A short Recapitulation or abrigement of Erasmus Euchiridion, briefly comprehending the sum and contents thereof. Very Profitable and necessary to be read of all true Christian men, Drawn out by M. Coverdale Anno. 1545 Timo. two. Suffer afflitions, as good and feathfull sowdyars of jesus Christ two job vii Syeng the life of man, is but Abattell or werfare upon the erathe. Ephes. vi. BE strong in the lord, and in the power of his might. And put on the armour of God, that yemaye stand steadfast, against the crafty assaults of the devil. For ye must not wrestelle against flesh and blood: But against rule, against power, and worldly rulers of the darkness of this world, against spretual wickedness, for heavenly things. ij. Cor. x Let not your weapons pertaining to this battle, be carnal things, but mighty in God, able to cast down strong holds, and aver throw the imagination of man, and every hieth ing that exalteth it self against the knowledge of God, And bring in to captivity, all understanding to the obedience of Christo hour lord and God. The sum of the prologue. The preface, prologhe or long epistle, written to the right virtuous and sage father Paulus Uolzius (whom almighty god even now this last year hath delivered out of this wretched world) declareth evidently, that though some men have even married themselves to the vain pastimes and pleasures of the world. Yet god thorough adversity (as his accustomate manner is) nurtureth god throw adversity calleth his own children to repentance. and teacheth his own, chasteneth them, and calleth them to a Christian life: To the furthuraunce whereof like as everyone of us is bound to bestow all his labour and study. So is not he to be cast away, that being weak and frail, not only desireth to be virtuous, but also is fervent in learning the way of godliness: Whereof they are the best teachers, that avoiding the tediousness of huge and great volumes, do instruct men rather to live godly, then to waste their brains in long and vain disputations. For how few so ever they be that give themselves to ●●ole doctrine, yet the fear of god (the fruit whereof is eternal salvation) appertaineth unto all men. Nether doth any man attain so nigh unto wisdom, as he that is in love withal, and appeareth not so much learned himself, as he is Who is wisest and best learned. studious to allure all other (yea aswell friend as so, aswell turk as christian) to godliness, and is not himself overcome with evil, but rather overcometh evil with good. For as it is a Christian man's part to save and not to destroy, so hath the same right true and effectuous divinity subdued more people in times passed to the kingdom of Christ, than any other artillery, weapon or ordinance of war. Yea like as our most cruel enemies may be mollified and won with benefits and kindness, when we se●e nothing so much as the it health. Even so in seeking their destruction, we may sooner turn in to turks ourselves, then that we shall cause them to become Christian men. Now to consider the corruption of The corruptness of the world, this world, and how far it is out of frame, the darkness, the trublous ruffling, the great tyranny, avarice and iniquity thereof unpunished: how cold me are in charity, and how greatly given to ambition and lucre: Who lamenting the same, doth not see thousands of occasions for us all to take better hold of Christ's doctrine, and to have recourse there unto? Specially considering that the cruel philistines prevail so greatly, and cease not (even now in our time) to stop it up, wring and wresting it to their filthy purposes: our philistines yea brabbling and crying so sore against it, that for fear men dare not drink the living water thereof, but must be fain to take such corrupt liquor, as come out oft heir all to trodden cisterns: even earthly things for heavenly, pelfare of men's inventious instead of gods holy commandments. Which trifles yet shall easily of themselves vanish away, if the light of faith be so kyndlind in our minds, that we lose not the rule and patron of Christ's love and charity. And doubtless it shall further the gospel most notably priests. if they that teach it, do excel in the knowledge and life there of: and if princes establishinghe no laws for their pryvers own pleasure, delight more to reform their people with mercy, them with cruelty, rather to defend them, then to pill or pol them. As for Princes, they should without doubt use less oppressing of their people, less warring one against another, and less shedding of blond, if bishops and priests that be about them, were not readier to flatter them, than they are since rely to instruct them in Christ's doctrine. Which as it manifestly rebuketh covetous Pharisees, hypocrites and proud rich folks: So doth it openly teach us to do good, and to be meek and gentle of mind, even to our enemies. Now though Princes make many laws whereof Christ is not the author, yet as they are to be obeyed when they command that which isiust and right, so is it best to suffer them even when they be evil. As touching the The comen people, comen people, though their estate be low, their understanding ssrosse and weak, and they of dewile bound to obey, yet for asmuch as they pertain to the mystical body of Christ, they must be nourished, for borne and cherished after a fatherly manner, until they were more strong in Christ. For every one is not like perfit in te kingdom of god. Therefore he that is called to more excellenty of gifts, ought (after the manner of the highest elements) to draw other unto him, and to help that his inferiors may be transformed in to his nature: and not under the pretence and cloak of virtue to disagree from the learning of Christ, who is the only mark which every man ought to shoot at, and in no wise to change it, but to enforce himself to come as nigh it as he can. Which as it is the higheest perfection allowed of god, so consists it not in the manner or kind of living, not in garments, meats or drinks, but in the affect and mind. And like as there is no estate of living but there be some dangers where into it may fall, so ought no man to be displeased, but rather to take it in right good worth, when he is warned thereof. Nether is he a condemner of other men, that faithfully showeth Noting is free from the cavillation of lewd persons them their duty. And yet can there nothing be free from the cavillation of lewd persons: but what so ener is spoken, yea even to the praise of virtue against vice, that same is taken to the worst, and judged of them to be of a wrong and synistrall opinion. Yea of so corrupt and perverse judgements are some, that they count it (even in priests) to be but a small vyre, which is most abominable: and also esteem it to be an high virtue, which hath but only the visor and appearance of godliness thinking themselves better for the ceremonies, rules and trifles of men's invention, and yet having no conscience at all to slander other men. Nether need men to fear, that the reproving of such abuses doth either subvert religion or hinder true obedience. For whom soever the holy ghost inspireth, is of his own accord without any manner The holy ghost is the anthour of obedience of compulsion ready to obey, yea even those rulers that be sharp and rough. Who yet nevertheless should no more abuse the obedience of their inferiors, than any man should make his liberty a cloak or cover to his carnal living. Which though some do, yet ought not other men therefore to be locked as jews in the bondage of ceremonies. For the more a man is religigious and given unto true godliness, the less he yieldeth to the ceremonies, of men's invention. Wherein if no man were snared till he were of perfect experience, then like as the fewer should be deceived. Even so doubtless (according to the desire of all them that be good) the religion of the gospel should be so pleasant unto every man, that they should be heartily well content there with without any other. And reason it is, that all things give place to the glory of Christ, where with Moses rejoiced, that his own honour was defaced and minished: like as also the religions of men should be, if they that profess the gospel did live thereafter. For as they whom we now call religious, are nothinhe like them of the oldtyme, but drouwned in hypocrisy and worldly business, yea nothing better than other temporal men, save only in appearance. Even so shall the vows of chastity, poverty, and obedience be better hepte of him that observeth the profession of holy baptism, than they be of them. The rest is then, that seeing the confidence in ourselves is most dangerous, we neither disdain them that be feeble, ner foolishly stand in our own conceit for no diversity of living from other men: But rather following the counsel of Christ, let us even fronoure hearts confess when we have done our best, that we are but unprofitable servants. And to the intent that we may be obedient unto Christ himself, let us be ready not only to hear them that call us unto him, but also to tolerate and suffer the evil: Nevertheless in such fort, that if they command things wicked and contrary to the doctrine of Christ, we rather obey god, than men. The first Chapter. How we must watch and look about us alway, while we be in this life. WHo so will escape the danger of syme, and prosperously go forward in the way of godliness, must alway The life of man is but a war fair. consider, that this life of man is a perpetual warsart, and