easy  The way of virtue is hard at the beginning/ but after thou hast crept up to the top there remaineth for the very sure quietness. No be'st is so wild which waxeth not tame by the craft of man. And is there no craft to tame the mind of him that is the tamer of all things. That thou might be hole in thy body/ thou canst steadfastly purpose and command thyself for certain years to abstain from drinking of wine/ to forbear the flesh and company of women: which things the physician being a man prescribed to the. And to live quietly all thy life canst thou not rule thine affections/ no not a few months? which thing god that is thy creator & maker commandeth the to do? To save thy body from sickness there is nothing which thou dost not: to deliver thy body & thy soul also from eternal death dost thou not these things which infideles ethnici & gentiles have done.   

¶ Of the inward & outward man and of the two parts of man/ proved by holy scripture. Caplo uj  
Certainly I am ashamed in christian men's behalf/ of whom the most part follow as they were brute beasts their affections & sensual appetites/ & in this kind of war are so rude & unexercised/ that they do not as much as know the diversity between reason & affections or passions. 
christ in mathsayth he came to make not peace but de●isyon to set the father against the son/ the son against his father/ the wife against her husband the husband against his wife and so forth. The history meaneth that at sometime & in some places the husband should accept the faith of christ only & follow his wholesome doctrine & the wife should persecute him/ sometime the wife should follow christ and the husband persecute her/ & in likewise the son his father and the father the sone.  They suppose that thing only to be y● man which they see & feel/ ye & they think nothing to be beside the things which offer themself to the sensible wits when it is nothing less than so. what so ever they greatly covet/ that they think to be right: they call peace/ certain and assured bondage/ while reason oppressed & blinded followeth whether so ever the appetite or affection calleth without resistance This is that miserable peace which Chryst the author of very peace that knit two in one came to break/ stirring up a wholesome war between the father & the son/ between the husband & the wife/ between those things which filthy concord had evil coupled together. Now than let the authority of the philosophers be of little weight/ except those same things be all taught in holy scripture/ though not with the same words. That the philosophers call reason/ that calleth Paul sometime the spirit/ sometime the inner man/ otherwhile the law of the mind. 
Reason/ the spirit/ the inner man/ the law of the mind/ be one thing with paul  That they call affection/ he calleth sometime the flesh: sometime the body: an other time the utter man and the law of the m●●res. walk (saith Paul) in the spirit/ & ye shall not accomplish the desires & lusts of the flesh/ for the flesh desireth contrary to the spirit/ & the spirit contrary to the flesh/ that ye can not do what so ever things ye would. 
Affection/ the flesh/ the body the utter man/ the law of the membres/ be one thing with paul.  And in an other place. if ye shall live after the flesh/ ye shall die. if ye shall walking in the spirit mortify the deeds of the flesh/ ye shall live. 
Peace/ life/ liberty of soul/ is the war/ death/ bondage of the body.  certain this is a new change of things/ that peace should be sought in war/ and war in peace: in death life/ & in life death: in bondage liberty in liberty bondage. For Paul writeth in an other place. I chastise my body & bring him in to servitude. Hear also the liberty If ye be led with the spirit/ ye be not subject to the law. And we have not (saith he) received again the spirit of bondage in fear/ but the spirit which hath elected us to be the children of god. He saith in an other place. I see an other law in my members repugning against the law of my mind/ subduing me to the law of sin which law is in my membres. Thou readest with him also of the utter man which is corrupt/ and of the inner man which is renewed day by day. Plato put two souls to be in one man. Paul in one man maketh two men so coupled together/ that neither without other can be other in heaven or hell: 
A double man.  & again so separate that the death of the one should be life of the other. To the same (as I suppose) pertain those things which he wrote to the Chorintes The first man was made in to a living soul. The last Adam was made in to a spirit quickening: 
The last adam is christ.  but that is not first which is spiritual/ but that which is living: than followeth that which is spiritual. The first man came of the earth himself terrestrial. The second came from heaven and he himself celestial. And because it should more evidently appear these things to pertain not only to Chryst and Adam/ but to us all/ he added saying. As was the man of the earth/ such are terrestrial & earthly persons. As is the celestial man/ such are the celestial persons Therefore as we have borne the image of the earthly man: even so now let us bear the image of the celestial man. For this I say brethren that flesh & blood shall not possess the kingdom of heaven/ nor corruption shall possess incorruption. Thou perceivest plainly how in this place he calleth Adam made of earth that thing which in an other place he calleth the flesh and the utter man which is corrupt. 
jacob figureth the spirit Esau the flesh.  And this same thing certainly is also the body of death/ wherewith Paul aggrieved cried out Oh wretch that I am/ who shall deliver me from this body of death. 
jacob & Esau the sons of Isac & Rebekca fought in their mother's b●ly she 〈◊〉 with god/ & he answered of them shall spring two 〈◊〉 people which should ever be at wa●re but the 〈◊〉 should 〈◊〉 the younger Esau was first borne & jacob followed hold●ge Esau fast by the 〈◊〉. afterward 〈…〉 a 〈◊〉 sold to jacob his 〈◊〉 for 〈◊〉 of 〈◊〉. when Isac was old he had Esau to ky●● some ve●●●● that I mygnt 〈◊〉 of it & ●●ysse the or I die.  In conclusion Paul declaring the most diverse fruit of the flesh & of the spirit writeth in an other place/ saying. He that soweth in his flesh shall reap or mow of his flesh corruption: but he that soweth in the spirit shall reap or mow of the spirit life eternal. This is the old debate of two twins jacob & Esau/ which before they were brought forth in to light wrestled within the cloisters of the mother's belly/ & Esau verily caught from jacob the pre-eminence of birth/ & was first borne: but jacob prevented him again of his father's blessing. That which is carnal cometh first/ but the spiritual thing is ever best. The one was reed/ high coloured and rough with hearer the other smooth. The one unquiet and a hunter: the other rejoiced in domestical quietness. And the one also for hunger sold the right that pertained to him by inheritance/ in that he was the elder brother/ while he en●ced with a vile priest and reward of voluptuousness/ fell from his native liberty in to the bondage of sin. The other procured by craft of grace that which belonged not to him by right of law. 
But by the device & means of the mother jacob stolen away his father's blessing and was made lord of his brother.  between these two brethren though both were borne of one belly/ & at one time/ yet was there never joined perfit concord/ for Esau hateth jacob/ jacob for his part though he quiteth not hate for hate/ yet he fleeth & hath ever Esau suspected/ neither dare come within his danger. 
Then came Esau wailing to have a blessing/ then answered the father. I have made him thy lord.  To the likewise what so ever thing affection counseyleth or ꝑsuadeth/ let it be suspected. For the doubtful credence of the counseylour jacob only saw the lord. 
After that jacob saw our lord face to face.  Esau as one delighting in blood liveth by the sword. To conclude when the mother asked counsel of the lord he answered: the elder shall be servant to the younger: but the father Isaac added: 
in good men the spirit which is figured by jacob ruleth/ & the body obeyeth. In evil men the flesh which is sygnyf●ed by Esau ruleth of him the empire of down y●n of the spirit.  thou Esau shalt do service to thy brother: and the time shall come when thou shalt shake of & lose his yoke from thy neck. The lord ꝓphecyeth of good & obedient persons/ the father of evil & disobedient persons. The one declareth what ought to be done of all men: the other told afore hand what the most part would do. Paul willeth that the wife be obedient to her husband: for better is/ saith scripture) the iniquity of the man ● than the goodness of the woman. Our Eve is carnal affection/ whose eyes the subtile & crafty serpent daily troubleth & vexeth with temptation/ & she is ones corrupt goeth forth & seizeth not to provoke & entice the man also through consent to be part taker of the iniquity or mischievous deed. 
The woman here signifieth a carnal person which changed by grace of faith followeth the bidding of the spirit in every thing.  But what readest thou of the new woman/ of her I mean that is obedient to her husband/ I will put hatred between thee (meaning the serpent & the woman) and between her generation & thine/ she shall tread down thy heed/ & thou shalt lay await to her heel. 
The woman sygureth affection The man reason.  The serpent was cast down on his breast/ the death of Chryst weyked his violence/ he now only lieth await to her hele privily. 
Abraham had ● son by his servant Agar whose name was Ishmael & an other b● his wise Sara whom he ca●led Isaac. Ishmael was moche elder than Isac & in playing together mysentreated Isac wherewith sara displeased bad Abraham put away thy servant Agar with her son also which Abraham was loath to do/ but god commanded him to obey his wives request.  But the woman through grace of faith changed as it were in to a man boldly treadeth down his venomous heed Grace is increased and the tyranny of the flesh is diminished. when Sara was minished & decayed/ than did Abraham (god being the author) grow and increase. And than she calleth him not husband but lord/ neither yet could she obtain to have a child before she was dried up & barren. what I pray the brought she forth at the last to her lord Abraham now in her old days/ ye & past child bearing. verily Isaac that is to say joy/ for as soon as affections have waxed old & are weyked in a man/ than at the last springeth up the blessed tranquillity of an innocent mind/ with sure quietness of the spirit/ as it were a continual feast. And as the father let not his wife have her pleasure without advisement: even so hath the sporting of the children together suspect/ I mean of Isaac with Ishmael. Sara would not the child of a bondwoman & the child of a free woman should have conversation together at that age: but that Ishmael (while as yet youth is fervent) should be banished out of presence/ lest under a colour of pastime he might entice & draw unto his own manners Isaac yet young & tender of age. 
Let youth ●●ee the occasion of sin.  Now was Sara an old wife & now had brought forth Isaac/ yet mistrusteth Abraham except the answer of god had approved his wives counsel/ he is not sure of the woman until he heard of god. In all things that Sara hath said to thee/ hear her voice. O happy old age of them in whom so mortified is the carnal man made of the earth/ that he in nothing besyeth the spirit/ which agreement whether in all things perfit may hap to any man in this life or no/ verily I dare not affirm/ peradventure it were not expedient/ for even unto Paul was given unquietness & trouble of the flesh that messenger of sathan to vex him withal. 
Trouble of the flesh is expedient to the exercise of virtue & custody of humility.  And at the third time he despred to have that messenger taken from him Than had he none other answer of god but only this. Paul my grace is sufficient for the. For strength is wrought & made perfit in weakness. In deed this is a new kind of remedy. Paul least he should be proud is tempted with pride/ that he might be strong in Chryst: he is compelled to be weak in himself: he bore the treasure of celestial revelations in a vessel of earth/ that the excellency should depend of the might of god/ & not of himself/ which one example of th'apostle putteth us in remembrance & warneth us of many things. 
when thou art tempted fall to prayer.  first of all that when we be assaulted of vices/ immediately. we must give ourself to prayer again/ and desire help of god. 
Hydra was a serpent with many heads of which one was immortal with her fought hercules & when he smo●e of one heed. 〈◊〉 ●●range for it/ At the last he fought with a bourning sword and so sered he their necks that they 〈◊〉 no more ●●rynge.  More over that temptations to perfit men are not perilous: but also are very expedient to the continuance & preserving of virtue. Last of all when all other things are full tamed than the vice of vainglory even in the chief time of virtues layeth await: & this vice to be as it were Hydra/ whom Hercules fought withal a quick monster long of life & fruitful/ by reason of her own wounds/ which at the last end when all labours be overcome can scarce be destroyed. Nevertheless continual & importunate labour overcometh all thing. In the mean time while thy mind rageth & is vexed with vehement perturbations/ by all manner means thrust together/ draw down/ hold & bind this Protheus 
Protheus that is to say affection must be hold down.  with tough bands while he goth about to change himself in to all manner monsters and affections of things/ in to fire/ in to the shape of some terrible wild be'st & in to a running river until he come again in to his own natural likeness and shape. what is so like Protheus 
Protheus is a god which changeth him to all manner fations/ he is a great ꝓphesier but he will tell nothing without cōpul●yon.  as is the affections & appetites of fools which draw them sometime in to beestly and bodily lust/ sometime in to mad ire or wrath/ otherwhile in to poison envy & strange fastions of vices. Agreeth it not well that the excellent cunning poet Virgil said: 
Uyrgyll rehearseth of arestew which had lost his beestis & conselled with his mother ●●rene a gods how he might restore them again she sent him to ꝓthe● & taught ● craft to bind him until he had told the truth/ then taught ꝓtheus how of a deed & puerified ox they might be restored again  there shall diverse similitudes and fashions of wild beasts delude and mock/ for suddenly he will be a fearful swine & foul tiger/ & a dragon full of seals/ & a lioness with a reed mane/ or shall counterfeit the quick sound of the slame of fire: but here have in remembrance what followeth. The more he changeth himself in to all manner of similitudes/ the more my son (saith Virgil) strain thy tough bands. And also because we shall not need to return again to fables of poetis/ thou shalt by th'ensample of the holy patriarch jacob learn to endure & to wrestle lustily all night unto the morning of the help of god begin to give light. 
jacob wrestled with an angel all night. whom in the morning he would not let go until he had blessed him in the same place/ the angel smote his thigh and the sinews shrank so that jacob halted on the one leg after that.  And thou shalt say/ I will not let the depart except thou shalt have given me thy blessing first. But what reward of his victory & great virtue that mighty & excellent strong wrestler obtained/ it is certainly very profitable to hear. first of all god blessed him in that same place. For evermore after that the temptation is overcome/ a certain singular increase of divine grace is added unto a man/ whereby he should be an other time much more surely armed than he was before against the assault of his enemy. furthermore through touching of the thigh the sinew of the conqueror waxed wyddred & shrunk/ & he began to halt on the one foot. God curseth them by the mouth of his prophet which halt on both their feet/ that is to say/ them which will both live carnally/ & please god also. But they be happy in whom carnal affections be so mortified/ that they bear & leave most of all to the right foot/ that is/ to the spirit Finally his name was changed: of jacob he was made Israel/ & of a busy wrestler a quiet person. After that thou hast chastised thy flesh or thy body/ & crucified him with vices and concupiscences/ than shall tranquillity and quietness without all trouble come unto thee/ that thou mayst be at ley●er to behold the lord/ that thou mayst taste & feel that the lord is pleasant & sweet/ for that thing is signified by Israel. 
God appeareth after a great tempest.  God is not seen in fire/ neither in the hurl wind & troublous rage of temptation/ but after the tempest of the devil (if so be that thou shalt endure perseverauntly) followeth the hissing of a thin air or wind of spiritual consolation. 
He hath walked xl days & xl. nights unto the mount of Oral where he prayed in a cave/ A voice had him come forth & stand afore god/ and then came a great wind than a quaking then fire/ & god not in the fyre● than followed the hissing of a thin air/ and then appeared god to Elyas.  After that air hath breathed quietly upon thee/ than apply thine inward eyes/ & thou shalt be Israel/ and shalt say with him. I have seen my lord/ and my soul is made hole. Thou shalt see him that said: no flesh shall see me/ that is to say/ no carnal man. Consider thyself diligently/ if thou be flesh/ thou shalt not see god: if thou see him not/ thy soul shall not be made hole Take heed therefore that thou be a spirit.   

¶ Of three parts of man/ the spirit/ the soul/ and the flesh. Caplo vij  
THese things afore written had been and that a great deal more than sufficient: 
Origene in his first book upon the epistle of paul to the romans maketh this division.  nevertheless that thou mayst be somewhat more sensibly known unto thyself/ I will rehearse compendiously the division of a man/ after the description of Orygene/ for he followeth Paul maketh three parts/ the spirit/ the soul and the flesh/ which three parts Paul joined together/ writing to the Thessalo●icēces. That your spirit (saith he) your soul & your body may be kept clean and uncorrupt/ that ye be not blamed or accused at the coming of our lord jesus Chryst And Esaias (leaving out the lowest part) maketh mention of two/ saying my soul shall desire & long for the in the night/ ye & in my spirit & my heart strings I will wake in the mornings for to please the. Also Daniel saith/ let the spirytꝭ & souls of good men laud god. Out of the which places of scripture Origene gathereth not against reason the three petitions of man/ that is to wit/ the body/ otherwise called the flesh 
The flesh. / the most vile part of us/ where in the malicious serpent through original trespass hath written the law of sin/ wherewithal we be provoked to filthiness. And also if we be overcome we be coupled and made one with the devil. Than the spirit 
The spirit.  wherein we represent the similitude of the nature of god/ in which also our most blessed maker after the original pattern & example of his own mind hath graven the eternal law of honesty with his finger/ that is with his spirit the holy ghost. By this part we be knit to god/ & made one with him. In the third place & in the mids between these two he putteth the soul/ which is part taker of the sensible wits & natural motions. 
Thou must remember the soul & the spirit to be one substance/ but in the soul be many powers as wit will/ memory: but the spirit is the most pure & farthest fro corruption the most high & divine portion of our soul.  She is in a seditious & wrangling common wealth must needily join herself to the one part or the other/ she is troubled of both parts/ she is at her liberty to whether part she will incline. If she forsake the flesh & convey herself to the parts of the spirit/ she herself shall be spiritual also. But & if she cast herself down to the appetites of the body she shall grow out of kind in to the manner of the body. This is it that Paul meant writing to the Chorintes. Remember ye not that he that joineth himself to an harlot is made one body with her: 
Capar of god immediately wherein god hath graven the law of honesty that is to say the law natural after the similitude of the eternal law of his own mind.  but he that cleaveth to the lord/ is one spirit with him He calleth the harlot the frail & weak part of the man. This is that pleasant & flattering woman of whom thou readest in the second chapter of proverbs on this wise. That thou mayst be delivered from a strange woman & from a woman of an other country/ which maketh her words sweet & pleasant/ & forsaketh her husband to whom she was married in her youth/ & hath forget the promise she made to her lord god: her house boweth down to death and her path is to hell. who so ever goeth in to hell/ shall never return: nor shall attain the path of life. And in the uj chap. That thou mayst keep the from an evil woman/ & from the flattering tongue of a strange woman/ let not thy heart melt on her beauty/ be not thou deceived with her becks/ for the price of an harlot is scarce worth a piece of breed: but the woman taketh away the precious soul of the man. Did he not when he made mention of the harlot/ the heart & the soul express by name three parts of the man. Again in the ix chapter. A foolish woman ever babbling & full of words/ swimming in pleasures/ & hath no learning at all/ sitteth in the doors of her house upon a stole in an high place of the cite to call them that pass by the way & be going in their journey/ who so ever is a child/ let him turn in to me: & she said unto a fool & an heartless person: water that is stolen is pleasaunter/ & breed that is hid privily is sweeter. And he was not ware that there be giants/ & their gests be in the bottom of hell. For who so ever shall be coupled to her/ he shall descend in to hell And who so ever shall depart from her/ shall be saved. I beseech the with what colours could more workmanly have be painted and set out either the venomous enticements and wanton pleasures of the poisoned flesh/ provoking & tempting the soul to filthiness of sin/ or else the importunytye of the same crying and striving against the spirit/ or the wretched end that followeth when she doth overcome the spirit. To conclude therefore/ the spirit maketh us gods/ the flesh maketh us beasts: the soul maketh us men: the spirit maketh us religious/ obedient to god/ kind and merciful. The flesh maketh us despisers of god/ disobedient to god/ unkind and cruel. The soul maketh us indifferent/ that is to say/ neither good nor bad. The spirit desireth celestial things: the flesh desireth delicate and pleasant things. The soul desireth necessary things: the spirit carrieth us up to heaven: the flesh thrusteth us down to hell. To the soul nothing is imputed/ that is to say/ it doth neither good nor harm: what so ever is carnal or springeth of the flesh that is filthy: what so ever is spiritual proceeding of the spirit/ that is pure/ perfit & godly: what so ever is natural & precedeth of the soul/ is a mean & indifferent thing/ neither good nor bad. wilt thou more plainly have the diversity of these three ꝑtes showed unto the as it were with ● man's finger? certainly I will assay. Thou dost reverence to thy father & mother: 
That which is natural deserveth no reward.  thou lovest thy brother/ thy children & thy friend: it is not of so great virtue to do these things/ as it is abominable not to do them. For why shouldest thou not being a christian man do that thing which the gentiles by the teaching of nature do/ ye which brute beasts do? That thing that is natural shall not be imputed unto merit. But thou art come in to such a straight case that either the reverence toward thy father must be despised/ the inward love toward thy children must be subdued/ the benevolence to thy friend set at nought/ or god must be offended. what wilt thou now do? The soul standeth in the mids between two ways: the flesh crieth upon her on the one side/ the spirit on the other side. The spirit saith/ god is above thy father: thou ar● bound to thy father but for thy body only. To god thou art bound for all thing that thou hast. The flesh 〈◊〉 the in remembrance/ saying. Except thou obey thy father/ he will disherit thee/ thou shalt be called of every man an unkind & unnatural child/ look to thy perfect have respect to thy good name and fame. ●●d either doth not see/ or else dissimuleth & wittingly looketh beside it/ or at the least will be soon pacified again. Now thy soul doubteth/ now she wavereth hither and thither/ to whether of either part she turn herself. 
The soul doubteth.  That same shall she be/ that that thing is she went unto. if she obey the harlot/ that is to say the flesh (the spirit despised) she shall be one body with the flesh. But & if she life up herself and ascend to the spirit (the flesh set at nought) she shall be transposed & changed to the nature of the spirit. After this manner accustom to examine thyself prudently. The error of those men is exceeding great which oftentimes weeneth that thing to be perfit virtue & goodness which is but of nature & no virtue at al. 
Some affections be disguised with visers of virtue.  certain affections somewhat honest in appearance/ & as they were disguised with visers of virtue/ deceiveth negligent persons. The judge is hasty and cruel against the fellow: 
An example of the judge.  or him that hath trespassed the law he seemeth to himself constant & of gravity uncorrupt and a man of good conscience/ wilt thou have this man discussed? If he favour his own mind to moche and follow a certain natural rigorousness without any grief of mind/ peradventure with some pleasure or delectation: yet not leaning from the office & duty of a judge/ let him not forthwith stand to much in his own conceit: it is an indifferent thing that he doth. But if he abuse the law for private hate or lucre/ now it is carnal that he doth/ and he committeth murder: but & if he feel great sorrow in his mind because he is compelled to destroy and kill him/ whom he had liefer amended and saved. Also if he enjoin punishment according to the trespass with such a mind/ with such sorrow of heart/ as the father commandeth his singularly beloved son to be cut/ lanced or seared: of this manner shall it be spiritual that he doth. The most part of men through proneness of nature and some special property/ either rejoice or abhor certain things. 
Some men rejoice naturally with some certain things.  Some there be whom bodily lust tikleth not at all: let not them by & by ascribe that unto virtue which is an indifferent thing/ for not to lack bodily lust/ but to overcome bodily lust is the office of virtue. another man hath a pleasure to fast/ a pleasure to be at mass/ a pleasure to be moche at church & to say a great deal of psalmody: 
The rule of ●rue pity.  examine after this rule that thing which he doth: if he regard the common fame or advantage/ it smelleth of the flesh and not of the spirit: if he do follow but his own inclination (for he doth that which pleaseth his own mind) than he hath not whereof he so ought greatly to rejoice/ but rather whereof he ought to fear. 
Let a christian man mark this well.  Behold a jeopardous thing unto thyself. Thou prayest and judgest him that prayeth not. Thou fastest/ and condempnest him that fasteth not. who so ever doth not that thou dost/ thou thinkest thyself better than he: beware least thy fall pertain to thy flesh. Thy brother hath need of thy help/ thou in the mean space mumblest in thy prayers unto god/ & wilt not be known of thy brother's necessity. God shall abhor these prayers: for how shall god hear the while thou prayest/ when thou which art a man caust● not find in thy heart to hear an other man. perceive also an other thing Thou lovest thy wise for this cause only that she is thy wife: Thou dost no great thing/ for this thing is common as well to infidels as to thee: Or else thou lovest her for none other thing but because she is to the pleasant and delectable. Thy love now draweth to thy flesshwarde. But thou lovest her for this thing chiefly/ because thou hast perceived in her the image of Chryst/ which is godly reverence/ modesty/ sobrenes/ chastity: 
The chaste love toward thy wife.  and now lovest not her in herself but in christ: yea rather christ in her. After this manner lovest spiritually. notwithstanding we shall say more of these things in their places.   

¶ Certain general rules of true christian living. Ca. eight  
NOw for because we have opened as me seemeth the way (how so ever we have done it) and have prepared as it were certain stuff and matter unto the thing which was purposed. we must haste to that which remaineth/ least it should not be an Enchiridion 
●●●●●ridion. / that is to say/ a little treatise handsome to be carried in a man's hand/ but rather a great volume/ we will enforce to give certain rules/ as they were certain points of wrestling/ by whose guiding & conveyance/ as it were by the guiding of the thread of Dedalus men may easily plunge up out of the blind errors of this world/ as out of Labirinthus/ which is a certain cumbrous maze/ & come unto the pure and clear light of spiritual living. None other science is there which hath not her rules. And shall the craft of blessed living only/ be without the help of all manner precepts? 
〈◊〉 the craft of virtue.  There is without fail a certain craft of virtuous living and a discipline/ in which who so ever exercise themself manfully/ them shall favour that holy spirit/ which is the promoter and bringer forward of all holy enforcement and godly purposes. But who so ever saith/ depart from us we will not have the knowledge of thy ways: these men the mercy of god refuseth/ because they first have refused knowledge. These rulers shall be taken partly of the person of god/ of the person of the devil/ and of our person/ partly of things/ that is to say/ of virtues and vices/ and of things to them annexed/ partly of the matter or stuff whereof virtues or vices be wrought They shall profit synglerly against three evil things remaining of original sin For though baptism have wiped away the spot/ yet there cleaveth still in us a certain thing of the old disease left behind/ both partly for the custody of humility/ and also for the matter & increase of virtue. These be blindness/ the flesh and infirmity or weakness. Blindness with the mist of ignorance dimmeth the judgement of reason. For partly the sin of our first progenitors hath not a little dusked that so pure a light of the countenance/ resemblance or similitude of god/ which our creator hath showed upon us 
Nota.  And much more corrupt bringing up lewd company/ froward affections/ darkness of vices/ custom of sin hath so ●ancred it/ that of the law graven in us of god scarce any signs or tokens doth appear. Than as I began/ blindness causeth that we in the election of things be as good as half blinded & deceived with error/ in the stead of the best/ following the worst/ preferring things of less valour before things of greater price. The flesh troubleth the affection so moche/ that even though we know what is best/ yet love we the contrary. infirmity & weakness maketh us that we being overcome either with tediousness or with temptation/ forsake the virtue which we had ones gotten & attained. Blindness hurteth the judgement the flesh corrupteth the will/ infirmity weyketh constancy. 
Evil must be known & had 〈◊〉.  The first point therefore is that thou can discern things to be refused from things to be accept: & therefore blindness must be take away least we stumble or stagger in the election of things The next is/ that thou hate the evil as soon as it is one's known/ & love that which is honest and good: and in this thing the flesh must be overcome/ least contrary to the judgement of the mind we should love sweet and delectable things in the stead of wholesome things. The third is/ that we continue in these things which we began well: 
Perseyverance must be had.  and therefore the weakness must be underset/ least we forsake the way of virtue with greater shame than if we had been never about to walk or enter therein. Ignorance must be remedied/ that thou mayst see which way to go. The flesh must be tamed/ least she lead the aside out of the high way/ ones known in to by-paths. weakness must be comforted/ least when thou hast entered in to the straight way thou shouldest either faint or stop or turn back again/ or least after thou hast once set thy hand to the plough shouldest look backward/ but shouldest rejoice as a strong giant to haste the way/ ever stretching forth thyself to those things which be afore the without remembrance of those things which be behind thee/ until thou mayst lay hand on the reward appointed & on the crown promised to them that continue unto these three things: therefore we shall apply certain rules according to our little power.   

¶ Against the evil of ignorance the first rule. Caplo ix  
BUt in asmuch as faith is the only gate unto Chryst/ the first rule must be that thou judge very well both of him and also of scripture 
we must judge well of scripture  given by his spirit/ & that thou believe not with mouth only/ not faintly/ not negligently/ not doubtfully/ as the common rascal of christian men do: but let it be set fast & immovable through out all thy breast/ not one jot to be contained in them that appertaineth not greatly unto thy health. 
〈…〉  Let it move that nothing at all that thou seest a great part of men so live/ as though heaven & hell were but some manner of tales of old wives/ to fear or flatter young children withal: 
〈…〉  but believe thou surely & make no haste/ though the hole world should be mad at one's/ though the elements should be changed/ though the angels should rebel: yet verity can not lie/ it can not but come which god told before should come. if thou believe he is god/ thou must believe needs that he is true also/ & on this wise think without wavering/ nothing to be so true/ nothing to be so sure/ & without doubt of the things which thou hearest with thine cares/ which thou pnsently beholdest with thine eyes/ which thou handlest with thy hands/ as those things be true which thou readest in the scriptures/ that god of heaven/ that is to say verity gave by inspiration which the holy prophets brought forth/ and the blood of so many martyrs hath approved: unto which now so many hundreth years the consent of all good men hath agreed and set their seals: which Chryst here being in flesh both taught in his doctrine and expressly represented or counterfeited in his manners and living. Unto which also miracles bear witness/ the devils confess & so moche believe/ that they quake and tremble for fear. Last of all which be so agreeable unto the equity of nature/ which so agree between themself/ & be every where like themself/ which so ravisheth the minds of them that attend/ so moveth and changeth them. If these so great tokens agree unto them alone/ what the devils madness is it to doubt in the faith? ye of those things passed thou mayst easily conject what shall follow: how many and great things also/ how incredible to be spoken did the prophets tell before of Chryst: which of these things came not to pass? shall he in other things deceive which in them deceived not? In conclusion the prophets lied not/ & shall Chryst the lord of prophets lie? If with this & such other like cogitations thou often steer up the flame of faith/ and than fervently desire of god to increase thy faith I shall marvel if thou canst be any long time an evil man. For who is all together so unhappy & full of mischief that would not depart from vices/ if so be he utterly believed that with these momentany pleasures/ beside the unhappy vexarion of conscience & mind is purchased also eternal punishments. On the other side/ if he surely believed for this temporal & little worldly vexation to be rewarded or recompensed to good men an hundreth fold joy of pure conscience presently: and at the last life immortal.   