must be circumspect, that the world with his delicious and flattering pleasures juggle not his mind from watching, or make him to careless, as though he had already conquered his enemies: Who, considering they be so many, as namely the wicked and crafty devils above us, the world afore and behind us, yea on the right hand and on the left, aswell Enemies at hand shaking the wall of our saul's with the gonnes of adversity, as provoking us unto evil with his vainepromisis: Not only while the slipper and crafty serpent layeth awaythe, even by our own affections and sensuality to entice and draw our minds unto mortal and deadly pleasures, But also while we ourselves bear a bout with us the old earthy Adam, our own most perilous enemy: Considering isaiah, we have so many deadly enemies, ought we not therefore still to be weaponed and alway to watch: Why sleep we then so fast, giving our selves to ydilnesse, to pleasure, to revelling, as though we should rather live in banqueting, then in warfare against such enemies: Why will we rather make truce with vice and sin, them with god, whit whom the wicked can have no peace: namely they that not only take part with sin, but unkindly also and wickedly break their appointment made with him: Have we not in we have promised in baptism, to fight alway under the standard of christ holy baptism professed and bound ourselves to fight faitfully ever under the standard of Christ our captain, to whom we own more than we have to pay: Do not the badges and signs of baptism in us testify, that we are sworn unto him, never to forsake him, whereof the name of Christ also ought to put us in remembrance. Why are we then such runagates, that we not only take part against him which bestowed his own life for us, but do it also in a filthy quarrel, to obtain nove other reward then the very death of our souls? If in these mad wars of men, the miserable soldiers do jeopardy their lives are pricked and stired up unto courage, thorough the greatness of the pray, thorough the comfort of the captain, thorough the cruelness of the enemies, thorough shame of cowardness, or desire of praise. How much more than should the hope of reward kindle us to have lusty stomachs: when he that shall quite our pain if we win the field, beholding us, doth not only comfort us in our labours and travails, while we are yet fighting, but also giveth us such reward as excelleth all the senses and wits of man, even blessed immortality and heaven itself: The hope of which reward should by reason inflame the quick courages of gentle stomachs, saying he that hath promised, can neither die ner deceive. And considering he beholdeth us that saith all things, like as very shame of cowardness at the least way should move us to be lusty in this battle: Even so for asmuch as to be praised of him is very felicity, why jeopardy we not our lives to have this praise: saying now we are so circumspect in avoiding, the dangers and death of the body, why perceive we not the death of the soul which is much more cruel: Now even as the body is out of temper when it will keep no meat, so when the word of god seemeth bitter unto Tokens that the soul is sick. ●s, if our mind rise against it, if our memory keep it not, if we think not upon it, net work thereafter: If our soul grudge, or be weak and faint to work the deeds of mercy, to suffer trouble or loss: If the eyes of our mind be waxen so dim, that they see not the clear light of the truth: If our inward ears hear not the voice of god: Summa, if we lack all our inward feeling and perceiving of the knowledge of god. It is an evident token not only that our soul is acrased, but also deed, because god which is the life thereof, is away For feeling is a token of life: and like as the body is not alive if he feel not the pricking of a pin. Even so when we are wounded in our soul and have committed evil, if it grieve us not, then is not our soul alive, but deed: For the which cause also Christ called the Pharisees painted sepulchres, namely because they bare deed souls about with them Wherefore considering that the bodies of good men are the temple of the holy ghost, and for asmuch as (according to the gospel) the mouth speaketh out of the abundance of the heart, No doubt we would speak the lively words of god and work his deeds, if he our life were present within our hearts. Thus though we fight in strange and wonderful ioperdies, with many violent and subtle adversaries, yet have we causes sufficient to be of good comfort For though our enemies be grievous: Causes of consolation. yet have we present help at hand. Though they be many against us, what matter is it when god is on our side: If he stay us, who can cast us down: As for our enemy, he is no new soldyour, but one that was overcome many years ago, and over thrown by the might of jesus christ: as he shall none also be subdued in us by the same power, if we as lively membres remain in Christ our head. For tough we be not strong in our own strength, yet in him we shall be able to do all things. If the end and victory of our war depended of fortune, them might we donte thereof: but it is certain and sure, namely in the hands of our protector, whose benignity never faileth man. Wherefore if when being thankful unto him that for our how we may win the field salvation first oppressed the tyranny of sin: If we be not careless ner negligent, but with all diligence do our part again, and be of good comfort: If we I say, fighting on this manner do follow his ensample, neither bearing us to bold upon the grace of god, as they do that be careless: neither casting away the confidence of mind, as do they that mistrust his mercy: Then thorough his strength we shall be sure in conclusion to win the field. The two Chapter, What weapons are to be used in the war of a Christian man. Like as nothing pertaineth more to the war of a Christian man, then to know with what weapons he must fight, and to have the same alway ready at hand: Even so (considering the adversary is never idle) we ought not to cease from war, but if we will fight against the multitude of vices, we ought alway to watch, to have our mind armed, and to take the weapons of defence, but specially to provide us of two, namely prayer two weapens and knowledge, which be the chief armour of a Christian man. perfit prayer lifteth up te mind unto god: knowledge armeth the mind with halsome precepts and honest opinions. These two cleave so together, that the one can not lack the other: For as the one maketh intercession, so the other teacheth how we ought to pray, namely in the name of jesus, and what we ought to desire, even that which is wholesome for our soul's health. Now though prayer be more excellent, because she thalketh familiarly with almighty god, yet is knowledge no less necessary: Which as it ought not to be unperfect, so ought not prayer to be faint, slack, or without quycknesse. Nether can we well perform the great journey that we have to go, without the aid and help of these to weapons. The use of prayer is, not to momble & babble much, as they do The use of prayer that are not ripe in gods spirit. For fyve words spoken in knowledge, are better, than ten thousand babbled with the mouth. Nether is it the noise of our, lips, but the fervent desire of the mind that god alloweth. Which fervent prayer with like study or meditation of the holy scripture, is able as, well to put aback the great violence of our enemies, as to make easy any grievous adversity. If we with this heavenvly Mannaand food of god be refreshed in the furtherance, of our journey, it shall make us bold and strong, to buckle with our enemies. For the doctrine of god as it only is pure and undefiled (contrary to the nature of men's doctrines) Even so, to them that spiritually understanding it, may abide the hearing thereof, there is nothing sweterner more pleesaunt, and therefore the more the doctrine of God. worthy to be searched and well pondered. This is the river of comfort, the fountain of ease, the well that refreshed the weerye, the water of Siloe, where the blind recover their sight. To the study whereof if we apply our selves wholly: that is, if we exercise our minds continually in the law of god, we shall be so armed, that we need not to fear any assault of our enemies. touching the heithan poets and Philosophers, if we taste of them measurably, so that we wax not old ner ●ye in them, they are not utterly to be disallowed. Yea what soever they teach well, ought no more to be despised, Liberal sciences are not to be despised. then was the counsel of jethro whom Moses followed. As for such as write uncleanly, we ought either not to touch them, or else not to look to far in them. To be short, all manner of learning should be tasted in due season and measure, with good judgement and discretion, under the correction of Christ's doctrine: so that the wisdom of god be above all other, our best beloved, our dove, our sweet heart: Which may not be touched, but with clean and washen hands, namely with high pureness of mind and due reverence: for so coming with reverence ought 〈…〉 unto it, we shall see the pleasures, delicates and deynies of our blessed spouse, the precious jewels of rich salomon, even the secret treasure of eternal wisdom, Wherefore considering the verity of god neither deceiveth ner is deceived, we ought to give more credence there unto, than to any thing that we do bodily either see or hear. As concerning the interpreters of the holy scripture, we ought not to choose Expositors of scripture them that teach to brawl and contend, but such as go farthest from the letter: whose godliness and holy life is known, whose learning is more plenteous, and whose exposition is most agreeable unto god's word. Now as we ought to grow unto parfitnesse and strength in the knowledge thereof, and not still to be children. Even so if we will have it to be savoury unto us, and to nourish us, we must not read without understunding (as clostres do) but break the cod, and failt of the sweetness within: specially considering that as it is the spirit and not the flesh that quickeneth, so will the father of heaven be whorshipped in the spirit, and not in the bark of the letter. Wherefore tough we should not despise the weak, yet ought we to make speed unto more secret mysteries, and to steer up ourselves there unto by often prayer, till it please god thorough his son jesus Christ to open it, that yet is shut, unto us. Now though our purpose, if we wandering thorough out all doctrines, pike and chose out the best, and by the example of the be, refuse the poison, and suck out only the wholesome and sweet juice, it shall arm our minds the better to a virtuous conversation. But that divine harness which with no weapon can be pierced, is fetched only out of the armoury of holy scripture, where with our David Christ jesus broke the forehead of our adversary. Wherefore if we list to go unto the store house of god's scripture, we shall there In the armoury of god's word are the best weapons find the true armour of this war, valiant in god not only to destroy fortresses and counsels and every high thing that exalteth itself against the doctrine of god, but also to resist in the day of adversity, and to quench all the hot and fiery weapons of our cruel enemy. Such weapons or armour of light (though we be the refuse and aut caltes of the world) hath almighty god given us, to make us stout and lusty in his wars. For in his armoury find we the harness of justice and verity, the buckler of saith, the helmet of health, and the sword of of the spirit which is the word of god: Wherewith if we be diligently covered and fenced, there shall no tribulation, straightness, hunger, nakedness peril persecution, etc. Separate us from the love of god. Such armour, isaiah, shall holy scripture minister abundantly unto us, if we occupying our time therein, do use the same wisely. The three Chapter, How that the first point of wisdom is, a man to know himself. Of two manner of wisdoms, the true, and the apparent. IF we thus war now, intending to opteyve the peace which Christ only giveth, we must strongly fight against our own vices, with whom, god our only peace and felicity, is at variance: Of the which felicity they are utterly void, yea very wretches, filthy and unhappy, that dying still in the night of ignorance and foolishness, are destitute of his wisdom: if we be wise, we shallbe conquerors of the enemy. Wherefore like as worldly wisdom is foolishness worldly wisdom. before god, even so if we be wise in him, it ought not to discourage us, when the world judgeth us to be fools, to be deceived, to dote, and to be mad bedlams, because we intend to depart toward Christ. Is not this a miserable blindness, sore to be mourned, when in trifles and things of no value, yea unto filthiness and in evil only, men are clear witted: and in things concerning salvation and in goodness not to have much more understanding than brute beasts? O how good a thing is it to have knowledge, to be willing to learn, and to be abedient unto the truth? Contrary wise a very evil thing is it to lack knowledge: yea as he is good for nothing which hath no wisdom. So is it a worse thing to disdain to learn: But to withstand and repugn the truth is worst of all, and farthest To withstand the truth is worst of al. from grace: Namely, when men despise the wisdom of god, and think scorn to be taught of it: For the which cause he himself shall utterly forsake them, and rejoice in their destruction. For to count it madness when one liveth godly, is a very beestli and devilish wisdom, after the which followeth presumption, blindness of mind, rage and tyranny of affectious, and finally the whole heap of all vices and liberty to do what one listeth, yea custom of sin, dazing of the wits, bodily death, and afterward death everlasting. Thus we see that the mother of extreme mischief is worldy wisdom. But contrary wise of the wisdom of god come all good things, specially so bernesse, the fruits of gods wisdom. meaknesse, the secret joy of a clear conscience, which vanisheth not away, but groweth to eternal gladness and mirth. This wisdom must we require only of god with fervent prayer out of the veins of holy scripture. The chief part of it is to know our selves, which we shall do the better, if we well consider, what we be inward and within our skins. The four Chapter. Of the outward and inward man. Almighty god made man at the first of diverse parts, coupled with blessed concord: But the serpent the enemy of peace, put them asunder again with unhappy discord, so wing the poison of descension between them that were honestly agreed. Insomuch that now neither the mind can rule the body without business, neither will the body obey without grundginge, For where as in man there should be such an order, that like as in a prosperous commonalty, for avoiding of debate and strife, the wisest bear most rule, and the subjects obey their officers: This origenal decree of nature and first example of honesty notwithstanding, the order in man is so troubled, that the subjects will not obey the Sensualite will not obey reason prince: Yea the corrupt affections and appetites of the flesh strive to be more master than reason itself. Which unquiet affections who so overcometh, the same liveth ablessed life, mounting up to celestial things: and as a king endowed with wisdom, willing and purposing to do nothing amiss, nothing against the judgement of reason, nothing in ordinately, nothing frowardly, nothing corruptly. The .v. Chapter. Of the diversity of affections. THe eternal law which god hath created in in the right reason of man, teacheth him to abhor all corrupt affections, and not to live after them, which thing even the heathen philosophers do also confess. Now as we are bound sureli to know what motions we be most inclined unto, so ought we to understond, that thorou right reason (which is the power of gods holy spirit) the most violent of them may either be refrained, or else turned in to virtue Truth it is, that as some man is more prone unto virtue than some, either by reason Some man is more prone to virtue then some of the influence of the celestial bodies, or else of our progenitors, or else of the bringing up in youth, are of the complexion of the body: Even so some vices follow the countries, some the complexion of the body, some the age of man, some be appropiated unto kind. And some time an evil disease of the man is recompensed with another certain contrary good gift or property. As for the vices that are nighest unto virtues, we must amend them, and turn them in to that virtue which they most nigh resemble. For let a man that is soon provoked unto anger, refrain his mind, and he shallbe nothing faint hearted, but bold yea and fire of speech without dissimulation, The niggard, by the exercise of reason, shallbe thrifftie and a good husband: The flatrer, shall thorough moderation, be courteous and pleasant: The obstinate may be constant: solemness may be turned to gravity: One full of foolish joys may be come a good companion. But in any wise must we beware, that we put not the name of virtue to any manner of vice, as to call cruelty, justice: envy, zeal. The way The way to felicity. them to felicity is first to know our selves: Secondly, to do all things after the judgement of reason, whose mouth must not be out of taste, but without corruption. Now as there is no greater reward them fenlicite: even so that which unto our only strength is hardest of all to do, is most easy if we look unto god our helper. Wherefore if we grounding ourselves upon a sure purpose of a perfit life, do feruentli set upon it & go lustily unto it, no doubt we shallbe able to bring it to pass: for to be willing to be a christian man is a great part of Christendom. A good will doth much And though the beginning of a thing be never so hard, yet the way of virtue in process doth wax easy: shall beasts be more ready to be tamed, than we in our minds? Shall we for the healt of our bodies be ruled by the counsel of a physician being a man, and not master our own affections at the commandment of god himself, to have a quiet conscience all our whole life? Shall we do more so save our bodies from likeness, then to deliver both body and soul from eternal death? The vi Chapter. Of the two parts of man, proved by holy scripture. AShame it is, that in this war men be so rude and unexercised, that they know not the diversity between reason and affections. For that the philosophers call reason, the same doth S. Paul sometime call the spirit, sometime what reason is. the inward man, sometime the law of the mind. That they call affection, calleth he sometime the flesh, sometime the body, sometime the outward man, the law of the membres, and the body of death. And thus our war is peace, life and liberty of the soul: but death and bondage of the flesh, with all his lusts. Now where as Plato put two