¶ The second rule. Caplo ten  
LEt the first point be therefore that thou doubt in no wise of the promises of god. The next that thou go unto the way of life/ not slothfully/ not feerfully: 
we must enter in to the wave of health or sal●acion boldly. and with a ●oconde courage.  but with sure purpose/ with all thy heart/ with a confident mind/ & (if I may so say) with such mind as he hath that would rather fight than drink: so that thou be ready at all hours for Christ'S sake to lose both life & goods. A slothful man will & will not. The kingdom of heaven is not gotten of negligent & reckless persons/ but plainly rejoiceth to suffer violence: And violent persons violently obtain it. Suffer not the affection of them whom thou lovest singularly to hold the back hasting thither ward: 
Egypte signifieth bondage/ affliction/ vices & blindness  let not the pleasures of this world call the back again: let not the care of thy household be any hindrance to the. The chain of worldly business must be cut asunder/ for surely it can not otherwise be loosed. 
The Israel yt● being a hōg●●● in desert wished to go back again to Egipte/ saying to Moy●es/ how happy were we when we sat there by the pots of flesh  Egypt must be forsaken in such a manner that thou turn not again in thy mind at any time unto the pots of the flesh. Sodoma must be forsaken utterly hastily yea & at ones: it is not lawful to look back. The woman looked back she was turned in to that image of a stone. The man had no leisure any where to abide in any region/ but was commanded to haste in to the mountain/ whiles that he had liefer to have perished. 
Lot was commanded to depart hastily out of Sodoma & not to look back/ his wise looked back & was toned in to a sa●●ston/ so we may neither with the Israelyte● desire to go back again to the pleasure of Egypt of vices & sin: neither with the wife of Lot may look ba●k again to our old conversation.  The prophet crieth out that we should flee out of the mids of babylon. The departing of the israelites from Egypt is called flight or ronning away. we be commanded to flee out of babylon hastily/ & not to remove a little and a little slowly. Thou mayst see the most part of men prolong the time/ and with very slow purpose go about to flee from vices. when I have one's rid myself out of such and such matters/ say they/ yea when I have brought that & that business to pass. Oh fool what & if god this same day take again thy soul from thee? perceyvest thou not one business to rise of an other/ and one vice to call in an other. why rather dost thou not to day that thing which the sooner thou dost/ the easier shall it be done/ be diligent some other where. 
〈…〉  In this matter to do rashly to run heedlong & suddenly is chiefest of all and most profitable. Regard not nor ponder how moche thou forsakest/ but be sure Chryst only shall be sufficient for all things: only be bold to commit thyself to him with all thine heart: 
confidence in god.  set thou mistrust in thine own self/ adventure to put unto him all the governance of thyself: trust to thyself no longer/ but with full confidence cast thyself from thyself to him/ and he shall receive thee: commit thy care & thought to the lord/ & he shall nourish the up/ that thou mayst sing the song of the same prophet. 
Serve Chryst all together/ & no man else.  The lord is my governor/ & I shall lack nothing. In a place of pasture he hath set me/ by the water side of comfort he hath brought up me: he hath converted my soul: be not minded to part thyself in to two/ to the world & to christ: thou canst not serve two masters: there is no fellowship between god and belial. God can not away with them which halt on both their legs: his stomach abhorreth them which be neither hot nor cold/ but lukewarm. God is a very ialouse lover of souls: he will possess only and all together that thing which he redeemed with his blood: he can not suffer the fellowship of the devil whom he once overcame with death. There be but two ways only 
Two ways only/ the one of saination/ the other of ꝑdition. / the one which by obedience of the affections leadeth to perdition: the other which through mortifying of the flesh leadeth to life. why doubtest thou in thyself/ there is no third way/ in to one of these two thou must needs enter/ wilt thou or wilt thou not/ what so ever thou art/ or of what degree/ thou must needs enter in to this straight way/ in which few mortal men walk. 
Ad●asta nemesis or Rhānus●a is a gods which punisheth insolency she forbiddeth that any man look to high if any so do he escapeth not unpunished though it be never so late: if any be to full of insolency we say/ take heed Rhamnusya seeth the well enough.  But this way Chryst himself hath trod/ & have trodden since the world began who so ever pleased god. This is doubtless the inevitable necessity of the goddess Adrasta/ otherwise called Nemesis or Rhānus●a/ that is to say/ it can not be chosen but that thou be crucified with Chryst as touching the world/ if thou purpose to live with Chryst. why like fools flatter we ourself/ why in so weighty a matter deceive we ourself. One saith/ I am not of the clergy or a spiritual man/ I am of the world/ I can not but use the world. An other thinketh/ though I be a priest yet am I no monk/ let him look upon it. And the monk also hath found a thing to flatter himself withal/ though I be a moke yet am I not of so straight an order as such & such. An other saith. 
Every man putteth to an other the life of Chryst and ●ayingꝭ of his ●postelles.  I am a young man I am a gentle man/ I am rich/ I am a courtier/ & to be short a prince/ those things perteyn not to me which were spoken to th'apostles. Oh wretch than aꝑteyneth it nothing to the that thou shouldest live in Chryst? If thou be in the world/ in Chryst thou art not: if thou call the sky/ the earth the see & this common air the world: 
The world.  so is there no man which is not in the world: but & if thou call the world ambition/ that is to say/ desire of honour/ promotion/ or authority: if thou call the world pleasures/ covetousness/ bodily lust: certainly if thou be worldly thou art not a christen man. Chryst spoke indifferently to all men: who so ever would not take his cross & follow him/ could be no meet man for him/ or be his disciple: 
The reward is given to him that laboureth.  to die with Chryst as touching the flesh is nothing to thee/ if to live by his spirit pertaineth nothing to thee: to be crucified as touching the world pertaineth nothing to thee/ if to live godly or in god pertain nothing to thee: to be buried together with Chryst belongeth nothing to the if to arise again to eternal glory belong nothing to thee: the humility/ poverty/ tribulacy on/ vile reputation/ the laborious agonies & sorrows of Chryst pertain no thing at all unto thee/ if the kingdom of him pertain nothing unto the. what can be more lewd than to think the reward to be common as well to the as to other: and yet nevertheless to put the labours whereby the reward is obtained/ from the/ to a certain few persons. what can be more a wanton thing than to desire to reign with the head/ & yet wilt thou take no pain with him. Therefore my brother look not so greatly what other men do/ & in comparison of them flatter or please thyself. To die as touching sin: to die as touching carnal desires: to die as touching the world is a certain hard thing and known to very few/ yea though they be monks/ & yet is this the common or general ꝑfessyon of all christian men. 
Monks.  This thing a great while agone thou hast sworn & holily promised in the time of baptism: than which vow what other thing can there be either more holy/ or religious? either we must perish/ or else without exception we must go this way to health whether we be knights or plough men. Notwithstanding though it fortune not to all men to attain the perfit counterfeiting or following of the heed/ yet all must enforce with feet and hands to come thereto. He hath a great part of a christian man's living/ which with all his heart with a sure & steadfast purpose hath determined to be a christian man.   

¶ The third rule. Caplo xj  
BUt least that thing fear the from the way of virtue because it seemeth sharp and grievous/ partly because thou must forsake worldly commodities/ partly because thou must fight continually against three very cruel enemies/ the flesh/ the devil & the world. Set this third rule before the always/ bear thyself in hand that all the feerful things & fantasies which apere forthwith unto the as it were in the first entering of hell ought to be counted for a thing of nought/ by th'example of Uirgiliꝭ Encas 
E●eas in the vi book of virgil went down in to hell accompanied with the ꝓphe●esse ●ybyll in the first en●rye appeared many fantasies and wonderful monsters not so perylious in deed as they appeared.  For certainly if thou shalt consider the very thing somewhat groundly & steadfastly (setting at nought these apparent things which beguiled thine eyes) thou shalt perceive that none other way is more commodious than the way of Chryst. Though thou account this thing not at all that this way only leadeth to eternal life/ yea & though thou have no respect unto the reward. For I beleche the what kind of living after the common course of the world is there that thou canst choose in which thou shall not bear/ and suffer things enough abundantly both careful and grievous. Who is he that knoweth not the life of courtiers to be full of grievous labour and wretched misery/ except it be either he that never proved it or certainly a very natural fool. Oh immortal god what bondage/ how long and how ungodly must there be suffered even unto the lives ende● what a cumbrous business is there in seeking in purchasing the prince's love and grace. A man must flatter to obtain the favour of all such as may either hinder or further one. The countenances must now & then be feigned and new fassyoned. The injuries of the greater men must be whyspered or muttered with silence secretly. 
The life of warryours.  Consequently what kind of evil life can be imagined where of the life of warryours is not full? Of either life than mayst thou be a very good witness/ which hast learned both at thine own peril. 
The life of marchautes.  And as touching the merchant man what is that he either doth not or suffereth not fleeing poverty by see/ by lands/ through fire & water? In matrimony what a mountain of household ●ares be there? 
The mesery of matrimony.  what misery feel not they there which proveth and hath experpence of it. In bearing of offices how moche vexation/ how moche labour/ & how moche peril is there/ which way so ever thou turn thyself an huge company of incommodytes meeteth the. 
In bearing of offices.  The very life of mortal men of itself without addition of any other thing is cumbered and tangled with a thousand miseries which be comen and indifferent as well to good as bad. 
A christian man obtaineth merit in every thing.  They all shall grow into a great heap of merits unto the if they shall find the in the way of Christ/ if not they shallbe the more grievous/ more over frutlesse/ and yet must never the less be suffered. who so ever be soldiers of this world/ first how many years do they pant/ blow/ sweat/ and canvas the world tourmenting themself with thought and care/ more over for how transitory and things of nought? last of all in how doubtful hope. Add to this that there is no rest or easement of miseries/ in so much that the more they have laboured the grievous is the pain. And when all is passed what shall the end be of so tedious and laborious a life/ verily eternal punishment. Go now and with this life compare the way of virtue/ which at the first seizeth to be tedious/ in process is made easier/ is made pleasant and delectable/ by which way also we go with very sure hope to eternal felicity. were it not the uttermost madness to have liefer with equal labour to purchase eternal death rather than life immortal? yet are these worldly men much madder than so/ that they which chose with ex●reme labour to go to labour everlasting/ rather than with mean labours to go to immortal quietness. 
Tic●ꝭ because he would have joined with apolloes mother was cast of apollo down to hell where vultures gnaw his heart eue● increasing again.  More over if the way of pity or obedience to god were so much more laborious than the way of the world/ yet here the grievousness of the labour is suaged with hope of reward/ and the comfort of god is not lacking which turneth the bitterness of the gall in to the sweetness of honey. 
The meaning of the fable is this/ he was a great man a●● co●de not be contented but would have more and advanced himself to more honour & would have put apollo out of his country which signified by his mother/ but apollo subdued him and spoiled him.  There one care calleth in an other/ of one sorrow springeth another/ no quietness is there at all. The labour and affllyctyon withoutforthe/ the grievous cares and thoughts withinforthe cause the very easementes to be sharp and bitter. These things so to be was not unknown to the poets of the gentiles which by the punishment of Ticius/ Ixion/ Tantalus/ Sisyphus/ and of Pentheus'/ painted and described the miserable and grievous life of lewd and wretched persons: of whom is also the late confession in the book of sapience. 
●f his possessyo●s so that afterward he lived in care & misery among the lowest sort & could not obtain any further honour.  we be wearied in the way of inyquite and perdition/ we have walked hard ways/ but the way of god we know not. what could be either fylthyer or more laborious than the servitude of Egypte? 
yrion was cast of juno lady of honour in to hell where he ●onneth ●oside & continually compasseth for honour but he could not obtain.  what could be grievouser than the captivity of Babylon? what more intolerable than the yoke of Pharaoh and of Nabugodonosor? But what saith Christ? take my yoke upon your necks and ye shall find rest unto your souls: my yoke saith he is pleasant and my burden light. To speak briefly/ no pleasure is lacking where is not lacking a quiet conscience. 
Syfyphus rolleth a stone from the hill foot to the top/ than slideth the stone & he descendeth to fetch him up again.  No misery is there lacking where an unhappy conscience crucyfyeth the mind. These things must be taken as of most certainty/ but and if thou yet doubt go ask of them which in time passed have been converted out of the middle of Babylon unto the lord: 
ambition is ever at the hill foot he is ●e●er so high but that he hath one hill more to climb/ he seeth one thing more which he covereth.  & by experience of them at the least way believe nothing to be more troublous and grievous than vices/ nothing to be more easy or of quicker speed than not to be drowned in business/ no thing more cheerful & more comfortable than is virtue. Never the less go to let it be that the wagis be like/ and that the labours be like also/ yet for all that how greatly ought a man to desire to war under the standard of Christ/ rather than under the banners of the devil. 
jantalus standeth still in hell in a river of wine ever a thirst/ & almaner of fruits about him & yet he is ever hungry neither is suffered to drink or eat.  ye how moche lefer were it to be vexed or to suffer afflictyon with Christ/ than to swim in pleasures with the devil. More over aught not a man with wind and wether with ship sail and swiftness of horses to fly from a lord not very filthy only but very cruel and deceitful/ which requireth so cruel service and so straight a task/ which promiseth again things so uncertain/ so caduke/ so transitory/ which so soon fade and vanish away/ of the which very same things yet deceiveth he the wretches and that not seldom. 
Couctous men dare not use their goods but be hungry and thirsty for more.  Or though he perform his promise ones/ yet another time when it pleaseth him he taketh them away again/ so that the sorrow & thought for. 
Pentheus' was turned in to an heart & eeten of his own dogs & he did none other thing all his life but hunt & follow dogs: so he consumed himself & his substance like a fool wretchedly & bestly  the loss of things once possessed is moche more than was the grievous labour in purchasing them. After that the merchant man hath mingled together both right and wrong for the intent of increasing his goods/ after he hath put his honest reputation of good report that is sprung of him/ his life/ his soul in a thousand ieopardyes'/ if it so be than that the chance of fortune hap aright at the later end with all his travail what other thing hath he prepared for himself more than the matter of miserable care if he keep his goods/ if he lose them a perpetual torment. 
The troublous care of a merchants.  If fortune chance a miss what remaineth but that he should be made twice a wretch wrapped in double misery/ partly because he is disappointed of the thing whereon his hope hanged/ beside that because he can not remember so great labour spent in waste without moche both sorrow of heart and grief of mind. No man enforceth with sure purpose to come to good living or conversation which hath not attained it. Christ as he is not mocked/ so neither he mocketh any man.  
Remember an other thing/ when thou fliest out of the world unto Christ/ if the world have any commodities or pleasures that thou forsakest them not/ but changest trifles with things of more value. who will not be very glad to change silver for gold/ flynte for precious stone? Thy friends be displeased? what than/ thou shalt find more pleasant and better companions. Thou shalt lack outward pleasures of thy body/ but thou shalt enjoy the inward pleasures of the mind/ which be better/ purer/ and more certain. Thy good must be demynisshed/ never the less these richesse increase which neither the mouths destroy northeves take away. Thou ceasest to be of price in the world/ but thou for all that art well beloved of Christ: Thou pleasest the fewer/ but yet the better.  
Thy body waxeth lean/ but thy mind waxeth fat. The beauty of thy skin vanisheth away/ but the beauty of thy mind appeareth bright. And in like manner if thou shalt reckon all other things thou shalt perceive nothing not of all these apparent good things to be forsaken in this world/ that is not recompensed largely with greater advantage and more excellent a great way. 
Many thing may be received & possessed but not desired.  But if there be any things which though they can not be desired without vice/ yet without vice may be possessed: Of which kind of things is the good estimation of the people/ favour of the commonalty/ love or to be in conceit/ authority/ friends/ honour due to virtue. For the most part it chanceth that all these things be given without searching for/ to them that above all thing seek the kingdom of heaven/ which self thing Christ promised & god performed to Solomon. Fortune for the most part followeth them that flieth from her/ and flieth from th● that follow her. Certainly what so ever shall happen to them that love/ nothing can be but prosperous unto whom loss is turned to advantage/ torment/ vexation or adversity to solace/ rebukes to laud punishment to pleasure/ bitter things to sweetness/ evil things to good. Doutest thou than to enter in to this way and forsake that other way/ saying there is so unequal comparison/ ye none at all of god unto the devil/ of hope to hope/ of reward to reward/ of labour to labour/ of solace to solace.   

¶ The fourth rule. cap. twelve  
BUt that thou mayst haste & make speed unto felicity with a more sure course/ let this be unto that the fourth rule/ that thou have Christ 
Let Christ be thy mark & ensample of living  always in thy sight as the only mark of all thy living and conversation/ unto whom only thou shouldest direct all thine enforcementꝭ/ all thy pastimes and purposes/ all thy rest and quietness/ and also thy business. 
What christ is.  And think thou not Christ to be a voice or sound without signifycasyon/ but think him to be nothing else save charity simplicity/ or innocency/ patience/ cleanness/ and shortly what soever Christ taught. understand well also that the devil is none other thing but what soever calleth away from such things as Christ taught. 
what the devil is.  He directeth his journey to Christ which is carried to virtue only. And he becometh bond to the devil which giveth himself to vices. Let thine eye therefore be pure/ and all thy body shall be bright and full of light. Let thine eye look unto Christ alonely as unto only and very felicity/ so that thou love nothing/ marvel at nothing/ desire nothing but either Christ or else for Christ. Also that thou hate nothing/ abhor nothing/ fly nothing/ nothing avoid but only sin or else for sins sake. By this means it will come to pass that what so ever thou shalt do/ whether thou sleep/ whether thou wake/ whether thou eat/ whether thou drink/ and to conclude that thy very sports & pastimes/ ye (I will speak more boldly) that some vices of the lighter sor●e in to which we fall now & than while we haste to virtue/ all the hole shall grow and turn in the unto a great heap of rewards. But and if thine eye shall not be pure/ but look any other ward than unto Christ/ ye though thou do certain things which be good or honest of themself/ yet shall they be unfruitful or peradventure very perilous and hurtful. For it is a great fault to do a good thing not well. And therefore that man that hasteth the straight way unto the mark of very felicity/ what so ever things shall come and meet him by the way/ so farforth ought he either refuse or receive them as they either further or hinder his journey: 
How farforth things ꝓsered unsought for aught to be refused.  of which things there be three orders or three degrees. Certain things verily be of such manner filth that they can not be honest/ as to avenge wrong/ to wish evil to another. 
〈…〉  These things ought always to be had in hate/ ye though thou shouldest have never so great advantage to commit them/ or never so great punishment if thou didst them not/ for nothing can hurt a good man but filthiness only. Certain things on tother side be in such manner honest that they can not be filthy/ of which kind be to will or wish all men good/ to help thy frendis with honest means/ to hate vicꝭ/ to rejoice with virtuous comunycaion. 
Things honest.  Certain things verily be indifferent or between both/ of their own nature neither good nor bad/ honest nor filthy: as health/ beauty/ strength/ facundyousnesse/ cunning/ & such other. Of this last kind of things therefore nothing ought to be desired/ for itself neither aught to be usurped more or less/ but as farforth as they make & be necessary to the chief mark/ I mean to follow Christ's living. The very philosophers have certain markis also unꝑfyt & indifferent/ in which a man ought not to stand still nor tarry/ which also a man may conveniently use referring them to a better purpose/ & not to enjoy them & tarry upon them putting his hole felicity in them: not withstanding those mean & indifferent things do not all after one manner & equally either further or hinder them that be going unto Christ/ therefore they must be received or refused after as each of them is more or less of value unto thy purpose. 
Pity 〈◊〉 fyeth ser●●●● honour/ reverence/ obedience due to god  Knowledge helpeth more unto pity than beauty or strength of body or riches: & though all learning may be applied to Christ/ yet some helpeth more compendiously than some. 
Science must be loved for Christ's sake.  Of this end and purposele thou measure the ꝓfytablenes or unprofytablenes of all mean things. Thou lovest learning/ it is very well if thou do it for Christ's sake: but if thou love it therefore only because thou wouldest know it/ than makest thou a stop & tarrying there from whence thou oughtest to have made a step to climb further. But if thou desire scyen●ꝭ that thou by their help mightest more clearly behold Christ hid in the secrets of scripture/ and when thou knowest him love him/ when thou knowest and lovest him teach/ declare/ and open him to other men/ and in thyself enjoy him. Than prepare thyself unto study of seyences but no further than thou mayst/ think them profitable to good living. If thou have confidence in thyself and trust to have great advantage in Christ/ go forth boldly as an adventurous merchant to walk as a stranger somewhat further/ ye in the learning of gentiles/ and apply the richesse or treasure of the egyp●iens unto the honesting of the temple of god. 
how farforth the letters of the gentiles be to be red ●loke in the second charter what this meaneth.  But & if thou fear greater loss than thou hopest of advantage/ than return again to our first rule: know thyself and pass not thy bourdes/ keep the within thy lists. It is better to have less knowledge and more of love/ than to have more of knowledge and not to love. Knowledge therefore hath the mastery or chief room amongst mean things. After that is health/ the gifts of nature/ eloquence, beauty/ strength/ dignity/ favour/ authority/ ꝓsperyte/ good reputation/ kin friends/ stuff of household. Every one of these things as it helpeth most & nighest way unto virtue/ so shall it most chiefly be applied in case they be offered unto us hasting in our way/ if not than may we not for cause of them turn a side from our journey purposed. 
Money suhlde this wise beloved.  Money chanced unto thee/ if it let nothing to good living minister it/ make friends with the wicked mammon: but if thou fear loss of virtue and good mind/ despise that advantage full of damage and loss/ and follow thou even Crates of Thebes flying thy grievous and cumbrous pack in to the see/ rather than it should hold the back from Christ. 
Crates of the cite of Thebes cast a great sum of gold in to the see/ saying hence ye mische ● us richesse/ better it is that I drown you than you me he supposed that he could not poscesse richesse & virtue both together.  That thing mayst thou do the easylyer/ if as I have said/ thou shalt custom thyself to marvel at none of those things which be without thee/ that is to say/ which pertain not unto the inner man/ for by that means it will come to pass that thou canst neither wax proud or forget thyself. If these things fortune unto the neither thou shalt be vexed in thy mind if they should either be denied the or taken from y●/ for as much as thou puttest thy hole felicyte in Christ only. But & if it chance they come unto the besydis thine own labour/ be more diligent & circumspect having no less care than thou hadst before: have in mind that a matter to exercise thyself virtuously on is given to the of god/ but yet not without jeopardy & danger. 
Because Prometheus had made a ma● of clay & with fire stolen from heaven put life in to him/ jupiter sent p●nd●● a woman with a box full of all kindis of diseses to hi● but ꝓmetheus was provided & refused it but his brother Epymetheus received it & opened it & than all manner of sicknesses clue abroad.  But if thou have the benignity of fortune suspected counterfeit Prometheus'/ do not receive the deceitful box/ and go light and naked unto that which is only very felicity. Certainly who soever with great thought & care desire money as a precious thing/ & count the chief succour of life to be therein/ thinking themself happy as long as it is safe/ calling themself wretches when it is lost: Those men no doubt have made or feigned unto themselves many gods. Thou hast set up thy money and made it equal unto Christ/ if it can make the happy or unhappy. That I have spoken of money understand the same likewise of honours/ voluptuousness/ health/ ye & of the very life of the body. 
Prometheus taught rude men civil & honest manner/ yet would he be●e no rule amongst them but fled to soli●arynce/thynki●g all kyndis of misery to be in bearing rule/ but his brother Epymetheus took the misery upon him.  we must enforce to come to our only mark which is Christ/ so fervently that we should have no leisure to care for any of these things/ either when they be given us/ or eye when they be taken from us/ for the time is short as saith Paul: Hence forward saith he they that use the world/ must be as they used it not. This mind I know well the world laugheth to scorn as foolish & mad: never the less it pleaseth god by this foolishness to save them that believe. And the folisshnesse of god is wiser than man. After this rule thou shalt examine/ ye what soever thou dost. Thou exercysest a craft? 
when labour is profitable.  it is very well done if thou do it without fraud: but whereunto lookest thou to find thy household? but for what intent to find thy household/ to win thy household to Christ? thou ronnest well. Thou fastest/ verily a good work as it appeareth outward: 
when fastyng● is suꝑstycious.  but unto what end referrest thou thyself/ to spare thy victuals or that thou mayst be counted the more holy? Thine eye is wanton/ corrupt/ and not pure. Peradventure thou fastest least thou should fall in to some disease or sickness. why fearest thou sickness? least it would take the from the use of voluptuous pleasures: thine eye is corrupt. But thou desirest health because thou mayst be able to study. To what purpose I beseech the referrest thou thy study to get the a benefice withal? with what mind desirest thou a benefice? verily to live at thine own pleasure/ not at Christis. Thou hast miss the mark which a christian man ought to have everywher pfixed before his eyes. Thou takest meat that thou mightest be strong in thy body/ & thou wilt have thy body strong that thou mightest be sufficient unto holy exercises & watch. thou hast it the mark. But thou ꝓuydest for health & good living least thou shouldest be more evil favoured or deformed/ least thou shouldest not be strong enough unto bodily lust/ thou hast fallen from Christ making unto the another god. 
The superstitious honouring of saints.  There be which honour certain saints with certain ceremonies. One saluteth Christofer 
Christofer.  every day/ but not except he behold his image. whither looketh he? verily to this point/ he hath borne himself in hand that he shall be all that day sure from evil death. Another worshippeth one Rochus 
Rochus. / but why? because he believeth that he will keep away the pestilence from his body. Another mombleth certain prayers to Barbara or George 
Barbara ● George. / least he should fall in to his enemies hands. This man fasteth to saint Apolyne 
Appolyne●  least his teeth should a●e. That man visiteth the image of holy job 
job. / because he should be without scabs. Some assign & name certain portion of their winning to poor men/ least their merchandise should perish by ship wreck. A taper is light before saint Hierom 
Iherom.  to th'intent that thing which is lost may be had again. In conclusion after this same manner look how many things be which we either favour or else love/ so many saints have we made governors of the same things/ which same saints be divers in divers natures: so that Paul doth the same thing among the french men that Hieron doth with our country men the almains/ and neither james nor johan can do that thing in every where which they do in this or that place: which honouring of saints truly/ except it be referred from the respect of corporal commodities or incommodities unto Christ/ is not for a christian man/ in so much that it is not far from the superstyciousnesse of them which in time passed vowed the tenth part of their goods to Hercules/ to th'intent they might wax rich/ or a cock to Esculapius 
A cock to Esculapius.  that they might be recovered of their diseases: or which sacrificed a bull to Neptunus 
A bull to Neptunus.  that they might have good passage by see and prosperous sailing. The names be changed/ but verily they have both one end and intent. Thou prayest 
Thou prayest for long life.  god that thou mayst not die to soon/ or while thou art young/ and prayest not rather that he would give to the a good mind that in what so ever place death should come upon the he should not find the unprepared. Thou thinkest not of changing thy life/ and prayest god thou mightest not die. what prayest thou for than? certainly that thou mightest sin as long as is possible. Thou desirest richesse and can not use richesse/ dost not thou than desire thine own confusion. Thou desirest health and canst not use health/ is not now thy honouring of god dishonouring of god. In this place I am sure some of our holy men will cry out against me with open mouths/ which think lucre to be to the honouring of god/ and as the same Paul saith with certain sweet benedictyons deceive the minds of innocent persons while they obey and serve their belly/ & not jesus Christ. Than will they say/ forbyddest thou worshypof saints in whom god is honoured? 
They account the honouring of saints for absolute pity.  I verily dispraise not then so greatly which do those things with certain simple and childysshe superstition for lack of instruction or capacity of wit/ as I do them which seeking their own advantage praiseth and magnifieth those things for most great and perfit holiness/ which things peradventure be tolerable & may be suffred● & for their own profit & advantage cherish & maintain the ignorance of the people which neither I myself do despise/ but I can not suffer that they should account things to be highest & most chief/ which of themself be neither good nor bad/ & those thynged to be greatest and of most value which be smallest & of least value. I will praise it & be content that they desire health of Rochus whom they so greatly honour/ if they consecrated it unto Christ. But I will praise it more if they would pray for nothing else but that with the hate of vices the love of virtues might be increased: and as touching to live or to die let them put it into the handis of god/ & let them say with Paul/ whether we live whether we die/ to god & at god pleasure we live or die. It shallbe a perfit thing if they desire to be dissolved from the body and to be with Christ: if they put their glory & joy in diseases or sickness/ in loss or other damages of fortune/ that they might be accounted worthy which even in this world should be like or confirmable unto their heed. To do therefore such manner of things is not so much to be rebuked as it is perilous to abide still and clean to them. I suffer infirmity and weakness/ but with Paul I show a more excellent way. If thou shalt examine thy studies and all thy acts by this rule/ and shalt not stand any where in mean things till thou come even unto christ/ thou shalt neither go out of thy way at any time/ neither shalt do or suffer any thing in all thy life which shall not turn and be unto the a matter of serving and honouring god.   