souls in one man, S. Paul in one man maketh two men; so coupled togheter, that neither without other can be either inheaven or hell. And again so separated, that the death of the one must be the life of the other. This is the old debate between the two twins jacob and Esau jacob and Esau, which or ever they come to light, wrestle together within their moters womb. Between these two brethren is never joined perfect concord. For Esau hateth jacob, who having Esau ever suspected, dare not come within his danger. With thing avoid the ioun sail of the flesh should teach us to suspect our own sensual flesh, and alway to eschew the counsel thereof. Yea meet is it and convenient, that the woman be obedient to the husband, that Isaac be more set by then Ishmael, that grace increase, and tyranny of the flesh minish. For when carnal affections beware old, then springeth up to blessed tranquillity of an innocent mind, and sure quietness of the spirit. Let not Ishmael therefore the child of the flesh deceive us with his pastime and pleasures, but let our Isaac alway suspect him, and flee the occasions Flee the accasions of sin of sin. For full wild is the flesh, so that the trouble thereof is expedient, to the exercise of virtue, to the custody of humility, to nurture us, and to teach us when we are tempted, first to desire help of god: secondly, that if we be his, no tentation can be dangerous unto us: And finally against all vain glory, against so wild and manifold affections, to be ever still, wrastleng. For by such victory we shallbe sure of the blessing of god: and obtain grace to be at another time much 〈…〉 armed against our enemy: 〈…〉 halt not on both sides, but lean more to the spirit of god, then to our awue carnal affections: Which if we manfully subdue unto the end, we shall be sure after these trublous storms to have true quietness, even to see the lord, to taste and feel how sweet and pleasant he is, and to obtain eternal consolation in him. The vij Chapter. Of the three parts of man. MAn, after the mind of Origen is made of three parts. The first part is the flesh, wherein The flesh, the malicious serpent thorou origenal frespace, hath written the law of sin, whereby we be provoked unto filthiness, and coupled unto the devil, if we be overcome. The second part is the spirit, where in we represent the similitude of the nature of god, The spirit. who after the eternal law of his own mind, hath graven therein the law of honesty, whereby we be knett unto god, and made one with him. The third part is the soul, partaker of The soul the sensible wits and natural motions, woe if she forsaking the flesh 〈◊〉 unto the spirit, becometh 〈…〉. But if she foolowe the corrupt affections of the flesh, then joineth she herself unto an harlot, and is made, one body with her, that being an evil, strange, flattering, foolish and babbling woman, breaketh her promise, and forsaketh the husband of her iouth. Wherefore if we incline unto the spirit, it maketh us not only blessed, religious, obedient, kind and merciful. But also teacheth us to desire celestial and necessary, pure, perfect and godly things, to obey God more than men: and though some affections be disguised with visors of virtue, yet not to be deceived with them. If we incline to the flesh, it maketh us beasts, despisers of God, disobedient, unkind and cruel, yea and causeth us to desire delicate, pleasant and filthy things. The rule of true The rule of true godliness godliness therefore is to lean so nigh unto the spirit, that for any good inclination or virtue we ascribe nothing to ourselves: that we do nothing for our own pleasure or advantage: that for observing of outward things we judge not ourselves better than other men: that we regard more our neighbours nacessite, and be readier to help them, then to keep mês traditions: that our love be chaste and spiritual, and that nothing be so dear unto us as Christ himself. The viii Chapter. Certain general rules of Christian living. Now to guide and convey us out of the blind errors of this world, unto the pure and clear light of spiritual living, we must of virtue and godliness make even a craft and occupation: the rules whereof if we do follow, and manfully exercise our selnes therein, the holy ghost shall bring our purpose for ward. These precepts shall do us much good against blindness, against the flesch, and against our own weakness, namely three evil, that proceeding of origenal sin, remain still in us, to nurture us, and for the increase of virtue. For where as blindness cankered with corrupt and evil bringing up, lewd company, froward affectious, darkness of vices and with custom of sin, dimmeth the judgement of reason: so that in the election of things we be deceived, and in stead of the best, follow the worst. The first point is therefore, that we have Three necessari points knowledge to discern what is to be refused or clean obbolissed, and what is to be accept. Secondly, where as the flesh draweth us to in ordinate affection we must hate that which we knou to be evil, & love that which is honest, wholesome and good. Thirdly where as infirmity overcometh us is either with tediousness or with tentation, we must be of good courage: and so continue in the things which we have well begun ne, that we faint not: and that after we have set our hand to the plough, we look not backwardly, till we have obtained the crowue promised. The ix Chapter. Against the evil of ignoruance. The first rule. THe first rule must be, that we so judge both of Christ and of his We must judge well of scripture, not doubting in the promises of god. holy scripture, that we be sure, how that it greatly pertaineth to our health, and that though all the world be against it, yet nothing that we perceive with our natural senses, is or can be so true, as it that is red in the scripture, inspired of god himself, brought forth by so many prophets, approved with the blood of so many martyrs, with the consent of all good men so many hundredth years, with the doctrine and life of Christ himself, with so many miracles, etc. Which scripture is so agreeable to the equity of nature, and every where so like itself, so raviseth, moveth, and altered the minds of them that take heed thereunto, yea and telleth of so many, great, wonderful and true things, that if we oft consider the same, it shall steer us up unto more ferventness both of faith, prayer and virtue, being sure, that as the reward of vice and of these momentany pleasures, is both vexation of mind and eternal punishment. So unto good men shallbe given and hundred fold joy of a pure conscience, and finally overlasting life. ●he ten hapter. The second rule. AS the first rule is than, not to doubt in the promises of god. So is With a good courage must we enter in to the way of salvation the second rule, that we enter in though the way of salvation gladly, boldly, and with a good courage: that we be alway ready for Christ's sake to lose both life and goods: that we be not negligent, but feavent: that we suffer not the affections of our lovers, the pleasures of this world, the care of our household, the chain of worldly business, to hold us back from the kingdom of heaven. For we must for sake Egypte, that we turn not again to the flesh ports thereof: So haste out of Sodom, that we look not back: So fie out of Babylon and from the vices thereof, that we do it speedily without prolonging of the time: that we trust no longer to ourselves, but commit us whollis unto the lord, that we serve him altogether, and no other master: that we halth not on both legs. For the lord is so jealous over our souls, that he will have all that he hath redeemed with his blood, and can not suffer the feel ship of the devil, whom he once overcame by his death. So be there but two ways only, the one of Two ways only salvation, the other of perdition. The straight way is it that we must walk, wherein too, though few do entre, yet must we consider that we are as much bound as other men, to lead a Christian life, to take Christ's cross upon us, and to follow him. For if it belong unto us to live with Christ, and to rise again to eternal life, then belongeth it also unto us to die with him, and to be crucified with him as touching the world, sin and carnal desures. Which as it is an hard thing and known unto few, so is it the comen and general profession of all Christian men, sworn and promised in baptism the most holy and religious vow of all. And though there be never so few that perfectly follow the head, yet must we all enforce ourselves to come thereto. For of all Christian men they are the best, that with steadfast heart and purpose are still minded so to be. The xi Chapter. The third rule. THe third rule is, that we utterly despise and count for a thing we must despise what so ever leadeth from the way of Christ. of nought, whatsoever would feaer us from the way of virtue and of Christ, Which as it is of all other lives the most commodious. So even at the first ceaseth it to be sharp, and in process is made easier, pleasant, and delectable, whereby we go with sure hope, and that without labour, to eternal felicity: where as these mad men of the world, with their own extreme labour, purchase eternal death: non though the way of godliness were much more laborious than the way of the world yet the hope of reward and the comfort of god suageth the tedioussnesse thereof, and of bitter maketh it sweet. But in the way of the world, one care and sorou springeth