¶ The fifth rule. capi xiij  
LEt us add also the fifth rule as an aider unto this foresaid fourth rule 
●yte. / that thou put perfit pity/ that is to say the honouring of god in this thing only/ if thou shalt enforce always from things visible which almost every one be imperfect or else indifferent to ascend to things invisible after the division of a man above rehearsed. This precept is apertayning to the matter so necessarily/ that whether it be through negligence or for lack of knowledge of it/ the most part of christian men in stead of true honourers of god are but plain superstitious/ and in all other things save in the name of christian men only vary not greatly from the superstition of the gentiles. 
〈…〉.  Let us imagine therefore two worlds/ the one intelligyble the other visible. The intellygible which also we may call the angelical world/ wherein god is with blessed minds. The visible world/ the circle of heaven/ the planets/ & stars/ with all that included is in them as the four elements. Than let us imagine man as a certain third world/ part taker of both the other: of the visible world if thou behold his body/ of the invisible world if thou consider his soul. In the visible world because we be but strangers we ought never rest/ but what thing so ever offereth itself to the sensible powers/ that is to say to the five wits/ that must we under a certain apt comparison or similitude apply to the angelical world/ or else (which is most profitable) unto manners and to that part of man which is corespondent to the angelic world/ that is to say to the soul of man. what this visible son is in the visible world that is the divine mind 
The so● the di●●● mindeth / that is to say god in the intelligyble world/ & in that part of the which is of that same nature/ that is to say in the spirit. Look what the moon is in the visible world/ that in the invisible world is the congregation of angels & of blessed souls called the triumphant church/ and that in the is the spirit. what so ever heavens above worketh in the earth under them/ that same doth god in the soul. The son goeth down ariseth/ rageth in heat/ is temperate/ quyckneth/ bringeth forth/ maketh ripe/ draweth to him/ maketh subtile and thin/ purgeth/ hardeneth/ mollyfyeth/ illumineth/ cleareth/ cheryssheth and comforteth. Therefore what so ever thou beholdest in him/ ye what so ever thou seest in the gross part of this world of the elements which many have separated from the heavens above and circles of the firmament. In conclusion what so ever thou consydrest in the grosser part of thyself/ accustom to apply it to god and to the invisible portion of thyself. So shall it come to pass that what so ever thing shall any where offer itself to any of the sensible wits/ that same thing shall be to the an occasion of pity 
The occasion of pity. / to honour god. when it delighteth thy corporal eyes as oft as this visible son spreadeth himself on the earth with new light/ by and by call to remembrance how great the pleasure is of the inhabytauntes of heaven/ unto whom the eternal son ever springeth and ariseth/ but never goth down. How great are the joys of that pure mind whereupon the light of god always shineth and casteth his beams. Thus by occasion of the visible creature pray with the words of Paul/ that he which commanded light to shine out of darkness may shine in thy heart/ to give light and knowledge of the glory of god in the face of jesus Christ. 
The glory of god appeared in the face of moyses/ but we behold the glory of god in the face of jesus christ.  repeat such like places of holy scripture in which here & there the grace of the spirit of god is compared to light. 
The grace of god is called light/ & night is compared to sin.  The night seemeth tedious to the & dark/ think on a soul destitute of the light of god & dark with vices: ye and i● thou canst perceive any darkness of night in thee/ pray that the son of justice may arise unto the. This wise think & surely believe that things invisible which thou seest not are so excellent/ so pure/ so perfit/ that things which be seen in comparison of them are scarce very shadows representing to the eyes a small & a thin similitude of them. Therefore in this outward corporal things what so ever thy sensible wits either desire or abhor/ it shallbe a great deal metre that the spirit love or hate the same thing in inward & incorporal things. The goodly beauty of thy body pleaseth thine eyes/ think than how honest a thing is the beauty of the soul. 
what soever is perceived in the body that same is to be understood in the ●●ynde.  A deformed visage seemeth an unpleasant thing. remember how odious a thing is a mind defiled with vices: and of all other thyndo likewise. For as the soul hath certain beauty wherewith one while she pleaseth god/ & a defourmyte wherewith an other while she pleaseth the devil/ as like unto like: so hath she also her youth/ her age/ sickness/ health/ death/ life/ poverty/ riches/ joy/ sorrow/ were/ peace/ cold/ heat/ thirst/ drink/ hunger/ meat. To conclude shortly what soever is filthy in the body/ that same is to be understand in the soul. Therefore in this thing ●esteth the journey to the spiritual and pure life/ if by a little and little we shall accustom to withdraw ourself from these things which be not truly in very deed/ but partly apere to be that they be not: 
〈…〉  as filthy & voluptuous pleasure/ honour of this world partly vanish away and haste to return to nought/ and shall be ravished and carried to these things which indeed are eternal immutable and pure: which thing Socrates saw full well/ a philosopher not so much in tongue and words as in living and deeds/ for he saith that so only shall the soul depart happily from her body at the last end/ if aforehad she have diligently through true knowledge recorded & practised death/ and also have long time before by the despising of things corporal/ and by the contemplation and loving of things spiritual used herself to be as it were in a manner absent from the body. 
〈◊〉 to the 〈◊〉 of christ.  Neither the cross unto which Christ calleth and exhorteth us/ neither that death in which Paul willeth us to die with our heed/ as also the prophet saith: for thy sake we be slain all the day long/ we be accounted as sheep appointed to be killed/ neither that which the apostle writeth in other terms saying/ seek those things that be above/ not which be on the earth. Taste and have perceyvaunce of things above/ meaneth it any other thing than that we unto things corporal should be dull and made as though we were insensible and utterly without capacity. So that the less feeling we have in things of the body/ so much the more sweetness we might find in things pertaining to the spirit/ and might begin to live so moche the trewlyer inwardly in the spirit/ the less we lived outwardly in the body. In conclusion to speak more plainly/ so much the less should move us things caduke and trausytory/ the more acquainted we were with things eternal. So much the less should we regard the shadows of things the more we have begun to look up upon the the very true things. This rule therefore must be had ever ready at hand/ that we in no wise stand still any where in temporal things/ but that we rise thence making as it were a step unto the love of spiritual things by matching the one with the other/ or else in comparison of things which are invisible that we begin to despise that which is visible. The disease of thy body will be the easier if thou wouldest think it to be a remedy for thy soul. Thou shouldest care the less for the health of thy body if thou wouldest turn all thy care to defend and maintain the health of the mind. The death of the body putteth the in fear/ the death of the soul is much more to be feared. Thou abhorrest the poison which thou seest with thine eyes/ because it bringeth mischief to the body/ moche more is the poison to be abhorred which s●eeth the soul. Cicuta is poison 
Cycuta is a poison e●be.  of the body/ but voluptuousness is much more & ready poison to the soul. Thou quakest and tremblest for fear/ thy here standeth upright/ thou art speechless/ thy spirits forsaken the and thou waxest pale/ fearing least the lightning which appeareth out of the clouds should smite thee/ but how moche more is it to be feared least there should come on thee/ the invysybe lightening of the wrath of god/ which saith: Go ye cursed persons in to eternal fire. The beauty of the body ravisheth thee/ why rather lovest thou not fervently that fairness that is not seen? Translate thy love in to that beauty that is perpetual/ that is celestial/ that is without corruption/ and the discretelyer shalt thou love the ●aduke and transitory shape of the body. Thou prayest that thy field may be watered with rain least it dry up/ pray rather that god will vouchesaffe to water thy mind least it wax barren from the ●●ute of virtues. 
The mystery in all things must be looked upon.  Thou restorest and increasest again with great care the waste of thy money: 
Holy scripture is sylenus of Alcybyades. Sylenus be images made with ●oyntes so that they may be opened contayny●ge outward the similitude of a 〈◊〉 or an ape or ●●che like try●els: & when they 〈◊〉 opened suddenly appeareth some excellent or m●ruaylous thing/ unto such things ●●●biades a noble man of At ●●e●es compared the philosopher Soerates for socrates was so simple outward/ and so excellent inward.  the greatest care of all oughtest thou have to restore again the loss of the mind. Thou hast a respect long afore hand to age/ least any thing should be lacking to thy body: and shouldest thou not provide that nothing be lacking to the mind. And this verily aught to be done in those things which daily meeteth our sensible wits/ and as every thing is of a divers kind/ even so diversly doth move us with hope/ fear/ love/ hate/ sorrow & joy. The same thing must be observed and kept in all manner of learning which include in themself a plain sense and a mystery/ even as they were made of a body and a soul/ that the literal sense little regarded thou shouldest look chiefly to the mystery: Of which manner are the letters of all poets & philosophers chiefly the followers of Plato. But most of all holy scripture/ which being in a manner like to S●lenus of Alcibiades/ under a rude and foolish covering include pure divine and godly things: for else if thou shalt read without the allegory the image of Adam form of moist clay and the soul breathed into him/ & Eve plucked out of the rib/ how they were forbid the tree of knowledge of good and evil/ the serpent enticing to eat/ god walking at the air: when they knew they had sinned/ how they hid themself/ the angel set at the doors with a turning sword least after they were eject/ the way to them should be open to come again shortly. If thou shouldest read the hole history of the making of the world/ if thou read (I say) superfycially these things/ seeking no further than appeareth outwardly/ I can not perceive what other great thing thou shalt do than if thou shouldest sing of the image of clay made by Prometheus/ or of fire stolen from heaven by subtlety and put in to the image to give life to the clay. 
The fable of the giants/ A great number of giants builded mountain upon mountain to pluck jupiter out of heaven/ but jupiter under mined their mountains & slew them with lightening.  ye peradventure a poets fable in the allegory shall be red with somewhat more fruit than a narration of holy books/ if thou rest in the rind or utter part. If when thou readest the fable of the giants/ it warneth and putteth the in remembrance that thou strive not with god and things more mighty than thou/ or that thou oughtest to abstain from such studies as nature abhorreth/ and that thou shouldest set thy mind unto these things (if so be they be honest) whereunto thou art most apt naturally: That thou tangle not thyself with matrimony/ if chastity be more agreeable to thy manners. Again that thou bind not thyself to chastity if thou seem more apt to marriage. For most commonly those things come evil to pass which thou provest against nature. If the cup of Cyrces' 
Circe's was a woman which by enchantment turned men to divers fastions of beasts with poisons or drenches.  teach that men with voluptuousness as with witchcraft fall out of their mind and be changed utterly fro men unto beasts. If thirsty Tantalus 
Tantalus.  teach the that it is a very miserable thing for a man to sit gaping upon his richesse heaped together & dare not use them. The stone of Sisyphus 
Sysyphus.  that ambition is laborious and miserable. If the labours of Hercules 
The labours of hercules.  putteth the in remembrance that heaven must be obtained with honest labours and enforcements infatygable/ lernest thou not that thing in the fable which the philosophers ●eache and also divines/ masters of good living? But if (without allegory 
without allegory scripture is barren. ) thou shalt ●ede the infants' wrestling in their mother's belly/ thinheritance of the elder brother sold for a mess of pottage/ the blessing of the father prevented and taken away by fraud. Goly smitten with the sling of david/ and the here of Samson shaven: it is not of so great valour as if thou shouldest read the feigning of some poet. 
Many ungodly things in scripture as they appear outward.  what difference is there whether thou read the book of kings or of the judges in the old testament/ or else the history of Titus Liuyus/ so thou have respect to the allegory in near neither? For in the one/ that is to say Titus Liuyus/ be many things which would amend the comen manners: in the other be some things/ ye ungodly as they seem at the first looking on/ which also if they be understand superstycially should hurt good manners: As the theft of david 
david committed adultery with Barsabe/ and caused Urye her husband to be slain. / and adultery bought with homicide/ how the daughters of Lot lay with their father by stealth/ and conceived/ and a thousand other like matters. Therefore the flesh of the scripture dispy●ed chiefly of the old testament/ it shall be meet and convenient to search out the mystery of the spirit. ●anna to the shall have such taste as thou bringest with the in thy mouth. But in opening of mysteries thou mayst not follow the conjectures of thine own mind 
The mysteries must be handled with craft / but the rule must be known and a certain craft/ which one Dion●sius reacheth in a book entitled De divinis nominibus/ that is to say/ of the names of god: and saint Augustyne in a certain work called Doctrina christiana/ that is to say/ the doctrine of a christian man. The apostle Paul after Christ opened certain fountains of allegory 
Allegory. / whom Origene followed/ & in that part of divinity obtained doubtless the chief room and mastery. But our divines 
Our divines.  either set nought by the allegory/ or handle it very dremyngly and unfruitfully: yet are they in subtilty of disputation equal or rather superiors to old divines.  
But in treating of this craft that is to say in pure/ apt/ and fruitful handling the allegory not once to be compared with them/ and that specially as I guess for two caused. The one that the mystery can be but weak and barren that is not fortified with strength of eloquence/ and tempered with certain sweetness of speaking/ in which our elders were passing excellent/ and we not once taste of it. another cause is/ for they content with Arystotle only 
Arystotle only is red now adays. / expel from schools the sect of Plato & Pic●agoras/ and yet saint Augustyn preferreth these later/ not only because they have many sentences much agreeable to our religion/ but also because the very manner of open and clear speech/ which they use (as I have said before) full of allegories/ draweth very nigh to the style of holy scripture. No ●erua●le therefore though they have more commodyously handled the allegories of the word of god/ which with plenteous oration were able to increase & 
Old di●y●e● with help of eloquence handled the Allegories well favouredly  delate to colour & garnish any manner thing never so barren/ simple/ or homely/ which men also being most expert & cunning of all antiquity had practised & exercised long before in poets & books of Plato/ the thing which they should do after in divine mysteries. I had liefer that thou shouldest read the commentaries of those men/ for I would instruct and induce the not unto contention of arguments/ but rather unto a pure mind. But & if thou can not attain the mystery/ remember yet that some thing lieth hid which though it be not known/ yet verily to have trust to obtain it shall be better than to rest in the letter which killeth. And that see thou do not only in the old testament/ but also in the new. The gospel hath her flesh 
The gospel hath her flesh and spirit. / she hath also her spirit: for though the veil be pulled from the face of Moses'/ nevertheless yet unto this day Paul saith per speculum in enigmate/ not the thing self and clearly/ but the image or similitude of the very thing as it were in a glass vnper●ytely & obscurely: and as Christ himself saith in his gospel of johan. The flesh profiteth nothing at all/ it is the spirit that giveth life. I verily would have been afraid to have said it perfecteth not at all/ it should have been enough to say the flesh profiteth somewhat/ but much more the spirit: but now verity himself hath said it perfecteth not at all. And so greatly it profiteth not/ that after the mind of Paul it is but death/ except it be referred to the spirit: yet at the least way in this thing is the flesh profitable for that she leadeth our infirmyty as it were with certain greces or steps unto the spirit. The body without the spirit can have no being: the spirit of the body hath no need. wherefore if after the doctrine of Chryst the spirit be so great & excellent a thing/ that he only giveth life: hither to this point must our journey be/ that in all manner let●res/ in all our acts we have respect to the spirit/ & not to the flesh. And if a man would take heed/ he should soon perceive that this thing only is it whereunto exhorteth us among the prophets specially Esaias: among th'apostles Paul/ which almost in every epistle playeth this part and crieth that we should have no confidence in the flesh/ & that in the spirit is life/ liberty/ light/ adoption: & those noble 〈◊〉 so greatly to be desired which ●he 〈◊〉. 
adoption is inheritance/ not by birth but by election.  The 〈◊〉 every 〈…〉 counseleth from her. Take heed ● thou shalt perceive that our master Chryst doth the same 〈◊〉 and there/ whiles in pulling the ass out of the py●/ in restoring the sight to the blind/ in rubbing the ears of 〈◊〉/ in vnwasshe● hands/ in the feest●s of sinners/ in the parable of the pharysee & the publycane/ in fastings/ in the carnal brethren in the rejoicing of the ●ewes that they were the children of Abraham/ in offering of gifts in the temple/ in praying/ in delating of their philateirs/ & in many like places he despiseth the flesh of the law/ & superstition of them which had liefer be jews openly in the sight of man than privily in that sight of god. 
Phy●arey●s were ● apers which the pharisees ware on high in their foreheddes'/ having the ten commandments written in them  And when he said to the woman of Samary/ by leave me that the hour shall come when ye shall honour the father neither in this mountain/ neither in jerusalem: but the hour shall be & now is when the very true worshippers shall worship the father in spirit & verity: for surely the father requireth such to honour him. The father is a spirit/ & they which honour him must honour in spirit & verity. He signyfyed the same thing in deed when at the marriage he 〈◊〉 the water of the cold & vn●●●●ty let them to wine of the spirit/ ma●yng drunk the spiritu●● soul's/ even unto the conie●●p●e & despysyngse of their life and least thou shouldest think it a great thing that 〈◊〉 despised these things which now I have rehearsed/ yea he despised the eating of his own fleche & drinking of his own blood/ except it were done spiritually. To whom thinkest thou spoke he these things: the flesh perfecteth nothing at all/ it is the spirit that quyckneth & giveth life? verily not to them which with saint john's gospel 
Saint johans' gospel ●●gyn● at their 〈◊〉 / or an agnus de● hanging about their necks think themselves sure from all manner of harm/ & suppose that thing to be the very perfit religion of a christian man: but to them to wh●me he opened the high mystery of eating his own body if so great a thing be of no valour/ yea if it be per●ycyous or perilous: what cause is there wherefore we should have confidence in any other carnal things/ except the spiryt be present? Thou peraduentu●e sayest mass daily and livest at thine own pleasure/ and art not once moved with thy neighbours hurts/ no no more than if they pertained nothing at all to thee: thou art yet in the flesh of the sacrament● but and if while thou sayest/ thou enforcest to be the very same thing which is signified by receiving that sacrament/ that is to say/ to be one spirit with the spirit of Chryst/ to be one body with the body of Chryst/ to be a quick member of the church: if thou love nothing but in Chryst/ if thou think all thy goods to be commun to all men/ if the incommoditees of all men grieve the even as thine own: Than no doubt thou sayest mass with great fruit/ and that because thou dost it spiritually. If thou perceive that thou art in a manner transfygured and changed in to Chryst/ & that thou livest now less & less in thine own self/ give thanks to the spirit which only quickeneth and giveth life. Many been wont to number how many masses they have been at every day/ & having confidence in this thing as of most valour (as though now they were no farther bound to Chryst) as soon as they be departed out of the church return to their old manners again/ that they embrace the flesh of pite/ that is to say of pure life or service of god I dispraise not: that they there stop I praise not: let that be performed in the which is there represented to thine eyes. There is repnsented to the 
Let it be performed in th● that is represented in the mass. / the death of thy heed: discuss thyself withinforth/ and (as the saying is) in thy bosom how nigh thou art deed to the world. For if thou be possessed ho●●y with wrath/ ambition/ covetousness/ envy/ yea though thou touch the altar: yet art thou far from mass. Chryst was slain for thee/ ●lee thou therefore these beestis/ sacrifice thyself to him which for thy sake sacrificed himself to his father: if thou once think not on these things/ & hast confidence in the other: god hateth thy carnal & gross religion. Thou art baptized/ think not forth with that thou art a christian man/ thy mind all together savoureth nothing but this world: thou art in the sight of the world a christen man/ but secret & before god thou art more heathen than any heathen man. why so? for thou hast the body of the sacrament & art without the spirit which only profiteth. Thy body is washed/ what matter maketh that while thy mind remaineth still defiled & inquinate. Thy body is touched with salt/ what than when thy mind is yet unsavoury. Thy body is anointed/ but thy mind is unanoynted. But if thou be buried with Chryst withinforth/ & studyest to walk with him in the new life I than know the for a christen man. Thou art sprinkled with holy water 
Spryncling of holy water. / what good doth that/ if so be thou wipe not away the inward filth from thy mind. Thou honour'st saints/ & art joyous & glad to tostche their relics 
Touching of relics. / but thou despisest the these relics which they left behind th●m/ that is to be understand 
The true honouring of saints / the examples of pure living. There is no honour more pleasant to Mary than if thou shouldest counterfeit her humility. No religion is more acceptable to saints or more appropriate than if thou wouldest labour to represent & follow their dercues wilt thou deserve the love and favour of Peter or of Paul/ counterfeit the one's faith/ & the others charity/ & thou shalt do a greater thing than if thou shouldest 〈◊〉 to Rome x. times. wilt thou worship saint Frances singularly? thou art high minded/ thou art a great lou●s of money/ thou art stubborn and self willed/ full of contention/ wise in thine own opinion/ give this to the saint/ suage thy mind/ & by the example of saint Frances be more sober/ humble or meek/ despise filthy 〈◊〉/ & be desirous of riches of the mind/ put away striving & debates with thy neighbours and with goodness overcome evil. The saint setteth more by this honour than if thou shouldest set before him a thousand breuning tapers. Thou thinkest it a special thing to be put in thy grave wrapped in the cowl or habit of say●●● Frances? Trust me like vesture shall perfect the nothing at all when thou art deed/ if thy living and manners be found unlike when thou were alive. And though the s●●e example of all true virtue & pure life/ showing how thou shouldest honour god in every thing is fet of christ most ●●̄modyously in such manner/ that in no ●●yse thou canst be deceived. Nevertheless if the worshipping of Chryst in his saints delight the so greatly/ see that thou counterfeit christ in his saints 
Let us counterfeit christ in his saints. / and for the honour of every saint look thou p●t away all vices/ vice by vice/ so that thou sacryfyse to every saint singularly some one vice singularly/ or else study to embrace and counterfeit some one singular virtue in every saint/ such as thou perceivest to have reigned most chiefly in every saint/ singularly of them which thou worshippest so specially. If this shall come to pass/ than will I not reprove those things which be done outwardly● Thou hast in great reverence the ashes of Paul/ I damyne it not/ if thy religion be perfit in every point/ but if thou have in reueren●● the deed ashes or 〈◊〉 of his body/ and settest no store by his quick image yet speaking/ and ●s it there breathing/ which remaineth in his doctrine: is not thy religion preposterous & out of order 
Let us honour the quick image of Paul. / & according to the common proverb/ the cart set before the horse? Honour'st thou the bones of Paul hid in the shrine/ & honour'st thou not the mind of Paul hid in his wrytyngis? Magnifiest thou a piece of his carcase shining through a glass/ & regardest not thou the hole mind of Paul shining through his letters? Thou worshippest the ashes in whose presence now & than the deformytees & diseases of bodies be taken away/ why rather honour'st thou not his doctrine/ wherewith the deformytees & diseases of souls are cured and remedied? Let the unfaithful marvel at these miracles & signs for whom they be wrought: but thou that art a faithful man embrace his books/ that as thou doutest not/ but that god can do all things/ even so thou mightest learn to love him above all things. Thou honour'st the image of the bodily countenance of Chryst form in stone o● tree 
The very image of Chryst is expressly painted in the gospel. / or else portrayed with colours: with much greater reverence is to be honoured the image of his mind 
Apelles was the most cunning painter that ever was / which by workmanship of the holy ghost is figured & expressed in the gospels. Never any Apelles so expressly fashioned with pencil the proportions & figure of the body as in the oration & doctrine of every man appeareth the image of the mind/ namely in christ/ which when he was very simplicity and pure verit●/ no discord/ no unlike thing at all could be between the first & chief pattern of his divine mind & the image of his doctrine & ●ernynge from thence deduct & deryvate/ as nothing is more like the father of heaven than his son/ which is the word/ the wisdom & knowledge of the father/ springing forth of his most secret heart: so is nothing more like unto Chryst than the word/ the doctrine & ●echyng of Chryst/ given forth out of the privy parts of his most holy breast: and ponderest thou not this image? honour'st it not? lookest thou not substantially with devout eyes upon it? enbrasest it not in thy heart? hast thou of thy lord & master relykes so holy/ so full of virtue & strength/ & setting them at nought? seekest thou things much more altena●e/ stranger & farther of? Thou beholdest a cote or a sudorye/ that is said to have been Christ'S/ astonied thereat as though thy wits were rapt: & art thou in a dream or a slumber when thou readest the divine oracles or answers of Chryst? Thou believest it to be a great thing/ ye a greater than the greatest that thou possessest at home/ a little piece of the cross: 
The honouring of the cross.  but y● 〈◊〉 nothing to be compared to this/ if tho●●●●ce shryne● 〈◊〉 thy heart the n●●story/ of the cross. Or else if such things ma●● a man religious & deuou●/ what can be more religious than y● iewes● of which very many (though they ●●●re never so wycked● yet with their eyes saw jesus Chryst living bodily/ heard him with their ●ares/ with their hands handled him what i● more happy than judas which with his mouth kissed the divine mouth of Chryst. So moche doth the flesh without the spirit perfect nothing at all/ that it should not/ ones have ꝓfyted the holy virgin his mothe● that she of her own flesh begat him/ except she in her spirit had received his spirit also: this is a very great thing/ but hear ● greater The apostles enioye● the corporal presence & fellowship of Chryst (readest thou not) how weak 
The very apostles as long as Chryst was present wa●ered in the faith. / how chyldysshe they were/ how gross & without capacity/ wh● w●●lde desire any other thing unto the most perfit health of his soul/ than so long familiarity & conversation together with him that was both god & manis yet after so many miracles showed/ after the doctrine of his own mouth taught & declared to them/ after sure & evident tokens that he was risen again did he not at the last hour when he should be received up in to heaven cast in their teeths their unstabylite in the ●ayth. what was than the cause● verily the flesh of Chryst did ●et: & thence is it that he saith: except I go away/ the holy ghost will not come/ it is expedye●t for you that I depart. The corporal presence of Chryst is unprofitable unto he●●h. And da●● we in any corporal thyng● beside y● put perfit pite/ that is to say/ the love & honour of god? Paul saw Christ in his 〈◊〉/ what supposest thou to be a greater thing than y●/ yet set●eth he nought by it/ saying. Though (saith he) we have known Chryst carnally/ now we do not so. why knew he him not carnally/ for he had ꝓfited & ascended unto more perfit gyftis of the spiryt. I use peradventure more words in disputing these things than should be meet for him which giveth rules: nevertheless I do it the more diligently (& not without a great cause) for that in very deed I do perceive this error to be the common pestilence of all Christendom: which bringeth & occasioneth yea for this causeth the greater mischief: for asmuch as in sem●●aūce & appearance it is next unto godly love or holiness. For there are no ●●ces more perilous than they which counterfeit virtue: for besides this that good men may lightly fall in to them: none are with ●ore difficulty cured/ because the common 〈◊〉 unlearned thinketh our religion to be violate when such things are rebuked/ let incontinent all the world cry out against me/ let certain pchers/ such as are wont to cry out in their pulpits/ bark which with right good will sing these things inwardly in their own stomachs looking verily not unto Chryst/ but unto their own advantage/ through whose either superstition without learning/ or feigned holiness I am compelled oftentimes to show and declare that I in no wise rebuke or check the corporal ceremonies of christen men & devout minds of simple persons: namely in such things that are approved by authority of the church. For they are now & than partly signs of pite and partly helpers thereunto. And because they are somewhat necessary to young infants in Chryst/ till they wax elder and grow up unto a perfit man. 
The use of ceremonies.  Therefore it is not meet they should be disdained of them which are perfit/ least by their example the weak person should take harm. That thou dost I approve/ so the end be not amiss. More over if thou stop not there whence thou oughtest to ascend to things more near to health. But to worship Christ with visible things in stead of invisible & in them to put the highest point of religion/ & for them to stand in thine own conceit/ to condemn other men/ to set thy hole mind upon them/ & also to die in them/ and to speak shortly that thou be withdrawn from christ with the very same things which be ordained for the intent only that they should help unto Chryst: this is verily to depart from the law of the gospel which is spiritual/ & fall in to certain superstition of ceremonies like unto the jews: which thing peradventure is of no less jeopardy than if without such superstition thou shouldest be infect with great & manifest vices of the mind: this is forsooth the more deadly disease Be it/ but the other is worse to be cured. How moche every where sweteth the chief defender of the spirit Paul to call away the jews from the confidence of deeds & ceremonies/ & to promote them unto those things which are spiritual; & now I see the commonalty 
The commonalty is turned to the confidence of ceremonies.  of christian men to be returned hither again. But what said I the commonalty? that might be yet suffered had not this error invaded & caught a great part both of priests & doctors: & to be short the flocks of them almost through out which profess in title & habit a spiritual life. If they which should be the very salt be unsavoury: wherewithal shall other be seasoned? I am ashamed to rehearse with what superstition the most part of them observe certain ceremonies of men●es inventions 
Superstycio●s persons are ●●●●hed. / yet not institute for such purpose. How odiously they require them of other men: what confidence without mistrust they have in them● how indiscreetly they judge other 〈◊〉 how earnestly they defend them. To these their deeds they think heaven to be due/ in which if they be once rooted at ones they think themselves Paul's & Antony's. 
Paul & Antony were hermits of passing holy conversation.  They begin O good lord/ with what gra●ytye/ with how great authority to correct other men's lives/ after the rule of fools & undiscrete persons (as saith jerens) So that they think nothing well done but that they do themself. 
The de●enders of ceremonies  But for all that when they be wexen old sires in their manner of living thou shalt see y● as yet they savour or ●ast● of Chryst nothing at all: but to be beestly swimming in certain chorlysshe vices in their living & pastime froward/ & scarce can suffer and forbear their own self: in charity cold: in wrath fervent: in hate as ●ough as white leather: in their tongues be nymous & full of poison: in exercising & purting forth of their malice conquerors & not able to be overcome: ready to strive for every little trust: & so far from the perfection of christ/ that they be not one's 〈◊〉 with these common virtues/ which the 〈…〉 or heathen men have learned/ either by reason given 〈◊〉 them of nature/ 〈◊〉 by use of 〈◊〉/ or by the precepts of philosophers. Thou shalt also see them in spiritual things clean without capacity/ fyerse that no man shall know how to ●●●●eate or handle them/ full of strife and contention/ greedy upon volup●●ous pleasure/ at the word of god ready to show/ kind to no man/ mysdeming other men/ flattering their own selves. It is come to this point now at last with the labours of so many years/ that thou shouldest be of all men the worst/ and yet think thyself the best: that in stead of a christen man thou shouldest be but a plain ●ewe/ observing only unfruitful traditions and ceremonies of the inventions of man/ that thou shouldest have thy glory & joy/ no● in secret before god/ but openly afore the world? But and if thou hast walked in the spirit & no● in the flesh: where be the fruits of the spirit? where is charity? where is that cheerfulness or joyous mirth of a pure mind? where is tranquillity and peace towards all men? where is patience? where is perseverance of soft mind/ wherewith thou lookest day by day continually for the amendment even of thine enemies: where is courtesy or gentleness/ where is frenesse of heart/ where is meekness/ fidelite/ discretion/ measure or soberness/ temperance & chastity/ where is the image of christ in thy manners? I am sayest thou no keeper of whores/ no these/ no violatour of holy things/ I keep my ꝓfessyon. But what other thing is this to say than I am not like other men 
The hypocrisy of religious persone●. / extortioners/ adulterer's/ ye & I fast twice in a week: I had liefer have a publican humble & lowly asking mercy than this kind of pharisees rehearsing their good deeds. But what is thy ꝓfessyon? is it I pray the that thou shouldest not perform that thing thou promised long ago when thou were baptized/ which was that thou wouldest be a christian man/ that is to say/ a spiritual person/ & not a carnal ●ewe? which for the traditions of man shouldest transgress the commaundementis of god Is not the life of a christen man spiritual? Here Paul speaking to the romans. No damnation is to them that are graffed in Chryst Iesu/ which walk not carnally or after the flesh: for the law of the spirit of life in christ jesus hath delivered me from the law of sin & death: for that which the law weyked by reason of the flesh could not perform or make good/ that same god made good/ sending his son in the similitude of flesh prone to sin/ and of sin condemned sin in the flesh/ that the iustyfyeng of the law might be fulfilled in us which walk not after the flesh but after the spirit: for they that be in the flesh/ be wise in things pertaining to the flesh: but they which be in the spirit perceive those things that pertain to the spirit: for wisdom of the flesh is death/ & wisdom of the spirit is life & peace: for the wisdom of the flesh is an enemy to god because she is not obedient to the law of god/ nor yet can be. They that be in the flesh they can not please god: what could be spoken more largely? what more plainly: nevertheless many men subtile & crafty to flatter or favour their own vices: but ꝓne and ready without advisement to check other men's 
The exposycion and mind of some clerks. / think these things to pertain to themself nothing at all: & that Paul spoke of walking carnally or after the flesh/ they refer to adulters only & keepers of queens: that he spoke of wisdom of the flesh which is enemy to god/ they turned it to them which have learned humanity/ or that they call secular sciences: in either other they set up their creestes/ & clap their hands for joy/ both that they neither be adulters'/ & in all sciences stark● fools. More over to live in the spirit they dream to be none other thing than to do as they themselves do: 
The flesh & the spirit after Poule.  which persons if they would as diligently observe y●●onge of Paul as they maliciously despise Tullys/ they should soon perceive that the apostle calleth the flesh that thing that is visible & the spirit that thing that is invisible: for he teacheth every where that things visible ought to serve to things invisible: & not contrary wise invisible things to serve things visible: thou of a preposterous order appliest Chryst to those things which were meet to be applied unto Chryst: requirest thou of me record that this word flesh pertaineth not only to filthy and superfluous lust of the body? hold & understand that thing which the said apostle (doing that same which he in all places doth) writeth to the Colocenses. Let no man mysleade you for the nonce in the humility and religion of angels which things he never saw walking in vain/ inflate with the imagination of the flesh/ & not holding the heed/ that is to say christ/ of whom all the body by couples & joints ministered up & compact groweth in to the increase of god/ & least thou shouldest doubt any thing that he spoke of them which having confidence in certain corporal ceremonies ●arke against the spiritual purposes of other men● take heed what followeth: if ye be deed with Chryst/ ab e●e me●●s huius mundi/ from traditions/ ceremonies & inventions of men: why have ye yet such decrees among you/ as though ye lived unto the world. And anon after calling us from the same things saith: if ye be risen up again with christ/ seek those things that are above where christ sitteth on the right hand of god. Be expert & wise in those things that be above/ & not on the earth. More over giving precepts of the spiritual life/ what exhorteth he us to do at the last/ whether that we should use such or such ceremonies: whether that we should be this or that wise arrayed/ that we should live with this or that meats/ that we should say customably any certain number of psalms: he made mention of no such things: what than? 
mortify the membres on the earth.  mortify (said he) your members which be on the earth/ fornication/ uncleanness/ bodily lust/ evil concupiscence/ & avarice which is the service of idols: & a little after that now put from you all such things/ wrath/ indignation/ malice: & again/ spoiling yourself of the old man with all his acts putting on you the new man which is renewed in knowledge of god after the image of him which made him. But who is the old man? 
The old man  verily Adam/ he that was made of the earth/ whose conversation is in earth/ not in heaven. By the earth understand what so ever is visible/ and therefore temporal & transitory. who is that new man? verily the celestial man that descended from heaven christ. And by heaven understand what so ever is invisible/ & therefore eternal and everlasting. At the last least we should be minded to purchase the favour of god after the manner of the jews with certain observances/ as ceremonies magical/ he teacheth that our deeds are pleasant and allowed of god/ so long as they are referred unto charity/ and also spring thereof/ saying. Above all these things keep charity the bond of perfection/ & let the peace of god rejoice as a victor in your hearts/ in which also ye be called in one body. I will give the a more plain token & evident probation that this word flesh signifieth not the lust of the body only. Paul nameth often the flesh/ often the spirit/ writing to a certain people named Galatas/ which he called not only from lust of the body to chaste living but enforceth to withdraw them from the sect of of the jews & confidence of work in to which they were induced by false apostles. In this place therefore nombring the deeds of the flesh/ mark what vices he rehearseth. The deeds of the flesh (saith he) be manifest/ which are fornication/ unclenlynes/ to be shameless/ lechery/ worshipping of idols/ witchcraft/ privy hate/ discord/ otherwise called contention or strife/ emulation that may be called in indignation or disdain/ ire otherwise called wrath/ scolding dissension/ that is to say/ diversity in maintaining of opinions/ sects/ or maintaining of quarrels/ envy/ homicide/ drunkenness/ excess in eating/ and such like. And not long after he saith: 
vain glory is a pestilence contrary to the spirit.  if we live in the spirit/ let us walk in the spirit. After that as declaring and uttering a pestilence contrary to the spirit/ he addeth: let us not be made desirous of vain glory/ provoking one the other/ & envying one an other. The tree is known by the fruit. That thou omyttest not watch/ fasting/ silence/ orisons/ and such other like observances/ I pass not thereon/ I will not believe that thou art in the spirit except I may see the fruits of the spirit. why may I not affirm the to be in the flesh when after almost a hundreth years exercise of these things/ yet in the I find the deeds of the flesh/ enuyousnes more than is in any woman/ continual wrath & fierceness: as in a man of war/ scolding/ 〈◊〉 & pleasure insatiable/ malicious cursing/ backbiting with tongue more venyi●ous than the poison of a serpent/ a high mind/ stubbornness/ light of thy promise/ vanity/ feigning/ flattering? thou judgest thy brother in his meat/ drink or raiment but Paul judgeth the of thy deeds: doth that separate the from worldly & carnal men/ that thou art in lighter causes verily but yet with the same vices infected? is he more filthy/ which for his inheritance taken from him or it came to his hands: for his daughter defiled/ for hurt done to his father/ for some office/ for his princes favour: conceiveth wrath/ hatred: emulation (which may be called indignation or disdain) than thou which (I am ashamed to tell) for how little a trifle/ yea for nothing dost all the same things much more maliciously/ the lighter occasion to sin lighteth not/ but aggravateth the sin/ neither it maketh matter in how little or great a thing thou sin/ so it be done with like affection: & yet is there difference verily: for so much the grievous doth every man trespass/ the less the occasion is wherewith he is pulled away from honest. I speak not now of those monks 
Monks.  or religious persons whose manners even the hole world abhorteth/ but of them whom the common people honoureth not as men/ but as angels/ which self same notwithstanding ought not to be displeased with these words/ which rebuketh the vices & noteth not the persons: but & if they be good men/ let them also be glad to be warned of what so ever man it be/ in those things which pertaineth to health: neither it is unknown to me that amongs them are very many which helped with learning & wit have tasted the mysteries of the spirit (but as Livius saith) it fortuneth almost every where: that the greater part overcometh the better. notwithstanding (if it be law full to confess the troth) see we not all the most straight kind of monks to put the chief point of religion either in ceremonies or in a certain manner or form of saying/ that they call their divine service/ or in a labour of the body/ which monks if a man should examine and appose of spiritual things/ he should scarce find any at all that walked not in the flesh. And here of cometh this so great infirmity of minds/ trembling for fear where is no fear/ and therein surety and careless where is most peril of all: here of cometh the perpetual infancy in Chryst (to speak no grevouslyer) that we preposterous 
Preposterous is setting behind that that should be before  estemers of things make most of such things which by themself are of no value: those set at nought which only are sufficient/ ever living under tuters or schoolmasters/ ever in bondage/ never advaunsing ourself up to the liberty of the spirit/ never growing up to the large stature of charity: when Paul crieth to a certain people called Galathas/ stand fast/ be not ye locked again under the yoke of bondage. And in an other place the law was our tutor or schoolmaster in christ/ that of faith we should be justified. But saying that faith is come/ now we be no more under a tutor or schoolmaster: for every one of you (saith he) is the very son of god through faith which he hath in christ jesu. And not much after he saith/ & we also when we were little ones were in service and bondage under the ceremonies & law of this world. But when the time was fully expired/ god sent his son made of a woman/ made under the law to redeem them which were under the law/ that we by adoption should be his sons. And for because ye be the sons of god/ god hath sent the spirit of his son in to your hearts/ crying Abba pater (as a man would say dead father) And so is he not now a servant/ but a son to god. And again in an other place. brethren ye be called in to liberty/ let not your liberty be an occasion unto you to live in the flesh/ but in charity of the spirit serve one an other: for all the law is fulfilled in one saying. love thy neighbour as thyself/ but and if ye bite and eat one the other/ take heed least ye be consumed one of an other. And again to the Romans. ye have not received the spirit of bondage again in fear/ but the spirit that maketh you the sons of god by adoption/ in whom we cry dead father. Unto the same also pertaineth that he writeth to Timothe/ saying. Exercise thyself under the deeds of pite: for bodily exercise is good but for a small thing/ pite is good unto all manner things. And to the corinths. God is a spirit/ and where the spirit is/ there is liberty. But why rehearse I one or two places/ when Paul is all together at this point/ that the flesh which is full of contention should be despised/ & that he might settle us in the spirit which is the author of charity & liberty. For these companions be ever inseparable on the one side/ the flesh/ bondage/ unquietness/ contention or strife. And on the other side the spirit/ peace/ love/ liberty. These things every where Paul mengleth with other sayings. And seek we a better master of our religion/ namely when all divine scripture agreeth to him? This was the greatest commandment in the law of Moses. This Chryst iterateth and finisheth in the gospel: & for this cause chiefly was he borne: 
To love is the greatest commandment.  for this cause died he to teach us not to counterfeit the jews/ but to love. After the last souper made the even before his passion/ how diligently/ how tenderly/ & how affectuously gave he charge to his disciples/ not of meat/ not of drink/ but of charity to be kept one towards an other: 
christ last of all warneth us of charity.  what other thing teacheth he/ what other thing desireth his disciple. johan than that we love one an other. Paul every where (as I have said) commendeth charity/ but specially writing unto the Corynthes he preferreth charity both before miracles & prophecies/ and also before the tongues of angels. And say not thou by and by that charity is/ to be oft at the church/ to croche down before the images of saints/ to light tapers or wax candles/ to say many lady psalters or saint Katherynes' knots. God hath no need of these things. 
what is true charity.  Paul calleth charity to edify thy neighbour/ to count that we all be membres of one body/ to think that we all are but one in christ/ to rejoice in god of thy neighbours wealth even as thou dost of thine own. To remedy his incommoditees or losses as ●hyne own. if any brother err or go out of the right way/ to warn him/ to monish him/ to tell him his fault meekly/ soberly & courteously/ to teach the ignorant: to lift up him that is fallen: to comfort & courage him that is in heaviness: to help him that laboureth/ to succour the needy. In conclusion to refer all riches & substance/ all thy study/ all thy cares to this point/ that thou in christ shouldest help as much as thy power extendeth to. That as he neither was borne for himself/ nor lived to his own pleasure/ neither died for himself but dedicated himself holy to our profits. Even so should we apply ourself/ and await upon the commodities of our brethren/ & not our own: which thing if it were used/ nothing should be either more pleasant or else easy than the life of religious persons/ which we see now clean contrary 
The life of religious men is grievous and tedious. / grievous almost every where and laborious/ and also full of superstition/ like unto the jews/ neither pure from any vices of the lay people/ and in many sundry things much more defiled/ which kind of men saint Augustyne 
Saint Augustyne would 〈◊〉 know monks & 〈◊〉 of his own religion if he were now clyve.  (of whom many glory & rejoice as of the author and founder of their living ● if he now might live again/ certainly would not once know/ and would cry out/ saying that he would approve nothing less than this kind of life/ and that he had instituted an order and manner of living/ not after the superstition of the jews/ but after the rule of the apostles. But I hear even now what certain men (which are somewhat well advised) will answer unto me. A man must take heed in little and small things/ least a little & a little he should fall in to greater vices/ I hear it right well/ and I allow the saying/ nevertheless thou oughtest to take heed a great deal more that thou so cleave not to these little and small things that thou shouldest fall clean from the most chief & greatest things. 
How farforth we ought to clean to the small things.  There is the jeopardy more evident/ but here more grievous. So flee Scylla that thou fall not into Charybdis. 
Scylla & charibdies look what they mean at the end of the first chapter.  To observe these little things is wholesome verily: but to cleave utterly unto them is very jeopardous. Paul forbiddeth not the to use the law and ceremonies/ but he will not him to be bound to the law and ceremonies which is free in christ: he condemneth not the law of deeds/ if a man use it lawfully/ without these things peradventure thou shalt not be a chrysten man/ but they make the not a christen man 
〈…〉 / they will help unto pite and godliness/ even so yet if thou use them for that purpose. But and if thou shalt begin to enjoy them/ to put thy trust and confidence in them/ at ones they utterly destroy all the living of a christian man. 
Uyctym● was the sacrifice of a be'st where of he that offered dydcate part/ & part went to those of the priests the call the kidneys & the fat about them was burned to god/ that same sacrifice for certain considerations is also called hostia.  The apostle setteth nought by the deeds of Abraham/ which to have been very perfit no man doubteth: & hast thou confidence in thine. God disdaineth certain sacrifices called victim/ the sabbottes and certain holy days called Neomenye of his people the jews/ of which things he himself was author and commander/ and darest thou compare thine own observances with the precepts of the law of god? yet here god ready to spew at them & aggrieved with them For what intent (saith he) offer ye to me the multitude of victims/ I am full. As for holocaustes of wethers 
Holocaustes that is the hole be'st sacryfysed to god● no man having part thereof / tallow or inward suet and fat of beasts/ blood of calves/ of lambs and goats I would not have/ when ye come before my presence who hath required these things of your hands that ye might walk in my houses Offer ye no more sacrifice in vain/ your incense is abomination to me 
sabot day was every seventh day as our sunday. / I will not suffer any more the feast of the Neomenye and sabot day/ with other feast days. 
Neomenye were holidays at the new of the moan.  The companies of you are infected with iniquity/ my soul hath hated your kalends & your solemn feestes. 
Kalendas that same that neomenyes be.  These things be grievous unto me/ I was even sick to abide them. And when ye put forth your hands/ I will turn mine eyes from you: when he rehearseth the observances and manners of holy feestes and sacrifice: more over the multiplying of prayers/ noteth he not them as though he pointed them with his finger/ which measure their religion with a certain number of psalms and prayers/ which they call daily service. Mark also an other thing how marvelously the facundyous prophet expresseth heping together the disdain or indignation of god: 
Esayas.  so that he now could suffer neither with ears neither eyes. what things (I beseech thee)? verily though things which he himself had ordained to be kept so religyously/ which also were observed so reverently so many years of holy kings & prophets. And these things abhorreth he as yet in the carnal law. And trustest thou in ceremonies made at home in thine own house/ now in the law of the spirit? God in an other place biddeth the same prophet to cry incessantly and to put out his breast after the manner of a trump/ as in an earnest matter & worthy to be rebuked sharply/ & such a ma● as uneath could be obtained of these men but with moche ado. Me (saith he) they seek from day to day/ & know they will my ways/ as a people that hath done justice/ & hath not forsaken the judgement of their god. They ask me for the judgements of justice/ & desire to draw nigh to god: why have we fasted (say they) & thou hast not looked upon us & meked our soul's/ & thou wouldest not know it: lo in the day of your fast (answereth the prophet) your own will is found in you/ and ye seek out all your debtors/ loo unto strife and contention ye fast/ & ye smite with your fist cruelly/ fast ye not as ye have fasted unto this day/ that your cry might be herd on high. Is this the fast that I have chosen/ that a man should vex and trouble himself for one day/ either that a man should bow down his heed as a hook or circle/ and to straw underneath him sack cloth & ashes: wilt thou call this a fast or a day acceptable unto god? But what shall we say this to be: doth god condemn that thing/ which he himself commanded? Nay forsooth. what than? But to cleave and stick fast in the flesh of the law/ & to have confidence of a thing of nothing that is it verily which he hateth deadly. Therefore he showeth that he would have added in either place. Be ye washed (said he) and made clean/ take away your evil cogitations & thoughts out of my sight: when thou hearest the evil thoughts rehearsed/ toucheth he not evidently the spirit & the inward man. The eyes of god seeth not outward/ but in secret/ neither he judgeth after the sight of the eyes/ neither rebuketh after the hearing of the ears. God knoweth not the foolish virgins smooth & gay outward/ empty of good works inward: he knoweth not them which say with lips Master master. More over he putteth us in remembrance that the use of the spiritual life standeth not so greatly in ceremonies as in the charity of thy neighbour. 
The use of spiritual life.  Seek (saith he) judgement or justice/ succour him that is oppressed/ give true judgement and right to him that is fatherless & motherless or friendless/ defend the widow/ such like things did he knit to the other place/ where he speaketh of fasting. Is not this rather (saith he) that fast I have chosen 
Esayas. / lose or cancel cruel obligations/ unbind the burdens which make them stoop to the ground that be 〈◊〉 them: let them that be bruised go free 〈◊〉 break a sondre all burden: Break 〈◊〉 breed to hungry. The needy & them whi●●● hath no place of habitation/ lead in to 〈◊〉 house. when thou seest a naked man clo●●● him/ and despise not thine own fles●●● 〈◊〉 what shall a christian man do than? 〈◊〉 he despise the commandments of 〈◊〉 church? Shall he set at nought y● ho●●●● traditions of fore fathers? Shall he 〈◊〉 dempne godly and holy customs? Na●●●● he be weak and as a beginner he sh●●●● observe them as things necessary/ but and if he be strong and perfit so much the rather shall he observe them/ least with his knowledge he should hurt his brother which is yet weak/ least he also should kill him for whom Christ died: we may not omit these things/ but of necessity we must do other things. Corporal deeds be not condemned/ but spiritual are preferred. This visible honouring of god is not condemned/ but god is not pleased saving with invisible pity & service. God is a spirit & is moved & stirred with invisible sacrifice. It is a great shame for christian men not to know that thing which a certain poet being a gentle knew right well/ which giving a pre●●pt of dew serving god saith: If god 〈◊〉 a mind as scripture showeth us/ se 〈◊〉 at thou honour him chiefly with a pure ●●●ynde. Let us not despise the author be●●g either an heathen man or without de●e of school/ the sentence becometh ye a ●●●ght great divine: and (as I very well ●●ue perceived) is likewise understand 〈◊〉 few/ as it is red of many. The intel●●ctyon of the sentence verily is this/ like ●●ioysen with like. Thou thinkest god to 〈◊〉 moved greatly with an ox killed and ●●cryfyced/ or with the vapour or smoke of frankincense/ as though he were a body. God is a mind/ and verily mind most pure/ most subtile and perfit/ therefore ought he to be honoured most chiefly with a pure mind. Thou thinkest that a ●a●re lighted is sacrifice/ but a sacrifice to god (saith David) is a woeful or a sorrowful spirit. 
〈…〉  And though he hath despised the blood of goats and calves/ yet will not he despise a heart contrite and humble. If thou do that thing which is given to the eyen of men/ moche rather take heed the thing not to be away which the eyen of god require. Thy body is covered with a cowl or habit/ what is that to the purpose if thy mind bear a secular 〈◊〉 If thy utter man be cloaked in a cloak white as snow/ let the ●este mentes of thy inner manner be white as snow also agreeable to the same. Thou keepest silence outward/ moche more procure that thy mind be quiet within. In the visible temple thou bowest down the knees of thy body: that is nothing worthy if in the temple of thy breast thou stand upright against god. Thou honour'st the tree of the cross/ moche more follow the mystery of the cross. Thou keepest the fasting day and abs●eynest from those things which defile not a man: & why absteynest thou not from fytthy talking/ which polluteth thine own conscience & other men's also. Meat is withdrawn from the body/ but why glutteth thy soul herself with cods of beenes'/ peson/ & such like which are meat meet for swine. Thou makest the church of stone gay with goodly ornaments/ thou honour'st holy places: what is that to the purpose if the temple of thy heart/ whose walls the prophet. Ezechyell bored through be ꝓpha●at or polluted with the abominations of Egypt. Thou keepest the sabot day outward/ & within all things be unquier through the rage & tumbling of vicꝭ together. 
The sabot day the day of rest.  Thy body committeth no adultery/ but thou art coverous: now is thy mind a fornicator. Thou syngest or prayest with thy bodily tongue/ but take heed with in what thy mind saith. with thy mouth thou blyssest/ and with thy heart thou cursest. In thy body thou art closed within a straight cell/ and in thy cogytation thou wanderest throughout all the world. Thou hearest the word of god with thy corporal ears/ rather hear it within. what saith the prophet? Except ye here within/ your soul shall mourn and weep. ye & what readest thou in the gospel: that when they see they should not see/ and when they here they should not here. And again the prophet saith/ with your ear ye shall here and ye shall not perceive: blessed be they therefore which here the word of god within. Happy are they to whom god speaketh within/ and their souls shall be saved. This ear to incline is commanded/ that noble daughter of the king whose beaurye and goodliness is all together within in golden hems. Finally what availeth it if thou do not those evil things outward/ which with affection thou desirest & coveytest inward. what availeth it to do good deeds outward/ unto which within are committed things clean contrary. Is it so great a thing if thou go to Jerusalem in thy body/ when within thine own self is both Sodom/ Egypt/ and Babylon. It is no great thing to have trodden the steps of Christ with thy bodily heel's 
pilgrimages unto holy plac● / but it is a great thing to follow the steps of Christ in affection. If it be a very great thing to have touched the sepulchre of Christ/ shall it not be also a very great thing to have expressed the mystery of his burying. Thou accusest & utterest thy sins to a priest 
confession. / which is a man: take heed how thou accusest & utterest them before god/ for to accuse them afore him is to hate them inwardly. Thou believest perchance all thy sins and offences to be washed away at ones with a little paper or parchment sealed with wax/ with a little money or images of wax offered/ with a little pilgrimage going. Thou art utterly deceived & clean out of the way. The wound is received inwardly/ the medicine therefore must needs be laid to within: thine affection is corrupt/ thou hast loved that which was worthy of hate/ and hated that which ought to have been beloved. Sweet was to the sour/ and bitter was sweet. I regard not what thou show outward: but and if clean contrary thou shalt begin to hate/ to fly/ to abhor that which thou lately lovedest/ if y● wax sweet to thine appetite which lately had the taste of ●all: of this wise at the last I perceive and take a token of health. Magdalayne loved moche/ & many synnis were forgiven her. The more thou lovest Christ/ the more thou shalt hate vices: for the hate of fin followeth the love of pity as the shadow followeth the body. I had liefer have the hate once thy vicious manners within and in deed/ than to defy them before a priest ten times in word. Therefore (as I have rehearsed certain things for love of ensample) in the hole spectacle & sight of this visible world 
In all business the spirit is within. / in the old law/ in the new law/ in all the commandments of the church/ finally in thyself & in all business apertayning to man without forth/ is there a certain flesh/ & within a spirit. In which things if we shall not make a pmposterous order/ neither in things which are seen shall put very great confidence 
what things follow charity. / but even as they do help to better things/ and shall always have respect to the spirit to things of charity: than shall we wax not heavy as men in sorrow & pain (as those men be) not feeble/ ever children (as it is a proverb) not beestly and dry bones (as saith the prophet) without life/ drowsy and forgetful as men diseased of the lethargy/ not dull having no quycknesse/ not brawlers and scolders/ not envious & whyspera●s or dackbyters/ but excellent in christ/ large in charity/ strong and stable both in prosperity and adversity 
prosperity ● adversity / looking beside small things and enforsing up to things of most profit/ full of mirth/ full also of knowledge: which knowledge who so ever refuseth them doth that noble lord of all knowledge refuse. For verily ignorance or lack of experience/ whom for the most part accompanieth dullness of learning/ & that gentle woman whom the greeks call Philancia/ that is to say love of thyself/ only bringeth to pass (as Esayas saith) that we put confidence in things of nothing/ & speak vanities/ that we conceive labour & bring forth iniquity/ and that we always be fearful & vile bond servants unto the cyremones of the jews. Of which manner persons Paul speaking saith/ I bear them record that the zeal of god they have/ but not after knowledge. 
christ is the end of the law  But what knew they not? verily that th'end of the law is Christ/ and Christ verily is a spirit/ he is also charity. But Esayas more plainly discrybeth the miserable and unprofitable bondage of these men in the flesh: Therefore saith he my people be led in captivity because they had no knowledge/ and the nobles of them perished for hunger/ and the moultytude of them dried away for thirst. It is no marvel that the comen people be servants to the law and principles of this world/ as they which are unlearned/ neither have wisdom more than they borrow of other men's heedis: it is more to be marveled that they which are as chief of Christ's religion/ in the same captivity perish for hunger/ and wither away for thirst. why perish they for hunger? Because they have not learned of Christ to break barley loves/ they only lick round about the rough & sharp cod or husk/ they suck out no marrow or sweet liquor. And why wydder they so away for thirst? for because they have not learned of Moses to ●ette water out of the spiritual rock of stone/ neither have drunk of the rivers of the water of life which floweth/ issueth/ or springeth out of the belly of Christ: and that was spoken verily of the spirit/ not of the flesh. Thou therefore my brother/ least with sorrowful labours thou shouldest not much prevail/ but that with mean exercise mightest shortly wax big in Christ and lusty/ diligently embrace this rule/ & creep not alway on the ground with the unclean beasts/ but always sustained with those wyngis which Plato believeth to springe ever a fresh/ through the heat of love in the mind of men. 
By the wyn●ges of love we must fly up to the spirit  lift up thyself as it were with certain steps of the ladder of jacob/ from the body to the spirit/ from the visible world unto the invisible/ from the letter to the mystery/ from things sensible to things intellygible/ from things gross and compound unto things single and pure. who so ever after this manner shall approach and draw near to the lord/ the lord of his part shall again approach and draw nigh to him. And if thou for thy part shalt endeavour to arise out of the darkness and troubles of the sensual powers/ he will come against the pleasantly & for thy profit/ out of his light inaccessyble/ and out of that noble silence incogytable: 
Incessable/ is to understand that no man can attain. Incogytable that can not be comprehended with man's reason.  In which not only all rage of sensual powers/ but also simylytudes or imaginations of all the intellygyble powers doth cease and keep silence.   

¶ The sixth rule. capi xiiij  
ANd for as much as in sudden writing/ one thing calleth another to remembrance/ I will now add the sixth rule/ which is in a manner of kindred to them that go before: a rule for all men as necessary unto health as it is of few regarded. That rule is thus/ that the mind of him which enforceth and laboureth to Christ ward 
Thou must vary from the comen people / vary as much as is possible both from the deeds and also opinions of the comen lay people/ and that th'ensample of pity be not fet of any other save of Christ only: 
The ensample of pity.  for he is the only chief patron/ the only and chief ensample or form of living/ from whom who so ever wrieth one inch or nail breed/ goth besides the right path and roameth out of the way. wherefore Plato with gravity verily as he doth many things in his books of the governance of a city or comen wealth/ denieth any man to be able to defend virtue constantly which hath not instructed his mind with sure & undoubted opinions of filthiness and of honesty. But how moche more perilous is it if false opinions of the things which pertain to health should sink in to the deep bottom of thy mind. For that consideration therefore he thinketh that this thing should be cared for and looked upon chiefly/ that the governors themself whom it behoveth to lack all manner of uncleanliness/ grave in their own minds very good opinions of things to be ensued & eschewed/ that is to say of good and evil/ of vices and of virtues/ and that they have them very assured/ all doubt laid apart as certain laws very holy and goodly: for what so ever thing clea●eth in the mind surely rooted with steadfast believe/ that every man declareth in his manners and conversation. Therefore the chief care of christian men ought to be applied to this point 
The bringing up of christian men's children / that their children straight way from the cradle/ amongst the very flatterynges of the norises/ whiles the father and mother kiss than/ may receive and suck under the hands of them which are learned/ opinions and persuasions meet and worthy of Christ: because that nothing either sinketh deeper or cleaveth faster in the mind than that which (as Fabyus saith) in the young and tender years is poured in. Let be a far of from the ears of little bodies wanton songs of love/ which christian men sing at whom & where soever they ride or go/ moche more filthy than ever the comen people of the heathen men would suffer to be had in use. Let them not here their mother wail & wring her handis for a little loss of worldly goods/ nor for the loss of her sister let them here her cry out alas that ever she was borne/ seeing that she is but a wretch a woman lost or cast away/ left alone desolate and destitute. Let not them here their father rebuking and upbraiding him of cowarnesse which hath not recompensed injury or wrong with double: neither yet lauding them which have gathered together great abundance of worldly substance/ by what soever manner it were. The disposition of man is frail and prone to vices/ he catcheth mischievous ensample at ones: none otherwise than thou catchest fire if it be put to. How be it this self same thing is to be done in every age/ that all the errors of the lay people might be plucked out again from the mind by the hard roots/ and in their places might be planted wholesome opinions/ and so might be roborate that with no violence they could be shaken or plucked a sondre/ which thing who soever hath done shall easily & without business by his own accord follow virtue 
Virtue is the knowledge of things to be avoided and of things to be desired and loved. / and shall account them that do otherwise worthy to be lamented and pitied/ & not to be counterfeit or followed. Unto this thing pertaineth that not undiscrete saying of Socrates (though it were rebuked of Arystotle) that virtue was nothing else but the knowledge of things to be ensued and followed/ and of things to be eschewed or fled: not but that Socrates saw the difference between knowledge of honesty and the love of the same. But as Demosthenes answered pronuncy a●ion to be the first/ the second/ and also the third point of eloquence/ signyfyeng that to be the chief part/ in so much that he thought eloquence to rest all together in that thing only. In likewise Socrates disputing with Prothagoras/ proveth by arguments knowledge in all virtue to bear such room/ that vices can no other whence proceed then of false opinions. 
Sin springeth of false opinions.  For certainly brother both he that loveth christ/ & he also that loveth voluptuousness/ many false honour doth follow that thing which is to either of them swear/ good/ and beautiful/ but the one slideth through ignorance/ in stead of a sweet thing embracing a thing out of measure sour/ flying as a sour thing that which is sweetest of all: also following that thing for good and for lucre which is nought else but damage and loss/ and fearing that thing for loss/ which is chief gains or advantage: and judging that thing to be fair which is foul/ and weening or trowing that to be shameful which only is glorious and praysefull. In conclusion if a man were surely and inwardly brought in believe/ and if also it were digested in to the substance of his mind as meat in to the substance of the body/ that only virtue were best/ most sweet/ most fair/ most honest/ most profitable. And on the other side filthiness only to be an evil thing/ a painful torment or punishment/ a foul thing/ shameful/ full of damage or loss: and did measure these things not by the opinion of the comen people/ but by the very nature of the things/ it could not be (such persuasion or believe enduring) that he should stick fast and cleave long time in evil things. For now long ago the comen people is found to be the most mischievous author or captain both of living and also of judgement: 
The comen people is the worst ●●ctor or institutor of living  neither was the world ever in so good state and condition/ but that the worst hath pleased the most part. Beware least thou this wise think/ no man is there that doth not this/ mine elders before me have walked in these steps/ of this opinion is such a man/ so great a philosopher/ so great a divine. This is the custom and manner of living of kings/ this wise live great men/ this done both bishops and pope's/ these verily been no comen people. Let not these great names move the one inch. I measure or judge not the comen or rascal sort by the room/ estate/ or degree/ but by the mind and stomach. 
Plato willeth that we should imagine a certain number of men to be bound with their heeds upright so that they could not once stir/ before them a wall/ a cave at their backs higher than their heeds/ without that a fire and that all things should come to & fro between the fire & the caves mouth/ that the shadows of all things might appear upon the wall before them/ so should they see no this but shadows/ so be the ignorant & unlearned people bound with the bondis of affections that they never see the truth with eyes of reason.  who so ever in the famous cave of Plato bound with the bonds of their own affections/ wonder at the vain images and shadows of things in stead of very true things/ they be the comen people. Should he not do preposterously or out of order if a man would go about to try not the stone by the ruler or squire/ but the ruler by the stone? And were it not much more unreasonable if a man would go about to bow and turn/ not the manners of men to Christ/ but Christ to the living of men. Think it not therefore well or aright because that great men or because that the most men do it/ but this wise only shall it be well and right what so ever is done/ if it agree to the rule of Christ: ye and therefore ought a thing to be suspected because it pleaseth the most part. It is a small flock and ever shallbe to whom is pleasant the symplycite or plainness/ the poverty/ the verity of Christ. It is a small flock verily but a blessed/ as unto whom doutlesie is due only the kingdom of heaven. Straight is the way of virtue and of very jew trodden on/ but none other leadeth to life. To conclude 
The flock of goodmen is but small. / whether doth a wise builder fetch his ensample of the most comen and used or of the best work. Painters set afore them none but the best tables or patrons of imagery. Our ensample is Christ/ in whom only be all rules of blessed living/ him may we counterfeit without exception. But in good and virtuous men it shall be meet that thou call to ensample every thing/ so far forth as it shall agree with the first ensample of Christ. As touching the comen sort of christian men think thus that they were never more corrupt/ 
The comen people of christian men be most corrupt.  no not amongst the gentiles/ as appertaining to the opinions of their manners. More over as touching their faith what opinyous they ha●e advise them. This surely is doubtless and to be abidden by/ faith without manners worthy of faith prevaileth nothing/ in so much also that it groweth to a heap of damnation. 
The manner of the world 〈◊〉 a ●●●yes.  search the histories of antyquite/ to them compare the manners that be now adays. when was virtue and true honesty more despised? when was so had in price richesses gotten not regarded whence? In what world at any time was truer that saying of Horatius: 
Horace the po●te.  verily that lady money giveth a wife with dowry/ credence/ friendship/ nobleness/ noble kin and also beauty. And again this saying of the same Horace/ nobleness and virtue except a man have good withal/ is viler than a rush or a straw. who readeth not in good earnest that biting mock of the same poet: Oh citizens cytezyns/ first seek money/ after seek virtue. when was riot or excess more immoderate than now? when was adultery and all other kyndis of unchaste living either more apert in the sight of every man/ or more unpunished/ or else less had in shame/ rebuke or abomination? while prince's favour their own vices/ in other men suffering them unpunished/ & every man accounteth that most comely and beautiful to be done what soever is used and take up among courtiers. To whom seemeth not poverty extreme evil/ and uttermost shame and rebuke? 
The liberty of old tyme.  In time passed against keepers of queen's/ filthy ●ygardes/ glorious or gorgeous persons/ lovers and regarders of money were cast in the teeth with rebukful & slanderous scoffyngꝭ and ●estynges/ ye with authority. And also in comedies/ tragydes/ & other comen plays of the gentiles a great clapping of hands and a shout was made for joy of the lay people/ when vices were craftyly and properly rebuked & checked: at the which same vycꝭ now a days being evil praised there is made a shout & clapping of hands for joy even of the nobles & estates of christian men. 
when the ●mbasadors of king Philip had offered to phosyon great gifts & had exhorted him to receive them saying though you may spare them well ynonghe yet shall they be necessari for your children to whom it shall be hard to obtain to come to such honour as you are in/ phosyon answered if my children shall be like me this same possession shall fy●d them which hath brought me to ●e great ho●our if they should be unlike me/ I will not that theyrryot be nourished and augmented at my cost.  The athens in their comen house appointed for disgysinges & interludes/ could not forbear ne suffer a jester in playing a certain tragedy of Euripides/ to sing the words of a certain covetous man which pferred money only before all other commodities & pleasure of man's life: and they would plainly have clapped out of the play/ ye & violently cast out of the house the player with all the fable except the poet by and by arising up had desired them to tarry a little and behold to what point that so great a wonderer at money should come. How many ensamples be there in the histories of gentiles of them which of the comen wealth well governed & ministered/ brought nothing in to their poor household but an honest opinion or reputation: which set more by fidelity than money/ by chastity than by life/ whom neither prosperity could make proud/ wild & wanton/ neither adversity could overcome and make heavy hearted/ which regarded honest jeopardies & dangers before voluptuousness & pleasures/ which contented only with the consciens of pure life/ desired neither honours neither richesse/ nor any other commodities of fortune. And to overhyp & make no rehearsal of the holiness of Photion/ of poverty of Fabricius more excellent than riches: 
Fabricius was a noble man of Rome whom no man could make to possess richesse or ryceyve gifts or to use craft or fraud against his enemies in time of mortal war.  of the strong & courageous mind of Camillus/ of the straight & indifferent justice of Brutus/ of the chastity of Pythagoras/ of the temperance of Socrates/ of the sound & constant virtue of Cato: & a thousand most goodly beams of all sorts of virtues which are read every where in thy stories of the lacedemones/ of the perces/ of the athens 
Camyllus was so constant of mind that no tortune could move him nor no injury could make him unkind to the comen wealth. / & of the romans to our great shame verily. Holy Aure●ius Augustyne as he of himself witnesseth in the commentaries of his own confessions/ long time before he put christ on him despised money/ counted honours for nought/ was not moved with glory/ praise 
Brute slew his own sons by cause they conspired against the comen wealth / or fame/ & to voluptuousness kept the bridle so straight that he than a young man was content with one little wench/ to whom he kept also promise & faith of marriage. Such ensamples among courtiers/ among men of the church: 
Pyctagoras was the auctor of chaste living  I will also say amongst religious persons shall not a man lightly find: 
Socrates said that he knew well himself to be unlearned and he never laughed & yet was he merry,  or else if any such shall be/ by and by he shall be pointed/ wondered/ or mocked at as it were an ass among apes/ he shall be called with one voice of all men a doting fool/ a gross heed/ an hypocrite in nothing expert/ malencoly mad/ & shall not be judged to be a man. So we christian men honour the doctrine of Christ: 
The continence of saint Augustyne.  so countrefayte we it that every where now adays nothing is accounted more foolish/ more vile/ more to be ashamed of than to be a christian man in deed/ with all the mind & heart: as though that either Christ in vain had been conversant in earth/ or that christendom were some other thing now than in time past/ or as it indifferently ꝑtayned not to all men. I will therefore that thou from these men vary with all thy mind/ and esteem the valour of every thing by the communion or fellowship of Christ only. 
To be a very christian man is accounted every where a very vyse thing  who thinketh it not every where to be an excellent thing/ and to be numbered among the chief of all good things/ if a man descend of a worshipful stock and of honourable ancestors/ which thing they call nobleness. 
The varyte of noble men.  Let it not move the one whit when thou hearest the wise men of this world/ men of sadness endued with great authority/ so earnestly disputing of the degrees of their genelogyes or lineage/ having their forehead and upper brows drawn together with very great gravity/ as it were a matter of a marvelous diffyculte/ ye & with great enforcement bringing forth plain trifles. Nor let it move the when thou seest other so high minded for the noble acts of their grantfathers or great grantfathers/ that think other in comparison of themself scarce to be men: but thou laughing at the error of these men after the manner of Democrytus 
Democrytus laughed at what soever thing was done in the life of mortal men: it seemed to high so foolish a thing  shalt count (as true it is in deed) that the only & most perfit nobleness is to be regenerate in Christ/ & to be graffed and planted in the body of him/ to be one body and one spirit with god. Let other men be kings sons: to the let it be greatest honour that can be that thou art called/ and art so in deed/ the son of god. 
The chiefest nobleness is to be the son of god.  Let them stand in their own conceits/ because they are daily conversant in great princes courts: chose thou rather to be with David vile abject in the house of god. Take heed what manner fellows Christ chooseth/ feeble person's/ fools/ vile as touching this world. In Adam we all are borne of low degree. In Christ we are all one thing neither high ne low of degree one more than another. Very nobleness is to despise this vain nobleness: very nobleness is to be servant to Christ. Think them to be thine ancestors whose virtues thou both lovest and countrefaytest. Also hark what the true estymer of nobleness said in the gospel against the jews which boasted themself to be of the generation of Abraham: a man verily not excellent only/ not rich only/ not the conqueror of kings only/ but also for his divine virtues lauded of god himself. who would not think this to be a noble thing & worthy whereof a man might rejoice? Hark yet what they heard: ye are (said Christ) of your father the devil/ & the deeds of your father ye do. 
You ●ay see here how Paul esteemeth noble blood.  And here also Paul how he estymeth gentle blood/ according to his masters rule: Not all they (saith he) which be of cyrcuncisyon of Israel be israelites/ neither all they that be of the seed of Abraham be the sons of Abraham. It is a low degree and shameful to serve filthiness/ and to have no kindred with Christ/ which knowledgeth kindred with no man but with such as fulfilleth the will of his father in heaven. He is with moche shame a bastard which hath the devil to his father/ and verily who so ever doth the deeds of the devil hath the devil to his father/ except christ lied: but the truth can not lie. The highest degree that can be is to be the son and heir of god/ the brother and coheyre with Christ: what their badges and cognisances mean let them take heed. 
The badges of true nobleness.  The badges of Christ be comen to all men/ & the most honourable which be the cross/ the crown of thorn/ the nails/ the spear/ the signs or tokens which Paul rejoiceth to bear in his body. Of nobleness therefore thou seest how moche otherwise I would have the to judge and think than the lay people imagine. who calleth not him blessed/ rich/ & happy among the comen people which hath heaped together at home a great deal of gold? But judge thou him to be blessed enough 
Rich men be not blessed. / ye that he only is blessed which possesseth Christ/ very felicity/ & of all things the best. judge him happy which hath bought the noble and precious margaryte of pure mind with the loss either of all his goods or his body also/ which hath found the treasure of wisdom precyouser than all richesse/ which to be made rich hath bought of Christ that is most rich gold purified and proved with fire. what things than be these which the comen people wondereth at/ as gold/ precious stones/ livelihood: in a wrong name they be riches 
what is riches. / in the true name they be very thorns/ which choke the sede of the word of god/ according to the parable of the gospel. They be packs or farthels with which who soever be laden neither can follow poor Christ by straight way neither enter by the low door into the kingdom of heaven. Think not thyself better by one here if thou shouldest pass in riches either Midas or Croesus/ but think thyself more bound/ more tangled/ more laden. 
Midas & Croesus were two rich kings.  He hath abundantly enough that can utterly despise such things. He is provided for sufficiently to whom Christ promised nothing should be lacking. He shall not be an hungered to whose mouth manna of the word of god seemeth pleasant. He shall not be naked which hath put Christ upon him. 
There is no d●mage in the loss of riches.  Think this only to be a loss as oft as any thing of godliness is minished/ & any thing of vices is increased. Think it a great lucre or advantage when thy mind through increase of virtue is waxed better. Think thou lackest nothing as long as thou possessest him in whom is all things. But what is this which wretches call pleasure? surely it is nothing less than that it is called. what is it than? Pure madness it is/ and plainly (as greeks be wont to say) the laughter of Ajax's/ sweet poison/ pleasant mischief. 
Ajax's in his madnee hanged up two great swine supposing the one ●o have been Agamenon the other ulyxes his two moral enemies came with much laughter he raged against them casting many injuries in their teeth/ but when he was come to his wits again he killed himself for shame and sorrow/ so because of voluptuous pleasure followeth mischief/ it may be well called the laughter of Aya●.  True & only pleasure is the inward joy of a pure conscience. The most noble & deyntest dish that can be is the study of holy scripture. The most delectable songs be the psalms endited of the holy ghost. The most pleasant fellowship is the communion of all saints. The highest daints of all is the fruition and enjoying of the very truth. purge now thy eyen/ purge thy ears/ purge thy mouth/ & Christ shall begin to wax sweet & pleasant to the which tasted once savourly: ye if/ milesij sibarite/ if all incontinent rioters & epicuryens/ shortly if the university of ymagyners and devisers of pleasures should heap together all their flattering subtyltes & dainty dishes/ in comparison of him only they shall seem to provoke the to spew. That is not by & by sweet which is savoury/ but that which is savoury to a hole man: if water have the taste of wine to him which burneth in a hot fever no/ man will call that a pleasure but a disease. 
Melosij Siber to were people which lived dylycately Epycure put felicity in voluptuousness.  Thou art deceived if thou believe not that the very tears be moche more pleasant to devout and holy men than be to wicked men laughyngꝭ/ mockynge/ gestynge or scoffynges: if thou also believe not fasting to be sweeter 
That is sweet which savoureth to a hole man.  to the one than to the other plovers/ quails/ pheasants/ ꝑtriches pike/ trout/ porpas/ or the fresh strugen. And the moderate boards of th'one appointed with herbs & fruits to be much more delicate than the costly & disdainful feestis of tother. Finally the true pleasure is/ for the love of Christ not to be ones moved with false apparent pleasures. Behold now how moche the world abuseth the names of love and hate. when a foolish young man is clear out of his wit and mad for a wench's sake/ that the comen people calleth love/ and yet is there no verier hate in the world. 
foolish love.  True love even with his own loss desireth to see unto another man's profit. whereunto looketh he save unto his own pleasure/ therefore he loveth not her but himself: yet loveth he not himself verily/ for no man can love another except he love himself first/ ye & except he love himself aright. No man can hate any man atall except he first hate himself. Nevertheless sometime to love well is to hate well/ and to hate well is to love well. who soever therefore for his little pleasure (as he supposeth it) layeth a wait & goeth about to beguile a maiden with flattering and gifts/ with fair promesses/ to pluck from her the best thing she hath/ that is to weet her perfytnesse/ her chastity/ her symplycite/ her innocency/ her good mind/ & her good name/ whether seemeth this man to hate or to love? Certainly there is no hate more cruel than is this hate/ when the foolish father and mother favour the vices of their children: 
Tenderness towards their children.  the comen saying is/ how tenderly love they their children. But I pray the how cruelly hate they their children which (while they follow their own affections) regard not at all the wealth of their children. what other wisheth to us our most hateful enemy the devil/ than that we here sinning unpunished should fall in to eternal punishment. They call him an easy master and a merciful prince/ which at certain grievous offences either wink or favour them/ that the more unpunished men sin/ the more boldly & at large they might sin. But what other thing threateneth god by his prophet to them whom he judgeth unworthy of his mercy: I will not (saith he) visit their daughters when they commit fornication/ nor their daughters in-law when they commit adultery. Unto david what promised he. I will (saith he) with a rod look upon their inyquites/ and with whips their sins/ but I will not take my mercy from them. Thou seest how all things are renewed in Christ/ and how the names of things are changed. who soever love himself otherwise than well/ hateth himself deadly. who soever be evil merciful toward himself is a tyrant most cruel. To care well is not to regard. To hurt well is to do good. To destroy well is to save. Thou shalt care well for thyself if thou shalt despise the desires of the flesh/ if in good manner thou shalt rage's against vices/ thou shalt do to the man a good turn. If thou shalt kill the sinner thou shalt save the man. If thou shalt destroy that man hath made/ thou shalt restore that god hath made. Come of now and let us go further: what thinketh the error of the people power/ wickedness/ manhood/ & cowardness to be? Call they not him mighty which can lightly hurt whom him list: though it be a very odious power to be able to hurt/ for in that are they resembled to noisome worms and scorpions/ and to to the devil himself/ that is to weet in doing harm. Only god is mighty in deed/ which neither can hurt if he would/ neither yet would if he could/ for his nature is to do good. But this mighty fellow how doth he I beseech the hurt a man? He shall take away thy money? he shall beat thy body? he shall rob the of thy life? If he do it to him that serveth god well/ he hath done a good deed in stead of an evil: but and if he have done it to an evil man/ the one hath ministered an occasion verily/ but the other hath hurt himself: for no man is hurt but of himself. No man goeth about to hurt another except the same man hath moche more grievously hurt himself aforehand. Thou enforsest to hurt me in my money or goods. Now hast thou through the loss of charity hurt thyself most grievously. Thou canst not fasten a wound in me/ but if thou have received a wound much more grievous. Thou canst not take from me the life of my body/ unless thou have slain thine own soul before. But Paul which to do wrong was a man very weak and feeble/ to suffer wrong most valiant and strong/ rejoiceth that he could do all thing in Christ. They call him every where manly and bold which being fierce and of impotent mind/ for the least displeasure that can be rageth setheth/ or boileth in wrath/ and acquitteth a shrewd word with a shrewd word/ a check with a check/ one evil turn with another. On the other side who so ever when he hath received wrong maketh nothing a do/ but dissymuleth as no such thing were done/ him thy call a coward/ a dastard hertlesse meet for nothing: ye but what is more contrary to the greatness of the mind than with a little word to be put aside from the quiet and constancy of the spirit/ and to be so unable to set at nought another man's foolishness/ that thou shouldest think thyself to be no man except thou shouldest overcome one shrewd turn with another. But how moche more manful is it with/ a excellent and large mind to be able to despise all manner injuries/ and more over for an evil deed to recompense a good? I would not call him a bold man which durst jeopardy on his enemy/ which scale castle or town walls/ which (his life not regarded) putteth himself in all manner ieoperdyes'/ a thing comen almost to all warryours/ but who so ever could overcome his own mind/ who soever could will them good which doth him harm/ pray for them which curse him. To this man is due the proper name of a bold and strong man and of excellent mind. 
A bold man and a strong in deed.  Let us also dis●cusse another thing/ what the world calleth praise/ rebuke/ and shame. Thou art praised/ for what cause and of whom? 
●nie praise.  〈◊〉 for filthy things and of filthy persons/ this verily is a false praise and a true rebuke. Thou art dispraised/ thou art mocked or laughed at/ for what cause and of whom? for godliness & innocency/ & that of evil men: this is not a rebuke/ no there is no truer praise. Be it that all the world reprove/ refuse/ & disallow it/ yet can it not be but glorious & of great praise that Christ approveth. And though what soever is in the world agre/ consent/ & allow/ crying with a shout that is a noble deed/ yet can it not be but shameful that displeaseth god. They call wisdom 
wisdom of the world.  every where to get good stoutly/ when it is gotten to maintain it lustily/ & to provide long before for the time to come: for so we here them say everywher & in good earnest of them which in short time gate substance somewhat abundantly/ he is a thrifty man/ ware and wise/ circumspect & provident. Thus saith the world which is both a liar himself and also his father. But what saith verity: Fool saith he/ I will fet again this night thy soul from the. He had filled his barns with corn/ he 〈◊〉 siuf●ed his store houses with provision of all victuals/ and had laid up at home ha●oundauntly of money enough: he thought nothing was to be done more. Thus had he done/ not because he intended as a needy keeper to sit abroad on his richesse heaped together/ as the poets feign the dragon to have kept the golden fleece (which thing men do almost everywhere) but he enteded to have spent joyously/ & yet doth the gospel call this man a fool. For what is more foolish/ what is more gross imagination or more fondness than to gape at the snadowes and lose the very things/ a thing which we be wont to laugh at in the famous dog of ysope: 
while we gape at snadowes we lose the very things/ as the dog of ysope which while he gaped at the shadow lost his bone in the water.  and in the manners of christian men is it not more to be laughed at/ or rather to be wept at. He may be counted a rude and unexpert merchant that knew not this saying of Therence: To refuse money at a season is sometime a great advantage/ or who so ever would receive a little advantage in hand when he knew great loss should follow. How much more foolishness and unaduysednesse is it to make ꝓuysion with so great care for this present life which is but a shadow/ every hour ready to fail: namely when god (if we believe the gospel) will minister allthing necessary for this life/ if we have confidence in him/ & for the life to come to make no provision atall which we must lead away full of misery & wretchedness/ if ꝓuisyon be not made now a forhande with great diligence. Here another error/ they call him peerless politic & in all things expert/ which herkning for all manner tidings 
To hearken for tidings out of all country's is rebuked.  knoweth what is done throughout all the world/ what is the chance of merchandise/ what the king of England intendeth/ what new thing is done at Rome/ what is chanced in France/ how the danes & the sytes live/ what matters great princes have in counsel: to make an end shortly/ who ever can babble with all kinds of men of all manner business/ him they say to be wise. But what can be farther from the thought of a wise man/ or near to the nature of a fool than to search for those things which be done aferre of & pertain to the nothing at all/ & not so much as one's verily to think on those things which are done in thine own breast & pertain to the only. Thou tellest me of the trouble & business of england/ tell me rather what trouble maketh in thy breast/ wrath/ envy/ bodily lust/ ambition/ how nigh these be brought in to subjection/ what hope is of victory/ how moche of this host is put to flight/ how reason is decked or appointed. In these things if thou shalt be watching & have a quick ear & also an eye/ if thou shalt smell/ if thou shalt be circumspect/ I will call the politic & peerless: & that thing which the world is wont to cast against us/ I will hurl again at him: he is not wise at all/ which is not wise for his own perfect. After this manner if thou shalt examine all the cares of mortal men/ their joys hopes fears studies/ their minds or judgements/ thou shalt find all thing full of error while they call good evil/ & evil good/ while they make sweet sour and sour sweet: make light darkness/ and darkness light. And this sort of men is the more part by a great deal. notwithstanding thou must even at ones both defy them and set no store of them/ least thou shouldest be minded to be like them: and also pite them so that thou wouldest fain have them like unto the. And to use the words of saint Augustyn: than is it meet both to weep for them which are worthy to be laughed at/ & to laugh at them which are worthy to be wept for. Be not in evil things confirmable to this world but be reform in the new wit/ that thou mayst approve not though things which men wonder at/ but what is the will of god/ which is good/ well pleasing & perfit. Thou art very nigh jeopardy & no doubt fallest suddenly from the true way if thou shalt begin to look about the what the most part of men do/ & to hearken what they think or imagine: but suffer thou which art the child of life and of light also that deed men bury their deed bodies: & let the blind captains of blind men go away together in to the ditch: see thou ones move not the eyes of thy heart any whether from the first patron & chief ensample of christ. Thou shalt not go out of the way/ if thou follow the guiding of verity. Thou shalt not stumble in darkness/ if thou walk after light/ the light shining before thee: 
Eurypus is a certain place in the ●ee where the flood chasigeth seven times in a day & as oft a night so that no ship can sail against the stream.  if thou shalt separate coloured good things/ from good things in deed: and evil things in deed from apparent evil things thou shalt abhor and not counterfeit the blindness of the common people raging & chafing themself after the manner of the ebbing and flowing of the see at the most vain illusions and worldly things/ with certain cortesyes of affections of wrath/ envy/ love/ hate/ hope/ fear/ joy/ sorrow/ raging more unquietly than any Euripus. 
Bragmanyes were people of a certain I'll in Indea with whom all thi●ꝭ were commune & they lived per folly despising riches possessions & all worldly things.  The Bragmanyes/ Cynikes/ Stoics be wont to defend their principles stiffly with tooth & nail: & even the hole world repugning/ all men crying & barking against them/ yet hold they stiffly thar thing whereunto they once have given sure credence. Be thou bold likewise to fasten surely in thy mind the decrees of thy sect. 
Cinikes be the followers of ●y ●genes the phlosopher which chorlishly checketh the vices of men.  Be bold without mistrust/ and with all that thou canst make to follow the mind of thine author/ departing from all contrary opinions & sects.   