of an other without any quietness. For notging is filthier or more laborious, then, the bondage of nothing worse, than to be servant unto sin Egypte nothing more grievous than the captivity of Babylon, nothing more intolerable than the yoke of Pharaoh and Nabugodonosor. But Christ's ioke is pleasant, his burden is light. Summa there lacketh no pleasure, where a quiet conscience is: No misery, where an unquiet conscience crucifieth te mind They that out of the vices of Babylon are converted unto the lord, have, experience hereof, and can tell us, that nothing is more grievous, than vice: nothing more easy, more cheerful, or more comfortable than is virtue. Nevertheless though both the reward and labours of virtue and vice where like, yet were is better to be vexed with Christ, then to swim, in pleasure with the devil: which is so filthy, cruel and discentful a master, that every man should flee out of his service, wherein is nothing but grievous labour in purchacing, sorou and thonght in losing, yea many thousand ioperdies, miserable care, perpetual torment, mischance labour spent in vain, much grief of heart and mind. But What they optayne that convert unto god. who so endeavoureth himself with sure purpose to come from the vicious world to a good conversation in Christ, obtaineth that he seeketh, changeth trifles with things of more value, yea silver for gold, flint for precious stone, findeth better friends: for outward pleasures and riches of the body, evioyeth such as be 〈…〉 better purer & more certain: So that his loss shallbe turned to advantage, adversity to solace, rebuke to praise, vexation to comfort, bitter things to sweet, evil to good. The twelve Chapter The fourth rule. THe fourth rule is, that we have none other mark and ensample Christ only must be the mark and ensample of our living of living, save only Christ who is nothing else save charity, simplicity, innocency, patience, cleannness, & what soever he himself taught: To whom we direct our journey, if we be so given only unto virtue, that we love & desire nothing but either Christ, or else for Christ: hating, abhorring, flying & anoydinge nothing but only sin, or else for sins sake. And thus if our eye be pure, all our body shallbe bright so that what soever honest or indifferent thing we take in hand, it shall turn to our wealth. As for filthy things, neither advauntagener punishment should make us to commit them. Mean things verily and indifferent ought no farther to be desired, than they are profitable to a christian living. As for an ensample. Cunning or learning must be loved for Christ's sake: so that when we know him and the secrets of his scripture, we love him in such sort, that opening him unto other, we both take fruit of him ourselves, and if we have knowledge of other sciences, we use them all to his honour. For better it is to have Love is more excellent than knowledge less knowledge & more love, then much to know and not to love. This every thing, so far forth as it helpeth most unto virtue, ought chiefly to be applied. But rather ought we to lack them then that they should hold us back from Christ: Unto whom we ought to haste so ferueutly, that we should have no leisure to care for other things, whether they be given us or taken away from us: but even to use the world as if we used it not. After this rule if we examen all our studies and acts, than like as having a craft or occupation we will not labour to defraud our neighbours, but to find our households and to win them unto Christ. Even so when we fast, pray or use any such like, we shall not do it for any carnal purpose, but proceed on still till we come unto Christ, neither going out of the way, for doing or suffering any thing, that shall not minister unto us some occasion of godliness The xiij Chapter. The fifth rule. THe fifth rule is, that we count it perfect godliness, alway to We must ascend from things visible, to things invisible apply ourselves to ascend from things visible to things invisible. Which if we do not: then are we no true honourers of god, but plain superstitious. And yet being strangers in this visible world, what soever offereth itself to our sensible powers, we considering it, aught to apply the same either to the world angelical, or else to manners, even unto god, and to the invisible portion of ourselves. And thus the thing that we perceive by our sensible wites, shallbe unto us an occasion of godliness: Yea by the light of this visible Son we shall learn, that great is the pleasure of the inhabitants of heaven, upon whom the eternal light of god is ever shining. And like wise by the dark night, we shall think how horrible it is, a soul to be destitute of the lihht of god: and that if the beauty of the body be pleasant, the beauty of the soul is much more honest. For the less feeling we have in things transitory and of the body, and the less we are moved thee with, the more the less delight we have in earthy things, the more pleasure have we inheavenly. sweetness we find in things pertaining to the spirit, and the better are we acquainted with things eternal: to the love whereof we ought to arise from things temporal, & in comparison of the other even to despise them, and more to fear the disease, poison and death of the soul, them of the body: Ye the wrath of god, more than any thunder or lichtening, The mystery therefore in all things ought to looked upon, aswell when we consider the outward creatures & works of god, as in the study of his holy scripture: the spirit whereof & not the barren letter must specially be searched out, & the allegories handled, not dreamyngly allegories. or unfruitfully, neither with subtle disputations) after the manner of our divines, that are to much addict to Aristotel) but well favouredly, after the eusample of the old doctors: for in asmuch as it is the spirit that giveth life & liberty: therefore in all manner letters & in all our acts we must have respect to the spirit & fruits thereof & not to the flesh & his fruits: wishing rather to be privily allowed in the sight of god, them openly in the sight of man: rather to In spirit & verity will god be worshipped. whorsipe god in spirit & verity, than other wise, rather to eat Christ's flesh & drink his blood spiritually, them oneli with the mouth: rather to be quickened & to have life in the spirit, them hangings. Ihons' gospel or an Agnus dei about our necks, to rejoice in any carn all thing, where the sprese is not present: rather to be one spirit with the spirit of christ, to be one body with his, to be a quick member of his church then without fruit to say or hear many masses: rather to have a clean & savoury mind, and to study to walk with christ in new life, them to have the body washed, touched with salt, anointed, or sprencled with holy water: rather to ropresent & folou the virtuous & blessed doctrine of saints, We must follow christ in his saints. yea to counterfeit christ in them, then to rejoice in touching their relics, to honour their bones, or to be buried in a grey freres cote rather to express the lively and very image of Christ set forth in his own ductryne, and living, them to creep to te crusse, or ta have at home a piece of the wood that it was made of: rather to ascend to more parfitnesse of the spirit, to grow in perfect love and charity, and to offer a contrite and humble heart unto god, then to have confidence in carnal things, or superstitious ceremonies, traditions and inventions of men: rather to do the thing that the eyes of god require, them to please the eyes of men: rather to procure the quietness, and innocency of the mind, and to seek the nourishment the rof by the true hearing, saying and feeling of the word of god in the soul, them by the outward senses of the body: rather with inward medicines to heal the hurts of the foul, and by the wings of love to fly up to the sprere, then creeping on the ground with unclean beasts, to be still unlearned in the mysteries of Christ, or to be destitute of the sweet liquor that cometh of him. The xiiij Chapter. The vi rule. THe sixth rule is, that varying as much as is possible both from We must vary from the comen people, the deeds and opinions of the comen sort of men, we fet the ensample of godliness at none, save only at Christ himself, the only true patron and form of living, the only true path and right high way. For look as are the opinions where with our minds be instructed, such are also our manners and conversation. And therefore Christian men in bringing up their children, should chiefly care, that even from the cradle they be christianly persuaded, and not learn to sing filthy or wanton songs, to wail or wring their hands for the loss of worldly goods, to recompense evil for evil. For tow is not readier to catch fire, then man is disposed unto vice: which chiefly proceedeth of evil opinious, when in stead of a sweet thing, we embrace it that is sour, and when for it that might do us good, we follow our own damage and loss. Wherefore considering that the comen sort of people and their manners now adays be most corrupt, and seeing there is no worse author of living than they be: for asmuch isaiah, as the flock of good men is but small, peavice more regarded than virtue. No estate, nothing should make us to go from the truth, no opinion, no name or parson of man should move us to tread one ynthe from Christ's truth, or from the life of virtue: Whereof none adays men are more ashamed, then were the Neithen