¶ Here followen opinions meet for a christian man. Capl xu  
LEt this excellent learning and paradoxes of the true christian faith be sure and steadfast with thee/ that no christian man may think that he is borne for himself: neither ought to have the mind to live to himself: but what so ever he hath what so ever he is/ that all together let him ascribe not to himself/ but unto god the author thereof/ & of whom it came/ all his goods let him think to be common to all men. 
A christian man is not borne for himself either to follow his own pleasure.  The charity of a christian man knoweth no property: let him love good men in Chryst/ evil men for Christ'S sake/ which so loved us first when we were yet his enemies/ that he bestowed himself on us all together for our redemption: let him embrace the one because they be good: the other nevertheless to make them good: he shall hate no man at all/ no more verily than a faithful phisicyan hateth a sick man: let him be an enemy only unto vices: the greater the disease is/ the greater cure will pure charity put thereto: he is an adulter/ he hath committed sacrilege/ he is a turk: let a christian man desye the adulter/ not the man: let him despise the commytter of sacrilege/ not the man: 
we must desye ● abhor the vices/ but not the man.  let him kill the turlie/ not the man: let him find the means that the evil man perish such as he hath made himself to be/ but let the man be saved whom god made: let him will well wish well/ and do well to all men unfeignedly: neither hurt them which have deserved it/ but do good to them which have not deserved it: let him be glad of all men's commodities as well as of his own/ & also be sorry for all men's harms none otherwise than for his own. For verily this is that which th'apostle commandeth: to weep with them that weep/ to joy with them that joyen/ yea let him rather take an other man's harm grievouser than his own: & of his brother's wealth be gladder than of his own. It is not a christ man's part to think on this wise what have I to do with this fellow/ I know not whether he be black or white he is unknown to me/ he is a stranger to me/ he never did aught for me/ he hath hurt me sometime/ but did me never good Think none of these things: remember only for what beseruing can those things which Chryst hath done/ for the which would his kindness done to thee/ should be recompensed/ not in himself/ but in thy neighbour. Only see of what things he hath need/ & what thou art able to do for him. Think this thing only/ he is my brother in our lord coheyre in christ/ a member of the same body/ redeemed with one blood/ a fellow in the common faith/ called unto the very same grace & felicity of the life to come/ even as the apostle said one body and one spiryt as ye be called in one hope of your calling one lord & one faith one baptism/ one god/ & father of all which is above all & everywhere/ & in all us/ how can he be a stranger to whom thou art coupled with so many fold bonds of unite? Among the gentiles let those circumstances of rethoricyens be of no little valour & weight/ either unto benevolence or unto malivolence/ he is a citezin of the same cite/ he is of alliance/ he is my cousin/ he is my familiar friend/ he is my father's friend/ he hath well deserved/ he is kind/ born of an honest stock/ rich or otherwise. In Christ all these things either be nothing/ or after the mind of Paul be all one/ & the very self same thing: let this be ever present before thine eyes/ & let this suffice thee/ he is my flesh/ he is my brother in christ. what soever is bestowed upon any member reboundeth it not to all the body/ & from thence in to the heed? we all be membres each one of an other/ members cleaving together make a body. The heed of the body is jesus Christ the heed of Christ is god. It is done to the it is done to every one/ it is done to Christ it is done to god: what so ever is done to any one member which so ever it be/ whether it be well done or evil: all these things are one/ God/ Chryst/ the body/ and the membres/ that saying hath no place ionvenyently among christian men/ like with like. And the other saying diversity is mother of hate: for unto what purpose perteynen words of dissension where so great unite is/ it savoureth not of christian faith that communly a courtier to at own dweller: one of the country to are inhabyter of the cite: a man of high degree/ to an other of low degree: an office/ to him that is offycelesse: the rich to the poor: a man of honour/ to a vile ꝑso●e: the mighty to the weak: the italyen to the german: the french man to the englishman: the english to the scotte: the grammarians to the divine: the logycyne● to the grammarians: the physician to the man of law: the learned to the unlearned: the eloquent to him that is not facounde and lacketh utterance: the single to the married: the young to the old: the clerk to the lay man: the priest to the monk: the carmelites to the Jacobites: & that (least I rehearse all diversities) in a very trifle unlike to unlike/ is somewhat partial & unkind: where is charity which loveth even his enemy: when the surname changed/ when the colour of the vesture a little altered/ when the girdle or the shoe and like fantasies of men make me hated unto thee? 
charity is not in them which hate another man because his vesture or garment is a little altered and changed.  why rather leave we not these childysshe trifles/ & accustom to have before our eyes that which pertaineth to the very thing: whereof Paul warneth us in many placis/ that all we in Chryst our heed be membres of one body/ endued with life by one spirit (if so be we live in him) so that we should neither envy the happier members/ & should gladly succour & aid the weak membres: that we might perceive that we ourself have received a good turn/ when we have done any benefit to our neighbour: & that we ourself be hurt/ when hurt is done to our brother/ & that we might understand how no man ou●ht to study privately for himself/ but eu●ry man for his own part should bestow in common that thing which he hath rec●yued of god/ that all things might redound & rebound thither again/ from whence they sprung/ that is to wite/ from the heed. 
Let every man bestow in comen what soever he received of god.  This verily is the thing which Paul writeth to the corinths/ saying. As the body is one & hath many members/ & all the membres of the body though they be many/ yet be they but one body. Even so likewise is Chryst/ for in one spirit we be all baptized to make one body/ whether we be jews or gentiles/ whether we be bond or free/ and all we have drunk of one spirit (for the body saith Paul) is not one member but many: if the foot shall say/ I am not the hand/ I am not of the body: is he therefore not of the body? if the ear shall say/ I am not the eye/ I am not of the body: is he therefore not of the body? if all the body should be the eye/ where is than the hearing: if all the body were the hearing/ where than should be the smelling. But now god hath put the membres every one of them in the body/ as it pleased him: for if all were but one member/ where were the body: but now verily been there many membres/ yet but one body. The eye can not say to the hand I have no need of thy help/ or again the heed to the feet/ ye be not to me necessary: but those members of the body which seem to be the weyker are much more necessary: & to those which we think to be the viler membres of the body we give more abundant honour: & those which be our unhonest members have more haboundaunt honesty/ for our honest members have need of nothing. But god hath tempered & ordered the body/ giving plenteous honour to that part which lacked/ because there should be no division/ debate or strife in the body/ but that the members should care one for an other indifferently. But it is ye which are the body of Chryst & membres one depending of an other. He writeth like things to the romans/ saying in one body we have many membres/ & all members have not one office. Even so we being many are but one body in Chryst: 
Every member hath his participation necessary to the profit of the soul  but sin gularly we be members each one of another having gifts divers after the grace which is given to us. And again to the Ephe●. working verity (saith he) in charity/ let us in all manner things grow in him which is the heed/ that is to wite Chryst in whom all the body compact & knit by every joint whereby one part ministereth to another according to the operation & virtue which springeth of the heed & capacity of every member/ in receiving maketh the increase of the body for the edifying of himself in charity. And in another place he biddeth every man to bear one another's burden/ because we be members one of another. Look than whether they ꝑteyn unto this body whom thou hearest speaking every where after this manner/ it is my good/ it came to me by inheritance/ I possess it by right & not by fraud/ why shall not I use it and abuse it after mine own mind/ why should I give them of it any deal at all to whom I own nothing/ I spill/ I waste/ I destroy/ that which perisheth is mine own/ it maketh no matter to other men. Thy member complaineth and grenneth for hunger/ and thou spewest up partryges. Thy naked brogher shyvereth for cold/ & with the so great plenty of ray meant is corrupt with moths & long lying One nights dicing hath lost the a thousand pieces of gold/ while in the mean season some wretched wench (need compelling her) hath set forth her chastity to sell/ & is become a common harlot/ & thus perisheth the soul for whom Christ hath bestowed his life. Thou sayest again: what is that to me/ I entreat the which is mine own after mine own fashion: & after all this with this so corrupt mind thinkest thou thyself to be a christen man/ which art not once a man verily? Thou hearest in the presence of a great multitude the good name or fame of this or that man to be hurt/ thou holdest thy peace/ or peradventure rejoicest & art well content with the backbiter. Thou sayest I would have reproved him if those things which were spoken had pertained to me/ but I have nothing ado with him which was there slandered. Than to conclude/ thou hast nothing ado with the body/ if thou have nothing ado with the member/ neither hast thou ought ado with the heed/ verily if the body nothing aꝑteyne to the. A man (say they now a days) with violence may defend & put aback violence? what the emperors laws ꝑniyt I pass not thereon. This I marvel how these boyces came in to the manners of christian men/ I hurt him/ but I was provoked/ I had liefer hurt than be hurt. Be it man's laws punish not that which they have permitted. But what will the Emperor christ do/ if thou beguile his law which is written in Mathewe. I command you (saith Chryst there) not once to withstand harm: 
Desire not vengeasice.  but if a man shall give the a blow on the right cheek/ offer to him also the other. And who so ever will strive with the in the law/ & take from the thy cote/ yield up to him also thy cloak or mantel. And who so ever shall compel the to go with him one mile/ go with him two more other. love your enemies/ & do good to them which hate you/ & pray for them which persecute you & pike matters against you/ that ye may be the sons of your father which is in heaven/ which maketh the son to rise upon good & evil/ & sendeth rain upon just and injust. Thou answerest/ he spoke not this to me/ he spoke it to his apostles/ he spoke it to perfit persons. heardest thou not how he said that ye may be the sons of your father: if thou care not to be the son of god/ that law pertaineth not to the. 
This is spoken to all christian men.  Nevertheless he is not good verily which would not be perfit. Hark also an other thing: if thou desire no reward/ the commandment belongeth not to thee: for it followeth. If ye love them which love you/ what reward shall ye have: as who should say none: for verily/ to do these things (that is to say/ to love them that loveth thee) is not virtue: but not to do it/ is an evil thing: there is debt of neither side where is just recompense made of both sides. Here Paul both a great wise man & cunning & an interpreter also of Christ's law. Bless (saith he) them that persecute you/ bless them/ & curse them in no wise/ rendering to no man evil for evil/ if it may be almoche as in you is/ having rest & peace with all men/ not defending yourself my best beloved brethren/ but give place & withstand ye not wrath: for it is written. Uengeaunce shall be reserved to me & I will quite them saith our lord. But if thine enemy shall be hungry/ give to him meat: if he be athurst/ give to him drink: for if thou do this/ thou shalt heap coals of fire upon his heed/ that is to say/ thou shalt make him to love fervently. Be not overcome of evil/ but overcome evil in goodness. what shall than follow sayest thou/ if I shall with my softness nourish up the knappyshnes or malice & froward audacity of an other man/ & in suffling an old injury provoke a new? If thou can without thine own evil either avoid or put by evil/ no man forbiddeth the to do it: but if not/ look thou say not it is better to do than to suffer. 
To a christian man/ it is bet to suffer than to do.  amend thine enne my if thou can/ either lading him with benefits/ or ouercommyng him with meekness: if that help not/ it is better that the one perish than both: it is better that thou wax rich with the lucre & advantage of patience than that while either to other rendereth evil/ both be made evil. Let this therefore be a decree among christian men 
The decree of christian men. / to compare with all men in love/ in meekness & in benefits/ or doing good: but in siryving hate or backbiting/ in rebukes & injury/ to give place even to them that be of lowest degree/ & that with good will. But he is unworthy to whom a good turn should be done/ or an evil forgiven/ yet is it meet for the to do it/ and Chryst is worthy for whose sake it is done I will neither (say they) hurt any man neither suffer myself to be hurt: yet when thou art hurt/ see thou forgive the trespass with all thy heart/ providing always that nothing be which any man should remit or forgive unto the. Be as ware & diligent in avoiding that none offence or trespass proceed from thee/ as thou art easy and ready to remit an other man's. 
Offences must be forgiven.  The greater man thou art/ so much the more submit thyself/ that thou in charity aplly thyself to all men. If thou come of a noble stock/ manners worthy of Chryst shall not dishonour/ but honour the nobleness of thy birth. 
A gentleman.  If thou be cunning & well learned/ so much the more soberly suffer & amend the ignorance of the unlearned. 
A cunning man.  The more is committed & lent to thee/ the more art thou bound to thy brother. 
A rich man.  Thou art rich/ remember thou art the dispenser/ not the lord: take heed circumspectly how thou entreatest the common good. believest thou that ꝓprete or impropriacyon was ꝓhybyte & voluntary poverty emoyned to monks only? 
poverty is not emoyned to monstes only.  Thou art deceived/ both pertain indifferently to all christian men. The law punisheth that if thou take away any thing of an other man's: it punisheth not if thou withdraw thine own from thy needy brother: but Chryst will punish both. if thou be an office/ let not the honour make the more fierce/ but let the charge make the more diligent & fuller of care. I bear not (sayest thou) no office of the church/ I am not a shepherd or a bishop. Let us grant you that/ but also art thou not a christian man/ consider thou of whence thou art/ if thou be not of the church. So greatly Chryst is comen in to contempt to the world/ that they think it a goodly and excellent thing to have nothing to do with him: & that so much the more every man should be despised the more coupled he were to him. Hearest thou not daily of the lay persons in their fury the names of a clerk/ of a priest/ of a monk/ to be cast in our teeths/ in stead of a sharp and cruel rebuke saying thou clerk/ thou priest/ thou monk/ that thou art: & that is done/ utterly with none other mind/ with none other voice or ꝓnouncing/ than if they should cast in our tethes' incest or sacrilege. 
Incest is to me dell with their own kin  I verily mernayle why they also cast not in our teeth baptism/ why also object they not against us with the saracenes the name of Chryst as an obprobrious thing. 
sacrilege is to violate persons sacred to god/ or to rob churches.  If they said an evil clerk/ a unworthy priest/ or an unreligyous monk/ in that they might be suffered as men which note the manners of the persons/ & not despise the ꝓfessyon of virtue. But who so ever counteth praise in themself the deflowering of virgins/ good taken away in war/ money either won or lost at dice or other chance/ and have nothing to lay against another man more spiteful or obprobrious or more to be ashamed of/ than the names of a monk or a priest. Certainly it is easy to conjecture what these/ in name only christian men judge of Christ. There is not one lord of the bishops and another of the temporal officers/ but both be under one/ and to the same both must give accounts: If thou took any otherwhere save unto him only/ either when thou receivest thoffye● or when thou mynistrest it/ it maketh no matter though the world call the not a symonyake/ he surely will punish the as a symonyake. 
A symonyake.  If thou labour and make means to obtain a comen office/ not to profit in comen/ but to provide for thine own wealth privately/ and to advenge thyself of them to whom thou owest a grudge/ thy office is bribery or robbery afore god. Thou huntest after thieves not that he should receive his own that is rob/ but least it should not be with the which is with the thieves. How moche difference I pray the is there between the thieves & thee/ except peradventure that they be the robbers of merchants/ & thou the robber of robbers. 
A pretty note for shrenes ● other offyce●●.  In conclusion except thou bear thine office with this mind/ that thou be ready/ & that with the loss I will not say of thy goods/ but of thy life to defend that which is right/ christ will not approve thy administration. I will add also another thing of the mind or judgement of Plato: No man is worthy of an office which is gladly in an office. If thou be a prince/ beware least these perilous wytches the voices of flatterers do enchant or bewytche the. 
He is worthy to be an officer which is in office against his will.  Thou art a lord/ over the laws thou art free/ what soever thou dost is honest/ to the is lawful what soever thou list. Those things pertain not to the which are preached daily of priests to the comen people: ye but think thou rather which is true/ that there is one master over all men/ and he is Christ jesus/ to whom thou oughtest to be as like as is possible/ to whom thou oughtest to confirm thyself in all things/ as unto him certainly whose authority or room thou bearest. 
Chryst is lord both of lay men & also of priests.  No man ought to follow his doctrine more straightly than thou/ of whom he will ask accounts more straightly than of other. Think not straightway that to be right that thou wilt/ but only will thou which is right. what so ever may be filthy to any man in the world/ se that thou think not that an honest thing to thee/ but see thou in no wise permit to thyself any thing which is used to be forgiven and pardoned among the comen sort. 
Desyren but that whichiss right.  That which in other men is but a small trespass/ think in thyself to be a great outrage or excess. Let not thy richesse greater than the comen peoples bring unto the honour/ reverence/ and dignity/ favour/ and authority: but let thy manners better than the comen people's utterly deserve them. Suffer not the comen people to wonder at those things in thee/ wherewith are provoked and enticed the very same mischievous deeds which thou punysshest daily. 
The honesty of good manners.  Take away this wondering & praise of richesse/ & where be thieves/ where be oppressors of the comen wealth/ where be commytters of sacrilege/ where be errand thieves & robbers or reverses: take away wondering at voluptuousness/ & where be ravysshers of women/ where be adulters. As often as thou wilt apere somewhat according after thy degree among thy friends & subjects or them over whom thou bearest office/ room or authority/ set not open thy riches & treasure to the eyen of foolish persons. when thou wilt seem somewhat wealthy/ show not in boast the riotous example of expense and boluptuousnesse. First of all let them learn in the to despise such things/ let them learn to honour virtue to have measure in price/ to rejoice in temperance/ to give honour to sober lowliness or meekness. Let none of those things be seen in thy manners and conversation/ which thine authority punisheth in the manners and conversation of the people. Thou shalt banish evil deeds in the best wise/ if men shall not see tychesse and voluptuousness/ the matter and ground of evil deeds to be magnified in the. Thou shalt not despise in comparison of thyself any man/ no not the vilest of the lowest degree/ for comen and indifferent is the price wherewith ye both were redeemed. Let not the noise of ambition/ neither fiersnesse/ neither weapons/ nor men of the guard defend the from contempt but pureness of living gravity/ manners uncorrupt and sound from all manner vices of the comen people. Nothing forbiddeth (in bearing rule) to keep the chief room/ & yet in charity to discern no room. 
The rule of christian princes.  Think bearing of room or rule to be this/ not to excel & go before other men in abundance of richesse/ but to profit all men as much as is possible. Turn not to thine own profit things which are comen/ but bestow those things which be thine own/ & thine own self all together upon the comen wealth. The comen people oweth very many things to thee/ but thou owest all things to them. Though thine ears be compelled to suffer names of ambition/ as most mighty/ most christened/ holiness/ & majesty/ yet let thy mind not be a known of them/ but refer all these things unto Christ to whom only they agree. Let the crime of treason against thine own person (which other with great words make an heinous offence) be counted of y● a very trifle. 
The majesty of a Prince.  He vyolateth the majesty of a prince in deed/ which in the prince's name doth any thing cruelly/ violently/ mischievously contrary to right. Let no man's injury move the less than the which pertaineth to the privately: remember thou art a public person/ and that thou oughtest not to think but of comen matters. If thou have any courage with the and readiness of wit/ consider with thyself not how great a man thou art/ but how great a charge thou bearest on thy back: and the more in jeopardy thou art so much the less favour thyself/ fetching ensample of ministering thine office not of thy predecessors or else of flatterers/ but of Christ: 
The ma●er & form of bearing rule must be set of christ.  for what is more unreasonable than that a christian prince should set before him for an ensample Hanyball/ great Alexandre/ Cesar/ or Pompey/ in the which same persons when he can not attain some certain virtues/ he shall counterfeit those things most chiefly which only were to be refused and avoided. Let it not forth withal be taken for an ensample if Cesar have done any thing lauded in histories/ but if he have done any thing which varieth not from the doctrine of our lord jesus Christ/ or be such that though it be not worthy to be countrefayted yet may it be applied to the study or exercise of virtue. Let not an hole empire be of so great valour to the that thou wollest wittingly ones bow from the right: put of that rather than thou shouldest put of Christ. Doubt not Christ hath to make the amends for th'empire refused/ far better than the empire. 
what is comely for princes.  Nothing is so comely/ so excellent/ so glorious unto kings as to draw as nigh as is possible unto the similitude of the highest king jesus/ which as he was the greatest so was he also the best. 
Chryst is the greatest/ he is also the best.  But that he was the greatest that dissimuled he and hid secret here in earth: that he was the best/ that had he liefer we should perceive and feel/ because he had leaver we should counterfeit that. He denied his kingdom to be of this world/ when he was lord of heaven and earth also. But the princes of the gentiles use dominion upon them. A christian man exerciseth no power over his but charity/ & he which is the chiefest thinketh himself to be minister unto all men/ not master or lord. wherefore I marvel the more a great deal how these ambitious names 
The clergy is touched of ambition & vain tytelles of names.  of power and dominion were brought in/ even unto the very pope's and bishops/ and that our divines be not ashamed no less undiscreetly than ambyciously to be called everywhere our masters/ when Christ forbade his disciples that they should not suffer to be called either lords or masters: for we must remember that one is in heaven both lord & master Christ jesus/ which is also heed unto us al. Apostle/ a shepherd a bishop/ be names of office or service/ 
The names of office.  not of dominion & rule: A pope/ an abbot be names of love/ not of power. But why enter I in to the great see of the common errors? unto what soever kind of men he shall turn himself/ a very spiritual man shall see many things which he may laugh at/ & more which he ought to weep at/ he shall see very many opinions to far corrupt and varying from the doctrine of Christ both far & wide: of the which a great part springeth there hence/ that we have brought even into christendom a certain world/ and that which is red of the world among the old divines/ men of small learning now adays refer to them which be not monks. The world in the gospel with the apostles/ with saint Augustyne/ Ambrose/ and Hierome be called infidels strangers from the faith/ the enemies of the cross of Christ. Blasfemers of god/ they that are such care for to morrow and for the time to come/ for who soever mistrusteth Christ neither believe on him: they be they which fight and strive for richesses/ for rule/ for worldly pleasure as men which blinded with delyces of sensible things/ set their minds and hole affections upon apparent good things/ in stead of very good things. This world hath not known Christ the very and true light. This world is altogether set on mischief/ loveth himself/ liveth to himself/ studieth for himself and for his own pleasure/ & all for lack he hath not put upon him Christ which is very & true charity. From this world separated Christ not his apostles only/ but all men who soever and as many as he judged worthy of him. After what manner then and fashion I pray you do we mingle with christendom this world every where in holy scripture condemned? and with the vain name of the world favour/ flatter/ and maintain our own vices. Many doctors and teachers augment this pestilence/ which corrupting the word of god (as Paul saith) wresten and fassyonen his holy scripture according to the manners of every time/ when it were more convenient that the manners should be addressed & amended by the rule of his scripture. And no myschevouser kind of flattering verily is there/ than when with the words of the gospel and of the ꝓphtes we flatter the diseases of the mind and cure them not. A prince heareth all power is of god: 
All power is of god.  forthwith (as the proverb saith) his comb riseth. why hath the scripture made the high or swelling in mind rather than circumspect & careful. thinkest thou that god hath committed to the an empire to be governed/ and thinkest thou not that the same will require of the a straight reckoning of the ordringe thereof? The covetous man heareth it to be forbid unto christian men to have two coats 
Thou shalt not have two coats.  at ones. The divine interpreteth the second cote to be what soever should be superfluous & more than enough for the necessyre of nature/ & should appertain to the disease of covetousness: that is very well (saith the gross fellow) for I yet lack very many things. The natural wise man and cold from charity heareth this to be the order of charity 
A new order of charity. / that thou shouldest regard and set more of thine own money than of another man's/ of thine own life than of another man's/ of thine own fame than of another man's. I will therefore saith he give nothing least peradventure I should lack myself. I will not defend another man's good fame or good name/ least mine own be spotted thereby. I will forsake my brother in jeopardy/ least I myself should fall in peril also. To speak shortly I will live altogether to myself that no incommodyte come to me for any other man's cause. we have also learned if holy men have done any thing not to be counterfeited or followed/ the only to take of them & draw in to the ensample of living. Adulterers & murderers flaterens and clawen themselves with the example of david. Such as gapeth after worldly riches lay against us for their excuse rich Abraham. Princes which count it but a sport or pastime every where to corrupt and defile virgins/ number & reckon up to cloak their vice the queen's concubines of Solomon. They whose belly is their god/ ●ayeth for their excuse the drunkenness of Noe. Incestes which pollute their own kinswomen/ cloak & cover their filthiness with themsampleensample of Loath/ which lay with his own daughters. why turn we our eyen from Christ to these men? I dare be bold to say that it ought not to be countrefayted and followed/ no not so much as in the prophets or Christ's apostles verily/ if any thing serve or wry from the docttryne of Christ. 
Nothing ought to be counterfeited which vary from christ.  But if it delight men so greatly to counterfeit holy sinners/ I do not against say them/ so that they countrefayte them hole and altogether. Thou hast followed david in adultery/ moche more follow him in repentance. Thou hast countrefayted Mary Magdalayne a sinner/ countefrayt her also loving moche/ counterfeit her weeping/ countrefayte her casting herself down at that the feet of jesu. Thou hast persecuted the church of god as Paul did/ thou hast forsworn thyself as Peter did: See likewise that thou stretch forth thy neck for the faith and religion of Christ after the ensample of Paul/ and that thou fear not the cross no more than Peter. For this cause god suffereth even great and right excellent men also to fall in to certain vices/ that we when we have fallen should not despair/ but with this condition/ 〈◊〉 that we as we have been their fellows in sinning & doing amiss/ even so will be their companions and partners in the amending of our sins and misdeeds. Now do we greatly praise and magnify that same thing which was not to be countrefayted and followed/ and certain things 
we turn good things to evil  which were well done of them/ we do deprave and corrupt/ after the manner of spiders sucking out the poison only/ if any be therein/ or else turning even the wholesome juice also in to poison to ourselves. what doth Abrahames 
A con●ytous man followeth not Abraham.  ensample belong to thee/ which makest of thy money thy god? Because he was enriched with increase of cattles (god making his substance and goods prosperously to multiply) and that in the old law which was but carnal: shall it therefore be lawful to the which art a christian man/ by right or wrong/ by hook or croak/ from whence soever it be/ to heap together richesse as much as ever king Croesus 
Croesus.  had (whose exceeding great riches is come into a comen proverb) which richesse once gotten thou mightest either evil spend & lewdly waste/ or else (which is a great deal worse) hide & bury most covetously deep in the ground. How little Abraham did set his mind upon his goods and riches/ which came to him habundantly by their own accord/ even this thing may be an evident token & proof that with out delay at the voice of god commanding him/ he brought forth his only son to be slain. How moche thinkest thou disspysed he his droves of oxen which despised even his own son? And thinkest thou which dreamest nothing else but of filthy lucre & advantage/ which praisest and settest by nothing but only money/ which art ready as soon as there chance any hope of lucre/ be it never so little/ either to deceive thy brother 
Ready to deceive thy brother for money. / or to set christ at nought/ that there is any similitude or like thing between the & Abraham? The simple and innocent wenches the daughters of Loath when they beheld all the region round about on every part brenning & flaming with fire/ and supposed that it which was than in sight afore their eyen had been all the hole world/ & that no man was preserved from that so large & wasteful fire but only their selves/ lay privily & by stealth with their own father/ not of a filthy but virtuous and holy purpose/ that is to weet/ least none issue of mankind should have remained after them/ & that when this precept of god (grow and multiply) was as yet in full vigour and strength. And darest thou compare thy filthy & prodigyous voluptuousness & lechery with the deed of these wenches? Nay I would not doubt to count thy matrimony not so good as their incest committed with their father/ if in matrimony thou dost not study for issue/ but to satisfy thine own voluptuous appetite or lust. 
The wedlock of some men is worse than the incest of loathes daughters.  david after so many excellent and noble ensamples of virtue and good living showed/ 
The misdeeds or ●ynnes of holy men we pass far now a days/ ● that many ways.  fell ones in to adultery by occasion and opportunity given him: and shall it be lawful therefore to the straight way at thy liberty/ to roll/ walter/ and tumble from house to house in other men's beds all thy life long? Peter once for fear of death denied his master Christ/ for whose sake afterward he died with good will: Shall it be lawful thinkest thou than to the for that cause/ to forswear thyself for every trifle? Paul sinned not purposely and for the nonce/ but fell through ignorance: when he was warned and taught/ he repent forthwith and came into the right way. Thou both ware and wise/ and saying what thou dost/ wetyngly and willingly contynuest from youth to age in vices and sins/ and yet by the ensample of Paul strokest thou thine own heed. Mathewe being commanded but with one word/ without any tarrying/ at ones utterly forsook all his office of receiving custom or tollage: but thou art so sworn and married to thy money that neither so many ensamples of holy men/ neither the gospels of often heard/ nor so many preachings can divorce or pluck the from it. 
Saint Auste● is excused he had but one at ones.  The bishops say unto me/ saint Augustyne (as it is red) had two sovereign ladies or concubines: ye but he than was an heathen man/ and we be nourished up in christendom: he was young/ and our heeds be hoar for age. A worshipful comparison/ because that he being young/ and also an heathen man to avoid the snares of matrimony/ had a little wench in stead of a wife/ and yet to her which was not his wife kept he the ꝓmes of wedlock. Shall it be therefore the less shame for us christian men being old/ being preestes/ ye being bishops to be altogether spotted & filed in every podell one after another of bodily lustis. Farwele good manners when we have given to vices the names of virtues/ & have begun to be more wily & subtile in defending our vices than diligent to amend them/ most specially when we have learned to nourish/ to underset/ and to strength our froward opinions/ with the help & aid of holy scripture. Thou therefore my most sweet brother (the comen people altogyder set at nought with their both opinions and deeds) purely & wholly hasten the unto the chisten seccte. what soever in this life appeareth to thy sensible powers either to be hated or loved/ all that for the love of pity and virtuous life indifferently despised/ let christ only to the be sufficient/ the only author both of true judging and also of blessed living. And this verily the world thinketh to be pure foolishness & madness: never the less by this foolishness it pleaseth god to save them which on him believe. And he is happily a fool that is wise in Christ: & he is woefully wise that is foolish in Christ. But hearest thou/ as I would have y● to vary strongly from the comen people/ so I would not that thou showing a point of curryshnes/ shouldest every where bark against the opinions & dedis of other men/ & with authority condemn than/ prattle odiously against all men/ furiously preach against the living of every person least thou purchase to thyself two evils together. 
A man may not bark every where against the deeds of other men.  The one that thou shouldest fall into hate of all men: tother that when thou art hated thou shouldest do good to no man. But be thou all things to all men/ to win all men to christ as much as may be (pite not offended) so shape & fashion thyself to all men outwardly/ that within thy purpose remain sure/ steadfast & unmoved/ withoutforth let gentleness/ curteys' language/ softness/ profytablenes allure & entice thy brother/ whom it is meet with fair means to be induced to Chryst/ & not to be feared with cruelness. In conclusion that which is in thy breast is not so greatly to be roared forth with cruel words/ as to be declared and uttered with honest manners. And again thou oughtest not so to favour the infirmity of the common people that thou durst not at a time strongly defend the verity: with humanity men must be amended/ and not deceived.   

¶ The seventh rule. Caplo xuj  
MOre over if through infancy & feebleness of mind we can not as yet attain to these spiritual things/ we aught nevertheless to study not the sluggyssher one deal/ that at the least we draw as nigh as is possible. 
we must still be climbing ye though we despair to attain to the top.  How be it the very & compendious way to felicity is/ if at ones we shall turn our hole mind to the contemplation & beholding of celestial things so fervently/ that as the body bringeth with him his shadow/ even so the love of Christ the love of eternal things & honest bringeth with him naturally the loathsomeness of caduke & transitory things & the hate of filthy things. For either other necessarily followeth the other: & the one with that other either augmenteth or minisheth. As much as thou shalt perfect in the love of Chryst so moche shalt thou hate the world. The more thou shalt love & set by things invisible/ the more vile shall wax things vain & momentany. we must therefore do even that same in the discipline of virtue which Fabius counseyleth to be done in sciences or faculties of learning/ that we at once prece up to the best/ which thing yet if through our own fault will not come to pass. The next of all is that we at the least may by certain natural prudence abstain from great vices/ & keep ourself (as much as may be) hole & sound to the benefycence of god. For as that body is near unto health/ which (though it be wasted) is free yet & out of the danger of noisome humours/ even so is that mind more capax 
Capax apt to receive.  of the benefit of god/ which is not yet inquynate or defiled with grievous offences/ though she lack yet true and perfit virtue. If we be to weak to follow the apostles/ to follow the martyrs/ to follow the virgins/ at the least way let us not comyt●e that the Ethnykes or heathen men should seem to wander us in this plain or lists. 
If thou can not counterfeit holy saints/ be not yet inferior to heathen men.  Of the which very many when they neither knew god whom they should dread/ neither by lived any hell whom they should fear: yet determined they that a man ought by all crafts to avoid & eschew filthiness for the thing itself. In so much that many of them chose rather to suffer the loss of fame/ loss of goods/ in conclusion to suffer loss of life/ than to depart from honest. If sin itself be such a manner thing/ that for no commodities or incommodytees proffered to man it ought to be committed. Certainly if neither the justice of god fear us/ neither his benefycence discourage us and move us to the contrary/ if no hope of immortality or fear of eternal pain call us aback/ or else if the very natural filthiness of sin withdraw us not/ which could withdraw the minds of the very gentiles. At the least way let a thousand incommodytees which accompany the sinner in this life put a christian man in fear: 
Ponder in thy mind the incommodytees of sin.  as infamy/ loss or waste of goods/ poverty/ the contempt and hate of good men/ grief of mind/ unquietness & furment of conscience most miserable of all/ which though many feel not now presently/ either because they be blinded with dullness of youth/ or made drunk with the voluptuousness & pleasure of sin/ yet shall they feal it here after: & plainly the later it happeneth/ so much the more unhappily shall they feal it: wherefore young men most specially should be warned & exhorted that they would rather believe so many authors that the very nature & property of sin were thus in deed than with miserable & woeful experience learn it in themself/ & that they would not contaminate nor defile their life before they knew surely what life meant. if Chryst be to the vile/ to whom thou art so costly/ at the leestway for thine own sake refrain thyself from filthy things. And though it be very perilous to tarry anywhile in this state/ as between three ways (as it is in the proverb) nevertheless unto them which can not as yet climb up to the pure/ perfit & excellent virtue/ it shall not be a little profitable to be in the civil or moral virtues rather than to ●on headlong in to all kind of vices and uncleanliness. 
hear that is ●n civil or moral virtues.  Here is not the resting place & quiet haven of felicity/ but from hens is a shorter journey & an easier stair up to felicity. In the mean season for all that/ we must pray god that he will vouchsafe to pluck us up to bettthyngꝭ.   

¶ The eight rule. Caplo xvij  
IF the storm of temptation shall rise against the somewhat thick & grievously/ begin not forthwithal to be discontent with thyself/ as though for the cause god either cared not for thee/ or favoured the not/ or that thou shouldest be but an easy christian man/ or else the less perfit: but rather give thanks to god because he instructeth the as one which shall be his heir in time to come/ because he beateth or scourgeth y● as his most singular beloved son and proveth the as his assured friend. It is a very great token a man to be reject from the mercy of god when he is vexed with no temptations. Let come to thy mind the apostle Paul which obtained to be admitted or let in even in to the mysteries of the third heaven/ yet was he beaten of the angel of sathan. Let come to remembrance the friend of god job: 
temptation is a sign that god loveth us.  remember jerom/ Benedict/ francis/ & with these innume rabble other holy fathers vexed & troubled of very great vices: if that which thou sufferest be comen to so great men/ be comen to so many men as well as to thee/ what cause is there wherefore thou shouldest be smythe out of countenance/ shouldest be abashed or fall in to despair? enforce rather & strive that thou mayst overcome as they did/ god shall not forsake thee/ but with temptation shall make increase/ that thou mayst be able to endure.   

¶ The ninth rule. Caplo xviij  
AS expert captains are wont to cause when all things are quiet at rest & at peace/ that the watch 
we must ever keep watch.  nevertheless be duly kept: likewise see thou that thou have always thy mind watching & circumspect against the sudden assault of thine enemy (for he ever compasseth round about 
Let temptation be held down at the beginning while it is fresh.  seeking whom he might devour) that thou mayst be the more ready as soon as he assaulteth the to put him back manfully/ to confound him & forthwith to tread underfoot the heed of the pestiferous & poison serpent: for he is never overcome either more easily or more surely & perfitly/ than by that means. 
The children or babylon sygnyf eth subgestyon or temptation or the first inotions to sin.  Therefore it is a very wise point to dash the young children of babylon (as soon as they be borne) against the stone which is Chryst/ or they grow strong & great.   

¶ The tenth rule. Caplo xix  
BUt the tempter 
remedies against temptation  is put back most of all by this means/ if thou shalt either vehemently hate/ abhor & defy/ & in a manner spit at him straightway when so ever he entyceth & moveth the with any temptation/ or else if thou pray fervently or get thyself to some holy occupation/ setting thine hole mind there unto: or if thou make answer to the tempter with words fet out of holy scripture/ as I have warned the before. In which thing verily it shall not perfect meanly against all kind of temptation to have some certain sentences prepared and ready/ specially those with which thou hast felt thy mind to be moved and stired vehemently.   

¶ The xj rule. Caplo twenty  
Two dangers chiefly follow good men/ one least in temptation they give up their hold. 
The night fear: is fearelest we should be overcome.  another least after the victory in their consolation and spiritual joy they wax wanton and stand in their own conceit/ or else please themself. 
The devil of midday is pride.  Therefore that thou mayst be sure not only from the night fear/ but also from the devil of midday: 
Remember thou art able to do all things in christ.  look when thine enemy steereth the unto filthy things that thou behold not thine own feebleness or weakness/ but remember only that thou canst do all things in Chryst/ which said not to his apostles only/ but to the also & to all his members/ even unto the very lowest. Have confidence for I have overcome the world. Again when so ever either after thine enemy is overcome/ or in doing some holy work/ thou shalt feel thy mind inwardly to be comforted with certain privy delectations. Than beware diligently that thou ascribe nothing thereof unto thine own meritis/ but thank only the free beneficence of god for all to guider/ & hold down & refraynethy self with the words of Paul/ saying. what hast thou/ that thou hast not received? if thou have received it/ why reioyiest thou as though thou hadst not received it? And so against this double mischief shall there be a double remedy/ if thou in the conflict mistrusting thine own strength dost flee for succour unto thy heed Chryst/ putting the hole trust of conquering in the benevolence of him only. And if also in the spiritual comfort and consolation thou immediately give thanks to him for his benefit/ humbly knowing and confessing thine unworthiness.   