in times past: Yea to be a right Christian man, is accounted every where a very vile thing: so vain is the world and in so great reputation have they it to be borne of noble blood, to be rich, to have their pleasures, to be strong and valiant, to be praised of the world, to be accounted worldly wise: when in veridede the chiefest nobility of all is to be the child of god, the chiefest riches is to true nobility true riches. true pleasure true strength possess him in whom are all things: the chiefest pleasure of all is so to delight in Christ, that we be moved with the love of none other lust: the chiefest strength is, when a man hath so overcome himself, that he can find in his heart to deipise all injuries, to recompense good for evil, to pray for them that curse him. The chiefest praise of all is, for godliness sake to be true praise mocked & laughed at of evil men, & to be approved of Christ: the chiefest wisdom of all is, to be circumspect in providing true wisdom for the life to come. Summa, we must not conform ourselves to this world, but so alter our minds, that we hearken and approve, not what is the will of men, but what is the good, well pleasing, and perfect will of god. For if we move not the eyes of our heart from Christ, but follow his verity, we shall not go out of the way. If we walk after his light, so that it shine unto us, we shall neither stumble in darkness, ner fall in to the blind errors, opinions or sects of the world. The xu Chapter. opinions meet for a Christian man. we are not borne for ourselves THis excellent learning then of Christ must be established in us, that we think us not to be borne unto ourselves, but to the honour of god and wealth of all men. So that loving him again which bestowed himself on us all toghether for our redemption, we also for his sake love other men, and abhor their vices: having not only respect to their need, and what we are able to do for them, but also remembering the manifold causes that by reason should move us to love them, to tender them, to be at one with them, and not to account them as strangers, or to hate them for any alteration of vesture or of any such trifle yea in no wise to despise them, but esteeming their hurt our awue, to consider, that what soever we have received it is given us to bestow upon them, and to increase in edifying of them in charity. This learning will induce men to desire no vengeance, but to be the sons of their father in heaven, to overcome evil with good, to suffer hurt rather than to do it: to forgive other men's offences: to be gentle in manners: If they be cunning, to for hear and amend the ignorance of the unlearned: If they be rich, to be circumspect in distributing the goods that god hath given them; In poverty to be aswell content as other men: In office to be more careful and diligent in considering their charge: In noting the manners of evil persons, yet not to despise the profession of virtue: In labouring for a comen office or in executing of the same, to do it alway for the profit of the comen and not for their own singular wealth: being ready, even with the loss of their own life and gonodes, to defend that which is right: being loath to have pre-eminence, Offices of Christian men. which if it chance unto them yet to think that they also have a lord and master in heaven, even jesus Christ, and that no man is bound to follow his doctrine more strately than they that he will of no man ask more strait accounts then of them, that they leine not to their own wills, that they flatter not themselves in evil: that their manners besuch as deserve riches, honour, reverence, dignity, favour, and authority: that they themselves be not guilty in the offences which they do punish in other: that they despise no man in comparison of themselves: that in bearing rule, they mind not so much to excel as to profit all men: that they turn not to their own profit the things which are comen, but bestow that they have yea and themselves also upon the comen wealth: that in their titles of honour they refer all such things unto god: that in ministering their office, they fetch not ensample of their predecessors, or of flatterers, but only of Christ: that they be ready rather to lose their dominions then Christ, who hath a far better thing to give them. For nothing is so comely, so excellent, so glorious, to kings, princes and rulers, as in similitude to drauwe nigh unto the highest, greatest and best king, even jesus: Namely, in stead of violence to xeercyse charity, and to be myvistre unto all men. Inconclusion, we must so cleave unto the learning of Christ, and be so circumspect there in, that we cloak not our We may not cloak our own vices with other men's falls. own vices with other men's fails. For though holy men have sometime done any thing not to be followed (as David, when he commutted adultery and murder: Solomon, when he had so many queens and concubines. Not, when he was drunken: Loth, won he lay with his own daughters: Marry Magdalene, when she syune so sore: Peter, when he denied the lord: Paul, when he persecuted the church of god.) Yet ought we to do nothing that varieth from Christ: but as we have been like other men in sin, so should we be companions and partners also with them that repent and turn unto god. And as for other men's deeds, we ought not churhshly so much to barch against them, neither with cruelness to fear them, as with softness and fair means to amend them and allure them unto Christ. The xvi Chapter. The vij rule. THe seventh rule is, that studying We 〈◊〉 still be climbing up unto godliness. diligently to draw on still as nigh as we can to the beholding of heavenvly things, we turn our minds so fervently there unto, that the very love of Christ cause us to hate all transitorp and filthy things: which shall wax the more vile unto us, the more we set by things invisible. Therefore ought we so to prece unto the best, that though we be not so perfect in all things as we should, our mind yet be not defiled with grievous offences, but more receive able of the benefits of god. And though we can not do so well as holy and blessed men have done before us, yet let us commit no worse things than the heathen: Who though they had no perfect knowledge of god, yet was honesty dearer unto them, than either fame, goods, life, or any thing else in the world. And doubtless it shall notably withdraw us from sin, if we pondre well in our minds we must pondre the commodities of sin. the incommodities there of, as infamy, poverty, loss of goods, wasting of time, the hate of good men, grief of mind, miserable unquietness of conscience, with thousands more such like inconveniences. Wherefore better it is that our youth believe this to be the property of sin, them with woeful experience to learn it in them selves. And though we can not attain to the most excellent virtue, yet shall it profit much, if we being but in civil or moral virtues, run not headlong in to all kind of vices. notwithstanding for asmuch as that is not the resting place and quiet haven of felicity, but a shorter journey there unto, we must pray still unto god, that he will vouchsafe to pluck us up to better things. The xviij Chapter. The eight rule. THe eight rule, that when the storm of tentation riseth against We may not despair in god. us, we be not discontent with ourselves, as though god cared not for us or favoured us not: but rather give him thanks, because he instructeth us as his own heirs, chasteneth Tentation is a sign that god loveth us as his own most singularly beloved children, and proveth us as his own assured friends: which is a token that he loveth us, as he did the Apostle Paul, blessed job, & other holy saints: Who being both great and many have suffered troubles aswell as we: why should we then be discouraged or fall in despair, and not rather do our best to overcome as they did: considering we have a faitful god, that will not forsake us, nor suffer us to be tempted above our strength, but make us able to endure. The xviij Chapter The ix rule THe nyyenth rule is, that our mind We must ever keep watch. be always watching and circumspect against the sudden assault of our enemy: that his tentation, suggestion and first motion unto sin, may be holden down at the beginning, while it is fresh, and he put back to his confusion. For more easily or more surely is he never overcome, then by that means. The xix Chapter The ten rule. THe teuth rule is, that what so ever remedies against tentation the enemy tempteth us, we strait way either hate, abhor, and defy him, or else pray fervently, or get us to some holy occupation, setting our whole minds there upon: or else to answer the tempter with words of holy scripture: Whereof to have some certain sentences ready against those inconveniences that we are most inclined unto, is very profitable in all tentations. The twenty Chapter. The xi rule. The xi rule is, that in tentation we neither give op our hold, we must neither be faint hearted nerts' presumptuous. neither when we are comforted, wax wanton, or stand in our own comeeates: but when our enemy steereth us unto filthy things, to behold, not our own feebleness, but to remember that we may do all things in christ, woe biddeth us be of good cheer, for he hath overcome the world. Again, when we have overcome our enemy, or done so me good work, we must beware that we ascribe nothing thereof to our own merits, but thank only the free benevolence of god, of whom we receive