¶ The twelve rule. Caplo xxj  
When thou fyghtest with thine enemies/ think it not enough for the to avoid his stroke/ or put it back/ except thou also take the weapon from him manfully/ & lay therewith again at the owner/ killing him with his own sword. That shall come to pass on this wise. if when thou art provoked unto evil thou do not only abstain from sin/ but thereof dost take unto the an occasion of virtue: 
Of temptation take ever an occasion of virtue.  & as poets elegantly fain that Hercules did grow & was also hardened in courage through the dangers that juno put unto him of displeasure. Thou like wise give also attendance that by the instigations of thine enemy not only thou be not the worse but rather be made moche better. Thou art stired unto bodily lust/ know thy weakness/ & also lay apart somewhat the more of lawful pleasures/ & add some increase unto chaste & holy occupations. Thou art pricked unto covetousness & nyggysshe keeping: increase alms deeds Thou art moved unto vain glory: so much the more humble thyself in all things And thus shall it be brought about that every temptation may be a certain renewing of thy holy purpose/ & an increase of pite & virtuous living. 
Let temptations be ever the renewing of thy holy purpose.  And verily other means is there none at all of so great virtue & strength to vaynquish & overthrow our enemy: for he shall be afraid to provoke the a fresh/ least he which reidyseth to be the beginner and chief capyteyne of wickedness should minister an occasion of pite/ virtue and godliness.   

¶ The xiij rule. Caplo xxij  
BUt always take heed that thou fight with this mind & hope/ as though that should be the last fight that ever thou shalt have/ if thou get the over hande●for it may be verily that the benignity of god will give & grant this reward unto thy virtue and noble act: that thine enemy ones overcome to his shame/ shall never afterward come upon the again. A thing which we read to have happened to diverse holy men: neither believeth Origene against reason/ that when christian men overcome/ than is the power of their enemies minisshed/ whiles the adversary ones put back manfully/ is never suffered to return again to make a fresh battle. Be bold therefore in the conflict to hope for perpetual peace. 
After one battle we must look for another.  But again after thou hast overcome/ so behave thyself as though thou shouldest go again to fight straight way/ for after one temptation/ we must look ever for an other: we may never depart from our harness & weapons: we may never forsake our standing: we may never leave of watch as long as we war in the garrison of this body. Every man must have always that saying of the prophet in his heart/ I will keep my standing.   

¶ The xiiij rule. Caplo xxiij  
WE must take very good heed that we despise not any vice as light for no enemy overcometh oftener than he which is not set of: in which thing I perceive not a few men to be greatly deceived: for they deceive themself while they favour themself in one or two vices/ 
Some men favour their own vicꝭ  which every man af● his own appetite thinketh to be venial/ & all other grievously abhor A great part of them which the common people calleth perfit & uncorrupt/ greatly defyeth theft/ extortion/ murder/ adultery/ incest: but single fornication & moderate use of voluptuous pleasures as a small trespass they refuse not all. Some one man being unto all other things uncorrupt enough is somewhat a good drinker/ is in riot and expenses somewhat wasteful. An other is somewhat liberal of his tongue. An other is cumbered with vanity/ vain glory and boasting. At the last what vice shall we lack if every man after this manner shall favour his own vice? 
The Images of virtue.  It is an euydē● token that those men which favour any vice at all should not truly possess the other virtues but rather some images of virtues which either nature or bringing up/ finally very custom hath graffed in the minds of the very gentiles. But he which with christian hatred abhorreth any one vice/ must needs abhor all: for he whose mind true charity hath ones possessed hateth indifferently the hole host of evil things/ & flattereth not himself so much as in venial sins/ least he might fall a little & a little from the smallest to the greatest: & while he is negligent in light things might fall from the chiefest things of al. 
daily must somewhat of our evils be ●ake away/ ● of good things be added.  And though thou as yet canst not pluck up by the roots the hole generation of vices: nevertheless somewhat of our evil properties must be plucked away day by day/ & something added to good manners: af● the manner diminisheth or augmenteth the great heap of Hesiodus.   

¶ The xu rule. Caplo xxiiij  
IF the labour which thou must take in the conflict of temptation shall fear thee/ this shall be a remedy. 
The bitterness of the fight must be compared with the pain which followeth the sin.  See thou compare not the grief of the fight with the pleasure of the sin: but match me the present bitterness of the fight with the bitterness of the sin hereafter which followeth him that is overthrown: & than set the present sweetness of the sin which enticeth thee/ with the pleasure of the victory hereafter/ & with the tranquillity of mind which followeth him that fighteth lustily: & anon thou shalt perceive how unequal a comparison there shall be. But in this thing they which be but little circumspect are deceived/ because they compare the displeasure of the fight with the pleasure of the sin/ & consider not what followeth the one and the other For there followeth him which is overcome grief both more painful a great deal & also of longer continuance than he should have had in time of fight/ if he had won the victory. And likewise there followeth the conquerors more pleasure by a great deal & of longer enduraunce than was the pleasure which carried him in to sin that was overcome. which thing he shall lightly judge/ that hath had the proof of both. 
Prove ●otyme what it shall be to overcome.  But noman that is christened aught to be so outryght a coward though he were daily subdued of temptation/ but that he should once at the least do his endeavour to prove what thing it is to overcome temptation/ which thing the oftener he shall do/ the pleasant shall the victory be made unto him.   

¶ The xuj rule. Caplo xxv  
BUt if at any time it shall fortune the to receive a deadly wound/ beware least by & by (thy shield cast away and weapons forsaken) thou yield thyself to thine enemies hands/ which thing. I have perceived to happen unto many/ whose minds naturally are somewhat feeble and soft without resistance/ 
despair not though thou be over come.  that after they were once overthrown/ they ceased to wrestle any more/ but permitted & gave themself altogyder unto affections/ never thinking any more to recover their liberty again. To to much perilous is this weakness of spirit/ which now & than though it be not coupled with the worst wits in the world/ yet is it wont to bring to the point which is worst of all/ to desperation verily. Against this weakness therefore thy mind must be aforehand armed with this rule/ that after we have fallen in to sin not only we should not despair/ but counterfeit bold men of war/ whom not seldom shame of rebuke & grief of the wound received not only putteth not to flight but sharpeneth and refresheth again to fight more fiercely than they did before. 
A fall sometime courageth a man to wrestle more strongly.  In like case also after that we have been brought in to deadly sin/ let us haste anon to come again to ourself & to take a good heart to us/ & to repair again the rebuke & shame of the fall with new courage & lustynes of strength. Thou shalt heal one wound sooner than many: thou shalt easilier cure a fresh wound than that which is now old and putrefied. comfort thyself with that famous verse which Demostenes is said to have used. A man that fleeth will yet fight again. Call to remembrance David the prophet/ Solomon the king/ Peter a capteyn of the church/ Paul the apostle/ so great lights of holiness: in to what great sins for all that fell they? Which all peradventure even for this cause god suffered to fall/ least thou when thou hadst fallen shouldest despair: rise up again therefore upon thy feet but that quickly & with a lusty courage/ & go to it a fresh/ both fyerser & also more circumspect. It happeneth sometime that deadly offences grow to good men in to a heap of virtuous living/ while they love more fervently which erred most shamefully.   

¶ The xvij rule. Caplo xxuj  
BUt against sundry & diverse assautis of the tempter thine enemy/ sundry and diverse remedies are very meet & convenient. 
The cross of christ.  Nevertheless the only & chief remedy which of all remedies is of most efficacy & strength against all kinds either of adversity or else temptation is the cross of Chryst. The which self same is both an ensample to them that go out of the way/ & a refreshing to them that labour/ & also armour or harness to them that fight. This is a thing to be cast against all manner weapons & bars of our most wicked enemy. And therefore it is necessary to be exercised diligently therein/ not after the common manner/ as some men repeat daily the history of the passion of Chryst/ or honour the image of the cross/ or with a thousand signs of it arm all their body round on every side/ or keep some piece of that holy tree laid up at home in their house/ or at certain hours so call to remembrance Christ'S punishment/ that they may have compassion & weep for him with natural affection/ as they would for a man that is very just & suffereth great wrong unworthily. 
The very ●rnte of the cross is mortifying of our members that is to say of our passions and affections bodily.  This is not the true fruit of that tree: nevertheless let it in the mean season be the milk of the soul's which be younglings & weak in Christ. But climb thou up in to the date tree/ that is to say the tree of victory/ that thou mayest take hold of the true fruits thereof. These be the chief if we which be membres shall endeavour ourself to be semblable unto our heed in mortifying our affectyons'/ which be our membres upon the earth/ which thing unto us ought only to be nothing bitter/ but also very pleasant and fervently to be desired/ if so be the spirit of Christ live in us. For who loveth truly and heartily that person to whom he rejoiceth to be as unlike as may be/ and in living and conversation clean contrary? Not withstanding that thou mayest the more profit/ in thy mind record the mystery of the cross. It shallbe hoveful that every man prepare unto himself a certain way and godly craft of fighting & therein diligently exercise/ that as soon as need shall require it may be ready at hand. Such may the craft be/ that in certifying of every thine affectyous thou mayest apply that part of the cross which most specially thereto agreeth: for there is not at all any either temptation either adversity which hath not his proper remedy in the cross. As when thou art tickled with ambition of this world/ when thou art ashamed to be had in derision & to be set at nought: 
Affections are this wise crucified.  consider thou than most vile member how great Christ thy heed is/ and unto what vileness he humbled himself for thy sake. 
Nota.  when the evil of envy invadeth thy mind/ remember how kindly/ how lovingly he bestowed himself every whit unto our use and profit/ how good he is even unto the worst. when thou art moved with gluttony/ have in mind how hedranke gall with easel. when thou art tempted with filthy pleasure/ call to remembrance how far from all manner of pleasure the hole life of thy heed was/ & how full of incommodities/ vexation/ and grief. when ire provoketh thee/ let him come immediately to thy mind/ which like a lamb before the shearer held his peace and opened not his mouth. If poverty wring the evil/ or covetousness disquiet thee/ anon let him be rolled in thy mind that is the lord of all things/ & yet was made so poor & needy for thy sake that he had not whereupon to rest his heed. And after the same manner if thou shalt do in alother temptations also/ not only it shall not be grievous to have oppressed thine affections but surely pleasant & delectable/ for because thou shalt perceive that thou by this means art conformed and shapen like unto thy heed/ and that thou dost as it were recompense him for his infinite sorrows/ which for thy sake he suffered unto the uttermost.   

¶ The xviij rule. capi xxvij  
ANd verily this manner of remedy/ though it alone of all remedies be most present & ready/ most sure and quick in working to them which be meanly entered in the way of living/ never the less to the weaker sort these things also shall somewhat profit: 
Consydre the filthiness of sin ● the dignity of man.  if when affection moveth unto iniquity/ than at once they call before the eyen of the mind how filthy/ how abominable/ how mischievous a thing sin is: on the other side how great is the dignity of man. In trifles and matters such as skilleth not if all the world knew/ we take some delyberation and advisement with ourself. In this matter of all matters most weighty and worthy to be pondered/ before that with consent as with our own hand writing we bind ourself to the fiend/ shall we not reckon and account with our mind of how noble a crafts man we were made/ in how excellent estate we are set/ with how exceeding great price we are bought/ unto how great felicity we are called/ and that man is that gentle & noble creature for whose sake only god hath forged the marvelous building of this world/ that he is of the company of angels/ the son of god/ the heir of immortality/ a member of Christ/ a member of the church/ that our bodies be the temple of the holy ghost/ our minds the images and also the secret habitations of the deite. And on tother side that sin is the most filthy pestilence and consumption both of the mind & of the body also/ for both of them through innocency springeth anew into their own natural kind/ and through contagyon of sin both putrefy and rot even in this world. Sin is that deadly poison of the most filthy serpent/ the priest wagest of the devil/ and of that service which is not most filthy only/ but also most miserable. After thou hast considered this & such like with thyself/ ponder wisely and take sure advisement and deliberation whether it should be wisely done or no for an apparent momentany and poisoned little short pleasure of sin/ to fall from so great dignity in to so vile and wretched estate/ from whence thou cannest not rid and deliver thyself by thine own power and help.   

¶ The nyntenth rule. capi xxviij  
EUethermore compare together those two captains by themself most contrary and unlike/ god and the devil/ of which the one thou makest thine enemy when thou sinnest/ and the other thy lord and master. Through innocency and grace thou art called in to the number of the friends of god/ art elect unto the right title & inheritance of the sons of god. By sin verily thou art made both the bond servant and son of the devil. 
we must have 〈◊〉 mind the benefycens of god & the maly fr●ens or noisance of the devil.  The one of them is that eternal fountain and original patron & true ensample of very and sure beauty/ of very true pleasure/ of most perfit goodness ministering himself to all things. The other is father of all mischief/ of extreme filthiness/ of uttermost infelycite. Remember the benefits and goodness of th'one done to thee/ & the evil deeds of the other. with what goodness hath the one made thee? with what mercy redeemed thee? with what liberty & freedom endued thee? with what tenderness daily suffereth he and sustaineth the a wretched sinner/ patiently abiding & looking for amendment? with what joy & gladness doth he receive the amended/ and when thou art come again to thyself? Contrary to all these things with how natural hate and envy long ago did the devil lay wait to thy health? Into what grievous and cumbrous vexation hath he cast thee/ and also what other thing imagineth he daily but to draw all mankind with him in to eternal mischief. All these things on this side and that side well and substantially weighed and pondered/ thus think with thyself: shall I unmindful of mine original beginning from whence I came/ unmindful of so great and manifold benefits/ for so small a morsel of feigned and false pleasure/ unkindly depart from so noble from so loving/ from so beneficial a father/ and shall mancypate and make myself bond willingly unto a most filthy and a most cruel master. Shall I not at the least way make good to the one that thing which I would perform to a bile man/ which had showed kindness/ or done me any good? Shall I not fly from the other/ which would fly from a man that coveted or were about to do me hurt?   

¶ The twentieth rule. capitulo. xxix.  
ANd verily the rewards 
The reward of virtue is heaven.  be no less unegal than the capitains and givers of them be contrary and unlike. For what is more unegal than eternal death and immortal life? than without end to enjoy everlasting felicity and blessedness/ in the company and felowwip of the heavenly cytezyns/ and without end to be tormented and punished with extreme vengeance/ in the most unhappy and wretched company of dampened souls? And who soever doubteth of this thing he is not so much as a man verily/ and therefore he is no christian man. And who soever thinketh not on this/ nor hath it in remembrance/ is even madder than madness itself. Moreover & besides all this/ virtue and wickedness hath in the mean season 
The fruits of pity in this world.  even in this life their fruits very moche unlike/ for of the one is reaped assured tranquillity and quietness of mind/ & that blessed joy of pure and clean conscience/ which joy who so ever shall once have tasted/ there is nothing in all this world so precious nor nothing so pleasant/ wherewith he would be glad or desirous to change it. contrariwise there followeth the other/ that is to say wickedness/ a thousand other evils/ but most specially that most wretched torment and vexation of unclean conscience. That is that hundredfolde reward of spiritual joy which Christ promised in the gospel/ as a certain earnest or taste of eternal felicity. These be those marvelous rewards that th'apostle speaketh of which eyt neither saw nor ear hath heard/ neither hath sunk into the heart of any man which god hath prepared for them that love him/ and verily in this life/ when in the mean season the worm of wicked men dieth not/ and they suffer their hell pains here even in this world. 
The fruit of sin in this world.  Neither any other thing is that flame in which is tormented the rich glutton of whom is made mention in the gospel: neither any other things be those punysshmentes of them in hell of whom the poets writ so many things/ save a perpetual grief/ unquietness or gnawing of the mind which acompanyeth the custom of sin. He that will therefore let him set aside the rewardis of the life to come/ which be so divers & unlike: y●t i this life virtue hath annexed to her wherefore she abundantly aught to be desired/ & vice hath coupled unto him for whose sake he ought to be abhorred.   

¶ The xxi rule. capi xxx  
MOre over consider how full of grief and misery how short & transitory is this present life/ how on every side death lieth in await against us how everywhere he catcheth us suddenly and unware. And when no man is sure no not of one moment of life/ how great peril it is to prolong and continue that kind of life in which (as it often fortuneth) if sudden death should take the thou were but lost and undone for ever.   

¶ The xxij rule. capi xxxj  
Besides all this impenytency or obduration of mind is to be feared of all mischiefs the extreme and worst: namely if a man would ponder this one thing of so many/ how few there be which truly and with all their hearts come to themself again/ and be clean converted from sin/ & with due repentance reconciled to god again: specially of them which have drawn along the lives of iniquity even unto the last end of their life. slipper verily and easy is the fall or discente in to filthiness/ but to return back again therhence/ and to scape up unto spiritual light/ this is a work/ this is a labour. Therefore at the leestway thou being monished & warned by the chance of Esop●s got/ before thou descend in to the pit of sin/ remebre that there is not so easy coming back again. 
The fox & the goat descended both in to a pit to drink/ when they had broke they could not get out again/ the fox bade the goat to stand up aghast the wall/ & the fox leapt upon his back & so up/ ꝓmysing afore to pull up the goat after/ the goat desired the fox to fulfil his promise & to help him up/ the fox answered a goat goat if thou hadst had as much wit in thy head as thou hast here in thy beard thou wouldest not have entered in except thou hadst known how to come out.    

¶ remedies against certain sins and special vices/ & first against bodily lust. capi xxxij  
HItherto have we verily opened and declared (how soever it be done) comen remedies against all kind of vices. Now we shall assay to give also certain special and particular remedies/ how and by what means thou oughtest withstand every vice & sin/ and first of all how thou mayst resist the lust of the body. Than the which evil there is none other that sooner invadeth us/ neither sharper assaileth or vexeth us/ nor extendeth larger nor draweth more unto their utter destruction. If at any time therefore filthy lust shall stir thy mind/ with these weapons & armour remember forthwith to me●e him/ first think how uncleanly/ how filthy/ how unworthy for any man what soever he be the pleasure is which assimuleth & maketh us that be a divine work/ equal not to beestis only/ but also unto filthy swine/ to goats/ to dogs/ and of all brute beestes/ unto the most brute/ ye which ●atderforth casteth down far under the condition & state of beasts us which be appointed unto the company of angels & feloushyp of the deite. 
weapons against bodily lust.  Let come to thy mind also how momentany the same is/ how unpure/ how ever having more aloes than of honey. 
Aloes is a bitter thing and is put for bitterness.  And on the contrary side how noble a thing the soul is/ how worshipful a thing the body of a man is/ as I have rehearsed in the rules above. What the devils pevysshnesse is it than for so little/ so uncleanly tycling of momentany pleasures to defile at one time both soul & body with ungodly manners? to ꝓphane & pollute that temple which Christ hath consecrated to himself with his blood? consider y● also what an heap of mischievous incommodities that flattering pleasant pestilence brinketh with him. 
The incommodities of bodily ●uste.  First of all it pulleth from the thy good fame/ a possession faraway most precious/ for y●●umour of no vice stinketh more carenly that the name of lechery: it consumeth thy patrimony/ it killeth at once both the strength & also the beauty of the body/ it decayeth & greatly hurteth health/ it engendereth diseases innumerable & then filthy/ it disfygureth the flower of youth long before the day/ it hasteth or accelerateth riveled & evil favoured age/ it taketh away the quycknesse and strength of the wit/ it dulleth ●he sight of the mind/ and graffeth in a man as it were a beestly mind/ it withdraweth at once from all honest/ studies and pastimes/ and plungeth and sowseth a man everywhyt in the podle and mire be he never so excellent/ that now he hath lust to think on nothing but that which is sluttysshe/ vile/ and filthy: and it taketh away the use of reason which was the native ꝓperty of man/ it maketh youth mad/ peevish/ and sclaundrous/ and age odious/ filthy/ & wretched. Bewyse therefore and on this wise reckon with thyself name by name/ this & that pleasure came so evil to pass/ brought with her so much loss/ so moche disworship/ dishonour and dishonesty/ so moche tediousness/ labour and disease: and shall I now a fool most natural devour the hook wittingly? shall I again commit that thing whereof I should repent of fresh? And likewise refrain thyself by the ensample of other men/ which thou haste known to have followed voluptuous pleasures filthily and unfortunately. 
Refrain thyself by the ensample of other men  On tother side courage and bold thyself unto chastity by thensamples of so many young men/ of so many young and tender virgins nourished up delicately & in pleasures: And (the circumstances compared together) lay against thyself thy sluggishness/ why thou at the last should not be able to do that thing which such and such/ of that kind or sex/ of that age/ so borne/ so brought up were & yet be able to do? Love as much as they did/ and thou shalt be able to do no less than they did. Think how honest/ how pleasant/ how lusty and flourishing a thing is pureness of body and of mind/ she most of all maketh us acquainted and familiar with angels/ and apt to receive the holy ghost: for verily that noble spirit the lover of pureness/ so greatly fleeth back from no vice at all as from unclenlynes/ he resteth & sporteth him nowhere so much as impure virgins minds. Set before thine eyen how ungodly it is/ how altogyder a mad thing to love/ to wax pale/ to be made lean/ to 
The ungodly office of lovers  weep/ to flatter/ and shamefully to submit thyself unto a stinking harlot most filthy and rotten/ to gape & sing all night at her chamber window/ to be made to the lure & be obedient at a beck/ nor dare do any thing except she nod or wag her heed/ to suffer a foolish woman to reign over thee/ to chide thee: to lay unkindness one against that other to fall out/ to be made at one again/ to give thyself willing unto a queen/ that she might mock/ kocke/ mangle and spoil the● where is ● beseech the among all these things the name of a man? where is thy beard? where is that noble mind created unto most beautiful and noble things? consider also another thing with thyself/ how great a flock of mischiefs voluptuousness (if she be let in) is wont to bring with her. Other vices peradventure have some acquaintance with certain virtues/ filthy lust hath none at all/ but is annexed and always coupled with those sins that be greatest and most in number. Let it be but a trifle or a light ma●er to follow queen's/ yet is it a grievous thing not to regard thy father and mother/ to set at nought thy friends/ to consume thy father's good in waste/ to pluck away from other men/ to forswear thyself/ to drink all night/ to rob/ to use witchcraft/ to ●yght/ to commit murder/ to blaspheme. In to which all & grievouser than these that lady pleasure will draw the headlong/ after thou ones haste ceas●e● to be thine own man/ and hast put thy wretched heed under her girdle. Pondre more over how this life vanisheth away faster than smoke/ less of substance than a shadow/ and how many snares death pytcheth for us/ laying await in every place, and at all seasons. Here and on this point it shall profit singularly/ to call to remembrance: and that name by name/ if that sudden death 
sudden deth●.  hath taken away any sometime of thine acquaintance/ of thy familiar friends/ of thy company onhis/ or else of them which were younger than thou: and moste specially of them which in time passed thou hast had fellows of filthy pastime. And learn of another man's peril to be more ware and circumspect. Remember how deliciously they lived/ but how bitterly they departed: how late they waxed wise/ how late they began to hate their mortyferous and deadly pleasures. 
The straightness of the extreme judgement.  Let come to remembrance the sharpness of the extreme judgement/ and the terrible lightening of that fearful sentence never to be revoked/ sending wicked men in to eternal fire/ and that this pleasure of an hour/ short and little/ must be punished with eternal torments. In this place weigh diligently in a pair of balances/ how unegal a change it is for the most filthy & very short delectation of lust/ both to lose in this life the joy of the mind being moche sweeter 
The joys of pure mind is much sweeter than is the pleasure of sin.  and more excellent/ and in the life to come to be spoiled of joys everlasting. Moreover with so shadowlyke and little vain pleasure to purchase sorrows never to be ended. Finally if it seem a hard thing to despise that so small delectation for Christ's sake/ remember what pains he took upon him for the tender love he bore to the. And beside the comen injuries of man's life/ how moche of his holy blood shed he/ how shameful/ how bitter death suffered he/ and all for the. And thou of all those things unmindful crucifyest again the son of god/ iterating a fresh those mad pleasures which caused & compelled thy heed and lord unto so cruel torments. 
The benefits of god.  Than according to the rule above rehearsed/ call to mind how moche of benefits he heaped on thee/ when as yet thou hadst deserved nothing at all: for the which although no sufficient or like recompense can be made of thy part for the least/ yet desireth he again none other thank but that thou after his ensample shouldest refrain thy mind from deadly and mortal pleasures/ and turn the unto the love 
Venus' is the gods of love & she is put ●or love.  of infinite goodness and of infinite pleasures and beauty. 
cupido is the god of love/ & is also put for love.  Compare together these two/ Venus' and two Cupydes of Plato/ that is to say honest love and filthy love/ holy pleasure and uncleanly pastime/ compare together the unlike matter of either other. 
Here is a good note for every christian man.  Compare the natures/ compare the rewards: & in all temptations/ but namely when thou art stired to filthy lust/ set to the before thine eyes thy good angel which is thy keeper and continual beholder & witness of all things thou dost or thinkest/ & god ever looking on/ unto whose eyes all things are open which sitteth above the heavens & beholdeth the secret places of the earth: & wilt not thou be afraid before the angel present & even hard by thee/ before god/ & all the company of heaven looking on & abhorring to commit a thing so abominable and filthy that it would shame y● to do the same in the presence of one vile man? This thing I wouldest thou shouldest think as it is in deed. And if it were so that thou hadst eyes much sharper of sight than hath a be'st called lynxe 
Lynxe is a bes● of most puryst sight among all beasts. / or moche clearer than hath the eagle/ yet with these eyes in the most clearest light that could be/ couldst thou not behold more surely that thing which a man doth before the than all the privy & secret parts of thy mind be open unto the sight of god and of his angels. 
obstinacy of a froward mind springeth o● bodily lust.  This also count in thy mind when thou art overcome of bodily lust/ of two things the one must follow/ either that volupt●● ousnes once tasted so shall enchant & darken thy mind/ that thou must go from filthiness to filthiness/ until thou clean blinded shalt be brought in sensum reprobum/ that is to say/ in to a lewd & reproved judgement: & so made obstinate & sturdy in evil cannest not/ no truly not then yield up filthy pleasure when she hath forsaken thee/ which thing we see to have happened to very many/ that when the body is wasted/ when beauty is withered and vanisshed/ when the blood is cold/ when strength faileth/ & the eyes wax dim/ yet still continually they itch without ceasing. And with greater mischief are now filthy spekers than before time/ they have been unshameful livers/ than which thing what can be more abominable & monstrous? The other is if peradventure it shall happen the by the special favour of god to come again to thyself. Than must that short & fugitive pleasure be purged with very great sorrow of mind/ with mighty & strong labour/ with continual streams of tears: how moche more wisdom therefore is it not to receive at all the poison of carnal pleasure/ than either to be brought in to so uncurable blindness/ or else to recompense so little/ and that also false pleasure with so great grievance & dolorous pain More over thou mayst take many things of the circumstance of thine own person/ which might call the back from voluptuous pleasure. 
A priest.  Thou art a priest remember that thou art all together consecrate to things pertaining unto god: what a mischievous deed/ how ungodly/ how unmeet/ and how unworthy it should be to touch the rotten and stinking flesh of an whore with that mouth wherewith thou receivest that precious body so greatly to be honoured/ and to handle loathsome and abominable filth with the same hands wherewithal (even the angels ministering to the and assisting thee) thou executest that ineffable and incomprehensible mystery. 
If thou b● learned.  How these things agree not to be mabe one body and one spirit with god/ and to be made one body with an whore. If thou be learned/ so much the nobler and liker unto god is thy mind/ and so much the more unworthy of this shame and rebuke. If thou be a gentleman 
A gentleman. / if thou be a prince/ the more apart and open the abomination is: the grievouser occasion giveth it unto other inferiors to follow the same. If thou be married 
A married man. / remember what an honest thing is a vedde undefiled. And give diligence (as moche as infirmity shall suffer) that thy wedlock may counterfeit the most holy marriage of Chryst & his church/ whose image it beareth: that is to wit/ that thy marriage may be clean barren in uncleanliness/ & plenteous in procreation: for in no kind of living can it be but very filthy to serve & be bound to uncleanly lusts. If thou be a young man 
A young man. / take good heed busily that thou pollute not unadvisedly the flower of thy youth/ which will never spring again: & that thou cast not away upon a thing most filthy thy best & very golden years/ which i'll away most swiftly/ and never return again: beware also least now through the ignorance & negligence of youth/ thou commit that thing which should grudge the here after by all thy hole life/ the conscience of thy misdeeds ever ꝑsecuting the with those his most bitter/ most grievous & sharp stings/ which when pleasure departeth she leaveth behind her in our minds. 
Filthy pleasure leaveth behind her sting in our minds.  If thou be a woman 
A woman.  this kind nothing more becometh than chastity/ than shame/ & fear of dishonest. if thou be a man 
A man. / so much the more art thou meet & worthy of greater things/ & unmeet & unworthy of these so lewd things. if thou be old 
An old man / wish thou hadst some other man's eyes to behold thyself with all/ that thou mightest see how evil voluptuousness should become thee/ which in youth verily is miserable & to be bridled: but in an old fool verily wonderful & monstrous: & also even unto the very followers of pleasure/ a jesting & mocking stock. Among all monsters none is more wonderful than filthy lust in age. 
Against the●e cherry of old men & women.  Oh dotypol/ oh to much forgetful of thyself: at the leestway behold at a glass the hoar hears & white snow of thy heed/ thy forehead forowed with wryncles'/ & thy careyn face most like unto a deed corpse: & now at the last end when thou art come even unto the pits brink care for other things more agreeable unto thy years: 
david was so old that he could get no heat in his limbs/ than brought the israelites unto david Abisac a fair young maid which lay with him & kept him warm/ he knew her not/ she remained a pure maid. By her is signified wisdom/ a thing most meet for age: all filthiness & undennes laid apart.  at the leestway that which became the to have done before time (reason moving thee) do now/ thy years putting them remembrance or rather compelling the. Even now pleasure herself casteth the of/ saying neither I now am comely unto thee/ neither yet thou meet or apt unto me. Thou hast played enough/ thou hast eaten enough/ thou hast drunk enough/ it is time for the to depart/ why holdest thou yet so fast & art so greedy on pleasures of this life/ when very life herself forsaketh the. Now it is time for that mystical concubine Abysac that ones she may begin to rest in thy bosom/ let her with holy rage of love heat thy mind/ & with the enbrasynges of her keep the warm & comfort thy cold members.   