all things. Thus against this double mischief we shall find double remediss if we not only in tentation dispeiring in our own strength & trusting in the benevolence of christ, do flee for succour unto him: but also in our spiritual con solacon humbli confessing our own unworthiness, immediately give him thanks for his benefits. The xxi Chapter. The twelve rule. THe twelve rule is, that when we of tentation must we all way take occasion of virtue. have avoided the stroke of our enemy, we take his weapon from him, and smite him with his own sword: so that when we are provoked unto evil, we do not only abstain from sin, but thereof also take an occasion of virtue, grow stonger in courage, know our own weakness the better, increase the more in good deeds, and humble ourselves the more in all things. And thus shall tentations be ever the renewing of our holy purpose, and increase of godliness and virtuous living, thus shall we not only vanquisse our enemy, but if he begin with us again afresh, he himself shall minister unto us Turrian occasion of godliness The xxij Chaptrr. The xiij rule. THe thirteenth rule is, that in the conflict and battle we be bold, and behave ourselves so manfully, We must be bold, and after one tentation ever look for another as though we should never fight more. Nevertheless when we have overcome, we must alway after one tentation look for another, never departing from our harness, but alway watch and keep our standing, aslong as we are in this body. The xxiij Chapter. The xiiij rule. THe fourteenth rule is, that we favour not ourselves in any In to smallest faults of all must we not favour our selves. one vice, be it never so small. For if we with Christian hatred abhor one, we must needs abhor al. Yea if true charity have once possessed our hearts, we shall indifferently hate the whole host of evil things, and not flatter ourselves so much as in the least. For though we can not as yet pluck up the whole generation of vices, nevertheless we must alway day by day withdraw somewhat of our evil conditions and ever be adding somwath to good manners. The xxiiij Chapter. The xv. rule. THe fifteenth rule is, that in the conflict of tentation we compare not The bitterness of the fight must we compare to the pain that folowetthe sin. only the bitterness of the fight with the pain which followed the sin, but also the present sweetness of the sin that entyceth us, with the pleasure of the victory hereafter, and with the tranquylite of mind that followeth the same. For as if we be overcome, there followeth us a more painful and longer grief, than we should have had in time of fight, if we had won the victory: Even so if we be conquerors there followeth us a more great and longer pleasure, than was it that carried us in to sin which was overcome. Which thing he shall lightly judge, that hath had experience of both. Wherefore Let us prove what it is, to overcome if we prove sometime, what it is to overcome, the oftener we do it, the more pleasant shall the victory be unto us The xxv Chapter The xvi rule. THe sixteenth rule is, to have our minds so armed afore hand, we may not despair though we lie under. that though we be fallen in to sin, and overcome, we yet despair not, but thake thereby occasion of greater courage, to wrestle more strongly, to come again quickly to ourselves, ●o take a good heart unto us, to repair again the rebuke and shame of the fall, with new courage and lustiness of virtue, after the ensample of David, Solomon, Peter, Paul, etc. whom god, no doubt, suffered to fall, least we after we are fallen, should despair. Wherefore if we rise up quickly with a lusty courage, and go to it afresh both fiercer and more circumspect, our deadly offences shall grow in us to an heap of godliness, while we love more fervently, that erred afore most shamefully. The xxvi Chapter The xxvij rule. THe seventeenth rule is, that against all manner weapons and We must exercise ourselves in the cross of Christ. darts of our most wicked enemy, we cast the cross of Christ, and exercise ourselves diligentli therein: not after the comen manner slenderly repeating the story of his passion, or honouring the image of the cross, or with a thousand signs of it arming all our body round on every side, or laying up at home some piece of that holy ●●● or weeping for sorou that christ suffered so great wrong: but as lively members of our head, to mortify our own affections, and so recording the mystery of the cross, that if we be ticled with ambition, ashamed to be set at nought in this world, tempted with envy, with gluttony, with filthy pleasure, with covetousness, we consider to what vileness Christ our head humbled himself how kind, loning and good he is even to the worst: how he drank easel and gall: how full of vexation and grief all his whole life was: how poor he became for our sakes. Thus in all tentations shall it not be gravous, but pleasant and delectable unto us, to have oppressed our own affetions. The xxvij Chapter The xxviij rule THe eighteenth rule is, that when any affection moveth us to iniquity, We must consider the filthiness of sin & the dignity of man. we considre the filthiness of sin, and the great dignity of man. For seeing that in other trifles we take advisement with ourselves, reason it were, that or ever we consent unto the fiend, we pondered well this most weighty matter, who made us, in how excllent a state we are set, with how exceeding great price we are bought, to how great felicity we are called, how that for man's sake only, god hath forged the marvelous building of this world, brought us in to the company of angels, made us his own children, heirs of immortality, membres of Christ and of his church, our bodies the temple of the holy ghost, our minds the images and habitation of god: On the other side to consider, that sin is the most filthy pestilence and consumption both of the mind and body: even that deadly poison of the most filthy serpent, and the priest wages of the devils most miserable service. Thus if we take good advisement, we shall see, it were not wisely done, for a momentany and poisoned little short pleasure of sinew, to fall from so great dignity in to so vile estate. The xxviii Chapter. The xix rule. THe nyententh rulle is, that we we must still have in mind the goodness of god, and the malice of the devil. still have in mind the eternal beneficence of god, and the wicked noisomeness of the devil: namely, with what goodness almighty god hath made us, with what mercy redeemed us, with what liberty endued us, with what tenderness he daily suffereth and sustaineth us wretched sinners, patiently looking for our amendment: with what joy he receiveth us when we turn again: contrarily with how natural hate and envy the devil father of all mischief, did long ago lay wait to our health, in to what grievous tentation he hath cast us, ymageninge daily to draw us in to eternal mischief. Thus being mindful of all mighty god and his manifold benefits, we shall not unkindly depart from so noble, so loving, and so beneficial a father, to make ourselves wilfully bond unto the devil, that most filthy and cruel master. The xxix Chapter. The twenty rule. THe twentiet rule is, that we forget not but alway remember The diversity of rewards what great difference is between the reward of virtue, and the rewaerde of sin. Yea even in this world are the fruits of them unlike. For like as the end of faith is eternal salvation in heaven and the reward of sin ever lasting death in hell. Even so here in this life, godliness, bringeth tranquillity and quietness of mind, even a blessed joy of pure & clean conscience, a thing more precious and pleasant than all the world: And contrary wise a perpetual grief, unquietness and gn a wing of the mind (with a thousand other evils) accompanieth sin and wickedness, even in this life. The xxx Chapter. The xxi rule. THe one and twentieth rule is We must be hold the misery of this present life that we consider, how full of gre, fe and misery, how short, and transitory this present life is: how on every side death lieth in wait against us, and suddenly catcheth us: how unsure we are of one moment of life: how great peril it is to contynuethat kind of life, where in if sudden death should take us (as it often fortuneth) we were but lost for over. The xxxi Chapter. The xxij rule. THe two and twentieth rule is March what extreme mischief followeth, when men will not repent. that we fearing the extreme mischief of impevitencie, pondre well, how few of them which have prolonged their lives in iniquity, be truly converted unto sin, and with due repentance reconciled unto god again. Therefore is it meet, that we being monished, do remember, how easy it is to fail in to sin, but hard to turn back again. The xxxij Chapter. Remedies against certain vices, & first against bodily lust. TO resist the lust of the body, if we will be well weaponed, we the incommodities, of bobeli lust must consider the incommodities thereof: namely▪ how filthy & beastly it maketh us, how moment any and bitter it is, how it pulleth us from our good name and fame, consumeth our goods, killeth the strength and beauty of the body, decayeth and hurteth health, causeth innumerable and filthy diseases, disfigureth youth, hasteth age, dulleth the wit and sight of the mind, withdra et us from all honest studies, taketh away the use of reason. Likewise by the hurt that we have seen other have thorough their voluptuous pleasures, should we learn to avoid the fame. And aswell by the ensamples of them that are virtuous, as by the great commodities of chastity, to be pure and clean bonth in body and mind: Considering to how many vain offices they be subject, that put their heads under the girdle of filthy lust: how it is alway coupled with those sins that be greatest and most in number, how this life vanisheth away faster than smoke, how many that follow such things are, taken away by sudden death, how sharp the extreme judgement of god is, how the joy of a pure mind is much sweeter than the pleasure of sin, how great benefits the lord hath heaped upon us, and all to make us refrain from deedlie and mortal pleasures, how he alway beholdeth us what soever we do or think, how greatli, abstinacy and frowardness of mind springeth of bodily lust, what great sorrow followeth thereafter: how that the more we are consecrated unto god, yea the more learned we be, and the more we have received of his ghiftes. The more unmeet, and the more shame is it for us so to abuse ourselves, what estate or kind soever we be of. The xxxiiij Chapter A short recapitulation of remedies against the flame of lust IN conclusion, if we build sure from We must avoid o●sious. the enticynges of the flesh, we must be circumspect, avoiding all occasions, moderate in eating drive king and sleeping, abstain from pleasures, regard once hour death, behold the death of christ, live with such as be uncorrupted, eschew the communication of wanton persons, flee idle solytarynesse and sluggish idleness, exercise ourselves in the meditation of celestial things, and honest studies specially of holy scripture, giving ourselves oft and purely unto prayer, most of all when we be tempted. The xxxiiij Chapter TO resist the vice of covetousness, we must call to remêbrauce the dignity of the estate of man, to the use whereof almighty god hath created all things. And though we possess riches, yet must we despise them: Yea so far must we be from alcarefulnesse of our living, that we cloak not our convetousnesse which the name of necessity: but first seek the kingdom of heaven, & be sure, that he which maketh provision for the lilies of the field and birds of the air, will not suffer us to lack: & as we must abhor wilful begging, even so possessing money, we must set no store thereby, ner love it, but be faithful dispensers of it, & of all that god hath committed unto us: yea though we lose them, yet not to be sorry therefore. For they are but aburthen: and though they be accounted among good profitable things, yet are they of the lowest sort, & help not unto virtue, whereof the reward is true honour & not riches: were with if any friendship, honour or pleasure be gotten, it is but false & feigned. Somewhat therefore shall it move us the less to desire than the incommodities of riches, if we consider the great incommodities of them: namely, with how sore labour & ioperdie they are gotten, with how great thought & care they are kept, with how great sorrow there are lost, how they are even but sharp thorns, how hard it is for the rich to enter in to heaven, how that riches be comenli either unjustly gotten or else unjustly kept, and how that avarice is plain idolatry before god, whom no man can please, that setteth his heart upon Mammon. The xxxv Chapter. A short recapitulation of remedies 'gainst the vice of avarice. IN conclusion, if we will resist the vice of avarice, then as we must discern true things from apparent, true commodities from false, so must we with our inward eyes behold almighty god, who only satisfieth the mind of man. We must remember, not only that we came naked out naked we came & nakd shall we go of our mothers wonve, and shall naked got hither again, but also that this present life with all his riches is uncertain: & therefore should we turn our minds from the corrupt manners of the comen sort, & rather content ourselves with poverty: considering the fearful woe that christ threatheneth the rich men of this world. The xxxvi Chapter Against ambition, or desire of honour honour springhet of virtue only. IF ambition vex our minds, we must be surely persuaded, that only to be honour, which springeth of virtue, yea that to be the chief and only honour, which is praised of god: and again, that to be no honour but rebuke, which is given of an ungodly person for an ungodly person for an nothing better, than a quiet mean life unhonest thing. For the more honour we discern, the less we desire it, being content with the conscience of well doing. As for the honours that the comen people desire so greatly, they be but vain, because that as they given of them that put no difference between honesty and dishonesty, so are they given oft for mean and filthy things, and that to the unworthy. Now if any honour be given unto us, we ought to refer it all unto god. Therefore like as nothing is more full of pricks, cares, perils and sorrows than the life of great men, so is nothing better than a quiet mean life. For seeing all honour is coupled with great charge, better it is for us humbling ourselves, to be partakers of mercy, then by ambition to be excluded from the secoure of grace. Wherefore if the ensample of Christ stick fast in our minds, we shall learn the better to despise all worldly honour, and to rejoice only in the cross of christ. For if we be despised of god, and abhorred of his angels, what good shall worldly honours do unto us? The xxxvij Chaptrr. Against pride, or swelling of the mind. We shall not swell in our minds, if we know ourselves, and we must know our selves. account what good thing so ever we have, to be the gift of god and not of us, ascribing all evil only unto ourselves. We must remember, how filthy we were conceived and borne, how naked, needy, wretched and misirable we crept in to this light: how many diseases, chances, cumbrance, griefs and troubles this wretched body is in danger unto. For a surer proof of incurable foolishness and lack of understanding is not, then if we stand greatly in our own conceit. Wherefore if for honour, beauty, cunning or any such thing, we be moved unto pride, the best is to humble ourselves before god, and to consider our own deformities, In conclusion it shall chiefly refrain us from pride, if we pondre well, not we must consider our own deformities, only what we are in ourselves, how filthy in our birth, and as a bubble of water in all our life, yea even worms mart when we die, but also what Christ became for us. The xxxviii Chapter. Against wrath and desire of rengeaunce. UUhan grief of the mind movet Wrath is a childish thing. us to be avenged, we must remember, that wrath is no manliness, but a very childish, feeble and vile thing is it to desire vengeaunre. As for another man's folly, we must little regard it, yea and beware, lest in avenging his lewdness, we become lewder ourselves: for by revenging is no injury eased, but augmented: And the longer it endureth, the more incurable it is: But softness healeth it, and of an enemy maketh a friend. For no man can be hurt of us, except we will, or except we follow the grief of our own minds: Yea we will not stick to forgive him, if we think not scorn to consider the infirmities that moved him to offend us, or if we will do any thing for love and aucturite of the person, or compare that his offence with As we forgive so shall we be forgiven his former benefits, or considre how sore and oft we ourselves trespass against god, who shall even asmuch for give us, as we remytie unto our brethren: Which thing if we do, it is a readier way to optayne remission of our sins, then for obsolution to re●ne to Rome, to sail ●o. S, james, or to buy most large pardons. Wherefore by the ensample of Christ that suffered so much for us being his menies, we should suage our own minds, and pardon other men, yea even the unworthy. And though we be angry and grieved with another man's vice, yet should we love the parson, and not harden our minds against him, but against wrath: being so temperate in ourselves that we suffer not our own affections to rule us, but overcome evil with goodness, malice with kindness: which is even to follow the parsite love of Christ jesus. For as it is the property of a wise man to suppress all displeasure, even so to follow the appetite of wrath, is not the point of a man, but plainly of beasts, and that of wild beasts: which thing we shall, evidently perceive, if we behold our own countenance in a glass, when we be angry. In conclsion, to what evil so ever we perceive ourselves to be speically ●uclyued or stired, whether it bethrugh vice of nature, custom, ●rtuell bringing up: Against the assault of such enemies, as against the vice of bachyting filthy speaking, envy, gluttony, and other like, there must be certain rules written in the table of our mind, which for forgetting must now and then be renewed. And we as Christ's souloyours must have our mind armed Our minds must be armed with prayer with holy scripture, and with examples of holy men. long afore hand with prayer, with noble sayings of wise men, with the doctrine of holy scripture, with ensample of devout and holy men, and specially of Christ. And in what persons so ever we find or perceive the image of Christ, with them to couple ourselves, withdrawing us from the company of other, and making our special and familiar acquaintance with holy S. Paul and his doctrine. ¶ Imprinted at Ausborch by Adam Anonymous In the month of May. Anno. 1545.