¶ A short recapitulation of remedies against the flame of lust. Capi. xxxiij  
FInally to make a short & compendious conclusion/ these be the most special things which will make the sure from pleasures & entyfyngꝭ of the flesh/ first of all circumspect/ and diligent avoiding of all occasions 
Avoiding occasions. / which precept though it be meet to be observed also in other things/ because that he which loveth perils is worthy to perish therein yet these be most chiefly those sirens 
Syrenes' be ●ere maidens.  which almost never man at all hath escaped/ save he which hath kept far of. Secondly moderation of eating & drinking and of sleep/ temperance and abstinence from pleasures/ ye from such as be lawful & permitted: the regard of thine own death/ & the contemplation of the death of Chryst/ & those things also will help if thou shalt live with such as be chaste and uncorrupted: if thou shalt eschew as a certain pestilence the communication of corrupt and wanton persons: if thou shalt flee idle solytarynesse & sluggish idleness: if thou shalt exercise thy mind strongly in the meditation of celestial things/ and in honest studies. But specially if thou shalt consecrate thyself with all thy might unto the investygacyon or searching of mysteries of holy scripture: if thou shalt pray both oft and purely/ most of all when temptation invadeth and assawteth the.   

¶ Against the entysynges and provokynges unto avarice. Capi. xxxiiij  
IF thou shalt perceive that thou art either by nature any thing inclined to the vice of avarice 
Avarice. / or stired by the devil: call to remembrance (according to the rules above rehearsed) the dignity of thy condition or state/ which for this thing only waste created/ for this redeemed/ that thou ever shouldest enjoy that infinite good thing god/ for god hath forged all the hole building of this world that all things should obey unto thy use and necessity. How filthy then & of how straight & narrow a mind is it not to use but so greatly to wonder at things dumb and most vile: take away the error of men/ what shall gold & silver be but reed ●●th & white? Shalt thou be the disciple of poor Chryst & called to a better possession/ wonder at that as a certain great & excellent thing which no philosopher of the gentiles did not set at nought? not to possess riches/ but to despise riches is a noble thing. 
To despise riches is a noble thing.  But the commonalty of christian men by name only cry out against me/ & be glad to deceive themself most craftily: very necessity (say they) compelleth us to gather good together/ whereof if there should be none at all/ than could we not once live verily: if it should be thin & poor/ than should we live in moche misery without pleasure. But & if it be somewhat clean & honest/ & somewhat plenteous withal/ it bringeth many commodities to man. 
Chryst in the gospel of Mathewe least his disciples should care for meet drink or clothes/ bade them to behold the lyiys how they were dothed & the byrdis how they were fed sayēs/ if your father of heaven make provision for so vile things much more ye can not lack whom he loveth so singularly.  The good liking of body is well seen unto/ provision is made for our children/ we lend & profit our friends/ we are delivered from contempt & be the more set by: in conclusion also a man shall have the better name when he is somewhat wealthy. Of a great many thousands of christian men thou canst scarce find one or two that doth not both say & think the same. Nevertheless to answer these men unto both parts. First of all because they cloak their covetousness with the name of necessity/ I will lay against them the parable rehearsed in the gospel of the lilies & of the birds lyuynge● from day to day without farther provision/ whose ensample Chryst exhorteth us to counterfeit. I will lay against them that the same Chryst would not once suffer so moche as a scrip to be carried about of his disciples. I will lay against them/ that he commandeth us (all other things laid apart) before all things to seek the kingdom of heaven/ & promiseth that all things shall be cast & given to us. when at any time had not they things necessary to maintain life withal sufficiently/ which with all their hearts have given themselves to virtue & to the true life of a christian man? And how small a thing is that which nature requireth of us? but thou measurest necessity not by the needs of nature/ but by the bounds of covetousness. But unto good men even that is enough that scarcely contenteth nature. 
Friars.  How be it verily I do not so greatly set of these which forsake at one chop their hole substance every whit that they might the more shamefully beg of other. It is none offence to possess money/ but to love & set store by money that is a vice & cousin to sin. If riches flow unto thee/ use the office of a good dispenser: but & if it ebb & go away/ be not consumed with thought/ as though thou were rob of a great thing/ but rather rejoice that thou art delivered of a perilous farthel. notwithstanding he which consumeth the chief study & pastime of his life in heaping up riches together/ which gapeth at them as a certain excellent or noble thing/ & highly to be desired/ and layeth them up in store/ that he may have enough to serve him for long time/ ye though he should live even to the age of Nestor: 
Nestor lived three hundred years.  this man peradventure may well be called a good merchant/ but verily I would not say that he were a very good christian man/ that hangeth all together of himself/ and hath dystruste of the promesses of Chryst/ whose goodness/ it is easy to wite/ shall not fail a good man putting his trust in him/ saying that he so liberally both feedeth & clotheth the poor sparrows. But let us now cast a compte of the commodities/ which riches is believed to bring with him. first of all even by the common consent of the gentle philosophers: 
riches among profitable things obtain the lowest room.  among the good things which are called Bona utilia/ that is to say/ good profitable things/ riches hath the lowest place. And when all other things (after the division of Epictetus) are without man/ except only virtue of the mind: yet nothing is so moche without us as money is/ nothing bringeth so little commodity. For what so ever there is anywhere of gold/ what so ever there is of precious stones/ if thou alone hadst it every deal in thy possession/ shall thy mind be therefore the better by the valour of one hear? 
riches helpeth nothing to virtue.  shalt thou be the wiser? shalt thou be the connynger? shalt thou be anywhyt the more in good health of body? shall it make the more strong and lusty? more fair and beauteous? more young? No truly. But you will say that it purchaseth pleasures/ truth it is: but they be deadly pleasures 
To false pleasures & vain honours they help somewhat / it getteth a man honour: but what honour I pray you? verily false honour/ which they give/ that praiseth nothing/ setteth by nothing but only foolish things/ and of whom to be praised/ is well near to be dispraised. True honour is/ to be lauded of them which are commendable and praise worthy themselves. The highest honour 
honour is the reward of virtue/ and not of riches.  that can be/ is to have pleased christ. True honour is/ the reward/ not of riches/ but of virtue. The foolish people giveth the room and place/ gazeth upon thee/ and giveth the honour and reverence. O fool/ they wonder at thine apparel/ and honoureth it/ and not thee: why dost thou not descend in to thine own conscience/ & consider the miserable poverty of thy mind? which if the common people saw/ than would they judge the as miserable & wretched/ as they now call the happy & blessed But good getteth friends. I grant/ but yet feigned & false friends: neither getteth it friends to the but to itself. And certainly the rich man is in this point of all men most unfortunate & wretched/ because he can not so much as discern or know his true friends & lovers from other. One hateth him privily & secretly in heart & mind as an hard niggard. 
riches getteth frendꝭ but those false & feigned.  An other hath envy at him/ because he passeth him in riches. An other looking to his own profit and advantage/ flattereth him/ & holdeth up his ye & his nay/ & smileth upon him/ to the end that he may scrape & get some thing from him. He that before his face is most loving & kind/ wisheth and prayeth for his quick and hasty death. There is none that loveth him so heartily & entirely/ but that he had liefer have him deed than alive. No man is so familiar with him/ that he will tell him the truth. But be it in case there were one special friend among a thousand that loved a rich man heartily without any manner of feigning/ yet can not the rich man but have in suspicion & mistrust every man. He judgeth all men to be vultures & ravenous vyrdes gaping for careyn: he thinketh all men to be flies fling to him/ to suck out some ꝓfyt of him for themselves. what so ever commodity therefore riches seemeth to bring/ it for the most part/ or else all together is but coloured & deceitful/ it is shadow like & full of del●syon/ appearing otherwise than it is in very deed. But they bring very many things which are evil in deed/ & taketh away very many of these things which are good in very deed. Therefore if thou wilt lay accounts well & perfitly of that which is won/ & that which is lost: doubtless thou shalt find that they never do bring so moche of commodities/ but that they draw with them to to much more of incommodytees & displeasures. with how painful & sore labours are they gotten/ & with how great jeopardies? with how great thought & care be they kept? with how great heaviness & sorrow are they lost? for which causes christ calleth them yea thorns 
wherefore Christ compareth riches to thor● / because they rend/ tear & pluck insunder all the tranquillity & quietness of the mind/ with a thousand cares/ than the which tranquillity of mind/ nothing is to man more sweet & pleasant/ & they never quench thirst & desire of themselves/ but kindleth & increaseth it more & more. They drive ● man headlong in to all mischief. Neither flatter thyself in vain/ saying nothing forbiddeth but that a man at one time may be both rich and good. Remember what verity saith/ that it is more easy for a camel to creep through the eye of a needle than a rich man to enter in to the kingdom of heaven. 
It is hard for a rich man to be a good man  And plainly without exception true is that saying of saint Jerome A rich man to be either unjust himself or the heir of an unjust man: great riches can never be either gotten or else kept without sin. Remember of how moche better riches they rob thee/ for he hateth the very taste and smell of virtue/ he hateth all honest crafts/ who so ever setteth his 〈◊〉 upon gold. 
〈…〉  More over the vice of avarice only is called idolatry of Paul. 
〈…〉  Neither with any other vice at all Christ hath less aqueintaunce/ neither the self same person can please god and maminon also.   

¶ The recapitulation of the remedies against the vice of avarice. Ca. xxxv  
THou shalt lightly therefore cease to wonder at money if thou wilt ponder and weigh diligently very good things with those that be false & apparent good/ if painted & coloured commodities with those that be very commodities in deed/ if thou wilt learn with thine inner eyen to behold & to love that noble good thing which is infinite/ which only when it is pesent/ ye though all other things should be lacking/ abundantly doth satisfy the mind of man/ which is wider & larger of capacity than that it can be sufficed with all the good things of this world. 
The mind of m● 〈◊〉 of great cap●●●re/ god only filleth it  If thou shalt oft call again before thine eyen in what condition & state thou were when the earth first received the when thou were first borne: 
Naked we came and naked we s●all go.  likewise in what state the same shall receive y● again when thou diest. If ever shall be pesent in thy memory that famous fool of whom is made mention in the gospel To whom it is said. This night I will fet again thy soul from thee: & these things which thou hast gathered together/ whose shall they than be? If thou shalt turn thy mind from the corrupt manners of the comen sort unto the poverty of Mary Christ'S mother/ unto the poverty of the apostles/ of the martyrs/ and most of all of Chryst thy heed. And set before the that fearful word We/ that is interpretate/ woe be to you: which Chryst so menasseth & threateneth unto the rich men of this world.   

¶ Against ambition or desire of honour and authority. Capi. xxxuj  
IF at any time ambition shall cumber & vex thy mind through her enchantments/ with these remedies thou shalt arm thyself before hand without tarrying (according to the rules which I gave before) take & hold this with tooth & nail/ that to be honour 
honour springeth of virtue only.  only which springeth of true virtue/ which self same nevertheless a man must sometime refuse/ even as taught us both with doctrine & ensample our master jesus Chryst. And this to be the chief honour & only honour which a christen man should desire and wish for/ to be praised not of men/ but of god/ for whom he commendeth (as saith the apostle) that man is perfit & worthy of honour in deed. 
It is an honest thing to be l●nded of god.  But if honour be given of man for an ungodly & unhonest thing/ & so of ungodly persons. This is not honour but great dishonest/ shame & rebuke. if for any mean & indifferent thing/ as for beauty/ strength/ riches/ kin: 
Honour gyurko of unhonest persons.  yet verily shall it not be called truly honour/ for no man deserveth honour with the thing whereof he deserveth not to be praised. If for an honest thing in deed it shall be honour: yet he which deserveth it shall not desire it/ but verily shall be content with the very virtue & conscience of his good deed. Behold therefore how foolish & how worthy to be laughed at these honours be/ for whose desire the comen people so greatly burn & rage. First of all of whom are they given? 
honour given of comen people  Truly of them with whom is no difference between honesty & dishonesty. wherefore are they given? very oft for mean things/ now and than for filthy things. To whom? to him which is unworthy. who soever therefore giveth honour either he doth it for fear/ and than is he to be feared again/ or because thou wouldest do him a good turn/ and than he mocketh thee: or because he is astonied at things of nought & worthy of no honour/ & than he is to be pitied: or because he supposed the to be moved with such things as honour is given of duty/ wherein if he be deceived/ give diligence that thou mayest be that he supposeth the● to be. But & if he hit aright/ refer all the honour that is offered the unto him to whom thou art bound/ ye for all those things whereunto the honour is given. As thou oughtest not ascribe to thine own self the virtue/ so is it unsytting to take upon the the honour thereof. Besides this what is greater madness than to esteem the valour of thyself by thopinyo●s of foolish 
To whom honour cha●iceth to most commonly.  men/ in whose handis it lieth to take away again when so ever they list the very same honour which they give/ & dishonest the which was even now honested. Therefore nothing can be more foolish than either to rejoice for such honours when they hap/ or to be sorry or mourn when they be taken away/ which not to be true honours thou shalt perceive at the least way by this probation and argument/ for so moche as they be comen to the worst and lewdest persons of all: ye they chance almost to none more plenteously than to them which of true honours be most unworthy. 
The quietness of a private life.  Remember how blessed is the quietness of a mean life both private/ that is to say/ charged with no comen business/ and separate & removed out of the way from all noise/ haunt/ or press. On the other side consider how full of pricks how full of cares/ of perils/ of sorrows/ is the life of great men/ & what difficulty it is not to forget thyself in prosperity/ how hard it is for a man standing in a slipper place not to fall/ how grievous the fall is from an high. And remember that all honour is coupled with great charge/ and how straight the judgement of the high judge shallbe against them which here in usurping of honours/ prefer themself afore other men. For surely who so ever shall humble & submit himself/ him as an innocent or harmless person mercy shall succour: but who soever exalteth himself as a perfit man/ the same person excludeth from himself the help & succour of grace. 
Let it not exalt thy mind by cause thou b●● re●t rule over other men.  Let ever the ensample of Christ thy heed stick fast in thy mind. what thing as touching to the world was more vile/ more despised or less honoured than he? How forsook he honours when they were proffered him/ which was greater than any honour? How set he no store of honours when he road upon an ass? How condemned he then when he was clothed in pall and crowned with thorn? How unglorious or vile a death chose he? But whom the world despised him the father glorified. Let thy glory be in the cross of Christ/ in whom also is thy health/ wealth/ saving/ defence & protection. what good shall worldly honours do to the if god cast the away and despise thee/ and the angels loath/ abhor/ and defy the.   

¶ Against elation otherwise called pride or swelling of the mind. capi xxxvij  
THou shalt not swell in thy mind if (according to the comen proverb used of every man) thou wouldest know thyself: 
Know thyself.  that is what so ever great thing/ what soever goodly or beautiful thing/ what soever excellent thing is in thee/ thou account that to be the gift of god/ & not thy good. On the otherside/ if what soever is low or vile/ what soever is foul or filthy/ what soever is shrewd or evil thou ascribe that altogether unto thine own self: if thou remember in how much filth thou were conceived/ in how moche borne how naked/ how needy/ how brutisshe/ how wretched/ how miserably thou crepest in to this light. If thou remember in to how many diseases or sickness on every side/ unto how many chances/ unto how many encumbrances/ griefs/ and troubles this wretched body is dangered. And again how little a thing were able shortly to consume & bring to nought this cruel & unruly giant/ swelling with so mighty a spirit. 
Perceive whereof thou stondest so grere●y in thine own conceit.  Pondre also this/ what manner thing that is whereof thou takest upon thee: if it be a mean or an indifferent thing/ it is foolishness: if a filthy thing/ it is madness: if an an honest thing/ it is unkindness. Remember also nothing to be a more sure document or proof of stark foolishness and lack of understanding/ than if a man stand greatly in his own conceit. And again that no kind of folly is more uncurable/ if thy mind begin to arise and wax great because a vile man submitteth himself to the. Think how moche greater and mightier god hangeth over thine heed/ which crusheth down every proud neck erect straight up/ and bringeth every hill unto a plain/ which spared not/ no verily not so much as the angel when he was fallen in to pride. And these things also shallbe good though they seem somewhat as they were trifles/ if thou wouldest compare thyself alway with excellenter persons. Thou likest thyself because of a little beauty of thy body: compare thyself to them which in beauty be far before the. A little cunning maketh the to set up thy feathers/ turn thine eyen unto them in comparison of whom thou mayst seem to have learned nothing at all. Moreover if thou wilt account not how moche of good things thou hast/ but how moche thou lackest: And with Paul forgetful of those things which be behind thee wouldest stretch forth thyself to the things which remain afore the. Furthermore that also shall not be an unwise thing/ if when the wind of pride doth blow/ by and by we turn our very evil things into a remedy/ as it were expelling one poison with another. 
Consydre thine own vices & deformytes.  That thing shall this wise come to pass/ if when any great vice or defourmyte of body/ when any notable damage either fortune hath given/ or folly hath brought to us which might gnaw us vehemently by the stomach/ we set that before our eyen/ and by th'ensample of the peacock we behold ourself chiefly in that part of us in which we be most deformed/ and so shall thy feathers fall forthwith and thy pride abate. 
arrogancy/ presumption or pertynacy/ is ● hated vice.  Beyond all these (besides that none other vice is more hated unto god) remember also that arrogancy/ pride/ and presumption is notably hated and had in derision every where among men: when contrariwise lowliness & meekness/ both purchaseth the favour of god/ and kutteth unto the the benevolence of man. Therefore to speak compendiously/ two things chiefly shall refrain the from pride/ if thou consider what thou art in thyself/ filthy in thy birth/ a burble (such as riseth in the water) throughout all thy life/ worms meat in thy death/ and what Christ was made for the.   

¶ Against wrath and desire of vengeance. capi xxxviij  
When fervent sorrow of the mind 
wrath is a childish ●hynge.  stirreth the up unto vengeance/ remember wrath to be nothing less than that which it falsely countrefayteth/ that is to weet fortitude or manfulness: for nothing is so chyldysshe/ so weak/ nothing so feeble and of so vile a mind as to rejoice in vengeance. Thou wouldest be counted a man of great stomach/ & therefore thou sufferest not injury to be unavenged: but in conclusion by this means thou utterest thy chyldysshnesse/ saying thou cannest not rule thine own mind which is the very property and office of a man. How moche manlyer/ how moche excellenter is it to set another man's folly at nought than to countrefayte it? 
Regard lytell another man's folly.  But he hath hurt thee/ he is proud and fierce/ he scorneth the. The fylthyer he is so much the more beware least thou be made like him. what the devils madness is it that thou to avenge an other man's lewdness wouldest be made the leuder thyself. If thou despise the rebuke/ all men shall perceive that it was done to one unworthy thereof: but & if thou be moved thou shalt make his quarrel which did the wrong moche the better. Furthermore take the thing as it is/ if any wrong be received/ that is not eased one whit with vengeance but augmented. For in conclusion what end shall there be of injuries on both sides if every man go forth & proceed to revenge his own grief? Enemies increase on both parts/ the sorrow waxeth fresh & raw again/ and the longer it endureth the more uncurable it is: but with softness & with sufferance is healed now and than/ ye even he which did the wrong/ and after he is comen to himself again/ of an enemy is made a very trusty and faithful friend. But the very same hurt which by vengeance thou covetest to put from thee/ reboundeth back again upon thee/ and not without increase of harm. And that also shall be a sovereign remedy against wrath (if according to the division of things above rehearsed) thou shouldest consider y● one man can not hurt another unless he will himself/ save in those things only which be outward goods/ which so greatly prayne not unto man: for the very good things of the mind god only is able to take away/ which he is not wont to do but unto unkind persons/ & only he can give them/ which he hath not used to do unto cruel & furious persons. No christian man therefore is hurt but of himself: Injury hurteth no man but the worker thereof. These things also help (though they be not weighty) that thou shalt not follow the sorrow of thy mind. If the cyrcumstaunces of retho●●iens well gathered together thou both make light of thine own harms/ & also mynysshe the wrong done of an other man communly af●● this manner. He hurt me/ but it will be soon amended. More over he is a child/ he is of things unexpert/ he is a young man/ it is a woman/ he did it through an other man's motion or counsel/ he did it unware/ or when he had well droke/ it is meet that I forgive him. And on the other side he hath hurt me grievously. Certayne but he is my father/ my brother/ my master/ my friend/ my wife/ it is according that this grief should be forgiven/ either for the love/ or else for the authority of the person. Or else thou shalt set one thing against an other/ & recompense the injury with other good benefits done of him unto the. Or with thine offences done to him afore season shalt account it even/ & so make quite. This man hath hurt me verily/ but other times how oft hath he done me good. It cometh of an unliberal mind to forget the good benefits and only to remember a little wrong or displeasure. Now he hath offended me/ but how oft offended of me. I will forgive him/ that he in likewise by mine ensample may pardon me/ if I an other time trespass against him. Finally it shall be a remedy of moche greater stew & of strong operation/ if in the mysdoing of an other man against the thou didst think in thyself/ what things/ how grievous/ & how oft thou hast sinned against god/ how many manner of ways thou art in debt to him: 
forgive thy ●ettour.  as much as thou shalt remit unto thy brother which is in thy debt/ so moche shall god forgive unto the. This way of forgiving other men's debts hath he taught us which is himself a creditor/ he will not refuse the law which he himself made. To be absolved or loosed from thy sins thou rennest to Rome/ sailest to saint james/ buyest pardons most large. I dispraise not verily that thing which thou dost: but when all is done/ there is no readier way/ no surer means whereby (if thou have offended) thou mightest come to favour/ again & be reconciled to god/ than if thou when thou art offended/ be reconciled again unto thy brother/ forgive a little trespass unto thy neighbour (for it is but small what so ever one man trespasseth against an other) that christ may forgive the so many thousand offences. 
By the ensample of christ swa●● th● mind.  But it is hard (thou sayest) to subdue the mind when he beginneth to wax hot. Remember'st thou not/ how much harder things christ suffered for thee/ what were thou when he for thy sake bestowed his precious life? were thou not his enemy? with what softness suffereth he the daily repeating thine old sins? Last of all how meekly suffered he the uttermost rebukes/ bonds/ stripes/ finally death most shameful? why? why? boostest thou thyself of the heed/ if thou care not to be in the body? Thou shalt not be a member of Chryst except thou follow the steps of christ. 
we must pardon the unworthy.  But he is unworthy to be forgiven. Even so were not thou unworthy whom god should forgive? In thine own self thou wilt have mercy exercised/ & against thy brother wilt thou use extreme and cruel justice? is it so great a thing if thou being a sinner thyself shouldest forgive a sinner/ when Chryst prayed his father for them which crucified him? is it an hard thing not to strike thy brother whom thou art also commanded to love? is it an hard thing not to pay again an evil deed/ for which except thou wouldest recompense a good: thou shalt not be that toward thy fellow that Chryst was toward his servant? Finally if this man be unworthy to whom for an evil turn a good should be recompensed/ yet art thou worthy to do it/ Chryst is worthy for whose sake it is done But in suffering an old displeasure I call in a new/ he will do injury again if he should escape unpunished for this: if with out offence thou canst avoid/ avoid it: if thou canst ease or remedy it/ ease it: if thou canst heal a mad man/ heal him/ if not let him perish himself alone rather than with the. This man which thinketh himself to have done harm/ think thou worthy to be pitied/ and not to be punished. wilt thou be angry to thy commendation & laud? 
Be angry and agre●ed with the vice.  be angry with the vice/ not with the man But the more thou art inclined by nature to this kind of vice/ so moche the more diligently arm thyself long before hand/ & ones for altogether print sure in thy mind this decree or purpose: that thou neither say nor do any thing at any time while thou art angry: believe not thyself when thou art moved: have suspected what so ever that sudden motion or rage of the mind diffineth or judgeth/ ye though it be honest. 
say nor do any thing if thou be angry  Remember none other difference to be between a frantik person & him that rageth in ire than is between a short madness that dureth but a season & a continual perseverant madness. Cal to mind how many things in anger thou hast said or done worthy to be repent/ which now though in vain thou wouldest fain were changed. Therefore when the wrath waxeth hot & boileth: if thou can not straightway 〈…〉 deliver thyself altogyder from anger● at the least way come thus farforth to thyself & soberness that thou remember thyself not to be well advised or in thy right mind: To remember this is a great part of health. On this wise reason with thyself/ now verily so am I minded/ but anon hereafter I shall be of another mind much contrary/ why should I in the mean season say against my friend (while I am moved) that thing which hereafter when I am peased & my malice ceased I could not change: why should I now do in my malice or anger that thing which when I am sobred & come to myself again I should greatly sorrow and repent. why rather should not reason/ why should not pity/ at the last why should not Christ obtain that of me now/ which a little pause of time shall shortly hereafter obtain. 
The mind must be hardened against wrath●.  To no man (I suppose) hath nature given so moche of black colour but at the least way he might so farforth rule himself. But it shallbe a very good thing for that thus instructed to harden thy mind with reason/ with continuance & custom that thou couldst not be moved at all: it shall be a perfit thing/ if thou having indignation only at the vice/ for a displeasure or rebuke done to thee/ shalt render again a deed of charity. To conclude/ even natural temperance which ought to be in every man/ requireth that thou shouldest not suffer affections to rule the utterly. Not to be wroth atall/ is a thing most like unto god/ and therefore most comely and beautiful. To overcome evil with goodness/ malice with kindness/ is to counterfeit the perfit charity of Chryst jesu. To hold wrath under and keep him back with a bridle/ is the property of a wise man. To follow the appetite of wrath/ is not a point of a man verily/ but plainly of beasts/ and that of wild beesies. But if thou wouldest know how moche uncomely it were to a man to be overcome with wrath/ look when thou art sober that thou mark the countenance of an angry person/ or else when thou thyself art angry/ go unto a glass. 
Behold thine own countenance when thou art angry.  when thine eyen so burn flaming in fire/ when thy cheeks be pale/ when thy mouth is drawn awry/ thy lips foam/ all thy membres quake/ when thy voice soundeth so maliciously/ neither thy gestures be of one fashion/ who would judge the to be a man? Thou perceivest now my most sweetest friend how large a see is open all abroad to dispute of other vices after this same manner. But we in the mids of our course will strike sail leaving the rest to thy discretion. Neither certain was it my mind/ purpose/ or intention (for that should be an infinite work) as I began/ even so to dissuade the from every vice/ vice by vice/ as it were with sundry declamations 
Declamacions● / and to bold and courage the to the contrary 
Sermons.  virtues. 
Orations.  This only was my desire (which I thought sufficient for thee) to 
preachings.  show a certain manner and craft of a new kind of war/ how thou mightest arm thyself against the evils of the old life burging for the again & springing a fresh. Therefore as we have done in one or two things (because of ensample) so must thou thyself do partly in every thing/ one by one: but most of all in the things whereunto thou shalt perceive thyself to be stirred or instygate peculiarly/ whether it be through vice of nature/ custom/ or evil bringing up/ against these things some certain decrees must be written in the table of thy mind/ & they must be removed now & than/ least they should fail or be forgotten through disuse/ as against the vices of backbiting/ filthy speaking/ envy/ gule/ & other like: 
Certain decrees m●st be written in our minds  these be y● only enemies of Christ's soldiers/ against whose assault the mind must be armed long aforehand with prayer/ with noble sayings of wise men/ with the doctrine of holy scripture/ with ensample of devout & holy men/ and specially of Christ. Though I doubt not but that the reading of holy scripture shall minister all these things to the abundantly/ nevertheless charity which one brother oweth to another hath moved & exhorted me that at the least way with this sudden and hasty writings/ I should further and help thy holy purpose as much as lieth in me: 
why he wrote this book somewhat quicklier and with more speed.  a thing which I have done somewhat the rather because I somewhat feared least thou shouldest fall in to that superstitious kind of religious men/ which partly awaiting on their own advantage/ partly with great zeal/ but not according to knowledge/ walk round about both by see & land/ and if anywhere they get a man recovering from vices unto virtue/ him straight way with most importune & lewd exhortations/ threatenings/ and flateryngꝭ they enfore to thrust into the order of monks/ even as though without a cowl there were no christendom. 
religious men.  Furthermore when they have filled his breast with pure scripulosyte & doubts insoluble/ than they bind him to certain traditions found by man/ & plainly thrust the wretched person headlong in to a certain bondage of ceremonies like unto the manner of the jews/ & teach him to tremble and fear/ but not to love. The order 
The order of monks.  of monkeship is not pity/ but a kind of living to every man after the disposition of his body & his mind/ also either profitable or unprofitable/ whereunto verily as I do not courage thee/ so likewise I cousayle not from it. This thing only I warn the of/ that thou put pity neither in meat nor in raiment or habit/ nor in any visible thing/ but in those things which have been declared & showed the afore: & in what soever persons thou shalt find or perceive the true image of Christ/ with them couple thyself. Moreover when such men be lacking whose conversation should make the better/ withdraw thyself as much as thou mayst from the company 
what company● one a man should choose to live withal.  of man/ and call the holy prophet/ Christ and the apostles unto communication/ but specially make Paul of familiar acquaintance with the. This fellow must be had ever in thy bosom to be red & studied both night and day: finally & to be learned without the book word by word/ upon whom we have now a good while enforced with great diligence to make a comment or a enarration/ a bold deed truly. But not withstanding we trusting in the help of god/ will endeavour ourself busily least after Origene/ Ambrose/ and Augustyne/ least after so many new interpreters we should seem to have taken this labour upon us/ utterly either without a cause or without fruit: and also that certain busy and unquiet pyckquarelles/ which thinken it perfit religion to know nothing at all of good learning/ may understand and well perceive that where as we in youth have embraced and made moche of the pure learning of old auctors/ and also have gotten/ and that not without great sweat & watch/ a mean understanding of both the tongues greek and latin. 
Good learning profiteth ●nto pity.  we have not in so doing looked unto a vain and foolish fame/ or unto the childish pastime and pleasure of our mind/ but that we were minded long before to adorn and garnish the lords temple with the richesse of other strange nations and countries to the uttermost of our power. which temple some men with their ignorance and barbarousness hath overmuch dishonested/ that by the reason of such richesse excellent wits might also be inflamed unto the love of holy scripture.  
But this so great a thing a few days laid a part/ we have taken upon us this labour for thy sake/ that unto thee (as it were with a finger) we might show the way which leadeth straight unto Christ. And I beseech jesus the father of this holy purpose (as I hope) that he would vouchsafe benignly to favour thy wholesome enforcements/ ye that he would in changing of the increase his grace/ and make the perfit/ that thou mightest quickly wax big & strong in him/ and spring up unto a perfit man. In whom also far thou well brother & friend/ always verily beloved in my heart/ but now much more than before both dear and pleasant. At the town of saint Andomers/ the year of Christ's birth. 1501.    

¶ Here endeth this book called Enchiridion or the manuel of the christian knight/ made by Erasmus of Roterdame/ in the which book is contained many goodly lessons very necessary & profitable for the soul's health of all true christian people: Imprinted at London by wynkyn●e word for johan Byddell/ otherwise Salisbury the xu day of Novembre. And be for 〈◊〉 sell at the sign of our Lady of pity n●●t to Flete bridge. 1533.  
¶ Cum privilegio regali.